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.

CHAP. 8. Of sundrie kindes of godly Prophets.

LEt vs therefore returne vnto true Prophet, who also are called men of God. And here it is first of all demaunded, howe many sorts of godly prophesie there haue bin, and may be gathered out of the worde of God. For that there haue beene diuerse and sundrie manners of reuelation, and not one alone, by the which God did speak both vnto the Prophets themselues, and by the Prophets vnto others, appeareth vnto the Hebrewes c. 1. v. 1. in these words:* 1.1 At sundrie times and in diuerse manners God spake in the old time to our fathers by the Prophets. And Numb. 12. ver. 5. Heare nowe my wordes (saith God) if there be a Prophet of the Lord among you, I will be knowne vnto him by a vision, and will speake vnto him by a dreame, &c. For although that in respect of the heauenly doctrine, they all had one scope or ende, to wit▪ the glorie of God, and the promises of the Messias to come: yet in re∣garde

of the sundrie manner of reuelation and extraordinarie shewing of him, the which was made vnto them from God, there may be obserued and noted sundrie kinds, or degrees (as other tearme them) of godly prophesie. For besides that God did open and shew himselfe vnto them more and lesse (whereupon some are said to be more excellent then othersome, and Moses a∣mong the rest is named to be most familiar with God, for Deut. 34. ver. 10. it is said of him, That there arose not a Prophet since in Israel like vnto Moses, whome the Lord knew face to face. And Num. 12. ver. 8. God saith, that he will speake vnto him mouth to mouth, and by vision, and not in darke words, but he shall see the similitude of the Lord.) There was also a diuerse manner and not one onely, whereby it pleased God to shewe and make knowne vnto them the things to come, that he might declare his manifold wisdome, euen in those extraordinarie manners, by the which he did work in his Prophets. Yet was none of these manners and waies mad∣nes and furie, after which onely manner not withstanding the de∣uill, as we haue shewed, stirred vp his prophets.

Now how many were these diuers waies of God his reuelati∣on,* 1.2 is set downe most plainly Num. 12. ver. 6. &c. as hath before bin declared, namely the••e three, O••acle, or speaking: dreame, and vision. For whereas some adde vnto these exstacie, or beeing in a trance, as a fourth kinde of this propheticall and diuine reuelation (after which manner Iohn the Evangelist Reuelat. chap. 1. ver. 10. saying of him selfe, And J was rauished in the spirit on the Lords day, and heard behinde me a great voice, as it had beene of a trumpet. And Paul speaking of himselfe 2. Corinth. 12. that he can not tell whether he was in the bodie, or out of the bodie, when he was taken vp into Paradise, doe shewe that great secrets were by God ope∣ned vnto them; this skilleth not, nor maketh any difference at all. For this exstasie,* 1.3 or being in a trance, wherewith the true Prophets of God sometimes were taken, as Ezechiel very often, ought to be referred vnto vision. Therefore there was three manners of shewing of things to come by God extraordinarily vnto his Pro∣phets, the which I had rather set downe in the wordes of Peter Martyr out of his commentaries vpon the first of Samuel cap. 19. then in mine ow••e. ƲƲe may also (saith he) after a plaine manner thus distinguish o•• m••ke a difference betweene the degrees of prophe∣sies, that we may call one an oracle,* 1.4 an other a dreame, and the third a vision. An oracle is, when as by the voice of God himselfe is decla∣red,

what is to be done. So Abraham was willed by a voice from hea∣uen, that he he should not kill his sonne. Gen. 22. As for the manner of dreames,* 1.5 there needeth no examples. For they are to be found euery wherein the Scriptures, as Gen. 15 12. ver. 12. Mat 1.20. 2. ver. 13. Vision may be of three sorts,* 1.6 either that thinges to come, and true, may be seene by the infusion or prwring in of light, end simple vnderstanding (that is, without any offered shape of things) or that besides that light there be described the images or shapes of things also and that either in mind, of which sort is this, that Zacharias seeth horns, [unspec 1] & candlesticks, [unspec 2] and Ieremie a potte, Zach. 1. and 4. Ierem. 1. ver. 13. or with the eyes, of which sort is this in Daniel, that a finger is seene on the wall, [unspec 3] and that Angels haue bin seene talking with men in the shape of men. These things saith Martyr, and the same most truly. For whereas the schoolemen, and some others prattle of the essentiall touch∣ing of propheticall wit, and of vniting of the same with the deitie,* 1.7 by the which the mindes of the Prophets should be englightned, this is not onely too nice and curious, but also most vntrue. For nothing can essentially touch the God heade, it beeing a thing without bodie. Neither can our mindes doe this, albeit that they also be without bodie, because that our humane nature is not ca∣pable of such touching, or light. For as Paul teacheth 1. Tim. 6. ver. 16. God dwelleth in the light, that none can attaine vnto, where∣fore the deitie can not be touched of any creatures, no not of the blessed Angels themselues, much lesse of the mindes of men.

Yet there hath bin before this time,* 1.8 and is also is this day a certaine kinde of men, who, on God his name, terme themselues Prophets, and would be so called and accounted. And these good fellowes doe vaunt themselues, that by expounding of the holy Scriptures they can foretell things to come, not onely generally, but also particularly vnto euery countrey, kingdome, King, peo∣ple, of whome they are demanded. For they promise & tell what shal come to passe at this or that time, in this or that state of things and counsell as if they had this their prediction or foretelling from the mouth of God, and worde written. Therefore whatsoeuer is read in the Scripture they referre vnto the alterations of times, chaunges of kingdomes, and troubles, and restoring of peoples & things. Such a one they will haue one M••thodius and Cy••••l∣lus the Mo••ke to haue beene, and loachimus the Abbot, and al∣so Ierome Sauanarola, both Florentines, but a fewe yeeres a∣gone to haue beene. And in this our age one Broccard an Ita∣lian,* 1.9

that liueth at Leyde, or Lugdunum in Hollander this day, whome I did see and speake with there, the foolishest person, and blasphemous that euery I saw, in this behalfe. I doe confesse that godly and wise men may foresee many thinges euen nowe adaies,* 1.10 and that thinges to come may be gathered and foretolde out of the worde of God by a certaine wise coniecture and rea∣soning, but generally, not particularly: but by indefinite consi∣deration of time, not by any set and appointed day: but beeing such as not onely one or two godly persons may foresee, but all that are godly and wise: but to be briefe, beeing such thinges the which may and also ought to be gathered as effects from their causes, by comparing of the promises and threatnings of God, with the godly, or vngodly life of the men of whome that Scripture speaketh, and not such as he, who so sheweth or fore∣telleth the iudgements and promises of God, hath by the pecu∣liar gift of God, or by any extraordinarie spirite of prophesie. For example sake, thus it is written in Isai cap. 60. vers. 12. ••he nation and kingdome that serueth not God, shall perish, nay shall vt∣terly be rooted out. Out of this place what godly man may not ga∣ther, that the kingdome of the Turkes howe mightie and in∣vincible, or vnconquerable it may seeme nowe for to be, shall yet in the ende be destroied, and ouerthrowne? There is this threatning of God against idolatours, Isai chap 1. vers. 19. For they shall be con founded for the trees and groues, which they haue desired. That the Popedome therefore for the like idolatrie shall in the ende be confounded and chastened by God, what godly man by wise coniecture may not conclude? The things are infi∣nite or without number, that after this manner may be conclu∣ded,* 1.11 and things to come foretold vnto the worlde, both for the despising of the true heauenly doctrine, and also of an holy life. But these thinges are foretold in generalitie, and are gathered of the life of men, the which is a witnesse of their faith, or of their infidelitie.

But these Broccardical-mates, and Diviners doe foretell what shall fall out particularly vnto this or that kingdome, and of this or that deliberation, at such or such a time, that is to say, they professe or take vpon them that they can tell, as if it were iust so written of these thinges expressely in the worde of God. In the which the Scripture of God is plainely abused of

these paltrie fellowes, and they doe falsifie and corrupt it. For that thing the which the Holy Ghost hath peculiarly and especi∣ally foretold of some one certaine nation, the which God hath decreed that it shall come to passe at a certaine and set time, the selfe same I say, neither ought nor may particularly be applied vnto another nation, and vnto another time. For these thinges are bounded and limited by the worde of God, and not onely spoken generally. Neither doe these companions in those their predictions or foretellings out of the worde of God, take the worde of God written as for their argument, or doe bring their prophesies as conclusions by wise coniecture by them selues gathered: but in such sort as if the selfe same thing which they foretell, were expressely written in the worde of God, and that in a manner in so many wordes, as these superstitious persons doe set downe. This therefore these fellowes would haue to be obserued or marked, that the very names of cities, peoples,* 1.12 and thinges, are not extant or to be found in the holy and sacred Scriptures in so many syllables, as they are at this day called: but they wil haue the things forsooth which they foretell to haue beene onely darkned, and hidden vnder a diuerse name. So Ty∣rus a towne of Syria in Ezechiel, is with Broccard Antwerpe, that is a citie of Brabant: so Babylon in Isai is Parise in France with the saide Broccarde: and thus forsooth may these men play the fooles.

And nowe seeing I am fallen into this vaine, it shall not per∣aduenture be besides the purpose, in this place to set downe, what I thinke of the writings of this Broccard, of the which I my selfe haue had conference with him selfe the author of them. For from the Synod of Middleburge (which is the chiefe citie of the Iland of Valacria in Zeland) I,* 1.13 and the worship∣full and learned Martinus Lydius a most faithfull minister of the worde of GOD in Austerodam in Hollande, in the yeere of our Lorde 1582, were appointed to conferre with this Broccarde about his writings propheticall. The which when he was nor able to maintaine and defende, at the last he excused him selfe, nay, he complained that they were not his owne, but were put forth and printed by the meanes and at the charges of certaine others, vnto whom he had communica∣ted

or imparted them: and thus this good fellow did at that time condemne and renounce the vnhappie birth of his wit, and that rightly and freely.

* 1.14 As for the thinges the which in these propheticall writings of Broccard (as he tearmeth them) I doe dislike, they are these for the most part, albeit out of a great many but a fewe. First, that according vnto the opinion and interpretation of this man, hee will haue and presupposeth, that the olde prophesies in the Scrip∣ture are not yet fulfilled. For all things, which by the old Prophets haue beene foretold concerning the ouerthrowe of Ierusalem, Egypt, Sidon, Tyrus, and other nations and cities, that they should come to passe after a certaine manner, and a certaine and set time, this Broccarde doth referre and take as thinges yet to come, and such as haue beene no more foretold of those c••ties and countries, then of France, Antwerpe, the Prince of Au∣range, Condie, and men and thinges of our time. Which if it be true, what fulfilling and accomplishment of the olde pro∣phesies, may there. I pray you, be thought to haue beene? Dout∣lesse none at all,* 1.15 by the opinion and interpretation of Broccard, for as much as those Cities or Countries (of the which notwith∣standing expresse mention hath beene made by the Prophets) are not meant, but those which are and doe remaine in this our age: and that (as he saith) neither that manner, nor that time, albeit neuer so much limited by them, is the manner, or the time past, or which hath beene alreadie, but is either present, or yet nowe for to come. Wherefore those prophesies can not be saide to be yet fulfilled. The which if it be supposed to be true, what will profane persons & mockers think of those things, which the selfe same same Prophets of God haue foretold should come to passe concerning Christ? Shall not they also be iudged as yet to be vnfulfilled? Shall not the whole written worde of God at the length goe to wracke) one part thereof beeing accused of false∣hoode, and once vndermined) and, as Augustine against Ie∣rome gathereth very well, be deemed false, and overthrowen? And this in die first place beeing altogether blasphemous, must needed followe, and be gathered out of the prophesies of ••••occa••d.

Secondly,* 1.16 that the same threatnings, which the Spirit of God doth denounce or declare vnto meere profane persons, and unto men that are inside, and reprobates, those doth Broccard every

where apply unto the Church of God, and the faithfull: yea unto Gods true elect or chosen. That which any man may observe & marke in his writings. Now to mingle and confound or huddle up together the things, the which shall come to passe unto the e∣lect, with those things that shall fall out unto the reprobates, is plainly to confound God his election with his reprobation, nay to take away both (that is, a chiefe part of the word of God) yea it is to make the sonnes of God, and the enemies of God all one: it is finally to confound and jumble one with another, tem∣porall paines with paines eternall, and to make our adoption, or being chosen into the sonnes of God, vaine and of none effect. The which is no lesse blasphemous then the former.

Thirdly, Broccard maketh a way for every Origenist, especial∣ly of a sharp wit.* 1.17 For now there shall be nothing certaine for vs in the holy scriptures, for to follow. Tyrus is not Tyrus: Babylon is not Babylon: but all things forsooth must be expounded by an allegorie. VVhich thing is flat and plaine heresie.

Fourthly, Broccard openeth a window unto every Soothsay ••r, and Almanisticall prediction, or foretelling of things after the maner of Prognosticators and Almanack makers. For the same, like unto Broccard, setteth downe some thing, the which not∣withstanding it leaveth still vn••••••ten. For these fellowes do not as did the true prophets, set dovvne the maner it selfe, or any cer∣taine time of the things by them foretold to come: But Broc∣card affirming some things peculiarly of some matter and coun∣trey, doth altogether overpasse the other circumstances. That which is the propertie of a spirite of the devill, turning himselfe into an Angell of light to deceive withall: and when he hath deceived, so cunningly to handle the matter, that he cannot be accused of falshood, because he leaveth out the circumstances, thee which notwithstanding the prophets of God do diligently and exactly rehearse, that it may the better be knowen, when their prophesies had their accomplishment and fulfilling.

Fiftly and lastly (that this my discourse be not without end) This Broccard in most of his prophesies hath already bene found to he vaine,* 1.18 false, and a lying marchant, by the issue and falling out of the matter, and the same also daily more and more appeareth. For I let passe that he bringeth no proofe of this his extraordina∣tie calling in the Church: nor yet can (because that beeing demaunded of vs for the same at that time, he was mumme,

and had nothing for to say) and is now also tongue-tied, when as he is urged, or earnestly requested thereunto. And these things doe sufficiently condemne the propheticall writings of Broc∣card.

Nowe as oftentimes there have bene shewed unto the true Prophets the similitudes and formes of things to come:* 1.19 so they also often when they did foretell things to come, did represent the same by diuers signes and gestures of their body: that they might the rather mooue the Church, and shewe that the thing should come to passe. So Isai walked bare-footed. Isai. cap. 20. So Ieremie weareth a vvoodden chaine. Ierem. 28. The which doings of the Prophets because of their signification, Augu∣stine calleth mysticall, lib. 22. contra Faustum Manich. cap. 8.

Notes

• * 1.1

  God spake by his prophets af∣ter sandrie manners.
• * 1.2

  Three sundrie man••rs of God his reuelation of thinges to come.
• * 1.3

  Exstasie con∣tained vnder vision.
• * 1.4

  An oracle.
• * 1.5

  2 Dreames.
• * 1.6

  3 Vision, and the same threefold.
• * 1.7

  The pratile∣ments of school∣men.
• * 1.8

  Of a peevish kinde of men that would be called Prophets
• * 1.9

  Broccard
• * 1.10

  After what sort wise and godly men even at this day may foresee certaine things to come.
• * 1.11

  Against Broccard and his companions, such as are the paltrie and bal∣sphemous pro∣phesies of one Paul Grebner, of the which some of them published in english, were so greedily bought vp this last har∣••est ••590.
• * 1.12

  A ••rope•• sur∣••••se a••d new deuise of these new prophets.
• * 1.13

  Broccard con∣ferred with all about his wri∣tings.
• * 1.14

  Absurdities of ••••e prophe∣ticall writings of Broccard 〈◊〉〈◊〉 Absurditie.
• * 1.15

  The old prophe∣sies not yet ful∣filled in the iudgement of Broccard.
• * 1.16

  2 Absurditie.
• * 1.17

  3. Absurdity. Origenists, were certaine he••e∣tikes named af∣ter Origin, that used to turne all the scriptures into allegories. 1. Absurdity.
• * 1.18

  2. Absurdity.
• * 1.19

  The true pro∣phets used di∣ve••s ••gn••s and ge••u••es in fo••e∣telling of t••i••gs to come.