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A19799	A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.; Commentarii in prophetas minores. English.	Daneau, Lambert, ca. 1530-1595?; Stockwood, John, d. 1610.	1594 (1594)	STC 6227; ESTC S109220	1,044,779	1,114

and that among many nations that is diuers or many that is strong and more honorable then others Truely the Gospell when as it was preached did winne and bring vnto Christ both many nations and the same also most mighty as for example the kingdomes of the Romanes and Persians Vers 8. And the remnant of Iaacob shall be among the Gentiles in the midst of many people as the Lyon among the beasts of the forrest and as the Lyons whelpe among the flockes of sheepe who when he goeth thorow treadeth downe and teareth in peeces and none can deliuer The second effect of the power giuen by Christ vnto his church THe second effect of the same power the which by Christ is giuen to his church to wit against the Rebels And that is such that the Church as a ramping lion shal crush them as easily teare them in peeces and consume them as hee is wont to doe a flocke of sheepe So Paul 2. Cor. 10. vers 4. speaking of the power and force of the word of God sayth For the weapons of our warfare are not carnall but mighty through God to cast downe holds And Christ sayth vnto Peter and in his person vnto all other his true ministers Matth. 16. vers 18. I will giue vnto thee the keyes of the Kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall bee bound in heauen and whatsoeuer thou shalt loose on earth shall bee loosed in heauen For either Christ or the Church throweth downe his enemies by the power of his word and that in such sorte that he taking away none can deliuer them and saue them out of his hands as Dauid complayneth of the cruelty of his enemies comparing them vnto a roaring Lyon from whom none can deliuer if God should not stand on his side and therefore he craueth earnestly his ayde Psal 7. ver 1 2. saying O Lord my God in thee I put my trust saue me from all that persecute me and deliuer mee lest hee deuour my soule like a Lyon and teare it in peeces while there is none to helpe Vers 9. Thine hand shall be lift vp vpon thine aduersaries and all thine enemies shall be cut off The conclusion by the figure Epiphonema which what it is see Ionas cap. 2. ver 9. THe conclusion by the figure Epiphonema or acclamation that it shall come to passe that in the ende the church shall get the vpper hand against her enemies The which also maketh plaine by an Antithesis or matching together of contraries and by the kind it selfe of the ruine or ouerthrow of the enemies of the church The antithesis is where he saith Thy hand shal be lift vp Thine enemies shall be cut off and so consequently cast down The kind of destruction is exceeding great for they shall be cut off that is they shall perish and vtterly be destroyed and rooted out and shall not onely be afflicted or haue their estate in part diminished but vtterly ouerthrowen And to the end this conclusion may be the stronger and take the deeper roote in their mindes and that hee may comfort them the more it is confirmed by the person of the promiser For it is God which promiseth and in deede the Iehouah not any feyned God nor any mortall man such as were also euen the Prophets themselues Vers 10. And it shall come to passe in that day sayth the Lord that I will cut off thine horses out of the midst of thee and I will destroy thy chariots The maner time of the former comfort promise A Laying open of the matter more plainely for hee sheweth the maner and the time wherein the former comfort and promise shall come to passe vnto his church The which also is a confirmation of it that the godly and faythfull may bee most assured of it whatsoeuer fall out vnto them in the meane season and albeit that their condition and estate may seeme to be very bad And first the time is expressed and afterward the maner And the manner is also manifold For there are three reckoned vp in this place in order to wit the casting downe and spoyling of the aydes whereon the church seemeth to stay the putting away of Idolatrie which raigned in it before the ouerthrow and destruction of the enemies of the church But this verse hath three things to be noted First Three parts of this verse a description of the time 1. A descriptiō of the time of the fulfilling of the former deliuerance wherein the fulfilling of the former deliuerance and lifting vp of the Iewes or of the church shall bee And it shall be in that day that is in that time For a day in this place doth not signifie the space of 24. houres but a long time yet a certaine time and a time set by God And indeede after that the Lord God shall haue taken away from his church both the aydes of men and also shall haue rooted out of her false doctrine and vngodlines that is shall haue wasted the countrey of the Iewes by the Babylonians and shall haue carried them away captiues into Babylon For then at the last God shall cut off and shall ouerthrow the enemies of his church So then that time may easily both now be obserued or noted and also in times past might haue been noted by the falling out of things foretolde here in this place 2. This promise shal be fulfilled how incredible or contrary soeuer it seeme to be The second thing here to be noted is that albeit in this place a thing neuer so much incredible or not to be beleeued and in shew seeming to be contrary be promised yet neuerthelesse it is promised that it shal most assuredly come to passe For it is God which promiseth and foretelleth these things This is sayd and spoken that is a determined sentence of Iehouah and such as is irreuocable or cannot be called backe And yet this seemeth vtterly an absurde thing or contrary to reason and impossible that then at last God should restore his Church when as he shall haue taken away from it all helpes and aydes But God hath a reason of his counsell and doing the which we will anon declare 3. The taking away of the aids of men The third thing to be noted is the taking away of the aydes of men the which the Iewes that is the Church seemed for to haue the which when as they are sundry and manifold they are onely in parte rehearsed in this verse to wit the aydes of warre as are horses and chariots wherewith the Iewes did fight agaynst their enemies and such other thinges necessary vnto warre the which God will take away from the Iewes before he deliuer them And why I pray you will GOD doe this To wit that they may vnderstande that this their deliuerance is indeede the worke of GOD and to come from GOD alone not from themselues not from mans or any

already knowen written or as yet hidden unknown So the Levites that were Singers are called Prophets as appeareth in the beginning of the 1. Chron. 25. in these words The finging Levites called prophets So David and the captains of the armie separated for the ministery the sonnes of Asaph Heman Ieduthun who should prophesie with harpes viols cymbals c. Yea moreover the false prophets who although they lie False prophets termed prophets yet professe that they will declare the will of God are also tearmed Prophetes Wherefore it commeth to passe that Paul Titus 1.12 Epimenides speaking of Epimenides of Creta a prophane man calleth him a prophet because he did lively set forth the disposition maners of the men of Creta and was a most ancient poet as Cicero teacheth in his first booke of Divination And thus because the signification of a prophet and prophesying is most large the wordes of Paul be these One of themselves even one of their owne prophets said The Cretians are alwayes lyars evill beastes slow-bellies The Sibyllae To be short both Lactantius and sundry others doe call the Sibyllae of the Heathen Prophetisses A prophet called a Seer The same Hebrewes also doe call a prophet Chozch a Seer because by the reuelation of God they doe foresee things to come as in Samuel 1.9 vers 19. Hee that is now called a Prophet was in the old time called a Seer An Angel or Messenger And vers 19. And Samuel answered Saul and saide I am the Seer They call him also Maleah that is to say an Angell or Messenger because he bringeth unto us the commandements of God Haggai 1.13 Then spake Haggai the Lords Messenger in the Lords message unto the people c. The difference between an Angel and a prophet according unto some Although notwithstanding some thinke that this is the difference betweene a Prophet and an Angell that an Angell or Messenger bringeth unto us not onely the charge and commandement of another but also often times the very words and speech of the commaunder but the Prophets The confutatiō of the former difference as these men will have it delivered in their owne wordes the commandement which they received from God As if the selfe same spirite of God did not tell unto the Prophets the very wordes which they should use when as hee gave unto them the matter the which they should declare as Peter teacheth in his second Epistle chapt 1. vers 20 21. So that ye first knowe this that no Prophesie in the scripture is of any private motion For the Prophesie came not in the olde time by the will of man but holy men of God spake as they were moved by the holy ghost And after this maner doe the Hebrewes call the prophets Nowe the Greekes also doe terme them by sundry names For these words Prophêtes Hupophêtes Mantis Mesîtes do often signify all one thing as Iul. Poll. l. 1. Onomast doth teach Although notwithstanding he seemeth to be Prophêtes who doeth foresee a thing to come A difference between these words Prophêtes and Hupophêtes but Hupophetes is he who doth so far forth declare a thing tolde him by God as it is tolde unto him at severall seasons Therefore he taketh the speech of another the which he reporteth againe at the selfe same instant in which it is tolde him Whereupon Homer Iliad 16. calleth them Hupophetai who onely doe openly recite the oracle or answer which they have received from an other Mesites is a Messenger betweene partie and partie Mesites such a one as Moses was as hee witnesseth of himselfe Deut. 5. vers 3. when he saith At that time I stoode beweene the Lord and you to declare unto you the word of the Lord for ye were afraid at the sight of the fire and went not up into the mount c. And in the Galatians chap. 3. ver 19 20. The law was ordeined by Angels in the hand of a Mediator Now a Mediator is not a Mediator of one c. Hee is also called an Angel Likewise the selfe same to wit Prophetes are called Manteis that is to say Vates and Chresmodoi Other Greeke names whereby prophets are called Chresmologoi Chresmodotai that is Pronouncers and tellers of oracles as Iulius Pollux writeth But the Prophets of God are no where in the holy scripture called manteis Chresmologoi of which names I will speake hereafter Moreover the Latine writers also doe call Prophets by sundry names The Latines call prophets by sundry names also Isidorus lib. 7. Etymolog chap. of Prophets writeth thus Whome the Gentiles call Vates or Sooth sayers these our men call Prophets because a farre off they doe tell and foreshew the trueth of things to come Therefore these wordes Prophetae and Vates are with the Latines all one Festus Pomp. Festus Pompeius a most diligent author and observer of the Latine tongue writeth thus Iulius in Adrasto calleth prophets praelates of Churches and Interpreters of oracles The wordes of Iulius Caesar in Adrasto as Iosephus Scaliger the light of our age hath restored them are these Whom the Prophets which devoutly purifie the holy sacrifices doe commaund to cover their heads with greene laurell Now this C. Iulius Caesar was before the time of Cicero whereby appeareth that the worde Prophets was in use among the olde Latines and profane writers Prophets called Vates The same are called Vates whereof commeth the verbe vaticinari Varros derivation of Vates and ●aticinari to Prophesie although notwithstanding M. Varro doe derive the signification of the worde Vates from one thing and Vaticinor from an other Vates saieth hee libr. 6. de Lingua Latina they called the old poets à versibus viandis of binding of verses For in them they did binde wordes unto certaine lawes and rules whereupon the verses and oration of Poets is saide to be bounde But the verbe vaticinari as hee writeth in the fifth of the same worke is so tearmed because they which prophesie doe it with a distraughted minde This is the opinion of Varro For as Tullie teacheth lib. 1. De Divinatione the Prophets which were knowen unto profane men did give foorth their oracles beeing stirred up with madnesse or as it were distraughtnesse But I woulde say that these tearmes vates and vaticinari are derived of all one word and that a greeke word namely Mantis Danaeus his derivation of the former wordes For it was an easie matter of the Greeke worde mantis to make vatis and of the worde vatis to make the verbe vaticinor to prophesie Furthermore they are called of the same profane authours the Interpreters and Messengers of the goddes and every where of M. Cicero Diviners of whome afterwardes they make many sortes as Diviners by the entralles of beastes Bird-prophets Dreamers oracle-tellers But the Prophets of God are never called Diviners

excuse for that knowing God they did not glorifie him as God neither were thankfull For the onely word of God written ought to bee vnto vs for a true rule of our whole life against all licentiousnes or disorderous liuing and libertie in sinning A golden rule for the directiō of al our actions bee it neuer so publike common and vnpunished Vers 19. The winde hath bound them vp in her wings and they shall be ashamed of their sacrifices An answere vnto the last part of the former verse AN answere vnto the last part of the former verse wherewith obstinate or stubborne persons doe thinke with themselues to couer very well themselues and their vices when as they obiect the common manners bee they neuer so corrupt shamefull and reprochfull for a buckler for their sinnes God therefore maketh answere that all such excuses are vaine and not worth a rush And this their vaine and balde excuse he sheweth and setteth out by a similitude and Metaphoricall kinde of speaking What the figure Metaphora is see Amos cap. 4. ver 12. when as he sayth that the winde shall carrie away with it this defence or reproach that is this publike course and excuse of their liuing and binde it to her wings to bee conueied into the vtmost and vnknowne parts of the world so that there shall no such excuse as this remaine for them So in this sense sinnes are said to be cast into the sea So a Poet saith speaking of periuries And he commandeth the swift South windes to carrie them into the sea whereas he teacheth that periuries are not to be seared or that they are to be contemned or set at naught These men therefore shall be confounded and ashamed whatsoeuer faire glose they set vpon their idolatrie and whatsoeuer defence they seeke from any where Wherefore he concludeth These stubborne and stiffenecked persons shall be ashamed in the ende because of their idolatrous sacrifices neither shall the common going of this sinne without punishment excuse them vnto God Let the whole world marke this and by the same learne to be wise CAP. 5. Vers 1. O ye priests heare this and hearken ye O house of Israel and giue ye eare O house of the King for iudgement is toward you because you haue been a snare on Hizpah and a net spred vpon Tabor Another Sermon A New Sermon but such a one as is very fitly ioyned vnto that which went before For the former Sermon properly respected or concerned the whole people albeit that something were inserted or put in by the way touching the priests as the most true causes of that ignorance of God the which was in the people but now this Sermon striketh all the heads themselues of this people that is both them of the Church who here are called by the name of priests and also them of the common wealth whom GOD here comprehendeth vnder the names of the house of Israel and the house of the King albeit I will not denye the same vices to haue been also in the people the which reigned in these princes but so farre forth as the common people is wont to imitate or follow their princes and heads which are set ouer them For this is a common saying Such as are the Princes such are also the rest of the citizens Two parts of this verse But this verse hath two things first of all and generally to be obserued and marked To wit the alluring exhorting of these princes or heads to heare And secondly 1. An exhortatiō the shewing or setting downe of the matter it selfe whereof they are warned and accused 2. The matter it selfe whereof they are accused The first part hath two sorts of hearers The priests and the rulers of the cōmon wealth The first part sheweth both who are requested here by the Prophet or spoken vnto expresly and by name and how diligently and earnestly they are stirred vp to heare And all those are requested to heare which are rulers ouer the people of the which generally there are two sorts namely the Priests and the Gouernors of the common wealth The Priests haue the rule of holie matters or of things appertaining vnto the seruice of God among the people And albeit to speake properly that the Priestes of these Israelites that is of the kingdome of Israel were in deede trueth no Priests as neither of the tribe of Leuie for the most part nor of the familie of Aaron nor attending or doing their seruice in the Temple of God nor offering any lawfull sacrifices nor vnto God yet by the figure Katachrêsis Katachresis or misusage of speech is a figure whereby we improperly giue names or titles vnto persons or things the which in deede and in trueth belong not vnto them as the exāples here alleadged d●e make verie plaine or misusage of speech they are called Priests as the popish Bishops are called Bishops to the end that they may vnderstand by the very name and degree of dignity the which they attribute vnto themselues that they are most iustly condemn●● Of Gouernors and Magistrates of the common wealth there are in this place made two sorts namely the house it selfe of the King that is to say the chiefe Magistrate as is the King himselfe his Nobles Courtiers and the inferiour Magistrate that is to say such other gouernors and officers which in euery citie bare rule in ministring of law matters and ordering of the common wealth the which are here called the house of Israel because that these inferiour Iudges were heads of the people and doe represent the whole people So the Consistorie or Senat of the Church is called the Church Matth. 18. ver 17. So then all these are stirred vp to heare and that most diligently For hereunto appertaineth it that the Prophet speaketh seuerally vnto them distinguishing his speech and frame of words as it were loosely and without ioynts and coniunctions copulatiue to knit and binde it fast together whereby he calleth euery one of these orders by their name and seuerally Vnto this also it maketh that the Prophet vseth these words Heare hearken giue eare for these words doe signifie that there is required of them very great attention or eare-giuing For God doth craue and looke for it at their hands And hereby appeareth that all sorts of men be they of neuer so great excellencie and dignitie and that all orders and states of the common wealth in the Church of God how high soeuer they bee as is the royall dignitie and honor of a King are notwithstanding subiect vnto the word of GOD because that is the scepter of the kingdome of God and the voyce of God himselfe vnto the which all and singular the members of the Church ought to obey yea and all mortall men besides For so Paul speaketh of the maiestie might and power of the Gospell when he compareth it vnto the powerfull weapons and munitions of warre 2.

name of Iacob with the which they doe ambitiouslie and proudely vaunt themselues aboue other men and people of the world For they call themselues the house of Iaacob and such also they will haue themselues accounted for to bee yea they are so termed of other people And by this name they doe shew that they are come of Iacob the seruant of God and Patriarch that they are his seede and familie blessed and chosen of God before or aboue others who therefore ought the more to knowe and reuerence God But in this place there is a certaine secret Antithesis or contrarietie betweene To be called the house or familie of Iacob and to be so in deede They are called so both of themselues and also of others 3. Three reasons of this reprehension but they are not so trueth Further the reasons of this reprehension and of their foolish surmise of God nay of their blasphemous suttletie whilest to mocke the threatnings of God 1. The spirite of God is not bound though the ministers thereof be so serued they doe forbid his Prophets to prophesie and to preach among them are three The first that the spirit of God cannot therfore be let or bound albeit that men his ministers and preachers be letted and bound And thus much doth Paul witnes 2. Tim. 2. ver 9. where he saith Wherein to wit in the gospell I suffer trouble as an euill doer euen vnto bonds but the word of God is not bound For the efficacie or force thereof doth not depend or hang vpon the power or mouth of men the ministers but God alwaies wholly hath the same in his owne power and vncorrupted and vndiminished There it shall alwaies be effectuall or of force as Isai 55. ver 11. God himselfe doth witnes saying So shall my word bee that goeth out of my mouth it shall not returne vnto me voyde but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it 2 Their workes are such as god can neuer allow nor beare The second reason because the workes for the which God threatneth these things vnto them are not the workes of Iehouah that is such workes the which God can at any time allow or beare with all but workes cleane contrarie vnto the iustice or righteousnes of God and therefore such as which albeit all his Prophets should for euer hold their tongues God will punish and be auenged on There in this place the workes of Iehouah are by the figure Metalepsis called such workes the which are acceptable vnto God What the figure Metalepsis is see Oseas cap. 4. v. 18 and the which doe agree with his commandements The third reason is taken from the wonted and vsual maner of the working of God the which is manifest vnto all men and cannot be denied to wit 3. God is neuer sharpe vnto the godlie that God is neuer wont to be sharp and bitter vnto the godly for as much therefore as hee now sheweth himselfe to bee such a one vnto the Israelites it is a token that they are vtterly vngodly and consequently worthie to bee punished albeit that among them his Prophets be silent and say nothing Wherefore by the workes of God and the feeling of them towards such as are in deede godly and fearing him the Prophet sheweth that these men shall not therefore be cleared nor found iust albeit the Prophets holde their peace For if they were godly the workes of God also towards them should be ioyfull and full of peace not of iudgement And euen hereby he answereth a secret complaint of theirs as if they were punished of God beyond their deseruing Vers 8. But hee that was yesterday my people is risen vp on the other side as against an enemie they spoyle the bewtifull garment from them that passe by peaceably as though they returned from the warre An amplification of the former reasons of the iudgement of God against them AN amplification of the former reasons of the iudgement of God against the Israelites by the reckoning vp of the sinnes which they committed And first of all there are here recited two namely couetousnes and crueltie and both of them publike and commonly reigning among them without punishment Their crueltie for that they rise vp and set vpon all men as if they were enemies 1. Crueltie looking for thinking on yea or deseruing no such thing at their hands as were those which liued peaceablie and quietly with them This saying of Micheas seemeth to taxe or reproue a publike licentiousnes or ouer great libertie in ranging against all men the which at that time was vnpunished among the Israelites For in that age especiallie wherein Micheas prophesied the Israelites were accustomed vnto ciuill warres among themselues Further he seemeth to call againe to remembrance that example of crueltie the which the Israelites lately had shewed against the Iewes their brethren and neighbours when as they spoyled and carried away of them two hundreth thousand persons that is of men women and children one with another without al pittie or mercy Read 2. Chr. 28. ver 8. Of this crueltie and sleaing and spoyling one of another Isai seemeth to speake cap. 9. ver 20.21 when he saith Euery one shall eate the flesh of his owne arme Manasseh Ephraim and Ephraim Manasseh and they both shall be against Iudah Therefore it is not without an Emphasis or carrying a vehemencie and force with it when as Micheas saith yesterday that is to say lately and as yet in most fresh memorie you shewed your selues cruell and rash against all men yea euen your brethren For these things were done vnder Achaz King of Iudah and Phasea King of Israel vnder whome also this our Micheas liued 2. Couetousnes Their outragious couetousnes is also described in that they spoyled all men euen those which among their neighbours were their fellowes finallie they robbed all their countrie men indifferently so vnbridled was then their lewdnes and robberie So commonly they vse to doe in Scotland and Aphrica But whereas he saith Ye haue taken away the beautifull garment ouer against the garment He signifieth that they tooke away from all men their best cloathing as if it had been from their enemies for these words to take away the cloake the which among those people was a most pretious and beautifull kinde of garment ouer against the garment is as much to say as to take away the cloake or some such other vpper garment the which as the more costly wee vse to weare vpmost or ouer the rest For that is said to bee ouer against the garment the which is put ouer other apparrel as the more handsome and cleanlie Vers 9. The Women of my people haue ye cast out from their pleasant houses and from their children haue ye taken away my glory continually An example of their crueltie and couetousnes HEre is rehearsed a notable example both

the wall they shall climbe vp vpon the houses and enter in at the windowes like the theefe 6. By their desire of victory SIxtly He feareth the Iewes and describeth the Chaldees by the greedinesse or desire of victorie wherewithall these men shall be enflamed For this desire and greedines of victorie is wont also to be considered in a good Souldier For it maketh him bolde venturous manly and diligent and eager in pursuing and searching out his enemies And this also without al doubt striketh a feare into the enemies when as they see or heare that they haue or must haue to doe with such kinde of enemies So then they shall runne too and fro in the citie which they haue taken to catch and slay their enemies they shall climbe vp by the walles they shall enter in at the windowes like theeues to kill and steale they shall omit or leaue nothing vndone for the getting of the full victorie So Alexander the Great was excellent in the sealing of walles in townes and cities So Dauid Psal 18. Vers 10. The earth shall tremble before him the heauens shall shake the Sunne and the Moone shall be dark and the Starres shall withdraw their shining The conclusion THe conclusion whereby appeareth what is the scope or drift of this whole former description For otherwise it might seeme ouer large and long and curious to wit when as he being the Prophet of God and a man that was no warriour hath neuerthelesse prosecuted or handled these things so by piece meale and in euerie particular But this was the minde and this was the drift of the Prophet by the appoyntment of God that the Iewes by these so manie wayes and miseries layd before them might be put in feare and being put in feare might truely and from the bottome of their heart repent call vpon God and abstaine from their sinnes for the which these so sharpe and heauie iudgements of God are threatned vnto them and might in the ende conuert and turne themselues vnto God Briefly he sheweth that these enemies of the Iewes shall bee such that they shall make all things afrayd of them be they lowe or be they high in this world yea that the whole world shall tremble at the sight of them Now the terror and exceeding great feare which they shall strike into them is shewed in these words shall tremble shall shake shall loose their brightnes For this shaking trembling and starting hath alwayes ioyned with it exceeding great fearefulnes and perplexitie or anguish of minde and the changing of the old countenance and cheerefulnes as it were the loosing of the former lightsomnes and brightnes And vnto all things doth Ioel threaten that this feare shal come both to the smallest least which here are noted in the word earth and also vnto the greatest and highest What is ment by the earth the Sunne the Moone the Starres the which in this place are comprehended vnder these words the Sunne the Moone the Starres And such were the Chaldees vnto the Iewes at that time And such afterward were the Turkes and Saracens vnto the christian Churches which they haue destroyed and doe destroy And such finally are all those whom the Lord also stirreth vp at this day against his Church Vers 11. And the Lord shall vtter his voyce before his hoste for his hoste is very great for he is strong that doth his word for the day of the Lord is great and very terrible and who can abide it A reason why the Chaldees shal be so mightie THe rendring of a reason whereby he teacheth why the Chaldees shall be so mightie at that time and that against the Iewes the people of God to wit because that God shall vse their ministerie or seruice to execute his iudgements vpon the Iewes Therefore he shall so strengthen them make them stout valiant warlike finally God himselfe shall make himselfe their captaine wherefore nothing shall stand against them Wherein also there is a certaine Hypophora What the figure Hypophora is see Amos cap. 5. ver 21. or answering of an obiection least the Prophet might seeme to haue reported things increadible or not to be beleeued concerning them and such as cannot fall out vnto any kinde of men or armie Yes they shall be such for they shall be made such by God Three reasons why the Chaldees shall be so strong Wherefore here are three reasons alleaged The first because these are the tents of God and not of men Therefore they shall be valiant and strong For God is wont to furnish and fortifie his hostes and armies with all things necessarie vnto the victorie terrour of their enemies 1. Because these are the tents of God and not of men as strength and swiftnes and such like For God himselfe shall commande these tents to bee gathered in his name Isai 7. And the armies of the Chaldees are not called the tents of God in respect of the Chaldees themselues but in respect of God who vsed them not knowing of it for the executing and bringing to passe of that his worke 2. Because they must doe the worke of the Lord. The second reason is because these shall then doe the work and commandement of God Therefore they must be strong that in that worke they may be letted by no man For as he is accursed which doth the worke of the Lord faintly Ierem. 48. ver 10. so God doth giue an heart and power or strength vnto those whom he vseth as his ministers or seruants vnto that his worke The third reason is because this shall be the day of the Lord 3. Because it shal be the g●●at day of the L●●d and that a great day not a common day but a terrible or fearfull day For God being angrie shall fearfully execute his extraordinarie iudgements vpon his Church Therfore there must thē●ose effects appeare the which must shewe those extraordinarie iudgements of God againe those men must needs be stirred vp to execu●● them that such men who indeed are indued with extraordina●● power strength Otherwise this terrour or feare of the day of the Lord should be none at all or should not be seene Finallie he concludeth Therefore the Iewes must tremble at that day of the Lord vnles indeed they will be stockes blockes vngodly desperate and vtterly perish without all hope Vers 12. Therefore also now the Lord sayth Turne you vnto me with all your heart and with fasting and with weeping and with mourning The second part of this sermon containing the only remedy against the former threatned heauie iudgements of God THe second part of this Sermon in the which he bringeth forth a remedie against those heauie iudgements of God threatned by him and the same the onely remedie out of the mouth of GOD himself vnto the embracing and earnestly following of the which he doth first exhort them And this remedie is an earnest repentance of the