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.

CAP. 1. The Argument.

THis Prophet containeth partlie threat∣nings, 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 vn∣godlines towards God, and also their in∣iustice towards mē. Yet because the Lord gaue some spare time notwithstanding in the meane space, there∣fore the Prophet exhorteth the Iewes vnto earnest repentance,* 1.1 and that they should mitigate or asswage the wrath of God by chang∣ing of their life. This selfe same Prophet also doth comfort the Church, in that by reuelation made vnto him from God, he promi∣seth 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 ma∣ner 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.* 1.2 The Prophet Sophonie liued and prophesied vnder the King Iosias, to wit,* 1.3 more then thirtie yeares before the destruction of the 〈◊〉〈◊〉 foretold by him, when as the state of the kingdome of Iudah ••••∣med

as yet to bee flourishing enough, and mightie, and so conse∣quently much rather to be a tolerable estate, and the quiet and dig∣nitie 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 what∣souer 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 be∣gan to prophesie in the 13. yeare of the reigne of Iosias, and Sopho∣nias in the 10. Therefore he is to be conferred with the Prophet Ie∣remie vnto the 20. chapter. Now where he prophesied, is not ex∣pressed, whether in the citie it selfe, as Ieremie did, or whether abi∣ding 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.

* 1.4THe 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 con∣tempt or despising of the true God, and of his threatnings, yea, [unspec 1] and the same very manifest. Thirdly, [unspec 2] all kind of iniustice towards their neighbours, the which might bee done either by deceit, [unspec 3] or els by violence or force.

* 1.5This 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,* 1.6 and also for seruice in the Common wealth,* 1.7 the which was now knowne vnto all men by singular duties towards the Common wealth. For as God had A∣mo•• Shepheard to his Prophet: so also had he this and other Pro∣phets,

which came of great and noble houses. The third thing is the time wherein he prophesied,* 1.8 namely, vnder Iosias King of Iu∣dah, whē 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 be∣ing lulled a sleepe with the happines of things present, should ei∣ther 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 cō∣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 Iere∣mie 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 for∣saken 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.* 1.9 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.

* 1.10THe summe of the Sermon following, to wit, that God doth ear∣nestly 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 wic∣ked, and I will cut off man from of the land, sayth the Lord.

* 1.11A 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 de∣struction.

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.

* 1.12THe applying of the threatnings generally set downe before vn∣to the Iewes, according vnto the meaning of God. For the Pro∣phet denounceth or threatneth the former iudgements and mena∣cings of God not onely vnto them all in generall, but also particu∣larly vnto the citizens and inhabitants of Ierusalem it selfe, that is, of the mother or chiefe citie. The cause is added, to wit, their out∣ragious idolatrie, the which they had not a little set vp in the holie citie it selfe,* 1.13 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 Baa∣lims, 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 in∣cense 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 num∣ber 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.

* 1.14THe 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 fol∣lowing of prophane or heathen nations, to wit, the seruing & wor∣shipping 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 plen∣tie of victuals, and were well, and felt none euill.* 1.15 A third kind of ido∣latrie, 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 com∣monly sweare. The which honour notwithstanding is to be reser∣ued 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,* 1.16 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.

* 1.17LEast 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,* 1.18 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 great slaughter of the Iewes, and so consequentlie a daintie banquet of all kinde of men and flesh to be prepared by God for the foules, and for the doggs (whom in this place he calleth his bidden, and guests) that with this stinging kind of speaking, and such as layeth out the matter vnto the view of the eyes, euen those which are most sluggish, and men that are most giuen vnto vices, and doe sleepe in the same, might the more earnestlie be rouzed vp, and the godlie also be prouoked vnto earnest repentance.

Vers. 8.

And it shall be in the daie of the Lords sacrifice, that I will visit the princes, and the kings children, and all such as are clo∣thed with straunge apparrell.

A Garnishing of the matter, the which conteyneth the order and description of this feast, of the which he made mention

before.* 1.19 For first of all he rehearseth the most daintie and costlie kind of flesh, the which he wil giue & set before the foules, name∣ly of the kings thēselues, of the kings childrē, of the princes, of the Courtiers and nice gallantes which ouerflowed in welth and too much riotousnes, & were not contented with honest and godlie apparel, & such as was their own Countrie apparell: but brought in forein defilementes, and straunge and sumptuous apparel into the manners and vsage of the Iewes.

Vers. 9.

In the same daie also will I visit all those that daunce vpon the threshold so proudlie, which filtheir masters houses by cru∣eltie and deceit.

* 1.20IN the second place the Lord will giue the flesh of Seruauntes also vnto the foules, to wit, least any kinde or sort of men should thinke themselues free from this iudegment of God, because that all had defiled them selues with wickednes. And he describeth two sortes of Seruauntes, the one, of those which with dauncing and skipping (as players or iesters doe delight their maisters, [unspec 1] namely being ministers of their maisters beastlie lust & slought∣fulnes: the other of those which diligentlie applie themselues with all lewdnes and deceite to fill the couetousnes of their maisters, [unspec 2] and to obey their vniust commandementes. Both these sortes of Seruantes and officers, Princes in this our time do not want, vnto whom for this cause these iudgements of God do also appertaine.

Ver. 10.

And in that daie, saith the Lord, there shall be a noyse, and cry from the fish gate, and an howling from the second gate, and a great destruction from the hilles.

* 1.21THe figure Hypotyposis, or a liuelie setting out of the matter, whereby he describeth the greatnes of the punishment by the representation or shewing of the cry & howling which shal then be. For he declareth that not onelie no part of the Citie shall be free from great cryes and howlings, by reason of the greatnes of the miseries the which they shall feele: but also that the neere places shall not be voyd of this calamitie or punishment. For al∣beit they be without the Citie, yet because they are full of Hilles (as it is Psa. 125. ver. 2. As the mountaines are about Ierusalem, 〈◊〉〈◊〉) these howlings (as the sound is wont to be giuen back ag••••••

from the hilles and mountaines) shall from these hilles be doub∣led, and scattered abrode more widelie and fearefullie by meanes of the beating back & breaking of the aire▪ And he reckoneth vp two chiefe and most famous quarters of the Citie Ierusalem,* 1.22 namelie the Fish gate, whereby a great parte of vitailes was brought into the Citie: and also the second gate commonlie so called, for it was famous through the exercizes of the schooles, and was most frequented or full of people, as being about that parte of the Citie where the Temple of the Lord was. And least that these so vnlooked for or suddaine & wonderfull euils might seeme to be but fables or tales, and to be threatned in vaine, So∣phonias affirmeth these punishmēts to be the Oracle or saying of God himselfe.

Vers. 11.

Howle ye inhabitants of the low place: for the companie of the marchants is destroyed: all they that beare siluer are cut off.

* 1.23AN amplification, whereby is shewed that the Iewes shall not onelie feele those most grieuous punishments, and they espe∣ciallie which dwelled in the more populous and open places of the Citie: but also those which in the low and hollow places, and as it were more safer, seemed to be hidden and couered as it were with darkenes. And because that in the same quarter of the Citie Ierusalem dwelt the marchants, & such as serued them, Nehem. cap. 3. ver. 8. Therefore these especiallie are called vnto howling, because not one or two of them, but all: and not scatteringly, but commonlie and by heapes, and companies: and not onelie are to be punished and spoyled in part, but also vtterlie to be destroyed and rooted out.

Vers. 12

And at that time will I search Ierusalem with lights, and visit the men that are frosen in their dregs, and saye in their hearts, the Lord will neither doe good, nor euill.

THis is the figure Hypophora, or answering of an obiection,* 1.24 least GOD might seem too seuere or sharpe vnto his people, who will chastize them so hardlie. For vnder an elegant or fine Metaphor is shewed, how obstinatlie and carelesly wicked, and stubborne against God that people was: obstinate or stubborne,

because that they were vtterlie hardned, & as it were frosē in their dregs and those sinnes,* 1.25 without any more feeling now of any conscience at all. Careles also was the same people, because that what soeuer the Prophets threatned, & laid before them the word of God concerning his menaces & promises, al this did the Iewes despise, and scorne, and wickedlie spoyled and robbed God of his prouidence. The which thing albeit that it seemed of them to be done secretlie and verie couertlie, yet shall the Lord vncouer it, and searching most diligentlie shall in the end laye open all their secret sinnes, yea those things which are most hidden. And this doth the Prophet set foorth vnder a familiar example and Metaphor of Searchers, the more to rouze vp and awaken their hypocrisie and drowsines.

Vers. 13.

Therefore their goods shall be spoyled, and their hou∣ses wast: they shall also build houses, but not inhabit them: and they shall plant vineyards, but not drinke the Wine thereof.

* 1.26A graunting and yeelding vnto them, which carieth a shew of preuēting an obiectiō, that the Lord may take from them all vaine hope of trust: albeit that there be here also both a descrip∣tion, and also an amplification of the miserie to come. God there∣fore graunteth vnto them both riches, and houses, and other commodities of lyfe, all which men are wont to oppose or s••t against the threatnings of God, as if therefore they were safelie shrowded with them, as with a shield against these threatnings. Therefore he teacheth that all these things shall nothing auaile them: nay they shall bee their enimies. And so he sheweth that the labour and paines taking of men in hoording vp of riches, in building of houses, and gathering together of other commo∣dities of this lyfe, shall be all in vaine, when as God is angrie with vs. For all these things shall be taken from them. And in this doubtles is conteined an amplification of the miserie of the Iewes and of the greatnes of the iudgement of God against them. This agreeth with the rule of Deuteronomie cap. 28. ver. 30. Thou shalt betroth a wife, and an other shall lye with her, thou shalt build an house, and shalt not dwell therein thou shalt plant a vineyard, and shalt not eate the fruite. And with Leuit cap. 26. To conclude: this verse is notable for the knitting of the members and partes of it together with manie copulatiue coniunctions and matchings to∣gether

of contraries, as building, and not inhabiting; planting a vineyarde and not drinking, &c.

Vers. 14.

The great day of the Lord is neere: it is neere and hasteth greatly, euen the voyce of the day of the Lorde: the strong man shall crie there bitterly.

* 1.27THis is a garnishing and fetting out of that same iudgement of God the which he threatned before, to take away from hypo∣crites, and all others, both their ouermuch securitie or sluggishnes, and also their contempt or despising of the word of God. Wherein appeareth how great both the loue of God hath beene, and also is vnto men perishing through their owne fault: and also how great the stubbornnes of men in such sorte perishing hath been, and dai∣lie is. Therefore, [unspec 1] first of all he describeth the iudgement it selfe of God, when as he calleth it The day of the Lord, yea the great day, that is a certaine and set time appoynted by God, wherein he will doe, and shew vpon them wonderfull strange, and great things. Secondly he amplifieth the fame by the circumstance of time.* 1.28 For this day of the Lord is not onely neere, but euery foote speeding and hastening more and more, in so much that the voyce of it is e∣uen now heard, that it may take holde on the Iewes. Thirdly, he de∣scribeth it by the effects.* 1.29 The feeling of it shall bee most bitter and sorrowfull, and the miserie, which it shall bring shall be most sharp, insomuch that those which suppose themselues to bee strong and stout to beare and suffer any thing, shall then crie out, and bee im∣patient through ouer much paine. And here it hath a great force and waight, for that the sentence is as it were vnioynted and not knit together with copulatiue coniunctions, as it is also in the verse following. For so it doth the more vrge and presse them, and hea∣peth vp together as it were an huge weight and masse of euils, to the end that men that are rebellious against God, and hypocrites may be terrified and put in feare.

Vers. 15.

That day is a day of wrath, a day of trouble and heaui∣nes, a day of destruction and desolation, a day of obscuritie and darkenes, a day of cloudes and blacknes.

* 1.30THis is the figure Synathroismos, or heaping vp together of di∣uers things, whereby the fearefulnes of this iudgement of God is

fourthly amplified or increased, by reckoning vp of sundry both effects, and also adioynts of the same. The effects are, heauines, af∣fliction, desolation. The adioynts are, tumult, obscuritie, darkenes, a cloude: all which this day shall bring foorth, because this is a day not onely of anger, but of burning anger, that is, this day is a day of the burning wrath of the Lord. Now this burning anger, is a more vehement and hote anger. And this heaping together of wordes and the doubling and repeating of the word day, maketh vnto the meaning and drift of the Prophet. For by these so many wordes heaped vp together God would terrifie or afray them, & so conse∣quently earnestly rouze them vp, and awaken them. Finally, that which is brought of glumnes and darkenes, is a similitude taken from those dayes, in the which by reason of the sadnes and lowring of the aire and heauen, we also are wont to be sad and heauy. For euery word here set downe is made plaine most easily by his con∣trary. As for example, a day of wrath, and not of loue: a day of sorrow, and not of gladnes: a day of trouble, and not a day of peace and quiet, &c.

Vers. 16.

A day of the trumpet and alarme agaynst the strong Ci∣ties, and agaynst the hie towers.

* 1.31IN the fift place the Prophet reckoneth vp another adioynt, the which is wont to strike very great feare into men, (least hee might seeme to haue omitted, or let passe any thing) to wit, the sounding of the trumpet of their enemies. For men are wont to be amazed with that so fearefull a sound. For in this place the Pro∣phet speaketh not of the trumpets of the Iewes, wherewith they were wont to be hearted on, and encouraged vnto battell, but of the trumpets of the enemies wherewith they shall be put in feare. He further amplifieth or increaseth this feare, for that these terrible trumpets of their enemies shall be heard euen in the midst of the cities of the Iewes, yea in their most fenced cities, and castles, when they shall be taken. Wherefore hereby is signified the victorie of the enemies, and the feare and trembling of the Iewes. To be short, al their hope is taken away from the Iewes, and the trust which they reposed or put in those their munitions against their enemies, for that the hope, and confidence or trust of the Iewes in them should be vtterly vayne, and stand them in no stead.

Vers. 17.

And I will bring distresse vpon men, that they shal walke like blinde men, because they haue sinned agaynst the Lord, and their blood shall bee powred out as dust, and their fleshe as the doung.

THis verse is an Hypophora, or answering of an obiection, as is also the verse following. For in the ende, except they repent,* 1.32 the Lord will haue all hope, yea and thinking to escape this his iudgement to be taken cleane from them: nay moreouer he doth so depresse or throwe them downe, that by a double similitude, to wit, the one taken from dust & the other from doung, he doth here threatē that nothing can be more despised thē these, nothing more vile, nothing finally more base then they.* 1.33 And the answere of the Prophet in this verse vnto the vaine boasting of obstinate or stub∣borne men, and such as despise the iudgements of GGD, is three folde. First, that God himselfe who can be resisted or withstood by no force, wil be the autor of this their affliction or trouble. Second∣ly,* 1.34 that these rebellious persons shall wander vp and downe hither and thither, like vnto blinde men, and such as are voyde of all coun∣sell,* 1.35 so that in this their distressed estate they shall not know what counsel to take for themselues. Thirdly, that the cause of their pu∣nishment is such, that God ought not to ouerpasse it, namely,* 1.36 for that these men haue sinned obstinately against the liuing. God him∣selfe, and which is the reuenger of all wickednes. Wherefore al∣beit they boast of their stocke, that is, of the blood and seed or flesh of Abraham, for that they are the blood of Abraham: and for this cause doe daintily and tenderly with great carefulnes make much of their flesh, yet shall their blood be powred and sprinkled on the ground like vnto the dust of none accoum: and their flesh shall be cast forthe, as most filthy and stinking doung.

Vers. 18.

Neither their siluer nor their golde shall bee able to deli∣uer them in the day of the Lords wrath, but the whole land shal be deueured by the fire of his iealousie: for he shall make euen a speedie riddance of all them that dwell in the land.

* 1.37FVrthermore, because they reposed ayde in those their riches and great wealth (for money is the sinewes and strength of warre to hire souldiers) this selfesame also doth the Prophet take away

from them, both by comparing the strength of man, and earthly helpe with the power of God, yea and of GOD being angry, and powring out his whole force agaynst a man: and also by laying before their view the fearefull punishment and ouerthrowe which was to come, the which like vnto a fire should consume and waste not onely that one citie, but also the very whole countrey of the Iewes, together with the inhabitants themselues.

Notes

• * 1.1

  Sophonie ex∣horteth vnto earnest repen∣tance.
• * 1.2

  Three Sermons of this Prophet.
• * 1.3

  The life and prophesying of the Prophet Sophonie.
• * 1.4

  The first Ser∣mon. Three causes of the destruction of Ierusalem.
• * 1.5

  Three parts of this verse.
• * 1.6

  1. Commendatiō of doctrine.
• * 1.7

  2. The stocke of the Prophet.
• * 1.8

  3. The time of his prophesie.
• * 1.9

  Sophonias pro∣phesied before the death of Iosias.
• * 1.10

  The summe of this Sermon.
• * 1.11

  A making more plaine of the former verse.
• * 1.12

  The particular applying of the former threat∣nings.
• * 1.13

  The cause of these threat∣ned iudgemēts.
• * 1.14

  The second kind of most wicked idola∣trie.
• * 1.15

  A third kind of idolatrie.
• * 1.16

  Briefenes,
• * 1.17

  Destruction threatned vnto the Iewes and also vnto Ieru∣salem it selfe.
• * 1.18

  Apostrophe, what it is, see Amoscap 4. ver. 4. Metaphora what it is, see Amos cap 4. ver. 12.
• * 1.19

  The first sort of Ghests The Kings. The Kings children. The princes. The Courtiers & braue Gal∣lants.
• * 1.20

  The second sort of Ghests and the same of Seruants of two sortes
• * 1.21

  Hypotyposis. What this Fi∣gure is see A∣mos cap. 8. ver. 12.
• * 1.22

  Two chiefe quarters of the Citie.
• * 1.23

  An amplifica∣tion.
• * 1.24

  What the fi∣gure Hypophora is, see Amos cap. 6. ver. 21.
• * 1.25

  What the Fi∣gure Metaph∣ora is, see Amos cap. 4. ver. 12.
• * 1.26

  Their goods, houses, and o∣ther substance shall nothing a uaile them.
• * 1.27

  A description of the day of the Lord.
• * 1.28

  2. An amplifica∣tion of this day by the circum∣stance of time.
• * 1.29

  3 By the effects.
• * 1.30

  The figure Sy∣nathroismos, which is an heaping vp together of words of diuers signification, as is euident by the many sun∣dry words hea∣ped together in this verse.
• * 1.31

  The putting them in feare with the sound of the trumpets of their enemies
• * 1.32

  What the fi∣gure Hypopho∣ra is, see Amos cap. 5. ver. 21.
• * 1.33

  A threefold an¦swer of the pro∣phet vnto their obiection.
• * 1.34

  1. God shall be a∣gainst them.
• * 1.35

  2 They shall bee voyd of all coun¦sel.
• * 1.36

  3 God cannot o∣uer passe the cause of their punishment.
• * 1.37

  He taketh a∣way the help, which they thoght to haue by their riches.