the Chaldeans vnto the setting forth giuing of the law of God vnto the people of Israel by Moses in the desert of Sinai This age comprehendeth 430. yeares as the holy Scripture it selfe doth declare Exod. 12. ver 41. Galat. 3. ver 17. This third age had these sixe Prophets well knowne Abraham Isaac Iacob who also is called Israel Ioseph Moses and Aaron as appeareth in Genesis the epistle vnto the Hebrews 11. cap. and infinite other places For whither in the meane season whilst the children of Israel liued vnder the Pharaos in Egypt after the death of Ioseph and before the birth or the wing of Moses there were any other Prophets of God of the Israelites abâ—ding in Egypt the holy Scripture doth no where plainly make any mention And therefore neither wil I affirme the â—ame Further whereas some will haue certaine propheticall writings of Abâ—â—ham the Patriarch to be extant they are childâ—shly â—â—ceiued foolishly setting one of the Rabbines called Abraham in steade of Abraham the Patriarch The 4. age from the Lawe to the buâ—lding of the temple by Salomon 480 yeres had many prophets as The fourth age of the worlde is to be reckoned of vs from the giuing of the Law in Mount Sinai vntill the building of the Temple of God at Ierusalem by Salomon the which falleth into the fourth yeare of Salomon his reigne This age conteineth 480. yeares as appeareth 1. Thing 6. cap ver 1. And in the 480. yeare after the children of Israel came out of the land of Egypt and in the 4. yeare of the reigne of Salomon ouer Israel in the moneth Zif which is the second moneth he built the house of the Lord. This age had store of many godly Prophets Josua Oâ—bora the Prophet 1. Sam. 2. ver 29. Samuel Daviâ— Nathan Gad. as these by the word of God well knowne vnto vs Iosua which succeeded Moses Deborah and a long time after that â—ame man of God seâ—t vnto Eli 1. Sam. 2. ver 27. Samuel David Nathan Gad. But whether those also were Prophets which wrote the books of the warres Num. 21. ver 14. and the booke of Iasher Ios cap. 10. ver 13. Also the bookes of Chronicles of the kingdome of Iuda and Israel whereof mention is often made in the bookes of the Kings is not set downe in the holy Scripture But that Dauid and Nathan and Gad were Prophets of God appeareth 2. Sam. 12. 1. Chron. 29. ver 29. and cap. 21. Besides these if there were any other Prophets in that age their names are not rehearsed For that which is written of Othoniel the Iudge in the third of the Iudges vers 10. and of other Iudges also that the Spirite of God fell vpon them when as they were called of God extraordinarily vnto that office this in my iudgement is not to be vnderstoode of the Spirits of prophesie as if then they became Prophets that is foretellers of things to come such as was Isaias Ieremias and others but it is to be vnderstoode of the spirite of fortitude or strength whereby they might be able boldly and without feare to resist and withstand the enemies of the Church were they neuer so much to be feared Neither are there any prophesies extant of those Iudges who after Iosua gouerned Israel as politique Magistrates in many ages neither are there any of them reckoned at any time among the Prophets but among the Magistrates of Israel Therefore that which is Hebr. cap. 11. ver 32. And what shall I more say For the time would be too short for me to test of Gedeon of Barac of Sampson of Iephthe and Dauid and Samuel and the Prophets doth not prooue those Iudges to be numbred among the Prophets but onely among godly men which by faith serued God For Paul Act. 13. ver 20. calleth them onely Kritas that is Iudges whereas he calleth Samuel who was himselfe a iudge in Israel a prophet also And albeit God Deu. 18.15 promised the Israelites that is his Church that it should come to passe that out of it he would raise vp Prophets euen after that Moses was deade yet was not this rancke and course of Prophets succeeding one an other continuall but oftentimes broken off as I haue said And in deede all the whole time in a manner of the Iudges it seemeth that there were none Few prophets in the time of the Judges or else very few Prophets of God in the Church Therefore 1. Sam. 3. ver 1. vision and prophesie is said to haue bin very rare and fayling in Israel that is in the Church and people of God But after Samuel it began to be both more common and also more knowne Therefore in his time there were many Prophets as appeareth 1. Sam. cap. 9. and 10. whose names notwithstanding the holy Scripture doth not set downe The 5. age froÌ„ the temple vnto the carrying away of the ten tribes by Salmanazar 294 yeares among many other had these prophets Proofe for this former spputation of time The fifth age of the world is from the Temple of God builded at Ierusalem by Salomon King of Iudah vnto the leading and carrying away of the tenne tribes of the kingdome of Israel by Salmanazar King of the Assyrians into Assyria and Mesopotamia that which fell into the eight yeare or there about oâ— die reigne of Ezechias king of Iudah like as the besieging oâ— Samaria by the same Salmanazar happened about the sixth yeare of the reigne of the said Ezechias 2. King cap. 17. ver 6. In thâ— ninth yeare of Hoshea the king of Asshur tooke Samaria and carruâ— Israel away into Asshur And cap. 18. ver 9 10. And in thâ— fourth yeare of king Hezekiah which was the seuenth yeare of Hâ—â—shea sonne of Elah king of Israel Shalmanesar king of Asshur camâ— vp against Samaria and besieged it And after three yeares they toâ—â— it euen in the sixth yeare of Hezekiah that is the ninth yeare of Hesheaking of Israel was Samaria taken This age hath two hundred ninetie foure yeares to wit thirtie sixe of those fourtie yeares in which king Salomon reigned after he had built the Temple of God and two hundred fiftie eight yeares after the setting vp oâ— the kingdome in Israel by Ieroboam the sonne of Nabat that is among the tenne tribes the which fell a way from the kingdome of Iudah by and by after the death or Salomon For so manâ— yeares namely two hundred fiftie eight continued the same kingdome of Israel rent from the kingdome of Iudah Nowe thâ— age had Prophets almost innumerable For there was neuer any age vnder the whole olde Testament more full of them 〈◊〉 more garnished with the gifts of God and prophesies that aâ— well the Iewes as the Israelites might be made inexcusable 〈◊〉 without excuse for the despising of God and his worde Wherefore both of them for this cause afterwarde were very sharpelâ— and iustly punished by God as appeareth 2. King chap.
ver 8. who also was in the kingdome of Israel After Elias succeeded Elizeus Elizeus as is set downe 1. King cap. 19. ver 16. where God saith vnto Elias after this manner And Iehu the sonne of Nimshi shalt thou annoynt King oner Israel and Elizeus the sonne of Shaphat of Abel Meholah shalt thou annoint to be Prophet in thy roome And Elizeus liued a very long time namely vnto the dayes of Ioas King of Israel Elizeus prophesied 54. yeeres vnto the last age of Ioachas king of Iudah that is to say Elizeus prophesied almost whole fiftie fowre yeares to wit vnder the kings of Israel Ochosias Ioram Iehu and Ioachas all which together gouerned the kingdome of the tenne tribes by so many yeares namely fiftie foure and vnder the kings of Iudah Iosaphat the sonne of Asa Ioram Ochosias and in the beginning of the reigne of Athalia a woman But who succeeded next after Elizeus the Prophet is a great question Wherein I am no we to vnfold the order and course of those Prophets A great question which of the prophets succeeded Elizeus whose writinges in part are extant at this day For here once againe the succession of the Prophets seemeth to haue beene broken off for certaine yeares because in the worde of God it is no where set downe what Prophets were in Israel vnder the kings of Israel Ioas and Ieroboam his sonne or in the kingdome of Iudah also except Zacharias the sonne of Ioiada vnder the Queene Athalia and Ioas king of Iudah the sonne of Ochosias And yet this middle space oftime containeth almost fiftie seuen yeres in the which Ioas and Iereboam his sonne reigned in Israel But all thinges beeing cast I finde it to be thus namely that vnder this Ieroboam the sonne of Ioas and king of Israel was Ionas the Prophet that selfe same whose prophesie by the consent of all men is extant Jonas succeeded Elizeus concerning the ouerthrowing of the citie Ninive if it did not repent For hee liued and prophesied vnder this Ieroboam the sonne of Ioas 2. King cap. 14. ver 25. For he to wit Ieroboam the sonne of Ioas restored the coast of Israel from the entring of Hanah vnto the sea of the wildernesse according vnto the worde of the Lord God of Israel which hee spake by his seruant Ionas the sonne of Amittaâ— the Prophet which was of Gath Hephar Therefore to graunt as little time as possibly may be vnto this interrupted or broken off succession at the least wise there are still aboue thirtie yeares betweene the death of Elizeus and the Prophet Ionas who next succeeded Elizeus to wit the whole reigne of Ioas king of Israel the which continued sixteene yeares and a great part of the raigne of Ieroboam the sonne of Ioas who raigned fourtie-one yeares Finally to gather the matter into a briefe Ionas the Gathire succeeded the Prophet Elizeus albeit that then this continuall course and succession of Prophets were for a time broken off and for certaine yeares A doubt who succeeded Ionas and were as it were vnioynted And here ariseth a greater doubt who succeeded Ionas I will touching this matter speake what I thinke and will not that therefore any man should be abridged of his iudgement I verily suppose that Amos succeeded next after Ionas Amos succeeded Ionas Neither doe I thinke that any great reckoning is to be made what others haue iudged of the order of the Prophets of the old Testament First for that as Ierome teacheth in the preface of his Commentaries vpon Ioel the Hebrues and the Greekes agree not within themselues concerning this matter and order Secondly because that also among the Ecclesiasticall or Church-writers them selues looke how many men in a manner there are so many are there opinions whilst that they marke not the times in the which euery Prophet flourished the which notwithstanding is set downe by all the Prophets themselues in a manner Therefore to rippe vp this whole matter the more deepely for their sakes that are desirous of this historie it is manifest The old Christians not so much carefull for the order of the Prophets and why that the first and auncient Christians which read the the writings of the Prophets were not much carefull for this order of he the Prophets either for that by old tradition it was then sufficiently knowne in the Church who succeeded each other that is what Prophets were first what were latter either for that when as they had receiued nothing from the Apostles concerning this matter they did thinke that they were not hereupon to contend The twelue Prophets are in deede numbred among the Canonicall bookes of the holy and sacred Scripture as in the Canons of the Apostles as they are called Canon 85. which is the last of all in the Councell also of Laodicea cap. 58. and in first Councell of Carthage Canon 24. and of Euseb Caesarien lib. 4. Histor cap. 26. and Epiphan de Mensuris but they are not reckoned vp in order who succeeded others Somewhere this onely is written that there is one booke of the twelue Prophets otherwhere that there are twelue bookes of the twelue Prophets But why should not the Greekes and Latines beeing straungers and Proselytes among the Hebrewes be ignorant of these thinges when as the Rabbines themselues The Rabbines themselues see not downe the order of the prophets exactly and the olde Hebrewes so carelesse were they of their owne historie doe not set downe this thing For Ecclesiast cap. 48. where no doubt the opinion of the Rabbines of that age is rehearsed Isaias is reckoned vp as he that succeeded next after Elizeus And cap. 49. of the same booke ver 12. there is onely saide to haue beene twelue Prophets but who they are or at what time they liued is not rehearsed such was the flouthfulnesse of this learned Hebrewes yet otherwise most curious in searching out of trifles In Iosephus the Historician Josephus and also a great Hebrewe of this matter all is whist when as this thing notwithstanding did especially appertaine vnto the vnfolding of the antiquitie of the Iewish nation And albeit the olde and first Christians as I haue saide haue left vs nothing at all touching this orderly placing of these twelue small Prophets as they are called yet haue the latter writers afterwardes diligently inquired of this matter In the which notwithstanding as I haue shewed they doe not consent nor agree within themselues For Epiphanius in his booke of the Life of the Prophets doth so place the twelue Prophets of the which we doe nowe speake for of the Prophets of whome I haue spoken alreadie there can be no doubt at what time they were namely that Oseas is the first of them twelue in order then Amos Micheas How Epiphanius placeth the xij small prophets Ioel Abdias Ionas Nahum Abakuk Sophonias Aggeus Zacharias Malachias for that Epiphanius
the glorie of God He foreshewed also of the ouerthrow of the Temple that the overthrow thereof should be in Ierusalem by a people from the west Then said Carbasus Dabir shall be deuided inâ—o two parts also the heads or chapters of the two pillars shall be taken from the midst and no man shall know where they are oâ— whither they came but they shall be carried out by Angels into the desart where the tabernacle of Martyrdome was lately made and in them the Lord shall know in the end that they shall lighten the persecuted by the serpent as from the beginning And the Lord shall keepe them from the shadow of death and they shalâ— be in the holy tabernacle This Prophet prophesied not a fewâ— things of the comming of the Lord and two yeares before the people returned from Babylon death tooke him and he was buried with great honour in his owne countrey The lyfe and death of the Prophet Sophonias SOphonias the Prophet was a Sarabathite Sophonias or of the mount Sarabatha and of the tribe or stocke of Simeon He also prophesied of the citie Ierusalem namely that it should be farre better it were built in length and bredth Also vpon the ouerthrowe oâ— nations and like wife the destruction of the wicked and the comming of the Lord. He died in the reuelation of the Lord and was buried alone in his ground The lyfe and death of the Prophet Aggeus THe Prophet Aggeus when as he was but yet a very young man Aggeus came from Babylon vnto Ierusalem and prophesie plainly of the returne of the people And he sawe with his eye the building of the Temple at Ierusalem He there first of all sanâ— Alleluia which is to say Let vs set forth with prayses the liuing God Amen which is expounded So be it So be it He therefore died in the same place and was buried in the ground neere vnto the Priests with honour and glorie And therefore euen vnto thiâ— day we sing Alleluia which is said to be the song of Aggeus and Zacharias The lyfe and death of the Prophet Zacharias ZAcharias the Prophet the sonne of Barachias Zacharias came from the land of the Chaldees and as he went he prophesied many things vnto the people and for demonstration sake shewed many miracles This is hee which told Iosedeck vnto his face there shall a sonne be borne of thee who entring into the ministerie shall sacrifice vnto the Lord at Ierusalem He also blessed Salathiel in his sonne saying He shall beget a sonne and shall giue him to name Zorobabel Zacharias also gaue a token of Cyrus the king of the Persians and that vnto victorie He likewise shewed a signe touching Croesus the king of the Lydians and concerning Astyages the king of the Medes And he prophesied furthermore of the publike seruice the which king Cyrus should doe at Ierusalem and he set him forth with praises and did not smally blesse him Further touching his owne foretelling in Ierusalem the which they call prophesie and of the ouerthrowe of nations and of the building of the Temple at Ierusalem and finally he expounded some things with a certaine double iudgement concerning the idlenes and slouth as well of the Prophets as of the Priests Hee died in extreame age in the lande of Iudea and was buried next vnto the Prophet Aggeus The lyfe and death of the Prophet Malachias MAlachias the Prophet was of the tribe of Zabulon Malachias He is said to haue bin borne after the returne of the people from Babylon in Sopha to wit in the land of Zabulon He from the beginning of his age and whilst he was a yong man is reported to haue liued a blamelesse life Certaine things are prophesied by him of the comming of the Lord and of the iudgement of the deade and that the ceremonies with the Lawe of Moses shall haue an ende and be amended And when as all the people did reuerence him as a man indued with no lesse holinesse then mildenesse they gaue him to name Malachias the which if a man require the interpretation soundeth an Angel For he was of a marueilous excellent beautie And what so euer Malachias said besides in his prophesie he was thought that an Angel 〈◊〉 daily instruct him and declare vnto him as it is said also to haue bin done in the time of the Anarchi or when there was yet 〈◊〉 gouernment as is set downe in Spharphetiâ—â— that is in the book of the Iudges And this Prophet beeing as yet a young man dâ—â—â— before his time and was laid by his Auncetours in his owne field OVT OF THE PREFACE of Ierome vpon Ioel. Diversitie in the order and placing and placing of the xij Prophets THere is not all one order or maner of placinâ— of the XII Prophets with the 70. Interpâ—â—ters as is retained or kept in the truth of 〈◊〉 Hebrew For the 70. make Amos the seconâ— Micheas the third Ioel the fourth Abdâ—â— the fift Ionas the sixt Naum the seuenth Hâ—bacuk the eight Sophonias the ninth Aggâ—us the tenth Zacharias the eleuenth Malacâ—â— as the twelft The order of the Prophets in the Hebrew But the Hebrewes after Osee the which with thâ—â— both is the first read Ioel the second Amos the third Abdias tâ—â— fourth Ionas the fift Micheas the sixt Naum the seuenth Habâ—â—cuk the eight Sophonias the ninth Aggeus the tenth Zachaâ—â—â— the eleuenth Malachias the twelfth who also is the last And because I haue once reckoned vp all the Prophets of one volume seemeth vnto me profitable briefely to set downe the Etymologiâ— or significations of their names both in Greeke and Latinâ— Osee whome they interpret Sozon we may call a Saviour 〈◊〉 Archomenos The significations of their names Beginner Amos Bastazon which in latine is caâ—led Portans a Bearer Abdias Doulos Kuriou that is the seruaâ—â— of the Lord. Ionas Peristera that is a Doue Macheas Hostioâ—â— a name giuen of two parts of speach the which with vs soundeâ—â— Who as it were or who will Naham Paraklêsis that is comforting Abakuk Perilambanon that is imbracing 〈◊〉 wrastling Sophonias Kekrumenos kuriou that is the hiddeâ— of the Lord. Aggeus Heortaxon whome we may call Feast vall or solemne Zacharias Mâ—neme kuriou that is The remembrance of the Lord. Malachias Aggelos mou that is my Messenger All which in what sense they are to be taken shall be shewed in their bookes Now the foure other Prophets that we make vp the number of sixteene are Esaias Ezechiel Ieremias Daniel and they haue this vnderstanding Esaias is called Soteria kuriou that is the Saluation of the Lord. Ezechiel Kratos kuriou the which we may terme the Strength or commandement of the Lord. Hieremias Huthelos kuriou that is the high one of the Lord. Daniel Ekrine me kurios that is the Lord hath iudged me Ex Isidori Etymologicôn lib. 7. cap. de Prophetis OSee Sauiour or sauing Osee For when as he did prophesie the
people which Christ as Paul witnesseth Tit. 2.14 gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to bee a peculiar people to himselfe zealous of good workes 2. From the benefites of God towards this people The second refutation of their idolatrie is taken from the bennefites of God toward this people For this people neuer had or found any other Sauiour any other God and Defender besides this God Therefore idols ought to bee remoued and put away from whose hands neither the Israelites nor any other men are to looke for any benefite helpe or saluation neither can they obtaine it from them And thus much doth God most cleerely and plainly teach vs Deut. 32. ver 39. when he sayth Behold now for I I am he and there is no gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of mine hand Vers 5. I did knowe thee in the wildernesse in the land of drought 3. From a particular benefite of God towards them THe third refutation or ouerthrowing of their idolatrie taken from a peculiar and especiall benefite of God toward this selfe same people whereby God most euidently shewed himselfe to be the nourisher keeper father and finallie the true God and Sauiour of this people And the benefite whereof mention is made in this place is the care the which God had ouer thē dwelling in the wildernesse by the whole space of 40. yeres For God fed thē there by so many yeares and that with meate from heauen he kept them in health safe and sound yea during all that long time and iourney he saued their garments also and their shooes whole and from wearing So Moses telleth them Deut. 8. ver 4. saying Thy rayment waxed not old vpon thee neither did thy foote swell those fortie yeares And God himselfe cap. 29. ver 5. in these words And I haue led you fortie yeares in the wildernesse your clothes are not waxed old vpon you neither is thy shooe waxed old vpon thy foote The greatnesse therfore of this benefite of God is declared by the circumstance of the place and the same two-fold For it was both a desert and also a verie hot and drie countrie And therefore when the people murmured for want of water for them and cattel to drinke God commanded Moses to strike the rocke and water gushed out for the people to drinke Exod. 17. ver 6. God nourished them notwithstanding in that same desert or wildernesse to wit of Arabia The desert of Arabia where want of all things and meates feareth all men and is seene For among all other deserts and rough vntilled and barraine places of the whole world this one wildernesse of Arabia is most terrible huge wide wanting all things needfull to liue withall So Moses describeth it Deut. 8. ver 15. when he sheweth that God was their guide there in the great and terrible wildernesse wherein were firie serpents scorpions and drought where was no water who brought forth water for them out of the rocke of flint With this agreeth Dionysius Alexander in his Description of the world and Ierome in the life of Hibarion in so much that those which trauaile that way euen at this day are constrained to carrie with them so many dayes meate as the iourney of that wildernesse is long God gaue the selfe same Iraelites drinke in a land most drie and thirstie which hath no waters and openeth no fountaines This therefore was a singular miracle and benefite of God also as who namely deliuered them so often frō death and the same most present death to wit lest they should daily perish either for thirst or for hunger as those fortie yeares had both houres and dayes in the which they remayned in that drie and thirstie wildernesse and in that barren place and voyd of all things I speake nothing of other daungers into the which the Israelites might fall nay into the which they did oftē fall whiles they remained in the wildernesse by meanes wherof they might an hundred times haue been destroyed and consumed vnles they had by a certaine especiall care of God been preserued as for example against wild beasts serpents and the Amalechites the inhabitants thereof Vers 6. As in their pastures so were they filled they were filled and their heart was exalted therefore haue they forgotten me Two parts of this verse AN amplification of the benefite of God against the which on the other side is opposed or set the ingratitude or vnthankfulnes of the Israelites 1 The benefite of God that is of all idolaters and the same more then bruitish and beastly So this verse hath two parts One which containeth that same benefite of God The other the vnthankfulnes of the people 2 The vnthankfulnes of the people As for the benefite of God the same is shewed to haue been exceeding great towards them hereby because that God at the last placed them in that same promised land as in most plentifull and rich pastures 1. The benefites where in stead of that that before they were abiding in a desert place and voyd of all things they doe now dwel in a most strong land and abounding with all things So then vnder this one word pastures is described that same so great commoditie the which the Israelites got and enioyed in that land God so guiding and leading them thither After their pastures or as in their pastures sayth the Prophet namely they now dwelt that is to say they liued in that land ioyful and happie like as they doe which possesse medowes and pastures of the which without any labour of theirs they receiue all the commodities of this life Therfore they are filled in such a countrie into the which God at the last brought them For in that land they abounded with al store of good things for it was a land flowing with milke and honey Psal 81. They were filled I say And this repetition doth not onely garnish and set out the sentence but also confirmeth or proueth the great plentifulnes of that land And thus doe these things increase and set forth the benefit of God towards the Israelites On the contrary side the lewdnes and vnthankfulnes of this people is proued by a double argument or reason 2 Their vnthākfulnes proued by 2. reasons one for that the heart and minde of these men was exalted so that they thought highly of themselues and did claime those good things vnto themselues and attribute them vnto their owne industrie or labour and diligence 1. Their heart was exalted and did not account them as receiued from the fauour and grace of God only Therefore they lifted vp their mindes as if they had them of themselues 2 They forgat God The other reason prouing their vnthankfulnes is for that they did forget God The which for the most part is wont to come to
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
shall not be quenched Sophonias prophesied before the death of Iosias To conclude Sophonias prophesied before the death of Iosias namely after the purging of the Temple the holding of that famous Passeouer the which fell out after the 18. yeare of the reigne of Iosias 2. Chron. 34. ver 8. Vers 2. I will surely destroy all things from off the land sayth the Lord. The summe of this Sermon THe summe of the Sermon following to wit that God doth earnestly threaten destruction vnto the whole land of the Iewes that is vnto all both men and also other things the which are in it God therefore would haue first of all euen the very dullest 〈◊〉 this people to be roused vp with this thunderbold as it were and to awaken at his threatnings Vers 3. I will destroy man and beast I will destroy the foules of the heauen and the fishes of the sea and ruines shall be to the wicked and I will cut off man from of the land sayth the Lord. A making more plaine of the former verse A Making more plaine or rather a garnishing of the verse before whereby the Prophet by his members and parts expoundeth layeth open the former sentence namely that the iudgement of God shall be so horrible or fearful against this people that through the same iudgement both men and beasts and also the foules them selues shall perish Nay moreouer the wicked ones themselues which securely or carelesly despise God and which seeme that they cannot be touched by God shal fall into his nets and hands so that they also howsoeuer before they were thought to bee firme and stable are neuerthelesse to fall and bee drawne into the same destruction Vers 4. I will also stretch out mine hand vpon Iudah and vpon al the inhabitants of Ierusalem and I will cut off the remnant of Baal from this place and the name of the Chemarims with the priests The particular applying of the former threatnings THe applying of the threatnings generally set downe before vnto the Iewes according vnto the meaning of God For the Prophet denounceth or threatneth the former iudgements and menacings of God not onely vnto them all in generall but also particularly vnto the citizens and inhabitants of Ierusalem it selfe that is of the mother or chiefe citie The cause is added to wit their outragious idolatrie the which they had not a little set vp in the holie citie it selfe The cause of these threatned iudgemēts the which was especially dedicated and reserued vnto God for as much as in it after the example of prophane or heathen men and such as were notorious idolaters they had both their Baalims that is dead men and forged Idols and also their Chamarims that is the Chaplaines Keepers and Priests or Sacrificers of these Idols at Ierusalem Finally for that they readily most exactly or perfectly retained all those things the which wicked and heathen men had ordained for the worship of their Idols for that I say the citizens of Ierusalem obserued all these things the which other places of the Scriptures doe make more plaine being as it were an exposition vnto this verse For concerning these Chemarims and their office wee reade 2. King cap. 23. ver 5. That Iosiah put downe the Chemarims whom the Kings of Iudah had founded to burne incense in the hie places and in the cities of Iudah and about Ierusalem and also them that burnt incense vnto Baal to the Sunne and to the Moone and to the Planets and to all the host of heauen And for this purpose maketh that of Ieremie cap. 2. ver 20 where he casteth thē in the teeth that like an harlot they ranne about to commit spirituall fornication and whoredome vpon all hie hilles and vnder all greene trees And in the same chapter ver 28. more plainly when he sayth Where are the gods that thou hast made thee let them arise if they can helpe thee in the time of thy trouble for according vnto the number of thy cities are thy gods O Iudah See Ezech. 9. Vers 5. And them that worship the host of heauen vpon the house tops and them that worship and sweare by the Lord and sweare by Malcham The second kind of most wicked idolatrie THe second kinde of most wicked and most open idolatrie but yet most ancient and long since condemned the which was most vsuall among the Iewes notwithstanding by imitating or following of prophane or heathen nations to wit the seruing worshipping of the Starres and heauenly bodies as appeareth by the place of the Kings alleaged in the former verse and also Ieremie 44. ver 17. where the people answer the Prophet saying We will do whatsoeuer thing goeth out of our owne mouth as to burne incense vnto the Queene of heauen and to powre out drinke offrings vnto her as we haue done both we and our fathers our Kings and our Princes in the cities of Iudah and in the streetes of Ierusalem for then had we plentie of victuals and were well and felt none euill A third kind of idolatrie A third kind of idolatrie but more colourable is set downe in the ende of this verse whereby as if they worshipped the maiestie and power of the true God they did sweare by him but they ioyned other gods with him also by whose power and Godhead and name also they did commonly sweare The which honour notwithstanding is to be reserued vnto the alone true God Exod. 20. Ver. 6. And them that are turned backe from the Lord and those that haue not sought the Lord nor inquired for him A briefnes and shortnes of speech whereby he declareth in one word as it were in a certaine conclusion Briefenes the great vngodlines of the Iewes namelie that they had in such sort departed from GOD and from his worship that they did not so much as once thinke vpon repentance that is vpon restoring and calling back of the same againe Vers 7. Be still at the presence of the Lord God for the daie of the Lord is at hand for the Lord hath prepared a sacrifice and hath sanctified his guests Destruction threatned vnto the Iewes and also vnto Ierusalem it selfe LEast the Prophet might seeme to threaten these things onelie to feare them withal and not in earnest he sheweth that God hath fullie decreed to destroye the Iewes and also Ierusalem it selfe and that they in deed and truth shall shortlie feele the same namelie after the end of 30. yeares And here is partlie an Apostrophe or turning of speech of the Prophet speaking vnto the godlie and forbidding them to aske Apostrophe what it is see Amoscap 4. ver 4. Metaphora what it is see Amos cap 4. ver 12. or to doubt any further of that matter the which should immediatlie be in deed extant and in practise and partlie a Metaphor taken from holy feasts banquets the which sheweth that there shall be a
his loue to-his Church The fourth wherin is an heape and increase of all gifts is the continuance of this good will of God towardes his Church For God will quiet himselfe in that loue as the husband in his loue toward his wife the which he loueth both alone and also entirelie All these thinges fall out vnto the Church by and for Christ alone our GOD through whom the godlie are reconciled or made frindes with his father and iustified before him Vers 18. After a certaine time will I gather the afflicted that were of thee and them that bare the reproch for it The answering of an obiection THe aunswering of an obiection whereunto is added a most assured confirmation of the former promises The obiection is that men which are ouer quicke and hastie should not thinke these foretellings of the Prophet to be vaine because the church is not forthwith gathered together or holpen the which at that time was afflicted or in trouble that is to say because those promises are not fulfilled out of hand The Prophet therefore answereth that they are indeed to be fulfilled but in their due and set time and the same appoynted by God For the word Mogned is the fulnes of time as Paul speaketh Galat. 4. ver 4. of the time of the incarnation of Christ where he sayth When the fulnes of time was come God sent forth his sonne made of a woman c. Therefore that worke of God is to be wayted for of vs with patience And in this selfe same answere there is a repetition and a confirmation of those promises Likewise he addeth a reason why God one day will gather them together how afflicted and forsaken soeuer they seemed at that time for to be and why he will in such sorte refresh them who at that season were worne away with so great sadnes or rather mourning because of their sundry afflictions and especially such as were hyd vpon them by the Babylonians the which he threatned vnto them before because saith he they also are of thee or are thine The cause why God will one day gather together help his church O my spouse and Church the which certes are in this sorte afflicted Therefore all the godly are of the family or houshold of God albeit they be most afflicted because they are a part and members of the church also because the burthen and affliction the which by the vngodly is layd vpon the church doth turne vnto the reproch of God himself God therfore will put away the affliction and wil not suffer his church for euer or continually to be molested or grieued Vert. 19. Beholde at that time I will bruise all that afflict thee and I will saue her that halteth and gather her that was cast out and I wil get them praise and fame in al the lands of their shame The conclusion THe conclusion with a great increase also vnto the former benefites Therefore in this and in the verse following the Lord at the last pronounceth that he will be the deliuerer of his church An accesse vnto the former benefites by three gifts more from God vnto his church how great soeuer the lets may seeme to be that are layd in the way to stop this worke The accesse or increase vnto the former benefits is in a certaine threefold gifte the which he offereth vnto the sayde church besides the benefits before rehearsed First he promiseth that he will not only represse or keepe backe all her enemies who hardly afflicted and vtterly threw her downe before but also that 1. He will vtterly destroy all her enemies he will quite and cleane destroy them and altogether roote theâ— ouâ— 2. He wil remoue aâ—l hiâ—drances of gathering his church together The second is that he will take away all lets of gathering together his church yea euen those the which were sticking in the church her selfe that they also shall not at any hande hinder any more that she may not be gathered together Therefore neither shall those which were halt cease for this cause to come nor those that are cast out to be gathered together with the rest of the bodie The third is 3 He will giue vnto them honor renown God also shall giue a name and an honour and fame vnto the company gaâ—hered together by him Wherefore they shall not onely be a certain multitude of men but honorable yea and that among all nations euen in the selfe same places in the which before they liued in reproch and shame And all these things were then at length in that time fulfilled wherein God in Christ by the preaching of the Gospel scattered his Church throughout the whole world that is gathered it together Vers 20. At that time will I bring you agayne and then will I gather you for I will giue you a name and a prayse among all people of the earth when I turne backe your captiuitie before your eyes sayth the Lord. A repetition THis is a repetition to the end that the former benefites might be the more certaine and assured among all men For here is a confirmation of them Two things to be noted And in this place there are two thinges to be noted First the phrase or kinde of speaking not knit together with any copulatiue coniunction In that time the which bringeth a waight dignitie vnto this sentence 1. The kind of speaking and causeth that these things which he hath promised vnto his church men might vnderstand the same to be the more fastly setled and to sticke more surely in the memory of God 2. The saying of God himselfe The second the saying of God himself lest because this thing is iudged past hope in the opinion of men the promise might seeme to be vayne For it shall bee done and fulfilled which God hath promised vnto his church because that both God hath sayd that it shall come to passe and also hath him selfe vpon iust cause decreed that it shall be done who can neâ— be deceiued nor letted FINIS The Commentary of Lambertus Danaeus vpon the Prophet Abdias The Argument THe Prophet in one Sermon threatneth destruction vnto the Idumeans as if they being sufficiently conuicted or proued guiltie needed not any longer accusation The causes are their pride and cruelty agaynst the Israelites their brethren Like vnto this is the prophesie of Ezechiel cap. 35. and Amos cap. 1. Psal 137. The life and prophesie of Abdias This Prophet seemeth to haue liued not onely after that the Egyptians king Nachao being their captaine had taken destroyed Ierusalem with the helpe of the Idumeans that is after the death of Iosias King of the Iewes but also after the first captiuitie of Babylon the which fell into the 4. yeare of Ioacim king of Iudah and into the first yeare of Nabuchadnezzar For then did the Idumeans insult or triumph ouer the Iewes being most sorely afflicted or
in feeding his flocke 1054 how Christ shall be a king vnto his Church 1024 the true Church of God what it is 793 the true Church of God never vtterly destroyed 218. not cast away though it be punished 832 what maner of coÌ„pany the Church of God shal be 850 the authority of the Church is from Christ 646. the happinesse therof 996. the comfort thereof 834 836. the benefites of God towards it 813. what he requireth of his Church 961. from whome he will gather it 349. he rendereth like for like to the enemies thereof 80 the afflictions of the Church come to passe by the provideÌ„ce and will of God 924. a lesson for the Church of God at all times 650. a description of the restoring of the Church 332. why the enimies of the Church are called hornes 924 all Church matters belonged to the Priests 945 Contempt of Gods law the cause of divers sinnes 867 Contempt of God and the manner of the same 431 Counsellers of Belial 698 Covetousnes is unsatiable 595 the corruption of the Court a great mischiefe vnto kingdomes 443 〈◊〉 bad practise of Courtiers 442 the time of the CreatioÌ„ of the world vntill Christ divided iuto seven ages 46 Cruelty displeaseth God 216. 117 sundry kindes of Crueltie 314 D A Daller what kinde of coyne it is 374 Damascus the chiefe citie of Syria 207. punished 209 the nearer a Danger is the more circumspect wee ought to be to eschue it 762 what is meant by one Day 1100 Devill the authour of lies 1084 Diademe what it is 737 Divinours 2 E ELias 52. compared with Moses ibid. the Earth punished for the sinnes of the people 317 Elizeus prophesied foure and fiftie yeres 53 Enemies of Gods Church destroyed 1106. a vision of the Epha and meaning thereof 966 Evill what it signifieth 233 what it is to put a far of the Evil day 282 Extasie contained vnder vision 28 F FAith hath the promises of this life and of the life to come 965. confirmed by afflictions 1092. the nature thereof 625. the force thereof 808. Faith going before knowledge and how 370 Famine 249. described 293 The description of a Fast 988. many kindes thereof 774. all sortes must come thereunto 775 Fatherlesse children finde helpe of God 564 tokens and effects of Feare 716 Flattery getteth friends 618 Forgivenesse of sinne a benefite of God 848 Fruitfulnesse in bearing of children was in old time reckened for an especiall blessing of God 390 G GEntiles called and converted 1109. 1108. Geomancie 10 the Gibeonites villanie and the punishment of the same 477. 478 Glory is vsed for issue or childreÌ„ 480 Gluttonie 390 God described 260. is vnchangeable 517. hateth them which work wickednesse 484. coÌ„pareth himselfe to a leopard 547. Iudgeth according vnto the truth 664. can neuer be deceived or hindred 856 hath rule over death it selfe 539. is the fountaine of goodnesse in Christ 426. is â—ever the authour of death to any 530. is not subiect to passions or affections 654. is alwaies true and never faileth 629. is careful to punish sin thogh men be carelesse in committing it 439. 96â— continueth his benefites towards his children 532 spareth the world for a small company of the godly 828. is strong and holy 517. declared his will by his prophets 10. teacheth vs by none other way but by his word 502. is to be served both with soule and body 488. fighteth for the Iewes 1029. is Lord over all but not father of all in Christ 88. loves whoÌ„ he punisheth 233. is alwaies neere to his Church 357. delighteth not in iniustice or crueltie 620. the true God compared with false gods 628. he only is to be trusted vnto 494. in himselfe he can not be hurt but in his members 698. he only calleth prophets 911 how he is said to repent 290. Naturall reason doeth teach that there is a God 97. nothing can hinder him in his purposes 571. when he is said to doe evill 234 Gods power laide foorth by effects 690. his omnipotencie described 327. three effects of Gods favour toward his Church 787. his foure sore iudgements 367. his loue towards his children 684. his anger the cause of the destruction of maÌ„ 921. his kingdoÌ„ first to be sought for 453. his benefits towards the Israelites 225. they are then to be received wheÌ„ they are offred 502. five effects of his maiestie 252. his titles heaped vp and what we are thereby to learne 239. his giftes towards the godly 565. 566. his anger like a flame 693. his anger the fountaine of all misery and calamitie 481. his passage ioyfull 268. his favour towards his is perpetuall 811. his love towardes his Church 920. his power described 259. how he is said to remember or forget 315. in what sense he is said to sweare by his holinesse 243. what his riding and sitting vpon vs is 501. why he imparteth his benefits with vs. 1020 we must swear by the name of God alone 398. it is better to fall into Gods hands then into the hands of men 482. 483. all good gifts proceed from God alone 291. the end of the vse of the giftes of God 786. the happie estate of those whome he favoureth 631. no help against his punishment 873. whome he chideth he saveth vnles they hurt themselves 826. to worshippe God after a straunge manner is to contemne him 456 Gods revelation after 3. maners 28 exaÌ„ples of his anger 515. a coÌ„trarietie betweene the true God Idols 886. Gods help to be preferred before mans 463 an admonition for the godly 353. to continue in well doing 428 H HAbacuk 61. his time of prophesying 899 Hydromancie 10 Hypocrites worship God in shewe onely not in sincerity of heart 659. how they repent 357 I IAcob his base estate 536. his vertues 524 what I dolatry is 355. a description of the Idolatry of the Iewes and punishment of the same 460 to attribute the administration of the word vnto the course of planets is Idolatrie 652 Idolatrie hated of God 365 Idolatrie the cause of the iudgements of God 817 what good followeth the banishment of Idolatry 273 Idolatrie encreaseth by degrees 522 Idolatry defaceth the true worship of God 534 Idolatrie infectious 453 the nature of Idolaters 542 Idolatours are not the Church of God 355 Idolatours vnder the shew of religion doe mock God 521 The vanitie of Idols and falshood 433 why Idols can not help vs. 885 why we should not seek vnto Idols 1036 How great a sinne it is to enquire of things to come at Idols 393 Idol places in what sense called sanctuaries 299 Iehoshua the type of Christ 946 Iehu 52. his punishment and why it was inflicted 344 Ieremy accused of treason 301 Ieremy weareth a woodden chaine 71 the situation of Ierusalem 1â—â—8 what is meant by Ierusaleâ—â— 1102 why God is said to dwell in Ierusalem 577 the stubbornnes of the Iewes against God 845. their punishment 219 the desire of God to have the Iewes
repent 845. destruction threatned vnto them 819 the Iewes are put in feare by other mens example 829. their affliction and deliverance 642 the Iewes punished for afflicting Gods Church 1091 the commendations of Iohn Baptist 2136 all Infants guiltie 488 Insecta what they are 745 Ioel. 60. his stocke 744. the time wherein he prophesied 743. his life and death 78 Ionas the first canonicall Prophet 205. he succeeded Elizeus 53 Ionas the true Arion of the Poets 107 Ionas threatneth destruction vnto Ninivie 688. vttereth his owne sinne 99 what Ionas did in the whales belly 182 Ionas his praier 183. his rebellion 91. his stocke 88. his miraculous deliuerance 110 Iosephus 687 three kinds of Ioy. 703 Isaias bare-footed 71 Israel is called an emptie vine 487 the Israelites were sinners of olde 520. rebelled against God a long time 497. serued Idols aboue 2. hundred yeares 362 God calleth dumb creatures to be witnes against the Israelites 656 what caused the Israelites to sinne against God so grieuously 504 the Israelites ascribe the cause of their benefit to other and not to God 358 the Israelites punishment for conteÌ„ning God 454 the Israelites in their captiuitie retained no seale of Gods couenaÌ„t 348 the Israelites riotous life described 238. their falling away froÌ„ their kingdome from the worship of God and from the Priesthoode 457. their superstition 244. their vnthankfulnes 435. their stubbornnes past recouerie 381. their incest crueltie and couetousnes 222 the dutie of Iudges 621 the kingdome of Iudah neuer restored to its former glory 597 the greatnes and certentie of Gods Iudgements 830 the Iudgements of God vpon his Church ought especially to be regarded 588 we are Iustified through Christ before God 854 K HOw farre Kings may helpe or not helpe vs. 552 L HE Laboureth in vaine that despiseth God 40 the doctrine of the Lawe twofold 501 the end of the first and second table of the Lawe 430 destruction followeth the loue of Lying 608 Losses stirre vp men to call on God 96 casting of Lots in what cases vsed 98. Gods providence appeareth in them ibid. the Loue of God towarde wicked men 823 effects of Gods Loue. 1000 M CEremonies restored by the Machabees 1082. whence the Machabees had their name 107 Magistrates called watchmen 672 the life and death of Malachy 81 Man is but a bubble 495. the cause of his owne destruction 549. by nature easily drawen to Idolatry 435 Markes bounds not to be remooved 416. a curse against them which do so ibid. how the Mariage betweene God vs is contracted 369 368 a promise of Messias to come 1128 his office 1129 Micheas later then Isaias and the time of his prophesie 576. his life and death 75 the highest degree of Miserie 741 Musicke in it selfe very lawfull 284 N NAhum prophesied of the ruine of Assyria 59. 688. the time wherein he lived 687. his life and death 79 It is a great commodity to have a good Neighbour 584. we ought to performe iudgement mercie vnto our neighbours 529. the maners of Noble men once forlorne become most wantoÌ„ 445 O OBadiah his calling is from God 858 when Oseas begaÌ„ to prophesie 340 why he is placed first among the small prophets 338. his life and death 75. he is commanded to marry a common harlot 341 P THE comfort of the Penitent 778 the People sinne after the manner of the princes 434 436 Philanthropeia what it is 510 the Philistines cruelty 211. there punishment 212 the office of the Priests and Levites 1123 why the Priests wete called Camarim or Chemerims 493 the state of the Priesthood described in Iosuah 940 The covetousnesse of Priests 112 Gods iudgements upon deceitfull Priests 1121 Princes should be examples of well doing 611 Princes reprehended 259 spirituall Promises 787 what Prophesie is generally 5 Prophesie of two sortes 10 Prophesie defined by Paul 19 Prophesie of greater vse then the gift of tongues 20. hath two endes 12. the instrumeÌ„tal cause of Prophesie 9 Prophesie vseth onely the mother tongue 20 divers names given to Prophets 3 God alwaies raised vp Prophets to put the Israelites in mind of their dutie 338 the excellencie of the bookes of the Prophets 13 the signification of the Prophets names out of Isidorus 83 how the writings of the godly Prophets have bene gathered 63 Rules to be obserued in expounding the Prophets 69 the signification of the Prophets names 82 the order of the Prophets in the Hebrew 82 in what age each Prophet lived 45 48 when the Prophets of the old Testament ceased 41. when the new ceased 43. when the true prophets of God began and ended 38. notes of true and godly Prophets 34 Gods Prophets shall prophesie whether they will or no that forbidde them 600 Prophets of the Gentiles 9 false Prophets are called Prophets 3 a description of false Prophets 605 false Prophets in three respects 35 titles given to false Prophets by the holy ghost 475 tokens of false Prophets 1086 why God suffereth the heathen Prophets to fore-tell some things of Christ 23 Poligamie of the Iewes 11â—0 the Popish confessours 388 what is ment by the holy Pots of Iudah 1114 Postellus the canker of Christianitie 475 after what maner we sinne after the same God punisheth vs. 464 the end of the Punishments of God 759 Pyromancie 10 R REformation of life must begin at the true worship of God 274 Regeneration a benefit of God 849 a description of true Religion 1103 what true Repentance is 256. 266. it only can stand against the threatnings of God 240. 264. the fruit thereof 564. it is the gif of God 1067 what manner of Repentance ours ought to be 100 who they be that truly repent 912 the prayer of the Repentant conteineth two things 561 when God is angry Riches availe nothing 828. they are not alwaies tokens of Gods favour 531 S VVHat Sacrifice is acceptable to God 472 Samaria why so called 242. the destruction thereof with the cause of the same 558 the Sardians in reproch are called dog-cheape slaves 798 the hardnesse of Saving the godly 828 Scriptures are to be vnderstood literally and spiritually 831 bad Shepheards appointed by God 1063. a description thereof 1064 who are signified by the name of Sheepe 1050 what Silence is commanded 263 who should be Simple as doves 449 Sinne condemned by the light of nature 101. a cause of divorce betweene God and vs. 523 when Sinnes are said to cry vp into heauen 91. no helpe from God vntil our sinnes be pardoned 553 Sophonias â—0 his life and his death 80 Spaine like to be a whip to correct the sinnes of the professours of the Gospell 870 the Spainyards crueltie 874 the Soule is not begotten 1067 the Standing still of the sunne and Moone and the meaning thereof 893 good Successe in affaires perswadeth the wicked that their dealings are good 530 T THe feast of Tabernacles 1112 true Teachers murdered 1088 false Teachers loose their authoritie 1084 the punishment of loytring Teachers 386 why the godly must come to the Temple of God 625 the second Temple finished in the 6. yeare of Darius 899 Tentation which God vseth to his children bringeth forth patience 326 Theodosius his good successe 1030 Truth getteth hatred 618 the Turks crueltie 874 Tyrants breake the lawe of consanguinitie 213. punished 212 Titus Vespasian destroied IerusaleÌ„ 1092 V VIctorie is to be attributed to God and not to men 1074 Vision threefold 29 Visitation what it is 672 Vagodly hate the godly 476 the Vnthankfull first exalt themselues secondly forget God 546 W VVHoredome 390 goeth together with surfetting 442 Wickednes is set downe vnder the figure of a woman 968 the diuers practises of the Wicked and of the godly 594 the note of a Wise man in the midst of troubles 264 Wo what it doth signifie 278 the Worde of God ought to be the rule of our life 402 what a misery it is to WaÌ„t the word of God 319 Workes of themselues please not God 990 991 Z ZAcharias 63. talketh with an Angel 917. his office calling froÌ„ God 910. his life death 81 the time of the prophesie of Zophonias 16 FINIS