Anselmus or Beda for those commentaries are Bedaes make three sortes of them according unto the thinges which are foretolde by these prophets and according unto the issue and event or falling out of them Isidorus reckoneth up seven sortes of them Isidorus The Schoolemen The Schoolemen make mention onely of five To be shorte it were an infinite or endlesse thing to recken up the opinions of everie severall writer in this behalfe But let us proceede or goe forwarde with that threefolde division of Prophesie generally taken the which wee have set downe before Prophetes then doe differ one from another in regarde of the argument or matter which they handle Difference of prophets according unto the matter which they hande Prophets of God For some of them set before them as the true scope and marke of their foretellings the Lawe of God and the promises of the Messias or the Christ the redeemer of the worlde the which was to come into the worlde and these are called Prophets of God and true Prophets Others doe onely foretell thinges belonging unto men and frame them-selves unto the serving of their will and curiositie whilst they doe denounce or declare the events or issues of warres publique or priuate calamities or miseries and troubles of the which they are demaunded these are called prophets of the Gentiles and Diviners Of the first sort were Isaias Prophets of the Gentiles Ieremias Oseas and the rest of the Prophets of God both of the old and new Testament Of the second sort were Epimenides of Creta Bacchis Boccatius the Sibyllae and those which gave out oracles in the woode Dodôna at Delphis in the denne of Coricium and in other prophesying places the which were every where among the Heathen And this is one diuision of prophecie and divination taken generally according vnto which some are Prophets of God and other some may be called prophets of men There is another division taken from the efficient cause of the said diuination or prophesie the which is three fold namely Another division of prophesie the efficient cause properly the instrumentall cause the manner of revelation and action Nowe the efficient cause of divination or prophesie ought properly to be said to be thus that is to say the efficient cause is either God or satan or the wicked spirit and the devill For those which were the Prophets of God and are so called these beeing truly mooved and taught by the spirit of God The prophets of God led by the spirit of God did speake and foretell things to come as Peter the apostle sheweth in his latter epistle chap. 1.21 saying For prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost But those prophets which did foretell things belonging vnto men and applied themselves vnto the curiositie and vanitie of men or which nowe at this day frame themselves thereunto these doe prophesie and foretell things to come The prophets of men inspired by the devill being led with the inspiration of wicked spirits or devils as appeareth out of the first booke of Kings chap. 22.21 22. where the wicked spirit saith I will entise Achab. And the Lord said vnto him Wherewith And he said I will goe forth and be a false spirit in the mouth of all his prophets c. And thus are Prophets devided by the efficient cause now the instrumentall cause of prophesyings was manifold The instrumen tall cause of prophesyings And of divine prophesyings it was of three sorts vision speaking dreaming as in the booke of Num. chap. 12.6 where the Lorde saith Heare my words If there be a Prophet of the Lord among you I will be knowne vnto him by a vision and wil speake vnto him by dreame c. But the instrumentall cause of divelish prophesies was infinite or in a manner without number For there was almost no kind of things the which the devill in times past did not abuse to deceive men withall and to establish that his diuination or prophesying For he used both birdes and beastes and the elements themselves Devilish prophesying as heaven the starres the aire the earth water fire from whence come these names Iudiciarie astrologie Aeromanci foretelling by the aire Astrologie Aeromancie Geomancie Hydromancie Pyromancie Geomancie foretelling by the earth Hydromancie foretelling by water Pyromancie foretelling by fire yea and the chippe-axe also which is a base instrument or toole of Carpenters ordeined to smooth wood withall and springs and hearbes and lottes and the buckle bones and the living and the dead briefly what not The devil therfore used all these things and set them abroad as the thing it selfe matter from whence they shoulde fetch their Prophesying and fore-telling of things to come when as not withstanding they were but only instruments And therefore in this regard of prophesyings the kinds thereof are in a maner infinite or without number as M. Agrippa and Gasparus Peucerus doe teach Moreover according unto the manner of action or doing and revelation there are also sundry fortes of prophesying but chiefly two Two sortes of prophesying according unto the maner of doing and revelation namely madnesse or as it were a kinde of distraughtnesse or a quiet and stayed mind of men that foretell things to come For all the oracles or answeres of Apollo and of Delphos were never given forth by the prophet of Apollo but that he was first taken with a furie and madnesse of minde the which Virgil libr. 6. Aeâ—ead teacheth to haue happened unto the Sibyllae Therefore this kinde of prophesying was indeed altogether madding and utterly devilish But others as for example the prophets of God with a quiet heart and stayed minde did foretell things to come because God did worke in them and did mildly reveale his will unto them whom he now will and then also would have of all men to be heard with great attention or heedefulnesse and reverence of minde not as madde persons but as his preachers and most wise messengers and godly men And that God thus declared his will the which he would have with heedfulnesse and reverence to be heard of men appeareth Zach. 1. ver 6. where the Lorde thus speaketh Testimonies shewing that the Lord himselfe declared his will by his prophets Did not my wordses and my statutes which I commaunded by my servants the Prophets take hold of your fathers And in Hose a chap. 6. vers 5. Therefore have I cut downe by the prophets I have slaine them by the wordes of my mouth and thy iudgements were as the light that goeth forth Likewise Ierem. 25.3 From the thirteenth yeere of Iosiah the sonne of Amon king of Iuda even unto this day that is the 23. yere the word of the Lord hath come unto me and I have spoken unto you rising earely and speaking but yee would not heare 2. King 17.13
was made flesh and dwelt among vs and we saw the glory thereof as the glory of the only begotten sonne of the Father full of grace trueth Accordingly whereunto writeth Paul 1. Tim. 3. ver 16. And without controuersie great is the mystery of godlynes which is God is manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glory Thus therefore I do expound this last verse of our Prophet Ioel of the comming of the Sonne of God and our Lord Iesus Christ into the flesh and of the benefites through him bestowed vpon the Church Praise be vnto God The Commentary of Lambertus Danaeus vpon the Prophet Sophonias CAP. 1. The Argument THis Prophet containeth partlie threatnings and partlie comforts Threatnings of God touching the destruction of the citie of Ierusalem very shortly to insue touching the most grieuous punishments of the nation of the Iewes both for their incredible and notorious impietie or vngodlines towards God and also their iniustice towards meÌ„ Yet because the Lord gaue some spare time notwithstanding in the meane space therefore the Prophet exhorteth the Iewes vnto earnest repentance Sophonie exhorteth vnto earnest repentance and that they should mitigate or asswage the wrath of God by changing of their life This selfe same Prophet also doth comfort the Church in that by reuelation made vnto him from God he promiseth that God will not vtterly cast it away and destroy it but will leaue some seede of it because he had decreed also to enlarge it to scatter and spred it abrode vnto the Gentiles And consequently that both in Christ and for Christ his sake it should afterwards be restored and sanctified and that indeed after a more excellent maner then euer it was before In the end he promiseth in the person of God that the enemies of the Church shall be taken away and at the last be vtterly destroyed This booke hath three Sermons the which are comprised in so many that is to say three chapters Three Sermons of this Prophet The Prophet Sophonie liued and prophesied vnder the King Iosias to wit The life and prophesying of the Prophet Sophonie more then thirtie yeares before the destruction of the 〈◊〉 foretold by him when as the state of the kingdome of Iudah â—â—med as yet to bee flourishing enough and mightie and so consequently much rather to be a tolerable estate and the quiet and dignitie of the citie Ierusalem to be in safetie and without danger Yet notwithstanding long before him did Isaias also prophesie that it should bee destroyed as appeareth 2. King cap. 20. ver 16.17.18 in these words And Isaiah sayd vnto Hezekiah heare the word of the Lord. Behold the dayes come that all that is in thine house and whatsouer thy fathers haue layd vp in store vnto this day shall be carried into Babel nothing shall be left sayth the Lord. And of thy sonnes that shall proceed out of thee and which thou shalt beget shall they take away and they shall be Eunuches in the palace of the King of Babel Some wil haue this Prophet to haue prophesied with Isaias others that he prophesied three yeres before Ieremie For that Ieremie began to prophesie in the 13. yeare of the reigne of Iosias and Sophonias in the 10. Therefore he is to be conferred with the Prophet Ieremie vnto the 20. chapter Now where he prophesied is not expressed whether in the citie it selfe as Ieremie did or whether abiding in some other place yet notwithstanding in the land of Iudah did he both liue and also prophesie Vers 1. The word of the Lord which came vnto Zephaniah the sonne of Cushi the sonne of Gedaliah the sonne of Amariah the sonne of Hizkiah in the dayes of Iosiah the sonne of Amon King of Iudah The first Sermon Three causes of the destruction of Ierusalem THe first Sermon of the destruction of the citie Ierusalem the wonderfull spoyling and laying waste of the same which was to insue whereof there are here reckoned vp three causes First the outragious and horrible idolatrie of the Iewes Secondly the contempt or despising of the true God and of his threatnings yea and the same very manifest Thirdly all kind of iniustice towards their neighbours the which might bee done either by deceit or els by violence or force Three parts of this verse This verse containeth three things First a commendation of the doctrine following and a declaration of the calling of Sophonias Secondly the stocke kinred and noble and renowmed house and familie of this Prophet both for godlines 1. CommendatioÌ„ of doctrine and also for seruice in the Common wealth 2. The stocke of the Prophet the which was now knowne vnto all men by singular duties towards the Common wealth For as God had Amoâ— Shepheard to his Prophet so also had he this and other Prophets which came of great and noble houses The third thing is the time wherein he prophesied 3. The time of his prophesie namely vnder Iosias King of Iudah wheÌ„ as the state of the Iewes was not only tolerable as I haue sayd but also as yet flourishing and when as godlines it selfe the worship of God seemed to be restored least that wee our selues being lulled a sleepe with the happines of things present should either forget our sinnes past or els imagin God to be contented with a sleight and outward godlines performed as it were for fashion sake only such as was then vsed among this people as is to be seene 2. King cap. 23. ver 25.26 where albeit Iosias haue his singular coÌ„mendation for his rare godlines and forwardnes in religion yet it is sayd That the Lord notwithstanding turned not from the fiercenes of his great wrath wherewith he was angrie with Iudah because of all the prouocations wherewith Manasseh had prouoked him And Ieremie cap. 17. ver 1. complayning of the disorderednes of the people sayth That the sinne of Iudah is written with a pen of yron and with the poynt of a diamond and grauen vpon the table of their heart and vpon the hornes of their altars So the Prophet Hosea reporteth of the people of his time saying cap. 5. ver 4. They will not giue their minde to turne vnto their God for the spirit of fornication is in the midst of them and they haue not knowne the Lord. And 2. Chron. cap. 34. ver 24.25 Huldah the Prophetisse returneth answere vnto the messengers of Iosiah in the name of the Lord in these words Thus sayth the Lord Behold I will bring euill vpon this place and vpon the inhabitants thereof euen all the curses that are written in the booke which they haue read before the king of Iudah because they haue forsaken me and burnt incense vnto other gods to anger me with all the workes of their hands therefore shall my wrath fall vpon this place and
of things in the Iewes owne countrey Vers 2. For they had sent vnto the house of God Sharezer and Regem-melech and their men to pray before the Lord. The reason why the Prophet hath a new inspiration and word from God THis is the rendring of a reason why God gaue vnto the Prophet a new instinct or inspiration and word by occasion of the historie or thing done For the whole people enquired the will of God touching a new question And God would not denie the desires of those that were his and therefore he answereth by the Prophet For the people delt well and in very good order who in their hard case and doubt doe aske of God in his ministers This their example therefore is of vs to be followed So 2. King cap. 1. ver 6. Ahaziah King of Samaria is greatly reproued of God by the ministerie of the Prophet Elijah because he sent to Baal-zebub to knowe whether he should recouer of his hurt which he had taken by a fall through a windowe and sought not by God his Prophets to vnderstand the will of the Lord in this matter Wherefore Deut. 18. ver 15. Moses giueth the people of Israel this comfort that after his decease God will not leaue them staylesse and helples nor vncertaine and doubtful whither to goe for to be resolued and taught in the will of the Lord for sayth he the Lord thy God will raise vp vnto thee a Prophet like vnto me from among you euen of thy brethrē vnto him ye shall hearken And therefore in the Psalm 74. ver 9. whē as the Church for a time in the wrath of God is depriued of this benefite and the ordinary course of the Prophets and ministerie ceased by whom they might bee instructed and enquire of the will of the Lord they complaine of this want and crye out vnto God and say We see not our signes there is not one Prophet more nor any with vs that knoweth how long 3 Partes of this verse But in this verse of our Prophet there are three things to be noted First the good order of the Church for the people yea that all of them asketh and desireth to knowe some thing of the priests yet doe they not this tumultuously 1 The good order of the church nor by the confused or disordered multitude but out of their whole bodie they appoynt certain and send them in the name of the rest vnto the Priests Secondly 2 Who are to be demaunded touching the will of the lord who are to be asked and demaunded concerning the will of God namely the ministers of the Church either ordinary as the priests or extraordinary if there be any as in times past were the Prophets And therefore it is sayd Malach. 2. ver 7. The Priests lips should preserue knowledge and they should seeke the law at his mouth for he is the messenger of the Lord of hostes So then the people asketh not Zorobabel though he were a godly man or other politike Magistrates of matters appertaining vnto conscience but the ministers of the Church The third thing is how 3 After what maner we must come vnto God or after what maner wee must come vnto God to wit by prayer and supplication For after this sort ought both the ministers of the Church themselues and others also to come vnto God who seeke after the will of God and the true interpretation of his word Vers 3. And to speake vnto the Priests which were in the house of the Lord of hostes and to the Prophets saying Should I weepe in the fifth moneth and separate my selfe as I haue done these so many yeares The question of the people THe declaring of the question request of the whole people returned frō the captiuitie Whether now also they ought to fast to hūble thēselues as they did before when their estate was most afflicted or troublous And that here they speake of such a certaine fast as at that time was vsuall and accustomable among the Iewes although it were extraordinarie appeareth both by the answere of God ver 5. the which was agreeable vnto the question of the people and also by the very words of the question it selfe the which by the adioynts things accompanying it doe describe a fast namely when as it is sayd Shall I weepe and separate my selfe the which two things those doe which are in sorowe and heauines Now a true fast is ioyned with sorowe and heauines of minde as the same is notably set out Ioel 2. ver 15.16.17 in these words Blowe the trumpet in Zion sanctifie a fast call a solemne assemblie Gather the people sanctifie the congregation gather the Elders assemble the children and those that sucke the breasts let the bridegrome goe forth of his chamber and the bride out of her bride chamber Let the priests the ministers of the Lord weepe betweene the porch and the altar and let them say Spare thy people O Lord and giue not thine heritage into reproch that the heathen should rule ouer them Wherefore should they say among the people where is their God See more hereof Isai 58. Two things to be noted in this question Wherefore in this question two things are contained First a description of the fast Secondly the kinde of the fast The fast is described or set forth by the name of mourning affliction or humbling of themselues 1. The description of the fast that thereby may be vnderstood that the cause of this question is iust For it was vnfit and vnseemly that in so ioyfull a time wherein the temple was peaceably and quietly builded they should weepe 2. The kind or time of this fast and be in sorowe Moreouer the kinde or time of the fast maketh also for the vnderstanding of the cause of this question For the people doth not aske of other fasts appoynted in the law of God and such as were set and ordinarie fasts but of this only to wit an extraordinarie fast the which was yearely kept in the fift moneth because that in the same moneth the Temple was destroyed by the Chaldeans as appeareth 2. King cap. 25. ver 8.9 in these words And in the fift moneth and 7. day of the moneth which was the 19. yeare of King Nebuchadnezzar King of Babel came Nebuzar-adan chief steward seruant of the King of Babel to Ierusalē burnt the house of the Lord and the Kings house all the houses of Ierusalem al the great houses burnt he with fire So Ier. 52.12 the same thing is recorded almost in the very self same words Wherefore the Temple being now restored or builded again the cause of mourning ceased and therefore the effect also which was fasting and mourning ought to cease in like maner Vers 4. Then came the word of the Lord of hostes vnto me saying A twofold answere vnto the former questiō THe answer of the Prophet vnto the
same place God himselfe stood to punish them most sharplie and as they had deserued most hardlie Iohn 18. Matth. 26. ver 30. where it is expressed how Christ went with his Disciples after the eating of the Paschal Lamb vnto Mount Oliuet where he was taken Secondly the casting downe The fitting of this mount Oliuet for the vse and turne of the enemies or the breaking and digging of this mountaine of Oliues and the making of it fit for the vse and turne of the enemies is to be noted For the souldiars that besieged the citie shall digge it through that there may be left a great valley in the middest betweene both partes of the mountaine so digged that the tentes and garrisons of the enemies planted in that place might bee the safer against the assaultes and breakings foorth of the besieged Iewes Finallie this mountaine shall bee so broken off in the ende to cast downe the fortes of the Iewes and to annoy the citie that one part of the mountaine shall fall toward the South and the other toward the North. The which thing I iudge then to haue been done when as the Romanes with most great labour raysed vp that same wall in three dayes wherewith they compassed about the whole citie and brought it through the middest of Mount Oliuet Ioseph lib. 6. cap. 13. These things therefore dooth God seuerally recite that afterward it might bee vnderstoode by the very falling out of the matter that this prophesie was true and that when as these things should come to passe the Iewes might knowe that their vtter destruction was neere at hand and so that they might euen then at the leastwise repent So GOD shewed vnto the Niniuites on what side their citie should bee taken and what at that time should bee the power and attemptes of the enemies against them Nahum 2. verse 6. and cap. 3. and yet neither of these repented for all this Vers 5. And yee shall flee vnto the valley of the Mountaines for the valley of the Mountaines shall reach vnto Azal yea yee shall flee like as ye fled from the earthquake in the dayes of Vzziah King of Iudah and the Lord my God shall come and all the Saintes with thee NOw he rehearseth the effectes of this cause 2 The effects of the cause specified before v. 3. Three partes of this verse that is of God fighting against the citie The first is in this place recited to wit the fleeing of the Iewes yea and the same most shamefull and full of great despaire and trouble But this verse containeth three things First the fleeing of the Iewes as I said being now vnable 1. The flying of the Iewes and wanting strength to withstand their enemies Secondly the place by the which and vnto the which they shall flee They shall flee by the valley of the Mountaines For Ierusalem was on euery side compassed about with Mountaines 2. The place whither the Iewes should flee Psalm 125. Ioseph lib. 6. de Bello Iudaic. cap. 6. Without the citie saith he two mountaines were compassed with deep valleyes and the rockes letting on both sides they could no way be comen vnto Out of which place of Iosephus it appeareth that the valleyes of the mountaines neere vnto the citie were most fit to flee vnto and thereby there is light brought vnto this place Lastly they shall flee vnto Azal because that the same valley of the Mountaines neere vnto Ierusalem shall reach vnto Azal and therefore shall seeme most fit for their secret fleeing If there bee any place left for coniectures or gesses I doe thinke Azal to be that same part of the citie and holde the which both was most safe against the enemies and also most fit for to flee vnto the which by Iosephus is called Bezeta concerning the which Iosephus himselfe must bee read 3. The great feare of them that shall flee away lib. 6. Belli Iudaic. cap. 6. Thirdly the feare and trembling of the people in this flying is described the which shall not bee after the common and vsuall maner but an extreame suddaine feare and full of despaire as namely who shall then acknowledge the hand of God to be armed against them And the greatnes of this trembling is set forth by a similitude For it shall bee like vnto the same wherewith the Iewes were strooken of old by reason of the earthquake the which fell out in the dayes of Vzzias the King as we haue seene before Amos cap. 1. ver 1. This historie at that time was very well knowne vnto the Iewes Further by way of an Epiphonema or acclamatiō the cause of this so great trembling in this people is added by the Prophet to wit the comming of God being angrie against the Iewes with those his holy Angels with the which he sheweth himselfe full of maiestie and feare vnto men not in any visible forme but by extraordinarie effectes and maruailous so that men must then needes tremble when as God appeareth in such sort and so terrible or fearefull For as the Psalmist reporteth Psalm 89. ver 7. God is very terrible in the assemblie of the Saintes and to be reuerenced aboue all that are about him Psalm 93. And Iude ver 14.15 Beholde the Lorde commeth with thousands of his Saintes to giue iudgement against all men and to rebuke all the vngodly among them of all their wicked deedes which they haue vngodly committed and of all their cruell speakings which wicked sinners haue spoken against him Vers 6. And in that daye shall there bee no cleare light but darke The second effect THe second effect is the most lamentable state of the people then so that at that time neither the light shall bee welcome and deare vnto them neither yet shall it be sweete and pleasant vnto them to liue And this doth Christ confirme Luc. 23. ver 3 saying Then shall they begin to say vnto the mountaines Fall on vs and to the hilles Couer vs. And the falling out of the matter afterward hath likewise taught the same Further this so heauie a punishment of the Iewes iustly laide vpon them by God for the slaying of Christ sheweth both that the sinne and wickednes of the Iewes in murthering of Christ the sonne of GOD was so great as none can be greater and also how grieuous punishments are threatned and prepared by GOD against the obstinate or stifnecked persecutors of the Church and of his Christ euen at this day Vers 7. And there shall be a day it is knowne vnto the Lord neither day nor night but about the euening time it shall bee light A promise containing three things NOw is there added a promise vnto the former threatnings for the comforting of the godly Iewes For this verse pertaineth especially vnto the Iewes A ioyfull day or time for thē but not at the feast And this promise containeth three things First a Day or some time more ioyfull then that
their crueltie shewed at the siege of Ierusalem and say Remember the children of Edom O Lorde in the day of Ierusalem which said Rase it rase it to the foundation thereof But at the selfe same time when as the Idumeans thought themselves most happy because of the then first most dolefull state of the Iewes their matters being then brought into so narrow a streict under Ioachim king of the Iewes Abdias denounceth or sheweth destruction unto the Idumeans as also doeth Ieremie cap. 49. from the 7. verse unto the 23. Abdias therefore must have lived and prophesied about the end of the reigne of Ioachim king of Iudah whilest Ieremias also used his office the kingdom of the Iewes being greatly diminished and decayed and the Idumeans for this cause reioycing and triumphing within themselves But these Idumeans did the Chaldeans afterward most cruelly bring in subiection unto themselves to wit when as they come againe the second time with their king Nebucadnezar to besiege Ierusalem in the reigne of Sedechias as it was foretold by Abdias After Abdias followeth Habakuk the prophet but in Iudea Habakuk For after the carrying away of Ioachim king of Iudah by Nebucadnezar into Babylon together with his mother and family nay after that the people of the Iewes being the people of God were sore pressed of the Chaldeans an infidell nation Habakuk prophesieth under Sedechias that is after the seventh yere of his reigne Therefore he setteth downe a forme of prayer for the Iewes already caried captives into Babylon and for them that were after to be carried Habakuk therefore with his owne eyes saw the Chaldeans uniustly ruling now over Iudea most greevously oppressing the people of God in the time of his prophesie at the which time Ieremie lived and yet also prophesied Yet in order and also in age the prophet Ezechiel goeth before the Prophet Habakuk but in Chaldea Ezechiel For Ezechiel together with Ioacim the king of Iuda who in the kingdome succeeded his brother Ioacim was carried away by Nabuchadnezar Emperour of the Babylonians But Ezechiel being in Babylon began strait for to prophesie that is in the fifth yere after the carrying away of Ioacim and to comfort the godly and to terrifie or affray the wicked Iewes Ezech. cap. 1. vers 2 3. In the fifth day of the moneth Chebar which was the fift yere of King Ioachims captivitie the worde of the Lorde came unto Ezechiel the Priest the sonne of Buzi in the land of the Chaldeans c. At the which very time Sedechias the uncle of Ioacim reigned yet in Iudea and Ieremie also prophesied of the same event or falling out of things Habakuk then is after Ezechiel because that Habakuk came neerer unto the times of the overthrow of the city Ierusalem VVherefore this sixt age had these prophets namely Nahum Ieremias Ioel Olda the prophetesse Sophonias Abdias Habakukin Iury and Ezechiel in Chaldea The 7. age from the captivitie unto Christ 508 yeres had these prophets To conclude the seventh and last age comprehendeth all that time which passed from the full captivitie of the Iewish people under the Babylonians which fell into the eleventh yere of Sedechias king of Iuda untill the birth of Christ and manifestating or shewing him in the flesh And this age hath 508. yeeres to wit 51 which are to be taken out of the 70 yeres of the captivitie of Babylon For of those 70 yeeres there were passed 18. comming in and falling betweene the first or begun captivitie which was in the fourth yeere of Ioacim king of Iudah and their full carrying into Babylon the which happened in the eleventh yere of Sedechias king of Iudah Therefore of those 70 there remaine onely 51 if you take out of them 19 yeres Now vnto these fiftie and one yeeres adde or put too the weekes of Daniel which are Dan. cap. 9. and containe 457 and you shall make 508 yeres which is the iust space of time which passed betweene the captivitie of the Iewes under Sedeehias and the birth of Christ Now this seventh age had these prophets knowen unto vs out of the word of God and first of all Daniel who as appeareth by his booke prophesied in Chaldea almost that same whole time of the 70 yeeres or carrying away into Babylon Daniel For he lived both under Nebuchadnezzar king of Babylon and all that time in the which was the Empire of the Chaldeans Finally became even unto Cyrus who overthrew the Empire of the Babylonians and did first set up the kingdome of the Persians Of this Daniel we read Ezech. cap. 28. vers 3. Beholde thou art vviser then Daniel he speaketh so in mockâ—ge of Tyrus there is no secret that they can hide from thee After Daniel succeeded the Prophet Haggaeus Aggeus after the deliverance of the people of the Iewes out of the captivitie of Babylon prophesying in â—udea After Haggeus succeeded Zacharias and albeit that they prophesied at one time yet Zacharias was the latter Zacharias And therefore Esdr 5. Agg. 1. ver 1. Zach. 1. ver 1. he is reckened after Aggeus as later then he in the execution of his office After Zacharias follovveth Malachias Malachias after whom the ranke and succession of the prophets was interrupted or broken of For those of whome mention is made Nehem. 6. ver 14. are not alowed Moreover those which after the times of Malachias wrote certaine Psalmes are not known by name albeit many of them were prophets of God The last and those which lived in the age and time of Christ but being yet an infant and unknowen are these Zacharias the father of Iohn the Baptist Luc. 1. Zacharias the father of Iohn Baptist Simeon Anna the prophetesse And Simeon and Anna the prophetesse of whom writeth the same Luke cap. 2. Wherefore this seventh and last age had these prophets Daniel Aggeus Zacharias Malachias Zacharias the second Simeon Anna. And thus much hitherto of the order and succession of the prophets of the old Testament CAP. 12. How the writings of the godly Prophets have beene gathered together AND this also is a worthy question How the writings of the godly Prophets which are now extant haue bene gathered togither The prophets of the heathen For concerning the Prophets of the heathen I haue nothing to say this only excepted that it appeareth out of the 6. book of Virgil his Aeneidos to witte that the Sibyllae did afterwardes write in leaves on the barkes of trees by peece meale the verses which they uttered with their mouth that their answers lay thus cast abroad and scattered about their cave in which being shut up they prophesied untill such time as they were gathered togither either by themselues or by some other body so were patched packed up togither But the maner of the godly prophets was otherwise the vvvhich did not make sleight accouÌ„t of their prophesies as namely being such the which
sorrow of the Corinthians concerning the matter of the incestuous person 2. Cor. 7.11 saying For behold this thing that ye have bin godly sory what great care it hath wrought in you yea what clearing of your selves yea what indignation yea what feare yea how great desire yea what a zeale yea what punishment in all things you have shewed your selues pure in this matter This affection these Ninivites had not Obiection Neither is that which Christ saith Mat. 12.41 alledged before in the beginning of the former sectioÌ„ any thing against this where he saith that the Ninivites repented ergo would some conclude the repentance of the Ninivites was true repentance and such as is the repentance of the godly Answer I answer that these names of Faith and Repentance carry many significations and are often times attributed unto those affections which haue but an imitation or resemblance of faith and repentance onely as is the repentance of Achab 1. Kin. 21.29 And in the gospell of Matthew this word Faith is often so taken as cap. 9. ver 2. of those that brought unto Christ the man sicke of the palsie of whom Christ saith That he saw their faith c. in the same chap. ver 22. he saith the like of the faith of the woman that had the bloody issue comming unto him to be cured of the same chap. 17. v. 20. where Christ telleth his disciples That if they had faith but as much as a graine of mustard seed they should remove mountains c. So here after in this prophet cap. 4..2 the faultie prayer of Ionas is notwithstanding called a prayer And thus much of the faith and inward repentance of these Ninivites 2. The outward signes of the repentance of the Ninivites fasting sackcloth ashes The outward repentance of the Ninivites was in those signes the which at that time were used of those that did truly repent albeit hypocrires also did oftâ—n make shew of the same as may appeare out of Ioel cap. 2. v. 14. where God saith Rent your heartes and not your garments and turne to the Lorde your God c. signifying that true repentance must proceed from an heart humbled by faith and not consist in outward ceremonies in the which of all others hypocrites as most forward For so 1. King 21.27 Achab when by Elias he heard of Gods iudgements towardes him Renteth his cloathes putteth sackcloth upon him and fasteth lyeth in sackcloath and goeth sofâ—ly yet was he void of true repentance such as the godly have These outward signes are fasting sackeloth and ashes After which maner the godly haue in former times humbled themselves before God For so Iob. cap. 2. v. 8. sitteth downe among the ashes And Psalm 69 v. 10 11. David saith of himselfe I wept and my soule fasted but that was to my reproofe he meaneth among the wicked I put on a sacke als◠〈◊〉 and I became a proverb unto them Vers 6. For word came unto the king of Ninive and he arose from his throne and he laid his robe from him and covered him with sackecloth and sate in ashes EXplanation or laying out more at large that which briefly was set downe before For now he doth more fully declare that Explanation which he had briefly before spoken of the repentance of the Ninivites He therfore pursueth every circumstance both that the efficacie or force of the word of God outwardly preached even among the heathen themselves may be understood also that we may know that the repentance of these men was true and not hypocriticall and that this may be an example for the godly being put in minde of the threatnings of God to follow And to this purpose doth Christ alledge it Mat. 12. Publike not private repentance here described But in this place is described publike not private solemne and extraordinarie and not ordinary repentance like is as also Ioel cap. 2. VVhich two kindes of repentance are not to be confounded or hudled up togither neither are we to looke for that in ordinary or private repentance the which is proper and peculiar unto extraordinatie and publike repentance as is for example the decree of the magistrate the putting on of sackcloth and ashes c. Furthermore we must note that the signes which are here rehearsed Fasting sacke cloth ashes and such like externall gesture are rather signes of true outward repentance of the godly the which consisteth in the hears truly buÌ„bled by faith shewing forth the fruits of the same by the workes of mercy c. did indeed in these Ninivites spring froÌ„ a sincere or purt minde yet notwithstanding if they be considered in themselves they do rather paint out unto us the true nature and condition of the outward then the inwarde repentance of the godly as may easily appeare Isai 58. v. 5 6 7. Is it such a fast that I have choses saith the Lord that a man should afflict his soule for a day to bow downe his head as a bulrush and to lye downe in sackcloth ashes Wilt thou call this a fasting or an acceptable day unto the Lord Is not this the fasting that I have chosen to loose the bandes of wickednesse to take off the heavie burdens and to let the oppressed go free and that ye breake every yoke Is it not to deale thy bread to the hungry that thou bring the poore that wander unto thine house When thou seest the naked that thou cover him and hide not thy selfe from thine owne flesh For inward repentance such as is in godly men is assured of the forgivenesse of sinnes by Christ of the promises of God of his fatherly good will towardes them c. Now these thinges were nor in the Ninivites The first circumstance of the repentance of the Ninivites to wit the persons repenting Moreover the first circumstance of this publike repentance of the Ninivites are the persons repenting among the which the person of the king is first described as the which namely was the cause and example of the repentance of the rest Afterwards the rest repented For they all repented from the greatest unto the least as was before ver 5. and not onely one or two Yea the king of Ninive himselfe and not onely his subiectes And this repentance of the king and that publike laying aside all cogitation and pride of his kingly maiestie is in this verse described by moste excellent contraries He that sate before in his royall throne lay in ashes he that before was clothed with soft and gorgeous raiment tooke upon him most hard and sackcloath and cloath of haire Compare this outward shewe of repentance with these places and examples of the scripture of Achab 1. King 21.27 Ioel. 2. Isal 58.5 Iob. 16.15 Mat. 11.8 VVhether Ionas came unto the king or whether the king heard of his sermons by the report of others hee was earnestly touched Vers 7. And he proclaimed
and also the place where they shall be done The maner of the doing of these things is that God shall break all the strength of this kingdom 1. The maner of doing of these things The figure Synecdoche what it is see Amos cap. 5. vers 21. the which is here signified vnder the name of a bowe one part of the strength in warre being put for all by the figure Synecdoche So Dauid Psal 44. ver 6. when he sayth I doe not trust in my bowe neither can my sworde saue me meaneth that reposed not his confidence in any instruments of warre whatsoeuer but onely in the helpe of the liuing God The place wherein these things shall be done 2. The place wherin these things shal be done is the valley of Iizreel in the which Ioram his companions were slaine For as it is 2. King cap. 8. ver 29. King Ioramwent downe to Izreel to be cured of the wounds which the Syrians had giuen him at Ramah when he fought against Hazael King of Syria And there was slain by Iehu in Izreel where the Israelites shall sustaine a great slaughter of their enemies and Assyrians Vers 6. Shee conceiued yet againe and bare a daughter and God sayd vnto him call her name Lo-ruchamah for I will no more haue pittie vpon the house of Israel but I will vtterly take them away What this daughter betokeneth THe second birth of Gomer is declared And this a daughter that is a woman not a man whose name is expressed and the reason of the name This daughter doth betokeÌ„ the estate of the people of Israel such as it was after the death of this Ieroboam that is to say decayed weake and lying open vnto the strength of the enemie like as a woman is weake and little able to shift for her self And this fell out vnder Phace the sonne of Romelia 2. King 15. ver 29. where is shewed how the King of the Assyrians did vexe and molest them and tooke their cities in these wordes In the dayes of Pekah or Phace King of Israel came Tiglath Pileser King of Asshur and tooke Iion and Abel Beth-maachah and Ionoah and Kedesh and Hazor and Gilead and Galiah and all the lan◠〈◊〉 Naphtali and carryed them away to Asshur Wherefore the abâ—â—ged estate The daughters name Lo-ruchama No pitied and what it signifieth and the weake strength of this kingdome are compâ—â—â— vnto a woman and not to a man And this daughter is called 〈◊〉 ruchamah because that the estate of this people was in such soâ—â— afflicted by God that he would not afterward take any pittiâ— tâ—â—on nor afterwards rayse it vp and restore it albeit they themseâ—â—â— vnder King Oseas neuer so much attempted or assayed to doe 〈◊〉 same Hereof commeth the signification or reason of the 〈◊〉 For this daughter is commaunded so to be called because that 〈◊〉 hereafter would not pittie that is vse mercy towards this peopâ—â— but purposeth and mindeth vtterly to ouerthrow them as it caâ—â— to passe because of their desperate wickednes Vers 7. Yet will I haue mercie vpon the house of Iudah and 〈◊〉 saue them by the Lord their GOD and will not saue then by bowe nor by sworde nor by battell by horses nor by horsemen The figure Hypophora or answering of an obiection that might be made See what Hypophora is Amos cap. 5. ver 21. THis is the figure Hypophora or answering of an obiection thâ—â— might be made wherby God meeteth with a doubt of the godly and doth the more bite and grieue the Israelites And first heâ— dealeth with the question Whether then will God roote out and dâ—stroy al the seede of Abraham and Israel or will hee reserue and saâ—â— some God answereth that he will saue that other kingdome tâ—â— which was called the house of Iudah and was the true and lawâ—â—â— issue of Israel the posteritie of Dauid the very church of GOD where the Temple where the sacrifices ordayned by God and the true doctrine flourished And hee doth bite and grieue the Israelites that whilest they are destroyed their neighbours notwithstaâ—ding and brethren the Iewes and those whome the Israelites 〈◊〉 greatly hated and for their worshipping of the true God laugheâ— to scorne are neuerthelsse saued That which came to passe vndeâ— king Ezechias 1. The cause of the sauing of the Iewes Further both the cause and also the maner of this sauing and deliuering of the Iewes is expressed The cause is The onely mercy of God towards them the which Oseas foretolde before that these rebellious Israelites should be destitute or void of 2. The maner of their deliue â—ance As for the manâ—â— of their deliuerance it is extraordinarie For God at that time will help and saue the kingdome of Iudah by no weapons or horses or bowe battell or other meanes vsed among men in warre but by such a way as is altogether â—xâ—â—aordinary for the Iewes draue away their enemies by the onely inuocation or calling vpon of the name God when as Ieruâ—alem was besieged of Sennacherib and Rapsace 2. King 19. And so doth Dauid giue this glorie vnto GOD Psal 20. that hâ— will giue victory vnto his king neither by chariots nor horses but by his owne strength at the prayer of the faithfull I therefore doe translate this place thus But I will haue mercy on the house of Iudah c. So that by the way of contrariety and by the aduersatiue coniunction but I make this sentence of the sauing of the house of Iudah contrary vnto that which went before of the destruction of the house of Israel Vers 8. Now when she had wayned Lo ruchamah she conceiued and bare a sonne Vers 9. Then sayd God Call his name Lo-ammi for yee are not my people therefore I will not be yours The third birth or childe of Gomer THe third birth of Gomer the which sheweth what shall be the last state of the sayd people of Israel and at such time as they shall be destroyed But this childe was not forthwith and by and by borne but after some space time comming between within the which the daughter was wayned which was borne before him And doubtles this same kingdome of Israell albeit that it were cutte shorter continued yet a little space of time For Phace or Pekah the sonne of Romeleas reigned twenty yeares 2. King 15. ver 27. vnder whome notwithstanding the power and strength of that Kingdome was broken and weakned Three points of the 9. verse But this verse the 9. contayneth three things The sexe of the childe His name And the reason of his name This childe was a man-childe 1. The sexe of the chiâ—de which was a man childe For vnder Oseas the last King of the Israelites the strength of this Kingdome seemed after some sorte to be restored for albeit that they were now vnder the AssyriaÌ„s yet now notwithstanding the estate of that people seemed somewhat tollerable
in such manner as it ought to be So then the day of the king is taken for that day in the which the King holdeth and keepeth publikely the remembrance of some especiall benefite of God towards him And this was the first circumstance of time the which increaseth this sinne of these Courtiers Secondly the adioints also do make the former lewdnes of the Princes greater 2. From the adioynts to wit For that they haue added vnto this burning lust of the flesh or whoredome singular intemperancie and surfetting or gurmandise For they drinke not wine out of cuppes but out of flagons and bottels the which they carouse all out and that so intemperately that both themselues and also the King and other princes the which by them are vrged vnto such quaffings waxe sicke in the ende thereby So then they sinne two wayes namely by the abusing of the gifts of God to wit meates and wine and also their health the which in like manner is the gift of God the which by this meanes they doe lose hurt and impaire And this is a signe and token of notorious and most intemperate gurmandise And these vices alwayes for the most parte are linked and yoked together namely whoredom and surfetting or drunkennes For as one sayth without good cheare and wine lust is colde But now there is added also a certaine third thing that is to say That the King being accustomed vnto such a loose vnbridled and wicked life in the ende stretcheth out his hands to or with scorners that is to say is delighted with men that contemne or despise God both learneth and alloweth or liketh their maners and adioyneth himselfe vnto them And finally at the last he himselfe casteth off all feare of God all shamefastnes and modestie by whose examples the rest also become scorners of God Now a scorner is a mocker of God as Peter epist 2. cap. 3. ver 3. calleth him that is to say an open gyber and iester at the Godhead power and maiestie of God so that he which is such a manner of person can now no longer be kept within the bounds of his dutie or be touched with any shame Whereby is vnderstoode howe lamentable and miserable the estate of those common-wealthes is in the which such Princes beare rule as are giuen vnto drunkennes and wine or els doe follow whoredome For they doe not onely neglect or foreslow the publike busines or matters of the common-wealth growing brutish and senselesse through wine and women but also doe quench and put out in themselues and others all remnants of religion and sparkles of the feare of God through their example Worthily therefore is surfetting in the Proverbs forbidden both vnto Kings also vnto all those which haue the gouernment of the common-wealth Prov. 31. ver 4 5. where it is said It is not for Kings O Lemuel it is not for Kings to drinke wine nor for Princes strong drinke least he drinke and forget the decree and change the iudgement of all the children of affliction And from hence also we learn howe Kinges by little and little are corrupted by Courtiers and by certaine degrees are framed and drawne vnto great Iewdnesse and wickednesse The third place of this amplification is from the Persons 3. From the persons These whorehunting and drunken Noble-men doe not onely corrupt themselues nor the people but others besides yea euen the Princes of the kingdome nay the King himselfe also as I haue shewed before vpon whome lieth the whole charge of the common-wealth Wherefore these whilest they spill the King doe ouerthrowe the whole common-wealth as being the publike enemies of the same Thus then it appeareth how great a mischiefe in euery kingdome the corruption of the Court is Vers 6. For they haue made readie their heart like an ouen whiles they lie in waite their baker sleepeth all the night in the morning it burneth as a flame of fire The second amplification of their former wickednes THe second amplification of the former wickednes taken from the Consequent or that which followeth hereupon In the ende these Nobles do so boile and burne with all kind of hainous sinnes as an ouen or furnace is glowing hote beeing most extreamely heated by the baker and from whom the fire through negligence hath not beene remooued Nay in the end they lie in waite against their Kings and Princes And in deede these commonly are the degrees whereby at the last these courtly-nobles doe come vp and clime vnto this treacherousnes that they lie in waite euen for their King himselfe to take him away and to destroy him and to enter into conspiracies against him First of all they binde the King vnto them through their lewdnes and besot him with all kinde of vices Secondly they cause him to become a mocker that there may remaine in him no sparke of goodnes and honestie Furthermore when he will not be ruled by them in all points then doe they afterwards disdaine despise him as a blockish person and a dūme image And finally they in the ende conspire against him or they set their minde against him being now in such sort become a man infected and past all hope of recouerie in all kinde of sinne that they doe lie in waite for him the selfe same their King For looke in what common-wealthes or kingdomes such Courtiers and Nobles are The author or the printer mistaketh in the report of these histories for Menahem and not Phaceias or Pekakiah killed Sellum as in this place be described there neuer wanteth store of conspiratours seede of ciuill warres and causes of seditions the which by these parties are scattered and spread abroad The which thing fell out in the kingdome of Israel in the last times of the Kings of Israel For Sellum killed Zacharias Phaceias slewe Sellum Phacee the sonne of Romelias killed King Phaceias 2. King 15. Moreouer the wicked minde of these Nobles is described by the metaphor taken from a furnace or ouen as before ver 4. that it may plainly appeare that these doe exceedingly boile and burne within themselues in all kinde of sinnes What a Metaphor is see Amos cap. 4.12 and so long as they are and continue such it is manifest that they themselues are burned of their owne sinnes So Otho corrupted Nero as Cornelius Tacitus reporteth So the drudges and slaues of the Court spoiled and spilled the Emperour Commodus the sonne of Marcus as Herodianus writeth Vers 7. They are all whote as an ouen and haue devoured their iudges all their Kings are fallen there is none among them that calleth vnto me A Confirmation of the former description of these Princes taken from the effects The former description of the wicked Nobles confirmed by three effects the which are in this place reckoned vp three in number and the same most grieuous and such as doe witnesse a most disordered estate of the common wealth and a most miserable
idolatrie And the same are most great and fearefull the which doe open and make plaine the sentence going before For they are answerable vnto the furious or mad counsels of these idolaters Therefore they also shall sowe their fields but because they did it without the feare of God they shal gather nothing For he laboureth soweth in vaine which calleth not vpon God or which despiseth God And these shall gather nothing both because the crop shall deceiue their expectation or hope in the fields and also when it is gathered in it shall yeeld no meale or els that meale which it doth yeeld forraine and strange people shall deuoure and the plowers reapers and generally the Israelites shall eate none of it And this is one of the plagues among many other the which God threatneth vnto the disobedient vnto his word and law Deut. 28. vers 38. saying Thou shalt carrie out much seede into the field and shalt gather but little in for the grashoppers shall destroy it Therfore no labour of ours can be happie and haue any good successe if God be angrie with vs. Vers 8. Israel is deuoured now shall they be among the Gentiles as a vessell wherein is no pleasure An amplisication of the former threatnings taken from the effects AN amplification of the former threatnings taken from the most fearefull effects which shall follow of the same And first of all Israel himselfe shall be deuoured of the selfe same strangers as also their haruest that is to say all their wealth shall be carried away by them their cities shall be destroyed and the people slaine Therefore vnder this kind of speaking is noted great miserie to the ende the Israelites might feele that same great punishment earnestlie weigh it and feare it Secondly they shall be cast out among the Gentiles that is the strangers themselues as an vnprofitable and disliked vessell The which is no doubt to bee vnderstood of their most hard banishment or captiuitie in the which they were contemned of all people and nations For the Assyrians being conquerors had no keepe nor care of preseruing the captiue Israelites as had the Babylonians of the Iewes by them carried into Babylon whom they preserued and had in great price as you may reade of Daniel and his fellowes Dan. 2. ver 47. c. whereas the Israelites reaped at the hands of their enemies such discourtesie as the Psal 137. maketh mention of yea and whereof the Iewes tasted also at the besieging and taking of their citie their enemies being stirred vp vnto this crueltie through the prouocation of the Edomites albeit that afterwards in their captiuitie some of them through God his great mercie sped better For herein the condition and case of the Israelites and Iewes was not all one because these had not vtterly and altogether cast off the worship of God as had the Israelites Vers 9. For they are gone vp to Asshur as a wilde asse caring alone for himselfe Ephraim hath hired louers A reason of their former punishment A Rendring of a reason of the former punishments least that the Israelites might complaine of so fearefull a iudgement of God For he amplifieth their iniquitie as he termeth it hereafter ver 13. and sheweth that they haue vtterly cast away the helpe of God despised the same that in their afflictions they might flee vnto men and the same such as were idolaters and couetous and hauing care for none but for themselues Therefore they had cleane forgotten the couenant of God of the which the Prophet spake before cap. 5. ver 1. and his promises or els they thought them vaine or despised them So then in this place not only the distrust of the Israelites but their falling away and their desperate fleeing and departing from God is significantly described First They went vp vnto the Assyrians therefore they did it with great labour seeking forraine and farre off helpe and the same idolatrish when as notwithstanding they had God present and their helper at hand if they had called vpon him and trusted vnto his couenant Secondly they fled vnto the Assyrian being as a wild asse that is a solitary beast and consequently fierce cruell and profitable onely for himselfe and gaping after gaine In these words and vnder this similitude is painted out the both couetous and also the cruell nature and disposition of the Assyrians whom the Israelites called vnto them when as notwithstanding God whom they had despised was and had been most manifest vnto them and alwayes most mercifull For this is the nature of the wild asse as appeareth by these places Iob. 38. ver 8. Who hath set the wilde asse at libertie or who hath loosed the bands of the wilde asse And Iere. 2. ver 24. the people for their stubbornnes and vnrulines are likened vnto a wilde asse of whom he sayth that they are as a wilde asse vsed to the wildernesse that snuffeth vp the winde by occasion at her pleasure who can turne her back All they that seeke her will not wearie themselues but will finde her in her moneth And Dan. 5. ver 21. it is reported that Nabuchadnezzar when he was driuen from the companie of men had his conuersation among the wilde asses Last of al it is here sayd of these Israelites That they hired them with money they had them not freely but payed roundly for their helpe but God requireth no reward for his benefites Wherefore as Iames counselleth If any man lacke wisedome or any other necessarie grace let him aske of God which giueth vnto all men liberallie and reprocheth no man and it shall be giuen him For God rather respecteth the inward sinceritie and puritie of a faithfull heart then the offring of outward sacrifices Psalm 51. Further these Israelites call vnto them the Assyrians whom they loue and whom the Assyrians loue not againe so that as it is Ezech. 16. ver 33. this people of Israel committing fornication against God besides the maner of all other harlots doth her selfe giue a reward vnto her louers and receiueth none of them the which is a most plentifull witnesse of shameles lust and of a common shameles harlot The same thing falleth out to all those which preferre the helpe of man before the helpe of God in their troubles and miseries Vers 10. Yet though they haue hired among the nations nowe will I gather them and they shall sorrowe a little for the burden of the King and the Princes The punishmēt for their forsaking of God A Punishment also shall pursue and followe after such sinne of forsaking God Therefore it is shewed in this verse that it shal come to passe The repeating of the cause also carieth with it a vehemencie or force to wit in that forsaking the true God and his helpe the Israelites chose rather not onely to haue the Gentiles and their prophane and heathenish helpes blaspheming God but also to hire them with rewarde and with monie And
fleeing and couert fell out there very hardly vnto them and that their dwelling was noysome and infectious vnto them For when as God doth curse the Assyrians and our aydes because of our distrust in him In the midst of Tybur as one sayth we finde Sardinia that is in places most pleasant the most cruel pestilence doth destroy vs and speedy and vnlooked for diseases do there ouertake vs. 3. From the adioints The third place of this amplification is from the adioynts They themselues shall not onely be in this sorte miserable but also their owne proper natiue soyle and countrey shall be turned into a wildernes For both nettles and thornes and briars and bushes shall possesse their kings palaces and gorgeous gilded houses and it shall possesse them as it were by inheritance that is to say for euer By which words no doubt the Prophet cutteth off and taketh away from them all hope of returning and enioying agayine of those their palaces Vers 7. The daies of visitation are come the daies of recompence are come Israel shall know it the prophet is a foole the spirituall man is madde for the multitude of thine iniquitie therefore the hatred is great The conclusion of the former threatning of the causes of the same THe conclusion and shutting vp of the whole former threatning of the causes thereof Of the threatning because that those iudgments of God shal in the end come to passe the same also most lamentable and heauie Wherefore that time is called a day of visitation that is of great and extreame miserie the which the Israelites shall feele For so is the worde visitation taken in this place as it is also Sophon 1. ver 14. where he saith The great day of the Lord is neere it is neere and hasteth greatly euen the voyce of the day of the Lord the strong man shall cry there bitterly So is it likewise taken Ierem. 49. ver 8. in these words Flee ye inhabitants of Dedan they are turned backe and haue consulted to dwell for I haue brought the destruction of Edom vpon him and the time of his visitation Thus then shall these thinges fall out vnto them most iustly For they are a iust reward and recompence of their vngodlines iniquitie and idolatrie and finally of their contempt of God whose true Prophets and doctrine these men refused and entirely embraced the false and lying prophets Therefore the conclusion and summe of the causes of this wrath of God against the Israelites is comprehended in these words The daies of recompence the which causes by way of explanatiō but yet briefly are afterwards here set down but they are first recalled al of them vnto their proper true fountaine to wit for that they despising the worde of God followed the deuises of men and the authors of those deuises namely the false prophets Titles in this place giuen vnto the false prophets by the holy Ghost And these false prophets doth the Spirite of God describe by sundrie epithets or titles to the ende they may be the more hated of all the godly what outwarde shew so euer they doe pretende or make of doctrine and holinesse He calleth them therefore in regard of their doctrine fooles and madde men namely as being such who doe faine that they heare and see the thinges the which they neither see nor heare Such a one in our time was G. Postellus the canker of Christianitie such at this day are the Papists and those which at the first sought the foundations of popish doctrine out of the apparitions or appearings of the deade and of reuelations made vnto them and the speakings of idols vnto them Last of all he calleth them full of wind that is of vanitie and lying And as touching their manners what these false prophets were and are may casily be vnderstoode and it is also set downe in the verse following when as they are described to be the haters and persecutors of all good men and such as are in deede godly Last of all the prophet vseth a certaine briefnesse and shortnesse of speech and comprehending in fewe words those causes of the iudgements of God against them saith That all these former iudgements of God against the Israelites are worthily put in executio◠because of the multitude of their iniquities and especially because of the hatred of the said Israelites both within them selues and one against another and also against all the godly and such as truely worship God For they hated them with more then mortal or deadely hatred as the verse following sheweth For he which hateth the godly hateth God him selfe Vers 8. The watchman of Ephraim should be with my God but the prophet is the snare of a fouler in all his waies and hatred in the house of his God A confirmatiō of both the sinnes of the Israelites taken frō the effects A Confirmation of both the sinnes that is to say both of the multitude of their iniquities and vngodlines of the Israelites and also of their hatred against all the godly And it is taken from the effects and examples the which were euery where seene in that kingdome and people And first of all it hereby appeareth that all the Israelites were notoriously wicked and vngodly in that whole Ephraim that is to say the whole nation it selfe and not onely one or two watcheth searcheth inquireth if any doe cleaue vnto the true God and his pure doctrine that they may afterwards persecute and vexe them The which no doubt is a signe of notorious vnrecouerable rebellion and iniquitie against God and of a common and generall conspiring among them selues against the godly The selfe same thing is done in this our time in Spaine by the Inquisitors whome others call Inquinators of the Romish faith For they generally doe slay the godly As for the hatred of the said Israelites and false prophets especially against all holy men there is hereof brought a notable proofe in this place for that the selfe same false prophets doe not onely manifestly and openly persecute them who professe them selues to be godly but doe more ouer lay snares for the godly that they may discouer and catch them if they any where lie hidden and are the continuall foulers hunters and watchers of the godly to doe them some harme as the 10. Psalme vers 7. describeth such maner of persons where it saith of the oppressour His mouth is full of cursing and deceit and fraude vnder his tongue is mischiefe and iniquitie He lieth in waite in the village in the secret places doth he murther the innocent his eyes are bent against the poore For these false prophets here spoken of doe so exceedingly hate the godly that they vtter and bewray their hatred against the true faithfull openly in the middes of the chappell of their idols and in the Temple of their gods whiles they either excommunicate them from their companie or els rayle agains◠them like madde
and that with ciuill warres the which they themselues shall stirre vp within themselues one against another For so doe I expound that which is sayd There shall a tumult arise among thy people Therefore this spoyle and laying waste shall be committed not by forraine enemies but by the inhabitants of the countrie themselues because the Israelites shall arise one against another in ciuill warre the which is a most miserable kinde of battaile and punishment For in ciuill warres all things alwayes are most miserable Yet thus doth God oftentimes punish idolatrous people and Kings to entangle them with home-warres and to set them together by the eares within themselues And that this so afterwards came to passe the historie of the kingdome of Israel doth confirme or proue 2. King cap. 14. and so following Neither shall this laying waste ruine and destroying of the whole countrie and the cities thereof come to passe onely by the meanes of ciuill warres but it shall moreouer fall out to be so great that there cannot any greater be made by any enemie be he neuer so mortall and deadly For it shall be such as was that of the countrie of Arbel the which ouerthrow was giuen by Salmanazar 2. King 18. ver 34. for there the proud captains of Saneherib vpbrayed the Israelites with that ouerthrow when as they aske them Where is the God of Hamah and of Arpad Meaning that Arpad in which Arbel was was destroyed by Salmanazar Arbel was in a most fearefull and cruell maner destroyed by Salmanazar which here is called Shalman the fame of which ouerthrow was then fresh among the Israelites And this countrie of Arbel is beyond the riuer Euphrates and at that time the fame of that ouerthrow was come vnto the neighbour people and nations dwelling neere vnto it yea euen vnto the Israelites as of a destruction and ouerthrow of things very straunge fearefull and such whereof the like had not been heard before Finally the mother with her children shall by the inhabitants bee dashed against the rockes and stones the which is a kind of barbarous and outragious crueltie such as the Babylonians in the taking of Ierusalem vsed against the poore Iewes and therefore they pray vnto God that he in his iustice will cause them to be requited and payed with the like Psalm 137. ver 8.9 O daughter of Babel worthie to be destroyed blessed shall he be that rewardeth thee as thou hast serued vs. Blessed shall he be that taketh and dasheth thy children against the stones Vers 15. So shall Beth-el do vnto you because of your malitious wickednes in a morning shall the king of Israel be destroyed A reason of this their punishment THe rendring of a reason wherby their idolatrie set vp in Beth-el is drawen into hatred For that is the cause of all this euill and punishment Lastly the former punishment is here amplified For because of it their kings also shal be destroyed and that in a moment so that no hope shall remaine and be left vnto them CAP. 11. Vers 1. When Israel was a childe then I loued him and called my sonne out of Egypt This chapter with those that follow somwhat differ in argument or matter froÌ„ the former THis chapter together with the rest that follow containeth another argument in some sorte diuers and differing from the former For vnto this place both the iudgements and also the threatnings of God haue been rehearsed against the Israelites because of their sinnes But now henceforth euen vnto the eâ—â— of the booke the continuall bounty and vnmoueable good wil of God for his mercy and couenant sake is declared towards those which of those Israelites shall repent and feare God And albeit in this chapter as wel as in those that follow the Prophet doe make mention also of the sins of the Israelites and likewise of the punishments hanging ouer their heads for the same yet is this done not principally but by the way and by occasion namely to this end that the mercy and grace of God may appeare to be the greater who neuerthelesse saueth such as they were that is to say persons so disobedient and worthy of such a punishment Further it may appeare by the fift verse of this chapter The time about the which this sermon with those that follow was made that this sermon with those that followe were made after that the kingdome of Israel was now become tributary vnto the King of Assyria the which was done first by Manahem King of Israel who yeelded to pay a great tribute vnto Pul King of Assyria comming vp against him as it is recorded 2. King 15. vers 19. in those wordes Then Pul the sonne of Asshur came agaynst the land and Menahem gaue Pul a thousand talents of siluer that his hand might be with him and establish the kingdome in his hand So then the former sermons seeme to haue been before this time And this whole place hath a rehearsall of the couenant of God with the Israelites because that was the most true foundation of this perpetuall and continued good will of God towardes this people repenting that is towards the remnants thereof For God for this cause out of this most stubborne people chose some notwithstanding Two parts of this verse As for this verse there are two partes of it one wherein God sheweth his free loue toward that people The other in the which he rehearseth a most assured argument or token 1. God his free loue vnto this people and a most notable effect of this his loue The loue of God and the same as I said most free is shewed in these words When Israel was yet a childe I loued him 2. A notable argument and effect of the same For I take the hebrew word ki in this place not so much to note the cause as the time wherein God shewed that they were loued of him He therefore loued this people when as it was yet a childe The word childe by the figure Metalepsis I vnderstand of the miserable and seruile or bond condition 1 What the figure Metalepsis is see Oseas cap. 4. vers 18. What the figure Metaphora is see Amos cap. 4. ver 12. wherein this people at that time was when as God began to loue them and metaphorically also of the age and weaknes of them in regarde of their enemies to wit the Egyptians Therefore when as God at the first shewed that he earnestly loued these tenne tribes of the which the kingdome of Israel did consist they were among the Egyptians weake feeble and impotent or without strength like vnto children and were bond and intreated hardly for the worde Nagnar signifieth also a seruant and one that is bonde as also doth the worde puer among the Latines and pais with the Greekes Israel then or at that time was indeede a childe that is to say both weake and also a seruant when as God loued him
times Gen. 29. Now how miserable the condition both of a fugitiue and also of one that is a shepheard seruant is experience it selfe doth sufficiently teach and hereby also it may be gathered for that banishment and bondage are among men accounted as death Vers 14 And by a Prophet the Lord brought Israel out of Egypt and by a Prophet was he reserued The secōd part of the reprehēsiō shewing the benefites of God toward this people comming of so base a father THe other parte of the reprehension to wit wherein are described the benefites of God against a people borne of so base and poore a father at the first Therefore the name of Israel in this place is taken for the whole nation which came of that Israel which was a seruant and a fugitiue This nation therfore so base did the almighty God notwithstāding choose vnto himself for his inheritāce took it for his own cherished it most tēderly broght it out of Egypt that is out of a most filthy prison wherin it was shut vp finally preserued it in that long iourney against all enemies and vntill he had brought them into that same promised land Hee then reserued them and brought them out of Egypt and that by his Prophets Moses and afterwards Ioshua Of this deliuerance speaketh Dauid Psal 77. vers 15.20 where hee saith Thou hast redeemed thy people with thine arme euen the sonnes of Iacob and Ioseph Thou didst leade thy people like sheepe by the hand of Moses and Aaron And Psal 105. vers 26. Then sent he Moses his seruant and Aaron whome hee had chosen c. And Hebr. 4. vers 8. For if Iesus meaning Ioshua had giuen them rest then would he not after this day haue spoken of another And these are singular and especiall benefites of GOD chiefly for that God employd and appoynted his Prophets that is his most choyce and dearest seruants vnto the seruice and defence of this people And our vnthankfulnes which haue the pure gospel is no lesse for as much as God also stirreth vp his excellent seruants to teach vs hath stirred them vp now these many years continually together For as Paul writeth to the Ephesians cap. 4. vers 11 12. Christ gaue some to be Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ c. Vers 15. But Ephraim prouoked him with hie places therefore shal his blood be powred vpon him and his reproach shall his Lord reward him AN Antithesis or shewing of the contrary practise in the Israelites being not answerable vnto the former benefites of God whereby the wickednes of all the Israelites which despised the like bounteousnes of God is amplified Two partes of this verse For this iniquitie appeareth to be so much the more manifest and greater by howe much on the contrary the rebellion of these men 1. Describeth the wickednes of the Israelites What the figure Synecdoche is see Amos 5. vers 21. and the goodnes of GOD towards them notwithstanding are more neerely compared and matched together And this verse hath two parts The first setteth forth the wickednes of all the Israelites who are here by the figure Synecdoche comprehended vnder the name of Ephraimites These notwithstanding saith he prouoked God and that most bitterly After ward he sheweth this to haue been done two wayes both by cruelty or blood and also by their reproch and filthy Idolatry the which they so outragiously followed that they preferred and iudged the aydes of idolatrous nations to be more safe and sure then the ayde and promises of God The which thing in the end turned vnto their destruction and so consequently vnto their reproch and shame 2. King 17. And last of all it was the most true cause of their ruine and decay And thus much doth the first part of this verse containe 2. Sheweth the iudgements of God against them for their cruelty and idolatrie The second part sheweth the iudgements of God to insue vpon them for the same to wit God will rewarde them their cruelty and blood the which they haue shed Before vers 8. the Prophet made mention of the oppression which was committed by them so then they were cruel against their neighbours and brethren Secondly God their Lord will reward vnto them their reproch that like as with their distrust and idolatrie they haue reproached and shamed God and their Lord so they being by God layd open to the pray and made voide of helpe and ayde shall become reproachfull and a laughing stocke vnto other nations Finally they shall become a tale and an hissing to the common people as the holy scripture speaketh So Ieremie 18. vers 15.16 it is saide that for the Idolatry of the people and the seducing and leading them out of the way by false Prophets Their Land shall be desolate and a perpetuall derision so that euery one that passeth thereby shall be astonished and wagge his head For so is God wont to repay like for like vnto his enemies despisers that he may punish them with equal or like punishment such as was their sinne Psal 78. vers 66. For as the Philistines thought to haue shamed the Israelites and their God also so were they plagued with shamefull diseases in their hinder partes CAP. 13. Vers 1. When Ephraim spake there was trembling he exalted himselfe in Israel but he hath sinned in Baal and is dead An other Sermon differing from the former in some particular contents but agreeing in the scope and sum of doctrine THis chapter containeth another sermon of Oseas diuers from the former in regard of some particular contents yet most like vnto that former in respect of the drift and summe of the doctrine For this whole chapter tendeth to this end to shew that God will bee fauourable to the remnants of this people of Israel the which shall conuert or turne vnto God and shal in the end gather them together of his great mercie and call them back againe vnto him ver 14.15 albeit that the most shamefull and filthie sinnes of this people doe not at all deserue this or perswade hereunto In the meane season God by all meanes and by reasons taken from all places calleth back all the Israelites that is to say the ten tribes the which had treacherouslie withdrawne themselues from his true worship that if by any meanes it might be God might saue them all and not a part onely and remnant of them And by these admonitions or warnings so often repeated the Israelites are made the lesse excusable and their disobedience is shewed to be the greater and the more stubborne Wherfore in this chapter God exhorteth and calleth the whole nation vnto repentance and in this verse he dooth it by the rehearsing of both their estates to wit that in the which
the punishments wherewith they are punished and that through their owne fault and willingly Hereof commeth that Paradoxe or strange opinion in shew of Chrysostom but otherwise indeede most true No man is hurt but of himselfe For in trueth men are causes vnto themselues of death and of punishments That which the prophane or heathen Greeke Poet I meane Homer lib. 1. Odyss doth teach very well But our helpe and our saluation is from God onely And so doe the godly confesse and say Psalm 124. ver 8. Our helpe is in the name of the Lorde which hath made heauen and earth Wherefore I translate the worde ki but that this sentence following but in me is thine helpe may bee opposite or contrary vnto that which went before to wit one that is thy wickednes hath destroyed thee and may make it playne by the aduersatiue particle but Vers 10. I am where is thy King that should helpe thee in all thy cities and thy Iudges of whom thou saydst giue me a King and Princes A twofold reason of the former sentence A Rendring of a reason of the former Epiphonema or acclamation and sentence and the same twofolde The one direct as I may so tearme it the which is taken from the nature of God The other indirect 1. Direct the which is drawen from the remouing or taking away of that same chiefe ayde the which the Israelites had chosen vnto themselues 2 Indirect to wit their king and Princes in whom they trusted very much So then the first reason briefly indeed but yet plainely sheweth that God is neuer the author of death destruction or perdition vnto any For he is he which is of himselfe and who of himselfe can only be the cause of life The Lord therefore sayth I will be and I am So Exod. 3. ver 14. God declareth that his power whereby all things are and haue their being and are vpholden by the selfesame word to wit I am He is then wherefore properly he cannot be the cause of not being vnto any thing And this is the proper nature of GOD and the first reason the which I called direct The latter reason refuteth all other foundations and groundes of their owne helpe saluation and deliuerance sought out by them selues that is which the Israelites through the great error of their minde had inuented and deuised vnto themselues And these doth God remoue and take away that men may learne to stay vpon God alone But here in this verse is but one of their grounds rehearsed namely the kings and princes vpon whom the Israelites at that time leaned more then vpon others see before cap. 3. vers 4. that by the figure Synecdoche the Prophet may comprehend the rest What the figure Synecdoche is see Amos cap. 5. ver 21. and by a reason from the greater vnto the lesse shewe that they shall be vnprofitable vnto them The Israelites therefore desired for themselues a King and Princes to raigne ouer them by a perpetual succession the which after the manner of other Princes should haue the superioritie and rule ouer them should order their bottels and defend them from forraine enemies as if there were not ayde enough in those iudges the which God for the time raysed vp vnto them that is to say they did put more trust in mortall men then in the one and eternall God and seeke for more ayde and helpe at their hand then they did from God And therefore 1 Sam. cap. 8. ver 20. being wearie of their iudges they make answer vnto him Nay but there shall be a king ouer vs and we also will be like all other nations and our King shall iudge vs and goe out before vs and fight our battailes But this thing displeased Samuel as appeareth before in the same chapter ver 6. When they said Giue vs a King to iudge vs and Samuel prayed vnto the Lord. And it hath a great vehemencie and force and a bitter mocking of them in that God here asketh them Where is now their King and these deliuerers whom they so greatly desired vnto themselues as if they should alwaies be safe vnder them So Esai 57. ver 13. God mocketh the idolators saying When thou criest let them that thou hast gathered together deliuer thee but the winde shall take them all away vanitie shall pull them away but he that trusteth in me shall inherit the land and shall possesse mine holy mountaine Vers 11. I gaue thee a King in mine anger and I tooke him away in my wrath A Confirmation of the former sentence whereby God will remoue and take away A confirmation of the former sentence and dooth remoue and take away that ayde and helpe which the Israelites did put in their Kings and Princes And it is taken from the euent or issue and falling out of matters the which was daylie to bee seene most lamentable among them and contrarie vnto that confidence and trust that the Israelites had in their Kinges and Princes For it was a thing which was before the eyes of all men to wit that God did giue remoue take away often and daily not onely according to the pleasure of his minde but also in his furie and hot wrath and anger those Kings and Princes in whom these Israelites and all idolators doe so greatlie trust Isidorus lib. 3. cap. 4. de summo Bono Moueth this question A question When as the Apostle saith There is no power but from God how saith the Lord of the rule and Princedome of some They shall reigne but not by me and afterward by the same Prophet I will giue them a King in my wrath As if he should say not from mee being well pleased but from mee being angrie with them Answer Whereby plainly appeareth that both the good power and also the euill power is of GOD but the good power or gouernour hee giueth when hee is pleased the euill when hee is displeased with vs. So then God giueth and taketh Princes as he pleaseth because that he is the King of Kinges and Lord of Lords who of his mere and absolute power and full right and authoritie giueth all the kingdomes of the world to whome he will and gouerneth and ordereth them by whom he will And therefore the Prophet Isay saith of God cap. 40. ver 23. He bringeth the Princes to nothing and maketh the iudges of the earth as vanitie And hereun to agreeth the Psalmist Psalm 76. ver 12. speaking of God thus He shall cut off the spirite of Princes he is terrible to the Kings of the earth See more to this purpose Dan. 3. Thus far then kingdomes and Kinges doe defend vs How far Kings can help or not help vs. can doe some thing are of force and power as God will haue them to be of force and our fortresses But when as hee decreeth that they shall be of no strength they bring vs no helpe or ayde at all Further God pronounceth or
in the sonne of God who hath loued me and giuen him selfe for me Vers 20. Thou wilt performe thy trueth to Iacob and mercy to Abraham as thou hast sworne to our fathers in old time The conclusion of this place Chapter THe conclusion of this whole place and chapter the which also containeth a reason and cause of this bounteousnes of God taken from his expresse nay repeated word So then God will performe these things vnto those that are his namely because he hath so expresly promised that not once only but oftentimes Moreouer he doth not promise these things in a bare promise alone and in wordes the which notwithstanding is alwaies most true Tit. 1. ver 2. but also plainely setting downe an oth So Zacharas in his song Luc. 1. ver 73. sheweth that God in regard of his couenant and oth made vnto the fathers performed the redemtion deliuerance of his people Lastly he hath not now first promised this selfe same thing concerning the deliuerance of his Church but long sithens and from the daies of olde that this should not be thought to be a new and strange doctrine and vnheard of but olde and confirmed now in many ages Wherefore the Prophet in this place maketh mention of Iacob Abraham the other fathers Gods promise caâ—led vnto whome long sithens the promises concerning Christ and so consequently of the perpetuitie or continuance of the Church haue been either made or repeated and rehearsed againe Mercie And they are called the Mercie or benefite of God if both the cause of them and also the matter it selfe which they comprehend be considered For the free goodnes of God is the cause of them and that selfe same thing which these promises conteine Trueth is a singular benefite of God towardes the godly They are also termed the Trueth of God if the certantie of these promises be looked vnto For they are most true and altogether and in euery respect to be in deed and trueth in their due time fulfilled For God which cannot deceiue hath promised them with an oth So the Author to the Hebrewes cap. 6. ver 18. Saith that God willing more abundantly to shew vnto the heires of promise the stablenes of his counsell bound himselfe by an oth that by two immutable things wherein it is impossible that God should lye we might haue strong consolation which haue our refuge to holde fast the hope which is set before vs. FINIS The Commentary of Lambertus Danaeus vpon the Prophet Nahum The Argument FOr as much as the kindome of the Assirians endured and continued from the yeare of the destruction of the Cittie of Samaria atchieued by Sennacherib about the first yeare of Nabuchadnezzar by whom the Assirians were vtterly depriued of their Empire and brought into the forme of a prouince by the space almost of 108. yeares to wit The time of the Prophet Nahum from the sixt yeare of the reigne of Ezechias king of Iuda vnto the fourth yeare of king Ioacim this Prophet Nahum without all doubt was and liued in this meane time But vnto many this seemeth to be more likely to be true namely that he prophesied about the beginning of the reigne of Iosias king of Iuda God now being appeased and pacified with the Iewes as appeareth cap. 2. ver 2. Others referre this prophesie vnto the beginning of the raigne of Ioacim yet before the fourth yeare of his raigne as seemeth may be gathered by the 3. cap. ver 8. that is to saye before the beginning of the raigne of the Babilonians or Chaldees to wit when as yet the Monarchie or Empire of the Assirians florished and stood vnder Asarhadon or his successor Iosephus of whose beginning of his reigne mention is made 2. Kings cap. 19. ver 37. Esdr 4. ver 2. And nothing lesse might be feared then the ouerthrow of the same Ioseph lib. 9. Antiq. Iudaic. cap. 12. writeth that Nachum set foorth this prophesie and foretelling of the ouerthrow of the Assirian kingdome by the commaundement of God anon after that Teglath Phalasar king of Assyria had carried away captiue the ten tribes of Israell At which time surely the state of that Empire of Assyria was most mightie and it seemed vncredible or not to be beleeued that this so great a kingdome should be ouerthrowen And these things fell out vnder Ezechias king of Iudah 2. kings cap. 17. at which time Nahum prophesied a little after the death namely of Oseas and Micheas whom he succeeded and that next of all Which iudgement I like moued with the reason of the 15. ver in this first chapter Before this time I graunt and about the very beginnings of the raigne of Ieroboam the sonne of Ioas king of Israell the Lord would haue destruction threatned vnto Niniue by the prophet Ionas but because the Niniuites repented Ionas threatneth destrustition vnto Niniue God refrained from the destroying of that citie Further in this Prophet the destruction is threatned not onely of that one Citie the which Ionas did before although it were the head Citie of the whole Empire of the Assyrians but also of the whole kingdome of the Assyrians the which afterwardes was in deed performed by the Chaldees as appeareth by the 23. cap. of Esaie ver 13. Behold the land of the Chaldeans this was no people Asshur founded it by the inhabitants of the wildernes They set vp the towers thereof they raised the palaces thereof and he brought it to ruine Three cheefe causes of the destructioÌ„ of the Assyrians Now the cause or reason why this Empire should by God bee vtterly destroyed was manifold but especially threefold First the conspiracie and hatred of the Assyrians against the people of God Secondly their robbing and spoyling of all nations practised by the sayd Assyrians Thirdly the spreading abroad of outragious idolatrie and chiefly of Magicke by the Assyrians into all people and nations of the world afterward The principal poynts of this prophesie and taking beginning from them And first of all God sheweth and describeth his surpassing might and power Secondly he taketh away from the Assyrians all hope and aydes of shifting off and setting naught by this iudgment of God agaynst them Thirdly by the fearefull description of the enemies which he will send vpon them and by the example of other cities as mighty as they the Prophet declareth that the execution of these his threatnings shall be easie vnto God Vers 1. The burden of Niniueh The booke of vision of Nahum the Elkeshite 1. The summe of the Prophets charge THis most shorte verse comprehendeth three things First the summe of his charge For hee declareth against Niniueh the most grieuous threatnings of God Secondly 2. The name of the Prophet the name and noting out of the Prophet by his countrey Helkos Thirdly the certainety of this prophesie or of his calling in that it is a vision from God
Nobles of the Assyrians namely their whole families shall the sworde consume and waste Therfore the sonnes of the king and of his nobles shal be slaine and killed with the sworde by the enemies lest any afterwards might thinke of the recouering of their kingdome againe So likewise doth God threaten him by his Prophet Isai cap 31. ver 1. Then shall Asshur fall by the sworde not of man neither shall the sworde of man deuour him and he shall flee from the sworde and his young men shall faynt And he shall goe for feare to his towre and his Princes shall be afaide of the standard sayth the Lord whose fire is in Zion and his furnace in Ierusalem The voyce of the messengers of Niniueh shall no more be heard to wit of his Ambassadors and presidents whom the kings of Assyria did send into the prouinces to gouerne them and to execute the commandements of their Kings This is as much as if GOD should say the dignitie of the Empire shall bee taken away from thee thou shalt now obey thy selfe and no longer haue rule ouer others And thus much contayneth the second part of this verse 3. The cause of this punishmēt The third parte doth most briefly containe the cause of this punishment namely because all this whole Empire all these riches of the Assyrians are nothing but a pray spoyle and robberie and are not goods lawfully gotten And this pray God wil haue to be cut away and taken from the theefe and the theefe himselfe to bee punished as appeareth Isai cap. 33. vers 1. which place hath been cited but immediately before in the exposition of the twelfth verse towardes the ende And this is the third parte of this verse CAP. 3. Vers 1. O bloody citie it is all full of lies and robberie the praye departeth not The last sermō of Nahum confirming the former iudgments of God and shewing causes of the same THe last or third sermon of the Prophet wherein both the former threatnings of God agaynst the Assyrians are confirmed and also the causes are shewed of so sharpe iudgement of God agaynst them And in this sermon also doth Nachum vse the figures Hypotyposis and Prosopopoeria What these figures are see Amos cap 8. ver 12. Oseas cap. 6. ver 1. to represent the thing to come vnto the eyes and sight of the godly Israelites and that therefore they should the more assuredly beleeue that these things should come to passe how mighty and vnconquerable soeuer the strength of the Assyrians and their Empire might seeme at that time for to be But this verse hath two partes First the threatning of an horrible or very fearefull punishment against the Niniuites Two parts of this verse And the same is sufficiently signified cuē by this one particle woe in hebrue Gol in Latine Vae in Greeke ouai as may appeare almost by infinite places of the holy Scriptures 1. The threatning ef a fearfull punishmēt For whatsoeuer in the punishment of men is wont to be seene horrible to be feared hard sharpe and heauy with the like is all contayned and noted in this one worde Woe The second parte of this verse declareth two causes why the Niniuites are thus punished 2. Two causes of this punishmēt there shall other causes follow afterwardes The causes are the Cruelty of the Niniuites and their Couetousnes Their cruelty and the same most barbarous is noted in these wordes The citie of bloods or the bloodie citie For by this meanes is shewed that not onely one or twaine 1. Cruelty but all the Niniuites indifferently and one with another were delighted and inured with blood slaughter murthers that this course of liuing and dealing was continued a long season among them without any punishment The which is a thing common vsual among proud nations and conquerours of the world such as were the Niniuites and afterwards the Romanes to reioyce in blood To be short great Empires were neuer founded at the first nor established afterward without great cruelty and shedding of blood of other peoples 2. Couetousnes Moreouer the notorious couetousnes also of this people is declared in these wordes It is wholly made and full of that which is torne away or robbery and lying nay they neuer cease from stealing albeit that they be most wealthy and full of riches and goods For the Assyrians had stolen all from other nations wherefore the Assyrians when as they ouercame other nations did not onely robbe them but also by their presidents of prouinces by their tributes laide vpon them and by such other occasions daylie spoyled and flawed them whom they had once ouercomen The which thing was practized also afterwards by the Romanes Further Lying helpeth forward their Couetousnes for they which haue a purpose to spoyle one vnder some honest pretence and not by open violence deale by suttleties and deceits Now that which is torne away and robberie are two kindes of taking away of other mens goods Vnderstand by that which is torne away when as some part onely is taken away because the whole could not bee gotten Robberie is when as the whole goods of another is stolen away and haled into our hands by vniust meanes Vers 2. The noyse of a whippe and the noyse of the mouing of the wheeles and the beating of the horses and the leaping of the chariots A confirmatiō of the punishment threatned before THe confirmation of the punishment threatned before taken from the maner after which the Assyrians shall be punished For it shall be done by the Chaldees the which shall breake in vpon the Niniuites with their chariots horsemen the which the Niniuites shall not withstand And this force and power of the chariots and horsemen of the Chaldees is liuely by the figure Hypotyposis represented What the figure Hypotyposis is see Amos cap. 8. ver 12. as it were vnto the view sight That the Assyrians because of their wealth and strength of warre should not think these things to bee vaine or the godly doubt of the issue and falling out of the matter whom God would comfort in this place by threatning the destruction of the enemies which afflicted or troubled them Therfore both their whippes wherewith they shall rule their horses of their chariots shall make a noyse and feare the Assyrians and the wheeles of their chariots shal be moued with such a force and violence that nothing can stand against them The horses themselues shall stampe with their feete the which is a token of couragious and warlike horses and lastly The chariots drawne by the horses shall leape and breake all things And these things are in such sort set forth as if the enemies were euen now at the gates and hard at the heeles of the Assyrians Vers 3. The horseman lifteth vp both the bright sword and the glittering speare and a multitude is slaine and the dead bodies are
complaine Psal 88. ver 18. Thou hast put away from me my louers and friends and mine acquaintance hid themselues So was Christ afflicted or punished for vs and our sinnes that he could finde none to comfort him no not then when he did hang vpon the crosse but had al men his enemies and mocking and reuiling him Matth. 27. ver 39.40.41.42.43.44 where wee finde that those that passed by that the Priests the Scribes the Elders the Pharises the theeues that suffered with him did mocke scorne and reuile him Woe therefore be vnto our sinnes for our affliction is made most light and easie when as we haue those that will sorowe and mourne with vs. And this is the part and dutie of a Christian in the sorowe and heauines of others accordingly as Paul willeth Rom. 12. ver 15. saying Reioyce with them that reioyce and weepe with them that weepe This comfort did I my selfe finde at Orthesium the fiue and twentith day of the moneth of December in the yeare of the last time 1583. at the which very day and time I being a stranger Comfort that this author a stranger found in a strange countrie and in a forreine countrie lost my most well beloued little daughter named Anne Her being but onely foure yeares olde God called out of this earth into heauen vnto whom euen then beleeuing in Christ and religiously according vnto the capacitie of those yeares calling vpon God he will giue a crowne of immortalitie as vnto all those also which are adopted or chosen through Christ as Paul speaketh 2. Tim. 4. ver 8. For henceforth saith Paul is laid vp for me the crown of righteousnes which the Lord the righteous iudge shall giue me at that day and not to me only but vnto all them also that loue his appearing But in that my heauines there came vnto me so many godlie men of Orthesium to comfort me that they did meruailously asswage and lessen the same vnto me Now this Orthesium of Bearne called sometime Bearne Orthesium as it is in the Chronicle of Antoninus is a famous towne or citie where at the first there was a Schoole erected or founded by Ioane the Queene of Nauarre of blessed memorie A Schoole scūded there by the Queene of Nauarre and afterward by her sonne Henrie the second made an Vniuersitie The cause of this so heauie iudgement of God against the Assyrians Afterward the same Schoole the selfe same yeare in which I wrote these things was aduanced vnto the dignitie of an Vniuersitie by Henrie the second the most courteous and godly and indeed Christian King of Nauarre the sonne of the sayd Ioane Furthermore the cause of so great a iudgement of God against the Assyrians is repeated namely their crueltie couetousnesse and fiercenes against all men and people and countries of the world Therefore there was no corner of the earth into the which the cruelnes of these lyons and theeues had not ranged Wherefore all men doe worthilie reioyce at the ruine and fall of the Assyrians For in the end these cruel princes kings and peoples must perish and be destroyed as it is Psal 9. ver 17. The wicked shall turne into hell and all nations that forget God The which both the Empire of the Turke and also the faction or crue of Antichrist shall feele and find in the end to be most true Amen FINIS The Commentary of Lambertus Danaeus vpon the Prophet Joel CAP. 1. Vers 1. The word of the Lord that came to Ioel the sonne of Pethuel Diuers opiniōs of the time wherein Ioel prophesied THe opinion of men is diuers at what time Ioel prophesied Some thinke that he liued vnder Ozias or Azarias King of the Iewes and vnder Ieroboam the second of that name King of the Israelites The Iewes hold that he prophesied vnder Manasses I for my part without the preiudice of others will set downe my opinion also as it were my shot towards this reckoning For after that I haue accounted all things and diligently considered the calamities or punishments the which are threatned by this Prophet I doe thinke that he liued vnder Ammon King of the Iewes but prophesied vnder Iosias a little before that same most sore and grieuous famin the which was foretold also by Ieremiah cap. 14. fell out in Iudea vnto whom he prophesieth and there raged and was very great and extreme A generall rule to be obserued for the finding out of the time of the prophesying of some Prophets For this I set downe for a generall rule that those Prophets which make no mention at al of the kingdome of Israel as is this our Prophet liued and prophesied after that kingdom was vtterly destroyed and ouerthrowne Wherefore in my iudgement this prophesie cannot be referred vnto those first or former times the which went before the destruction of the kingdome of Israel So then Ioel liued or at least wise prophesied after Ionas Amos Isias Oseas in the time of Ieremie and vnder King Iosias The contents of this Prophesie This prophesie containeth the foretelling and rehearsing of two punishments the which self same are to be found also in Ieremie namely of a great famin in this chapter the feareful comming of the Babyloniās in the chapters following in respect of both which plagues the Prophet exhorteth and stirreth vp the Iewes vnto a publike and solemne repentance the which also be describeth and it is very likely that it was vsed and holden among the people vnder the godly king Iosias Wherefore this booke as the writings of the other Prophets containeth both the threatnings of God because of the sinnes of the people and also his free promises in Christ towards his elect A peculiar and especiall poynt to be noted in this Prophet And this is in our prophet a peculiar and especiall poynt that looke what thinges and discomodities or aduersities and falling out of matters prophane or heathen and wicked men do refer vnto either fortune or vnto the course of nature or vnto the mouing of the planets or vnto the extraordinary meanes of the seasons of the yeare and vnto the disposition of the heauens of the starres we are taught to refer the same vnto the most orderly and iust prouidence of God and out of them to marke both his anger and also his good will towards vs. But this verse hath two thinges to be noted 2 Parts of this verse The one a confirmation of his whole prophesie and discourse to insue taken from God the author of the same For this is the word not of man but of God himself 1 A confirmation of this prophesie although it were deliuered vttered by man The other thing is the name stock of this Prophet whose seruice ministery God vseth the which his stock was thē famous knowne but now is somewhat obscure or darke vnto vs because of the antiquity and oldnes of thinges
in other ages was not opened tiles conuerted vnto Christ and that here also is taken away difference of vncircumcision and of circumcision because without all doubt he speaketh of the Kingdome of Christ where there is now no such difference For as Paul witnesseth Galat. 6. ver 15. In Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature Vers 30. And I will shew wonders in the heauens and in the earth blood and fire and pillars of smoke A continuing of the comfort of the godly by setting downe an historie of such things as should fall out euen vnto the end of the world It was very requisite that the Church should be instructed in the state of the world to come A Continuing of the comfort by the order and historie of things to come the which is in this place briefely made vntill the last day of the Lord commeth And there is shewed what the Church of God and euery one of the godly ought to doe in the meane season vpon what foundation to rest and where to seeke their deliuerance and saluation to the end that this historie should not rather trouble them then comfort them Wherefore this verse with that which followeth containeth but most briefely what shall bee the state of this world after those giftes giuen vnto men by God For in as much as the Church must needes haue her being in this world she was also to be put in minde of the state of this world which was to come that she should not therefore be dismayed when as there should be and were to come so many and great alterations and changes of thinges so fearefull miseries ouethrowings of kingdomes ciuill warres of nations within themselues And this place is plainely expounded by Christ Mat. 24. ver 6. when as he sheweth his disciples also what should bee the state and condition of the world before the end thereof saying Ye shall heare of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the end is not yet For nation shall rise against nation and realme against realme and there shall be pectilence and famin and earthquakes in diuers places And ver 29. And immediatlie after the tribulations of those dayes shall the Sunne be darkened and the Moone shall not giue her light and the Starres shall fall from Heauen and the powers of heauen shall be shaken So Zach. 14. ver 13. But in that day a great tumult of the Lord shal be among them and euery one shall take the hand of his neighbour and his hand shall rise vp against the hand of his neighbour See further concerning these matters Reuelat. cap. 6. cap. 7. c. Briefelie in this place of Ioel there is Mâ—taphoricallie described an historie of things to come after Chrâ—â—â— his being shewed vnto the world the which is horrible and fearefull I confesse yet most iust because of the Gospell of Christ despised and refused by the world and also because of the persecuting of the same with sundrie persecutions by the Kings of this world Further this whole description is Metaphorical What the figure Metaphora is see Amos cap. 4. ver 12. by the recitall of those things the which are wont to make men most afrayd that the iudgements of God may be vnderstood to bee the greater agaynst the world for as much as the world persecuteth or despiseth Christ Therefore there shall be feare in euery place whither so euer men doe turne their eyes either in heauen or in earth For so doth the world deserue when as it casteth aside the trueth of God Then also the outward sight and as it were the face of things the which shall then be done and seene shall appeare most fearfull dreadfull and afraying all men For it shall be such as if men euery where in all places did behold and see bloud fire and darknes set and cast before their eyes And by this kind of speaking no man doubteth soule discomfitures cruell plagues and wonders that is signes and tokens altogether fearefull and testifying or witnessing the wrath and anger of God to be signified and vnderstood Vers 31. The Sunne shall be turned into darknes and the Moone into bloud before the great and terrible day of the Lord come The miserie of those daies amplified in regard AN amplification of the said miserie taken both from the persons themselues the which shall then be afflicted or troubled punished and also from the length of time The persons which shall be afflicted are in this place no doubt signified that they shall be of great place and authoritie 1. Of the persons afflicted For the Prophet noteth them vnder the name of the Sunne the Moone as Gen. 37. ver 9. by the Sunne and the Moone and the eleuen Starres in the dreame of Ioseph were vnderstood his father and mother and eleuen brethren Therfore like as the Sunne and the Moone are in comparison of the other Starres in heauen so are these great personages in respect of other men on the land and earth who notwithstanding shall themselues also be most hardly afflicted Thus perished and ran to ruine the Romane Empire for despising the name of God and persecuting the Gospell of Christ Thus also at this day doe most flourishing kingdomes and Kings and Common wealths perish for the same cause 2. Of the length and continuaÌ„ce of time The length of time also is added These things shall endure and continue in the world both before and also vntill that same greâ—â— and fearfull day of the Lord shall come that is that same last day of the world where Christ shall appeare in iudgement as Christ telleth his Disciples Matth. 24. ver 34. saying Verely I say vnto you thiâ— generation shall not passe till all these things be done For the Church of God hath oftentimes Halcyon dayes in this world that is rest and quiet for a season but neuer true and continuall peace no not for anie long time neither which thing is signified Apoc. 8. ver 1. when Iohn sayth that at the opening of the seuenth seale there was silence in heauen about halfe an houre And cap. 12. ver 1. by the vision of the woman clothed with the Sunne and the Moone vnder her feet c. And Micheas cap. 4. ver 4. hauing before spoken of the kingdome of Christ and felicitie of his Church sheweth that the same shall not bee without her rest and peace sometime when he sayth that they shall sit euery man vnder his vine and vnder his figge tree and none shall make them afrayd Vers 32. But whosoeuer shall call vpon the name of the Lord shall be saued for in mount Zion and in Ierusalem shall be deliuerance 〈◊〉 the Lord hath sayd and in the remnant whom the Lord shall call An adomonitioÌ„ for the godlie AN admonition For the Prophet admonisheth or warneth what is to bee
or new borne if not wholly yet at the least wise it is daily mortified in them to wit both the pride of minde it selfe against God and also the effects of this pride Vers 12. Then will I leaue in the midst of thee an humble and poore people and they shall trust in the name of the Lord. A commendation of the benefit of God toward the church to come This verse tendeth to the same ende that the former to wit that the Prophet might shew and commend the benefit of God toward that companie of the elect of God which is the Church should bee longed for sought after and desired of all men And the Prophet setteth downe two things 1. What maner of companie the Church of God shall be First what maner of assemblie or companie that same flocke of God shall be Secondly he sheweth that the same shall be most safe out of danger Concerning this companie to bee gathered together in the Church of God 2. They shall be in securitie or safetie if they be esteemed according vnto the iudgement of men they shall be humble and poore because that the riches of the Church bee heauenly and not earthly So Christ calleth his Church Luk. 12. ver 32. when he sayth Feare not little flocke for it is your fathers pleasure to giue you the kingdome And so is the word poore taken Isai 11. vers 4. But with righteousnes shall be iudge the poore and with equitie shall be reproue for the meeke of the earth c. But if it be considered according vnto the iudgement of God the selfe same flock is the church the riches and peculiar people and inheritance of God himselfe For so writeth Paul to Titus cap. 2. ver the last saue one Christ gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vs himselfe zealous of good workes Moreouer this companie shall be godly because it shall flee vnto God himselfe in most assured hope which it shall put in him And it shal bee most safe and without danger although it be little because it doth trust in the Lord Luk. 12.32 And therefore Iere. 46. ver 27.28 doth GOD most comfortablie vse this sweete speech vnto his Church saying Feare not thou O my seruant Iaacob and be not thou afrayd O Israel for behold I will deliuer thee from a farre countrie and thy seed from the land of their captiuitie and Iaacob shall returne and be in rest and prosperitie and none shall make him afrayd Feare thou not O Iaacob my seruant sayth the Lord for I am with thee and I will vtterly destroy all the nations whither I haue driuen thee but I will not vtterly destroy thee but correct thee by iudgement and not vtterly cut thee off Vers 13. The remnant of Israel shall doe none iniquitie nor speake lyes neither shall a deceitfull tongue be found in their mouth for they shall be fed and lye downe and none shall make them afrayd An amplification of the former benefite by making more plaine of the same AN amplification of the former benefite by the making more plaine of the same and that by the way of answering an obiection For least the condition of the Church might seeme to be the worser because that it was little and afflicted poore he sheweth with how great other benefites God will recompence that losse of multitude to wit with a double gift of holines and safetie God recompenceth the smalnes pouertie and affliction of his Church with other greater spiritual benefits as among the rest with holines and safetie Of holines because that those remnants in whom alone the Church shall consist shall doe none iniquitie Of safetie because that euery one shall dwel and rest in safetie in his owne place And both these benefits of God ought to be vnderstood by way of comparison in regard of the condition and estate of the old Church the which remoued so often and was carried from her owne seates and home but simply and absolutely when as we shall be in heauen for then shall we be safe in our place But this holines doth the Prophet describe by the contrarie namely sinne or iniquitie and first generallie afterwards by certaine particulars of that generall The generall is iniquitie the particulars or kinds of the same are lying and deceit especially the which appeareth in the tongue vnder which two the other vices are comprehended by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5. ver 21. Psal 15. Iam. 3. ver 2. If any man sinne not in word he is a perfect man and able to bridle all the bodie Finally he alleageth the cause of this safetie because none sayth he shall make her afrayd any more for God shall keepe her and fence her about on euery side Vers 14. Reioyce O daughter Zion be ye ioyfull O Israel be glad and reioyce with all thine heart O daughter Ierusalem A confirmatiō of the former promises by a signe of ioy and gladnes Three things to be noted A Confirmation of the former promises taken from a signe or token that is to say from ioy yea and the same both generall and also very great vnto the which God doth exhort the Church as if she did now presently in deede and trueth inioy it the which afterward it shall obtaine and haue most assuredly And here are three things to be noted First the maner of speaking it selfe being loose and vnioynted or not knit together with copulatiue coniunctions 1. The maner of speaking the which maketh also vnto the rousing vp of the drousie and the repeating of diuers words signifying diuers kinds of ioy that none should be omitted but that godlie men should be stirred vp vnto all kinds of ioyes as of a thing most to bee wished for and assured vnto them The second thing to be noted is 2. Who are exhorted to reioyce who are exhorted to reioyce And that is indeed the Church but the whole Church vnder the name of Israel Sion Ierusalem and that vnder a most sweet and gentle speech when as it is exhorted expresly by the name of daughter For this is to moue and stirre vp affection and not to restraine the speech or ioy of the Church vnto may dens only The third thing is the great ioy to bee noted 3 The exceeding great ioy whereunto the Prophet doth exhort vs as the which the Church shall signifie and declare not only with the heart or voyce but also by gesture and mouing of the bodie that we may iudge her to reioyce withall her heart For this doth the word Gnalaz set in the last place signifie Gnalaz the which the faithfull interpreters of this place haue translated to triumph or as it were to leape for ioy Vers 15. The Lord hath taken away thy iudgements he hath cast out thine enemie the King of Israel euen the
Lord is in the midst of thee thou shalt see no more euill Foure causes of the former ioy of the Church A Yeelding of a reason For he bringeth foure causes why the church of God ought to reioyce after the same maner as I haue sayd before all which hang vpon the meere and onely free good will of God towards it and not vpon the workes of the Church And the cause which is here first rehearsed is the foundation and ground of the rest 1. Forgiuenes of her sinnes to wit forgiuenes or doing away of her sinnes yea and that of all her sinnes the which if it went not before God would bestow no other benefites vpon vs. And this forgiuenes is the free pardoning of the iudgements or iust vengeance of God against vs to wit by reason of the pardoning of all our sinnes for and by Christ in whom God hath chosen vs before the foundations of the world that we should be holy and blameles before him in loue c. Eph. 1.4 This benefite therefore of forgiuenes is described by the effects or consequent when as the Prophet saith He hath taken away thy iudgements 2. Deliuerance from all her enemies The second benefite and gift of God toward his Church is the deliuerance of her from all forraine enemies whom God sayth that he hath dispatched or emptied or cast out Wherefore whether the inward quiet that is of conscience or the outward from the feare of our enemies be considered the Church of God is altogether without danger and happie or blessed For as it is in Luk. cap. 1. ver 74. We are deliuered by Christ out of the hands of all our enemies 3. The presence of God in the midst of his Church that we should serue God without feare all the dayes of our life in holines and righteousnes before him The third benefit is the presence of God himselfe in the midst of it who doth both gouerne and defend it For albeit that the Lord be euery where yet is he not in such sort euery where 4. The perpetuitie continuance of these benefits as he is in the Church The fourth gift in this place rehearsed is the perpetuitie or cōtinuance of these benefits because that the Church shall not any more see or feele anie euill or any miserie for God shall defend her All these things cannot be vnderstood except through Christ of his heauenlie kingdome and of the state and saftie of the Church vnder him the which doe here that is to saie on this earth fall out vnto vs but in part but fullie and throughlie when as we shall be receiued in heauen So then let vs suppose thinke the promises of God towardes those that are his to be especiallie heauenlie and therefore let vs set our minde on lyfe euerlasting and there looke to inioye them most fullie Vers 16. In that daie it shall be saide to Ierusalem feare thou not O Zion let not thine hands be faint An amplification of the former benefites taken from the publike gratulation of all men vnto the Church AN amplification of the former benefites taken from the publike gratulation or thankeful reioycing of all men the which shall then be donne vnto the Church Wherefore these selfe same things also doe confirme that promise And this gratulation or thankefull reioysing hath also an exhortation of all men the which shall be made vnto the Church For all men shall see the Church to be of a quiet minde and shall encourage her to go forward and to serue God boldlie and without feare and that her hands waxe not slow to wit in setting foorth the worke of the Lord but that they constantlie perseuere or continue in the iourney and holie purpose alreadie begunne and taken in hand both in worshipping God and laying open of his doctrine Whereunto the rest and quiet of the Church is to be imployed Thus then the quiet and rest of the Church is not to be applyed vnto deliciousnes but to be imployed vnto holie workes namelie vnto the inlarging of the kingdome of God by the preaching of his word and the examples of an holie lyfe Ves 17. The Lord thy God in the middest of thee is mightie he will saue he will reioyce ouer thee with ioye he will quiet him selfe in his loue he will reioyce ouer thee with ioye An other amplificatiō of the state of the Church by the reckoning vp of sundrie benefites of God toward the same AN other amplification of the state of the Church which was to come and to be gathered together in Christ taken from the reckoning vp of the sundrie giftes of God toward the same And in this verse he describeth or promiseth foure especial benefites the which abeit they were bestowed vpon the old Church also by God through the same Christ yet were they giuen neither in so great measure as they are vnto the Church raysed vp by the preaching of the Gospell nor yet so cleerlie or euidentlie as vnto vs but far more darklie namelie by the shadowes and sacramētes of earthelie things as it were spreading of a vaile ouer them 1. God wil alwies be in the middest of his Church the first gift reckoned vp in this place is first also by nature and going before the rest And it is that Iehouah that is that euerlasting and true God who doth witnes himselfe to be the God father and defender of his Church peculiarlie will not now be absent and awaye from it but will be perpetuallie or alwaies abiding in the middest of it So then God promiseth his presence vnto his Church peculiarlie and the same spirituall that is which shall be felt by the power of his spirit and not any carnall or fleshlie and bodilie presence 2 He will defend it from spirituall and earthly daungers The second benefite is a consequent or such a one as followeth the former to wit that God will be the Sauiour of the sayde Church both from spirituall euils euils of the minde such as sinnes are also from earthlie daungers and daungers of the bodie such as are afflictions The which thing that he may be vnderstood to bee able to performe albeit his Church haue neuer so great deadly enimies God in this place is called strong 3 The ioye and gladnes of God ouer and toward his Church or mightie the third benefite is the ioy or gladnes of God ouer the church the which is tickled vp in the verie inner parts of the heart the which God doth openly testifie or witnes by sundrie effectes and sundrie gifts of his To this purpose seeme vnto me the wordes of triumphing or shooting for ioye and also the words of ioy and gladnes ought to bee referred that the one might signifie the inward and the other the outward and open ioye of God and his glad minde toward his Church by a figuratiue kinde of speaking 4. The continuance of God
and like vnto these Chaldeans whom God of his great mercy through Christ turne from the neckes of his Church Amen Vers 10. And they shall mocke the Kings and the Princes shall bee as a scorne vnto them they shall deride euery strong hold for they shall gather dust and take it The figure Hypophora what it is see Amos cap. 5. ver 21. THis is an Hypophora or the answering of an obiection the which might be made least any force of men or any munition and fortifying of places might seeme to bee able to let or keepe backe the assault of the Chaldeans For they shall mocke all Kings and make no account of them they shall quickly take the most strong places making rampires and casting trenches about it In the which selfe same thing there lyeth a proofe both of their easie executing of things and also of the hurlie burlie and trouble of the whole world and likewise of the victorie which the Chaldeans should haue See Ierem. cap. 25. Ezech. 25. Vers 11. Then shall they take a courage and transgresse and doe wickedly imputing this their power vnto their God An amplificatioÌ„ of the great successe of the Chaldeans AN amplification of the great happines and successe of the Chaldeans For they themselues shall be in such sort puffed vp therewithal that they will not now take themselues for any mortall meÌ„ but for gods depend vpon their owne selues and with great vnthankfulnes towards God and through the most shameful sinne of iodlatrie worship their owne strength so farre doubtles shall they beled with a spirit of so strong giddines and in such sort shall they forget their mans nature as if they were gods and not men Vers 12. Art not thou of olde O Lord my God mine holie one we shall not dye O Lord thou hast ordained them for iudgement and O God thou hast established them for correction A strong reason for the comfort of the godlie A Most strong reason for their comfort For the Prophet from the euerlastingnes and constancie of God the certaintie of his adoption the holines of God and his care for those that are his in such great trouble of all things doth promise that the helpe ayde of God shall bee present both with himselfe and also with all the godlie and therewithall doth cheere and comfort himselfe Finallie in so great stirre and barboyle of the world he teacheth that there shall be one condition or estate of the godlie and another of the vngodlie in as much as the Chaldeans are ordained of God only for the chastising of the godly and haue appointed vnto them by God a stinted measure and rate of punishing them the which in this place he calleth iudgement Vers 13. Thou art of pure eyes and canst not see euill thou canst not behold wickednesse wherefore doest thou looke vpon the transgressors and holdest thy tongue when the wicked deuoureth the man that is more righteous then he The asking of a question THe asking of a question wherein according vnto iudgement darkned with the cloudes of the flesh that same iustice of God whereby he hateth all wickednesse seemeth to bee shuffled with his decree A great combat of the Prophet and falling out of the former vision This was a great combat the which the Prophet felt in his minde when as he held it for a most certain and assured foundation and ground That God did not fauour the vngodly and yet he sawe these Chaldeans vnto whom so great happines or good successe against all nations of the world and especially against the people of God was promised by God himselfe The blasphemous disputations of some Philosophers The coÌ„plaints of Pomperus The answer of Cratippus to be most cruell and worse then other men From hence haue sprung those blasphemous disputations of the Philosophers Whether the world were gouerned by God his prouidence from hence these complants of Pompeius ouerthrowne by Caesar in the Pharsalian battaile That God fauoured the vniust cause as Plutarch reporteth in his life But the answer of Cratippus was true That the Common wealth of the Romanes had neede of these punishments because of his wickednesse and therefore that this alteration change of things fell out at Rome by God his prouidence And that his decree of GOD as a thing too high for vs to deale with must bee left vnto God himselfe And from hence also came those opinions of the Platnonists The Platonists That so straunge alterations and changes of things did fall out by reason of the matter whereof humane things do consist the which daily desireth new formes From hence is the accusation of the gods Homer lib. 1. Odyss Vers 14. And makest men as the fishers of the sea and as the creeping things that haue no ruler ouer them Vers 15. They take vp all with the angle they catch it in their net and gather it in their yarne whereof they reioyce and are glad A cause why the Prophet is thus troubled within himself THe rendring of a reason For the Prophet sheweth the cause why he is so greatly moued within himselfe And this was first for that so many and so innumerable nations 1. For that so many nations shal be subiect vnto the King of Babylon were so easilie layd open as a pray and for a fishing vnto the people King of the Chaldeans in such sort as he described before namely as if the mind and purpose of God were to glut him only and to satisfie him alone euen with the losse and destruction of so many nations The cause hereof is alleaged Iere. 27. ver 5.6 in these words I haue made the earth the man and the beast that are vpon the ground by my great power and by my oustretched arme and haue giuen it vnto whom it pleased me But now I haue giuen all these lands into the hand of Nebuchadnezzar the king of Babel my seruant and the beasts of the field haue I also giuen him to serue him Vers 16. Therefore they sacrifice vnto their net and burne incense vnto their yarne because by them their portion is fat and their meate plenteous 2. For his blasphemie vnthankefulnes vnto God SEcondly for that this selfe same King of the Chaldeans vnto whom God giueth so great things shall be both blasphermous against God himselfe and also most vnthankful vnto him For he shall ascribe or giue the praise of this his so great felicitie or happines vnto his owne selfe as one that no doubt despiseth all soueraigâ—tie and maiestie of God and shall sacrifice vnto his owne net or arme as whereby alone he shal get vnto himselfe so great a Monarchie or Empire This prophesie is more at large declared layd open Dan. 4. ver 26.27 where the proude King Nebuchadnezzar most blasphemously vaunteth himself against God giueth vnto himselfe the whole praise of his strength and power and maiestie and glorie c.
should turne vnto her So then it is taught that it shall come to passe that of the very Philistims themselues most worthie of punishment and destruction The wonderful conuersion of the Philistims described by the effectes The Ekronites shall haue as honorable a place in the Church of God as Araunah the Iebusite sometime had in the middest of Ierusalem who was honorablie accounted of by Dauid himselfe 2. Sam. 24. ve 18 and so following some remnants notwithstanding shall remaine the which shal come vnto God but yet of the onely fauour and endles mercie of God And the comfort is so much the greater vnto them both namely the Iewes that is the Church of God and the Philistims for that their most true and wonderfull and most manifest conuersion is described by the effectes For the remnants of them shall not onely bee consecrated vnto God but also among the Iewes themselues and the godly the Philistines shall be leaders of the way and guides vnto others vnto godlines in so much that the Ekronites who of al the rest of the Philistims in times past had lest traffick or familiaritie and acquaintance with the Iewes shall come to dwell afterwards in the middest of Israel and of the church as the Iebusites in the middest of Ierusalem 2. Sam. 24. so that they shall bee the beginning to worship God godly and holilie in the Church of God it selfe Vers 8. And I will campe about mine house against the armie against him that passeth by and against him that returneth and no oppressor shall come vpon them any more for now haue I seene with mine eyes Another comfort of the Church from the inward saftie peace of the same THe former comfort of the church was taken from the increase of the same because of the comming of strangers vnto it yea and that of those who before were most deadly enemies vnto it But this comfort now is from the inward saftie and quiet of the church Two partes of this verse the which she should hereafter inioye But this verse hath two things to wit first a description of this securitie or safetie of the church 1. A description of the saftie of the Church and secondly the cause of the same And first of all the description sheweth the defence the which the church shall haue at home to wit God himselfe pitching his tentes for his church as appeareth Psalm 34. For God promiseth that hee will watch for his temple against all sortes of enemies Psalm 121. and 124. that we should not thinke our saftie to come from our owne strength Secondly he sheweth the driuing away of forraine enemies so that there shall bee no hoast of enemies that shall set vpon the church Finallie that there shall be no violence or oppression in the people themselues one against another or wringing and vexing by those that shall rule ouer them But these things are especially to be vnderstood of the spirituall kingdome of Christ The cause of this so great a benefite 2. The cause of the same is the onely mercie of GOD toward his church who both seeth the afflictions thereof with his eyes Exod. 3. and also of his goodnes and bountie taketh pittie and compassion on her Psalm 68. ver 16. where the Psalmist faith that God deliteth to dwell in mount Zion that is in his church yea and that the Lord will dwell in it for euer And ver 21.22 he sheweth how that God will both destroy her enemies and also saue and deliuer her from all daungers in these words Surely God will wound the head of his enemies and the hairie pate of him that walketh in his sinnes The Lord hath said J will bring my people againe from Bashan I will bring them againe from the depthes of the Sea And therefore in consideration of this anger of God towards his enemies and loue and mercie toward his church hee cryeth out by way of admiration in the end of the Psalme O God thou art terrible out of thine holy places the God of Israel is he that giueth strength and power vnto the people praised be God Vers 9. Reioyce great lie O daughter Zion shout for ioye O daughter Ierusalem behold thy King commeth vnto thee he is iust and saued himselfe poore and riding vpon an asse and vpon a colt the fole of an asse A confirmation of the former comfort of the church conteining A Confirmation of the former comfort of the church taken from an encouragement of her or from an outward signe and token for when God doth encourage and allure vs hee doth confirme his promises vnto vs the reason whereof is addded As for the encouragement or exhorting of the Iewes An exhortation or stirring of her vp to ioy and reioycing it is vnto exceeding great and notable ioye and the which also God will haue to be most manifest or openlie knowne and not to be hidden and couered the which is signified by these wordes reioyce greatlie For the Church is commanded to crie out or to shoute with the voyce for a publike testimonie or witnes of her ioye But these wordes Daughter Zion and daughter Ierusalem are put for the whole people for to moue and stirre vp affection but the ioye of may dens is more acceptable and pleasant and therefore they are rather stirred vp and exhorted to reioyce then men Moreouer by the selfe same wordes the whole citie is allured vnto the same ioye of minde of the which citie there are two partes to wit Sion the which was the tower it selfe of the citie and the place where the Temple was builded and Ierusalem that is the other part of the citie 2 The cause of this ioy The cause of this so great ioye and gladnes is also most iust and euident to wit the manifest comming of her King that is to say her defendor and protector For the presence of Kings is a most safe defence vnto their people and cause of ioye if so be they be the true fathers of their people as the King is the which is described or set foorth in this place Such a king was Dauid vnto his people and so great a care had hee for their welfare and defence against their enemies and so great loue did they beare to him againe acknowledging their saftie to stand in his saftie and therefore will they not suffer him to goe forth with them vnto battell â—ut make answer vnto him offering so to doe as it is 2. Sam. 18. ver 3. Thou shalt not goe forth for if we flee away they will not regard vs neither will they passe for vs though halfe of vs were slaine but thou art now worth ten thousand of vs therefore now is it better that thou succour vs out of the citie And therefore Psalm 118. they signifie their exceeding great ioye the which they had conceiued for that God had placed him King in the stead of Saul ver 26. saying This is
the day which the Lorde hath made let vs reioyce and be glad in it Further in the description or setting forth of the comming of this king there are three things to be noted namely 1. The qualitie of the King the qualitie of the king the maner of his comming 2. The maner of his comming and the cause of the same The qualitie is twofold For this King of whose comming the Prophet saith that they are to reioyce is indued with iustice whereby he shall euery where set downe lawfull and good order 3. The cause of the same he shall take away things disordered keepe back violence defend the good and he is also indued with saluation whereby he will deliuer those that are his out of dangers And for as much as this King was and is Christ the Messias the true and euerlasting King and keeper of his Church he is said to be indued with saluation and iustice in respect that he is a man and not in respect that he is God For in respect that he is God he hath both these of himselfe and not of any other But in respect that he is a man he hath receiued the same both from himselfe and also from his Father The maner of his comming shall be base in deede and despiseable in the reason of men and therefore the maner of his comming shall not be glorious but such as is the comming of the simple and poorer sort of men namely sitting only vpon an asse yea and that the colt of an asse vsed to the yoake that is exercised vnto labour and not fatted nourished and kept for pompe or onely to bring coltes such as great personages are wont to haue for glorie and pompe For so dooth Matthew report this place cap. 21. ver 5. Behold thy King commeth vnto thee meeke and sitting vpon an asse and a colt the fole of an asse vsed to the yoke And Iohn saith cap. 12. ver 15. Feare not daughter of Sion beholde thy King commeth sitting on asses colt These asses vsed to the yoke Hesiodus lib. 2. Ergoon Kai Hemeroon calleth Talaipoorous that is induring great toyle and labour And by these things is shewed that the power of this King shall not be humaine but diuine and that we are to esteeme of it not after an humaine but after a divine maner Last of all is expressed the cause of his comming in these wordes Hee shall come vnto thee that is for the profit of the Church and not for his owne profit For Christ comming into this world profited not himselfe but his church onely and was made man not for his owne sake but for our sake Vers 10. And I will cut off the chariots from Ephraim and the horse from Ierusalem the bowe of the battell shall bee broken and hee shall speake peace vnto the Heathen and his dominion shall be from sea vnto sea and from the riuer to the ende of the land After what maner Christ shall be a King vnto his church THis is a making of the former matter more plaine wherein is shewed after what maner and after what sort this Christ or saluation shall be a King vnto his church the which hee had saide in the verse before And it is shewed to betwo fold both a making of a generall peace betweene all nations 1. He shall make peace among all nations and also a most large power and dominion or rule of this King The making of peace is declared by the effects to wit for that he shall cut off all armour instruments of warre and cause them for to cease both from Ephraim and Ierusalem and sinally in euery place that is among the heathen themselues For there shall be great peace in the whole world when as this King shall come which is not precisely to bee vnderstood of that same former comming whereof he spake in the verse going next immediatly before this but also of that time wherein Christ was borne in the world and of all that time wherein his Gospell is receiued and he himselfe reigneth among men For then are men of wilde beasts made men true peace is set betweene men and braules cease and discords are taken away So doth Isai cap. 11. ver 6. describe this time and this peace when he sayth The Woolfe also shall dwell with the lambe the Leopard shall lye with the Kid and the calfe and the lyon and the fat beast together and a little child shall leade them And thus doth Dauid set forth the power of Christ and his goodnes towards his Church Psal 46. ver 9. in these words He maketh warres to cease vnto the ends of the world he breaketh the speare and burneth the chariots with fire And not only weapons shall be taken away but peace or the words of peace shall bee betweene both the Iewes and also other nations The fruite of the receiuing of the Gospell is peace of the refusing thereof discords and ciuill or homewarres within our owne selues 2. The domion or rule of Christ The rule of Christ and consequently of the spreading abrode of the Gospell shall stretch most farre wide the which none shall be able to withstand For it shall be stretched from sea to sea These things no doubt are to be vnderstood of the calling of the Gentiles vnto the Gospell and of the spirituall peace of the Church the which is in the consciences by the consent of the faith of the Gospell the which maketh al the godlie in al places to be friends within themselues So doth Dauid vnder the person of Salomon expresse this peace of the Church and largenes of the borders of the kingdome of Christ Psalm 72. ver 7.8 saying In his dayes shall the righteous flourish and aboundance of peace shall bee so long as the Moone indureth His dominion also shall be from sea to sea and from the riuer vnto the ends of the land Vers 11. Thou also shalt be saued through the bloud of thy couenant I haue loosed thy prisoners out of the pit wherein is no water A comfort for the Church A Comfort For the Messias or Christ sheweth that he will communicate or impart that his kingdom vnto the Church herself and doth rehearse an effect thereof shewed now alreadie by himselfe And this communication or imparting is set forth by the figure Aposiopesis What the figure Aposiopesis is see Oseas cap. 8. ver 10. or keeping backe something vnspoken because of the earnest affection or loue of Christ toward his Church to wit in these words Yea euen thou in the bloud of thy couenant For there must bee supplied shalt reigne or haue rule from sea vnto sea c. For the good things or benefites which Christ our King hath the same he doth impart vnto vs for in himselfe as it is Reu. 1. ver 6. he made vs Kings and Priests vnto God his father because that our societie or fellowship with him is vnseparable
The conclusion is Iehouah or the Lord shall saue theÌ„ that is therfore that same almightie and euerlasting God who is called Iehouah shal deliuer them and saue them out of al the way-layings threatnings strength and dangers of their enemies The which hath euidently appeared in those altogether miraculous victories of the Machabees For I had rather referre these things vnto that time then vnto that deliuerance whereby the Iewes through the great miracle of God were deliuered from the threatnings rage and crueltie of Alexander the Great being angrie with the Iewes Alexander being by and by changed at the sight of Iaddi the high Priest Againe I doe expound the word Those generallie of all the Iewes both Elect and also hypocrites albeit the fruite of that benefit of God were healthsome and profitable in the Elect onely For the Hypocrites abused it And this is the conclusion of the former promise of the victorie that the Iewes should haue against the Grecians 1. The cause of their deliuerance that is the Grecian Kinges of Syria the successors of Alexander But the cause of this deliuerance and decree of God is for that Iehouah is peculiarlie the God keeper and shepheard of them that is of the Iewes the Iewes are his people flock Psal 105. Psal 78.71 Where the people coÌ„mitted vnto the gouernement of Dauid are called god his people and God his inheritance when he saith He chose Dauid also his seruant and tooke him from the sheepe foldes Euen from behind the ewes with young brought he him to feede his people in Iacob and his inheritance in Israel Now God saueth or deliuereth his sheepe whom he both will keepe and also according vnto the dutie of a Shepheard ought to keepe Lastly the effect of this deliuerance is described or set foorth namely the tokens 2. The effect of this victorie and those same notable monuments of their victorie set vp in euery place the which markes and monuments are in this place called stones of the crowne or excellent and notable stones and not Iewels or precious stones set vp by the Iewes vpon the ground or land after the maner of an ensigne or marke of victories as Gen. 28. ver 18. The stone that lay vnder the head of Iacob while hee slept and saw the ladder reaching from the earth vp vnto heauen the which stone hee set vp as a pillar and powred oyle vpon the top of it in remembrance of that which there had fallen out So Gen. 35. ver 20. Iacob setteth vp a pillar vpon the graue of Rachel who died in trauaile by the way homeward And in many other places of the Scriptures you shall reade of the like as for example the stones set vp in Iordan by Ioshuah and Exod. 17. ver 16. Moses built an altar and called the name thereof Iehouah-nissi for a memoriall of the great ouerthrow giuen vnto the Amalekites These Trophees also or monuments of victorie doe appertaine vnto the sundrie victories of the Machabees against Antiochus and his successor Vers 17. For how great is his goodnes and how great is his bewtie corne shall make the young men cheerefull and new wine the maides An amplification of the former promise by the figure Epiphonema which what it is see Ionas cap. 2. ver 9. AN amplification of the former promise by the figure Epiphonema or acclamation that men might be stirred vp vnto the earnest consideration and weighing of the benefites of God the which for the most part they make but small accounte of or passe them ouer blind folded The Prophet therefore wondring crieth out and pronounceth that neither the number of the benefites of God toward his church nor their profit and excellencie can sufficiently of any man be rehearsed no nor of himselfe neither Afterward by an argument from things compared he sheweth that at the length and in the end they shall bee publikely acknowledged and set forth by all sortes of men For if this goodnes and bounteousnes of God be praised of boyes and girles that are not indued with any great iudgement by reason of the exceeding great and euident store of all things powred out by God vpon his church how much more shall it so be by men growne and such as haue a setled and stayed iudgement in the considering of the liberalitie of God So then this blessing of God shall make then young men and maidens eloquent and full mouthed in the publishing and setting forth of the prayse of God Psalm 8. CAP. 10. Vers 1. Aske you of the Lord raine in the time of the latter raine so shall the Lord make white cloudes and giue you showres of raine and to euery one grasse in the fielde The scope and drift of this chapter THe scope and drift of this chapter is to teach the Iewes and consequently the church of God how she ought to behaue her selfe in whom alone she is to trust vnto whom she must hearken â—â—till the full accomplishment and performance of all the former promises dooth appeare which is Iesus Christ the Messias which was for to come And the summe of the doctrine here deliuered is that they relie vpon God alone and that they detest and shunne all idols and worshippers and seruers of idols because that God will grieuouslie punish such pastors or shepheardes of the people and will gloriouslie defend and aduance his people that serueth him and cleaueth vnto him So then this chapter is both an holsome admonition and also as it were a certaine answer of an obiection that might be made and a forewarning against the idolatries that should fall out among this people such as were diuers brought in among the Iewes in the time of the Antiochi and others Kings of Syria that being betimes warned to auoyde them they might learne to bee wise and contrariwise knowe what they were to hope for and to follow Two partes of this verse 1. A commandement to seeke vnto God in all our necessities But this verse containeth two things First of all a precept or commandement for the relying vpon God alone the calling on him 2. A promise that our prayers shall be heard and seeking vnto him in all things that shall be needefull for them The second an excellent promise of God concerning the hearing of their prayers that is the prayers of the church The commaundement is deliuered by the figure Synechdoche 1. What the figure Synecdoche is see Amos cap. 5. ver 21. setting downe the part for the whole for albeit it speake onely of the latter raine to be asked of God yet doth it generallie shew that wee are whollie and altogether to depend vpon that same Iehouah alone that is the true God and whatsoeuer wee desire to aske the same of him But by the name of the latter raine the Prophet by a Metaphor taken from fruite and seasonable raine What the figure Metaphora is see Amos cap 4. ver 12.