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.

FORE-NOTES BY the way of a preface, vpon the xii. small Prophets, for the better understanding of the same.

CAP. I. Of the sundry names, by the which the Prophets have beene called.

I Thinke I shall doe a thing worthy the travell, if (intending with the helpe of God to take in hand the exposition or laying open of the meaning of the twelve Prophets, which are called Small Prophets) of a notable argu∣ment or matter I shall make also a notable beginning: and shall first set downe as cer∣taine fore-notes, those things the which will bring light unto the whole discourse ensuing. And such they are as doe most especi∣ally appertaine unto the declaring of the office and order of the prophets, of the which albeit many have written many thinges most learnedly, chiefly Iohn Calvin in his fore-notes upon Isai,* 1.1 and Peter Martyr in his common places, the which are gathered together out of his workes: yet is there as I suppose, no law to the contrarie, but that I also may lay downe my shot as it were, for the common use and edifying of the Church, and now adde, if any thing of them be overpassed. For the which no man will blame me, especially when as I will now only deliver those things the which doe properly belong unto the manner of my purpose, Nay, to speake truly, are altogether requisite and necessarie ther∣unto. And of these things intonding a most briefe rather then large discourse, I will especially begin with this point,* 1.2 Of the sun∣dry names or titles of Prophets. For these termes of Prophets, Pro∣phesie,

and Prophesying are founde not onely in Church-men or Church-writers: but also in prophane authours, both Greekes, as Plato his Phoedrus, Charmides, and other his workes: also in Aristotle his booke of the worlde: but also in Latine writers, as appeareth out of Festus Pompeius.* 1.3 But M. Tullius calleth them every where Diviners: because of all men they come neerest un∣to the nature of God, and declare unto us his will and mind, be∣ing othervvise secret and hidden. But to the ende this whole discourse may be the more fitly and easily understood,* 1.4 first vvee must intreate of the worde Prophet it selfe, and afterwardes of the thing meant by the worde, and shewe what it is. Now the name or worde Prophesie is it whereof Prophetes are named, the which excell and are indued therewithall. The Hebrewes (to begin with them) call a Prophet Nabia,* 1.5 and Prophecie Nebuah; because prophets are Messengers unto men of the answeres and decrees of God. For they receave the worde from God, the which after∣wardes they deliver unto others. Whereupon the word Nib sig∣nifying a speech,* 1.6 hath great affinitie with the worde Nabiah a prophet. Yet others had rather fetch it from the verb Boa, because that prophets doe foretell things that happen and come after∣wards to passe. Certes from whence soever the Hebrew word be derived or set, or with what worde soever it have affinitie or like∣nes, this with full consent and truly hath bin noted of the Hebrues, that the verb Naba, the which signifieth to prophesie, is wont to be formed in the passive voice Niphal, when as mention is made of the true prophets of God,* 1.7 because that word betokeneth that the same prophet was truly and indeed inspired by the spirite of God, and received from God and not from himselfe the prophe∣sie, the which he afterwards delivereth unto men. But when they speake of false prophets, they use the selfe same verb in the coniu∣gation Hithpael, because such prophets are not sent of God, but of themselves thrust forth themselves of their owne authority to prophesie.

Furthermore, the signification of the word Prophet and Prophe∣sying,* 1.8 is very large among the Hebricians. For it comprehendeth all those the which being moved with the spirit of God, either or∣dinarily or extraordinarily, either in prose or in verse doe set forth, tell, and declare the will of God, and the same either already knowen & written: or as yet hidden & unknown. So the Levites

that were Singers are called Prophets, as appeareth in the begin∣ning of the 1. Chron. 25. in these words:* 1.9 So David and the captains of the armie separated for the ministery the sonnes of Asaph, & He∣man, & Ieduthun, who should prophesie with harpes, viols, & cymbals, &c. Yea moreover the false prophets, who although they lie,* 1.10 yet professe that they will declare the will of God, are also tearmed Prophetes. Wherefore it commeth to passe, that Paul Titus 1.12.* 1.11 (speaking of Epimenides of Creta, a prophane man) calleth him a prophet, because he did lively set forth the disposition & maners of the men of Creta, and was a most ancient poet, as Cicero teach∣eth in his first booke of Divination. And thus because the signifi∣cation of a prophet and prophesying is most large; the wordes of Paul be these: One of themselves, even one of their owne prophets said, The Cretians are alwayes lyars, evill beastes, slow-bellies.* 1.12 To be short, both Lactantius and sundry others doe call the Sibyllae of the Heathen, Prophetisses.* 1.13 The same Hebrewes also doe call a pro∣phet Chozch, a Seer, because by the reuelation of God they doe foresee things to come, as in Samuel 1.9. vers. 19. Hee that is now called a Prophet, was in the old time called a Seer.* 1.14 And vers. 19. And Samuel answered Saul and saide, I am the Seer. They call him also Maleah, that is to say, an Angell or Messenger, be∣cause he bringeth unto us the commandements of God. Haggai 1.13. Then spake Haggai the Lords Messenger in the Lords message unto the people, &c.* 1.15 Although notwithstanding some thinke that this is the difference betweene a Prophet and an Angell, that an Angell or Messenger bringeth unto us not onely the charge and commandement of another: but also often times the very words and speech of the commaunder: but the Prophets,* 1.16 as these men will have it, delivered in their owne wordes the comman∣dement, which they received from God. As if the selfe same spirite of God did not tell unto the Prophets the very wordes which they should use when as hee gave unto them the matter, the which they should declare, as Peter teacheth in his second Epistle chapt. 1. vers. 20, 21. So that ye first knowe this, that no Prophesie in the scripture is of any private motion. For the Pro∣phesie came not in the olde time by the will of man, but holy men of God spake as they were moved by the holy ghost. And after this maner doe the Hebrewes call the prophets.

Nowe the Greekes also doe terme them by sundry names.

For these words Prophêtes, Hupophêtes, Mantis, Mesîtes, do often signify all one thing, as Iul. Poll. l. 1. Onomast. doth teach. Although notwithstanding he seemeth to be Prophêtes who doeth foresee a thing to come:* 1.17 but Hupophetes is he, who doth so far forth de∣clare a thing tolde him by God, as it is tolde unto him at severall seasons. Therefore he taketh the speech of another, the which he reporteth againe at the selfe same instant in which it is tolde him. Whereupon Homer Iliad. 16. calleth them Hupophetai, who onely doe openly recite the oracle, or answer, which they have received from an other. Mesites is a Messenger betweene partie and partie,* 1.18 such a one as Moses was, as hee witnesseth of him∣selfe, Deut. 5. vers. 3. when he saith, At that time I stoode beweene the Lord and you, to declare unto you the word of the Lord: for ye were afraid at the sight of the fire, and went not up into the mount, &c. And in the Galatians chap. 3. ver. 19, 20. The law was ordeined by Angels in the hand of a Mediator. Now a Mediator is not a Me∣diator of one, &c. Hee is also called an Angel. Likewise the selfe same (to wit, Prophetes) are called Manteis, that is to say, Vates, and Chresmodoi,* 1.19 Chresmologoi, Chresmodotai, that is, Pronouncers and tellers of oracles, as Iulius Pollux writeth. But the Prophets of God are no where in the holy scripture called manteis & Chres∣mologoi, of which names I will speake hereafter.

Moreover the Latine writers also doe call Prophets by sundry names.* 1.20 Isidorus lib. 7. Etymolog. chap. of Prophets writeth thus: Whome the Gentiles call Vates, or Sooth sayers, these our men call Prophets, because a farre off they doe tell and foreshew the trueth of things to come. Therefore these wordes Prophetae and Ʋates are with the Latines all one.* 1.21 Festus Pompeius a most diligent author and observer of the Latine tongue writeth thus: Iulius in Adra∣sto calleth prophets, praelates of Churches, and Interpreters of oracles. The wordes of Iulius Caesar in Adrasto, as Iosephus Scaliger the light of our age hath restored them, are these, Whom, the Pro∣phets, which devoutly purifie the holy sacrifices, doe commaund to co∣ver their heads with greene laurell. Now this C. Iulius Caesar was before the time of Cicero, whereby appeareth that the worde Prophets was in use among the olde Latines and profane writers.* 1.22 The same are called Vates, whereof commeth the verbe vaticina∣ri,* 1.23 to Prophesie: although notwithstanding M. Varro doe derive the signification of the worde Vates from one thing, and Vati∣cinor from an other. Vates, saieth hee libr. 6. de Lingua Latina,

they called the old poets à versibus viandis; of binding of verses. For in them they did binde wordes unto certaine lawes and rules: where∣upon the verses and oration of Poets is saide to be bounde. But the verbe vaticinari (as hee writeth in the fifth of the same worke) is so tearmed, because they which prophesie, doe it with a di∣straughted minde. This is the opinion of Varro. For (as Tullie teacheth lib. 1. De Divinatione) the Prophets which were know∣en unto profane men did give foorth their oracles beeing stirred up with madnesse, or as it were, distraughtnesse. But I woulde say that these tearmes vates and vaticinari are derived of all one word, and that a greeke word, namely Mantis.* 1.24 For it was an easie matter of the Greeke worde mantis to make vatis: and of the worde vatis to make the verbe vaticinor, to prophesie. Fur∣thermore they are called of the same profane authours, the Inter∣preters and Messengers of the goddes: and every where of M. Cicero Diviners, of whome afterwardes they make many sortes: as, Diviners by the entralles of beastes, Bird-prophets, Dreamers, oracle-tellers. But the Prophets of God are never called Diviners by the Latine Fathers and Ecclesiasticall or Church-writers,* 1.25 be∣cause that name according unto the use and signification of the Latine tongue is proper unto profane and devilish divination. But these sundry sortes of divining are notably set foorth by Gas∣par Peucer the best learned of all the Germanes; if any man haue leysure and a minde to reade such things. And by so many names is one and the selfe same thing called. And now let us see what that is.

CAP. II. What Prophesie generally is?

WE must first shewe what Prophesie generally is, and afterwardes come unto that signification thereof, the which is proper unto the Pro∣phets of God,* 1.26 and is reteined and used of the godly in the expounding of holy matters on∣ly. When as Prophesie hath his name of the worde Prophet: and the same worde is derived and taken from the Greeke nowne Prophêtes: my when as this worde Prophêtes it selfe is derived from the Greeke verbe Pro∣phêmi

and prophanai, it may easily be gathered of the nature and signification of the worde, that Prophesie generally, is every kind of foretelling and foresh••wing of things to come extraordina∣rily,* 1.27 from whence soever hee have it, which a farre off and before they come to passe doeth foretell that those things which are to come, shall come to passe. Therefore after what maner soever he doe foretell the same, whether he be well in his wit or out of his wit, as Lactantius speaketh in his first booke, that is, be taken with madnesse when hee pronounceth or uttereth them: or whether hee put them in writing and in bookes, or be content onely with the sound of wordes, that is, by mouth to speake them: or finally, whether a man foretell things to come onely either by some gesture, or beckening, or deed, or a∣ny externall meane, he is a Prophet, the worde being taken ge∣nerally. For by divers vvayes and by divers things did those of olde time, prophane men especially foretell things to come: as Pausanias in his sixth booke,* 1.28 which is the second of his Elia∣corum, and libr. 9. doeth shewe. Finally, whosoever doe utter any foretelling voice, as Pollux speaketh, they generally may be named Prophets. Plato in Charmide seemeth to make a difference betweene those that are indeede Fore-shevvers, whome hee calleth Prophets,* 1.29 and those which for ostentation or vaine glories sake doc fore-tell things to come, vvhome hee calleth Arrogants: yet in the same place hee generally defi∣neth foretelling to be a knovvledge of things to come: and a Foreteller to be one which knoweth all things to come: whom hee doth sever from him which knoweth things past and things present, who may be tearmed onely a VVise-man, or a man of a good memorie or remembrance, and not a Prophet and Foreteller. Of all vvhich ensueth the thing, that vve vvoulde have, that prophesie generally, is an extraordinarie knovvledge and foretelling of things to come, by whomsoever the same is done, and after vvhat manner soever it be declared and done. Novve I haue added this vvorde Extraordinarie,* 1.30 because that often times thinges to come may be fore-tolde by ordinarie and naturall causes, For as Augustine teacheth lib. 4. Trinitat. cap. 7.* 1.31 Phisitions doe also observe certaine Prognosticates or fore-tokens in diseases, the vvhich doe arise of accidentes, vvhereby they doe foretell what shall be the estate of the sicke partie, vvhome Cicero lib. 1. de Diviuat. calleth Wise∣men,

not Diviners, knovvers of naturall causes, not Prophets. So Marriners doe knovve certaine signes and tokens of the tempest to come in the sea, and doe likewise foresee the same:* 1.32 to be shorte, Christ himselfe when as Matth. 16. he saith unto the Scribes and Pharisees, When it is evening,* 1.33 ye say fayre wea∣ther: for the skie is redde, &c. teacheth, that fayre weather or foule may be foretolde by the face of the skie or ayre. But be∣cause these things are knowen as effectes lying in their cau∣ses, and the same naturall, they doe not at all appertaine unto prophesie and foretellings. For to prophesie or foretell, is to knovve and foreshewe things to come without their naturall causes, nay without any their causes at all. For the things that are gathered of their causes, the same are not properly said to be divined or foretolde: But they are foreshewed by their cau∣ses, wherein in possibilitie they are included, as the partes of a body that shall be afterwardes, doe lie in the seed.

CAP. III. How diverse and sundry sortes there are of prophesie generally taken.

MOreover there are divers sortes of pro∣phesie, vvhen as it is thus generally ta∣ken. But yet that we wade not infinite∣ly without end, there may a threefolde course be taken, by meanes whereof we may briefly comprehend all those sorts the which in a manner are innumerable or without number.* 1.34 For these prophets may be distinguished or marked out one from another either in regarde of the matter which they han∣die: or of the efficient cause, and that which inspireth these kindes of Prophetes: or of the evente or issue, which their predictions or fore-tellings doe shevve, and obteine. Diverse men haue made diverse and sundry kindes of divination, some more, and some fevver. Plato in Phoedro seemeth general∣lie or in all to have made but two sortes and kindes thereof:* 1.35 namely, the one called Mantiken or soothsaying (which is, when as

any body foretelleth things to come by the inspiring of some di∣vine power, beeing as it were distraughted, and besides him∣selfe the other Oionistiken, or appertaining unto birdes, the which by the flying of birdes and other shewe-tokens thereunto belonging doeth search out thinges that afterwardes shall come to passe. Cicero in like manner lib. 1. De Divinitat. according unto the opinion of the Stoicke philosophers rehearseth two kindes of Prophesie, but diverse from them of Plato. I there∣fo••e (saith hee) doe holde with those which have made two kindes of divination: the one artificiall, the other voide of arte. For there is a certaine arte in those the which by coniecturing doe finde out nevve things, and have learned old things by observation. Of which sort is all kinde of foretelling of things by the observation and marking of the flying of birdes. But those are voide of arte the which foretell things to come not by observing and marking signes and tokens with reason and coniecture, but by a certaine concitation or trouble of the minde: or some wandering and free motion; the which falleth out also unto dreamers, and sometimes unto those the vvhich through mad∣nesse foretell things to come. Of which sorte those oracles are to be accounted, the which are uttered by a divine motion and inspira∣tion. And thus much Cicero.

Others doe make three especiall kindes according unto the manner of revelation.* 1.36 Anselmus, or Beda (for those commen∣taries are Bedaes) make three sortes of them, according unto the thinges which are foretolde by these prophets, and accor∣ding unto the issue and event, or falling out of them. Isidorus reckoneth up seven sortes of them.* 1.37 The Schoolemen make mention onely of five. To be shorte, it were an infinite or end∣lesse thing to recken up the opinions of everie severall writer in this behalfe. But let us proceede or goe forwarde with that threefolde division of Prophesie generally taken, the which wee have set downe before.

Prophetes then doe differ one from another in regarde of the argument or matter which they handle.* 1.38 For some of them set before them, as the true scope and marke of their foretel∣lings, the Lawe of God, and the promises of the Messias, or the Christ the redeemer of the worlde, the which was to come into the worlde: and these are called Prophets of God, and true Prophets. Others doe onely foretell thinges belonging unto men, and frame them-selves unto the serving of their

will and curiositie, whilst they doe denounce or declare the events or issues of warres, publique or priuate calamities or miseries and troubles, of the which they are demaunded: these are called pro∣phets of the Gentiles and Diviners. Of the first sort were Isaias,* 1.39 Ieremias, Oseas, and the rest of the Prophets of God, both of the old and new Testament. Of the second sort were Epimenides of Creta, Bacchis, Boccatius, the Sibyllae, and those which gave out o∣racles in the woode Dodôna, at Delphis in the denne of Coricium, and in other prophesying places, the which were every where a∣mong the Heathen. And this is one diuision of prophecie and di∣vination taken generally; according vnto which, some are Pro∣phets of God, and other some may be called prophets of men.

There is another division taken from the efficient cause of the said diuination or prophesie, the which is three fold; namely,* 1.40 the efficient cause properly: the instrumentall cause: the manner of revelation and action. Nowe the efficient cause of divination or prophesie, ought properly to be said to be thus; that is to say, the efficient cause is either God, or satan, or the wicked spirit, and the devill. For those which were the Prophets of God, and are so cal∣led, these beeing truly mooved and taught by the spirit of God,* 1.41 did speake and foretell things to come, as Peter the apostle shew∣eth in his latter epistle, chap. 1.21. saying, For prophesie came not in old time by the will of man, but holy men of God spake as they were mo∣ved by the holy Ghost. But those prophets which did foretell things belonging vnto men, and applied themselves vnto the curiositie and vanitie of men, or which nowe at this day frame themselves thereunto: these doe prophesie and foretell things to come,* 1.42 being led with the inspiration of wicked spirits or devils, as appeareth out of the first booke of Kings, chap. 22.21, 22. where the wicked spirit saith, I will entise Achab. And the Lord said vnto him, Where∣with? And he said, I will goe forth, and be a false spirit in the mouth of all his prophets, &c. And thus are Prophets devided by the effi∣cient cause.

now the instrumentall cause of prophesyings was manifold.* 1.43And of divine prophesyings it was of three sorts; vision, speaking, dreaming, as in the booke of Num. chap. 12.6. where the Lorde saith, Heare my words, If there be a Prophet of the Lord among you, I will be knowne vnto him by a vision, and wil speake vnto him by dreame, &c. But the instrumentall cause of divelish prophesies was infi∣nite, or in a manner without number. For there was almost no

kind of things the which the devill in times past did not abuse to deceive men withall, and to establish that his diuination, or pro∣phesying. For he used both birdes, and beastes, and the elements themselves,* 1.44 as heaven, the starres, the aire, the earth, water, fire, (from whence come these names, Iudiciarie astrologie, Aeromanci, foretelling by the aire:* 1.45 Geomancie, foretelling by the earth, Hydro∣mancie, foretelling by water, Pyromancie, foretelling by fire) yea and the chippe-axe also (which is a base instrument or toole of Carpenters ordeined to smooth wood withall) and springs, and hearbes, and lottes, and the buckle bones, and the living, and the dead, & briefly, what not? The devil therfore used all these things, and set them abroad, as the thing it selfe, & matter from whence they shoulde fetch their Prophesying and fore-telling of things to come, when as not withstanding they were but only instruments. And therefore in this regard of prophesyings, the kinds thereof are in a maner infinite or without number, as M. Agrippa, and Gas∣parus Peucerus doe teach.

Moreover according unto the manner of action or doing, and revelation there are also sundry fortes of prophesying, but chiefly two:* 1.46 namely madnesse, or as it were a kinde of distraughtnesse, or a quiet and stayed mind of men that foretell things to come. For all the oracles or answeres of Apollo, and of Delphos were never given forth by the prophet of Apollo, but that he was first taken with a furie and madnesse of minde: the which Ʋirgil libr. 6. Ae••ead. teacheth to haue happened unto the Sibyllae. Therefore this kinde of prophesying was indeed altogether madding, and utterly devilish. But others, as for example, the prophets of God with a quiet heart and stayed minde did foretell things to come: because God did worke in them, and did mildly reveale his will unto them, whom he now will, and then also would have of all men to be heard with great attention or heedefulnesse and reve∣rence of minde, not as madde persons, but as his preachers, and most wise messengers and godly men. And that God thus de∣clared his will the which he would have with heedfulnesse and reverence to be heard of men, appeareth Zach. 1. ver. 6. where the Lorde thus speaketh:* 1.47 Did not my wordses and my statutes, which I commaunded by my servants the Prophets take hold of your fathers? And in Hose a chap. 6. vers. 5. Therefore have I cut downe by the pro∣phets: I have slaine them by the wordes of my mouth: and thy iudge∣ments were as the light that goeth forth. Likewise Ierem.25.3. From

the thirteenth yeere of Iosiah the sonne of Amon king of Iuda, even un∣to this day (that is, the 23. yere) the word of the Lord hath come un∣to me, and I have spoken unto you rising earely, and speaking, but yee would not heare. & 2. King. 17.13. Notwithstanding the Lord testi∣fied unto Israel, and to Iudah by all the prophets, and all the Seers, say∣ing, &c. But how many sorts there are of true and godly prophe∣sie, according unto the manner of revelation, the which was made by God, shall be shewed afterwards in his due place.

* 1.48 Finally the third difference of divination or prophesie general∣ly taken, is set from the event or falling out of things foretold. For some of them doe alwaies so come to passe, & in every respect so, as they have bin foretold, the which is to be termed a tru prophe∣sie. As for other prophesies, they are either not at all fulfilled, or least wise not in such sort, nor after such maner, as they haue bin foretolde, the which is called a false prophesie. Therefore of pro∣phets some are called true, some false: some casie & plaine, others darke and doubtfull, and deceivers, which do utter nothing plain∣ly, and understandably, such a one as was Apollo, that is to say,* 1.49 the devill & Satan, the matter of profane prophets, the which for the darknesse of his answers, was of the heathen themselves accoun∣ted darke and doubtfull, some of whose answers full of deceit are these among the rest, King Craesus entring to the citie Halys,* 1.50 shall overthrow great abundance of riches: as Cicero doth translate it. Againe, I say thee Pyrrhus the Romanes may overcome, which might be understood, that the Romanes were as likely to give Pyrrhus the overrhrow, as Pyrrhus them. Some also are called deceiving prophets, or lying prophets, of whom hereafter, for that, albeit they do many times tell the truth, yet they do often tell lies & are not sent of God. Therefore are they deceivers, such as under the gospell are the prophets of Antichrist, of whom Paul 2.* 1.51 Thess. 2.9. saith, that his comming is by the working of Satan, with all power & signes, & lying wonders, & in all deceiveablenes of unrighte∣ousnes among them that perish, &c. And in the Revel. chap. 20. v. 10. it is said that the beast and the false prophets shall be tormented day & night for evermore in a lake of fire & brimstone. And Peter in his 2. epist. cap. 2. v. 1. affirmeth, that there were false prophets also among the people, even as there shall be (saith he) false teachers among you, which privily shall bring in damnable heresies, even denying the Lord, that hath bought them, and bring upon themselves swift damnation. In the old testament those which withstood the true prophets are

called false and lying prophets, of the which there are these nota∣ble examples. 1. King. cap. 22. of the false prophets that deceived king Achab, and Amos 7. of Amasias the priest of Bethel. Likewise Ierem. 28. of Hananiah the false prophet, that withstoode Ieremie. And thus much of prophesie generally.

CHAP. 4. Of the signification of this word prophesie, as it is vsed in the holy Scriptures.

OF all those things which have beene said be∣fore may easily nowe bee gathered, what is that signification of the wordes prophesie and Prophet, whereof there is vse in the holy scrip∣tures. And that is thus, namely that in the word of God he is properly called a Prophet,* 1.52 which is sent of God, both to declare his law, and especially also to rehearse and confirme vnto the Church, the promises of Christ or of the Messias the alone and onely Me∣diatour of the worlde, which was to come. He therefore for this cause, doth foretell vnto the Church things to come, and revealed or opened vnto him of God, both as well to terrifie or feare the same from sinne: and also to comfort it beeing afflicted or troub∣led, and to stay it vp with the hope of peace and reconciliation or favour with God, made and procured by the same Messias Ie∣sus Christ. This definition may seeme peradventure somewhat long, yet is it not withstanding most true. For it comprehended the whole nature of a true prophet, and of true prophesie. And first of all in this same definition,* 1.53 is declared the end of true prophesie, the which doubtles is two-fold. For the Prophets doe both bring the exposition of the law of God delivered by Moses, whereup∣on is this saying of the Prophet, Esa. chap. 8.20. To the law, and to the testimonie. And Malach. 4.4. Remember the lawe of Moses my servant, which I commanded vnto him in Horeb for all Israel with the statutes and iudgements:* 1.54 and also they did call to remembrance of the Church of God, and did expound and confirme those pro∣mises of God concerning Christ, the which was then to be sent in the world. Whereupon Christ by Paul Rom. 10.4. is said to be the end of the law, and so consequently of the prophets, who as we have saide,* 1.55 were alwaies the interpreters and expounders of the lawe. And therefore is Christ him selfe called the foundation, or marke that the prophets ayme at, as also doe the Apostles, as Paul

witnesseth vnto the Eph. 2.20. where he saith, Ye are built vpon the foundation of the Apostles and Prophets, Iesus Christ him selfe be∣ing the chiefe corner stone. And 1. Cor. 3.11. For other foundation can no man lay, then that which is laide, which is Jesus Christ. Like∣wise Augustine lib. 12. contra Faustum Manich, cap. 1. and the Prophets by Ambrose lib. 2. de poenitent, cap. 7. are saide to be the mouth of Christ.

* 1.56Secondly, in that our definition is shewed the manner of ex∣pounding the law of God, and promises of Christ by the prophets; namely, in that they foretel vnto the said Church things to come. For they doe very plainly declare, what iudgements of God shall come both vpon the Church it selfe, and also vpon other nations and people of the world, because of their contempt or despising of the doctrine conteined in the same lawe of God, according vnto the revelation made vnto them by God. Hereof commeth it to passe, that the bookes of the Prophets are full of threatnings,* 1.57 and of the feareful wrath of God prepared and readie against the world, as appeareth in Esa. chap. 13. ver. 17, 18. and in other pla∣ces. In Ierem. chap. 25. vers. 44, 47. and in other places. Amos 1. Zach. 6.7. and in other places: and so in the rest of the prophets also. And Paul Rom, 1. 8. saith, that the wrath of God was made ma∣nifest from heaven against all vngodlines. That which at all times by the Prophets of God especially hath beene done. Further, what thinges the promised Messias should both suffer for vs in this world, and with howe great glorie he should afterwardes be crowned, and howe great benefits he should bestow vpon vs, the selfe same Prophets of God have clearely foretold, because that they did plainly confirme the promises of the Messias which was to come. And hereunto doth Peter in his first epistle chap. 1.10, 11, 12. evidently beare record, writing after this manner, Of the which salvation the Prophets have inquired and searched, which pro∣phesied of the grace that should come vnto you, searching when or what time the spirite which testified before of Christ which was in them, should declare the sufferings that should come vnto Christ, and the g••••∣rie that should followe. Ʋnto whome it was revealed, that not vnto themselves, but vnto vs they should minister the things that are nowe shewed vnto you by them which have preached vnto yon the Gospell by the holy Ghost sent downe from heaven,* 1.58 the which things the Angels desire to behold. Reade more of the sufferings and glorie of Christ, and of the benefites which hereby doe come vnto vs, Esa. 53.

Psal. 22. Hereof it commeth to passe, that the same books of the Prophets are stored and full of most excellent comforts,* 1.59 be∣cause they did shew that God was appeased with his Church, by and for the Messias even then the redeemer & mediatour of the same: nay moreover, according unto the revelation made unto them from God, they did foretell the benefites both earthly and spirituall, the which should befall unto the Church to come through the same good will and peace of God towards his in Christ. That which by the reading of the prophets themselves may easily appeare to every one. Here of is that saying of Paul Rom. 15.4. The things that are written, the same doe appertaine to our comfort, that is, unto the Church that should be after them.

Now of these things is concluded, that the selfe same par∣ties, the which did both expound the law of God, and shew the Messias that was to come, for the confirmation of both this their doctrine, did foretell things to come by there ve∣lation of God, of the which foretelling, as the more won∣derful part of their office they are called prophets, that is, fore∣tellers of things to come:* 1.60 & not only interpreters, expositours, ma∣sters, or teachers of the law. For that expounding of the law the which might and ought to be made without the foretelling of things to come, by the comparing or laying of things to∣gether which are like or dislike, by the proper signification of the words, or motion of God, belonged no doubt to the Levites & Priestes, the which every Sabbath did teach the same law of God in the Synagogues of the Iewes, as it is in Malach. 2.7. where he saith, that the priests lippes should preserve knowledge, and that they should seeke the law at his mouth: for he is the messenger of the Lord of hostes. And of their ordinarie expounding of the law every sabbath, there is testimony Act. 15.21. where Iames witnesseth, that Moses of old time hath in every citie them that preach him, seeing he is read in the synagogues every Sabbath day. But this was an ordinary calling in the Church under the old testament like as now under the Gos∣pell the office of the pastors in teaching the same Church is perpetuall and ordinary. But the office of the prophets was extraordinarie.* 1.61 For no man without the extraordinary reve∣lation of God either then, or at any time was able to fore∣know and foreshew the things to come, which they foretold.

Therefore the Levites in the Synagogues did not foretell any such certen things peculiarly, to come to passe afterwardes. Wherfore the prophets were extraordinarily called of God, as contrary unto the usuall manner of the Levites, Scribes, and Priests, & beyond their capacity or understanding they did teach the people of God. And God did set them out with such notes and spirituall ornaments, that any man were he never so contentious or given to striving, might easily be sure of their calling, albeit extraordinarie, although many times they did neither raise up the dead, nor heale diseases, nor shew any other miracles, when as they used that their mini∣sterie, and came into the open face of the Church. For God did sufficientlie commend them both by the truth & maiesty of his doctrine, and also by the extraordinarie knowledge of his divine or heavenly will,* 1.62 by the which they were clearly known, even of the most way ward & peevish, to excell above the capacity or understanding of the rest of the godly, the which taught others also. These delivering the wil of God & heavenly doctrine sound & pure, peaking nothing to please men, were the servants of God and not of men. For albeit they gave reverence unto Magistrates and higher powers, & did not despise them (as the whole popish Clergie at this day doth, as Peter 2. Epist. cap. 2. v. 10. complaineth of some that walke after the flesh, in the lust of uncleannesse, and despise the go∣vernment, which are presumptuous, and stand in their owne conceit, & feare not to speake evill of them that are indigintie) yet did they not flatter them, or winke at the vices of Magistrates and spare them. Nay they did sharply and with great boldnesse, that is to say, liberty of minde reproove all Magistrates, as you may read, Isa. 1. Amos 7. and in Ieremie every where. Wher∣of grew this saying, That the prophets of God were to be beleeved, the which also is now true, as Augustine teacheth libr. 12. contra Faustum Manich. libr. 4. Trinitat. cap. 17. And in the Sentences gathered out of August. Sentent. 214. For as Am∣brose upon the epistle of Paul to Titus teacheth, and that verie well, they could not be deceived, as being such as did speake as they were led of the spirit of God.

Now the Prophets which do foretell things to come not being called of God, or promise any thing unto the Church,* 1.63

or doe teach in the same without any lawfull calling: also those which deliver false things, that is, maintaine and defend false do∣ctrine: these are called lying prophets, or false prophets and wicked prophets.* 1.64 Hosea 9.7. The Prophet is a foole, the spiritual man is madde for the multitude of thine iniquities. Ier. 23.25. I haue heard what the prophets said, that prophesie lyes in my name, saying, I haue drea∣med, I haue dreamed. Ezech. 13.3. Thus saith the Lord God, ƲƲo•• vnto the foolish Prophets, that follow their owne spirit, and haue seene nothing. Such are those which overthrow & corrupt the doctrine of Christ, either in part, or in whole, as the heretikes of whome Peterepist. 2. chap. 2.1. speaketh, saying: But there were false pro∣phets also among the people, euen in there shalbe false teachers among you: which priuily shall bring in damnable heresies, even denying the Lord that hath bought them, and bring vpon themselves swift damna∣tion. Their doctrine by Paul is called a doctrine of devils. 1. Tim. 4. Nowe the spirite speaketh evidently, that in the latter times some shall depart from the faith, and shall give heede vnto spirites of error, and doctrines of devils. Iames chap. 3.15. calleth it earthly wisedome, saying, This wisdome descendeth not from above, but is earthie, sen∣suall, and develish.

CHAP. 5. Of the dubble signification of the word prophesie, as it is vsed in the holy Scriptures.

* 1.65ACcording vnto the former definition of prophesie, wherof there is vse in the church▪ there hath begun to be a double significa∣tion of this worde, to wit, the one which betokeneth the onely expounding of the word of God comprehended in writing without any fore-shewing or fore-telling of things to come:* 1.66 the other, which is re∣ferred vnto the fore-telling of things to come. Therefore both they which onely doe expound and teach the written worde o•• God truely and syncerely or soundly, and doe knowe nothing by extraordinarie revelation, nor declare any thing to come, are na∣med Prophets notwithstanding: and those likewise are called Pro∣phets, the which according vnto the peculiar and extraordinari••

reuelation which they haue from God, doe foretell things decre∣ed by God,* 1.67 because this was the double office of the olde Pro∣phets as we haue shewed, namely to expound diligently and truly the law of God written and deliuered by Moses; and to fore∣tell things to come by the inspiration of the holy Ghost. Both these significations of the word Prophesie, and the same differing the one from the other, is found as well in the old Testament,* 1.68 as in the newe. And in the old Testament 1. Sam. ver. 20. we reade thus: And Saul sent messengers to take Dauid, and when they sawe a companie of Prophets prophesying, and Samuel standing as appointed ouer them, the spirit of God fell vpon the messengers of Saul, and they also prophesied. And 2. King. chap. 4. ver. 38. Afterward Elisha returned to Gilgal, and a famine was in the lande, and the children of the Prophets dwelt with him. Also Isai, chap. 8. ver. 18. Beholde, I and the children whome the Lord hath giuen me, an as signes and as wonders in Israel, by the Lord of hosts which dwelleth in mount Sion. In these and the like places the word Prophet, in my iudgement for him which expoundeth the law or God written, with a more ma∣jestie and exactnes, then others can and not for him also, the which doth foretell certaine things to come. For I can not thinke that all those,* 1.69 which in the olde Testament are called the sonnes and disciples of the Prophets, had also an extraordinarie reuelation from God of thinges to come: but I iudge them so to be called, because they applied themselues onely vnto the true vnderstan∣ding, and sound deliuering of the word of God written, and dili∣gently framed themselues thereunto Therefore they kept the pu∣ritie of the word of God, and the doctrine from God deliuered by Moses and the other Prophets, vncorrupt and sound. And among them there were some, which were as it were them masters of the others, because that in the iudgement of all▪ they did excell the rest, and did appeare to be more furnished with the gifts of God, that they might be masters vnto the rest, as I said before. Nowe these receiued from God the reuelation of things to come, the which accordingly as they were commāded by the spirit of God, they did either onely deliuer ouer as it were by hand vnto those their disciples to be preserued and kept, or else they did openly de∣clare and vtter them vnto all the people.* 1.70 So Elizeus among the Prophets of his time, was a master of the rest, and one, who him∣selfe did know thin••••s to come, but the rest which were called the sonnes or children of the Prophets, vnder him as their master, did

wholly attend both vpon the exercise of true godlines, and also vnto the learning and retaining of sound doctrine. And this ap∣peareth both out of 2. King. chap. 4. and the 6. and also chap. 9. of the same booke, ver. 1. Where Elisha the Prophet called one of the children of the Prophets, and saide vnto him, Gird thy loynes, and take this boxe of oyle in thine hand, and get thee to Ramo••h Gilead. For the same Prophet him selfe, which annointed Iehu king, did not knowe that it should come to passe, before it was told him by Elizeus.

* 1.71This word Prophet in the old Testament is taken for him al∣so, the which foretelleth things to come by the spirit of God tea∣ching him extraordinarily, and that so often, that I neede not stay any longer in citing testimonies for proofe of this matter, and sig∣nification of the worde. For so is the same worde taken, where I∣saias, Ieremias, Ezechiel, Moses, and these twelue small Prophets, are called Prophets. And this is the proofe of the double significa∣tion of this word Prophet out of the old testament. The same is in like manner confirmed out of the new testament. For Paul in the whole 14 chap. of the 1. Cor. and also Rom. 12. ver. 6. (Whether we haue prophesie,* 1.72 let vs prophesie,) doth take the word Prophet and prophesying for the onely expounding of the holy Scripture: but in the same 1. epistle to the Cor. cap. 12 ver. 10. he vseth the word prophesie for the foretelling of thinges to come, as it is also done of Luke Act. 11. ver. 27, 28.* 1.73 In those daies also came Prophets from Ie∣rusalem vnto Antiochia. And there stoode vp one of them named A∣gabus, and signified by the spirit, that there should be great famine tho∣rough out all the worlde, which also came to passe vnder Claudius Cae∣sar. And againe Act. 21. ver. 10.11. And as we tarred there many daies, there came a certaine Prophet from Iudea, named Agabus. And when he was come vnto vs, he tooke Pauls girdle and bound his owne hands and feete, and saide, Thus saith the holy Ghost: so shall the Iewes at Ierusalem binde the man that oweth this girdle, and shall deliuer him into the handes of the Gentiles. But why stande I any longer vpon a thing that euery diuine knoweth very well?

CAP. 6. Of Prophesie, which is the expounding of holy Scripture, and how it differeth from the gift of tongues.

WHereas we haue set downe a double signifi∣cation of godly prophesie, we must first speake briefly of the former, and then afterwards of the latter. The first signification then of this word prophesie, betokeneth, as I haue said be∣fore, the declaring and expounding of the holy Scripture made in the mother tongue, and therefore comprehendeth what soeuer appertaineth vnto the publike office of teaching in the Church. For so doth Paul gene∣rally deuide all the callings in the Church into prophesie, and offi••e, that is to say, into the office of teaching and of instructing, Rom. 12. ver. 6, 7. saying: Whether we haue prophesie, let vs prophesie ac∣cording vnto the proportion of faith: or an office,* 1.74 let vs watte on the of∣fice: vnder the name of prophesie comprehending all offices in the Church, which deliuer sound doctrine; and vnder the name of office, all other lawfull and ecclesiasticall or Church callings. Whereby without all doubt appeareth, that prophesie taken in is signification is one certen chiefe part of the whole ministerie of the Church, the which Paul 1. Cor. chap. 14. ver. 5. doth briefly thus define: He that prophesieth, speaketh vnto men to edifying, and to exhortation, and to comfort. This Prophesie therefore, is a sound speaking vnto men of the worde of God written, by one that is lawfully called vnto the office of teaching in the Church; or it is expounding of sound doctrine appertaining vnto the comfort, exhortation, and edifying of the Church. Whereby appeareth, that this prophesie in his force and signification doth comprehend what so euer the said Paul teacheth of the fruit of sound doctrine, and holy scripture expounded 2. Tim. 3. ver. 16. Which is giuen by inspiration of God, and is profitable to teach, to improoue, to correct, and to instruct in righteousnes, &c. And Rom. 15. ver. 4. where he affirmeth, that whatsoeuer things are written afore time, are written for our learning that we, through patience, and comfort of the scrip∣tures, might haue hope: the which fruit consisteth in this, that the Church of God may be instructed, corrected, and finally receiue comfort.

* 1.75 Now this prophesie differeth farre and wide from the gift of tongues, as Paul at large declareth 1. Cor. 14. and as out of him af∣terwardes both Ambrose and Chrysostome, and also Anselme haue taught. But of these two points may the difference of them both within themselues be easily perceiued.* 1.76 The one, for that this prophesie onely vseth the mother tongue. For when as it doth all thinges vnto the edifying of the whole congregation of the Church in euery citie, and Church, it onley vseth that language and tongue, the which is knowne vnto that whole Church, and common sort of those men. Therefore vnto the Frenchmen it speaketh onely French, vnto the Spaniards, spanish, & not French or Dutch or Latine, because that the same tongue, namely the French, Dutch, or Latine, is not the Spanish tongue. But he, which hath the gift of tongues, speaketh with diuers tongues euen in e∣uery Church. For albeit that the godly, and nun fearing God, who had receiued this gift from God, did turne it vnto the edi∣fying of the Church, and nor vnto their owne of oftentation or vaine glorie: yet if they had vsed but one tongue onely, such a gift of God should not haue beene knowne to be in them, and the selfe same persons should not haue beene, iudged to haue the gift of tongues. Whereof it came to passe, that for the shewing forth of the glorie of God vnto all men, and his goodnes vnto his Church, these kinde of men did vse diuerse tongues euen in the assembly of the Church, either in expounding the publike worde of God; or also in supplication and praier. Therefore they are said of Paul not so much to speake vnto men (of euery particular person wher∣of they could not be vnderstood) as to speake vnto God him selfe 1. Cor. 14 ver. 2. where he saith: For he that speaketh a strange tongue, speaketh not vnto men, but vnto God: for no man health him: howbeit, the spirit he speaketh secret thinges. Out of which there appeareth a great difference betweene prophesie and the gift of tongues.

* 1.77 Another difference also ariseth of the former, namely, that pro∣phesie is of more vse and edifying in the Church, and rather to be sought after, and desired of God, then the gift of tongues, as the same Paul sheweth in the same first epistle vnto the Cor. chap. 14. ver. 5. saying: I would that ye all spake strange languages, but ra∣ther that ye prophesied: for greater is he that prophesieth, then he that speaketh diuers tongues, except he expounde it, that the Church may receiue edification. Furthermore prophesie needeth no other helpe

vnto the people and assembly of the Church, then it selfe, to teach and instruct the Church withall: but the gift of tongues needeth an interpreter besides, to performe the same, (who of Paul is cal∣led Diermeneotes) and interpretation, that the common people may vnderstand the things which he speaketh 1. Cor. 14 ver. 28. But if there be no interpreter, let him keepe silence in the Church, which speaketh languages, and let him speake to himself and to god. whereof it cometh to passe that this gift of Prophesi is more pro∣fitable for the Church, then the gift of tongues.* 1.78

Moreover, prophesie doth also comprehend the gift of wisdome, and the gift of vtterance. 1. Cor. 12. ver. 8. and 10. albeit in the for∣mer places Paul doth make a difference betweene them both, and prophesie, which foretelleth things to come. For a man can not rightly and fitly expound the holy Scripture, except he be such a one as is singularly furnished with the science and knowledge of the same, the which is called wisedome: and doth excell in the grace and gift of speaking & expounding of himselfe, the which of Paul is called the gift of speech, or vtterance. Albeit among the Prophets themselues some oftentimes receiue and haue from God these gifts more excellently then other some And thus farre of Prophesie, as it is taken for the expounding of the worde of God written.

CAP. 7. Of godly Prophesie, which is a foretelling of things to come, and how it differeth from the prophesies of the Gentiles, or Heathen.

* 1.79THere is yet another signification of the word prophesie, vsed by the holy Ghost, betokening the foretelling of things to come, the which by God are revealed vnto men extraordinari∣ly, and are commanded to be published or o∣penly vttered to his glorie and the edifying of his Church. And of these kinde of Prophets there were both in the old & new testament, yet more in the old testament, because that Christ the sonne of the liuing God (who is the ende and accomplishment of all prophe∣sie) was not yet come. But we must here consider how these Pro∣phets doe differ from the prophane prophets, least that prophane

persons should draw those things which hereafter shall be spoken of the true Prophets of God, vnto their diuiners sooth sayers, prophets, and such as by birds flying, feeding, singing, & such like doe fore∣tell thinges to come, and least that these and the true Prophets should be thought to be all one. Nowe that I gather not infinite things together, wherein the Prophets of God foretelling things to come, doe disagree and differ from the prophets and oracles of the Heathen, who also fore shew things to come, I onely set down three things, by the which this difference betweene them both may plainely be noted.* 1.80 For they differ one from another in the matter, cause, and manner of reuelation, the which was made vn∣to them both, that is, vnto the Prophets of God, and those other wicked prophets. And in the matter they differ, for that the Pro∣phets of God did foretell of Christ to come especially, and that as the Mediatour of the world,* 1.81 as Augustine teacheth, lib. 12. contra Faulst. Manich. cap. 2. and against the aduersaries of the Law. c. 3. of whome these prophane prophets many times, nay for the most part speake not one whit: yea when as they haue foretolde some thing of him, they haue not vnderstoode the thing, which them∣selues did speake, much lesse that others did conceiue and vnder∣stande them. Therefore their whole prophesies tended to this ende, namely how they might satisfie or content the desires and questions of curious persons, seeking to knowe thinges to come. But the true Prophets of God did onely imploy themselues vnto God, and vnto the edifying of the Church: and not vnto the cu∣riositie and vanitie of men, as did the oracles and prophets of the Gentiles, as Lactantius teacheth lib. 1. Divinat. institut. cap. 4. whereupon lib. 7. cap. 13. he saith,* 1.82 The manner and diuination of the true Prophets consisteth onely in this, that they teach man to be created vnto the seruice and worship of God, and to receiue immortalitie from him. As for that which is obiected of the Sibyllae, the which are said to haue prophesied some thing of Christ,* 1.83 and whose Acro∣stichis is extant, the capitall letters whereof doe describe this name IESVS CHRISTVS Dei Filius, Servator▪ Crux: Also of other oracles, the which the same Lactantius in sundrie places doth recite, especially lib. 4. divin. institut. where he hath many things concerning Christ: I answer, that both the Sibyllae themselues, and those other prophane prophets did either not at all vnderstand the things which they did vtter, or did not speake them to this ende, to establish true godlines, and the true worship

of God, the which thing notwithstanding the true Prophets of God had an especiall care of, and aymed thereunto:* 1.84 but God would haue these things to be extant euen among these prophane and heathen men, to this ende they might be made vnexcusable, who beeing put in minde of Christ by their owne oracles, they yet despised and refused, when as afterwardes he was preached vnto them by the Apostles and their successors. Furthermore, those things the which Satan and the deuill reuealed and opened vnto these prophets concerning Christ, the same he gathered out of the writings of the true Prophets themselues, the which were extant, or abroade; but yet he did newe furbish them to serue his owne turne the better. Therefore the difference betweene the Prophets of God, and these prophets of the heathen is very la••ge: namely that these of the heathen either spake nothing of Christ, or else prophesied of him without fruite and vnderstanding.* 1.85 A∣gaine, that these prophane prophets were mooued by the inspira∣tion of Satan, but the Prophets of God did speake by the moti∣on of God, and of the holy Ghost. Therefore al the things which the Prophets of God foretold, did in such sort come to passe as they did foreshew that they should: but the Heathen prophets li∣ed in many things, as being wholly led by the lying spirit.

The third difference standeth in the manner, whereby they both receiued reuelation. And concerning the Prophets of God,* 1.86 they were led by the meeke and milde inspiration of God, and were not like vnto the prophets of the Heathen, taken with a madde phrensie, when as they prophesied and did speake. And al∣beit that Iohn say Reuel. 1. ver. 10. that he was in the spirite, or ra∣uished when he prophesied: and Ezechiel confesse many times,* 1.87 as especially chap. 3. ver. 14. that the spirit of God rushed and fell vp∣on him: and Daniel chap. 8. ver. 27. and chap. 10. ver. 8. that after the visions and prophesie, he was taken with sicknes, and that his strength fayled him: yet had the holy rauishments and distraught∣ments of the holy Prophets of God nothing common and agree∣able with the madnes of the heathen prophets, wherewith they were taken, when as they gaue foorth their prophesies. It could not be, but that the Prophets of God beeing mortall men, must needes be very greatly mooued with the presence of the maiestie of God, as often as he offered himselfe vnto them in more great and royall manner, then that he could be contained within the straightnes of man his bodie. Wherefore they were for the time

as it were swallowed vp, and then it must be of necessitie that their minde after a sort was withdrawne from their body, as Paul writeth of him selfe 2. Cor. 12. ver. 3. where speaking of his being taken vp into the third heauen,* 1.88 he saith: I know such a man (whe∣ther out of the bodie, or in the bodie, I can not tell: God knoweth. Yet euen in those cases, and at that time were they not madde, as were the Heathen prophets, neither did they some at the mouth, neither were they ougly in visage, neither ignorant, or not know∣ing what they saide or did: but both wise and well aduised, and with great reuerence of God, with great faith and full assurance of God speaking in them, did they heare and receiue the thinges which God did reueale and open vnto them; they did vnderstand the thinges receiued and reuealed vnto them, yeilded thereunto, and afterwards deliuered them, and for the same did all of them more and more glorifie God. Visions (as writeth Lactantius lib. 7 chap. 23.) were by the spirit of God offered vnto their eyes, and they sawe them in their sight, to be as it were done and ended. Whereof commeth to passe that they were much mooued with these visions offered vnto them. And how could it be otherwise? when as they were but meere and weake men. Yet for all this neither was their minde put out of his seate, that they vnderstood nothing: neither were they as blockes and stocks, or onely pas∣siue or suffering instruments and organes of God, the which did but onely vtter the thinges to come, and vnderstoode not what they ment: that which fell out vnto the prophane prophets. The Prophets then of God did vnderstand and beleeue the thinges which they vttered. For otherwise they could not be called the true Prophets of God.* 1.89 For Augustine lib. 12. de Gen. ad literam, cap. 9. saith very well, They which in the spirite by some bodily things had signes shewed vnto them, vnlesse there had bin added thereunto the office of the minde, that they might also vnder∣stand them, were not yet prophets. But the Heathen Prophets, when as they vttered their prophesies, were without doubt be∣sides themselues,* 1.90 out of their witts, and taken with madnes, and vnderstood not what they said or did, but were onely the meete instruments of Satan speaking by their mouth,* 1.91 of which like kind of persons possessed with deuils we haue seene many also at this day. Therefore Chrysostome writeth, that the Prophetesse of A∣pollo at D••lphos, when shee was to prophesie, did sit vpon her but tocks, with her naked legges astride vpon a stoole, the which

was set ouer an hole and gaping gulfe of the earth or temple of Delphos, and that at those times the deuill was wont to enter in at her secret parts, who did rauish, vexe, pr••sse, & in a word frame her, that shee onely lent her mouth and teeth, and he himselfe the vncleane spirite did speake in her. From whence come these tearmes peculiar and proper vnto these kinde of prophets, as Iuli∣us Pollux speaketh; to be rauished, to be madde, to be franticke, and the thing it selfe, or the spirite whereby they were led, was called the inspiration of the deuill, a madde spirite. And to be short, both Virgil and Lucan doe notably describe and set forth the manner howe these prophets were wont to be handled and vsed by the same their deuill. Virgil for his part lib. 6. AEneid. in these verses:* 1.92

But good Aeneas to Apollos Church, and temple towres, Went to seeke the secret caue Of Siblyes dreadfull bowres. A vaut of widenes vast where mightie Spirite and mightie minde Apollo her inspires that all Things knowes in secret kinde. And things that fatall bin he doth Full broad to her vnfold. And a little after,—As thus shee babling prates All suddenly with faces more Then one before the gates And colours more then one, disfigured Wilde shee stoode in traunce Her haire vpstarting stands, her trembling Breast doth panting praunse. Her heart outraging swells, When of the god shee felt the blast Approching neere. And afterward But wrastling wilde as yet, against The god in th'entrie large Dame Siblye mumbling made, and strugling Strong withstoode the charge. If haply so shee might the gods Enforcing, shake from brest. But he preuailing still, with more

And more her spirit opprest Her heart, her raging mouth he Taming staide, and fixed fast.

And thus farre Virgil concerning this matter, out of the true hi∣storie of oracles. Lucan in like manner lib. 1. Pharsalidos, writeth hereof thus:

For as the Thracian Edonis In Bedlam sort with Bacchus fraught Doth gadding runne on Pindus hill Besides her selfe through him distraught:* 1.93 So doth Oricia Romane Dame Th'amased citie ouer-range, Dis••losing Phoebus haunting her, With such like words in manner straunge: Apollo whither am I drawne? &c. This sayd shee lay as in a trance, Through madnes which vpon her fell.

Thus then the profane Poets them selues doe liken their Pro∣phets vnto very madde men, and drunken persons: yea their Si∣byllas,* 1.94 whome notwithstanding they doe reuerence with more deuotion and holines, then their other prophesiars. Yet doth Pla∣to in Phaedro, and M. Cicero lib. 1. diuinat. write that these Sibyl∣laes themselues were taken with this deuilish madnes, when as they gaue forth these prophesies: albeit Tulli afterwardes disa∣greeing from himselfe,* 1.95 and beeing deceiued, writeth thus in the same booke. For (saith he) the power or vertue of the earth did natu∣rally stirre vp Sibylla the prophetesse of Apollo at Delphos, as if the Sibyllae by a certaine naturall motion did foretell things to come, and were not stirred vp with that same madnes, and inspiration of the deuill, as I saide before. The which opinion it seemeth the same Tulli had of others also, namly that there were certaine pro∣phets by nature, or by naturall causes, yet that all of them were madde when they prophesied. Thus then he saith, And those whose mindes forsaking their bodies, doe flie out and goe foorth, beeing inflamed and stirred vp with a certaine heate, doe see for certentie, those things which prophesying they doe foretell: and such mindes are inflamed with many things, which abide not in their bodies, like vnto those which are stirred vp with a certaine sound of words, & Phrygian songs: many the woods and graues, many the riuers or seas doe mooue, whose madding wind doth long before see, the things which are to come.

But why this madnes and stirring vp by the deuill should be put into these prophets,* 1.96 the reason is giuen of Plato in love in these words, as Serranus my very good and learned friende hath translated them: VVherefore God, when he taketh from them their mindes, he vseth these ministers, tellers of oracles, and divining pro∣phets, that we which heare them, should vnderstand that it is not they which doe vtter these things of so great importance: not they, I say, which are taken with madnes: but that it is God which speaketh them, and speaketh vnto vs by the ministerie or seruice of those men. Thus much Plato. Of the which appeareth how absurd or foolish his madnes of these prophesiars, and rauished men did seeme vnto the Heathen them selues. And the Poet Claudianus faighning himfelse a prophet, saith:* 1.97

All humane sense bath madnes now Quite from my breast "retired, "or, exiled And wholly is mine heart and minde With Phoebus rage inspired. And here let these things now haue an ende.

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:* 1.98 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,* 1.99 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,* 1.100 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,* 1.101 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,* 1.102 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,* 1.103 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,* 1.104 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,* 1.105 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,* 1.106

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,* 1.107 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,* 1.108 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,* 1.109 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,* 1.110 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.

* 1.111 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,* 1.112 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,* 1.113 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.* 1.114 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,* 1.115 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:* 1.116 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.

CAP. 9. Of the true notes and markes of the godly and true Prophets.

FVrther there are certaine notes and markes the which the worde of God it selfe hath set downe as most true and sure, to discerne and knowe the true Prophets from the false by. Deuter. cap. 13. vers. 1, 2, 3, &c also the 18. ver. 21, 22. And if thou think in thine heart, How shall we know the vvorde, which the Lorde hath not spoken? ƲƲhen a prophet speaketh in the name of the Lorde, if the thing follow not nor come to passe, that is the thing, vvhich the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou, shalt not there∣fore be afraid of him. For when as God substituted or under-ordained his Prophets to teach the Church, as it were in his stead, and in as much as Satan doeth imitate or follow their wordes and deedes, to disceive withall, if hee could, even the godly themselves: it was altogether necessarie, that there shoulde be extant certain tokens, and the same not at all doubtfull, as being shewed by God himselfe by the which the true prophets might be severed and marked out from the false. For at all times both in the olde Testament, and in the new, the devill hath gone about to overthrow the found doctrine, by the

false prophets, as his Postes and Messengers. Therefore like as under the law there were false prophets among the Iewes, and old people of God: so have there also bene under the gospell, as Peter teacheth, epist. 2. chap. 2. vers. 1. But there vvere false pro∣phets also among the people, even as there shall be false teachers among you: vvhich privily shall bring in damnable heresies, even denying the Lord, which hath ••ought them, and bring upon themselves swift damnation. VVe must therefore see what these notes and markes are. VVhere this is to be noted,* 1.117 that in this place he onely is cal∣led a false prophet, who in respect of the doctrine which he tea∣cheth, and the things which he foretelleth, ought to be tearmed, and is found to be a deceiver and a lyar. For those which are called false Prophets, because they haue no lawfull calling▪ albeit they teach▪ true doctrine, and foretell things to come, and that truely, of which sorte some doe arise out of the middest of the Church, these doe not appertaine unto this question, whereas we speake of the true markes of prophets: but unto that, where∣in it is demanded, what is the lawfull calling of prophets, or what is the godly and lawfull use of holy prophesie.

* 1.118 False prophets then are so called generally for three causes, namely, in regard of their calling, in regard of their use, and in regard of their doctrine. And in respect of their calling they are to be taken for false prophets, who albeit they foretell true things, yet are they not sent of God, but of Satan, to deceive: they are not alowed of God▪ but are the instruments of the devill, such as are those distraughted and madde prophets, of whome we haue spoken before: and such also as some are in the Church of God oftentimes by the iust iudgement of God, who do lead away men into idolatrie.

In regard of their use, those are called false prophets, which have indeed a lawful calling to prophesie,* 1.119 and the same by God plain∣ly confirmed by certaine waies and which do foretel true things, but yet not for such end & purpose, as they ought, not with such an intent as God appointed, namely for that they foretell those things to come for vain-glory, or for gaine sake; and not for the cause of setting forth Gods glory only, nor yet to doe good ser∣vice in his Church by seeking the profite of the same. These pro∣phets therfore although they do speak true things, yet do they not speak thē truly, that is, with a sincere mind, & such a mind as they ought. For they seeke thēselves, & theirs, & not God, or the things

that are Gods. Such a one was Balaim the Prophet in the time of Moses,* 1.120 one that spake the truth indeed, and was brought forth by God unto that people, and was not madde: but covetous, an hir••ling, seeking for gaine by ••i•• office, as afterwardes in the Church did Simon M••gus.* 1.121 Of Balaam read Num. 22. in the whole course of that chapter. And in Peter 2. epist. 2. chapt. 15. vers. there is mention made of hi•• and such as he was, of whom he saith, that they did forsake the right way, and went astray, fol∣lowing the way of Baliam, which loued the traces of unrighteousness, &c. Of Simon Magus you have Act 8. v. 20. where Peter spea∣keth unto him offering to buy the gift of the holy ghost for mo∣ney, say••ng, Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money. Such were they of whome Paul complaineth. Philipp. 1. v. 16. Some (saith he) preach Christ e••en through envy and strife, and of contention, and not purely, supposing to adde more affliction to my bondes. Therefore (they preached not Christ purely, that is, with a pure minde, al∣beit they preached true Christ. So they which abuse true pro∣phesie, nay the gospell it selfe unto their gaine and vaine glory, in respect of this use are false prophets.

Thirdly in respect of doctrine they are called false prophets,* 1.122 the which doe want either the one onely, or else both the true markes, the which both the true prophets hane, of whome I speake 〈◊〉〈◊〉 this chapter.* 1.123 For there are▪ as I haue said, two notes whereby the true prophets are distinguished and marked out from the false. The one, if they be found co have made a lye, in in the matters by them foretold, or to have spoken false. When a prophet shall speake in the name of the Lord,* 1.124 if the thing follow not, nor co••e to passe, that is the thing, which the Lord hath not spoken, but the same prophet hath spoken it through pride, saith the Lorde. De••t. 18.22. Therefore such a one is to be termed a false prophet. So Ieremie the true prophet of God appealeth unto the event or falling out of the matter foretold by H••nanias the false prophet. Ierem. 28. ver. 6, 7, 8, 9. Even the prophet Ieremy said, So be it. The Lord so doe, the Lord confirme thy wordes, which thou hast prophesi∣ed to restore the vessels of the Lords house, and all that is carried cap∣tive from Babel unto thi•• place. But heare thou now this word that I will speake in thine ••ares, and in the eares of all the people. The prophets that have bene before thee, and before me in times past, pro∣phesied gainst many cuntries and against great kingdomes, of warre,

and of plagues, and of pestilence. And the prophet which prophesieth of peace, when the word of the prophet shall come to passe, then shall the prophet be knowen that the Lord hath sent him.

* 1.125 The second marke of a true prophet must altogether and at all times goe with the former: but in the false prophets it is suffici∣ent, if ••ither one, or both of them be wanting. This second marke therefore is, if he that foretelleth things to come, a although they be true, goe about, assay, and briefly be desirous to drawe and perswade vs from the true God, and his doctrine revealed unto idols, or any false doctrine. When there shall arise (saith the Lord Deut. 13. ver. 1. &c.) a prophet in the middest of thee, or one that shall dreame a dreame, and shall give thee a signe, or a wonder, the which he shall speake unto thee, saying, Let vs goe after false goddes, whom thou hast not knowen, and let vs worship them: thou shalt not obey the wordes of that prophet. So Elias 1. King. 18. doth reprove and convince or overthrow Achab the king his false prophets. VVhereof commeth to passe, that because God would alwaies have his prophets found to be true, and in every part of their pre∣dictions or fore-tellings, he did so reveale things to come unto them, and they so foretel them, that they did evidently set down all circumstances of the matter. Therfore they did not only de∣cla••e something to come (the which often times the mad pro∣phets, and sometimes Astrologers doe) or to fall out unto such a people: but they did also (as I haue said before) expresse the ma∣ner, way, and all the circumstances of the thing to come, and therefore have they them in their writings set downe. For they doe declare and lay downe both the time and the place, and the manner, and the instruments, and the persons,* 1.126 whereby those things shall come to passe, which they foretell, and that not without cause. First, least they might seeme to speake darkely: so that if they have erred in any circumstance, [unspec 1] they might be cal∣led false prophets. Moreover, that by so many circumstances re∣hearsed, [unspec 2] and all which afterwardes come to passe, they may ap∣peare to be the more true, and indeed the prophets of God. But these madde fellowes tellers of Oracles, soothsayers, Astrologers, and the rest of that rabble of divinours, (as they tearme them∣selves) doe either generally and indefinitely onely take upon them to foretell some thing to ••ome, but doe not evidently and plainly expresse the thing it selfe: as for example, There shall be warre, but they adde not, civill and f••rreine: or if they doe set

downe something to come, yet doe they not expresse all the cir∣cumstances of the thing. For by these they should quickly be found out to be false prophets, or lyars. Now these circumstan∣ces are the cause, the end, the place, the time, the manner, the instruments, the matter: like as of these matters, which of them both are foretold to come to passe, may easily be discerned and knowen which of them are true or false prophets. For the true, set downe the circumstances of the thing to come, but the false overp••sse them.* 1.127 And whereas the true prophets doe at no time, nor by no meanes carrie vs from the true God, and from his ser∣vice, and doctrine unto idolatry, or unto the elements of this world, we gather that all Cabalists, and other such like prophets are false prophets. For were it granted that all these did alwaies foretell true things (the which they at no hand will yeeld vnto which have heard from them of things to come) yet in the end they draw vs hereunto, that in stead of God, we should wor∣ship the elements of the world. For they doe tye the power of God unto certaine words and syllables, as doe the Cabalists, and some Magians or Sorcerers: or else they doe not purely expound the worde of God it selfe, but doe carry and apply it from the knowledge of godlines unto the vanity and curiositie of men, the which no doubt the Broccardicall prophets use to doe.

CAP. 10. When the godly and true Prophets of God tooke their beginning. And likewise when they ceased or ended in the Church.

IT is a worthy question, At what time first the prophets of God began to be, and at what time they ceased, the which for this cause ought not here of vs to be omitted and over∣passed. And first to speake briefly of the first part of this question: The prophets of God began to be, ever from the beginning of the world, as being such, who both knew the will of God by his re∣velation, and themselves received from God, and delivered over againe as it were from hand to hand that same promise of the Messias to come, and to suffer for the saluation of mankinde. Here∣of it is that the Prophets, the which haue spoken of the Church to be redeemed by Christ, are saide by Zacharie (who himselfe

was a prophet) to have beene from the beginning of the world, that is from all age of the world, and from the first making and being of the world, as it is in Luke in his gosped, chap. 1. v. 70. As he spake by the mouth of his holy Prophets, which were since the world began. And Paul writeth that the promise of God the fa∣ther concerning his Sonne the Messias and propitiator or atone∣ment maker of the world to come, that it was knowen and fore∣told by the prophets before the times of the world, that is, before any ages of the worlde, or this courses of yeres, which doth arise of the going about of the sunne, were made, and therefore from the very beginning of this globe or round world, Titus 1.2. Vnder the hope of eternall life, which God that can not lye hath promised be∣fore the world began. That which also is confirmed out of the epi∣stle unto the Hebrewes cap. 1. vers. 1. in these wordes: At sun∣dry times, and in divers manners God spake in the olde time to the Fathers by the Prophets: In these last dayes he hath spoken vnto vs by his Sonne. For straight after the creation of the world by God,* 1.128 and sinne committed by the first man Adam, the promise of the Messias was, I will put enimitie betweene thee (to wit, Satan) and betweene the seed of the woman, He shall breake thine head, and thou shalt bruise his heele. Gen. 3.15. the which promise at the first was made unto Adam in wordes, and delivered as a prophesie, and most excellent foretelling of things to come. Afterwards it was declared and expounded by the addition or bringing in of sacrifi∣ces. For as God commanded sacrifices to be made unto him by Adam and his successours or those that came after him (untill the comming of the Messias himselfe) so he did declare the meaning of them: And also moreover the same will of God concerning the Messias to come, was alwaies more clearely opened and shewed by other revelations made unto the godly. Whereupon from the very selfe lame time prophesies and prophets concerning Christ, the iudgement of God to ensue upon the wicked, and concer∣ning other matters also, and articles of the faith began to be in the worlde, and in the Church of God, that is to say, from the very beginning of the world the true prophets of God were, and be∣gan to be. And I make no doubt, but that Adam himselfe, who talked so often with God, who first received from him that same promise of the Messias, and diligently delivered it unto his po∣steritie,* 1.129 who had sacrifices, and the signification of them by God his revelation, (Hebrewes chapt. 11.) vvas a

chiefe prophet of God, and is to be reckoned first in the roule of the prophets: after him Abel, then the rest of the Patriarches of whome in the holy scripture there is godly and commenda∣ble mention, Gen. cap. 5. Hebr. cap. 1. For as without faith in Christ there was never any saluation, nor any peace and recon∣ciliation or friends making an atonement betweene God and men, Heb. 9. ver. 15. And for this cause is he the Mediatour of the new Testament, that through death which was for the redemption of the transgressions, which were in the fo••mer Testament, they which were called, might receive the promise of eternall inheritance. So was there no age of the worlde, in the which that same promise of Christ to come was not extant and preached, and in the which die same was not better confirmed, and by little and little more clearely expounded by the fuller revelation of the things (which Christ should suffer and doe for vs) the which revelation, as the time of the comming of Christ was more neere, so was it of God made more full and more plaine. VVhereof it commeth to passe, that there was no age, before the comming of Christ, in which there were not some Prophets, and therefore, that they began to be from the very instant of the saving of the Church, that is, from the beginning of the world made. That which Pe∣ter also teacheth. 1. epist. 1. chap. vers. 10, 11. namely that the sufferings and glorie in Christ to come, were declared of the prophets of God by the revelation of the holy ghost. The wordes be these: Of the which salvation the prophets have inquired and searched, which prophesyed of the grace that shoulde come unto you, searching when or what time the spirit which testified before of Christ, which vvas in them, should declare the sufferings, that should come unto Christ, and the glory that should follovv. But these revelations alwaies in the latter times untill the comming of Christ, were more easily and fully revealed: but in the first times more ob∣scurely or darkely vnderstood. And this is mine answere unto the first part of the former question, when the prophets of God tooke their beginning.

* 1.130 In the second place it is demanded, VVhen the prophets cea∣sed in the Church of God. Vnto the which question, that I may the more plainly make answer, I say, that of the prophets of God some were under the old testament, and some under the new. VVherefore if the question be of the Prophets of the old Te∣stament, I answer with the wordes of Christ himselfe, Mat. 11.

verse 13. That the law and the prophets continued untill Iohn the Bap∣tist: and from that time ceased and had their end. For after that Christ the promised Messias came into the world, and was made manifest or shewed, as he was by the finger, by Iohn the Baptist often pointed vnto, when as Iohn beholding Christ walking, said unto his disciples and unto the people: This is the Lambe of God which taketh away the sinne of the world. Ioh. 1. ver. 29. the olde Testament then ceased: and therfore the prophesies and the pro∣phets also ceased, which did foretell of Christ or the Messias that was to come in the flesh, because that nowe hee was alreadie come. For Moses and the Prophets which were under the law,* 1.131 or vnder the olde Testament, did onely foretell of Christ to come in the flesh. When as hee therefore was come and tooke vpon him our flesh, this kinde of Prophets ceased, and new came in their stead. Therefore Iohn the Baptist him-selfe which sawe with his eyes Christ incarnate, or in the flesh, is said to have beene more then a Prophet, Matth. 11. cap. ver. 9. And some doe gather out of the writings of the Rabbines, and Thal∣mudists, that Simeon of whome Luke maketh mention cap. 2. ver. 25. was the last of these godly prophets of the old Testa∣ment. For the Thalmudists will have and doe teach, that in this Simeon the spirite of Prophesie ceased among the Iewes. And they make Rabbi Ionathan who wrote the Chaldee translation and interpretation of the holy Bible, to be of the same time with him. Finally they wrote that this Simeon was the disciple of Hillel. Howsoever it be, the godly prophets of the old Testa∣ment were onely untill Iohn the Baptist. For from him began the kingdome of God and the gospell, that is, the new Testa∣ment, as Marke the Evangelist speaketh cap. 1. Therefore what prophets soever were among the Iewes after Christ his suffe∣••ing, and rising againe from the dead,* 1.132 and his receiving into heaven, or after the overthrowing of the temple of Ierusalem, which either saide that they were the Messias, or did foretell that the Messias was then first to come in the flesh were false pro∣ph••••s. 1. Ioh. cap. 2. ver. 22. ƲƲho is a lyar, but he that denieth that Iesus is Christ? The same is Antichrist that denyeth the Fa∣ther and the Sonne. And againe Ioh. 4. ver. 3. And every spirite which confesseth not that Iesus Christ is come in the flesh, is not of God: but this is the spirit of Antichrist, &c. Of which sorte a∣mong others was that notable robbet and varlet Barchobab,* 1.133 of

whome there is in Euseb. l. 4. Hist. Eccl. c. 6. and Nicephl. 3. cap. 24.

Now when these former Prophets, that is the Prophets of the old Testament ceased, then began the Prophets of the newe Te∣stament,* 1.134 of which sort there were many: especially Christ him∣selfe the Prophet of Prophets, but so far forth as he was man, and made manifest or shewed in the flesh. Afterward the Apostles, if not all, yet many of them (for the office of the Apostles and Pro∣phets was distinct or diuerse the one from the other, 1. Cor. 12. ver. 19. Are all Apostles? Are all Prophets? Are all teacher?) & such a one was Paul, as appeareth Rom 11. ver. 25. in these words: For I would not brethren,* 1.135 that ye should be ignorant of this secret (least ye should be arrogant in your selues) that partly obstinacie is come to Is∣rael, vntill the fulnes of the Gentiles be come in: which sheweth that he prophesieth of the conuersion of the Iewes. And 1. Tim. 4. ch. ver. 1. Nowe the spirit speaketh euidently, that in the latter times some shall depart from the faith, and shall giue heede vnto spirits of error, and doctrines of deuils: where be prophesieth of a falling from the truth in the latter times. And Peter also was a Prophet as may ea∣sily be gathered out of his 2.* 1.136 epist. cap. 2. ver. 1, 2. &c. where hee prophesieth of false teachers, and cap. 3. ver. 3. where he foretel∣leth of mockers and scorners. Likewise Iohn the Evangelist was a Prophet, as his first epist. cap. 4. and his Reuelation doth proue.* 1.137 But after the Apostles there were others also, which were Pro∣phets of God, yet but for a time onely, and vntill Christ by the preaching of the Gospell wras plainely and throughly made ma∣nifest. For the holy Scripture maketh mention of Agabus the Prophet Act. 11. ver. 28.* 1.138 who liued in the dayes of the Apostles: and of the daughters of Philip the Evangelist, which were pro∣phetisses, Act. 21. ver. 9.* 1.139 And furthermore Iustinus against Try∣phon the Iewe doth testifie, that the gift of prophesie was in the Church vntill his times. The which thing also Eusebius lib. 4. Histor. Eccles. cap. 18. rehearseth out of him. But these Prophets which liued vnder the Gospel, were both in dignitie, and degree, and in time also inferiour vnto the Apostles, but aboue and higher then the Doctours and Pastours. Therefore the Prophets of the Gospell are rehearsed in the second place, that is, after the Apo∣stles, Eph. cap. 4. ver. 11. He therefore gaue some to be Apostles, and some Prophets, and some Evangelists, and some Pastours and teachers. And 1. Corinth. cap. 12. ver. 29. Are all Apostles? Are all Prophets? Are all teachers? Nowe there is a question, when

these Prophets of the newe Testament ceased, or had their en∣ding.* 1.140 Certes albeit I confesse, that God for the confirmation of his Gospell, would haue the gift of Miracles, and Tongues, and of Prophesie to flourish long in his Church, yet were those giftes first by little and little diminished, as it is most certaine, and after∣wards vtterly taken away, to wit, after that the doctrine of the Gospell was sufficiently and throughly confirmed and approo∣ued. Whereof it came to passe, that both the gift of Miracles, and of Tongues, and also of Prophesie, at the length ceased in the Church. But the gift of prophesie, which foretold thinges to come, did then especially take his ende,* 1.141 after that Saint Iohn his Apocalypse was written of him by reuelation from God. For it containeth what so euer shall happen or fall out vnto the Church, euen vntill the ende of the worlde. VVhereof it commeth to passe, that it is forbidden that any thing should be added or put vnto it, Reuel. cap. 22. ver. 18. If any man shall adde vnto these things, God shall adde vnto him the plagues that are written in this booke. For what neede was there, that those thinges should be foretolde vnto vs, the which shall come to passe after that this worlde is ended? Therefore this Apocalypse or Reuelation was a sealing and closing vp of all prophesie, the which vnfoldeth the estate of the whole Church vnto the very last age of the worlde, and resurrection or ri∣sing againe of the deade.* 1.142 And albeit that Iustinus Martyr doe affirme that there were afterwardes some Prophets re∣maining in the Church (for the Reuelation was written about the last times of Domitianus the Emperour, and Iustinus Mar∣tyr liued vnder vnder the Emperours Antonini, to wit, about fourtie yeares after the writing of the Reuelation) yet those Prophetes flourished but a little time in the Church, neither foretold they any thing of any great importance: but onely such things as were to come to passe in regard of that time vn∣to the Church, the which God for this cause would haue them to foretell, to comfort the Church withall. And that selfe same gift also vanished away by little and little. Therefore after the re∣uelation, I doe not thinke that there were any prophets in the Church, the which foretold any falling out of things of any great importance, because that the same Reuelation doth abundantly conteine all thinges, as I haue said, the which shall come to passe euen vntill the worlds ende.

And whereas I say, that there were Prophets both in the olde

and also in the new Testament, I doe also vnder them compre∣hend Prophetisses,* 1.143 that is to say, godly women, whome the Lord raised vp sometime to prophesie. Of which sort there is in the holy Scripture mention made of these Marie, the sister of Moses and Aaron, Exod. 15.20. Debora, which in battell o∣vercame Sisara, Iudg. cap. 4. ver. 4. Olda in the time of Iosias King of Iuda, 2. King. cap. 22. vers. 14. The like I would say also of Anna the mother of Samuel, albeit that expressely she be not called a Prophetesse: yet out of her long the which is extant 1. Sam. chap. 2. ver. 10. It appeareth that she did prophe∣sie of the kingdome of Christ, where shee saith, The Lordes adversaries shall be destroyed, and out of heaven shall he thunder up∣on them: the Lorde shall iudge the endes of the vvorlde, and shall give power vnto his king, and exalt the home of his annointed. To conclude, that same Anna, of whome Luke maketh mention, and whome he himselfe calleth a prophetesse cap. 2. verse 36.* 1.144 Therefore these five properly are the prophetisses of the old T••∣stament. Vnto these may be added one Noadia. of whome mention is made Nehem. cap. 6. ver. 14. bu•• shee is said to have abused this gifte in the selfe same place, by this that Nehemiah there prayeth against her, when he saith, My God remember th•••• Tobiah and Sanballat according unto these their wo••kes, and Noa∣diah the proph••tisse also, and the rest of the prophets that woulde have put me in feare. Finally the Masoreth of the Hebrewes addeth unto this number of women prophetisses, the wise of Isai the prophet, because shee is called of him a prophetesse cap. 8. v. 3. But shee is not therefore so called by Isai, that shee should be vn∣derstood to have beene endued with this extraordinary gift of God: but that shee may be knowen to have bene his lawfull wife, and a most honest and chast matrone: and not an harlot as the wife or Oseas is said to be, whome being such a one Oseas had married, at the commandement of God Ose cap. 1. These then are the women Prophetisses of the old Testament.

The new testament had also his prophetisses, and the same also very famous.* 1.145 For Ioel had foretold that it should so come to passe long before, in the time of the gospell cap. 2. v. 28. saying in the person of God: And afterward I wil powre out my spirit upon all flesh: and your sonnes and your daughters shall prophesie: your old men shall dreame dreames, and your young men shall see visions. And that for this cause, least the authoritie and dignitie of the new testament

should be lesse then the old: or lest the gospell should be thought to be lesse garnished with the gifts of God, thē the law was before. Therefore vnder the Gospell there were also godly women Pro∣phetisses, as Peter in the second of the Acts by alledging the former place of Ioel, seemeth for to prooue, as is without all doubt to be seene. Act. 21. ver. 9. where fowre virgins the daughters of Philip the Evangelist,* 1.146 are said to haue prophesied. The like also would I say of Marie the virgin and mother of Christ, the which I saide before of Anna the mother of Samuel. For out of Luke 1. v. 15. and so forth, shee, as it appeareth, doth foreshew and foretel cer∣taine great thinges of the kingdome of Christ, and of the power of God. And these were women Prophetisses in the newe Testa∣ment. As for a certaine woman called B••igid, and one Merlin of England, of whome some write, (for they will haue them to haue prophesied) it is a tale most foolish and most false. That which the euent or falling out of things by them foretold doth prooue.

CHAP. 11. Of the godly Prophets of the old Testament, and of their order and succession of following one another.

THis likwise i•• a most profitable questiō, what godly Prophets haue beene in the old Testa∣ment, nay from the very beginning of the world, and who succeeded or followed each other vntill the birth of Christ, at which time the old prophesie is said of vs before, to haue ceased. For this thing bringeth light, and the same very great vnto the interpretation and exposition hereafter to insue, of the twelue Prophets (which are called the smal Prophets) and will shew howe and in what order they are to be place For this matter is not fully agreed vpon nei∣ther among the Hebrues, nor yet among the Christians.* 1.147 And to let passe the Hebrues or Rabbins, Epiphanius in his booke of the Life of the Prophets (as we shall afterwards shew) thinketh one way of the order and placing of them, to wit, these our twelue, and Isidorus another way. And Ierome dissenting from them both, followeth that order, after which these twelue are alreadie placed in the coppies of our Bibles.* 1.148 Let vs therefore now goe for∣ward with the question that we haue in hand, & generally sh••w, so farre as we may out of the worde of God, what Prophets haue

bin from the beginning of this world, vntil the comming of Christ our Lorde. And this shall easily be done, if wee deuide the whole time which hath now passed from the creation of the worlde vn∣to Iesus Christ the King and onely sonne of God, taking flesh vpon him for vs, unto certaine courses or ages of times. And these we will,* 1.149 for the better laying open of this matter, make and set downe to be onely seauen, in euery one or which we will shewe what Prophets haue liued. Where first of all I doe willingly con∣fesse, that the succession of the Prophets, vas not alwaies so con∣tinued, that it neuer was interrupted or broken off. For whereas this office was extraordinarie in the Church of God, no maruell, if it often ended, or for a time ceased for to be: in as much as the ordinarie callings them selues (of which sort was sacrificing vn∣der the Lawe) did not withstanding sometime cease, and were broken off, as in the whole time of their exile and captiuitie in Ba∣bylon, and oftentimes else. So therfore it came to passe, the sinnes of men deseruing the same, that the Church of God was often de∣stitute or voyd of true Prophets, as is gathered out of 1. Sam. 3.1. And the word of the Lord was precious in those daies: for there was no manifest vision. And Psal. 74 9. We see not our signes: there is not one Prophet more, nor any with vs that knoweth how long. Therfore there were then no Prophets, but their succession was for the time no doubt of, & the continuation of them broken off. That which no godly man which readeth the holy Scriptures with diligent heed∣fulnes, in my iudgement, will denie. But let vs returne vnto those seuen ages of the worlde, which haue passed since the beginning thereof vnto Christ borne of the blessed virgin Marie. The first of them containeth al that whole time, which was from the making of the world vntil the floud, which fell out in the sixe 100. yeere of the Patriarch Noah. And this age comprehendeth 1656. yeeres. This first age had these Prophets,* 1.150 Adam, Abel, Enoch, & Noah. Of Adam we haue spoken before. Of Abel it seemeth that it may ea∣sily be gathered both out of Mat. 23.34, 35. & Heb. 11.4. namely that he was a Prophet, as also was Enoch, & other Prophets whō the Iewes wickedly flew. Of Enoch there is extant or remaining a most certen Testominie in the word of God to wit, in the epist. of Iude, v. 14. whose prophesy also is there rehearsed, in these words: And Enoch also the seuenth from Ad••mprophesied of such, saying, Be∣hold, the Lord commeth with thousands of his Saints. Of Noah, it is a matter past al doubt, that he was a Prophet of God, & did foretel

of that ouerthrow of the whole world, & the dwellers therein, the which was to come, & was through waters made by God, almost 120 yeares before it came, and that by especiall reuelation from God. Gen. 6.13. And God said vnto Noah:* 1.151 An end of al flesh is come before me: for the earth is filled with crueltie through them: and behold I will destroy them with the earth. Read more hereof cap. 7. and 2. Pet. 2.5. Neither hath he spared the old world, But saued Noah the eight person, a preacher of righteousnes, and brought in the floude vpon the world of the vngodly. If there were any more Prophets be∣sides these, they are not rehearsed in the holy Scriptures.* 1.152 The sonnes of God indeed are seuered from the sonnes of men in all that first age, and the one are called wicked, & despisers of God, and the other, to wit, the sonnes of God, are said to haue bin god∣ly, and fearing God, Gen. 4. ver. 26. And to the same Sheth also, there was borne a sonne, and he called his name Enosh. Then men be∣gan to call vpon the name of the Lord. And Gen. 6. ver. 2. The sonnes of God saw the daughters of men, that they were fayre, &c. But yet are they not called Prophets. To be short, If any of thē were such, their names are not expressed, vnlesse any man peraduēture wil say, that Lamech the father of Noah, & others borne of Seth, & the Patri∣archs & such as are named in the holy Scriptures, were prophets of God. And these prophets of God had that first age of the world.

The second age is from the time of the floud vntil the first cal∣ling of Abraham out of Vr a citie of the Chaldeans,* 1.153 which cal∣ling was made by God. For Abraham first departing with his fa∣ther Thara out of this citie Vr, went vnto Carras, following God calling him. This age had 422 yeeres Gen 12. and Prophets ei∣ther none, or very fewe, at least which are knowne vnto vs by the word of God, vnlesse any man peraduenture will reckon Sem the sonne of Noah, and Melchisedech among the Prophets of that age. For concerning Abraham himselfe before this age, it is ma∣nifest that he was anidolater, and therefore no Prophet of God at that time, Ios. 24.2. such a one not withstanding as afterwarde he was Gen. 20.7. For the first, that the was an idolatour ••o••ua saith, Your fathers dwelt beyond the floud in old time, euen Terah the father of Abraham, and the father of Nachor, and serued other gods. For the second, that he was afterwards a Prophet of God saith of him to Abimelech in the place before cited: Nowe deliuer the man his wife againe: for he is a Prophet, and he shall pray for thee. But whe∣ther and of those which Gen, chapter 10. and chapter 11. are rec∣koned

vp for the heads of families and nations of the posteritie of Noah, as Sem the sonne of Noah, and others were prophets, it cannot by any meanes by the word of God be determined. For in the epistle vnto the Hebrewes cap. 11. all this whole seconde age, as it which lacked his Prophets of God, nay that which more is, godly men, is cleane ouerpassed, and the holy Ghost by and by with a great leape and gulfe oftime and succession, skippeth from Noah vnto the calling of Abraham. Then were the Prophets of the world very few, besides Sem and Abraham.

* 1.154 The third age of the worlde is from the first calling of Abra∣ham out of Vr of the Chaldeans vnto the setting forth & giuing of the law of God vnto the people of Israel by Moses in the de∣sert of Sinai. This age comprehendeth 430. yeares, as the holy Scripture it selfe doth declare Exod. 12. ver. 41. Galat. 3. ver. 17. This third age had these sixe Prophets well knowne, Abraham, I∣saac, Iacob (who also is called Israel) Ioseph, Moses, and Aaron, as appeareth in Genesis, the epistle vnto the Hebrews 11. cap. and infinite other places. For whither in the meane season, whilst the children of Israel liued vnder the Pharaos in Egypt, after the death of Ioseph, and before the birth or the wing of Moses, there were any other Prophets of God, of the Israelites ab••ding in E∣gypt, the holy Scripture doth no where plainly make any menti∣on. And therefore neither wil I affirme the ••ame. Further, whereas some will haue certaine propheticall writings of Ab••••ham the Patriarch to be extant, they are child••shly ••••ceiued, foolishly set∣ting one of the Rabbines called Abraham, in steade of Abraham the Patriarch.

* 1.155The fourth age of the worlde is to be reckoned of vs from the giuing of the Law in Mount Sinai vntill the building of the Tem∣ple of God at Ierusalem by Salomon (the which falleth into the fourth yeare of Salomon his reigne. This age conteineth 480. yeares, as appeareth 1. Thing. 6. cap ver. 1. And in the 480. yeare (after the children of Israel came out of the land of Egypt) and in the 4. yeare of the reigne of Salomon ouer Israel in the moneth Zif (which is the second moneth) he built the house of the Lord. This age had store of many godly Prophets,* 1.156 as these by the word of God well knowne vnto vs, Iosua which succeeded Moses, De∣borah, and a long time after, that ••ame man of God se••t vnto Eli▪ 1. Sam. 2. ver. 27. Samuel, David, Nathan, Gad. But whether those also were Prophets, which wrote the books of the warres Num.

21. ver. 14. and the booke of Iasher Ios. cap. 10. ver. 13. Also the bookes of Chronicles of the kingdome of Iuda and Israel, whereof mention is often made in the bookes of the Kings, is not set downe in the holy Scripture. But that Dauid, and Nathan, and Gad were Prophets of God, appeareth 2. Sam. 12. 1. Chron. 29. ver. 29. and cap. 21. Besides these if there were any other Pro∣phets in that age, their names are not rehearsed. For that which is written of Othoniel the Iudge in the third of the Iudges, vers. 10. and of other Iudges also, that the Spirite of God fell vpon them, when as they were called of God extraordinarily vnto that office, this in my iudgement is not to be vnderstoode of the Spi∣rits of prophesie, as if then they became Prophets, that is, fore∣tellers of things to come, such as was Isaias, Ieremias, and others: but it is to be vnderstoode of the spirite of fortitude or strength, whereby they might be able boldly and without feare, to resist and withstand the enemies of the Church, were they neuer so much to be feared. Neither are there any prophesies extant of those Iudges, who after Iosua gouerned Israel as politique Ma∣gistrates in many ages: neither are there any of them reckoned at any time among the Prophets, but among the Magistrates of Israel. Therefore that which is Hebr. cap. 11. ver. 32. And what shall I more say? For the time would be too short for me to test of Ge∣deon, of Barac, of Sampson, of Iephthe, and Dauid, and Samuel, and the Prophets, doth not prooue those Iudges to be numbred among the Prophets: but onely among godly men, which by faith serued God. For Paul Act. 13. ver. 20. calleth them onely Kritas, that is, Iudges, whereas he calleth Samuel (who was him∣selfe a iudge in Israel) a prophet also. And albeit God, Deu. 18.15. promised the Israelites, that is, his Church, that it should come to passe, that out of it he would raise vp Prophets, euen after that Moses was deade yet was not this rancke and course of Prophets succeeding one an other continuall, but oftentimes broken off, as I haue said. And in deede all the whole time in a manner of the Iudges it seemeth that there were none,* 1.157 or else very few Pro∣phets of God in the Church. Therefore 1. Sam. 3. ver. 1. vision and prophesie is said to haue bin very rare, and fayling in Israel, that is, in the Church and people of God. But after Samuel it began to be both more common and also more knowne. Therefore in his time there were many Prophets, as appeareth 1. Sam. cap. 9. and 10. whose names notwithstanding the holy Scripture doth

not set downe.

* 1.158The fifth age of the world is from the Temple of God buil∣ded at Ierusalem by Salomon King of Iudah, vnto the leading and carrying away of the tenne tribes of the kingdome of Isra∣el, by Salmanazar King of the Assyrians, into Assyria and Meso∣potamia, that which fell into the eight yeare or there about, o•• die reigne of Ezechias king of Iudah, like as the besieging o•• Samaria by the same Salmanazar happened about the sixth yeare of the reigne of the said Ezechias 2. King. cap. 17. ver 6. In th•• ninth yeare of Hoshea, the king of Asshur tooke Samaria, and carru•• Israel away into Asshur. And cap. 18. ver. 9, 10. And in th•• fourth yeare of king Hezekiah (which was the seuenth yeare of H••••shea sonne of Elah king of Israel) Shalmanesar king of Asshur cam•• vp against Samaria, and besieged it. And after three yeares they to•••• it, euen in the sixth yeare of Hezekiah, that is, the ninth yeare of He∣sheaking of Israel, was Samaria taken. This age hath two hundred ninetie foure yeares, to wit, thirtie sixe of those fourtie yeares in which king Salomon reigned after he had built the Temple of God, and two hundred fiftie eight yeares after the setting vp o•• the kingdome in Israel by Ieroboam the sonne of Nabat, that is, among the tenne tribes, the which fell a way from the kingdome of Iudah by and by after the death or Salomon. For so man•• yeares, namely two hundred fiftie eight, continued the same king¦dome of Israel, rent from the kingdome of Iudah. Nowe th•• age had Prophets almost innumerable. For there was neuer a∣ny age vnder the whole olde Testament more full of them, 〈◊〉〈◊〉 more garnished with the gifts of God, and prophesies, that a•• well the Iewes as the Israelites might be made inexcusable 〈◊〉〈◊〉 without excuse for the despising of God, and his worde. Where∣fore both of them for this cause afterwarde were very sharpel•• and iustly punished by God, as appeareth 2. King. chap. 17. an•• Zach. chap. 1. Further, many of the writings of the Prophets, the which are extant or remaining euen vnto this day, were s•• forth and written at that time, and by the same Prophets, whic•• liued in that age.* 1.159 Therefore let vs now speake in order of the Pro∣phets of that age as many as are extant, for we haue not all the•• names, nor writings at this day. The first then of these seemeth to haue beene Ahias the Silonite:* 1.160 for he liued in the daies of Salo∣mon euen vnto the beginning of Roboam king of Iudah, and Ie∣roboam king of Israel: nay which more is, he did foretell of the

renting in sunder into two parts of this bodie, consisting before of twelue members and tribes. 1. King. 11. cap. from the 29. verse vntil the 40. So that this Ahias was a very old man about the be∣ginning of the reigne of Ieroboam 1. King. 14. cap. ver. 4. where it is said of him, that he could not see: for his sight was decaled for his age. Therefore he is reckoned as if he succeeded the Prophet Nathan 2. Chron. cap. 9. ver. 29. where the Acts of Salomon are said to haue bin recorded by Nathan the Prophet, and in the pro∣phesie of Ahiah the Silonite, and in the visions of Iddo the Seer. And Nathan seemeth to haue come almost vnto the times of the midst of the reigne of Salomon. So then the Prophet Ahias the Silonite succeeded Nathan. Afterward liued Iadi, and was in the selfe same time with Ahias:* 1.161 but he seemeth in age to haue beene younger then Ahias. Some thinke this Iadi to be the same which is called Addo, and Oded, the which I doe not suppose to be true. He was therefore Iadi. There was also at that time Semeias,* 1.162 of whome we read 2. Chron. 12. ver. 15. The Acts also of Rehoboam first and last, are they not written in the booke of Semaiah the Prophet? &c. There was likewise in the same times, that same man of God and Prophet, his prophesie is extant or remaining concerning the ouerthrowe of the Altar at Beth-el 1. King. 13. From the first verse vnto the fourth, yet is not his name set downe; like as theirs is not also, which in the selfe same chapter are called the Prophets of God. There was moreouer at the same time Addo,* 1.163 2. Chron. 12.15. but he was yonger then this Prophet, and Semeia, and Ia∣di, after whom also he is set, of whom I haue also spoken alreadie. Furthermore, there was at that time also Azarias the sonne of O∣bed,* 1.164 younger then Addo, of which Azarias mention is made 2. Chron. 15.1. Then the spirit of God came vpon Azarias the sonne of Obed. For Azarias the sonne of Obed liued in the dayes of Asa king of Iuda, who succeeded his father Abias, & his grandfather Roboam. But Ahias, Iadi, and Semeias, and Addo, liued in the daies of the kings Roboam and Abias,* 1.165 wherefore this shal be the order, course, and succession of these Prophets, to wit, Abias, Ia∣di, Semeia, Obed, Addo, and Azarias, vnder Roboam, Abias, and Asa, kings of Iudah: and vnder Ieroboam and Nadab his sonne kings of Israel. Further, after the Prophet Azarias, who liued and prophesied about the middest of the reigne of Asa king of Iudah there were and flourished these Prophetes, Hanani, Iehu, Elias, Micheas, Elizeus, as appeareth by the holy

historie. And as for Hanani, it is plaine that hee liued in the dayes of Asa 2. Chron. cap. 16. ver. 7. At the same time (he speaketh of the comming of Baasha King of Israel,* 1.166 against Asa) Hanani the Seer came to Asa king of Iudah, and saide vnto him, &c. Ieh•• the Prophet was yonger then Hanani,* 1.167 as beeing his sonne, as it is saide 1. King. cap. 16. vers. 1. Then the word of the Lord came vnto Iehu the sonne of Hanani against Baasha, &c. He liued in the daies of Baasa king of Israel, vnto whome and his whole house hee threatned destruction from God. But he seemeth to haue foretold those things in the beginning of the reigne of Baasa. So that from that time it may appeare that Prophesie ceased for a time in the kingdome of Israel, and was broken off vntill the dayes and age or Elias the Thesbite. For Elias the Thesbite, o•• whome there is 1. King. cap. 17. succeeded this Iehu the Pro∣phet the sonne of Hanani, whereof it insueth, that Prophes•••• seeme to haue ceased in that age among the tenne tribes ren•• from the kingdome of Iudah, by the space of thirtie who•••• yeares at the least. Therefore after that the Prophets had kep•• silence so many yeares in the iust iudgement of God again•• the Israelites beeing idolatours (who worshipped the calues 〈◊〉〈◊〉 Beth-el and Dan) and when as the true worship of God amon•• the Israelites seemed to be vtterly banished bv Achab king 〈◊〉〈◊〉 Israel,* 1.168 his Lawe whole blotted out, this Elias the Thesbite appe••••red, or arose vp, sent from God as it were from heauen, to resto•• both the worshippe of God, and also the true doctrine of t•••• Lawe. Therefore like as C. Marius was called of the Romane the second builder of the citie of Rome: so was this Elias as it w•••• an other,* 1.169 and a second Moses, who all things beeing past hope, a•• all religion banished, was extraordinarily raised vp of God: a•• confirmed, and commended vnto the people by the fast of fou•••• daies, as Moses was: to be briefe, he spake familiarly with God▪ Moses did: nay, he beheld God, as did Moses, & deliuered & re••••••red againe the law of God vnto the Israelites. Whereupon of 〈◊〉〈◊〉 Prophets Elias alone was present with Christ with Moses, & g••••testimony vnto him when he transfigured him selfe. For he was a new restorer of that same law, the which Moses at the first d••••uered by the commandement of God. Mat. 17. In a word; when now by the space of many yeres there had bin no prophet a•• the Israelites, then stood vp Elias, of his cuntry Thesbe called 〈◊〉〈◊〉 Thesbite, in whom was renued prophesie it selfe, & the autho••

of the Prophets. For during the whole time of Baasa, Ela, Zam∣bri, Ambri, kings of Israel, and in the beginning of the reigne of Achab, the tenne tribes were destitute or voide of Prophets be∣cause of their idolatrie. In the which age idolatrie and all kinde of superstition was maruailously confirmed among them. And this did Elias partly represse and stay, and partly take cleane a∣way. For he brought againe into vse among some godly per∣sons the worship of God, the which before was cleane buried. This Elias succeeded that same Iehu, the sonne of Hanani of whome I haue spoken alreadie. In the time of Elias was that Mi∣cheas,* 1.170 of whome mention is made 1. King. cap. 22. ver. 8. who also was in the kingdome of Israel. After Elias succeeded Eli∣zeus,* 1.171 as is set downe 1. King. cap. 19. ver. 16. where God saith vnto Elias after this manner: And Iehu the sonne of Nimshi, shalt thou annoynt King oner Israel, and Elizeus the sonne of Sha∣phat of Abel Meholah shalt thou annoint to be Prophet in thy roome. And Elizeus liued a very long time, namely vnto the dayes of Ioas King of Israel,* 1.172 vnto the last age of Ioachas king of Iudah, that is to say, Elizeus prophesied almost whole fif∣tie fowre yeares, to wit, vnder the kings of Israel, Ochosias, Ioram, Iehu, and Ioachas, all which together gouerned the kingdome of the tenne tribes by so many yeares, namely fiftie foure, and vnder the kings of Iudah, Iosaphat the sonne of A∣sa, Ioram, Ochosias, and in the beginning of the reigne of Athalia a woman. But who succeeded next after Elizeus the Prophet, is a great question. Wherein I am no we to vnfold the order and course of those Prophets,* 1.173 whose writinges in part are extant at this day. For here once againe the successi∣on of the Prophets seemeth to haue beene broken off for cer∣taine yeares, because in the worde of God it is no where set downe, what Prophets were in Israel vnder the kings of Isra∣el Ioas and Ieroboam his sonne: or in the kingdome of Iudah also (except Zacharias the sonne of Ioiada) vnder the Queene Athalia, and Ioas king of Iudah the sonne of Ochosias. And yet this middle space oftime containeth almost fiftie seuen yeres, in the which Ioas and Iereboam his sonne reigned in Israel. But all thinges beeing cast. I finde it to be thus, namely, that vnder this Ieroboam the sonne of Ioas, and king of Israel, was Ionas the Prophet, that selfe same, whose prophesie (by the consent of all men) is extant,* 1.174 concerning the ouerthrowing

of the citie Ninive, if it did not repent. For hee liued and pro∣phesied vnder this Ieroboam the sonne of Ioas 2. King. cap. 14. ver. 25. For he (to wit, Ieroboam the sonne of Ioas) restored the coast of Israel, from the entring of Hanah, vnto the sea of the wilder∣nesse, according vnto the worde of the Lord God of Israel, which hee spake by his seruant Ionas, the sonne of Amitta••, the Prophet, which was of Gath Hephar. Therefore, to graunt as little time as possib∣ly may be vnto this interrupted or broken off succession, at the least wise there are still aboue thirtie yeares betweene the death of Elizeus, and the Prophet Ionas, who next succeeded Elizeus, to wit, the whole reigne of Ioas king of Israel, the which conti∣nued sixteene yeares, and a great part of the raigne of Ierobo∣am the sonne of Ioas, who raigned fourtie-one yeares. Finally, to gather the matter into a briefe, Ionas the Gathire succeeded the Prophet Elizeus, albeit that then this continuall course and succession of Prophets were for a time broken off, and for cer∣taine yeares,* 1.175 and were as it were vnioynted. And here ariseth a greater doubt, who succeeded Ionas: I will touching this mat∣ter speake what I thinke, and will not that therefore any man should be abridged of his iudgement. I verily suppose that Amos succeeded next after Ionas.* 1.176 Neither doe I thinke, that any great reckoning is to be made, what others haue iudged of the order of the Prophets of the old Testament. First for that, as Ierome tea∣cheth in the preface of his Commentaries vpon Ioel, the Hebrues and the Greekes agree not within themselues concerning this matter and order. Secondly, because that also among the Ecclesi∣asticall or Church-writers them selues, looke how many men in a manner there are, so many are there opinions, whilst that they marke not the times, in the which euery Prophet flourished, the which notwithstanding is set downe by all the Prophets them∣selues in a manner. Therefore to rippe vp this whole matter the more deepely for their sakes that are desirous of this historie, it is manifest,* 1.177 that the first and auncient Christians, which read the the writings of the Prophets, were not much carefull for this order of he the Prophets, either for that by old tradition, it was then suffici∣ently knowne in the Church, who succeeded each other, that is, what Prophets were first, what were latter: either for that, when as they had receiued nothing from the Apostles concerning this matter, they did; thinke that they were not hereupon to contend. The twelue Prophets are in deede numbred among the Canoni∣call

bookes of the holy and sacred Scripture, as in the Canons of the Apostles (as they are called) Canon 85. which is the last of all: in the Councell also of Laodicea, cap. 58. and in first Councell of Carthage, Canon 24. and of Euseb. Caesa∣rien. lib. 4. Histor. cap. 26. and Epiphan. de Mensuris: but they are not reckoned vp in order, who succeeded others. Somewhere this onely is written, that there is one booke of the twelue Prophets; otherwhere, that there are twelue bookes of the twelue Prophets. But why should not the Greekes and La∣tines beeing straungers and Proselytes among the Hebrewes, be ignorant of these thinges, when as the Rabbines them∣selues,* 1.178 and the olde Hebrewes (so carelesse were they of their owne historie) doe not set downe this thing? For Eccle∣siast. cap. 48. (where no doubt the opinion of the Rabbines of that age is rehearsed) Isaias is reckoned vp, as he that succee∣ded next after Elizeus. And cap. 49. of the same booke, ver. 12. there is onely saide to haue beene twelue Prophets: but who they are, or at what time they liued, is not rehearsed, such was the flouthfulnesse of this learned Hebrewes, yet otherwise most curious in searching out of trifles. In Iosephus the Histori∣cian,* 1.179 and also a great Hebrewe, of this matter all is whist, when as this thing notwithstanding did especially appertaine vnto the vnfolding of the antiquitie of the Iewish nation. And albeit the olde and first Christians, as I haue saide, haue left vs nothing at all touching this orderly placing of these twelue small Prophets, as they are called: yet haue the latter writers afterwardes dili∣gently inquired of this matter. In the which notwithstanding, as I haue shewed, they doe not consent nor agree within them∣selues. For Epiphanius in his booke of the Life of the Prophets, doth so place the twelue Prophets, of the which we doe nowe speake, (for of the Prophets of whome I haue spoken alreadie, there can be no doubt at what time they were,) namely that O∣seas is the first of them twelue in order, then Amos, Micheas,* 1.180 Ioel, Abdias, Ionas, Nahum, Abakuk, Sophonias, Aggeus, Zacharias, Malachias, for that Epiphanius had receiued from the opinion of the seaventie Interpreters, that they were so to be placed, as Ierome sheweth in his preface vpon Ioel. But Augu∣stine, who was after Epiphanius, lib. 2. de doctr. Christ. cap. 8.* 1.181 doth reckon them otherwise, namely thus, Oleas, Ioel, Amos, Ab∣dias, Ionas, Micheas, Nahum, Abakuk, Sophonias, Aggeus,

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Zacharias, Malachias, and this out of the chiefe of the He∣brewes or Rabbines, as the selfe same Ierome writeth, who him selfe notwithstanding setteth not downe his owne opini∣on.* 1.182 Isidorus Episcop. Hispalens. lib. 7. Etymologic. cap. de Pro∣phetis, doth number them thus: Oseas, Ioel, Amos, Na∣hum, Abakuc, Micheas, Sophonias, Abdias, Ionas, Za∣charias, Aggeus, Malachias, disagreeing from them both, to wit, the Hebrewes and the Seventie. Out of all which appeareth howe diuerse the opinion of the Ecclesiasticall or Church-wri∣ters hath beene of the order and placing of the XII. Prophets, which are called the small Prophets. And I doubt not but that more also may be gathered of the studious and diligent, if a man would seeke after the opinion of euery one: but I for short∣nesse sake, will be content with these, by the which is vnder∣stoode, howe that a man is not carefull of this matter in vain, and that hee may without enuie set downe and shewe his opi∣nion or iudgement also of these thinges. Wherefore out of this by path to returne into the way at the length, I say that by the consideration of the times, it seemeth vnto me thus, that Amos is to be set in the second place, that is after Ionas, because in time he followed next vnto Ionas. Wherein this rule ge∣nerally is to be followed of vs,* 1.183 That those Prophets which doe witnesse that they prophesied vnder the former, or elder Kings, the same may also be deemed to haue beene former, or more olde and auncient, then those which prophesied vn∣der the latter Kings, albeit that the same doe often concurie and meete with those other younger ones, and liuce at the same time, because that those former Prophets continued long in their office of prophesying. So Oseas and Isaias doe liue and prophesie at the same time, of the which notwith∣standing without all doubt Oseas liued first, or beganne to prophesie, and therefore it is to be iudged to be first. For Oseas maketh mention also of Ieroboam king of Israell, who was the sonne of Ioas, and witnesseth that he prophesied vn∣der him. Nowe this Ieroboam was more auncient then those kings vnder whome Isaias witnesseth that hee was, and also prophesied. Wherefore in as much as Amos was, and also prophesied vnder that same Ieroboam King of Israel, and sonne of Ioas, two yeare before the earthquake (which fell into the second yeare of Vzias King of Iudah) it appeareth

that Amos was in age before him, and therefore more anci∣ent then Oseas,* 1.184 who notwithstanding prophesied under the same king. Now Oseas prophesied long after that same famous earthquake, and when as Vzias had bene and was now a good while confirmed in his kingdome: in the beginning of which Vzias his raigne, Amos notwithstanding began to foretel things to come by Gods commaundement. VVherefore this must be the order of the xii. Prophets, Ionas, Amos, after Amos I place Oseas: for Oseas began to prophesie about the last dayes of Iero∣boam sonne of Ioas king of Israel,* 1.185 as appeareth by his owne testimonie cap. 1. v. 1. The word of the Lorde that came vnto Oseas the sonne of Beeri, in the dayes of Vzias, Iotham, Achas, and Heze∣kiah kinges of Iuda, and in the dayes of Ieroboam sonne of Ioas hing of Jsrael. And Oseas prophesied in the kingdome of Israel, at the which selfe same time (albeit he began after him, and were younger then he) prophesied also in the kingdome of Iuda that same Isaias, which was of the kings stocke. After Oseas follow∣eth in order Micheas, another of the twelve, who prophesied under Ioatham, Achaz, and Ezechias kings of Iuda,* 1.186 before the carrying a way of the ten tribes by the Assyrians, Mich. 1. cap. v. 1. Then worde of the Lorde which came unto Micah the Morashite in the dyes of Iothan, Achaz and Hezekiah kings of Iudah, &c. And Ieremy also maketh mention of his prophesying under Heze∣kiah cap. 26. v. 18. in these wordes, Micah the Morashite prophe∣sied in the dayes of Hezekiah king of Iudah, &c. And these so many Prophets had this fift age, that is to say, these which follow, and which are, Nathan, Ahias the Silonite, Semeias, Iadi, Addo, O∣bed, Azarias, Anani, Iehu, Elias, Micheas the first, Elizaerus, Ionas, Amos, Oseas, Isaias, Micheas the second, or the Mora∣shite, besides those that are not named by their proper names in the holy scripture.

The sixt age now followeth: and the same continueth from the carrying away of the ten Tribes (which were the kingdome of Israel) made by Salmanazar king of the Assyrians,* 1.187 untill the times of the full captivitie of Babylon, the which happened un∣to the kingdom of Iuda (to wit, after the overthrow of the king∣dome of Israel) namely when as the Iewes with their king Ze∣dekias were wholly carried unto Babylon and Media by Nabu∣chadnezzar Emperour of the Babylonians: and not onely be∣gunne to be carried away. For they beganne to be carried away

vnder Ioacim king of the Iewes, 18 yeres before their full and through captivity. This sixt age containeth 133 yeeres. For so much space of time passed betweene the ten tribes of the king∣dome of Israel carried away by the Assyrians, and that full cap∣tivitie of the Iewes made by the king of Babylon, as it appea∣reth by the continuall succession of the kings of Iudah 2. King. 17.18. cap. and so foorth. For the first captivitie or carrying a∣way of the Iewes by the Babylonians beganne, in the reigne of Ioacim sonne of Iosias, having reigned now 4 yeres, as I haue saide already and appeareth Matth. 1. cap. ver. 11. and in the first yeere of the Empire of Nabuchadnezzar Dan. 1. vers. 1. And the last or full captivitie fell out vnder Sedechias the king having reigned no we eleven yeres. In this age the Prophets so succeeded one another, that there seemeth to have beene no interruption or breaking off. For the prophets of God which lived in this ninth time, succeeded next vnto Micheas the Mora∣shite. And the first of them in my iudgement, and so farre as I can gather, all things beeing considered, was Nahum. For he see∣meth vnto me to haue beene,* 1.188 and to have prophesied next after Micheas, and after the carrying away of the ten Tribes of Isra∣el by the Assyrians, to wit, vnder die king Ezechias, when as yet now the Empire of the Assyrians florished in all respects, and no man so much as once durst by dreame to thinke of the fall there∣of: yea finally when as hitherto it had felt no hurt from any peo∣ple, and as yet had not growen into contempt, the which not∣withstanding happened vnto his Empire aftervvard, to wit, vnder Sennacherib who succeeded Salmanazar. For under him first of all the Assyrians received that great overthrow, at the besieging of the city of Ierusalem, of the which mention is made by Isai∣as cap. 37. ver. 36. to wit, how the Angell of the Lord went out, and smote in the campe of Ashur an hundreth, foure score, and five thousand, &c. At which time the Emperour of the Assyrians first doubtlesse began to waxe vile and to be contemned or despi∣sed of his subiects. And of this his overthrow, and losse for to come prophesied Naum: also cap. 1. ver. 14. in these wordes. And the Lord hath gîven a commandement concerning thee, that n•• more of thy name be sowen: out of the house of thy goddes will I cut off the graven and molten image. I will make it thy grave for thee: for thou art vile. Therfore after this overthrow, the people that were subiect vnto the Assyrians, and especially the Babylonians or

Chaldeans began to lift up themselves into a kingdome of their owne, and to fall away from the Assyrians. A proofe whereof is this, for that under Salmanazar king of the Assyrians, the Ba∣bylonians are reckened vp as wholly subiect unto the Assyrians, and vvithout any king of their owne, 2. king. cap. 17. ver. 24. where we read thus: And the king of Ashur brought folke from Babel (by vvhich it may appeare that Babylon was then subiect unto the Assyrians) and from Cuthah, and from Ava, and from Hamah, and from Sepharhaim, and placed them in the cities of Samaria in stead of the children of Israel, &c. But after that same great over∣throw, the vvhich Sennacherib king of the Assyrians, and succes∣sour unto Salmanazar received in Iudea, the same Babylonians are rehearsed, as those who had novv a king of their ovvne, and did seeke and sue for the fellovvship and friendship of other peo∣ple, which were enemies unto the Assyrians, Isai. cap. 13. ver. 1. At the sametime Merodach Baladan, the sonne of Babadan king of Babel (novv Babylon hath a king of her ovvne) sent letters and a present unto Hezekiah, &c. Out of vvhich appeareth that vvhich wee haue saide, that the Assyrian Empire began first to fall to decay under king Sennacherib, and to grovve into contempt among men, so that novv all men might easily thinke upon the mine of the same. But that the same should come to passe, Nahum by revelation from God had foreshevved before this time. For what matter of great importance had it beene,* 1.189 or neede of any especiall prophesie to shevve unto the Assyrians their destruction then, that is to say, when as all men of by reason of that overthrow vvhich before they had received, might easily gesse, and by vvise coniecture gather that the same vvoulde by and by insue. VVherefore every one not given to contende, may novv easily understand, at vvhat time Nahum prophesied. Namely in that middle space of time, vvhich pas∣sed betvveene the carrying away of the ten Tribes by Salma∣nazar and the destruction or overthrovv of the host of Sennache∣rib. And this is the space of 8. yeres under the reigne of Ezechias. So then Nahum prophesied in the dayes of Ezechias king of Iudah, from the seventh yeere of his reigne unto the fourteenth yeere, as may be gathered by the 2. King cap. 18. vers 10, and 13. Next after Nahum prophesieth Ieremie, namely the thirteenth yeere of the same Ezechias, as hee him selfe doth clearely shevve, chap. the first, verse the second,* 1.190 vvhere he saieth

that the word of the Lord came unto him, in the dayes of Iosi∣ah the sonne of Amon King of Iuda in the thirteenth yeere of his reigne,* 1.191 who a very long time used this office in Iudeah, namely by the space of 40 yeres. After Ieremy I doe place Ioel: for Ioel doth foreshew that same famine the which Ieremie the Prophet did foretell also, and the which was under Iosias, after the 16 yeere of his reigne, as suppose. Of the which read Ieremy chap. 14. from the first unto the seventh verse. After Ioel fol∣loweth Olda the Prophetesse,* 1.192 of whom the holy history maketh mention, 2. Chron. cap. 34. ver. 22. Then Hilkiah and they that the king had appointed, went to Olda the Prophetesse, &c. For she was of great authority in the dayes of Iosias, at that time especially, when as the booke of the law was found in the Temple of God, that which fell out in the 18 yere of the reigne of Iosias, as ap∣peareth in the 8. verse of the 2. Chron. cap. 34. And Ieremie the Prophet had now begun to prophesie sixe yeres before, namely in the 13. yeere of the reigne of the said Iosias. I also doe place the prophesie of Ioel before the finding out of the booke of the law, as I doe the famine in like manner, the which was foretold by Ioel,* 1.193 After Olda I doe next set the prophet Sophonias, who prophesied in the latter dayes of King Iosias, to witte, after the purging of the Temple of God by Iosias, and that same fa∣mous keeping of the passe over in Judea, wherof read 2. Chr. 35. 2. King. 23. when as the glory and state of the kingdom of Judah seemed to florish, and to be now throughly restored. I doe there∣fore place the prophesie of Sophonias after the twentieth yeere of the reigne of Iosias, at what time the overthrow of the king∣dom of Iudah (the which Sophonias foretelleth) was lest looked for of any man, because that the worship of God was now tho∣roughly restored by Iosias. After Sophonias succeedeth the prophet Abdias:* 1.194 for Abdias seemeth to haue prophesied not onely after that Iosias was slaine in battell by Pharao Necao king of Egypt, when the kingdome of Iuda being novv very sore afflicted, the enemies thereof and the next borderers did rush in upon it on every side, but especially the Idumaeans: but also af∣rer that Ioakim king of Iuda was fore pressed of Nabucadneza•• king of the Chaldeans, Syrians, Moabites, Ammonites, and other people borderers, and was troubled and shut up in Ieru∣salem, when as also the first captivitie of the Iewes was neere at hand, as it is to be seene 2. King. 24. v. 2, 3. & 10. Among which

borderers the Idumeans no doubt were the most deadly ene∣mies, because they were the brethren of the Iewes. Therefore a∣boue all other neighbour nations they onely wished the destru∣ction of and overthrow of the whole nation of the Iewes, and did urge the same because of their old hatred against the Iewes, unto whom, after that Ierusalem was taken, and the Iewes all slaine, they were and remained notwithstanding deadly ene∣mies, as appeareth Psalm. 157. where the Iewes pray against him for their crueltie shewed at the siege of Ierusalem and say: Remember the children of Edom, O Lorde, in the day of Ierusalem, which said, Rase it, rase it, to the foundation thereof. But at the selfe same time when as the Idumeans thought themselves most hap∣py, because of the then first most dolefull state of the Iewes (their matters being then brought into so narrow a streict) un∣der Ioachim king of the Iewes, Abdias denounceth or sheweth destruction unto the Idumeans, as also doeth Ieremie cap. 49. from the 7. verse unto the 23. Abdias therefore must have lived and prophesied about the end of the reigne of Ioachim king of Iudah, whilest Ieremias also used his office, the kingdom of the Iewes being greatly diminished and decayed, and the Idume∣ans for this cause reioycing and triumphing within themselves. But these Idumeans did the Chaldeans afterward most cruelly bring in subiection unto themselves, to wit, when as they come againe the second time with their king Nebucadnezar, to be∣siege Ierusalem, in the reigne of Sedechias, as it was foretold by Abdias. After Abdias followeth Habakuk the prophet, but in Iudea.* 1.195 For after the carrying away of Ioachim king of Iudah by Nebucadnezar into Babylon, together with his mother and fa∣mily: nay after that the people of the Iewes being the people of God, were sore pressed of the Chaldeans an infidell nation, Habakuk prophesieth under Sedechias, that is, after the seventh yere of his reigne. Therefore he setteth downe a forme of prayer for the Iewes already caried captives into Babylon, and for them that were after to be carried. Habakuk therefore with his owne eyes saw the Chaldeans uniustly ruling now over Iudea, & most greevously oppressing the people of God in the time of his pro∣phesie, at the which time Ieremie lived, and yet also prophesied. Yet in order and also in age the prophet Ezechiel goeth before the Prophet Habakuk: but in Chaldea.* 1.196 For Ezechiel together with Ioacim the king of Iuda (who in the kingdome succeeded

his brother Ioacim) was carried away by Nabuchadnezar Em∣perour of the Babylonians. But Ezechiel being in Babylon be∣gan strait for to prophesie, that is, in the fifth yere after the car∣rying away of Ioacim, and to comfort the godly, and to terrifie or affray the wicked Iewes. Ezech. cap. 1. vers. 2, 3. In the fifth day of the moneth Chebar (which was the fift yere of King Io∣achims captivitie) the worde of the Lorde came unto Ezechiel the Priest the sonne of Buzi, in the land of the Chaldeans, &c. At the which very time Sedechias the uncle of Ioacim reigned yet in Iudea, and Ieremie also prophesied of the same event or falling out of things Habakuk then is after Ezechiel, because that Haba∣kuk came neerer unto the times of the overthrow of the city Ie∣rusalem. VVherefore this sixt age had these prophets, namely Nahum, Ieremias, Ioel, Olda the prophetesse, Sophonias, Abdi∣as, Habakukin Iury, and Ezechiel in Chaldea.

* 1.197 To conclude, the seventh and last age comprehendeth all that time, which passed from the full captivitie of the Iewish people under the Babylonians (which fell into the eleventh yere of Se∣dechias king of Iuda) untill the birth of Christ, and manifesta∣ting or shewing him in the flesh. And this age hath 508. yeeres, to wit, 51 which are to be taken out of the 70 yeres of the cap∣tivitie of Babylon. For of those 70 yeeres there were passed. 18. comming in, and falling betweene the first, or begun captivitie, which was in the fourth yeere of Ioacim king of Iudah, and their full carrying into Babylon, the which happened in the e∣leventh yere of Sedechias king of Iudah. Therefore of those 70 there remaine onely 51, if you take out of them 19 yeres. Now vnto these fiftie and one yeeres adde or put too the weekes of Daniel, which are Dan. cap. 9. and containe 457, and you shall make 508 yeres, which is the iust space of time which passed be∣tweene the captivitie of the Iewes under Sedeehias, and the birth of Christ. Now this seventh age had these prophets knowen unto vs out of the word of God: and first of all Daniel, who as appeareth by his booke prophesied in Chaldea almost that same whole time of the 70 yeeres, or carrying away into Babylon.* 1.198 For he lived both under Nebuchadnezzar king of Babylon, and all that time in the which was the Empire of the Chaldeans. Fi∣nally, became even unto Cyrus, who overthrew the Empire of the Babylonians, and did first set up the kingdome of the Per∣sians. Of this Daniel we read Ezech. cap. 28. vers. 3. Beholde

thou art vviser then Daniel (he speaketh so in mock••ge of Tyrus) there is no secret that they can hide from thee. After Daniel succee∣ded the Prophet Haggaeus,* 1.199 after the deliverance of the people of the Iewes out of the captivitie of Babylon, prophesying in ••u∣dea. After Haggeus succeeded Zacharias, and albeit that they prophesied at one time, yet Zacharias was the latter.* 1.200 And therefore Esdr. 5. Agg. 1. ver. 1. Zach. 1. ver. 1. he is reckened af∣ter Aggeus, as later then he in the execution of his office. After Zacharias follovveth Malachias,* 1.201 after whom the ranke and suc∣cession of the prophets was interrupted or broken of. For those of whome mention is made Nehem. 6. ver. 14. are not alowed. Moreover, those which after the times of Malachias wrote cer∣taine Psalmes, are not known by name, albeit many of them were prophets of God. The last, and those which lived in the age and time of Christ, but being yet an infant, and unknowen, are these, Zacharias the father of Iohn the Baptist. Luc. 1.* 1.202 And Simeon and Anna the prophetesse, of whom writeth the same Luke cap. 2. Wherefore this seventh and last age had these pro∣phets: Daniel, Aggeus, Zacharias, Malachias, Zacharias the se∣cond, Simeon, Anna. And thus much hitherto of the order and succession of the prophets of the old Testament.

CAP. 12. How the writings of the godly Prophets have beene gathered together.

AND this also is a worthy question, How the writings of the godly Prophets, which are now extant, haue bene gathered togither.* 1.203 For con∣cerning the Prophets of the heathen I haue nothing to say, this only excepted, that it ap∣peareth out of the 6. book of Virgil his Aenei∣dos, to witte, that the Sibyllae did afterwardes write in leaves, & on the barkes of trees by peece meale, the ver∣ses, which they uttered with their mouth, & that their answers lay thus cast abroad and scattered about their cave (in which being shut up they prophesied) untill such time as they were gathered togither either by themselues, or by some other body, & so were patched & packed up togither. But the maner of the godly pro∣phets was otherwise, the vvvhich did not make sleight accoūt of their prophesies, as namely being such the which they knew to

be the very worde of God, neither would they have them to lye scattered and carelesly, when as they knew that they did apper∣taine not onely unto the edifying of the Church that then was, but also of the Church that was to come. Therefore I thinke it necessarie to be shewed how they were gathered, and how they at that time became knowen unto men, and so consequently were delivered over unto us as it were from hand to hand.* 1.204 Some he have written being moved with that of Isai. 8.1. and Habac. 2.2. that this was the maner of the Prophets, after that they were commaunded by God to shewe and declare anything unto the people, that they did in few wordes comprehend the summe or effect of the things by them declared, and fasten it on the dores of the Temple. The which writings when as by the space of certaine daies they have stoode sufficiently open, were taken downe of the ministers of the Temple of Salomon, and laide up in the Treasurie, that there might be extant or remaining a perpetuall monument or remembrance thereof. And thereof they will have that it came to passe that the sermons of the pro∣phets be not alwaies set down in such order as the circumstance of the time, and of the things also by them foretold doth require The which last point of the order of their sermons, is I confesse most true. But whereas out of that which we read Esai 8. ver. l how God willeth the Prophet to take unto him a great rowle, an•• to write in it with a mans pen, &c. And Habakuk. 2. God com∣mandeth Habakuk to write the vision, and to make it plaine, upo•• tables, that hee may runne that readeth it: they would confir•••• the former opinion of the maner of the gathering together of the sermons of the prophets, those two places doe onely shewe that the godly prophets were commanded by God to put the•••• oracles or prophesies in writing, for that they did make for th•• comforting of Gods elect, and confirmation of the authoritied the heavenly truth, but doe not teach that the same prophets 〈◊〉〈◊〉 fasten their writings on the dores of the Temple: and much lesse proove, that the said propheticall writings were afterwardes ga∣thered together and preserved or kept by the Priestes or Mini∣sters of the Temple.* 1.205 For if this were the maner of publishing and lawfull setting abroad of the prophesies, what should ha•••• become of those prophesies and prophets, who executed the•••• office in the kingdome of Israel, as for example Amos did, whe•••• there was neither any Temple of God, neither yet any godly

priests. Shall we say that at such times they sent their prophesies unto Ierusalem, and caused them there to be set up upon the dores of the Temple? And that so in the end they were gathered together and kept by the ministers of the Temple? No doubtlesse. For how can this be prooved to have bene done so by any place of the holy Scripture? Neither may any man thus thinke, that the prophets fastened their writings on the dores of idolatrous Tem∣ples (such as were in the cities of Bethel and Dan) when as they prophesied in the kingdome of Israel. For they themselves did not so much as once come unto those temples, much lesse would they seeme to give countenance unto them with so honoura∣ble testimony of their writings, the which places they them∣selves out of the word of God did pronounce to be most wicked and detestable, and that mostiustly. Finally what should at those times have befallen the godly prophets, when as both the priests themselves of the Temple of Salomon, and all the ministers thereof besides did iudge the doctrine of the prophets and their prophesies, as blasphemous, and noysome and hurtfull unto the people it selfe, the countrey and city of Ierusalem, nay did thinke them to be utterly abolished or done away, as it fell out under V∣zias and Achaz the kings, and also under Sedechias. Isa. 7. Iere. 36. would any man I pray you suppose that the such like priests and ministers of the Temple being so deadly enemies unto the prophets of their times, gathered togither notwithstanding and laide up in the Treasurie the writings of the Prophets, and were desirous to have them preserved, and not rather to be utterly done away and burned, as appeareth out of the selfe same 36. chapter of Ieremie?

* 1.206 Therefore without preiudice or forestalling the iudgement of any man this is my opinion, and thus doe I teach, both that these twelve small prophets (whome for the smallnesse of the bookes by them see foorth they call the small prophets) and al∣so those, whome they tearme the great Prophets, because of the greater workes which they wrote, did in such sort deale concer∣ning the setting abroad of the word of God, the which they had received of God to declare and preach, as did before them both Moses, and Ioshuah, and Samuel, and Nathan, and Gad, and Semeias, who them selues also were Prophets of God, and before those whose propheticall writings, as they call them, wee have at this day, I thinke I say, that first of all they

did often openly, and in the hearing of all the people, according∣ly as they were mooued by the spirit of God, and accordingly 〈◊〉〈◊〉 they were commanded by God to execute their office in Iud•••• or in the kingdome of Israel, or elsewhere, they did, I say, openly diligently, and carefully declare and deliver that same word 〈◊〉〈◊〉 God, the which by revelation they had received from God. A•• so by this meanes that very excellently and easily their doctri•••• became knowne unto the whole people by that often repetiti•• and making sermons many times of one matter unto the peopl•• unto whome they were sent by God, so that it was manifest a••••certen unto every one, what those prophets had said, or shoul•• say.* 1.207 Now after that their prophesies and doctrine, according a•• was by them delivered, was knowen unto the people, the pr••••phets themselues did briefly comprehend in writing those the prophesies (the which they were expressely by God comma••••ded to set foorth) to the end, that being by them thus writte•• they might publish and communicate or impart them unto 〈◊〉〈◊〉 godly, to testifie the providence of God for mankinde unto 〈◊〉〈◊〉 Church, or for the perpetuall comfort of the godly, and for 〈◊〉〈◊〉 terrour or fearing of the wicked. Hereof commeth that say•••• of Ambrose, It belongeth vnto the people to discerne the spirits the Prophets. For that if they had not first openly declared th•• doctrine, neither were they wont to be called prophets, 〈◊〉〈◊〉 their writings to be read.* 1.208 So Moses himselfe is commanded God to write those things, which hee had foretold concerni•••• the destruction of the Amalechites should come to passe, Ex•• 17.14. And the Lord said unto Moses, Write this for a remembra•• in the booke, and rehearse it to Ioshua: for I will utterly put out 〈◊〉〈◊〉 remembrance of Amalek from under heaven. So he the same M••••ses after the rehearsing of the doctrine of the Lawe the seco•••• time in the plaine of Moab, doth write it out, and delivereth t•••• same booke unto the Levites to be read continually, to be w••••ten out, and to be kept. Deut. 31. v. 24. unto v. 30. And 2. Chr. 3 14. &c. mention is made of the finding of this booke of the L•••• written in the Temple.* 1.209 But Moses doth not fasten or set up t•••• booke upon the dores of the Tabernacle. So the bookes of S••••muel were written by Samuel. So by Nathan, Semeias, Gadt 〈◊〉〈◊〉 prophets, their prophesies being often, or once uttered by mou•••• accordingly as God commanded, were afterwards by them p•••• in writing. 2. Chron. 9.29. & cap. 12. ver. 15. So the things whi••••

should come to passe unto Ioram, Elias wrote out in an epistle,* 1.210 the which afterwardes was sent unto Ioram by the prophets, the disciples of Elias, by whom it was kept, and was not gathered to∣gether or kept by the priests or ministers of the Temple of Salo∣mon. Hereof read 2. Chr. 21. from the 12. unto the 16. ver. So I∣saias first taking faithfull witnesses doeth openly pronounce or speake those things,* 1.211 the which by revelation from God he was commaunded to foretell to come to passe: and afterwards he wri∣teth them out himselfe, sealeth them, and delivereth them to be kept unto his disciples, that is, unto the godly. Isai. 8.1, 2. & 16. But to make an end at the last of this matter, it doeth no where better appeare that this was used to be done, then out of the book of the prophet Ieremie. For as it appeareth by the 26. chap. v. 7, 8, & 16.* 1.212 Ieremie doeth openly often times utter the doctrine told him from God, to wit, in the audience of all the people. And the priests of that time doe utterly condemne his words and prophe∣sies, and do think them to be abolished or done away, much lesse that they would lay them up in the treasury of the Temple. Nay morvover, Iehudi the purple or gallant Courtier of the king Sede∣chias doth burne those oracles or sayings of God, after that they were written by Ieremie him selfe. Iere. 36.23. but by the com∣mandement of God and Ieremie telling him what to write the second time, the selfe same things are written againe by Baruch his minister, as in the same chapter appeareth. The like may any man easily gather out of the same Ieremy cap. 29. Out of Ezec. cap. 12. & 14. Finally, thus the Apostles, as Paul, Peter, and the Evangelists, Matthew, Iohn, Marke, and Luke, have left unto us their writing, the which are another part of the word of God. For this their doctrine the which they afterward put in writing, they did first along time and often utter by mouth, and then wrote it, and imparted it unto nations unto the everlasting glory of God, and edifying of his Church. And this in my iudgement was the use, maner, and way of gathering together of the books and writings of the prophets.

[Obiection.] But if for this cause they are now thought to be of lesse cer∣tentie, and undoubted credite, then if they should be saide to have beene publikely kept by the priests in the Treasury of the Temple and so by this means to have come unto us: [Answere.] I deny this, For those writings of the Prophets have beene by all the godly faithfully and uncorruptly kept, & delivered unto posteritie. Nei∣ther

is it recorded of any other book that he was kept in 〈◊〉〈◊〉 Temple of God, besides the booke it selfe of the law, the whi•••• Moses wrote with his owne and proper hand 2. Chr. 34.14. 〈◊〉〈◊〉 Hilkiah the Priest found (to wit, in the Temple) the booke of 〈◊〉〈◊〉 law of the Lord given by the hand of Moses. To be short, the w••••tings of the prophets, if they had bene kept in the hands of 〈◊〉〈◊〉 priestes and onely in the Temple, of the which they were 〈◊〉〈◊〉 chiefe rulers (they being too too often the open enemies of 〈◊〉〈◊〉 heavenly truth) they might of these priests more easily h•••• beene corrupted, then if we should earnestly hold and say th•• they were kept in the closets and hands of the godly. Where it commeth to passe, that nothing hereby either can, or ought seeme to be taken from the certenty of the writings of the p••••phets (the which God by his holy spirit speaketh into our he•••• 1. Ioh. 2.27. But the anointing which he received of him, dwellet•• you: and yee need not that any man teach you, but as the same ann••••ting teacheth you of all things, and it is true, and is not lying, and it taught you, ye shall abide in him) if they haue in such sort bene g••••thered together, as we have shewed, even out of the word of G•••• it selfe.

[Obiection.] There remaineth yet one thing, the which may be obiected laide against us, namely, how then falleth out this disorder chapters & time (which is seene in the writings of the Prophet if the prophets themselves gather togither their owne writing [Answer.] But the answer is easie and at hand, to wit, * 1.213 that every severall p••••phesie was not alwaies in such sort written by the prophets, a•• was first foretold and foreshewed by them, but they were co••••manded by God to commit every one to writing. Therfore ma•• times that prophesie which was later in time was set forth a•• written former notwithstanding, God so commanding: aga•••• that which was first uttered by mouth, was yet later written a•• recorded. For neither by the Prophets, nor yet by the Apos•••• themselves is there alwaies observed or kept an exact or iust 〈◊〉〈◊〉 koning of time, the spirit of God in such sort enditing unto th•• those writings, to the end that godly men might with more 〈◊〉〈◊〉 and diligence be occupied in reading of them wholly: & mig•••• rather mark the matter it selfe, which is comprised in these w••••tings (because it appertaineth unto faith in God) then the hist•••• of the things written by the Prophets, wherin the onely pleas•••• of the readers is many times sought for, & looked after.

CAP. 13. Of those things vvhich ought to be especially observed or mar∣ked in the expounding of the writings of these prophets of the old Testament.

FVrthermore we haue also to consider, what is especially to be observed or marked in the expounding of the wri∣tings of the prophets of the old Testa∣ment, that their meaning and understan∣ding may be the more easie unto us: Af∣terwardes I will set downe what Epi∣phanius, Ierome, and Isidorus have writ∣ten concerning these xii. prophets, so that at length I may conclude and make an end of these fore∣notes. And for the setting foorth of an easie exposition of all the propheticall bookes of the old Testament,* 1.214 these two things espe∣cially are diligently to be observed and noted, namely their hi∣story, and their method or order in writing. The history, touching the things, persons, and times, where with the severall bookes of the prophets deale, and of the which they speake. VVherein not∣withstanding wee are litle or nothing holpen by the prophane Historicians, if you except those things, the which are set downe in the 11. chp. of Dan. for the easie understanding whereof, that maketh very much, the which Tit. Livius, Appianus, Plutarchus, and some other writers of credit of the Greeke and Latine history have left unto us. But as concerning the things which appertaine into the former age, they receive either none at all, or else very small light from the prophane Historiographers, I meane Hero∣dotus, Diodorus, Siculus, Xenophon, and such other like. For with them all that age was either confused, or disorderly min∣gled, or bewrapped with tables, or altogither unknown, where∣fore the whole historie of those former times is of us to be sought for out of the word of God written only: yet hath there none hi∣therto in my iudgement bene found, who hath wholly gathered it, as it ought, by the diligent and carefull comparing and laying togither of the holy scripture with it selfe, albeit many have writ∣ten many Histories, Chronicles, fardels of times &c. The new writers do here more further us unto the knowledge of these mat∣ters, as Iosephus Scalig. the very light of his age, in his books de Emend. Temporum, Matthaeus Beroaldus▪ a man whilest he lived,* 1.215

my very friend: Franciscus Iunius, in a maner my citizen, and most deare unto me,* 1.216 a man of singular learning, in his late scho∣lies and notes most learned (in my iudgement) upon the Bible and finally Arias Montanus in Biblico suo apparatu (for I would not have any mans praise taken from him) yet for all this there is wanting unto us at this day such a writing the which out of the word of God might conteine the whole,* 1.217 that is, a iust and full hi∣storie of the former times of the universall worlde, the which 〈◊〉〈◊〉 being holpen with the writings of other men am about, if God graunt me life and leisure (for I wrote this at Orthesium in the yeare of the Lord 1584 being now fiftie yeere olde) and that the peace of the Church will suffer it. In the meane season, le•• euery man note and gather for him selfe, as much as hee can out of the whole holy Scripture, whatsoever appertained un∣to the historie of the prophets.

The methode also or order of the prophets is diligently to be noted of vs,* 1.218 to the ende, that the exposition or know∣ledge of them may be cleare and easie unto us. For albeit, 〈◊〉〈◊〉 Lactantius writeth libr. 5. Institut. Christian. cap. 1. the pro∣phets of God, as unto the people did speake in the commo•• and plaine language: yet as Augustine writeth Libr. 4. de Doct. Christian. cap. 7. the same were eloquent men, and they ofter used figures in writing, under which they covered many things the which by how much the more they seeme to be covered i•• borrowed speeches, by so much are they the more sweete, when as they are opened, especially if they be referred unto the newe Testament.* 1.219 Let us therefore brieflie shewe what profitable rules especially are in their writings. As for the te…… they that are diligent may gather out of Augustine lib. 4. de Doctr. Christ. cap. 7.

[unspec 1] The first and the chiefest rule shall be, That those things the which the Prophets doe foretell to come to passe hereafter, they do so tell them,* 1.220 as if they were now present, or else already past, to the end the certenty of the thing to come and by them fore∣told may be understood to be the greater. Therefore the verbe•• which they use in the preterperfectense, or time past, are to be taken for the future tense, that is, in the signification of the future, or time to come, and that in all prophesies, and alwaies, like as wen they tell of a thing done, that those things which the prophets doe say to have bene, or to haue come to passe by

verbe of the preter tense, or time past, we doe expound that the same things shall come to passe, and by a verb of the future tense, or time to come, albeit by them they be as I said conceived and uttered by a verbe of the preter tense or time past. Examples whereof sith every one may meete withall, there is no neede to make any stay in the alledging of them. And especially this rule is to be followed, when as they prophesie of Messias the king to come in the flesh. For they deliver those things as alrea∣die done, the which notwithstanding were as yet to come. For they had their accomplishment in Christ, whereupon it is said that the old Testament beareth witnesse unto the new.

* 1.221The second rule is, That we expound not, nor take not those things, which by them haue bene said or done tropically and fi∣guratively, as if they had bene only said or done naturally or sim∣ply, albeit I deny not that they were done according to the letter, or literally: for that the writings of the Prophets are full of tropes and figurative kindes of speaking, it is more knowen, then that any man can doubt thereof, the which hath read but one onely leafe in them. So Mich. 1. So Isa. 1.* 1.222 So every where that there are to be founde many actions and deedes of theirs, the which are also mysticall, and signes of things to come, and not onely to be read according to the letter, and as things by them barely done, Augustine hath long since very notably taught, wri∣ting against Faustus. Otherwise they might be thought to be madde and franticke persons, who notwithstanding were mooved by the holy Ghost unto the doing of them in such order, and therein did altogether obey God, and were most wise. So Isaias goeth bare footed, Isai. cap. 20. vers. 2.* 1.223 So Iere∣mie weareth a vvoodden chaine about his necke.* 1.224 Ierem. cap. 28. vers. 10. So Ezechiel carrying his stuffe vpon his shoulder in a darke night making an hole in the vvall goeth into another mans house. Ezech. cap. 12. vers. 7.* 1.225 All these were the doinges of men well in their wits, nay of godly men, being so commanded by God, but to be expounded mystically, and not onely accor∣ding unto the bare deed done, but to be understood according unto the signification of them.

* 1.226The third rule is, That we diligently observe and note the of∣ten amplifications which the Prophets use. For there is no∣thing more common then them. for both in the describing or laying out of the sinnes of men: and in pronouncing or de∣claring

the iudgements of God against them: and in shewing•••• the mercy and goodnes of the same God, they doe weigh in m••∣ner all circumstances alwaies, they doe wisely and advised•• marke, recite, compare, or lay togither things going before, a•••• things that follow after. VVhereof it commeth to passe that w•••• do find often amplifications in their writings, the which are 〈◊〉〈◊〉 either to be confounded and mingled one with another, or to 〈◊〉〈◊〉 passed over with squint eyes, or looking as it were through o•••• fingers, that is, sleightly: but we must also distinguish or mar•• out the reason of one amplification from another and diligent••ly consider of every one of them. For otherwise it will come•• passe, that the oration or speech of the godly prophets which most eloquent, and ought to be said and praised of us to be mo•••• briefe, shall be thought to be but a certaine vaine babbling, & tedious or troublesome repeating of one thing only, or as an ab••∣surde or foolish and incredible hyperbole or excessive speaking beyond the truth. But doubtlesse they do speak & write nothing but that which is well framed: nothing but that which is fetch•••• and gathered wisely and godlily from the nature it selfe of th•• things whereof they intreat: nothing finally but that which is a••∣terward confirmed and approoved by the very issue or falling o•• of things. And they use these amplifications in the setting forth•• the faults of mē, & both in the iudgemēts & also in the benefits God, lively to lay out before our eyes the greatnes of the matter who by reason of our naturall dulnesse, are drowsie, & make sin•••• regard of them otherwise. These amplificatiōs (which others ••••∣ther tearme exornations) they which in the writings of the Pro∣phets either do not mark, or wisely distinguish one frō another b•• their divers & sundry argumēt, matter, or reason, do corrupt th•• same most eloquent writing of the prophets, ful of great efficaci•• or cause that it should seeme to be fond & foolish,* 1.227 the which hath ioyned with it great blasphemie toward God himselfe.

The fourth rule is, that in the writings of the prophets of the old testament, these figures especially be observed or marked, first in their simple words, these, to wit, often metaphors, & enallages, or chāgings of tenses & persons. For in one & the same verse many times they do go frō the secōd persō to the first, or unto the third, & contrariwise by & by frō the second or third unto the first, and they change the tenses of verbs, that their speech may be of more force, & more pricking the hearers. In the things thēselves, or sen∣tences

of the prophets, these figures must be noted: Epiphonemata,* 1.228 Propodae, Apostrophae, Hypotyposes, Hypophorae, & such similitudes as are brought by the prophets. Exāples wherof, whē as they are eue∣ry where to be foūd in these our commentaries following, I haue thought good heare to alleadge thē. For I must studie to be brief.* 1.229

Last of all, the fifth rule is this, the which is diligently to be mar∣ked in the same writings; that we take not those things, which they doe onely denounce or declare by the way of threatning as if they were the setled and determined iudgements of God simp∣ly and in such sort, as they can not be altered. For Anselmus doth teach very well, that there is one prophesie of the predesti∣nation of God, the which shall certenly come to passe; and ano∣ther of Commination, or by way of threatning, such as was that of Ionas, Yet fourtie dayes, and Ninive shall be destroyed:* 1.230 likewise that of Isai, Thou shalt die, and not liue, Isai 38. and many other which are to be found in the other prophets.* 1.231 For they which make not a difference betweene these prophesies in the predictions or foretellings of the Prophets, do both trouble & misturne the mea∣ning of God,* 1.232 & doe draw them selues into most hard & comber∣some questions, as it were snares & labyrinths or mazes, out of the which being once in, they can very hardly afterwards get. Finally it misseth but a litle by the means of the fond opinion of these kind of interpreters, but that the truth & word of God is like to be dis∣credited. But because that P. Martyr hath at large & notably hand∣led all these points, the which afterwards in his Common places haue bin collected together by others, I will here make an end of these things. As for that which M. Tullius Cicerol. 2. de divin. al∣le••geth against Divination of things to come, I haue not refuted the same, because that I suppose godly and prophetical foreshew∣ing of things to come to be sufficiently confirmed by God him∣selfe, who can not lye,* 1.233 whereof there is vndoubted testimonie Deut. 18.15. The Lord thy God will rayse vp vnto thee a Prophet like vnto me from among you, euen of thy brethren: vnto him ye shall hear∣ken. Act. 7.37. the very selfe same is confirmed. 2. Pet. 1.19, 20, 21. We haue also a most sure word of the Prophets, to the which ye doe well that ye take heede as vnto a light that shineth in a darke place, vn∣till the day dawne, and the day starre arise in your hearts. So that ye first know this, that no prophesie in the scripture is of any priuate motiō. For the prophesie came not in the old time by the will of man: but holy ••••en of God spake as they were mooued by the holy Ghost. Those there∣fore which gaine-say him, and dispute against thi•• 〈…〉〈…〉

neede of confutation, but of bumbasting. For as it is in Plato, It is 〈◊〉〈◊〉 detestable and madde wisedome to curse and thinke euill of God. And this thus farre.

Almightie God, the father of all mercie and true wisdome, for his onely sonnes sake Iesus Christ our Lord, graunt that wee may both expound his Prophets truely, as beeing guided by the same spirit, wherewith beeing mooued, they spake: and that we our selues reading these Prophets godly, holily, and reuerently, may with all our hearts acknowledge him in Christ, and serue and worship him for euer.

Notes

• * 1.1

  Calvin. Martyr.
• * 1.2

  Prophets. Prophesie. Prophesying.
• * 1.3

  Diviners.
• * 1.4

  Prophets have their name of Prophesie.
• * 1.5

  Nabia. Nebuah.
• * 1.6

  Nib.
• * 1.7

  The Hebrewes for the most part speaking of true and false prophets, use the verb signifying to prophesie, in sundry coniuga∣tions.
• * 1.8

  The large sig∣nification of the word prophet, & prophesying.
• * 1.9

  The finging Levites called prophets.
• * 1.10

  False prophets termed pro∣phets.
• * 1.11

  Epimenides.
• * 1.12

  The Sibyllae.
• * 1.13

  A prophet called a Seer.
• * 1.14

  An Angel, or Messenger.
• * 1.15

  The difference between an Angel and a prophet, accor∣ding unto some.
• * 1.16

  The confutatiō of the former difference.
• * 1.17

  A difference between these words Prophê∣tes, and Hupo∣phêtes.
• * 1.18

  Mesites.
• * 1.19

  Other Greeke names whereby prophets are called.
• * 1.20

  The Latines call prophets by sundry names also.
• * 1.21

  Festus Pomp.
• * 1.22

  Prophets called Vates.
• * 1.23

  Varros deriva∣tion of Vates, and ••aticinari.
• * 1.24

  Danaeus his de∣rivation of the former wordes.
• * 1.25

  The prophets of God never cal∣led Diviners.
• * 1.26

  From whence these wordes prophesie, and prophet are derived.
• * 1.27

  What prophe∣sie generally is.
• * 1.28

  Pausanias.
• * 1.29

  Plato.
• * 1.30

  Extraordinarie foretelling.
• * 1.31

  Phisitions.
• * 1.32

  Marriners.
• * 1.33

  Christ.
• * 1.34

  The many sorts of prophesies may be brought unto three kindes.
• * 1.35

  Sortes of pro∣phesie according unto Plato.
• * 1.36

  Beda.
• * 1.37

  Isidorus. The Schoole∣men.
• * 1.38

  Difference of prophets accor∣ding unto the matter which they hande. Prophets of God.
• * 1.39

  Prophets of the Gentiles.
• * 1.40

  Another di∣vision of prophesie.
• * 1.41

  The prophets of God led by the spirit of God.
• * 1.42

  The prophets of men, inspired by the devill.
• * 1.43

  The instrumen tall cause of prophesyings.
• * 1.44

  Devilish prophe¦sying.
• * 1.45

  Astrologie. Aeromancie. Geomancie. Hydromancie. Pyromancie.
• * 1.46

  Two sortes of prophesying ac∣cording unto the maner of doing, and reve∣lation.
• * 1.47

  Testimonies shewing that the Lord him∣selfe declared his will by his prophets.
• * 1.48

  A third diffe∣rence of pro∣phesie.
• * 1.49

  Apollo the devil of Delphos.
• * 1.50

  This might as well be mens of his owne riches as of theirs of Halys.
• * 1.51

  Proofes of scri∣pture that An∣tichrist and his prophets shal be false prophets and deceivers.
• * 1.52

  A description of a prophet out of the word of God.
• * 1.53

  Two endes of true prophesie. 1. The prophets were to declare and expounde the law of God delivered by Moses.
• * 1.54

  2. To expounde the promises of the Messias.
• * 1.55

  Christ the foun∣dation of the Apostles and Prophets.
• * 1.56

  After what mā∣ner the prophets expound the law of God, and promises of Christ.
• * 1.57

  The prophets full of threat∣nings.
• * 1.58

  The bookes of the prophets ful of excellent cō∣forts.
• * 1.59

  The bookes of the prophets full of excellent comforts.
• * 1.60

  The office of the Levites and Priests ordina∣rie.
• * 1.61

  The office of the Prophets extra∣ordinarie.
• * 1.62

  Notes where∣with God com∣mended his prophets.
• * 1.63

  Prophets not called of God by what names they are termed.
• * 1.64

  How the Scrip∣ture speaketh of prophets not sent of God.
• * 1.65

  1. Prophesie ta∣ken for expoun∣ding of the scriptures.
• * 1.66

  2. For foretel∣ling of things to come.
• * 1.67

  The office of the old Pro¦phets two-fold.
• * 1.68

  The word Pro∣phet in the olde testament taken for an expounder of the worde of God.
• * 1.69

  Why some in the scripture are called the sonnes and dis∣ciples of the Prophets.
• * 1.70

  Elizeus.
• * 1.71

  The word Pro∣phet in the old testament takē for him that foretelleth things to come.
• * 1.72

  The word Pro∣phet in the new ••e••••ament, for an expounder of the scripture.
• * 1.73

  For one that foretelleth things to come.
• * 1.74

  Paul his defini∣tion of prophe∣sie, taken for expounding of the word••.
• * 1.75

  Prophesie dif∣fereth farre frō the gi••t of tongues.
• * 1.76

  1 Prophesie onely ••seth the mo∣ther tongue.
• * 1.77

  2 Prophesie is of greater vse in the Church, thē the gifte of tongues.
• * 1.78

  Prophesie com∣prehendeth the gift of wisdome and the gift of vtterance.
• * 1.79

  Prophesie, as it is taken for the foretelling of things to come.
• * 1.80

  A three folde difference be∣tween the Pro∣ph••ts of God, & the prophets of the heathen.
• * 1.81

  1 Difference in th•• matter.
• * 1.82

  Lactantius.
• * 1.83

  Obiection. Acro••••ichis is a kinde of verses so made, that the first letters of euery verse running tho∣rou••h them all, doth make some name or sen∣tence. Answer.
• * 1.84

  Why God suf∣fered the Hea∣then prophets to fore tell some things of Christ.
• * 1.85

  2 Difference in the mouing cause.
• * 1.86

  3 Difference in the manner of reuelation.
• * 1.87

  The rauishmēts of God his pro∣phets was not like the madnes of the heathen prophets.
• * 1.88

  Gestures of the Heathen pro∣phets.
• * 1.89

  Augustine.
• * 1.90

  The heathen prophets out of their wits when they prophe••••ed.
• * 1.91

  The strange & beastly ••itting of th•• prophe∣tesse of Apol∣lo, when shee prophesied.
• * 1.92

  Englished by Phaer.
• * 1.93

  One of Bacchus Bedl••m women priestesses.
• * 1.94

  The Heathen liken their pro¦phets vnto mad men and drun∣kards.
• * 1.95

  Tulli dissenting from himselfe.
• * 1.96

  Why the Hea∣then prophets are taken with madnes, ••s Pla∣to thinketh.
• * 1.97

  Claudinus.
• * 1.98

  God spake by his prophets af∣ter sandrie manners.
• * 1.99

  Three sundrie man••rs of God his reuelation of thinges to come.
• * 1.100

  Exstasie con∣tained vnder vision.
• * 1.101

  An oracle.
• * 1.102

  2 Dreames.
• * 1.103

  3 Vision, and the same threefold.
• * 1.104

  The pratile∣ments of school∣men.
• * 1.105

  Of a peevish kinde of men that would be called Prophets
• * 1.106

  Broccard
• * 1.107

  After what sort wise and godly men even at this day may foresee certaine things to come.
• * 1.108

  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.
• * 1.109

  A ••rope•• sur∣••••se a••d new deuise of these new prophets.
• * 1.110

  Broccard con∣ferred with all about his wri∣tings.
• * 1.111

  Absurdities of ••••e prophe∣ticall writings of Broccard 〈◊〉〈◊〉 Absurditie.
• * 1.112

  The old prophe∣sies not yet ful∣filled in the iudgement of Broccard.
• * 1.113

  2 Absurditie.
• * 1.114

  3. Absurdity. Origenists, were certaine he••e∣tikes named af∣ter Origin, that used to turne all the scriptures into allegories. 1. Absurdity.
• * 1.115

  2. Absurdity.
• * 1.116

  The true pro∣phets used di∣ve••s ••gn••s and ge••u••es in fo••e∣telling of t••i••gs to come.
• * 1.117

  Who in this place is prop••rly to be termed a false prophet.
• * 1.118

  False prophets in three respects 1 Jn regard of their calling.
• * 1.119

  2 In regard of their use.
• * 1.120

  Balaam.
• * 1.121

  Simon Magus
• * 1.122

  3 ••nregard of their doctrine.
• * 1.123

  Two markes by th•• which true prophets are knowen from the false.
• * 1.124

  1 Lying o•• false spe••••ing.
• * 1.125

  2 Persuading to idolatrie, or false doctrine.
• * 1.126

  Causes why the true prophets set downe every circumstance.
• * 1.127

  The prophets of God b••gan from the begin∣ning of the world.
• * 1.128

  The promise of the Messias frō the beginning.
• * 1.129

  Adam the chiefe and first prophet.
• * 1.130

  When the pro∣phets of God ••eased in the Church.
• * 1.131

  The prophets of the old Te∣stament ••eased at the comming of Christ.
• * 1.132

  Notes of false prophets after Christs time.
• * 1.133

  Barchobab.
• * 1.134

  When the pro∣ph••ts of the new Testament be∣gan. Christ a prophet of the new Te∣stam••nt.
• * 1.135

  Paula prophet.
• * 1.136

  Peter a pro∣phet.
• * 1.137

  Iohn the evan∣gelist a prophet.
• * 1.138

  Agabus.
• * 1.139

  The daughters of Philip the e∣vangelist.
• * 1.140

  When the pro∣phets of the n••w Testament cea∣sed.
• * 1.141

  When the gift of prophesie ceased.
• * 1.142

  J••stinus Mar∣tyr.
• * 1.143

  Ʋnder prophets are also to be contained pro∣phetiss••s, that is, certaine godly women extraor∣dinarily indued by God, with the gift of pro∣ph••••e.
• * 1.144

  Five prophetis∣ses of the old Te••ament. Mary, Debo∣ra, Olda. Anna the mother of Samuel, Anna in Luke.
• * 1.145

  Prophetisses in the new Testa∣ment.
• * 1.146

  The daughters of Phili•• th•• Evangelist. Marie the mo∣ther of Christ.
• * 1.147

  Writers agree not about the order and pla∣cing of the pro∣phets. Epiphanius.
• * 1.148

  Isid••rus.
• * 1.149

  The time from the creation of the world vntil Christ, deuided into seuen ages.
• * 1.150

  The 1. age of the world from the creation un∣to the floode, 1656 yeres, had these prophets. Adam, Abel, Enoch, Noah.
• * 1.151

  God ••••uealed vnto Noah the destruction of the world by water.
• * 1.152

  The sonnes of God seuered from the sou••••s of men.
• * 1.153

  The 2. age con∣taining 422 yerees, had fewe or no prophets.
• * 1.154

  The 3. age from Abraham to the giuing of the law, 430 yeeres, had these prophets. Abraham, I∣saac, Iacob, Ioseph, Mo∣ses, Aaron.
• * 1.155

  The 4. age from the Lawe to the bu••lding of the temple by Salo∣mon, 480 yeres, had many pro∣phets, as
• * 1.156

  Josua, O••bo∣ra, the Pro∣phet 1. Sam. 2. ver. 29. Samu¦el, Davi••, Na¦than, Gad.
• * 1.157

  Few prophets in the time of the Judges.
• * 1.158

  The 5. age frō the temple vnto the carrying a∣way of the ten tribes by Sal∣manazar 294 yeares among many other, had these prophets. Proofe for this former sppu∣tation of time.
• * 1.159

  Prophets in this fifth age.
• * 1.160

  Ahias the Silonite.
• * 1.161

  Iadi.
• * 1.162

  Semeias.
• * 1.163

  Addo.
• * 1.164

  Azarias the sonne of Obed.
• * 1.165

  Cōsider if there be not some er∣ror in this pla∣cing of these Prophets.
• * 1.166

  Hanani.
• * 1.167

  Iehu.
• * 1.168

  Elias the Thes∣bite.
• * 1.169

  Elias compared with Moses.
• * 1.170

  Micheas the sonne of Imlah.
• * 1.171

  Elizeus.
• * 1.172

  Elizeus prophe∣sied 54. yeeres.
• * 1.173

  A great questi∣on, which of the prophets succee∣ded Elizeus.
• * 1.174

  Jonas succee∣ded Elizeus.
• * 1.175

  A doubt who succeeded Io∣nas.
• * 1.176

  Amos succee∣ded Ionas.
• * 1.177

  The old Christi∣ans not so much carefull for the order of the Prophets, and why.
• * 1.178

  The Rabbines themselues see not downe the order of the prophets exactly
• * 1.179

  Josephus.
• * 1.180

  How Epiphani∣us placeth the xij. small pro∣phets.
• * 1.181

  Augustine.
• * 1.182

  Jsiodorus.
• * 1.183

  A rule for the finding of the antiquitie of one Prophet before another.
• * 1.184

  Amos more ancient then Oseas and I∣saias.
• * 1.185

  Oseas.
• * 1.186

  Micheas.
• * 1.187

  The sixt age frō the carying a∣way of the ten Tribes untill the full captivi∣tie of Babylon 133. yeres had these prophets.
• * 1.188

  Nahum.
• * 1.189

  Nahum prophe¦sied of the ruine of Assyria.
• * 1.190

  Ieremie.
• * 1.191

  He seemeth to have mistaken Hezechiah for Josiah. Ioel.
• * 1.192

  Olda the pro∣phetesse.
• * 1.193

  Sophonias.
• * 1.194

  Abdias.
• * 1.195

  Habakuk▪
• * 1.196

  Ezechiel.
• * 1.197

  The 7. age from the captivitie unto Christ, 508 yeres, had these prophets.
• * 1.198

  Daniel.
• * 1.199

  Aggeus.
• * 1.200

  Zacharias▪
• * 1.201

  Malachias.
• * 1.202

  Zacharias the father of Iohn Baptist. Simeon. Anna the pro∣phetesse.
• * 1.203

  The prophets of the heathen.
• * 1.204

  The iudgement of some, of the gathering of the writings of the Prophets.
• * 1.205

  The confutatiō of the former opinion.
• * 1.206

  Danaeus his iudgement of the gathering together of the writings of the prophets.
• * 1.207

  The prophets themselves did put the summe and effect of their prophesies in writing.
• * 1.208

  Moses.
• * 1.209

  Samuel.
• * 1.210

  Elias.
• * 1.211

  Esaias.
• * 1.212

  Ieremie. Read the whole 26. and 36. chapters.
• * 1.213

  The prophesies were put in writing, not as the prophet would, but as God cōmanded.
• * 1.214

  The historie & the method es∣pecially to be noted in the prophets.
• * 1.215

  Ios. Scaliger. Beroaldus,
• * 1.216

  Iunius.
• * 1.217

  Arias Mon∣tanus.
• * 1.218

  The method or maner of wri∣ting of the pro∣phets.
• * 1.219

  Rules to be ob∣served in the Prophets.
• * 1.220

  They foretell things to come, as if they were present, or al∣readie past.
• * 1.221

  2. Rule. Things spoken figuratively, not to be taken sim∣ply
• * 1.222

  Many of the do∣ings of the pro∣phets mysticall, and signes of things to come.
• * 1.223

  Isaias bare foo∣ted.
• * 1.224

  Ieremy wea∣reth a woodden chaine.
• * 1.225

  Ezechiel cari∣eth his stuffe by night into ano∣ther mâs house.
• * 1.226

  3. Rule. Often amplifi∣cations used by the prophets.
• * 1.227

  4. Rule. What figures are chiefly to be noted. Wherēin the unlearned must aske helpe of the learned, yet as occasion shall be offered I will endea∣uour to describe them as plainely as I can.
• * 1.228

  These are words of art, & shalbe expounde••d in their proper places.
• * 1.229

  5. Rule, that those thinges which be spoke by way of threatning, be not taken as things absolute∣ly decreed by God, which can not but come to passe.
• * 1.230

  2. Sorts of pro∣phesie.
• * 1.231

  1. Of predefli∣natiō vnchage∣able.
• * 1.232

  2. Of commi∣natiō alterable vpon the repen∣tance of the parties, & such like conditions. Peter Martyr.
• * 1.233

  Proofes that godly prophesie is warranted by God.