Commentary on the Old Testament Volume 2-4

CHAP. III.

GO yet, Love a woman beloved of her friend: Here the constant love of God towards the Jews in particular is further set forth, who so ungratefully 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 signify this Hosea is bidden to go love a woman beloved of her friend. This woman being the Jewish Synagogue, her friend the Lord, who had always shown singular love unto her, and although for her crucifying of Christ his dear Son, he dealeth long so severely with her, yet as an Hosea, that is, a Savior; he loveth her still, and will in the last days show 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 days out of the Babylonish captivity, but Jerome 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 Jews in that time were not, for Jehoiakim 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 days, whereby the time of the Gospel is always 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 latter end of them the Jews 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.

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 always set forth, and therefore this long time of the Jews being without a King, &c. must be understood of the time immediately going before their embracing 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 Christ's 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 Jews shall turn to Christ? and herein Gwalther and Tossarius also follow Jerome.

But to come to the words in particular, Love a woman beloved of her friend, or neighbor, for 〈 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 Hosea had married her had other Lovers, that is, God's, with whom she committed spiritual adultery. But he must love her still, to show, 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 unlawful: or if one never married before, the similitude would not hold, for Judah set forth by her was married to the Lord, and in covenant with him; but because she had joined her self 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 beloved for the fathers sake. And to make it yet further appear, that the woman here spoken of was a married woman; it is added, yet an adulteress; and the Church of the Jews long was ago by the Lord married to himself, for he saith further, according to the love of the Lord towards the children of Israel, that look to other God's and love flagons of wine, for the Lord loved that Church formerly and married her, and still, although it appeareth not, he loveth her secretly, purposing one day to show it.

The meaning then is, Love the woman whom before thou tookest, although an adulteress, for so the Lord loveth Judah, although looking to other God's as friends and worthy of her love; and thus thou shalt set forth the Lord's love towards her, and that, which in love he will do for her in the end.

But what is it that he addeth, and love flagons of wine? some think drunkenness, for with this sin the Jews are often charged, Isaiah 5. Isaiah 28. &c. and not with Idolatry only, which also seemeth to me most genuine, because Idolatry went not alone, but together with it all manner of excess 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 tempted by the Midianitish women and idolatrous feasts to their Idolatry. And of their custom in such superstitions, Belshazzar and his Princes may be an 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 〉 signifying 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 half an 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 shekels of silver and an omer of barley; since that in case an Ox gore a maid servant, 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 Chaldees, 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, giving 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 shown 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 commonly named. For an omer and half of barley, Hebr. it is, omer, and 〈 in non-Latin alphabet 〉 rendered 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 bushel, or somewhat more, as I have there shown. Lyra and Tossarius following Jerome, and for an homer reading corus and half, and determining corus to be 30 measures, hereby understand 30 days, unto which 15 being added, as being the half core, together they make 45. and the 15. pieces of silver spoken of before, 15 days; 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 days 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 Jerome 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 Uzziah, 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 to be his own? and this is Calvin's, Hereby is nothing else meant, but that Judah by this woman set forth, was now poor and base, yet enjoying in this poor estate some fruit of God's love although but a little, having some money still, and some course means of living, an homer and half of barley meal, one of the smallest measures and the coarsest grains fed upon only by poor folks in time of scarcity. And Gwalther following the same noteth, that God giveth the Jews money and provideth for them so, wheresoever they be even at this day, and howsoever oppressed, that they have wherewithal to live, and sometime 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 lieth touching the time in which to keep her in this poor manner this is given, whilst 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 shall have the veil taken from before her eyes 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 days, &c. The Lord hereby shown, that he would not immediately take this his wife again, but in this poor condition 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 anymore with other gods, as she had formerly done. So that he meaneth this should be for her castigation in respect of sins past, and specially the great sin of refusing the Gospel •… fered unto her. And to express her misery further in this long time he •… h, she shall continue many days without a King, a Prince, a Sacrifice, an Ephod, &c •… phim; whereby he intimateth, that for a people that have used to live under a sing, to be without, is a great misery, that we may acknowledge the benefit •… f Monarchy and aspire again after it, when we want it. According to this prophesy 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 •… old be, was the high Priests garment gloriously made and set with precious stones, whereby he gave answers. And therefore when Abiathar fled from •… l to David; he carried with him the Ephod, 1 Sam. 23. 6. and hereby David being in Keilah, inquired of the Lord, v. 9. And it is shown 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 〉 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, being the similitude of a man, for it is said of Michal David's wife, that she laid an Image in his bed, showing 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 Judge. 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 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 Judge. 17. 5.

Afterwards the children of Israel shall return and seek the Lord, and David their King: and this he saith shall be in the latter days, Hebr. in the end of days, 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 Isaiah 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 misery, as they did in the Primitive Church, he loveth them still, and this he will one day show, yea, although by their sins they have brought this misery 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 hitherto 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 threatening them, 1. he inveigheth against their sins touching men, and then concerning God, v. 6. thus Lyra. But the Prophet putteth all their sins together, v. 1. yea, and the want of the knowledge of God also, we may rather distinguish thus:

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

2. The sins against truth and mercy in particular, swearing, lying, killing, stealing, and committing adultery; for the liar and swearer, the thief and adulterer are without truth, the last dealing untruly because that through adultery strangers come to inherit instead of their own children. 3. The sins against God immediately are more at large set forth, verse. 6. to which before that he cometh he threateneth destruction to man and beast, fowls and fishes, verse. 3. For by the sword and famine men being destroyed, other creatures that live 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 dried up, and the fishes have died. But it is to be noted, that whereas we render it with the beasts, Heb. it is in the beasts and fowls, 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 dying 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 God's wrath for the sins of men is not provoked against the beasts and other creatures, but what is suffered by them is suffered by their owners, 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 with the Priest, that is, although this heavy judgment shall come and they be threatened with it, yet I know, that they will take no warning to amend their lives, so that all reproof 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 do to or how to live, but thou must tell me and reprove me for this and that? another, Ah base fellow, I am a better man then thou, how darest thou then thus boldly to control me in my ways? I will not be reproved [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 laboreth to keep it away from them laboreth, but in vain; see the like Esa. 1. 5. and here verse. 14.

Therefore they shall fall in the day, and the Prophet in the night, and I will destroy thy mother. Heb. that day, that is, at the time set for the executing of these judgments, and the false Prophet in the darkness, wherein he hath led thee, meant by night. Calvin, the day is spoken of to show the sudden and open carrying away of the Israelites into captivity, and the night for false Prophets, to show that they should suffer likewise immediately after them, as the night followeth 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 therefore in the vulg. Latin the word night is distinguished 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 also Calvin expounds it, and noteth it to be thus said, because they gloried so much in the Church, the children whereof they were, and therefore thought that no such judgments as were threatened, could possibly come upon them. But he saith that even this Church should be put to silence and not be able to brag so anymore, when the night of her calamities should come. The reason of the difference is because 〈 in non-Latin alphabet 〉 signifying and, is joined with 〈 in non-Latin alphabet 〉 and of this word properly signifying to be silent, cometh another in Niphal signifying to cut off. But the vulgar may well be justified and still retained, because 〈 in non-Latin alphabet 〉 is many times redundant, and there is no need here to go to any other signification, 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 meant, which according to the letter was taken in the night when the Chaldees brake in.

Having thus inveighed against their sins by two, 1. Generally, truth and 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 Prophets, 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 Prophets, yea were ringleaders to them, as we read that Pashur was against Jeremiah, Jer. 26. And these are said to have rejected knowledge, because the knowledge given them by the Prophets of God's judgments to come for sin, that there might have been a reformation, they despised, and set light by, continuing 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 also, 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 God's Priests, but the time should come that they should go so no more, but be accounted of no otherwise then the common people, as followeth, verse. 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 sin, 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 down from so great prosperity to a poor and base estate, of which they should be much ashamed, as now they gloried and thought highly of themselves for their prosperity.

They cat up the sin of my people and set their heart upon their iniquity, Heb. at their iniquity they will lift up his soul. Here again he turns to the wicked Priests, who encouraged the people in their sinful ways as long as they brought in Sacrifices good store from time to time, whereupon they and their families lived. For they that receive gifts, or duties from the people, as Mediators betwixt [Note.] God and the people, doing nothing, whereby the people may be reformed by repenting them for their sins, and showing 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, because 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 rendered in vulgar Latin, the meaning being, that in doing as hath been said, the Priests were an occasion of the people's lifting up their heads with comfort and hope, notwithstanding all the abominations, wherein they persisted. Calvin, who also renders them according to the Hebrew, hath not only 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 soul, giveth another referring it to the Priests own soul, 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 whoredom and not increase, A punishment suitable to their sin in eating up the sins of the people, as if he had said, Of this their greediness 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 Eli's sons sometimes did, but the time shall come, when of all their store raked together they shall not have wherewithal to satisfy their hunger, and their spurious shall be cut off, they being left famished and childless. Thus God punisheth sin in the kind, worldly goods by sinful means, and a numerous posterity in a short time coming to nothing.

Whoredom and wine, and new wine take away the heart. Of flagons of wine, see before chap. 3. 1. Now he chargeth them again with the same, and whoredoms also, which commonly follow upon surfeiting and drunkenness. 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, verse. 12. Or because whoredom is put first here, and then wine, spiritual whoredom may be understood, in committing which there was always great execesse of riot, and for this make the words of verse. 12. The spirit of whoredoms hath caused them to err, and they have gone a whoring from their God. But what meaneth he by saying, they ask counsel of stocks, and their staff declareth unto them? There was a way of foretelling things to come amongst heathen idolaters by a staff 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 images, which kind was by the Greeks called Rabdomantria, a prophesying by the staff. Calvin thinks that it is alluded to a blind man, that goeth by a staff, for they being blinded as it were by error, and spiritual drunkenness, did as if a blind man should ask counsel of his staff, which is without all sense. For as this were extreme folly in him to do, so was it for them to consult with stocks, that is, idols, which had no more sense then a staff. But because it is said, their staff declareth unto them, or showeth, it is better to understand it with Fossarius, as meant of a blind man, who by his staff feels and finds out the way to go in. Yet I doubt not but as Jerome hath it, the Prophet herein alludeth unto one of the ways 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 Gwalther here reckoneth up Pyromanteia, Hydromanteia, Necromanteia, Geomanteia, Alphitomaseinteia, Cossinomanteia, &c.

They sacrifice upon the tops of mountains under oakes, poplars and elmes. Of high places, wherein they sacrificed contrary to God's command we read often before, and of oakes, Isaiah. 1. 19. and of groves having in them all manner of trees often. Here because they committed spiritual whoredom, it is threatened that their daughters should commit whoredom, the like sin being punished 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 Phoebo.

I will not punish your daughters when they commit whoredom. Thus here, but in the end of the verse, he saith, the people that do 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 favor to be spared when [Note.] a man or woman sinneth grossly, but rather a sign of God's wrath, and that he meaneth suddenly quite to destroy them: contrariwise it is a sign of favor 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 go unpunished.

Go not up to Gilgal nor to Bethaven. Here he speaks to the kingdom of Judah, wherein the Temple was, and worship and service of the true God, especially in the times of Uzziah, Jotham and Hezekiah, to confirm her against idolatry, unto which the kingdom of the ten Tribes had most foully degenerated under the first Jeroboam, and continued as long as it was a kingdom, wherefore he speaketh of Israel, as desperately set upon this gross sin, and warneth Judah against it, and not to be drawn by his example, whereby he [Note.] intimateth, that evil 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 circumeision 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 kingdom confirmed unto him. But why might not Judah go to Gilgal? Sol. For the famousnesse of the place much idolatry was there committed, as we may see chap. 9. 15. All their wickedness 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 holiness, and therefore it seemeth, that Gilgal 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, that they are forbidden to go to Gilgal, because it was a town bordering upon the kingdom of the ten Tribes, to show that there is danger of being infected 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 do, but because Gilgal was most notorious for idolatries for all sorts. Touching Bethel, that was most noted for the idolatry with the golden calf, 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, because 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 Bethel: but of Bethel it is said, verse. 13. that it was formerly called Luz. There were two places of this name Bethel. 1. In the tribe of Benjamin, and the other 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 unto him, Bethel, the house of God. Of Bethel taken by the children of Joseph, see also Judge. 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 calf being set up for a God it is said of the feast kept thereunto, that it was a feast of Jehovah. Thus to swear was horrible impiety, and therefore Judah is forbidden it, or to swear by the Lord and by idols also. For swearing is a part of God's 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 Images also and the Saints departed, and the covetous person, who is an idolater and the glutton and drunkard, that makes his belly his God, is abominable, he sinneth in offering prayers or praise to God, Isaiah. 1. 14.

Israel is slidden back like an heifer, therefore I will feed him like a Lamb in a large pasture, that is, out of they oak, as an heifer or bullock, that when it is yoked to work slips it off again and runs 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 destroyed, according to verse. 14. thus Lyra, and thus Calvin, at the first, but because a lamb is not commonly fed alone, but being scattered from the flock runneth up and down, and is unquiet, as having no shepherd, he preferreth rather another exposition of scattering the Israelites here and there, far and wide by this phrase meant, let the reader follow whether he pleaseth, but because 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 into the hands of their enemies, agree not, I prefer the former, for a time I will let them alone in their prosperity, that judgments may come more heavily and justly upon them, as also is further confirmed, verse. 17. Ephraim is joined to idols, let him alone, las v. 4. he had said, Let no man strive, &c. he shall be suffered for a time as incorrigible, without reproof, and without adversity. But as verse. 19. they shall be ashamed. But before this it is said, verse. 18. their drink is isowre, Heb. their wine stinketh, a phrase setting forth how it is with drunkards, by much drinking of wine or strong drink their very breath hath a stinking and offensive smell, and yet he meaneth not saith, Calvin, so much their drunkenness properly understood, as their being like unto drunkards through the abundance of their sins making them to stink before the Lord. And in the next words it is shown, how this was, it is added, their Princes, Heb. shields (for such should rulers be for their safety of the country) love, Give ye, that is, bribes, whereby the course of justice is stopped, so that men may do what they lust, and that impune. Then ver. 19. he saith, The wind hath bound her up in her wings, that is, she the Church of Israel compared before to a wise of fornications shall be for her wickedness suddenly carried away as by the wings of the wind, a description of the Assyrians violent carrying away of the ten Tribes into captivity afar off Calvin saith it may be read also, she hath bound up the wind 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, neither do the next words agree to it, and they shall be ashamed of their sacrifices, but with the former excellently, when they are carried away, as hath been said, they shall be ashamed to be seen in such baseness.

CHAP. V.

HEre the Prophet otherwise inveigheth against their sins, the sins of the Priests, the people, the Kings, saying, ye have been a snare on Mizpah and a net spread on Tabor: whereby some think, is meant, that this is spoken in regard of spies set to watch against men's going to Jerusalem to worship. But Calvin takes the plain meaning to be, that they acted the part of huntsmen, who set snares upon mountains and spread nets for beasts to take and destroy them, so the Princes of Israel by subtle and crafty means catched the people, 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 threatened with judgment, in that he saith, judgment is toward you; not as some would have it, to you it belongeth to do justice, for not only the rulers, but the whole house of Israel are spoken to. Now two mountains Mizpah and Tabor are mentioned, because they were noted for height and greatness. The vulgar renders Mizpah, as an appellative, by speculation, but I see no reason for that, considering Mizpah 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 other. Of Mizpah, see Josh. 11. 3. of Tabor, Judge. 4. 6. Junius saith, that they were places, wherein they used to hunt, and therefore this allegory is most fitly made by them, from hunting Beasts, to the laying of snares either for oppression or seduction to idolatry, as some understand it.

And the revolters are profound to make slaughter, Heb. And the decliners or fallers away have made deep the slaughter, or gone profoundly to work in killing; it answers to their laying snares and nets, verse. 1. for why do 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 Isaiah 29. 15. they dig deep to hide, &c. Calvin thinks, that by slaughter sacrifice is meant, which they being wicked an offering was no more accepted of then murder, as Isaiah 66. 3. at their hands who declined from, and were without the truth of religion, but in deep dissimulation made a show of it: A very truth, but not so aptly following that v. 1. in this sense as the former, 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 they have for their intolerable wickedness any grace so much as to study to do better, but inevitably come to ruin, both Ephraim and Israel, the head and the rest of the ten tribes. And because Judah was also corrupted in the days of Ahaz, he threateneth that she shall also fall together. But is not the Prophet herein contrary to himself, ch. 1. 7. where having threatened Israel, he yet promiseth Judah that she shall be saved? Answ. It is to be conceived that these Prophesies were written at divers times, then in the days of Uzziah and Jotham, 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 threatened. Calvin distinguisheth otherwise betwixt the faithful in Judah, to whom that promise was made, and the wicked to whom this is threatened. But if the Prophet had meant so, good reason, that the faithful 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 should think we will use means to turn away the fall threatened from us, we will supply the Lord with abundance of Sacrifices, but this saith he, shall be in vain, as Isaiah 1. 12, 13. is shown more at large. For the wicked's 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, 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 married 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 before him reign any longer then 6 months: Jerome thinketh that it is meant no month should pass but they should suffer some loss: Gwalther by a month 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 progeny was devoured, and their portions, or inheritances, whereupon he doubtless seised, when he had killed him, as Ahab upon Naboth's vineyard when Jezebel 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, aster thee, O Benjamin. The Prophet having threatened 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 howl 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 alarm for fear, when enemies should come so near them in the kingdom 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 sentence, behind thy back (O Benjamin) Ephraim shall be desolate, joining 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 defense, 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 if in these words the kingdom of Israel were spoken to, I see no reason, why he should so expound it, since 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 expounded of that, which they did when the ten tribes were carried away into captivity, viz. enlarging their bounds upon the lots of these tribes being then left void. But Calvin by bounds understands the bounds of the law, which through the fault of the Princes were removed, the people by their authority or evil example being carried beyond them to all manner of sin and transgression, 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 lie deepest under when this flood 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 encroached 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 God's 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 commandment, Vulg. he went after baseness, sordes, and whereas 〈 in non-Latin alphabet 〉 the word here used signifieth precept or command: Ribera answereth, it is true 〈 in non-Latin alphabet 〉 that cometh of 〈 in non-Latin alphabet 〉 , but not which cometh of 〈 in non-Latin alphabet 〉 for that is, sordes, such as idols are called, and that worthily. Wherefore the Vulg. is herein to be preferred, 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: although it be resolved, the commandment of Idolatrous K. Jeroboam is meant, not God's commandment; yet is is a strange speech that it should be so said without adding the precept of men, as it is Isaiah 29. 13. if it must needs be so expounded.

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 God's part the judgment was justly inflicted.

From the sin objected, because they willingly went after baseness, or filthy vanities, Note, that this aggravateth the sins of God's 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 rottenness, that is, sooner destroying the one and after a longer time the other, as a cloth eaten with moths is soon marred, but it is longer before it rotteth, and so it came to pass: for the kingdom of Judah continued about 100 years after that of Israel or Ephraim: thus Lyra. But Calvin saith, that both the corruptions here 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 flood; and this is followed by others having for rottenness, a little worm, that can scarce be seen, breeding in wood and decaying it, called teredo. I rather think, that in threatening 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 rottenness, 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 Wars, wherein they should no longer be able to stand.

Then Ephraim sent to King Jareb, when he saw his wound. &c. Both the kingdom 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 unto him for divers years, as counting it a safe course so to do; 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 King Jareb, that is, the King of Egypt, by him to be protected against the Assyrian, when he revolted from him. Jareb signifieth Contender, the Vulg. Lat. hath it, ultor, and to the Egyptian Lyra applieth it, as I have hitherto done, but Calvin to the Assyrian; the proper name of some King amongst whom 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 instead 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 sins, 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 similitudes the Lord showeth the destruction that should come to Israel and Judah one after another with more violence, then in the time that they were weakened as by a moth, and rottenness before spoken of; for the Lion teareth with great violence, therefore to show 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 process of time should destroy Judah.

I will go and return to my place, till they acknowledge that they have sinned: This is not spoken to show, that God chargeth his place sometime by removing from one to another, but he is said to go and return when he appeareth not on his people's 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 faithful should despair of 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 anymore to restore them to sanity, neither can they if they would: the Lord here comforteth his by his Prophet, by promising if they turn that they shall be restored 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 holy and unblameable living.

After two days he will revive us, and the third he will raise us up, and we shall live in his sight: Here according to the common exposition of all Ancients the Prophet 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 Devil, and deadness in sin, by Christ rising again the third day and triumphing over principalities and powers. For he saith not in two days, but from two days 〈 in non-Latin alphabet 〉 that is, two days being past when the third cometh, and that betimes in the morning, to show 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 faithful, that the things done to him being the head, are common to his body the faithful, 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 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 misery, in which they lie dead, as it were, yet he will certainly, and this he calleth it reviving of them after two days, 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 applied for the comfort of the faithful in misery, but not expunging so famous a prophesy touching the main article of our faith; wherefore he also in fine acknowledgeth this to be meant here: so likewise Gwalther, we shall not err if we shall say that the Prophet herein had respect to the mystery of Christ's resurrection, although, he also understands it as an answer to a doubt that might trouble the faithful 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, days 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 law; by the second day, the time of Christ's 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 understandeth 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 vain speculations.

Then shall we know if we go on to know the Lord, and his going out shall be prepared as the morning: that is, when Christ is risen and his resurrection is preached, we shall know, that is, believe, if we follow the example of Christ in virtuous living and doing good: for he must thus follow the Lord that will know him to life eternal, as Joh. 17. 3. and then the Lord's going out in preaching shall be as the morning for light, in respect of true light and comfort, that shall come to every such believer, and he shall come to us as the rain, that is, in his heavenly doctrine, whereby we shall be refreshed as the earth by showers of rain, and made to grow in grace as the grass when rain falleth, a similitude used before, Deut. 32. 1. & Psal. 72 6. This is not liked by Calvin neither, for he 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 darkness of misery, the light of deliverance and prosperity again is prepared 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 less refreshing to us, then the rain to the dry and thirsty ground, making the grass and corn before searing away and dying, to wax 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 Christ's youth is said to be from the womb of the morning, and he is said to come as the rain upon the mown grass, 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 believers: 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, 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 goodness is like the morning dew, wicked hypocrites are so inconstant in a good way, that being now brought into it they soon go from it again, so that it maketh even the Lord himself to study what to do unto them. Men in whom there be good motions, [Note.] but vanishing, are so desperately evil, that they are not by any means to be dealt withal for their good, but after all pains, that may be taken with them for their conversion, they must needs be destroyed, as after their horrible 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 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 spiritual building, and slain thee by the words of my mouth, that is, foretold, and threatened that thou shalt be slain for thy sins by enemies coming against thee; which threatenings my Prophets have uttered as I required them, and so their words were the words of my mouth: thus also other Expositors 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 former, 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 threatening them with destruction, being hereunto forced by their intolerable wickedness, although of myself I am merciful and gracious. From hence note, that the words of God spoken by his Prophets are not a [Note.] mere wind, as it is of words commonly said, but as a sharp cutting plane to smooth and frame the hearers into square and equal 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 threatened, 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 danger, 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. 9. 13. 12. 7. in the first of which places it is said, that when Christ sat at meat amongst Publicans, they found fault therefore with him, as being convinced hereby to favor the wicked, and consequently to be one of their number. But against this he saith, the whole need not the Physician, but the sick; and go and learn what this is, I will have mercy and not sacrifice, as if he had said, ye think that ye acquit yourselves very well in doing sacrifice, although ye go on still in your sins: but the Lord contrariwise accepteth best of the conversion of sinners, and of those that labor in this work: but of such as duly offer sacrifice, but live still in sin he accepteth not at all, but they are an abomination 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 ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the innocent, that is, I stand not so strictly upon my ceremonial Laws touching outward performances, but that when the necessity of my creatures requireth it, I would have them give way thereunto, allowing my people rather 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 die, Sacrifice being put for all external Service required by God's Laws. Some understand it as haing reference to verse. 4. Thy mercy is as a morning cloud, for so the word signifieth, and the same word 〈 in non-Latin alphabet 〉 is here used again, as if the Prophet had in the name of the Lord, said, thou didst sometime show mercy, but this held but a short time, for which and for thy other sins 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 shown, then when sacrifices are duly offered Calvin noteth that two things are here joined together, mercy and the knowledge of God preferred before all burnt offerings, by mercy understanding kindness towards men, contrary to which is not only hardheartednesse 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 he understandeth not not only the theory, but Faith to believe in God and in Jesus Christ, so that these two together are here commended unto us, without both which all external service done to God is vain, neither must these be disjoined in us, but go together as inseparable, seeing he doth not know nor love God that 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 is life eternal to know thee, &c. as of faith, he that believeth 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 only he saith thus to drive men living in sin from all confidence herein, it never being the will of God, that wicked men should thus serve him, but the merciful and faithful.

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 commandment against eating of the tree of the knowledge of good and evil soon brake it and brought death upon himself and his posterity, so Israel and Judah being by Covenant bound from idolatry and all other foul sins, begun soon to transgress it, and therefore the Lord was about to slay them, as verse. 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, how strongly soever they bind themselves by Covenant, and keep it not, so these people's. But he also mentioneth another of some, yet rejecting it, viz. they have transgressed the Covenant made with me, as if it had been 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 rather to be preferred, for so much as it is man in the singular number and not men in the plural, 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 Jacob's appointment for a witness betwixt him and Laban, caused him so to call the place Gilead, as Gilead signifieth an heap, he called it also Mizpah, a watch; Gilead lay on this side Jordan, where the Tribe of Reuben and Gad, and half 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 pursued to be revenged by shedding their blood. But now it seemeth that the Priests dwelling there, that should most of all others have abhorred bloodshed, and therefore were set to be protectours of the innocent, were turned horrible shedders of the blood of others, which was a most loud crying sin. And this is here by the Prophet taxed, as a chief cause of God's wrath, that a City of such note, and consisting of men of so holy an order, was thus greatly degenerated. Gwalther saith, that the Priests here inveighed against were not lawful Priests descended from Aaron, but such as consecrated themselves in Jereboam's time, 1 King. 1. 13. the lawful 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 kingdom of Israel his golden Calves. And these Priests most probably placed there instead of them that were gone are here complained of as murderers, because out of their zeal 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 festival 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 blood. V. 9. And as troops of robbers wait for a man, so the company of Priests murder in the way by consent. For polluted with blood, Heb. is 〈 in non-Latin alphabet 〉 a beguiler or supplanter about blood, so called because that by all the cunning means that they could, the Priests of that City sought the blood of the true, worshippers of God, and for these words murder by consent, Heb. it is murder 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 drawn to signify consent. There is another signification of the word Mane or diluculo, betimes in the morning, and this agreeth excellently taking the bare word 〈 in non-Latin alphabet 〉 , as it is without supplying to, as they do that render it to Shechem, or By, as they they that render it by consent; render we it then, they murder in way early, and so their vigilancy to commit this bloody sin is set forth. Neither were those Priests thus guilty of murder only, but also of soul murder, as Lyra hath it, many by such means being made for fear to fall to idolatry. Now in naming Gilead 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 wickedness of all others, when as by setting it apart for a Sanctuary and a City of Priests it was expected, that least wickedness should there have been committed. But indeed there was most, for which chap. 5. 1. which Mizpah is the same with Gilead, as appears 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 〉 signifieth vanity as well as wickedness, and an idol is vanity, and accordingly Jerome saith, that in Gilead was the first idol set up in Israel. But he hath this only from the Hebrew traditions, and not from Scripture, whereby 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 was the destruction of his house. For although the people worshipped Baal and Ashteroth before that, yet no Judge or Ruler ever favored idolatry before but kept the people from it in their times.

I have seen an horrible thing in Ephraim, Israel is defiled: As the wickedness before spoken of was done in Gilead, on the one side of Jordan, so in Ephraim, the principal of the ten Tribes, and indeed in all the kingdom of Israel, on the other side there were no less horrible villainies committed by idolatries and murders, neither were they hidden, but seen by the Lord.

Also (O Judah) he hath set an harvest for thee, when I turn the captivity of my people: Having inveighed against Israel apart, now he doth the like against Judah, continuing yet his speech to Israel, and therefore it should not be read (O Judah) as Calvin noteth, but Judah hath set an harvest or plant for thee, for the word 〈 in non-Latin alphabet 〉 signifieth either. And the meaning is best given by Gwalther, of all others. When I am thinking to turn away the captivity of my people of the ten Tribes, laboring their conversion from sin, that it may never come, Judah 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 harvest it cometh to the same. Judah hath furthered thee towards an harvest, which will be to thy cost, when for thy sins thou shalt be cut down by the Assyrians, wherein thou hast been the more stiff by reason of Judah's associating herself herein with thee. For to an harvest sometime, and sometime to a vintage is a time of judgment compared. Hereby we may see how [Note.] dangerous a thing it is, when one Nation or man is encouraged 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 Judah, wherein the Temple and the service of God was settled, the end shall be cutting down, neither shall they have any power to escape anymore then the harvest the Sicle of the reaper.

CHAP. VII.

WHen I would have healed Israel, the iniquity of Ephraim was discovered, and the wickedness of Samaria, for they commit falsehood, and the thief cometh in, and the troop of robbers spoileth without. Because in the last words of chap. 6. he had spoken of the turning of the captivity of his people Israel, that is, turning it away, that it might not come, showing therein a willingness so to do, as it hath been expounded, now he proceedeth to a reason, why it could not be, viz. their obstinate persisting in divers gross 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 Metropolitical City of the kingdom, appeared so foul, that it was thereby hindered. Then coming to show these sins in particular, he chargeth them first with such as were against men, verse. 1, 2. 2. With such as were immediately against God. Against men was their lying, theft, robbery, and robbing in troops, 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 terrify 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 destruction 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 wickedness. These horrible sins they commit, but carrying things as they do, they think all to be rightly done, because by order from the higher powers, thus blind folding men's eyes: but they cannot blind mine, their sins, with which they are compassed round, are before my face in their odious colors, making them odious to me, neither can I ever forget them.

For the second, their sins against God they follow, verse. 3. They make the King glad with their wickedness and the Princes with their lies, that is, their King Jeroboam, who could no sooner by the advice of his Princes about him propound his new devised idolatry, but the people were as ready to comply with him as he could desire. And there was a lying Prophet that persuaded by lying the Prophet, who threatened him and his Altar, to transgress the charge given him by the Lord, not to eat in that place, by which means God's anger was stirred up against him, and by a Lion he slew him, which encouraged the King in his evil ways, 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 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 leavened. 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 propounding 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 error, 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 doctrine of the Pharisees is compared to leaven. But whereas he expoundth resting by forbearing to punish, it is rather to be held, if it be applied to the City, or Kingdom, that he drew them to the idolatry proposed, by pretending a rest from travelling so far as Jerusalem to worship: yet neither I am thus satisfied, because although the word 〈 in non-Latin alphabet 〉 signifieth a City, yet here 〈 in non-Latin alphabet 〉 is used coming of 〈 in non-Latin alphabet 〉 to raise up, so that the best reading is, he will rest from raising 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 sourness of idolatry, and for this end he laid a leaven by making golden Calves, and used policy by persuading to go to worship them being near, a labor of going further off being thus spared, but whilst he did thus he heat his oven into which he would bring them, that is, he provided all that he could to keep them within the compass of his Dominion, that they might not revolt to the Kingdom of Judah. And to a Baker heating an oven, he is the rather for this compared, because the fire of God's wrath was thus kindled against them, as verse. 6. whereas in the beginning of the verse he saith, they are all adulterers, he meaneth by spiritual adultery, that is, idolatry, to which they were stirred up being heat as with fire; they were so enflamed with a desire unto it, and thus they were as an oven heat by the baker to have the leavened and sour distasteful bread of idolatry put into it. Gwalther understanding corporeal adultery as well as spiritual giveth this sense, as a baker having 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 inflamed with lust, although not presently, yet after a while they break out into act, being thoroughly corrupted.

In the day of our King the Princes have made him sick with bottles of wine, he stretched out his hand with scorners. Here saith the same Gwalther another great sin is taxed in Israel, that upon the Kings day, most probably, of his inauguration the Courtyers ply him with wine, as if then for the honor 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 far from distasting them the more, that he stretcheth out his hand with them, that is, joins in this excess of riot, making much of them therefore. A great corruption not only upon Kings days, [Note.] but at all other times of rejoicing for any inferior Magistrate or Officer newly come into office, or at marriages, there is no expression of joy without excess, and hereby such wickedness is much the more promoted, when it is favored 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 dissolute persons, yet coming to it, upon the sudden he was so changed, that he put all his dissolute companions from him, charging them never to come at his Court more. The vulgar Latin: The Princes began to rage from the wine, Heb. the Princes made sick, 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 to idolatry, as by wine the body is inflamed.

They are althot as an oven, they have devoured their Judges, and before this, they have made ready their heart as an oven whilst they lie 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 showeth 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 forward 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 devouring their Judges, this is meant of good Judges disliking, and impugning this wickedness in Israel, them they cut off, so Lyra, or rather because it followeth, all their Kings have fallen, there is none among them that calls upon me, this devouring is to be understood of their being devoured by this fire of extreme heat to the same idolatry; for so all the Kings after Jeroboam certainly 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 original 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, he is like a cake not turned: that is, in his idolatrous worship he doth not only sin by the golden Calves, but as other Nations, by other idolatries being joined with them in superstitions, as a cake not turned, that is, laid upon the coals to be baked, whereby it is fouled and made black, so Ephraim by this foul sin and many more, thus Lyra, but Gwalther better, they mixed themselves with the Nations about by consederacies with them, which was a thing by God interdicted, and by this means they came in their evil manners to be like unto them, wherewith [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 extreme heat of affection to idolatry on the one side, dough through a vain pretence of the true religion on the other, was altogether unfit for God's diet, 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 carried after error, but in an opinion that it was truth.

Strangers have devoured his sirength, but he understandeth not gray hairs are here and there upon him. Heb. hoarinesse, canities, is spread upon him, whereby their refractary 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 against and wasted by them: for either way, saith Gwalther, the strength of a nation 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, intimated by gray hairs. And this is added yet to aggravate his sottishness, because although men in youth want wit or consideration to make use of evil occurrences tending to their ruin, 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 been long therein But for so much as Israel's afflictions were long by enemies about weakening him, I rather prefer the first.

The pride of Israel testifieth to his face. Vulgar Latin, the pride of Israel shall be brought down 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 confess that it was and yet no grace to seek the Lord.

Ephraim is like to a silly dove, they go 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 innocence, here by simplicity coming into the danger of the net through want of hear or understanding to take heed of the fowlers net, and to her is Ephraim 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, instead of obtaining 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 put for confidence, he is said to be a silly Dove without an heart, because timorous and fearful and not confiding in God, which made him flee to human 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 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 Congregation, whereunto Calvin addeth, that they made it to be heard, because in their wickedness through their earnestness 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 down, aptly follow upon the comparison made, they did fly 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 down as birds under 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 〉 I will bind or chastise them, for it indifferently signifies either.

Here is shown the cause why the Lord would be thus severe against them, 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 magnifying their golden Calves, as whereby they were brought out of Egypt, as they did Exod. 32.

And they have not cried unto me with their hearts, when they howled upon their beds, Heb. for they howled upon their beds; and according to this Calvin expounds it, as a reason whereby he proveth, that although they cried 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 sins: For none are so wicked, but in misery they will pray as the heathen mariners 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 howling and not accepted of as praying, for true worshippers worship God in spirit and in truth, and such as honor 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 half asleep and half awake; and therefore without an heart: they assemble themselves together about corn and wine, and rebel 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 there is good store of corn in the market they flock thither, but against me, that giveth it them, they practice rebellion continually: but this he censures as frigid, and followeth the other: either way the sense is good, and according to this second chap. 2. 8. he spake of corn, &c. given her by God, but not to him ascribed, which seems to make for this, when I send plenty they rejoiced together for it, but they ill requite me, by rebelling against me through Idolatry and abundance of other sins. So also Jerome, comparing Israel for this with Sodom, where there was fullness of bread turned into an occasion of such abominable sinning, and it is favored by the Cald. Paraphrast.

Though I have bound and strengthened their arms, Vulg. I have instructed, or chastised 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 either to instruct, chastise, or bind, and therefore Calvin renders it binding, expounding it of the weak estate, to which Israel was often brought, as the History showeth, but in Jeroboams time made strong again, as the arm being broken by setting and binding up, is again strengthened, and this is most genuine.

They turn, but not the most high, they are like a deceitful bow: this is added because he had v. 15. charged them with rebelling against him, lest they should say, they turned and called upon God, and therefore were no rebels, forsomuch as in affliction they cried unto him: This therefore is here censured as no turning to God, since not the conscience of their sin but their misery, 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 〉 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 scorn 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: Here he beginneth with Judah, where the house of the Lord stood, threatened destruction to her by Nebuchadnezzar, who is compared to an Eagle, Ezek. 17. 3, 12. destroying Jerusalem for Zedekiah his breaking covenant with him, as here it is said, he hath transgressed my covenant, thus Jerome, and Lyra, Cyril, &c. But Calvin will have it spoken against the Kingdom of Israel, because 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 Kingdom should be spoken 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 Temple at Jerusalem. But I rather hold with the current of Expositors, first because 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 Assyrian that came against Israel, anywhere 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 nowhere of the House of the Lord.

And Hosea 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 war and destruction, and first to Judah, although to be judged last, yet most briefly, as being not the Kingdom 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 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 David's 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 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 people did of their own heads, because Rehoboam by his harsh answer had offended 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 forever, 2 Sam. 7. and of this line the Messiah an everlasting King over Israel, was to come; so that, as Calvin notes, in falling from the line of David through discontent they fell 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 punishment of their sins by God's just judgment put from their Kingdoms 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 reigning 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 words, that they are but wind, and therefore nothing but wind can be expected to come hereof, even a whirlwind, which is violent and most boisterous overturning all things, and to reap the whirlwind then is to reap ruin and destruction. As for any good which may be thought will come by their setting of a fair gloss upon so foul a sin, it shall not be so much as a stalk coming of a man's sowing; or if their be a stalk, and it buddeth or eareth, the ear shall have no corn in it; and if it hath any, the enemy and not the sower shall devour it; in a word he meaneth that destruction shall suddenly come when they expect a joyful time of harvest: and for any good coming finally of their rebellion and false-worship, that shall either be a mere nullity, or fall to the lot of their cruel enemies, the Kingdom which they have with such policy 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 ignorant people, that their Popes Kingdom thus upheld a long time shall suddenly go down, and fall into the hands of others, that abhor from such wickedness.

Israel is swallowed of the nations, as a vessel wherein there is no pleasure, that is, by being subdued and captived by the Assyrians, amongst whom he was accounted and used, as a base vessel; as amongst men some being chosen as vessels of honor, others are as vessels of dishonor, being put to all base uses: the vulg. to express this hath it; unclean vessels, v. 9. for they are gone up to Assyria, a wild Ass alone by himself, that is, being by the Assyrians carried away captive, the reason whereof is rendered in the next words, a wild asse alone, that is, Ephraim like a wild Ass ran up and down to divers Countries to learn divers abominations, 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, and not seeking to and trusting in the Lord, of which it was also complained before, and herein they did like unto a wild Ass under no master: for even so they rejecting the law of God forbidding this unto them, like wild persons that will do 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 showeth, that it should succeed ill, for the Lord will gather them, and they shall sorrow a little for the burden 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 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 burden of the King of Princes, understandeth hereby Israel's being preserved for a time from being subjected to the Assyrian King. But the word 〈 in non-Latin alphabet 〉 although of divers significations, if it be derived from 〈 in non-Latin alphabet 〉 to be sorry or grieved from 〈 in non-Latin alphabet 〉 to be sick, or from 〈 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 sorrowful for their first suffering at this Kings hands by the burden of tribute in the time of Hoshea King of Israel, who became his servant living under tribute 9 years.

For the comparison of a wild Ass, Job 11. and Job 39. Jer. 14. 6. the same is also spoken of; Gwalther, I will gather them being destroyed into heaps, and they shall shortly begin to come into this misery, by, or from the burden of the Assyrian King, which is an Exposition not to be slighted, for the word may as well signify begin as sorrow, and Hebr. it is, from the burden, 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 multiplied Altars, Altars shall be to him for a sin: Here followeth the cause of the judgment before threatened, besides their sins before mentioned. They thought by setting up many altars to offer unto God, that they did very religiously: but contrariwise, the Lord here tells them, that he counted 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 express command. A thing to be noted by Papists, who place great [Note.] holiness in Altars building, whereas indeed we have now none Altars, but Communion Tables, so that what they counted holiness, is turned to sin unto them, aggravating God's judgments against them.

I have written to them the great things of my law: Here he showeth that they did not thus sin because they wanted means to know it, but out of their own perverseness; for they had God's 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.

They sacrifice flesh for the sacrifices of mine offerings and eat it, or it may be rendered, they sacrifice for the sacrifices of my gifts, and eat flesh, it being hereby meant, 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 excess of riot, as Gwalther well expounds it. Calvin thinks, that whereas holocausts were to be all burnt in sacrifice, they did not so, but took away part to feast themselves withal, as is the manner of hypocrites to do duties, but to provide, that they may be at as little charge as may be, something that should go to the Lord being still spared for their own bellies or benefit. Jerome and Lyra following the Vulg. which hath it, they will offer sacrifices, and sacrifice flesh and eat; understand hereby nothing else, but their doing of the external duty of sacrificing eucharistically by peace-offerings, wherein part went to the offerer to feast withal; but forsomuch as they were wicked they were not herein accepted of, as is said in the next words. But in this reading it is varied from the original, and for Calvin's that indeed hath a ground here, because not 〈 in non-Latin alphabet 〉 but 〈 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 probably the wicked offerers who regarded not God's laws, kept somewhat from being burnt for their own use out of their covetousness, 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 threatened, 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 buried 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 a shameful and base estate: so Jerome also.

Israel hath forgotten his maker and built him Temples, where they had Idols and 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 taxeth this as forggetting of him, because doing anything 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 remembering 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 Supper, which was instituted for a remembrance of him, he is set forth as broken and shedding his blood 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 pronoun 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 threatened 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 floor: Here again Israel is reproved and threatened 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 spiritual harlot was, she took rewards of corn from the floor for consenting to this foul wickedness: Hebr. it is, the floor of the wheat, and so Calvin renders it. The meaning is, as a woman that beareth an whorish mind, will prostitute herself 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 having God to her husband, who was ready to supply her abundantly with corn and wine and all things, yet out of a most corrupt and base mind, debased herself to serve Idols, hoping from them to have these things, as they are brought in speaking, as believing 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 withal a reward, to have the more plentiful crops of corn and abundance of all fruits, although most vainly, as hath been already shown: Like unto them do the Papists, who have many particular Saints [Note.] in several cases that they seek unto, and not to God only, ah that they would herein consider, how they shake hands with whorish Israel, who was thus threatened therefore; Jerome expounds it, thou hast thought the floor and wine-press to be the reward of thy whoredom, as if for serving idols thou wert supplied. But that is so full, which I have said out out of Calvin before, that there is no more to be said.

The floor and the winepress shall not feed thee, &c. that is, instead of getting corn and wine by thy whorish doings, thou shalt be put from all, and driven to wander and beg in Egypt and Assyria, as followeth, verse. 3. For to Egypt, as it is to be conceived some of them fled to avoid the Assyrians rage, when they were for the most part carried 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 small moment to be spoken of, to aggravate their judgment in being carried 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 unclean was a sign, so that thenceforth they should not differ from other profane people of the world, which was a greater judgment then their captivity itself.

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 own land should do no duties to be accepted of, because they were so wicked, as is further declared, Isaiah. 1. and Isaiah. 66. so Calvin holding this to be further confirmed by the next words, Their sacrifices shall be unto them as the bread of mournners, all that eat thereof shall be polluted; for amongst the Assyrians they would not sacrifice, seeing there was one place only for sacrifice. But others understand these words, as a continued relation of the Lord's rejecting them, they should not only be as other profane 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 Sacrifices 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 unclean, 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 do the like in an heathen country also, for their bread for their soul shall not come into the house of the Lord, Vulg. Their bread in for their soul, 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 meat-offerings is to feed themselves, there being no other end in their sacrificing, but to feast and pamper their bodies, therefore it is not accounted as a sacrifice that cometh into the Lord's house, any whit available before the Lord to procure his favor unto them. And this is the rather to be approved, because their soul, 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 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 do in the festival day of the Lord? R. Solomon when the Lord 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 fetched, 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 ye do, when the time of sacrificing cometh? surely ye may even sit still, and bring no more sacrifices in vain. For although ye do, ye shall not escape God's judgment, so far shall ye be from coming into his favor hereby. And therefore verse. 6. he saith, They are gone 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 die there, as was partly touched before cha. 8. 13. and Memphis is particularly named because a chief City in Egypt, to which the most resorted, the desirable place for their silver, the nettles shall possess or inherit, that is, by reason of their treasure hidden there, the ground upon which the most set their hearts they shall leave, and it shall long lie desolate, which is implied by saying, the nettles shall inherit it, &c. arguing no short, but a long time of desolation. Gwalther will have it called the desirable for silver, because their costliest buildings were hereby meant, which stood them in much money.

The Prophet is a fool, the spiritual man mad, Vulg. Israel know thee a fool, the Prophet mad, but in the Hebrew it is, Israel shall know, for in the former words he said, the day of recompense 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 evil ways, was nothing else but madness, as in one wrapped by an evil 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 likewise Popish Priests and Jesuits 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 holiness. 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 persuade 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 believe lies, so that they, that would not come under this judgment ought readily to hearken 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. According to this reading Calvin saith, that some make this exposition; The Prophets of old cleaved close to God, and his Word in all their Prophesyings, venting nothing else but what he commanded them, but now contrariwise 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 Watchman 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 God's Watchman; but becoming 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 publicly, and not in corners to seek to ensnare men's souls: and he maketh the service done there to be hateful and abominable, and this is best. For the conjecture of Lyra here, because the house of the Lord is spoken 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 days of Gibeah. This is spoken in alluding to the foul sinfulness of the men of Gibeah in Benjamin, Judge: 19. wherein they equalled the Sodomites, and therefore were terribly destroyed both men and women.

I found Israel as grapes in the wilderness, I saw your Father as the first ripe in the fig-tree at her first time. Here to make the sin of Israel the more odious, he showeth how dearly God had loved them, as one that findeth grapes in the wilderness, 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 find them, or to look after them; but hereby is meant, that he out of his mere grace, when they were in the wilderness and might there have perished for want, looked 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 spiritual whoredom with that idol, as the Hebrews use the phrase of going in, to set forth the wickedness 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 gloried in this that he was full of people, but this glory of his at the coming of the Assyrians 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 multitudes of people at their first separating from Israel, for herein they gloried that they were so many from the very beginning of that kingdom; but he threateneth, that this glory whereupon they did bear themselves from the birth and conception, as it were, of the Kingdom should soon vanish, thus Jerome. But Calvin will have not only 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 Tyrus, kept within in time of winter most tenderly, as they use to do that are flowerists by some most precious 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 therein, and the better to defend them from the cold in winter, they set them in pots into houses, as we may guess, 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 showeth that he was over Israel, but they should be brought out of the place wherein he had housed them as it were, and be destroyed without any pity.

Give them (O Lord) what wilt thou give them? a miscarrying womb and dry breasts. Seeing they abuse their numerosity to pride & presumption, to go on in sin against all admonitions and threatenings, lay this judgment upon them, that they may not increase anymore, so Jerome but there is a better exposition of Calvin, the 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, whilst they were yet in the womb, he begs this as a mercy in this case, that their women might not be fruitful anymore, but barren; rather then to conceive and bring forth to destruction by the cruel 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. All their wickedness is in Gilgal, there I hated them for their wicked doings: of Gilgel, see before chap. 4. 15. but the Prophet seemeth besides the wickedness of idolatry now practiced there, of which see chap. 12. 11. to point at their first great wickedness in making Saul King in that place, because then God began first to show his greatest displeasure against them, saying, that they had rejected him, as here it is said, I hated them there. And having entered into this way of wickedness they fell to it again in setting Jeroboam over them, who began a course of idolatry to his successors and all the people wherein they followed to the end, generation after generation, as hath been before shown, 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 anymore, 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 verse. 14. he prayed that there might be barrenness amongst them, and abortivenesse, so here he threateneth them to the same effect by a metaphor of a tree the root being dead and dried 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 verse. 15. and they shall be wanderers amongst the Nations, as verse. 36.

CHAP. X.

ISrael is as an empty vine, he bringeth forth fruit unto himself. Here the Lord goeth on in aggravating and threatening the sins of Israel, he was an empty vine, void of all fruits of righteousness and holiness, as Isaiah. 5. but he brought forth fruits to himself. Calvin for an empty hath a spoiled vine contending for this, as the proper signication of 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 whereof it cometh, signifieth to evacuate, and 〈 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 God's fatherly 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 emptiness, but they were full both of people and riches again; which exposition I confess is true, and so here is an allusion to a vine one year broken and spoiled, but afterwards growing again & fructifying, as it did formerly. But I see no reason of going from the word empty, if we do but read it evacuated or emptied, for that doth sufficiently imply the means whereby; Vulg. Latin, A leavy vine is Israel, his fruit, or the fruit is adaequated to him, by Lyra expounded thus; Israel is very populous, covered with people, and his land proportionably. bringeth forth fruit for the sustentation of them all: but this their prosperity as a vine with leaves they have abused to idolatry, multiplying Altars, and their people were multiplied in many places and goodly images, according to the goodness of their land. Touching which expoposition I see not, what can be opposed, but that it goeth upon a false rendering of the word 〈 in non-Latin alphabet 〉 , for empty having leavy, whereas the Chaldee renders it wasted or spoiled also. But the Septuagint which is followed by the Vulgar and by Jerome is 〈 in non-Latin alphabet 〉 , well branched, and the next words seem to favor 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 fruit thereof, and the word 〈 in non-Latin alphabet 〉 signifieth adequate such abundance as was sufficient 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 Gospel, yet without such fruit as God looked for Isaiah 5. however populous enough, and fruitful enough of corn and wine and oil; and for the vacuity that was of goodness 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 shall come, as upon persons convinced to be faulty. Calvin noteth, that in the word divided, is intimated the original 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 show plainly that their hearts instead 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 that are righteous amongst them, shall say, we have no King that can defend us against our enemies, because we feared not the Lord, but ran into such abominations, 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 their sins they fell into the hands of their enemies, and what good could their King then do them? Verily none, for he was carried 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 itself should speak so, for wicked men rather murmur under the judgments of God, then in penitency confess their errors. But neither hath it been said to the contrary before, but that the good amongst them shall say this, of which sort there were always some in the worst times, for which a remnant is so often spoken of, and 7000 in the days of Elijah.

Thus judgment springeth up as hemlock in the furrows of the field, Vulg. as bitterness, the meaning being, that when once they come to this, that they make no conscience 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 falsely 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 laws, 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 labor and preparation, since a field is not otherwise cast into furrows but by labor. And then by judgment must be understood righteousness and holiness after all this fair show made being expected; Lo bitterness of sin springeth up, and thrives best.

The Inhabitants of Samaria shall fear because of the calves of Bethaven. Now he cometh to touch the sin, for which especially they were so greatly threatened. Samaria is named, because it was the chief City of the Kingdom 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 Calf was placed. And it is threatened that it should be carried 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 shown how the golden Calves continued till the captivity, but then were carried away into Assyria, and then he saith, they should be ashamed.

The King of Samaria is cut off, as the foam of the water: Here the same is said over again that was v. 3. or a reason is rendered, why there they say, we have 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 baseness, although he might seem to be above 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 foam 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 days of Gibeah, there they stood, the battle in Gibeah against the children of iniquity did not overtake them: Having threatened 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 showing the horriblenesse of it, by saying, they shall say to the Mountains, Cover us, and to the Hills, Fall on us; as if it were more tolerable to be crushed in pieces under an hill, and there to lie always buried, then to endure the misery of those times.

Now he rippeth up from the beginning the sinfulness of Israel ever since the wickedness so notorious committed in Gibeah, which was touched upon before, ch. 9. 9. which Lyra saith, was their suffering of the Idol sometime set up in Dan, being taken from Micah, Judge. 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 against Israel the first and second time, wherein Israel could not prevail because of that Idol permitted, so Lyra; the History is Judge. 19. Calvin more thoroughly weighing all the passages here, saith, that the things done in the time when the men of Gibeah sinned so foully, and were therefore by God's just judgment destroyed, are here mentioned, because the Israelites seeing so dreadful an Example, whereby they should have taken warning not to do the like, yet w •• e as wicked as they. And hereby their wickedness was the more aggravated, because they themselves then had such indignation at those men's sins, 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 aggravate men's 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 do; some, thereby God shown that they were as great sinners as the men of Gibeah, in that having an army so far 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 evil 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 bloody battle never entered 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 confess, from that which I have said, as i • it were meant they were sinners then, as well as they of Gibeah, but forsomuch 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 bind themselves in their two furrows, that is, being so sinful, 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 do, and therefore the Assyrians shall come against them and destroy them, however they rely upon their two God's, 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 enemy; lastly, some, Judah and Israel joined 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 wormwood or hemlock that poisoneth instead of nourishing, and such were these two Idols, whereby they were so bound, that by no admonitions or threatenings they would be moved to forsake and give over that gross superstition.

Ephraim is like an heifer that is taught, he loveth to tread out the corn, but I passed 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, because when he treadeth it, he feedeth, for the mouth of the ox 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, whereby he is made to tread it out, (for this is meant by his being taught) that is, whilst he thus did, he suffered diversely by God's 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 yoke, which is meant by his treading upon her fair neck. And he shall ride, that is, in haste be carried afar off from all his worldly possessions. Then Judah shall plough by repentance, and seeking the Lord, as they did in the time of Hezekiah, in whose days Israel was carried 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 carried away captive, shall break his clods, joining in the same spiritual husbandry, that they might together reap fruits of these their godly labors, living after that great judgment upon Ephraim, in more prosperity and comfort. For of Israel there were some that complied with Hezekiah in keeping a Passover, 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 faithful in Judah. From this Calvin and others differ not much, and Calvin quoteth Job 30. where that holy man complaineth that he was carried away as one riding upon the clouds, unto which he applieth the riding here spoken of.

Sow to yourselves in righteousness: Here he followeth on his allegory begun v. 11. exhorting the people now, if they would not still lie open to those judgments before threatened, 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 righteousness, as he will do at the coming of Christ, of whom it is said, that he shall come as the rain upon the mown grass.

Ye have ploughed wickedness and reaped iniquity, and eaten the fruit of lies: Having v. 12. exhorted them to repentance making them gracious promises, if they did so, now he complaineth that contrariwise they labored in the way of wickedness, set forth by their ploughing, and as they ploughed so they reaped, they made a show 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 days of Jehoaz, and should find more in the time of Hosea, thus they ate lies. And all this because in these ways 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 Prophet not being content to threaten destruction to Israel, and all his strong holds, to terrify 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 Jerome, Lyra, 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, when he had broken down the Image of Baal, if he be a god let him plead for himself, for after this he fought against and slew the Princes of Midian, Zebah, 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: Jerome further noteth, that in some old Greek copies, it was rendered of the house of Jeroboam, and therefore, that there might be no more so gross a mistaking, for plainness sake, he rendered it thus by a circumlocution, 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 〉 whereas that Salman was with 〈 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, flieth 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 liar in wait, because Shalom signifieth peaceable, and Arbel insidiator, and he referreth us to the History of Laish, Judge. 18. which was a peaceable and secure City, and so unawares surprised by the Danites, all the Inhabitants being slain both male and female and the City burnt with fire v. 27. even thus he showeth that Israel shall be destroyed, when they least feared it. Junius will have some destruction made by Shalmaneser amongst the Arbelites dwelling beneath Assyria meant, to be understood amongst others mentioned 2 King. 18. 34. 19. 13. But it is not Shalmaneser, 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 terrify the Jews, and this might have availed much to make them afraid, lest they if they withstood, should be used thus also. Others partly follow Junius, and partly say, it was some horrible cruelty well known to the Israelites to have been practiced, although not recorded. And Ribera stands mightily to defend the Vulg. Lat. and Exposition made thereupon. But I approve best of that of Lyra against which I cannot see how any exception can be taken.

So shall Bethel do 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 gross 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. only six months, as it befell the son of the second Jeroboam, Zechariah.

CHAP. XI.

WHen Israel was a child I loved him, and I called my son out of Egypt, that is, when he was a poor child or servant under the Egyptians tyranny, my love was towards him, neither was it taken away for his baseness. This is spoken to aggravate the wickedness 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 styled him, Israel is my son, my first-born, which is applied to Christ's coming into Egypt and out again, Mat. 2. 15.

As they called them, so they went from them, they sacrificed to Baal, that is, as they my servants, whom I employed to call them our of Egypt, Moses and Aaron, endeavored to bring them to me, so they contrariwise forsaking me, served Baal, Judge. 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 Judge. 2. 1.

I taught Ephraim also to go, I took him also by the arm and he knew not that I healed him: Here he goeth on further to show with what love and kindness he entreated Israel after their deliverance out of the land of Egypt, even as a mother teaching her child to go, holding it from falling, and when it cannot go, taking it up in her arms to carry it: for so the Lord presented them with kindness in the wilderness, in their going upholding them, when the Amalekites came to fight against them, and bearing them up as the Eagle he; young upon her wings above all dangers. Ye 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 healing of them, as Exod. 32.

I was as they that take off the yoke from the jaws, and laid meat unto thee: a farther expression of his love taken from a man that loveth his ox, and therefore seeing his yoke to press 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, delivering him from the Egyptian bondages, and when he was in the wilderness miraculously 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 they refused to return, that is, I charged them at the time when I brought them out of Egypt, not to return thither anymore, 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 threatened, because they would not return from this evil 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 Gwalther.

My people are beut to back sliding from me, though they called them to the most high, none 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 suspending upon my return, for the yoke 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; whereas Judah being captived by the Babylonians, was promised deliverance at the end of 70 years. For the word rendered bent signifieth to depend, & it is 〈 in non-Latin alphabet 〉 that is rendered to backsliding from me, which most properly signifieth, to my return, that is, my return from hiding myself, as I threatened, God being said so to do, when he appeareth not in the defense of his Israel. And for the next words rendered, although they called them to the most high, they are 〈 in non-Latin alphabet 〉 the word 〈 in non-Latin alphabet 〉 signifying a yoke, as the word 〈 in non-Latin alphabet 〉 without a yoke, although 〈 in non-Latin alphabet 〉 signifieth also super, yet 〈 in non-Latin alphabet 〉 is either a particle showing 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 〉 is commonly, if not always used. And the last word signifieth indifferently either to lift up or to take away, wherefore I rest in the exposition given, as Jerome and all the Ancients do. They that follow the other Translation, give this for the sense: Although teachers were not wanting amongst them, who from time to time most earnestly exhorted them by repentance 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 glorify God by praising and serving him, but rather Idols. But in this last they go plainly from the word 〈 in non-Latin alphabet 〉 , which if it be rendered 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 speaketh as one at a stand, for the love he bate to Israel, studying as it were, what to do unto him being so full of sin, to show his unwillingness to reverely 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 together 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 showeth that not God but man only is the cause of his own destruction, and is not by any fatal necessity put on in a sinful 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 God, who is without all variableness or shadow of change. It is thus spoken then, to show how full of compassion God is towards man sinning and hereby 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 fierceness of mine anger, I will not return to 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 Lord's showeth in what sense he spake before of repentance burning within him, & the turning of his heart within him. Whilest he thought upon destroying Ephram and threatened it, he meditated upon showing some favor; for which he saith, I will not execute the fierceness of mine anger by utterly destroying Israel forever, whereby be intimateht that there shall one day be an healing even of the people of the ten tribes, and that they shall not always be bound up in infidelity for everlasting destruction, as is plainly taught Rom. 11. 26. And therefore when in other places utter destruction forever is threatened unto them, it is to be understood, as Calvin well noteth, not of all without exception; for there is a remnant of elected on s, who are always excepted, which shall finally come in to the faith, as is often 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 threatened utterly to destroy Ephraim, for I am God and not man, that is, not as a malicious man, who being provoked is implacable forever, God is not so, but in time when he thinketh that his people have suffered enough, he will deal with them again in mercy and loving kindness, the holy one in the midst of thee, this is added to show 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 forever, to persist always 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 forever, and reprobates lie under God's wrath forever, how the • may he be justified herein to be holy, if to show mercy at length be a part of holiness?

Sol. This is spoken to Israel, not to other nations, because Israel was God's 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 covenant. Holiness herein shineth in God towards the elect, in that what miseries soever they suffer and how long soever; yet at length God will put an end thereunto: but towards reprobates his justice shall shine forever 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 kills 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 ruin; so the Lord meaneth here: thus also Calvin, who mentioneth two other expositions.

• 1. I will not enter any other City to dwell in the midst thereof, but Jerusalem.
• 2. I will not make you a flourishing kingdom again anymore by setting a King over you apart, and other accomplishments of state, as be in a City having 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 entering 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 saying, 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 children shall tremble from the west: Here it is prophesied of the compassion before spoken of, that should after judgment be shown to Israel, when this shall be, he showeth, that they shall not live in sin and rebellion against God anymore, 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 of Judah, uttering his voice by powerful preaching by himself and his ministers.

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, which is compared to the Sea, because tempestuous. And by the Sea Calvin also rendereth it, as the word properly signifieth. And therefore taking it according to the most proper signification, I say with Jerome, that by the children of the Sea here the people of the world are meant, who are set forth by fishes in the Sea, by the preaching of the Gospel, being taken and brought to Christ as in a net, by the labor of fishers, the Apostles. They shall tremble as a bird out of Egypt, and as a dove from Assyria, and I will place them in their houses: which words are added, to show that the trembling or fear before spoken of should be to conversion, that they might be taken by the net of the Gospel cast out in all parts of the world, as the fishers net in the broad and wide Sea. Thus then it is shown here, that they should tremble from Egypt and Assyria, and so be brought to their houses, that is, to particular congregations embracing 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 similitude 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 Israel's being gone thither, as was touched before. Calvin will not have the conversion of Israel here meant, when it is said, they shall walk after the Lord, but his powerful 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 blood had provoked the neighbouring people against them. But I rest in the former, and by the children of the Sea, the inhabitants 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 Israel is again charged with soul wickedness and threatened. 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 chapter, for so doth Junius also. For the lies and deceit here spoken of, Lyra, for the first hath denying, referring it to the denying that they had any part in the son of Jesse, when they rejected Rehoboam from being their king, who was of David's line, and by deceit he understands their deceit towards God about his worship, fraudulently translating it to their golden Calves. But because the word signifieth a lie, and they are said to compass God about herewith, I rather refer both it and deceit to the same fraudulent dealing with God. But of Judah an honorable testimony is here given, because Hezekiah being King when Israel was destroyed, that kingdom was famous for cleaving to the Lord, and beating down all idolatry. Judah yet ruleth with God and is faithful with the Saints, that is, hath a lot, David's line, in which it was settled, and not as much of the Saints who were persecuted in Israel.

CHAP. XII.

EPhraim fe • death on the wind, &c. that is, is brought under Tribute by the King of Assyria, and on the East wind, because he sought for help from Egypt to shake off this burden of tribute, but in both he did but follow and feed upon the wind, by the Assyrian being much impoverished, as by a strong wind 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 only with hopes in the end proving vain, he increaseth lies daily & desolation they make a Covenant with the Assyrians and oil is carried into Egypt: the here last words serve to explain the first, for wherein did Israel increase lies, but in covenanting to be a tributary to & to serve the King of Ashur, which he perfidiously brake, and the carrying of oil 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 wind, hath aestus heat put, as he saith to denote Egypt, which stood southward, and was a very hot country, but the word is 〈 in non-Latin alphabet 〉 the East, and therefore that note of his falleth. Calvin by Ephraim feeding on the wind understandeth his vain imaginations of escaping God's judgments threatened, whereby he fed himself with hope, and weighed nothing that was said by the Prophets to be moved to repentance thereby, and he compareth these his hopes to the wind, yea the East wind which blasteth, because they were not only vain, but pernicious. Moreover he calleth the same lies, because they were such in effect and desolation, that is, causing them to harden themselves in their sins, till their country was made desolate. Then coming to show what these lies, and windy hopes were, he mentioneth the Assyrians and Egyptians, with both which they were confederate in vain, whereby the meaning is somewhat more fully set forth, and rightly.

The Lord hath also a controversy with Judah, &c. It may seem strange that Judah who was but a little before commended for her faithfulness to the Saints, or with them, and their Kings living under the rule of God, chap. 11. 12. for that is meant by saying, she ruleth with God, and as the ancient Saints of God, were faithful unto him, that this Judah I say, should now be accused as well as Israel. Gwalther resolveth this well, it is spoken by way of answering to an objection, because Israel was charged, verse. 1. with making Covenants with Assyria and Egypt; they might say Judah doth the like in the time of Ahaz, why then is not this objected to her also? In way of preventing this he saith, that he had also a controversy with Judah, and the time should come, when Judah should smart for it, and therefore Israel was to take no encouragement from hence, but imitate Judah wherein she did well; but wherein she did ill leave her. Whence note, that even a State which doth worthily 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 controversy with Judah notwithstanding her reigning with God and faithfulness, in things about which the Saints are faithful and careful, that is, not to permit any corruption in the worship of God. For there was yet a great sin, viz. her seeking to strengthen herself by carnal means, and not confiding in God only, 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 something yet done, that may provoke the Lord to a controversy with it likewise.

He took 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 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 exceeding 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. Therefore we that are descended from him shall be safe against all enemies, whatsoever 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 Prophet answereth. V. 6. Therefore turn thou to thy God, keep mercy and judgment, &c. V. 7. He is a Merchant, the balances of deceit are in his hand, he loveth to oppress, & more is added, v. 8. 11. 14. to show, how unlike they were to Jacob upon whom they did proudly clear themselves, as if he had said, that which ye allege touching 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 enemies, but yet like degenerating children are full of all wickedness 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 shown to your father Jacob, it is nothing to you, for by your works ye are none of his, but as Christ said afterwards to the Jews bearing themselves upon Abraham, ye are of your Father the devil. For the words here used in relating those Histories touching Jacob, a question first offers it self, what he meaneth [Quest. 1] by saying, by his power be prevailed, had he such virtue in himself as hereby to overcome God? Sol. To this Calvin answers rightly, that the power here spoken of was power given him by God, who did strengthen him, as it were, with his right hand, reserving to himself only 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 always after, which doubtless was not then without great pain; and for supplication, it was that he would not depart away from him before he had blessed him. In speaking which he shown his humility when he was so greatly graced of God, for the less is blessed of the greater, in seeking then to him to be blessed, he acknowledged his own inferiority, and that he prevailed not, but through his grace, who enabled him so to do. 3. Who was this this Angel, that [Quest. 3] is also called God, that wrestled with him? Sol. R. Solomon saith, it was Esau his Angel who came to stop Jacob, that he might not go further; but this is abundantly confuted by Lyra. It was then no mere Angel, but Christ the Son of God, who for a praeludium to his incarnation sometimes appeared like a man, and he is called the Angel of the Covenant, Mal. 3. 1. and that it was he is further confirmed, verse. 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, he sound him in Bethel. Sol. I will not with Calvin recite the far fetched resolutions of some: for I think without doubt, that his appearing to Jacob, when he was going into Padan Aram is meant, and God's promising then to be his God, being his speaking so not to his person only, but to his posterity throughout all generations.

He is a merchant, the Ballances of deceit are in his hand, Heb. a Canaanite. Thus saith Gwalther, he doth most aptly upbraid them after he had taught them, how they should do, 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 be called by this name for their likeness to the Canaanites in their evil manners, who were had in such abomination by the land, that their land spewed them out, yet the word signifieth a Merchant, as it is rendered. And in two things he showeth, that they were like to that wicked people. 1. In their deceitful 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 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 cried 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 labors they shall find none iniquity in me that were sin, or is sin. Here the wicked are brought in justifying themselves notwithstanding all the sins 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 God's blessing have gotten wealth and live in prosperity, which we should never be able to do, 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, as in the days 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 own industry only they had increased their wealth, he threateneth to make them dwell again in tents, being driven from their houses and leading a poor life, as they once a year commonly at the Feast of Tabernacles went out of their Cities for a remembrance, how they had done 40 years together in the Wilderness, and kept 8 days in booths, so Calvin and Gwalther, who only differs in this, that by the last word 〈 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 poor estate again, yet not forever, but for a time in my Divine counsel determined. Lyra contrariwise expoundeth both this and the next words as promises of comfort under the Gospel, giving this for the meaning, as I in mercy brought thee out of Egypt so after thy other sufferings, which shall come unto thee, I will make thee to sit in the tents or Congregations of Christians at festival times, that shall be kept under the Gospel.

And I spake of the Prophets, that is, of this grace, and multiplied 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 days and three nights in the Whales belly. Junius, I the Lord thy God from the Land of Egypt, would make thee to abide in these tents, as in the days of festivity, 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 joyful feasts of Tabernacles from year to year for the abundance of the fruits of the earth received, without end, thou being never carried away out of thine own Country. But thy pride, and elate mind spoken of, v. 8. and others sins mentioned before and after, verse. 11. hinder thee from this happiness. 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 festival time; for it were strange, if the Prophet meant, driving out of their houses, that he should thus express it by words, implying joy and not rather sorrow: nor that of Lyra, because the argument upon which he now is, is an invective against their sins both before 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 multiplied Visions and used similitudes, by the ministry of my Prophets, Junius. Speaking by the Prophets I would multiply visions: In which words he goeth on, as he began, verse. 9. showing, 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, sometimes by similitudes setting forth the will of God unto them, especially touching the Messiah, in whom the greatest comfort of all doth consist. Tossarius paraphraseth upon all in the preter tense, I have made thee dwell in fair Palaces, and taught thee diversely by my Prophets.

Is there iniquity in Gilead? surely they are vanity, they sacrifice Bullocks in Gilgal. Of their wickedness 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 first brought into the power of the Assyrians. Now by this place he derideth Israel justifying himself, as if he had said. Do ye stand upon your own justification, what think ye of Gilead, was there iniquity therein or no? if yea, as ye cannot deny, seeing judgments have met with the Gileadites already, will ye out face the matter and say, that ye are not sinners, when as in Gilgalye sacrifice Bullocks, which ought not be done, but at Jerusalem only, where the place of the Altar is, that is the only Altar allowed unto you, but ye contrary to the charge given by the Lord have multiplied Altars as heaps in the furrows, in saying which he alludeth to husbandmens making heaps of stones, which they gather out of the land, but lying there they are an hindrance to the Corn that should grow there, so their Altars to the favors 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. 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 wonderful in that he was by going into Syria preserved from the fury of Esau, and God shown himself 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. Having spoken of God's providence over Jacob in his person, now he proceedeth to that great mercy, which he shown 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 sin about the golden Calf he was 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, and threfore are threatened, that their blood shall be left upon them, hereby meaning that they should be guilty of their own destruction, as it is said Ezek. 3. the sinner being warned and yet perishing by the enemy, his blood shall be upon his own head.

CHAP. XIII.

WHen Ephraim spake, trembling, he enalted himself in Israel, but when he