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.

The Argument.

FOr as much as the kindome of the Assi∣rians endured and continued from the yeare of the destruction of the Cittie of Samaria atchieued by Sennacherib about the first yeare of Nabuchadnezzar, (by whom the Assirians were vtterly depri∣ued of their Empire, and brought into the forme of a prouince) by the space al∣most of 108. yeares, to wit,* 1.1 from the sixt yeare of the reigne of Ezechias king of Iuda, vnto the fourth yeare of king Ioacim, this Prophet Nahum without all doubt was, and liued in this meane time. But vnto many this seemeth to be more likely to be true, namely that he prophesied about the beginning of the reigne of Iosias king of Iuda, God now being appeased and pacified with the Iewes, as appeareth cap. 2. ver. 2. Others referre this prophesie vnto the beginning of the raigne of Ioacim, yet before the fourth yeare of his raigne, as seemeth may be gathered by the 3. cap. ver. 8. that is to saye, before the beginning of the raigne of the Babilonians or Chaldees, to wit, when as yet the Monarchie or Empire of the Assirians florished and stood vnder Asarhadon or his successor,* 1.2 of whose beginning of his reigne mention is made 2. Kings cap. 19. ver. 37. Esdr. 4. ver. 2. And nothing lesse might be feared then the ouerthrow of the same. Ioseph lib. 9. Antiq. Iudaic. cap. 12. writeth, that Na∣chum set foorth this prophesie and foretelling of the ouerthrow of the Assirian kingdome by the commaundement of God, anon after that Teglath Phalasar king of Assyria had carried away cap∣tiue the ten tribes of Israell. At which time surely the state of

that Empire of Assyria was most mightie, and it seemed vncre∣dible, or not to be beleeued, that this so great a kingdome should be ouerthrowen. And these things fell out vnder Ezechias king of Iudah 2. kings cap. 17. at which time Nahum prophesied a lit∣tle after the death, namely of Oseas and Micheas, whom he suc∣ceeded, and that next of all. Which iudgement I like, moued with the reason of the 15. ver. in this first chapter. Before this time I graunt, and about the very beginnings of the raigne of Ieroboam the sonne of Ioas king of Israell, the Lord would haue destruction threatned vnto Niniue by the prophet Ionas: but because the Niniuites repented,* 1.3 God refrained from the destroying of that citie. Further in this Prophet the destruction is threatned not onely of that one Citie, the which Ionas did before (although it were the head Citie of the whole Empire of the Assyrians,) but also of the whole kingdome of the Assyrians, the which after∣wardes was in deed performed by the Chaldees, as appeareth by the 23. cap. of Esaie, ver. 13. Behold the land of the Chaldeans: this was no people: Asshur founded it by the inhabitants of the wildernes: They set vp the towers thereof, they raised the palaces thereof, and he brought it to ruine.

* 1.4Now the cause or reason, why this Empire should by God bee vtterly destroyed was manifold, but especially threefold. First, the conspiracie and hatred of the Assyrians against the people of God. Secondly, [unspec 1] their robbing and spoyling of all nations practised by the sayd Assyrians. [unspec 2] Thirdly, the spreading abroad of outragious i∣dolatrie, and chiefly of Magicke by the Assyrians into all people and nations of the world afterward, [unspec 3] * 1.5 and taking beginning from them. And first of all God sheweth and describeth his surpassing might and power. [unspec 1] Secondly, he taketh away from the Assyrians all hope and aydes of shifting off, [unspec 2] and setting naught by this iudg∣ment of God agaynst them. [unspec 3] Thirdly, by the fearefull description of the enemies which he will send vpon them, and by the example of other cities as mighty as they, the Prophet declareth that the exe∣cution of these his threatnings shall be easie vnto God.

Vers. 1.

The burden of Niniueh. The booke of vision of Na∣hum the Elkeshite.

* 1.6THis most shorte verse comprehendeth three things. First, the summe of his charge. For hee declareth against Niniueh the

most grieuous threatnings of God. Secondly,* 1.7 the name and no∣ting out of the Prophet by his countrey Helkos. Thirdly, the cer∣tainety of this prophesie, or of his calling, in that it is a vision from God. And vnder the name of Niniueh,* 1.8 according to the rule of the figure Metonymia, I doe not onely vnderstand the citizens them∣selues, but also I doe comprehend the whole kingdome and coun∣trey of Assyria (how farre soeuer at that time it did stretch) by the figure Synecdoche, of the which kingdome the citie Niniueh was the head and chiefe seate. For the threatnings and iudgements which are here denounced or declared, doe containe also the de∣struction of the whole Empire of the Assyrians, as well as of this Citie.

Vers. 2.

God is iealous, and the Lord reuengeth: the Lorde reuen∣geth: euen the Lord of anger, the Lord will take vengeance on his aduersaryes, and hee reserueth wrath for his enemies.

* 1.9THe Prophet being to threaten vnto a most great and mighty Monarchie or Empire at that time, destructiō, the which should be performed by God, doth first preach of both the iustice and al∣so the power of God the which he doth highly and with great ma∣iestie extoll and set vp aboue all humane power. And first of all of his Iustice, for that when as God is most holy, he cannot but most greatly and iustly be moued with the sinnes of men, conspiring a∣gaynst him, and the lawes which he hath giuen vnto mankinde, (whom so conspiring he calleth here his aduersaries and enemies) he cannot but be angry with such wicked persons, and in the ende most seuerely, or sharpely punish them, but he reserueth or keepeth the effects of that his anger towards them vnto a fit time and sea∣son, albeit he seemed altogether to haue forgotten their haynous offences. Wherefore this thrise repeated mention of reuenge and vengeance, and the hotenes and force of his anger (wherewith Na∣hum sayth that God was takē) is not an vnaduised or mad hastines, but an exceeding great hatred of God against the vngodlines of al men, albeit that he beare long with it notwithstanding, to wit, that men should repent Roman. 2. or bee made vnexcuseable.

Vers. 5.

The mountaines tremble for him, and the hilles melt, and the earth is burnt at his sight, yea, the world, & all that dwell there∣in.

* 1.10AN amplification of this effect. For God doth not onely mowe downe the flowres, and the blossomes, and the ornaments of the mountaines: but also moueth and shaketh the mountaines themselues, that they both tremble and totter in their places, and are caried into other places, and finally are melted, and doe perish vtterly, howsoeuer they may seeme with most strong rootes to be grounded in the earth, and to be altogether vnmoueable. But why should not God doe these things, who in the name of Christ hath giuen vnto his elect, and faythfull men the power to bring this thing to passe? For Mat. 17. ver. 20. Christ sayth vnto his dis∣ciples, Verily I say vnto you, If yee haue fayth as much as is a graine of mustard seede, yee shall say vnto this mountaine, Remoue hence to yonder place, and it shall remoue: and nothing shall bee vnpossible vnto you. And of this great power of God we haue also Psalm. 29. vers. 5.6. The voyce of the Lord breaketh the Cedars: yea, the Lord brea∣keth the Cedars of Lebanon. Hee maketh them also to leape like a calfe: Lebanon also and Shirion like a young Vnicorne. Further, there is an example of this thing recited Exod. 19. vers. 18. of the trembling, smoking, and shaking of mount Sinai at the giuing of the lawe, the which is also repeated afterward agayne Psal. 68. vers. 8. and Psal. 114. vers. 4. There are also many such like things re∣ported by Plin. lib. 2. Nat. Hist. and by other Hystoriographers, and writers of naturall matters. Moreouer, the other parts of the earth, nay the whole world inhabited is brought forth also for a wit∣nes of this surpassing power of God. For when as God pleaseth, the earth it selfe burneth, nay flameth, the which both fell out in the destruction of Sodome, and also at other times: and hath in like manner been often seene in the mountaine Aetna, and Vesu∣uius, and Plin. lib. 2. Nat. Hist. cap. 106. reciteth other examples of this thing. Thus God hath power ouer all elements, yea heauen it selfe, as Peter teacheth 2. epist. cap. 3. ver. 10. where he sayth, But the day of the Lord will come as a theefe in the night, in the which the heauens shall passe away with a noyse, and the elements shall melt with heate, and the earth, with the workes that are therein, shall bee burnt vp. Because he is the creator of the whole world, and all the partes

and elements therof. Of which things there are examples in Christ, commaundnig both the windes, and the waters Mat. 8. ver. 27. Where after his miraculous calming of the rage of the sea & of the windes, the men marueiled, saying, what man is this, that both the windes and sea obey him?

Ver. 6.

Who can stand before his wrath? or Who can abide in the fiercenes of his wrath? his wrath is powred out like fire, and the rockes are broken by him.

* 1.11THe conclusion. Therfore nothing can stand against the so mighty power of God, being angry with the Assyrians. No∣thing can abide before him in his wrath. Finally, nothing can euer lift it selfe vp, when as he presseth downe. Wherfore those forces of the Assyrians fearfull vnto the world, and at the which it is asto∣nied, shall not let, but that they, and their Empire shall be ouer∣throwen by God, and fall. So Dauid speaketh of God his power to bring his enemies to nothing Psal. 68. ver. 2. As the smoke vanish∣eth, so shalt thou driue them away: and as wax melteth before the fire, so shall the wicked perish at the presence of God. And Psal. 130. ver. 3. he crieth out, If thou, O Lord, straitly markest iniquities, O Lord, who shall stand?

* 1.12Moreouer this conclusion is confirmed by a similitude. For the anger of God is most like vnto fire and a flame, the which beeing kindled, forthwith is scattered abroad on euery side, breaketh forth and raungeth, so that many times but one little sparke of it consu∣meth and burneth an whole wood, as Iames speaketh cap. 3. ver. 5. Behold how great a thing a little fire kindleth. Lastly, God is called a consuming fire, Deut. 4. ver. 24.* 1.13 Againe, this selfe-same is proo∣ued by the effects. For the rocks themselues (which are the hardest kinds of thinges) do leape and melt and cleaue a sunder, when God is angry, and so commaundeth. Example in the death of Christ, Mat. 27. ver▪ 51. And at other times also, and ages, in the which the selfe-same thing hath come to passe, that is to say, the rocks haue bin clouen by God, and by his lightning.

Ver. 7.

The Lord is good, and as a strong hold in the day of trouble, and he knoweth them that trust in him.

* 1.14A Comfort of the godly, that is, of the people of GOD, for the strengthening & vpholding of whom only, God would haue

this prophesy of the ouerthrowing of the Assirians (as who namely afflicted or troubled the Israelites) to be preached & extant or re∣maining. To the end therefore that the godly should not be terri∣fied or dismaied with such and so feareful a description of the pow∣er of God, Nahum doth comfort them, and sheweth that God will deale otherwise for those that are his, which do serue and worship him; then he threatneth that he will be vnto his enemies, that is the Assirians. For God defendeth those that are his, with the self-same his surpassing might & power, wherewith he breaketh his enemies in peeces.* 1.15 So the Angels being heauenly souldiers do make afraid the vngodly, keeping and watching the sepulchre of Christ, but do comfort the godly women, and do speake courteously vnto them. Mat. 28. ver. 4.5. For the souldiers for feare were astonied & became as dead men, at the sight of the Angell. But he answered and sayd to the women, feare ye not, &c. God then, which will be so terrible or fearefull vnto the Assirians, and his enemies, he the self-same will be gentle, fauourable, good, vnto his people, and the men that do feare him, and will acknowledge them for his, & will marke them out in the middest of the miseries and afflictions of the vngodly, that they fall not together with them.* 1.16 Xenophon in his bookes of the education or bringing vp of Cyrus writeth, how that when Ba∣bylon was taken by Cyrus, commaundment was giuen, that the Syrians and Iewes (which were the people of God) should be spa∣red, and that the Chaldees should be slaine. God therfore is good toward those which by a true faith trust in him, that is, he is merci∣full vnto them and saueth them: he is an ayd vnto them, and at hand in time of trouble to succour and help them. Finally, he doth ac∣knowledge them, that is, he doth seuer them and marke them from those whom he destroyeth. So he preserued and kept Lot safe and sound out of the middest of the destruction of Sodom, Gen. 19. ver. 29. But yet when God destroyed the citties of the plaine, God thought vpon Abraham, and sent Lot out from the middest of the destruction, when he ouerthrew the citties, wherin Lot dwelled.

Ver. 8.

But passing ouer as with a floud, he will vtterly destroy the place therof and darknes shall pursue his enemies.

* 1.17HYpophora, or the answering of an obiectiō, or els it is a threat∣ning, and the same a very sharp one against all the enemies of God, least, because that God sheweth him-selfe mercifull & gen∣tle

vnto those which are his, these his aduersaries might suppose that they should escape the iudgments of the true God, whom they prouoke and offend. For they shal not escape them, nay they shall vtterly be consumed of God being angry, and the iudgments of God shal be vnto them as a floud and ouerflowing of waters, the which shall ouerwhelme them, as it was done in the floud in the time of Noah. And God shall vtterly destroy these Assirians, and Niniueh, yea and that in her own place, that is, in the very self-same place, in the which this so wealthy a cittie was builded. For it was in such sort destroied that there remained no token nor senfie of it by the space of many yeares afterwards, as in the time of Plinius, as appeareth by his sixt booke. Histor. Natur. cap. 13. There was also (sayth he) the citty Ninus (or Niuiue) built by the riuer Tygris, loo∣king to the going downe of the sunne, the which was some-times a most famous citty. Yet notwithstanding it appeareth that it was after∣ward renued, and also accounted a large citty, by the 14 booke of Ammianus Marcellinus, and by his 18. booke. Lastly darknesse, feare, and trembling, and such thinges as are wont to follow those that are appoynted vnto destruction, shall pursue the enemies of God. So speaketh Dauid Psal. 11. ver. 6. Vpon the wicked he shall raine snares, fire and brimstone, and stormie tempest: this is the portion of their cup. Againe Psal. 35. ver. 6. Let their way be darke and slip∣pery, and let the Angell of the Lord persecute them.

Ver. 9.

What do ye imagin against the Lord? he will make an vtter de∣struction: affliction shall not rise vp the second time.

* 1.18THis is the rendring of a reason, why God threatneth so great & so bitter iudgments vnto the assirians, & will execute the same; to wit, because that of purposed & set malice, they haue imagined, assaied, and indeed haue gone about to ouerthrow the true God, & his glory, & people.* 1.19 And these things did the Assyrians then espe∣cially imagin, when as they caried the children of Israel from their owne home, vnto theirs, and other countries, that they might re∣plenish that land, in the which the true God was worshipped be∣fore, with idolatrous nations, with the which thing God was gree∣vously offended. 2. King. 17. ver. 24. where we reade thus cōcerning the placing of idolatrous people, in the roomes of the transported Israelites: And the king of Asshur brought folke from Babel & from Cuthah, and from Aua, and from Hamath, and from Sepharuaim,

and placed them in the citties of Samaria in stead of the children of Is∣rael: so they possessed Samaria, and dwelt in the citties thereof. And at the beginning of their dwelling there, they feared not the Lord: ther∣fore the Lord sent Lyons among them, which slew them. Secondly, whē as Sennacherib besieging Ierusalem by Rhapsaces his captaine notoriously blasphemed God, and went about to make his glory contemptible or to be despised of the Iewes themselues. Of this matter we haue Isai. 36. and cap. 37. ver. 14. it is declared how grieuously the good and godly king Ezechias did take their blas∣phemies & reproches, when he had receiued that most despightful letter. For when he had red it he went vp into the house of the Lord, & spread it before the Lord and prayed, &c. Such reprochfull dealings of god his enemies against the church, God seeth and heareth, and in his time will be auenged on them for it, as he witnesseth in the like misusages of the Moabites and Ammonites Zephaniah 2. ver. 8.9. against his people: I haue heard (saith the Lord) the reproch of Moab, and the rebukes of the children of Ammon, wherby they vp∣braided my people, and magnified them-selues against their borders. Therfore, as I liue, saith the Lord of hostes the God of Israel, surely Moab shall be as Sodom, and the children of Ammon as Gomorah, e∣uen the breeding of nettles and salt-pits, and a perpetuall desolation, &c. Thus then these Assirians imagined euill against God. These self-same threatnings of God shall reach vnto al his stubborne ene∣mies, and haters. So then they shall be destroied, in so much that they shall be rooted out vtterly, and shall not in a certaine measure be punished by God only, that they may repent, after which man∣ner the godly are wont to be afflicted. So saith God also of the vtter destruction of the Assirians Isay cap. 10. ver. 23.* 1.20 For the Lord God of hostes shall make the consumtion, euen determined in the middest of the land. Affliction therfore shall not returne vnto them twise, because that they shal vtterly perish in that same first destruction, the which the Lord shall send vpon them.

Ver. 10.

For he shall come as vnto thornes folden one in an other, & as vnto drunkards in their drunkennesse: they shall be deuoured as stubble fully dried.

* 1.21THe conclusion, the which is made plaine and also confirmed by three similitudes. The conclusion consisteth in this, that God for the former cause pronounceth that he will take punish∣ment

vpon the Assyrians, and that in such sort as hee hath threat∣ned before ver. 8. and. 9. namely, as by the which punishment both they, and also their Empire shall vtterly be destroyed and perish. For God sayth, The Assyrians shall be deuoured. And to the end that all men should beleeue the more assuredly that this shall come to passe, it is confirmed and layd open by three similitudes. To this ef∣fect is that also of Sophon. cap. 2. ver. 13.14. And he will stretch out his hand against the North, and destroy Asshur, and will make Nini∣ueh desolate, and waste like a wildernesse. And flockes shall lye in the midst of her, and all the beasts of the nations: and the Pellicane, & the Owle shall abide in the vpper postes of it: the voyce of birds shall sing in the windowes, and desolation shall be vpon the posts: for the cedars are vncouered. Likewise that of Isai. 33. ver. 12. And the people shall be as the burning of lime: and as the thornes cut vp▪ shall they be burnt in the fire.

* 1.22The first similitude is taken from thornes folded one in another, that is, gathered together in a bundle, and bound vp, the which are then most easilie burnt all vp, although there bee a great heape of them: for they doe one burne another of them. Dauid also vseth this similitude of thornes Psalm. 58. ver. 9.* 1.23 The second similitude is taken from Drunkards, who so long as they lye ouercome with wine, they are easilie slaine. So easilie shall the Assyrians be: for they shall be killed by their enemies, like as men vnarmed, and fast on sleepe. The third similitude is drawne from most drie stubble,* 1.24 the which without any trouble is set on fire and burned. So shal the Assyrians bee, how well fenced soeuer, or warlike they suppose themselues to be. Finally, nothing can withstand God, but that he will take punishment and vengeance on his enemies.

Vers. 11.

There commeth one out of thee that imagineth euill against the Lord, euen a wicked counseller.

* 1.25A Rendring of a reason, the which containeth the same cause, the which we haue seene before vers. 9. to wit, that from out among the Assyrians haue come the counsels of ouerthrowing the wor∣ship of God, of the vtter destroying of his people, to be short, of the blotting cleane out of the memory or remembrance of God. Ther∣fore out of the people, and Kings of Assyria came those, which did imagine and attempt or enterprise euery the most wicked and the most vile things against God, that is, against the worship of God,

the glorie of God, and the people of God. For here that serueth, He which toucheth you,* 1.26 toucheth the apple of mine eye, Zach. 2. ver. 8. Wherefore he doth hurt or wrong vnto God himselfe, which doth hurt or wrong vnto his people. And therefore by his Prophet Da∣uid he willeth them Psal. 105. ver. 15. saying, Touch not mine anoyn∣ted, and doe my Prophets no harme. Otherwise God himselfe of him∣selfe, is (as they say) without all daunger of gunne shot, howsoeuer wicked men with all their might and maine doe shake and flourish that their dart and speare against heauen it selfe. But such counsell giuers, and counsellers also, who either themselues doe deuise or i∣magine such wicked counsell of the glorie of God, and taking a∣way of his true worship, or els giue it vnto others, are called the counsailors of Belial, that is, wicked counsailors, to wit, as being such, who can deuise nothing els but that which is wicked: and yet for all that shall neuer arise, nor profit. Further, this cause is here againe repeated, that this wickednesse and counsell may be vnder∣stood to bee most hainous and lewd, albeit that the Idolaters doe thinke it either to bee no sinne, or els an acceptable sacrifice vnto God, to wit, when as they doe slay the godly, and the true seruants and worshippers of God. And so Christ prophesieth that it should come to passe, as he forewarneth his Disciples Ioh. 16. ver. 2. saying: The time shall come, that whosoeuer killeth you, will thinke that he doth God seruice.* 1.27

Vers. 12.

Thus sayth the Lord,* 1.28 though they be quiet, and also manie, yet thus shall they be cut off when he shall passe by: though I haue afflicted thee, I will afflict thee no more.

THis is an Hypophora, or preuenting of an obiection, whereby God answereth a secret obiection of quarrellous persons: and by the same answer are his former threatnings against the Assyriās confirmed. Touching the obiection, it might arise in their mindes after this maner, That God handled his owne people neuer a whit more mildly then his enemies, and these Assyrians. For when as the condition and estate of the people of Israel was most miserable and afflicted, as who had not once only, but twise been almost vt∣terly destroyed by God: First, whē as those three tribes of the king∣domes of Israel, which were beyond Iordan, were carried away in∣to captiuitie by Teglathphalasar king of the Assyrians 2 King. 15. ver. 29. Secondly, when as the tribes which were left of the same

kingdome, were by Salmanasar king of the sayd Assyrians carried into Media 2. King. 17. ve. 3.6. when as, I say, these troubles and mi∣series fell out vnto the people of Israel (which was the seede of A∣braham, that same peculiar people of God) and that from God, by what meanes (aske the men that are hypocrites, vngodly, and pro∣phane or wicked) may God bee sayd to intreate his sonnes more gently then his enemies? And so consequently they indifferently scorned and mocked these threatnings of God against the Assy∣rians, and also his promises towards his elect, to bee short, the vn∣godly despised the whole word of God, and sayd that it was vaine, and had no trueth in it. God answereth, that these things fell out vnto the Israelites for the selfe same cause,* 1.29 for the which he would destroy the Assyrians, to wit, because the Israelites would neuer o∣bey God, nor keepe the peace and couenant made with him: but through those their most wicked counsels were at enimitie with God. And therefore imagined to haue blotted out the glorie of God, and finallie deuised most lewd things against Iehouah, like as the Assyrians doe. Wherefore for this cause the Israelites were de∣stroyed, much lesse therefore shall the Assyrians scape scotfree. For if these things be done in the greene tree, what shall be done in the drie? Otherwise God would haue handled the Israelites most gent∣lie, if they would haue done their duetie, and haue stood to their couenants with God, & haue kept peace with him. For they should haue remained many, and a great multitude, and should not haue been broken, and lessened, and almost destroyed, as they then were, and now are. But this haue the Israelites deserued because of their euill counsailes against the Lord, and therefore hath it thus fallen out vnto them. Wherefore much more shall the same come to passe vnto the Assyrians, They should haue been cropped, and skoured only: but not cut off, destroyed, flayed, as they now are. Wherfore I keepe the signification of the preterperfect tence in all this first part of this verse.

He addeth, I would indeed haue afflicted them: yet but once, and only to heale them; not twise: or I would not haue strooken them againe, and afresh, as I haue done, as it were to destroy them, that is, of a purpose to destroy them. Thus doubtles sayth God, should the Israelites haue kept peace with me, and not enmitie and hatred, Psal. 60. ver. 4.5.

Vers. 13.

For now will I breake his yoke from thee, and will burst thy bands in sunder.

A Comfort.* 1.30 For God promiseth that it shall come to passe, that he will for all this deliuer out of the hands of the Assyrians, the selfe same Israelites, whom he hath so grieuously afflicted. And that in a word,* 1.31 that there may appeare a manifest difference betweene the afflictions of the godly men, and those that be vngodly, and the iudgements of God against them both. For the godly, how hard∣lie soeuer they be striken, and pressed downe by God, yet neuerthe∣lesse they are deliuered in the ende, and are healed by him: but the vngodly are vtterly cut off, and plucked vp by the rootes. The first part of this difference is here described: the latter in the verse fol∣lowing. Therefore, sayth the Lord, I will breake the yoke of the As∣syrians, wherewith they oppressed and kept vnder the Israelites, as if they had been beasts, handling them most cruellie and sharplie. Such a bondage and yoke shall not alwaies lye vpon thy necke, O Israel. So is it in the Psal. 125. ver. 3.4. The rod of the wicked shall not rest on the lot of the righteous, left the righteous put forth their hand vnto wickednes. And Zach. 10. ver. 10. God promiseth his poore cap∣tiue people after this maner: I will bring them againe also out of the land of Egypt, and gather them out of Asshur: and I will bring them into the land of Gilead, and Lebanon, and place shall not bee found for them.

* 1.32 I will breake thy bands in sunder, that thou mayst rid, and deliuer thy selfe from the gouernment of these wild beasts. That which came to passe, when as the Monarchie, or Empire of the Assyrians was ouerthrowne by the Chaldees. For the Israelites carried away by the Assyrians, were more courteously handled by the Chaldees: and their case and condition vnder them was more tollerable. Nay moreouer, they afterward obtained libertie of Cyrus King of the Persians to returne home also into their owne countrie, if they would. For so we reade Esdr. 1. ver. 3. Who is he among you of all his people (sayth King Cyrus) with whom his God is? let him go vp to Ie∣rusalem, which is in Iudah, and build the house of the Lord God of Is∣rael: he is the God, which is in Ierusalem. And this selfe same is men∣tioned 2. Chron. 36. ver. 22.23.

Vers. 14.

And the Lord hath giuen a commaundement concer∣ning thee, that no more of thy name be sowen: out of the house of thy Gods will I cut off the grauen, and the molten image: I will make it thy graue for thee, for thou art vile.

* 1.33A Confirmation of the former promise of God concerning the deliuerance of Israell out of the hand and power of the Assyrians, vnto whom they were then in miserable bondage. For the Assyrians shalbe vtterly destroyed, & their Empire shalbe rooted out,* 1.34 so that there shall not remaine so much as the name of a nation, or a braunch of it. In the which selfe same is declared the cōdition of the vngodly, when as they are afflicted by God: & it is shewed to be far diuerse from the cōdition of the Godly when as they are afflicted, who are neuer vtterly destroyed by God. So then this verse appertaineth vnto the Niniuites of Assyrians,* 1.35 whom the Prophet speaketh vnto. And God threatneth three things vnto them, the which by this preface of the Prophet are vnderstood, that they shall most certainly come to passe. The Lord hath commaunded against thee, that is to say, he threatneth & hath decreed these things against thee, who is both most true, and also most mightie. And therefore as the Prophet Esaye speaketh Cap 14. ver. 27. Because the Lord of hostes hath determi∣ned it, who shall disanull it? And his hand is stretched out, and who shall turne it away?* 1.36 But first of all Nahum pronounceth that there shall be a destruction and ouerthrowing of the whole people of Niniueh, so that not so much as the name of these Citizens shall remaine, nor any of their seed be lefte, or to be continued and spred abroade.

* 1.37Then secondlie, he threatneth that all their Gods also shall be destroeyd, the which is a most greeuous punishment in the iudgement of Idolators. The third thing is, He foretelleth that it shall come to passe, that before these things fall out vnto them, they shall become vile among other Nations,* 1.38 among whom both the Niniuites and also the Assyrians were famous and renowned before. So doth GOD by his Prophet Esaie cap 10 ver. 12 &c. threaten to bring downe the pride of the king of Assyria, and to turne their glorie into shame, saying: But when the Lord hath accomplished all his worke vpon mount Sion and Ierusalem, I will visit the fruite of the proud heart of the King of Asshur, and his glorious and proud lookes, &c. Therefore shall the Lord God of hostes send a∣mong

his fat men leannes, and vnder his glorie he shall kindle a bur∣ning like the burning of fire. The like is in Ieremie cap. 49 ver. 34 &c. Concerning the Medes and Persians vnto whom the Lord threatneth like shame and cōfusion. But as touching the Assyrians, the dignitie & honor of that kingdome especially began to waxe vile after that ouerthrowe, which Senacharib king of the Assy∣rians receiued in Iudea, when as he besieged Ierusalem, whereof God prophesieth by Esaie cap. 14. ver. 25. in these words: I will breake to peeces Asshur in my land, and vpon my mountaines will I tread him vnder foote, so that his yoake shall departe from them, and his burden shall be taken from of their shoulder. And cap. 37. ver. 37 is expressed his departure with shame from Ierusalem, af∣ter that the Angel of the Lord had slaine so many thousands in his Campe, in one night: So Saneherib King of Asshur departed, and went away and dwelt at Niniueh. For the strength of the Assy∣rians began to be deminished, their power to be despised, yea their Royall authoritie to be contemned, and ciuell warres arose among the Kings sonnes, the which afterwardes were the vt∣ter ouerthrow of that nation, & laied them open as a praye vnto the Kings of Babilon,* 1.39 as Xenophon also teacheth in his bookes of the education or bringing vp of Cyrus.

Vers. 15.

Behold vpon the mountaines the feete of him that decla∣reth, and publisheth peace: O Iudah, keepe thy solemne feastes, performe thy vowes: For the wicked shall no more passe through thee: He is vtterly cut off.

* 1.40THe figure Epiphonema, or acclamation, whereby both the former deliuerance is confirmed vnto the Israelites, and Iu∣dah also, that is, the brethren of the Israelites are for this cause ex∣horted to reioyce. For as yet the kindgdom of Iudah was safe and vntouched. But they are stirred vp to reioyce at this so happie a condition which should be of Israell, as of their brother: and at the fall of the Assyrians, as their common enimies, as a thing most assured & certaine. For no man is in vaine or to no purpose ex∣horted by God to giue thanks, sing praises, and to reioyce, but for that the same thing shall altogether come to passe,* 1.41 for the which these things are commāded of God to be done. This therefore is a mostapt & fit Apostrophe or turning of speech vnto the Iewes, that they also may reioyce at the destruction of their common aduer∣saries.

For the Assyrians were enimies vnto the Iewes also, that is, vnto the kingdom of Iudah, as appeareth in the historie of Eze∣chiah the king 2. Kings. Yet out of this place cannot be gathered that Nahum prophesied vnder Ezechias king of Iudah, at that time after that Ierusalem was deliuered from besieging, that is, after that it was deliuered out of the hands of Senacherib king of the Assyrians. For here he foretelleth things to come, the which notwithstanding (after the manner of other prophets) he setteth foorth as if they were all readie fulfilled, for the greater certantie of the thing to come. This place is like vnto that of Esaie cap. 52. ver. 7. How beautifull vpon the mountaines are the feete of him,* 1.42 that declareth, and publisheth peace: that declareth good tidings, and pub∣lisheth saluation, saying vnto Sion, thy God reigneth.

* 1.43But here in this place of our prophet Nahum are reckoned vp three sorts of ioyes. First an happie and ioyfull tidings, and neere at hand concerning peace that was to insue vnto the land of Iudah, because the enimies of that kingdom, to wit the Assyrians, are de∣stroyed. For the feete of the men and messengers signifiyng and bringing the same,* 1.44 did euen now appeare in the mountaines neer vnto them, so that the Iewes should by and by heare the same. The Second, the most free holding and keeping of their feastes, the which was an holie and solemne, and most great and lawfull ioye of the Iewes. The third, the paying of their vowes, that is, the acknowledging and confessing of extraordinarie benefites of God, the which was done by the performing of vowes,* 1.45 and by the offring of Sacrifices of thanks giuing. The reason of this ioye is, because that there is now ordeined sure and certaine peace for the Iewes by God: for as I haue said, he hath cleane taken away their enimies the Assyrians, so that they shal now no more come into the landes of the Iewes.

Notes

• * 1.1

  The time of the Prophet Nahum.
• * 1.2

  Iosephus.
• * 1.3

  Ionas threat∣neth destrusti∣tion vnto Ni∣niue.
• * 1.4

  Three cheefe causes of the de¦structiō of the Assyrians.
• * 1.5

  The principal poynts of this prophesie.
• * 1.6

  1. The summe of the Prophets charge.
• * 1.7

  2. The name of the Prophet.
• * 1.8

  3. The certainty of his prophesie What the fi∣gure Metony∣mia is, see Ose∣as cap. 4. ver. 1. What the fi∣gure Synecdo∣che is, see Amot cap. 5, ver. 21.
• * 1.9

  Hee extolleth the iustice and the power of God.
• * 1.10

  An amplifica∣tion of the for∣mer effects.
• * 1.11

  The conclusion.
• * 1.12

  1 The conclusion confirmed by a Similitude.
• * 1.13

  2 By the effects.
• * 1.14

  A comfort of the godly
• * 1.15

  The Angels that terrifie the vngodly war∣ders of the se∣pulchre, com∣fort the godly women, that come to seeke Christ.
• * 1.16

  Xenophon.
• * 1.17

  The figure Hy∣pophora. See what it is, A∣mos cap. ••. Ver. 21.
• * 1.18

  A reason why they are so sharply threat∣ned.
• * 1.19

  The time when the Assyriant imagined these things.
• * 1.20

  Affliction shall not rise vp the second time in what sense it is spoken.
• * 1.21

  The conclusion made plaine by three Simili∣tudes.
• * 1.22

  1. Of thornes fol∣ded one within another.
• * 1.23

  2. Taken from Drunkards.
• * 1.24

  3. Taken from drie stubble.
• * 1.25

  Why the Assy∣rians shall be thus punished.
• * 1.26

  God, in himself cannot be hurt, but he is sayd so to be in his mē∣bers.
• * 1.27

  Otherwise thus
• * 1.28

  If they had kept peace, they shuld also haue been manie, or so cropped, that he should haue passed by: though I had afflicted thee, I would haue afflicted thee no more. The figure Hy∣pophora, see what it is A∣mos cap. 5. ver. 21. The obiection. God handleth his owne people as hardlie as he doth his ene∣mies, and ther∣fore there is no trueth in his promises, or threatnings.
• * 1.29

  The answer of God vnto the former obiectiō of the vngodlie and hypocrites.
• * 1.30

  A comfort.
• * 1.31

  A difference betweene the afflictions of the godlie and the vngodlie.
• * 1.32

  When this was fulfilled.
• * 1.33

  A confirmation of the former promise.
• * 1.34

  The afflictions of the vngodly.
• * 1.35

  Three things threatned vn∣to the Assyri∣ans.
• * 1.36

  1. The whole peo∣ple of Niniueh shall vtterly be destroyed.
• * 1.37

  2 All their Gods shall be de∣stroyed.
• * 1.38

  3. They shal wax vile am••ng o∣ther nations, where they s••metime were famous.
• * 1.39

  Xenophon.
• * 1.40

  What the figure Epipho∣nema is, see Io∣nas, cap. 2. ver. 9.
• * 1.41

  What the si∣gure Apostro∣phe is, see A∣mos cap. 8. ver 4.
• * 1.42

  Three kinds of ioyes.
• * 1.43

  1. Tidings of peace.
• * 1.44

  2. The keeping of their solemne feastes.
• * 1.45

  3. The paying of vowes.