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 Commentary of Lambertus Da∣naeus vpon the Prophet Sophonias.

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.

CAP. 2.

Vers. 1.

Gather your selues, euen gather you, O nation not worthy to be beloued,

* 1.38AN exhortation vnto earnest repentance and amendment of their former life, to the end they may escape al the former euils. For those whom God chideth, except the fault be in themselues, he meaneth to saue. August. Let men change their deedes, and I, sayth the Lord, will change my threatnings. And this exhortati∣on is often repeated in this chapter, to the end that those which re∣mayned obstinate and stubborne, might bee made vnexcuseable. And first of all it is repeated in this verse for the vehement affecti∣on or desire both of God, and also of the Prophet to saue the Iewes. And for this cause is the word (Gatherye) repeated. And the cause is added,* 1.39 why the Iewes ought now to think earnestly on this admo∣nition vnto repentance, for that they are in such a case, that as they now are, and after the maner that they now liue and behaue them∣selues, they doe vtterly displease God, and are not to be loued, that is to say, such as God cannot loue. Neither doth one or two of them liue thus wickedly: but the whole nation generally. By how much the mercy of God appeareth to be the greater, who is very carefull to saue those whom hee nowe might worthily destroy. Further, there is here expressed and set downe the first part of true repen∣tance, to wit, the examining of a man his owne selfe, and the rip∣ping vp of his former life, to condemne and amend the same. So Iohn the Baptist also beginneth with this part Mat. 3. v. 6, 7. where he sayth: And they were baptized of him in Iordan, confessing their sinnes, &c.

Vers. 2.

Before the decree come forth, and ye be as chaffe that pas∣seth in a day, and before the fierce wrath of the Lorde come vpon you, and before the daie of the Lordes anger come vpon you.

* 1.40HE vrgeth them by the circumstance of time, by the which hee sheweth that their repentance shall yet now bee in season, the which afterward, yea and that in short time, shal be altogether too late, vnprofitable, and vnseasonable, or out of time. For that same decreed day shall come most speedily, like vnto chaffe and stubble tossed with the winde, the which both quickly, and on a sodaine flieth away as hath been sayd before cap. 1. vers. 14. For the Pro∣phet vseth a similitude taken from chaffe and stubble, because that in the verse going before he had vsed a verb of the same significatiō, namely deriued of stubble.* 1.41 Therfore while as there is yet time giuen vnto repentance, we must make haste vnto it. For it is then too late when as the Lord now hath put his hand vnto the execution of his iudgments, and his threatnings are now no longer menaces and threatnings onely, but a decreed and already passed sentence vp∣on vs. And to the end that God of his loue, which he beareth to∣ward vs, may the rather moue and stirre men vp by his prophet, he vseth also not an idle heaping vp, and repetition of wordes, but to the end the horror or fearfulnes of that time, wherein God cor∣tecteth, may be expressed and sot downe, he sheweth by this sen∣tence as it were loose and not knitte together with copulatiue con∣iunctions, and by the repeating of these words (before it come) the which kind of speech doth the more generally and certainly moue vs, that there is an appoynted and set time to repentance in due season.

Vers. 3.

Seeke ye the Lord all the meeke of the earth, which haue wrought his iudgement: seeke righteousnes, seeke lowlines, if so bee that yee may bee hidde in the day of the Lordes wrath.

* 1.42SEcondly, for the great affection and loue which he hath to saue them, especially the faythfull (for these also by reason of their sins were worthily wrapped and intangled in the same iudgement of God with others) he repeateth the same thing which he had sayd

in the first verse of this chapter. Wherefore the word (seeke yee) is so often repeated. He therefore by a note of separation marketh out the true godly from the contemners or despisers of God. For this exhortation vnto repentance was to take place, and haue ef∣fect onely in the godly, albeit notwithstanding it bee offered vnto al the Iewes in differently.* 1.43 And doubtles vnlesse there remayned some small seede of the godly vpon earth, God would forthwith o∣uerthrow and destroy the whole world with due punishments, but for their sake God deferreth it, that he may giue vnto them a time to repent, the which they do greedily take. But those which are the true godly the Prophet describeth or setteth out two manner of wayes, first, when as he calleth them humble or meeke, as Christ also speaketh of himselfe Matthew 11. vers. 29.* 1.44 when hee sayth, Learne of mee that I am humble and meeke. Secondly, when as he sayth that they doe the iudgement of God,* 1.45 that is, that they looke vnto the lawe and rule appoynted by GOD to liue godly and ho∣lily, and ayme at the same: albeit that they cannot fulfill it. For if they did so liue, they should not be punished by God.

Moreouer, here is also shewed whereupon wee ought to stay and rest, when as we wil haue God to be appeased with vs, namely, vpon his iustice and meekenesse,* 1.46 or mercy and gentlenesse. Iu∣stice or righteousnesse therefore in this place is called not the same whereby God punisheth the sinnes of men: but whereby, when as hee promiseth that hee will bee fauourable and mercifull vnto those that call vpon him, hee is faythfull and true, and a kee∣per of his promise.* 1.47 Meekenesse also in this place is not called hu∣militie or lowlines, as in the first part of this selfe same verse: but clemencie or gentlenesse, the which either taketh away and par∣doneth the due punishment: or else doth diminish and lessen the the same.* 1.48 Lastly, the Prophet sheweth the hardnes of the matter, if the godly enter into consideration of themselues, when as hee sayth (if so be that, or if peraduenture) not that it is vnto GOD a thing either vncertaine or else hard to pardon and forgiue: but for that if they consider their owo sinnes, they themselues also deserue destruction, and that they should be comprehended together with the wicked and vngodly.

Ver. 4. For

Azzah shall be farsaken, and Ashkelon desolate: they shall driue out Ashdod at the noone day, and Ekron shall be rooted vp.

* 1.49THirdly he doth terrify, or make the Iewes afraid by sundry ex∣amples, that at the leastwise they may learne to be wise by the example of others, and to feare the iudgments of God. There∣fore first of all he alleageth vnto them the example of the Philis∣tines, a people bordering vpon them toward the West, whom God will destroy for their wickednes, albeit they seemed neuer so migh∣ty, and wealthy, and strong a people. And these things doth God rehearse both for that he would recall those which were his vnto better thrift by al meanes possible: and also because that same ouerthrow of the Philistines should go before that of the Iewes, as it also fell out Ierem. 47. that the Iewes as it were by this token or signe might vnderstand also that the iudgements threatned vnto them, did presently hang ouer their owne heades. And therefore that they should then at leastwise repent, that is, they should both besory for their sinnes, and also conuert or turne vnto God.* 1.50 And that he may the rather moue them, he doth by a certaine Hypoty∣posis or liuely description seuerally in this place reckon vp the cities of the Philistines, which were to be destroyed, and by a notable al∣lusion & resemblance vnto the names of euery one of them, shew∣eth what should particularly come to passe, and fall out vnto them. And of Ashdod he saith especially, that it shall come to passe that they of Ashdod shall be caried away, and driuen out of their seates, and led away by their enemies at noone day, that is, in the sight of all men, and when as the iourney shall be most hard and painfull, by reason of the heat and parching of the Sunne.

Ver. 5.

Wo to the inhabitants of the sea cost: the nation of the Che∣rethims, the word of the Lord is against you: O Canaan, the land of the Philistims, I will euen destroy thee without an inhabitant.

* 1.51A Garnishing and setting out of the matter, or else a conclusion, wherein he threatneth vnto the whole nation of the Philis∣tines or Palestines the iudgement of God, and the same most gree∣uous, least because but foure, albeit the chiefe cities of theirs, were reckoned vp, the rest of the Philistines might suppose that they should be free from these plagues, and punishments: Therefore

the Prophet doth in this place comprehende all Palestina, the which also he describeth by the situation of the same, to wit, be∣cause it was a land by the sea coast: and also by the peoples or pro∣uinces of that nation, the which were neere vnto the Iewes, such as were the Cherethims, Ios. 13. ver. 3. and as were those Cananites, which had departed and comen into their iurisdiction. But these at that time were by the Philistines taken away from the people of Israel (vnto whom they did by the promise of God appertaine and belong. Gen. 10. ver. 14.)

* 1.52Further the greatnes and certainty of this iudgement of God a∣gainst all these is added also, and expressed. And the greatnes is expressed both by this exclamation (Wo) the which is a threatning of great misery and punishment to come: and also for that all these Philistines are said that they shall in such sort be rooted out,* 1.53 that none shall afterward inhabit that land as his certaine and setled seat, and where he either hath or wil haue his appointed house and family. The certainty of this iudgement is shewed by this one thing,* 1.54 because that for vehemency and more force sake it is here expresly repeated, that this threatning is the word of the Lord: albe∣it notwithstanding there could be no doubt of it when as the Pro∣phet of God (of whose calling assured triall had bin made before) did speake it.

* 1.55Now why the Prophet doth make stay so long in the describing or setting out of this ruine and ouerthrow of the Philistines, there is a double reason: the one, that when it shall come to passe it may be obserued or marked the better to be the iudgement of God. And so consqeuently the same might the more easily be noted by the Iewes, [unspec 1] the which were commaunded to giue heede vnto it. The second, [unspec 2] that the godly also, or the church of God (the which before time had so often by them bin afflicted or troubled) might be cheered vp also with this comfort, namely, that God in the end will be the reuenger of those that are his, and the punisher of the e∣nemies of his church.

Ver. 6.

And the sea coast shal be dwellings & cottages for shepheards and sheepefoldes.

* 1.56A Making more plaine of the former sentence, whereby the won∣derfull desolation or laying wast of the land of the Philistines at that time most florishing and populous or full of people, is de∣scribed,

Now therefore is shewed what the Prophet meant, when he sayd that no man should afterward dwell there any more: to wit, that none should abide and remaine there, as in his fixed or setled home and seate: but if any be found there, they shall be as va∣grant or wandring shepheards, the which for a time haue cottages, foldes, and closures there, only to feede and keepe in their sheepe. Therefore vnder the name of sheepefoldes and closures (the which haue no firmnes, or soundnes in them) a wast & vntilled country is described. These things, if at any time, are at this day most espe∣cially to be seene in that land of the Philistines: & long since haue they bin fulfilled by the Chaldees.

Ver. 7.

And that coast shalbe for the remnant of the house of Iu∣dah, to feede thereupon: in the houses of Ashkelon shall they lodge toward night: for the Lord their God shall visit them, and turne away their captiuity.

* 1.57A Comfort, but by way of digression, or going aside from the matter, that God might cheere vp and comfort his church. For he sheweth by the way, & briefly, vnto whom in the end this land of the Philistines shall come, after that it hath by him in such sort beene destroyed because of the sinnes thereof. For it shal come vnto the church, and vnto the Iewes, the which shall be left aliue out of that destruction, the which the Lord threatned vnto them before. So then the Lord promiseth both that there shall some Iewes be left aliue, that is, some godly, and that they also shall possesse the gates and land of their enemies. Wherein appeareth the infinite or endles goodnes of God toward his church.* 1.58 But first of all the Prophet describeth or setteth foorth, how free and out of daunger the possession of the church of this place and land shall be, namely, that the church of God in those places shall freely feede her flocks, nay that it shall both in the euening, and also in the night rest there in safty, and without daunger. Secondly,* 1.59 he sheweth why that shall fall out vnto the church, to wit, through the only goodnesse and mercy of God towardes it, because God shall visit her, & haue mercy vpon her. Lastly he addeth or setteth downe,* 1.60 when this shall be: After that the Lord shall haue visited his church againe, and shal haue brought back & deliuered the captiues. All which things first of all and litterally or according to the letter,* 1.61 albeit they be to be referred vnto the time of the returne of the Iewes from out of

the captiuitie of Babylon: yet in as much as all those things then were types and figures of our deliuerance also by Christ, and of the setling of the spirituall kingdome of Christ in the world by the preaching of the Gospell afterward,* 1.62 these things also are mysti∣callie, and spiritually to bee vnderstood of the kingdome of the Gospell. The Iewes therefore in this place doe signifie the true Church of Christ. The Philistines betoken both those which are the true Philistines, and also all the Gentiles. By the word feeding, no doubt is signified the preaching of the Gospell: and by the word visiting, the comming of Christ, and the preaching of his doctrine. Therefore after the death of Christ, and the preaching of the Gos∣pell, these things also were especially fulfilled, like as literally they were fulfilled after the returne from Babylon.

Vers. 8.

I haue heard the reproch of Moah, and the rebukes of the children of Ammon, whereby they vpbrayded my people, and mag∣nified them selues against their borders.

* 1.63THe second example of the iudgements of God set before the Iewes, to wit, of the Moabites and Ammonites, and this for two causes. First, that by this example the Iewes may vnderstand, that God is the reuenger of his owne maiestie and Godhead, and of his commandement in all nations, and therefore among those will he especially reuenge that people, the which doe confesse themselues to be the people of God, that is, chosen peculiarly to worship God, such as were the Iewes, the which were called the seede of Abra∣ham, and we also at this day are. Secondly, that by this example al∣so of the iudgement of God against the enemies of the Iewes,* 1.64 that is, of his Church, God might comfort those that are his, and teach, that they are not cast off by him, no not at that time, whē as he doth chastise them for their sinnes, although he doe it hardly and sharp∣ly, like as there is such a punishment threatned vnto them.

* 1.65But in describing or setting forth of the punishment of the Moa∣bites, first God rehearseth the cause for the which he punisheth them: both that the rest of the enemies of the Church may feare the like vnto themselues, when as they doe the like: and also that it may appeare vnto all men that God is a iust God. And the cause of this iudgement of God against the Moabites is two-fold, to wit, their reproch and violence against the people of God.* 1.66 The reproch is shewed by the Ammonites and Moabites done vnto the Iewes

both in deede, and also in words. Therefore the Prophet nameth it reproch, in regard of the deedes, and rebukes or despite,* 1.67 in respect of the words, if the vse of the Hebrew tongue be considered. [unspec 2] Force or violence is sufficiently vnderstood to bee done vnto the Iewes by the Moabites and Ammonites,* 1.68 in that they magnified or inlarged their borders, taking away the countries, and remouing the bounds, which God had promised, and set vnto that his people. And it ma∣keth vnto the declaring and laying out of the hainousnes of the in∣uirie, and of the iniquitie, that they are significantly called the sonnes of Moab and Ammon, because that by the only calling to minde of their originall of their kindred or stock, they did know that they were ioyned vnto the Iewes by the friendship of bloud, and not on∣ly for that they were neere vnto them in regard of their countrie & dwelling. Lastly God sayth, I haue heard, least that same long pa∣tience and sufferance of God might be thought to bee the casting off of his people, or least, whilest the vngodly doe thus waxe fierce and play the wantons, they might suppose that God did not see them.

Vers. 9.

Therefore, as I liue, sayth the Lord of hosts, the God of Israel, surely Moah shall be as Sodom, and the children of Ammon as Go∣morah, euen the breeding of nettles and salt pits, & a perpetual de∣solation: the residue of my folke shall spoyle them, and the remnant of my people shall possesse them.

* 1.69IN the second place is described the greatnes of the punishment of the Moabites and Ammonites, whereunto by the way is a dioy∣ned a comfort of the people of God, and what in the end shall bee the estate of that countrie. The greatnes of the punishment, for that they shall be ouerthrowne, both vtterly, and also for euer. Vt∣terly, the which the Prophet sheweth by the example of Sodom and Gomorah, & also by the rehearsall of nettles that should grow there, and of the wonderfull laying of it waste: finally, by the men∣tion of a salt pit, the which thing signifieth, that no profite shall be gathered of that foyle at that time, but that then the barrennes of that land shall be most miserable. For saltnes destroyeth all fruits, yea euen the grasse it selfe. The trueth of this prophesie, and the ful∣filling of the same, if at any time els, appeareth especially at this day in those countries. But to the ende that the flourishing wealth and mightie estate of the Moabites & Ammonites at that time, should

not make either themselues, or others hearing these things secure or careles against the iudgements of God, or perswade them, that these things could not come to passe, God rehearseth both his infi∣nite power, when as he calleth himselfe the God of hostes: and also the equitie of this his vengeance to be takē vpon him for the Iewes sake. For God is the defender and keeper of Israel. And that these things may be beleeued the rather to be true, he addeth an oth al∣so, (As I liue).* 1.70 As for the cōfort of the Church, it is herein, for that the Iewes (those I meane, which shall continue in the feare of God, and not all of them) are sayd that they shall take the spoyle of the goods of the Moabites and Ammonites, and shall inioy their pos∣sessions. Which thing appertaineth both vnto the returne from out of the captiuitie of Babylon, & also vnto the times which followed after that returne euen vnto the comming of Christ: and vnto the preaching of the Gospel of Christ, by the which they came vnto the inheritance of God, and spirituall riches of the Church (as the rest of the Gentiles did) namely, when as those nations were conuerted vnto the true God, I meane, the God of Israel, as appeareth by the eleuenth verse.

Vers. 10.

This shall they haue for their pride, because they haue re∣proched and magnified themselues against the Lord of hostes people.

* 1.71THis is the figure Epiphonema, or acclamation, whereby is repea∣ted not only the cause of so seuere or sharpe iudgement of God against the Moabites and Ammonites, that men might remember it, but also the vengeance of God against them is shewed to bee most iust by the mutuall comparing and valewing together of the fact of these nations, and of the punishment by God layd vpon thē for the same. For the Prophet weigheth them both together as it were in a ballance. Therfore like as the wickednes of the Moabites and Ammonites was not only manifold, but also most shamefull: so also ought their punishment to be great, and such as the punish∣ment for many and most grieuous sinnes vseth for to be. Their wic∣kednes is shewed to bee manifold, and not one onely, because that their both despite, and also force and violence, and the same pub∣like, was extant toward the Iewes. For they haue reproched them, sayth the Prophet, that is to say, they haue commonly in great blas∣phemie cast despitefull speeches vpon the Iewes, and haue inuaded

or broken in vpon their borders with force & armes. And these sinnes were most shamefull, because they committed these things against the people, yea and peculiar inheritance of the Lord of hostes himselfe, that these iniuries and despites done vnto the peo∣ple of the Iewes, that is, the Church of God, might light & rebound rather vpon God himselfe then vpon men Finally, the Moabites & Ammonites brought and cōmitted these incōmodities or harmes vpon them, of great pride and contempt or despising of the prero∣gatiue of the people of God, and did it not of ignorance, or being prouoked and hauing cause giuen them by the Iewes thereunto. Wherefore it appeareth vnto al men, how great the equitie of God is in punishing both of his enemies, and also of the enemies of his Church.

Vers. 11.

The Lord will be terrible vnto them: for he will consume all the gods of the earth, and euery man shall worship him from his place, euen all the Iles of the heathen.

* 1.72THis is the conclusion, whereby the Prophet confirmeth that these threatned iudgements shall bee and come to passe vnto them, and that by the infinite power of God himselfe decreeing & pronouncing these things, the which is intermedled and put in in this place, lest the Moabites might suppose that they could escape them by matching contrarie strengths against them. And he ex∣presseth this power of God three wayes. First, when as he calleth God terrible, that is, fearefull, whose strength no man is able to a∣bide. Secondly, when as he sayth, that God will consume, or make leane (for so the word doth properly signifie) euen those which vpō earth are counted gods, yea & that all of them. And to make leane,* 1.73 is to take from them all seruice and worship. For the sacrifices which are offered vnto Idols, are sayd to be their meate, the which being taken away, such gods as these must needes become leane and rugged, as hauing their meate withdrawne from them. By this Metaphor therefore he sheweth that all honour and worship shall be taken from them. In the third place when as he sayth,* 1.74 That e∣uery people, nay, that all Ilands of the Gentiles, and that all nations shall worship the true God in their owne countries, that is, that this God of the Iewes is in all places to bee worshipped, and that his knowledge shall be spread ••brode into all lands. The which no doubt is to be referred vnto the preaching of the Gospel, and vnto

the spreading out of the kingdome of Christ vnto the Gentiles. And therefore this place sheweth how the verse before, and also the 7. verse is to be vnderstood of the Gentiles, which in the ende should come into the dominion and iurisdiction of the Iewes, that is, of the Church of God.

Vers. 12.

Ye Morians also shall be slaine by my sword with them.

* 1.75A Passage vnto the third example of the iudgements of God, the which the Lord shall shew vpon the Arabians (whom some do here translate Morians, or Ethiopians) a people not farre distant, & remoued from the Southerne coasts of the Iewes. And this exam∣ple is propounded or set forth by speaking vnto the Arabians them∣selues, to the end that they themselues also might be stirred vp, and vnderstand, that they, how fierce & stout soeuer they be, must not∣withstanding appeare before the tribunall or iudgement seate of God. This place and historie agreeth with that of the 49. chapter of Ieremie ver. 28. and so following, where Kedar (the which as Stephanus noteth, and as it is Psal. 120. ver. 5. is the palace or chiefe citie of Arabia the happie, or fruitfull) is by the Prophet reckoned vp among those nations, whom Nabuchadnezzar shall destroy, & not only ouercome. Now the Prophet sheweth two things: First, against whom. Secondly, when these things shall come to passe. Those therefore vnto whom this iudgement of God is threatned, are the Arabians. But when shall these things come to passe? To wit, after that God shall haue wounded through, and ouerthrowne the Ammonites and Moabites by the Arabians themselues, whom first Nabuchadnezzar shall haue in his host as hired souldiers: and whose seruice he vsed afterwards to the ouercomming of other nations neere vnto Arabia.

Vers. 13.

And he will stretch out his hand against the North, and destroy Asshur, and will make Niniueh desolate, and waste like a wildernes.

* 1.76THe fourth example of the iudgement of God, wherewith both the enimies of the Church o•• God are terrified or put in feare, and also the Church it selfe recemeth comfort. They are put in feare, because that the Lord shall execute his iudgements against that same verie citie which at that time was the Empresse

of the world, to wit, Niniueh it selfe, and against a Nation that was most mightie, and not onelie against these small peoples (which were rehearsed before.) And here doubtles the Church of God is comforted, because that she vnderstandeth that by this meanes the enimies of God are oue•• throwen: and by these same examples also, as by most profitable admonitions or warnings she learneth to feare God, and to stand in awe of his threatnings. Moreouer, the Prophet maketh staie in describing or setting out of this iudgement of God, because this thing seemed vtterlie vn∣possible because of the power of the Citie Niniueh: and also for that this Nation of the Assyrians being pricked forward there∣unto by others, did most greatlie aboue other Nations molest or trouble the people of God. First of all therefore it is say de that the Nation it selfe shall be punished, and the punishment it selfe to come vpon them, is brieflie expressed. The Nation, were the Assyrians,* 1.77 Niniueh at that time florishing in wealth and the head of all the kingdomes of the East, and of all those Countries,* 1.78 was their mother or chiefe Citie Neither is it any let or hinde∣rance here vnto that these Assyrians are people of the North far distant from the Iewes, (which are situate in the South, and whose God this God is which threatneth these things.) For the hand of the Lord is mightie, and is stretched out as well against the North as against the South. For this true God is both the Lord and also the creator of all people. And the summe of the punish∣ment here comprehended, sheweth that the same punishment shall be most grieuous. For Niniueh it selfe which is the chiefe Citie of the Assyrians, shall after this sort be made desolate and wast, and not onelie some small villages or townes of the Assyri∣ans, and shall become like a barren and wilde wildernes. Fur∣ther more the Empire of the Assyrians was vtterlie ouer throw∣en & translated vnto the Chaldees,* 1.79 and Niniueh wholie destroy∣ed by Nabucadnezar, which followed after the times of king Io∣sias, as appeareth by this place and by other Prophets, and espe∣ciallie by the third Chapter of Daniel. Hereby it is euident that the Prophet Nahum prophesied concerning Niniueh not long before these times.

Vers. 14.

And flockes shal lye in them iddest of her, and all the beasts of the Nations, and the Pelican, and the Owle, shall abide in the vpper postes of it: the voyce of birds shall sing in the win∣dowes, and desolation shall be vpon the postes: for the Cedars are vncouered.

* 1.80THis is a making more plain of the verse going before, and a description of that destruction, the which the Prophet in the former verse threatned vnto Niniueh the Citie of the Assyrians, in the which there is a setting out of a most miserable and cru∣el laying wast of a Citie. Neither yet is there any thing in this place feined hyperbolicallie, or aboue the truth, but all things did fall out and are euen at this day extant in such sort, as they haue here bin foretold. But so much the more lamentable and great destruction fell out vnto this Citie, by how much it was accounted the more famous and inuincible among men, that all men may vnderstand that no power of any Nation whatsoeuer, no rule of anie Citie neuer so gorgeous, and Ladie of all thinges, can let God from executing his iust iudgements vpon it. And the Prophet painteth out vnto vs, and vnto the Church that same miserable desolation of Niniueh, by the reckoning vp of sundrie circumstances and things, the which are wont to fall out one lie vnto the wildernes, and most vaste desertes. Therefore he sayth wilde beasts, and vnluckie, such as are some here rehersed, as al∣so Isaie 13. and 14. and not gentle and tame, shall afterward dwel∣in that place and Citie. And not onelie one or two, but by com∣panies: & not of one kind onelie, but of all kindes and of all sortes what soeuer are found among all other people, shall repaire and runne together vnto that place. And they shal not sit also in some one part of the Citie the which of old time was little vsed & oc∣cupied, but they shal make their nestes in the very middest of the Citie, which once was most populous or full of people, as in the Pome granattrees & most curiouslie dressed Orchards & gardens of the Niniuites, nay in their verie Cedred & most daintie hou∣ses: so great assuredlie shal the desolation and destruction of that citie then be. Finallie the self same beasts shal not be there for the space of an houre only but shal dwel there without feare, & lodg there a long season, and the voyces of them singing shalbe heard in the windowes of those sumptuous houses, because they shall

there without all feare: and those cruel beasts shal rest them∣selues there. So great solitarines shall there be of those houses, & destruction of the postes. For none shall goe into those houses, none shall come forth of them, none at all shall inhabite them: but there shall be great solitarines euery where as I haue sayd: no man shall driue away from thence these birds although they be vnluc∣kie and dismal.

Vers. 15.

This is the reioycing citie, that dwelt carelesse, that said in her heart, I am, and there is none besides mee: how is shee made waste, and the lodging of the beasts! euery one that pas∣seth by her, shall hisse, and wag his hand.

* 1.81THe figure Sarcasmos, or a most bitter taunting, wherwith God laugheth to scorne the vaine confidence or trust, bosting, and despights of this most proud and iniurious citie agaynst other na∣tions, and sheweth that she is chastised by himselfe, especially doth he laugh to scorne those reproches the which she without any stay or rule of her selfe had spued out against God and his church. Ther∣fore by way of matching together of contraries he setteth against her miserable estate the proud voyces of this nation, and braggings of her selfe: to wit, that all men may vnderstand that pride alone and vaine confidence especially is the cause of the ruine and ouer∣throw of most wealthy & peopled nations.* 1.82 So then the Prophet reckoneth vp three proud tricks of the Niniuites. First, their vaine confidence and securitie or carelesnesse, This is the reioycing citie,* 1.83 &c. The second, the intollerable pride of her mind, which would haue her selfe alone to be called and taken for the citie aboue and among all people and other cities of the earth,* 1.84 as if shee were the pillar of the whole world, she sayd, I am. Thirdly the despising of other nations, there is not any besides me. And on the contrary side,* 1.85 he•• miserable estate is by and by set downe: first, for that this proud citie cannot be able hereafter to be so much as a lodging for men, but onely a denne of wilde beastes. Secondly, for that not onely whole nations shall despise her, [unspec 1] but also particular men shal euery one of them laugh her to scorne. For they shall both hisse at her, [unspec 2] and point at her with their finger, as sustayning and enduring iust punishment for her pride and haughtinesse. Thirdly, [unspec 3] for that not onely the neighbours and such as are neere vnto her, but also who∣soeuer

shall passe by that way, and shall see her rubbish and ruines or destruction, in contempt shall beholde that her vanishing and brittle glory, and hisse at it, as a thing (the which in trueth was of no value in her) and shall poynt at it, that is, shall laugh it to scorne.

CAP. 3.

Vers. 1.

Woe to her that is filthy and polluted, to the robbing Citie.

* 1.86THe third and last sermon of this Prophet, wherin like as in the former, both threatnings of God and also promises are con∣tayned. The promises are most excellent, and most large touching the kingdom of Christ to be spread abroad throughout al nations. But the Prophet beginneth with threatnings, because that God wil first haue men to be amended in their life and conuersation, before they heare or feele his benefites. These threatnings also are in this place conceiued against the Iewes, & this is the third threatning of the iudgement of God made against thē, euen by this one Prophet. For they remayned both stubborne and stiffenecked in their sinnes: whom the Lord notwithstanding would not haue to perish, if they had had any heart or minde at all. Wherein appeareth how great the patience and goodnes of God is in bearing with those that are his,* 1.87 and in calling them vnto earnest repentance. And after this course doth the prophet proceede in laying downe of these threat∣nings, that first hee reckoneth vp the causes of GOD his punish∣ments, and afterwards the punishments themselues which were to ensue.

Touching the causes, they were most waighty, to wit, both their vngodlines toward God, and also their iniustice toward men: albeit that the Prophet beginne with their iniustice, because the same may more easily be discouered, and whose effects are better knowen vnto men themselues. Furthermore these causes and so great sinnes are first shewen to haue bin in the whole people them∣selues. Secondly, in their rulers, both of the common-wealth; and also of the Church. And this is the order of this place.

This first verse and that following lay downe the corruption the which was most knowen, and most great in the whole people:

and therefore vnder the name Citie, doth the Prophet Sophonias speake vnto the whole citie. He beginneth with a great and feare∣full Woe,* 1.88 to make them attentiue or to giue eare vnto the sermon following, and to shew that he will speake of the wrath of God a∣gainst them. And thus he briefly comprehendeth the summe of the whole sermon ensuing. As for this first verse the same sheweth the great iniustice of the whole citie against men.* 1.89 For first of all shee is sayd to be filthy and polluted vtterly and in euery respect with all sinnes and vices, and is so called in the great indignation of the Pro∣phet. Secondly, one kinde of these sinnes,* 1.90 and such as was most common among them at that time, is reckoned vp, namely, Coue∣tousnes: for they beguiled their brethren of their goods by all meanes, both by violence, and also by deceit.* 1.91 For the worde which the Prophet vseth, betokeneth both these kindes of decei∣uing.

Vers. 2.

She heard not the voyce: she received not correction: shee trusted not in the Lord: she drew not neere to her God.

* 1.92NOw followeth the vngodlines of the Iewes or of men toward God, the which is first set downe in generall, and afterward by partes, such as it then especially appeared for to be. Generally for that they giue not eare vnto the voyce of God, that is, they obey not God, the which is indeed impietie or vngodlynes. Of which thing these partes of impiety are witnesses. First their rebellion,* 1.93 & disorderousnes, when as they doe not receiue the discipline,* 1.94 iudg∣ments, and rule of God appoynted in his lawe for their saluation, and amendment. Secondly, their distrust. For they doe not trust in the wordes and promises of God, but doe either vtterly despise them, or laugh them to scorne. Thirdly, their obstinacie,* 1.95 or stub∣bornnes, or impenitencie, or vnrepentance in their sinnes.* 1.96 For they doe not returne nor draw neere vnto God, yea and that their own God, who doth so louingly call them vnto him. And there is in this verse a great vehemencie or force of speech, the which in a kinde of speaking being as it were loose and not tyed together with copulatiue coniunctions, doth reckon vp so many vices, as it were by the way of a certaine amplification.

Vers. 3.

Her princes within her are as roaring lyons: her iudges are as woolues in the euening, which leaue not the bones till the morrow.

* 1.97FRom the whole people the Prophet commeth now in order vn∣to the Princes themselues of the Iewish nation, because that in these there ought to bee greater shamefastnes both by reason of their dignitie: and also greater feare of God, for as much as they are chosen to gouerne others, and to keepe them in the feare of God.

* 1.98There are two sorts of Princes or rulers of the people: for some are Rulers of the common-wealth: and othersome are Rulers of the Church. First of all therefore he setteth vpon the Rulers of the com∣mon-wealth, of the which also he maketh two degrees, one of the higher and chiefer Iudges,* 1.99 whom he calleth Princes: the other, of inferior Iudges, whom hee simply nameth Iudges. And both of these he accuseth both of violence, and also of manifest and most notorious couetousnes Of force or violence, for that they take away all things by might after the manner of lyons, that is, of most cruel wilde beasts: Of vnsatiable or vnfilable couetousnes, for that by and by they deuoure all things, lusting and longing for them with a most greedie desire, and such as can neuer bee satisfied, and for that they are bribe takers, swallowing vp all thinges like vnto euening and hunger-starued woolues, which leaue not the bones so much as vntill the morrow. And these so grieuous and hay∣nous sinnes,* 1.100 and contrary vnto the office of Iudges (who are ordai∣ned by God for the preseruation of Iustice among men, that is, to keepe away both violence and also wrong) doth the Prophet▪ am∣plifie or enlarge, when as he sayth that these things are committed of these Princes and Iudges, to wit, in the midst of the citie: & not in some Shire of the land: all men knowing of it, not in the dark∣nes: in the open light, not in a corner.

* 1.101

Vers. 4.

Her Prophets are light and wicked persons: her Priests haue polluted the Sanctuarie: they haue wrested the law.

THe secōd kind of Rulers of the people, namely the Priests, whō themselues also the Prophet maketh guilty of great crimes, and such as are vtterly agaynst their office. And here are foure things

reckoned vp, which are most grieuous, especially in Priests, vnto whom was committed by God himselfe the iudgement of things most doubtfull, the looking vnto, or the ministery of the Sacrifices and Temple, and finally, the interpretation or expounding of the law of GOD. But on the contrary part they are here condemned,* 1.102 first, of most manifest, and most knowen futilitie or lightnes, who did and answered all things rashly and vnaduisedly. Secondly,* 1.103 of treacherie, which keepe not their promises and fayth giuen. Third∣ly, for that they pollute both the Temple of God it selfe,* 1.104 the which is holy, and also all other things. Fourthly, for that with their false gloses and expositions they doe wrest the law of GOD, turne it from the true meaning and offer violence vnto it.* 1.105 All which thinges doe bewray in them manifest impietie, or vngodlines, for the which both the name of God is blasphemed, and in the ende his worship and seruice also despised.

Vers. 5.

The iust Lord is in the midst thereof: he will doe none ini∣quitie: euery morning doth he bring his iudgement to light, hee fayleth not: but the wicked will not learne to be ashamed.

* 1.106AN Antithesis, or matching of the contrary vertues in GOD a∣gaynst the former vices in the Priests & other Rulers, the which amplifie••h the causes of the iudgement of God rehearsed before. For against the former vngodlines of all estates, the which is mani∣fest, bee matcheth the manifest iustice of God, the which cannot, especially in his owne people, and in the midst of that citie (the which he hath chosen vnto himselfe, as wherein he dwelleth and liueth, to be holy, and consecrated vnto himself) suffer these sinnes, and leaue them vnpunished, ••east by winking at them, himselfe might seeme to be a companion of wicked persons, and to be de∣lighted with iniquitie as well as they. Wherefore he setteth downe three things, first, the iustice of GOD, when as hee sayth,* 1.107 The iust Lorde. Secondly, the worke and making manifest of the same iu∣stice, the which shall bee done both foorthwith,* 1.108 and also e∣uidently, when as hee sayth, Hee shall bring foorth iudgement into light, and that he will doe it quickly and speedily, Morning, mor∣ning, that is, euery morning. Thirdly,* 1.109 the obstinacie or stub∣bornnesse of the wicked in the meane season. Further, by the waye of confession or yeelding so much vnto them, hee con∣fesseth that GOD is and dwelleth among them, to wit, because

of the Temple, and the rest of the worship and seruice of God, the which by God was deliuered onelie vnto the Iewes (which thing they had as a defence for all their sinnes, and a readie ex∣ception against all the threatnings of the Prophets. But the Pro∣phet turneth backe the selfe same thing vpon their owne heades, when as he teacheth, that God himselfe which dwelleth among them, cannot shew himselfe vnto them to be a partaker of their vyces: nay that he will be a reuenger of the sinnes, which they committed.

Vers. 6

I haue cut off the Nations: their Towres are desolate: I haue made their streetes waste, that none shall passe by: their Ci∣ties are destroyed without man, and without inhabitants.

* 1.110A garnishing of the matter, that is to saie, a diligent description or setting out of the obstinate or stubborne minde of the Iewes & of their desperate or vnrecouerable malice and wicked∣nes, that how great the patience and sufferance of God was to∣ward them, & how great his equitie & iustice in punishing of thē might appeare to be.* 1.111 And the Prophet doth set foorth this after two sortes: First, for that the Lord hath warned them before by sundrie examples of other Nations, which thing is conteyned in this verse: So then the Lord doth witnes that he punished not onelie one Nation, but manie, for the like sinnes which the Iewes cōmitted, they themselues beholding the same, that, had they not been past grace, they might haue looked at so manie examples. Secondly,* 1.112 he punished those same Nations not with a light iudg∣ment (the which might either be nought set by, or not easely no∣ted of men) but with a most grieuous iudgmēt, the which ought to terrifie or make a frayde the Iewes. And therfore they were to giue heed vnto it. For God both had ouerthrowne and will also ouerthrow the inner parts & things of those countries by that his iudgement, to wit, both the streetes themselues and villages, townes and cities, and all other places where men are wont to dwell, in such sort among the Nations knowen vnto the Iewes & chastized by God, that no man now dwelt in those Countries & places, so wel kept and dressed before, the which then were de∣solate and waste. And these iudgements of God appeared, when as the Assyrians first, and afterward also the Babylonians inua∣ded and ouerthrew the Nations neere vnto the Iewes.

Vers. 7

I said, surelie thou wilt feare me: thou wilt receiue in∣structions: so their dwelling should not be destroyed howsoeuer I visited them, but they rose earlie and corrupted all their workes.

* 1.113ANother place of the former garnishing and setting out of the iudgemēts of God, namelie the vehement & earnest desire of God him selfe, to haue the Iewes repent, & so to escape their de∣structiō except they were vtterlie voyde of al hope and thinking vpon better thrift & amendment. And this desire is set forth by attributing vnto God the affections of men, to the end the fa∣therlie meaning of GOD touching the Iewes and his milde af∣fection and loue towards them, might be the better expressed. But the Iewes contemned or despised al that same care and most gentle affectiō of God toward them: nay moreouer they disap∣poynted God himself of his hope of them, like vnto vnthankefull & vtterlie disobedient Children. So then here are two things set downe by waie of matching together of contraries, first the minde, meaning, and affection of GOD towardes the Iewes:* 1.114 secondlie, on the contrarie part, the stubbornes of the Iewes a∣gainst God. As for the minde and meaning of God toward the Iewes, the same was twofold, first,* 1.115 that they by repenting might escape this scourge, being warned by the ouerthrow and ruine of other nations. And repētance in this place is described by two partes thereof, to wit, by the feare of GOD, [unspec 1] or calling backe of their lyfe vnto God, and by the feeling or vnderstanding of their punishment or fault, which he calleth the receiuing of discipline, or instruction, and it is the way, and necessarie preparation vnto the earnest feare of God. Secondlie, [unspec 2] the minde and meaning of God was, that if the Iewes would not wholy scape the iudgemēts of God, at leastwise they shuld not in such sort prouoke God, that he should not onelie be content with those light punishments, wherewith he had corrected them before: but must adde also thereunto the ouerthrow and destruction of the citie it selfe, the place, and Countrie wherein they dwelled, vnto the shewing of the which punishment vpon them, they draue God in the end. And this was the great patience and goodnes of God toward them. Now on the contrarie parte the minde of the Iewes was most stubborne and lewde: for they did not onelie corrupt their

workes, that is, dealt wickedly: but they corrupted all their works, that is to say, they openly shewed themselues vnto all men to be lewd and wicked. And that with no small indeuour, but with a most earnest and continuall desire, in so much that they rose early and made hast to commit those vices, as if the whole pleasure and drift of their life were set thereupon.

Ver. 8.

Therefore waite ye vpon me saith the Lord, vntill the day that I rise vp to the pray: for I am determined to gather the nations, & that I will assemble the kingdoms, to power vpon them mine indig∣nation, euen all my fierce wrath: For all the earth shall be deuou∣red with the fire of my iealousy.

THis is the figure Hypophora,* 1.116 or answering of an obiection, least for the deferring of the iudgements of God, either the Iewes or others might thinke these threatnings to be vaine and nought∣worth, as if it were certaine idle feare-bugges or scar-rowes. He an∣swereth therefore that they must yet patiently waite for that day, in the which the Lord wil execute those his threatned iudgements. Wherefore to shewe them to be true, the Prophet teacheth two thinges. [unspec 1] First, that the selfe-same thing the which hee hath both said already, and also answereth now, is not his owne, but the say∣ing of God himselfe. [unspec 2] Secondly, that the thing it selfe, and the so wo∣full misery, and that against so many nations, whom he threatned before, shall first come to passe. Nowe this calamitie or misery is signified by the name of a pray, & of God rising, also of fierce wrath and indignation, wherewith 〈◊〉〈◊〉 ••••arth shall be deuoured, least they might suppose God to haue threatned more things, & more hea∣uy and sharpe then he was able to performe, and bringe to passe. And that not only one nation but many shall be punished by God, these wordes doe declare, I will gather the nations, I will assemble the kingdomes, &c.

Ver. 9.

Surely then will I turne to the people apure language, that they may call vpon the name of the Lord, to serue him* 1.117 with one consent.

THis is a comfort wherewith after the threatninge of so many miseries,* 1.118 the Lord doth cheere vp the heartes and mindes of those that are his, that they should not faint. The summe of the

comfort is, that for all these miseries the church shall not yet pe∣rish, or cease to be a church, wherein the name of God is both truly and also purely called vpon: nay that it shall then at the length be amplified or inlarged, that it may appertaine and be spred abroade not only vnto one nation of the worlde as it did before: but vnto all people indifferently:* 1.119 And in the reporting of this so wonderfull a worke of God the prophet teacheth three things. First, by whom this so wonderfull a worke shall be done, namely by God himselfe. Secondly, after what manner it shall be done, to wit,* 1.120 by turning & changing the persons themselues wholely, that they may both in heart conceiue and thinke of God aright,* 1.121 and also in lippes speake of God aright. For both these waies are men vnpure by nature. For he saith that he will chaunge the lippes or language of the nations, signifying thereby, by the figure Synecdoche,* 1.122 the conuersion of the whole man, as he also doth vnder the name of lippes Isay 6. ver. 5. where the Prophet saith, Wo is me, for I am vndone, because I am a man of polluted lippes, and I dwell in the middes of a people of polluted lippes &c. Thirdly, what shall be done, namely the nations,* 1.123 yea & that all nations, and not one only as in times past the Iewes alone, but all the olde difference betweene circumcision and vncircum∣cision being taken away, shall call vpon the name of the Lord, by the part vnderstanding the whole worshippe and seruice of God, by the figure Synecdoche. And therefore to make this the more plaine he addeth, They shall serue Iehouah, that is the true God, and not their idols any more: nay they shall cast them away into holes and dennes, and shall detest and curse them, yea and all of them shall do this with one shoulder, that is, they shall do it with one consent in one faith and charity, as Luke speaketh of the disciples and other the godly, Act. 1. ver. 14. That they continued with one accord in prayer and supplication, &c. and cap. 2. ver. 46. That they continued dayly with one accord in the temple, &c. For the word shoulder fi∣guratiue or metaphoricall, signifieth a consent in faith and cha∣rity, and one common endeuour, as God speaketh of his people Ierem. 32. ver. 39. when he saith, I will giue them one heart, and one way, that they may feare me for euer for the wealth of them, and of their children after them. But the accomplishment and fulfilling of this prophesie was by the preaching of the gospell after the passion or suffering of Christ.

Vers. 10.

From beyond the riuers of Ethiopia, the daughter of my dis∣persed, praying vnto me, shall bring me an offring.

* 1.124AN amplification of the former benefit by the rehearsing or rec∣koning vp of the place farre off, and of those which shall then be called vnto the Church. For euen from that same Ethiopia, the which is beyond the riuer, namely, beyond Nilus (for in this place I thinke that Ethiopia, and not Arabia to be signified) shall sacrifi∣ces be brought vnto God by those people, which shall be there: & so also by others which shall euery where be scattered ouer the face of the earth, and so consequently the Ethiopians, like as other peo∣ple of the world shall serue God. Wherefore I referre the word (dis∣persed) vnto all nations of what place soeuer professing the true God: and not vnto the Iewes alone scattered through the world. And there is mention made by the Prophet of the daughter of the dispersed affectionatly, namely, both to describe the earnestnes of the nations in seruing God, and that this so godlie and ioyfull a spectacle, or sight of women worshipping and seruing of God, and of virgins especially, might stirre vp and moue affections.

Vers. 11.

In that day shalt thou not bee ashamed for all thy workes wherein thou hast transgressed against me: for then will I take a∣way out of the midst of thee them that reioyce of thy pride, & thou shalt no more be proud of mine holie mountaine.

THis is a staying still about the same matter, in the which is re∣ported the greatnes of the benefites of God toward his Church to come after such a sort and maner, the which is wholly contrarie vnto the shame, miserie, and infamie or reproch of the Iewes de∣scribed before,* 1.125 to the end that by this matching together of contra∣ries, the grace and mercie of God toward those that are his, may appeare to bee the more singular and excellent. And here are two notable benefites rehearsed, and described by the adioynts, that is to say,* 1.126 partly by the consequents or things following after, & partly by the antecedents, or things going before. First, remission or for∣giuenes of sinnes:* 1.127 afterward holines of life, or regeneration which should afterward insue. And first forgiuenes of sinnes, by this that God himselfe promiseth that it shall come to passe,* 1.128 that the things which the Church hath committed shamefully against her selfe, yet

shall they not bring any shame vpon her, no not before God him∣selfe, because her sinnes shall be forgiuen her. So then the benefite of forgiuenes of sinnes is described by the consequent: for shame or blushing is the reward of sinne.* 1.129 And vnder this name both Sy∣necdochically, and also Metaphorically, is the horror or fearfulnes, & also the shamefulnes of sinne described. Furthermore, the great∣nes of this benefite appeareth by this, for that God promiseth that he will wipe away not only one or two sinnes, but all sinnes, & not only those which the Church hath committed of ignorāce, but al∣so those which she hath committed through rebellion & froward∣nes or stubbornnes of minde: for so much doth the word import,* 1.130 the which the Prophet vseth. So great certes is the benefit of God toward his Church by and for Christ, so great is his loue, and so fa∣uourable and mercifull is he. For in Christ, as Paul writeth Ephes. 1. ver. 3.4. hath God blessed vs with all spirituall blessing in heauenly things, as he hath chosen vs in him, before the foundation of the world, &c. And as it is Colos. 1. ver. 22. In the bodie of his flesh through death hath he now reconciled vs, &c.

Now, as for regeneration of life, the same also is described in this place both by things going before, and also by things following.* 1.131 By things antecedent or going before, when he sayth, I will take pride out of the midst of thee; that is, from the very bottome of thine heart, and those which stirre thee vp thereunto, will I roote out. By the consequents or things following, when he sayth, Thou shalt not adde to bee proude, or, Thou shalt not bee proud any more, that is, thou shalt not sinne of contempt, or despite of my word, and sooth or flatter thy selfe through pretence or colour of my Temple. So then, the first word pride sheweth the cause of sinnes, namely,* 1.132 loftines of minde, which maketh vs to despise God. And the latter sentence containeth the effects of this pride. Wherefore both of them are a∣way from the truely regenerate or new borne, if not wholly, yet at the least wise it is daily mortified in them, to wit, both the pride of minde it selfe against God, and also the effects of this pride.

Vers. 12.

Then will I leaue in the midst of thee an humble and poore people: and they shall trust in the name of the Lord.

* 1.133This verse tendeth to the same ende that the former, to wit, that the Prophet might shew and commend the benefit of God to∣ward

that companie of the elect of God, which is the Church, should bee longed for, sought after, and desired of all men. And the Prophet setteth downe two things.* 1.134 First, what maner of assemblie or com∣panie that same flocke of God shall be. Secondly, he sheweth that the same shall be most safe & out of danger. Concerning this com∣panie to bee gathered together in the Church of God,* 1.135 if they be e∣steemed according vnto the iudgement of men, they shall be hum∣ble and poore, because that the riches of the Church bee heauenly and not earthly. So Christ calleth his Church Luk. 12. ver. 32. when he sayth, Feare not little flocke: for it is your fathers pleasure to giue you the kingdome. And so is the word (poore) taken Isai 11. vers. 4. But with righteousnes shall be iudge the poore, and with equitie shall be reproue for the meeke of the earth: &c. But if it be considered accor∣ding vnto the iudgement of God, the selfe same flock is the church, the riches and peculiar people and inheritance of God himselfe. For so writeth Paul to Titus cap. 2. ver. the last saue one: Christ gaue himselfe for vs, that he might redeeme vs from all iniquitie, and purge vs to be a peculiar people vs himselfe, zealous of good workes. More∣ouer, this companie shall be godly, because it shall flee vnto God himselfe in most assured hope, which it shall put in him. And it shal bee most safe and without danger, although it be little, because it doth trust in the Lord, Luk. 12.32. And therefore Iere. 46. ver. 27.28. doth GOD most comfortablie vse this sweete speech vnto his Church, saying: Feare not thou, O my seruant Iaacob, and be not thou afrayd, O Israel: for behold, I will deliuer thee from a farre countrie, and thy seed from the land of their captiuitie, and Iaacob shall returne, and be in rest and prosperitie, and none shall make him afrayd. Feare thou not, O Iaacob my seruant, sayth the Lord, for I am with thee, and I will vtterly destroy all the nations, whither I haue driuen thee: but I will not vtterly destroy thee, but correct thee by iudgement, and not vt∣terly cut thee off.

Vers. 13.

The remnant of Israel shall doe none iniquitie, nor speake lyes: neither shall a deceitfull tongue be found in their mouth: for they shall be fed, and lye downe, and none shall make them afrayd.

* 1.136AN amplification of the former benefite, by the making more plaine of the same, and that by the way of answering an obie∣ction. For least the condition of the Church might seeme to be the worser, because that it was little, and afflicted, & poore, he sheweth

with how great other benefites God will recompence that losse of multitude, to wit, with a double gift of holines and safetie.* 1.137 Of holi∣nes, because that those remnants, in whom alone the Church shall consist, shall doe none iniquitie. Of safetie, because that euery one shall dwel and rest in safetie in his owne place. And both these be∣nefits of God ought to be vnderstood by way of comparison, in re∣gard of the condition and estate of the old Church, the which re∣moued so often, and was carried from her owne seates and home: but simply and absolutely, when as we shall be in heauen: for then shall we be safe in our place. But this holines doth the Prophet de∣scribe by the contrarie, namely, sinne or iniquitie, and first general∣lie: afterwards by certaine particulars of that generall. The gene∣rall is (iniquitie): the particulars or kinds of the same are lying and deceit especially, the which appeareth in the tongue, vnder which two the other vices are comprehended by the figure Synecdoche.* 1.138 Psal. 15. Iam. 3. ver. 2. If any man sinne not in word, he is a perfect man, and able to bridle all the bodie. Finally, he alleageth the cause of this safetie, because none, sayth he, shall make her afrayd any more: for God shall keepe her, and fence her about on euery side.

Vers. 14.

Reioyce, O daughter Zion: be ye ioyfull, O Israel: be glad and reioyce with all thine heart, O daughter Ierusalem.

* 1.139A Confirmation of the former promises taken from a signe or to∣ken, that is to say, from ioy, yea and the same both generall, and also very great, vnto the which God doth exhort the Church, as if she did now presently in deede and trueth inioy it, the which after∣ward it shall obtaine and haue most assuredly. And here are three things to be noted. First, the maner of speaking it selfe being loose and vnioynted, or not knit together with copulatiue coniunctions,* 1.140 the which maketh also vnto the rousing vp of the drousie: and the repeating of diuers words signifying diuers kinds of ioy, that none should be omitted, but that godlie men should be stirred vp vnto all kinds of ioyes, as of a thing most to bee wished for, and assured vnto them. The second thing to be noted is,* 1.141 who are exhorted to reioyce. And that is indeed the Church, but the whole Church, vn∣der the name of Israel, Sion, Ierusalem: and that vnder a most sweet and gentle speech, when as it is exhorted expresly by the name of daughter. For this is to moue and stirre vp affection, and not to re∣straine the speech, or ioy of the Church vnto may dens only. The

third thing is the great ioy to bee noted,* 1.142 whereunto the Prophet doth exhort vs, as the which the Church shall signifie and declare not only with the heart or voyce, but also by gesture, and mouing of the bodie, that we may iudge her to reioyce withall her heart. For this doth the word Gnalaz set in the last place signifie,* 1.143 the which the faithfull interpreters of this place haue translated to triumph, or as it were to leape for ioy.

Vers. 15.

The Lord hath taken away thy iudgements: he hath cast out thine enemie: the King of Israel, euen the Lord is in the midst of thee: thou shalt see no more euill.

* 1.144A Yeelding of a reason. For he bringeth foure causes, why the church of God ought to reioyce after the same maner, as I haue sayd before, all which hang vpon the meere and onely free good will of God towards it: and not vpon the workes of the Church. And the cause which is here first rehearsed, is the foundation and ground of the rest,* 1.145 to wit, forgiuenes or doing away of her sinnes, yea and that of all her sinnes, the which, if it went not before, God would bestow no other benefites vpon vs. And this forgiuenes is the free pardoning of the iudgements, or iust vengeance of God a∣gainst vs, to wit, by reason of the pardoning of all our sinnes for and by Christ, in whom God hath chosen vs before the foundations of the world, that we should be holy and blameles before him in loue, &c. Eph. 1.4. This benefite therefore of forgiuenes is described by the ef∣fects, or consequent, when as the Prophet saith, He hath taken away thy iudgements.* 1.146 The second benefite and gift of God toward his Church, is the deliuerance of her from all forraine enemies, whom God sayth, that he hath dispatched or emptied, or cast out. Where∣fore whether the inward quiet, that is, of conscience: or the out∣ward, from the feare of our enemies, be considered, the Church of God is altogether without danger and happie or blessed. For as it is in Luk. cap. 1. ver. 74. We are deliuered by Christ out of the hands of all our enemies,* 1.147 that we should serue God without feare, all the dayes of our life, in holines and righteousnes before him. The third benefit is, the presence of God himselfe in the midst of it, who doth both go∣uerne and defend it. For albeit that the Lord be euery where, yet is he not in such sort euery where,* 1.148 as he is in the Church. The fourth gift in this place rehearsed, is the perpetuitie or cōtinuance of these benefits: because that the Church shall not any more see, or feele

anie euill, or any miserie: for God shall defend her. All these things cannot be vnderstood except through Christ, of his hea∣uenlie kingdome, and of the state and saftie of the Church vn∣der him, the which doe here, that is to saie, on this earth fall out vnto vs but in part: but fullie and throughlie when as we shall be receiued in heauen So then let vs suppose & thinke the promises of God towardes those that are his to be especiallie heauenlie: and therefore let vs set our minde on lyfe euerlasting, and there looke to inioye them most fullie.

Vers. 16.

In that daie it shall be saide to Ierusalem, feare thou not O Zion, let not thine hands be faint.

* 1.149AN amplification of the former benefites taken from the pub∣like gratulation, or thankeful reioycing of all men, the which shall then be donne vnto the Church. Wherefore these selfe same things also doe confirme that promise. And this gratulation, or thankefull reioysing hath also an exhortation of all men, the which shall be made vnto the Church. For all men shall see the Church to be of a quiet minde: and shall encourage her to go for∣ward and to serue God boldlie and without feare: and that her hands waxe not slow, to wit, in setting foorth the worke of the Lord: but that they constantlie perseuere or continue in the iour∣ney and holie purpose alreadie begunne and taken in hand, both in worshipping God, and laying open of his doctrine.* 1.150 Thus then the quiet and rest of the Church is not to be applyed vnto delici∣ousnes: but to be imployed vnto holie workes, namelie vnto the inlarging of the kingdome of God by the preaching of his word, and the examples of an holie lyfe.

Ves. 17.

The Lord thy God in the middest of thee is mightie: he will saue, he will reioyce ouer thee with ioye: he will quiet him selfe in his loue: he will reioyce ouer thee with ioye.

* 1.151AN other amplification of the state of the Church which was to come, and to be gathered together in Christ, taken from the reckoning vp of the sundrie giftes of God toward the same. And in this verse he describeth or promiseth foure especial bene∣fites, the which abeit they were bestowed vpon the old Church also by God through the same Christ, yet were they giuen nei∣ther

in so great measure, as they are vnto the Church raysed vp by the preaching of the Gospell: nor yet so cleerlie or euidentlie, as vnto vs; but far more darklie: namelie by the shadowes and sacramētes of earthelie things, as it were spreading of a vaile ouer them:* 1.152 the first gift reckoned vp in this place is first also by nature, and going before the rest. And it is, that Iehouah, that is, that e∣uerlasting and true God (who doth witnes himselfe to be the God, father, and defender of his Church peculiarlie) will not now be absent and awaye from it, but will be perpetuallie or alwaies abiding in the middest of it: So then God promiseth his presence vnto his Church peculiarlie, and the same spirituall, that is, which shall be felt by the power of his spirit: and not any carnall or fleshlie and bodilie presence.* 1.153 The second benefite is a conse∣quent or such a one as followeth the former, to wit, that God will be the Sauiour of the sayde Church both from spirituall euils, & euils of the minde, (such as sinnes are:) & also from earthlie daungers, and daungers of the bodie (such as are afflictions.) The which thing that he may be vnderstood to bee able to per∣forme (albeit his Church haue neuer so great & deadly enimies) God in this place is called strong,* 1.154 or mightie: the third benefite is the ioy or gladnes of God ouer the church, the which is tickled vp in the verie inner parts of the heart, & the which God doth open∣ly testifie or witnes by sundrie effectes and sundrie gifts of his. To this purpose seeme vnto me the wordes of triumphing or shoo∣ting for ioye, and also the words of ioy and gladnes ought to bee referred, that the one might signifie the inward, and the other the outward and open ioye of God, and his glad minde toward his Church by a figuratiue kinde of speaking.* 1.155 The fourth, wher∣in is an heape and increase of all gifts, is the continuance of this good will of God towardes his Church. For God will quiet him∣selfe in that loue, as the husband in his loue toward his wife, the which he loueth both alone, and also entirelie. All these thinges fall out vnto the Church by and for Christ alone, our GOD, through whom the godlie are reconciled or made frindes with his father, and iustified before him.

Vers. 18.

After a certaine time will I gather the afflicted that were of thee, and them that bare the reproch for it.

* 1.156THe aunswering of an obiection, whereunto is added a most assured confirmation of the former promises. The obiection

is that men, which are ouer quicke and hastie should not thinke these foretellings of the Prophet to be vaine, because the church is not forthwith gathered together, or holpen, the which at that time was afflicted or in trouble, that is to say, because those promises are not fulfilled out of hand. The Prophet therefore answereth, that they are indeed to be fulfilled, but in their due and set time, and the same appoynted by God. For the word Mogned, is the fulnes of time, as Paul speaketh Galat. 4. ver. 4. of the time of the incarna∣tion of Christ, where he sayth: When the fulnes of time was come, God sent forth his sonne made of a woman, &c. Therefore that worke of God is to be wayted for of vs with patience. And in this selfe same answere there is a repetition and a confirmation of those promises. Likewise he addeth a reason, why God one day will gather them together, how afflicted and forsaken soeuer they seemed at that time for to be: and why he will in such sorte refresh them, who at that season were worne away with so great sadnes, or rather mour∣ning because of their sundry afflictions, and especially such as were hyd vpon them by the Babylonians (the which he threatned vnto them before): because saith he, they also are of thee, or are thine,* 1.157 O my spouse and Church, the which certes are in this sorte afflicted. Therefore all the godly are of the family or houshold of God albe∣it they be most afflicted, because they are a part and members of the church, also because the burthen and affliction, the which by the vngodly is layd vpon the church, doth turne vnto the reproch of God himself. God therfore will put away the affliction, and wil not suffer his church for euer, or continually to be molested or grieued.

Vert. 19.

Beholde, at that time I will bruise all that afflict thee, and I will saue her that halteth and gather her that was cast out, and I wil get them praise and fame in al the lands of their shame.

* 1.158THe conclusion, with a great increase also vnto the former be∣nefites. Therefore in this and in the verse following the Lord at the last pronounceth, that he will be the deliuerer of his church,* 1.159 how great soeuer the lets may seeme to be that are layd in the way to stop this worke. The accesse or increase vnto the former benefits is in a certaine threefold gifte, the which he offereth vnto the sayde church besides the benefits before rehearsed. First, he promiseth that he will not only represse or keepe backe all her enemies (who hardly afflicted and vtterly threw her downe before) but also that* 1.160

he will quite and cleane destroy them, and altogether roote the•• ou••▪* 1.161 The second is, that he will take away all lets of gathering to∣gether his church, yea euen those the which were sticking in the church her selfe, that they also shall not at any hande hinder any more, that she may not be gathered together. Therefore neither shall those which were halt, cease for this cause to come: nor those that are cast out, to be gathered together with the rest of the bo∣die. The third is,* 1.162 God also shall giue a name, and an honour, and fame vnto the company ga••hered together by him. Wherefore they shall not onely be a certain multitude of men: but honorable, yea and that among all nations: euen in the selfe same places in the which before they liued in reproch and shame. And all these things were then at length in that time fulfilled, wherein God in Christ by the preaching of the Gospel scattered his Church throughout the whole world, that is, gathered it together.

Vers. 20.

At that time will I bring you agayne, and then will I ga∣ther you: for I will giue you a name and a prayse among all peo∣ple of the earth, when I turne backe your captiuitie before your eyes, sayth the Lord.

* 1.163THis is a repetition, to the end that the former benefites might be the more certaine and assured among all men. For here is a confirmation of them.* 1.164 And in this place there are two thinges to be noted. First, the phrase or kinde of speaking not knit together with any copulatiue coniunction (In that time) the which brin∣geth a waight & dignitie vnto this sentence,* 1.165 and causeth that these things, which he hath promised vnto his church, men might vnder∣stand the same to be the more fastly setled, and to sticke more sure∣ly in the memory of God.* 1.166 The second, the saying of God himself, lest because this thing is iudged past hope in the opinion of men, the promise might seeme to be vayne. For it shall bee done, and fulfilled, which God hath promised vnto his church, because that both God hath sayd that it shall come to passe: and also hath him selfe vpon iust cause decreed that it shall be done, who can ne•• be deceiued, nor letted.

FINIS.

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.
• * 1.38

  An exhortatiō vnto earnest re¦pentance.
• * 1.39

  Why the Iewes ought to think earnestly on re∣pentance.
• * 1.40

  He vrgeth thē vnto repentāce taking occasion vpon the cir∣cumstance of time.
• * 1.41

  Raschasch.
• * 1.42

  A repetition of the same in ef∣fect, the which was said in the first verse of this chapter.
• * 1.43

  God spareth the world for the small num∣ber sake of the godly.
• * 1.44

  1. Meeke & low∣lie.
• * 1.45

  2. That doe the iudgement of God.
• * 1.46

  Iustice.
• * 1.47

  Meekenes.
• * 1.48

  The hardnes of sauing the god∣lie.
• * 1.49

  The Iewes are put in feare by the examples of others. The Philistines
• * 1.50

  What the fi∣gure hypotypo∣sis is, see Amos cap. 8. ver. 12.
• * 1.51

  Destruct••on threatned vnto the whole land of the Philis∣tines.
• * 1.52

  The greatnesse and certainty of God his iudgment.
• * 1.53

  1 The greatnes
• * 1.54

  2 The certainty.
• * 1.55

  Two reasons of the so long stay∣ing in the de∣scription of the destruction of the Philistines.
• * 1.56

  An explanatiō of the former verse.
• * 1.57

  A comfort for the Church of God.
• * 1.58

  1. The freedom of the Church of God in those places.
• * 1.59

  2 Why this shall fall out vnto the church?
• * 1.60

  3 When this shall bee?
• * 1.61

  1. Literally.
• * 1.62

  2. Spiritually.
• * 1.63

  The second ex∣ample of the iudgements of God vpon the Meabites and Ammonites.
• * 1.64

  God doth not cast away his Church, when as he doth sharply punish the same.
• * 1.65

  The cause of this punishmēt of the Moabites is two-fold.
• * 1.66

  1. Their reproch against the Iewes.
• * 1.67

  Cherpah. Gidduph.
• * 1.68

  Then force or viclēce against them.
• * 1.69

  The greatnes of the punish∣ment of the Moabites and Ammonites: a comfo••t of the godlie: The state of the countrie of the Moabites in the end.
• * 1.70

  The comfort of the Church.
• * 1.71

  What the fi∣gure Epipho∣nema is, see Io∣nas cap. 2. ver. 9.
• * 1.72

  That the fore∣threatned iudgements shall assuredly come to passe.
• * 1.73

  Razah.
• * 1.74

  What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.75

  The third ex∣ample of the iudgements of God vpon the Arabians or Morians and Ethiopians.
• * 1.76

  The fourth ex∣ample of God his iudgements.
• * 1.77

  Assyria.
• * 1.78

  Niniueh.
• * 1.79

  The Empire of the Assyrians destroyed by Nabuchad∣nezzar.
• * 1.80

  A most lamen∣table descrip∣tion of the de∣struction of Niniueh.
• * 1.81

  The figure Sar∣casmos, what it is, see Nahum cap. 3. ver. 14.
• * 1.82

  Three proud tricks of the Niniuites.
• * 1.83

  1. Their vaine confidence.
• * 1.84

  2. Their intolle∣rable pride.
• * 1.85

  3. The miserable estate of this citie.
• * 1.86

  The third and last sermon of this Prophet.
• * 1.87

  The order of the Prophet in deliuering the threatnings of God.
• * 1.88

  Woe.
• * 1.89

  The great in∣iustice of the whole citie.
• * 1.90

  Couetousnes.
• * 1.91

  Ianah.
• * 1.92

  Their vngodli∣nes.
• * 1.93

  Witnes••es here of.
• * 1.94

  1. Their rebelliō, & disorderous∣nes.
• * 1.95

  2. Their distrust.
• * 1.96

  3. Their impeni∣tencie.
• * 1.97

  The princes & rulers thēselues
• * 1.98

  Rulers, 1. of the church 2 of the com∣monwealth.
• * 1.99

  Rulers of the commōwealth, 1. Princes or chiefe Iudges. 2. Inferiour Iudges.
• * 1.100

  The former vi∣ces amplified by the Prophet.
• * 1.101

  The second sort of Rulers, to wit, the priests, and their vices, of the which in this place hee reckoneth vp foure.
• * 1.102

  1. Lightnes.
• * 1.103

  2 Treacherie.
• * 1.104

  3. Polluting of the Temple.
• * 1.105

  4 Wresting of the law.
• * 1.106

  An amplifica∣tion of the for∣mer vices by setting against them the con∣trary vertues in God.
• * 1.107

  1. The iustice of God.
• * 1.108

  2. The worke of the same.
• * 1.109

  3. The stubborn∣nes of the wic∣ked.
• * 1.110

  A diligent de∣scription of the stubbornees and wickednes of the Iewes.
• * 1.111

  1. The Iewes were warned by sundrie ex∣amples of other nations.
• * 1.112

  2. The said nati∣ons were not punished light∣lie.
• * 1.113

  The earnest desire of God to haue the Iewes repent.
• * 1.114

  1 The minde of God toward the Iewes.
• * 1.115

  2 Their stubborn against God.
• * 1.116

  The figure Hy∣pophora what it is see Amos. cap. 5. ver. 21.
• * 1.117

  Or with one shoulder.
• * 1.118

  A comfort for God his people.
• * 1.119

  3. Things to be noted in this worke of God.
• * 1.120

  1. By whom.
• * 1.121

  2 After what manner.
• * 1.122

  What the fi∣gure Synecdo∣che is, see Amos cap. 5. ver. 21.
• * 1.123

  3 What shall be done.
• * 1.124

  An amplifica∣tion of the for∣mer benefit by the farnes of the place, from whence they shall be called vnto the Church.
• * 1.125

  Two notable benefits of God toward his Church.
• * 1.126

  1 Forgiuenes of sinnes.
• * 1.127

  2. Holines of life, or regeneratiō.
• * 1.128

  1. Forgiuenes of s••nnes.
• * 1.129

  What these fi∣gures are see A¦mos nap. 5 ver. 21. and cap. 4. ver. 12.
• * 1.130

  Pas••hang.
• * 1.131

  2. Regeneration.
• * 1.132

  Pride.
• * 1.133

  A commenda∣tion of the be∣nefit of God toward the church to come.
• * 1.134

  1. What maner of companie the Church of God shall be.
• * 1.135

  2. They shall be in securitie or safetie.
• * 1.136

  An amplifica∣tion of the for∣mer benefite by making more plaine of the same.
• * 1.137

  God recompenceth the smal∣nes, pouertie, and affliction of his Church with other greater spiri∣tual benefits, as among the rest with holi∣nes and safetie.
• * 1.138

  What the fi∣gure Synecdo∣che is, see Amos cap. 5. ver. 21.
• * 1.139

  A confirmatiō of the former promises by a signe of ioy and gladnes. Three things to be noted.
• * 1.140

  1. The maner of speaking.
• * 1.141

  2. Who are ex∣horted to re∣ioyce.
• * 1.142

  3 The exceeding great ioy.
• * 1.143

  Gnalaz.
• * 1.144

  Foure causes of the former ioy of the Church.
• * 1.145

  1. Forgiuenes of her sinnes.
• * 1.146

  2. Deliuerance from all her e∣nemies.
• * 1.147

  3. The presence of God in the midst of his Church.
• * 1.148

  4. The perpetui∣tie continu∣ance of these benefits.
• * 1.149

  An amplifica∣tion of the for∣mer benefites taken from the publike gratu∣lation of all men vnto the Church.
• * 1.150

  Whereunto the rest and quiet of the Church is to be imployed.
• * 1.151

  An other am∣plificatiō of the state of the Church by the reckoning vp of sundrie bene∣fites of God to∣ward the same.
• * 1.152

  1. God wil alwies be in the mid∣dest of his Church.
• * 1.153

  2 He will defend it from spiritu∣all and earthly daungers.
• * 1.154

  3 The ioye and gladnes of God ouer and to∣ward his Church.
• * 1.155

  4. The continu∣ance of God his loue to-his Church.
• * 1.156

  The answer∣ing of an ob∣iection.
• * 1.157

  The cause why God will one day gather to∣gether & help his church.
• * 1.158

  The conclusion.
• * 1.159

  An accesse vn∣to the former benefites by three gifts more from God vnto his church.
• * 1.160

  1. He will vtterly destroy all her enemies.
• * 1.161

  2. He wil remoue a••l hi••drances of gathering his church to∣gether.
• * 1.162

  3 He will giue vnto them ho∣nor & renown.
• * 1.163

  A repetition.
• * 1.164

  Two things to be noted.
• * 1.165

  1. The kind of speaking.
• * 1.166

  2. The saying of God himselfe.