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A19799	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.; Commentarii in prophetas minores. English.	Daneau, Lambert, ca. 1530-1595?; Stockwood, John, d. 1610.	1594 (1594)	STC 6227; ESTC S109220	1,044,779	1,114

Anselmus or Beda for those commentaries are Bedaes make three sortes of them according unto the thinges which are foretolde by these prophets and according unto the issue and event or falling out of them Isidorus reckoneth up seven sortes of them Isidorus The Schoolemen The Schoolemen make mention onely of five To be shorte it were an infinite or endlesse 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 Difference of prophets according unto the matter which they hande Prophets of God For some of them set before them as the true scope and marke of their foretellings 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 prophets of the Gentiles and Diviners Of the first sort were Isaias Prophets of the Gentiles 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 oracles in the woode Dodôna at Delphis in the denne of Coricium and in other prophesying places the which were every where among the Heathen And this is one diuision of prophecie and divination taken generally according vnto which some are Prophets 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 Another division of prophesie 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 called these beeing truly mooved and taught by the spirit of God The prophets of God led by the spirit of God did speake and foretell things to come as Peter the apostle sheweth 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 moved 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 The prophets of men inspired by the devill 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 Wherewith 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 efficient cause now the instrumentall cause of prophesyings was manifold The instrumen tall cause of prophesyings And 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 infinite 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 prophesying For he used both birdes and beastes and the elements themselves Devilish prophesying as heaven the starres the aire the earth water fire from whence come these names Iudiciarie astrologie Aeromanci foretelling by the aire Astrologie Aeromancie Geomancie Hydromancie Pyromancie Geomancie foretelling by the earth Hydromancie 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 Gasparus Peucerus doe teach Moreover according unto the manner of action or doing and revelation there are also sundry fortes of prophesying but chiefly two Two sortes of prophesying according unto the maner of doing and revelation 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 Virgil 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 reverence of minde not as madde persons but as his preachers and most wise messengers and godly men And that God thus declared 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 Testimonies shewing that the Lord himselfe declared his will by his prophets 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 prophets I have slaine them by the wordes of my mouth and thy iudgements 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 unto this day that is the 23. yere the word of the Lord hath come unto me and I have spoken unto you rising earely and speaking but yee would not heare 2. King 17.13

worship him for euer OVT OF EPIPHAnius his booke of the life of the PROPHETS The lyfe and death of the Prophet Oseas OSee the Prophet the sonne of Beeri borne in Belemoth Osee of the stocke or tribe of Isachar gaue a signe and a wonder to wit that the Lord should come from heauen into the earth and that this should be the token of his comming if that same oke in Seloin be of it selfe clouen into twelue parts and doe become so many okes And so it came to passe He prophesied not a little of the fornication and whoredome of his nation When hee had layde downe his life in peace he was buried in his owne lande The lyfe and death of the Prophet Amos. AMos the Prophet borne in Theuca of the land of Zabulon Amos. was father vnto the Prophet Esaias And beeing continually beaten of Amasias the Priest of Beth el he was laid waite for and rayled at In the ende the sonne of Amasias slewe him striking him about the temples with a club because that he had checked him about the snares of the two calues of gold But yet breathing he went into his owne countrey and there dying was buried with his Auncetours The lyfe and death of the Prophet Micheas MIcheas the Prophet the Marathite Micheas was borne of the tribe of Ephraim When as he had shewed many things vnto Ahab king of Iuda he dyed beeing cast downe headlong by Ioram the sonne of Achab because he had reprooued him for the iniquities of himselfe and of his Auncetours the which they had committed He beeing deliuered from the prison of his bodie founde a tombe alone by himselfe at Maratha in his owne land neere vnto Polyandrum And his tombe is most famous euen vntill this day The lyfe and death of the Prophet Iohel IOhel the Prophet Iohel borne of the tribe of Reuben in the lande of Bethor prophesied many things ouer Ierusalem and or the ending of nations He also ended his daies in peace and was buried at Bethor in glorie and honour The life and death of the Prophet Abdiu ABdihu the Prophet born in Sichem Abdihu and in the land of Bethachamar This is he who caried the halfe Centurion or pe●e Captaine and whome Elias the Thesbite spared He went down to speake with the king and after this being a forsaker of the kings ordinance he stucke vnto Elias the Prophet and became his disciple for whose sake sustaining many things he was saued And ending his life he was buried with his father in the land of Bethachamar The lyfe and death of the Prophet Ionas IOnas the Prophet was of the lande Cariathamarim Ionas not farre from Azotus a citie of the Greekes neere vnto the Sea At that time the Prophet Elias reprooued Achab the prince of Samaria The same Elias when as he gat him selfe into the wildernes by reason of a great famine the which he had called vpon the lande where beeing nourished by ravens he quenched his thirst with the water of the brooke and when the brooke was dried vp he● was an hungred and remooued vnto Saraptha a citie or towne● Sidonia It seemeth that in this some other things before and hereafter that Epiphanius was deceiued and therefore no futher to be credited then he hath the word of God to warrant him vnto a certaine poore woman a widowe the mother o● Ionas and entred into her house Nowe the woman left nothing vndone of that which he commanded her And he did eate and blessed her as well in her grayne as in her oyle and he remained with her for he could haue no aboad with the vncircumcised And when as Ionas the sonne of this widow was deceased God raised him vp by Elias and restored him aliue vnto his mother because of the entertainment which she gaue him When Ionas therefore came vnto full age he was sent vnto Ninive to the Assyrians and when as he went about to flie from God he was swallowed vp of a Whale in his iourney minding to haue gone vnto Tharsus And going forth againe out of the Whale he preached in Ninive Then the Ninivites repented before God made God to become fauourable vnto them but Ionas ouertaken with heauines returned vnto his natiue countrey and did not thinke good to remaine at home but taking vnto him his mother was a soiourner in Sur in the land of the Heathen for he said least peraduenture it be cast in my teeth that my prophesie against the Ninivites was vaine or false When as therefore he dwelled in the land of Saar he died there and was buried in the caue of Cenezeus the Iudge And the same Prophet prophesied that when they should see in Ierusalem innumerable strangers from the West the same citie should be pulled vp by the roote and vtterly be destroyed The lyfe and death of the Prophet Nahum NAhum the Prophet Nahum was borne at Elckesi beyond the riuer Iordan towards Hegabar of the tribe of Simeon This is that Prophet who after Ionas gaue a signe and a wonder ouer Ninive that in time to come it should be destroied by sweete waters and earthly fire That which in the end came to passe because that fire out of an earthquake compassing it round on euery side water also comming by and by from the wildernes drowned all the higher places of the citie As for Nahum he gaue ouer his life in peace and resteth in quiet death in Begabar in his owne home The life and death of the Prophet Abacuk ABacuk the Propher borne in the countrey of Bexzochar Abacuk and tribe of Simeon When as before the taking of it he did foresee the captiuitie of Ierusalem he did greatly lament both over the citie and also ouer the people of the same And when as Nabuchodonosor drewe neere Ierusalem to destroy it he fled into Ostracine and remained a dweller there in the land of Ismael But when as the Chaldees breaking vp from Ierusalem returned into their owne countrey with the spoile and captiues and the remnant of the citie Ierusalem went downe into Egypt this Prophet comming againe into his owne countrey serued the reapers in his field For he had sowen barly but straight as he had prepared meate for them he prophesied vnto his saying I shall goe into a farre countrey and returne quickly but if I make any long stay set you before our reapers what to eate And beeing carried vpon the sudden into Babylon he gaue Daniel his dinner who was in the caue with the lyons After comming forth he stood with his reapers as they were now at supper did not impart vnto any man any thing of this matter which had happened Furthermore within fewe dayes after Abacuk shewed afterwards out of Babylon that the people should returne to Ierusalem He gaue them also a signe which dwell in Indea namely that they should see in the Temple a great light shining clearely and so should behold

signe or senfie of Idolatry remaine among the godly euen in the very names the godly talking and speaking of God shal no more vse the word Baal but shal cal him Ichouah and their husband And such titles doth the Prophet Isa● giue vnto God cap. 54. ver 5. where we read thus For heeth● made thee is thine husband whose name is the Lord of hostes and thy redeemer the holy one of Israel shall bee called the God of the whol● worlde And truely we ought to hate euen the very names of Idols neither is it lawful to vse them when as we speake of God Finally we may neuer talke of any filthy matters but by way of execution or detesting and abhorring of them And therefore Psal 16. ver 4. Dauid witnesseth That he will not with his lippes make mention of the names of their Idols And Paul Ephes 5. ver 3. sayth B●● fornication and all vncleannesse or couetousnes let it not bee once ●●med among you as becommeth Saints yea vnder the Gospel Paul● Cor. 6. vers 15. opposeth or setteth Baal against Christ saying What concord hath Christ with Belial Vers 17. For I will take away the names of Baalim out of●● mouth and they shall be no more remembred by their names An amplficatiō of the former promise AN amplification of the former promise For the faythfulnes of this spirituall marriage shall be so sincere and pure euen on the behalfe and parte of the godly that God so firmly ioyning and turning their hearts vnto him they shall within themselues blou● out doe away and vtterly cast out both from their minde and mouth al remembrance of Baal that is spiritual fornication and the occasion thereof Vers 18. And in that day will I make a couenant for them with the wilde beasts and with the foules of the heauen and with that that creepeth vpon the earth and I wil breake the bow and the sworde and the battell out of the earth and will make them to sleepe safely THe third kinde of benefites the which although it bee referred vnto earthly benefites A third kind of benefites yet is it diuers from that which is contained before ver 15. For there foode and sustenance was promised but here peace and great tranquillity or quietnes And this kinde of benefites also is an especial gift of God the which is opposed or set agaynst the former calamities and miseries of this people the which by warres they had now already so often felt Of this benefite of GOD towardes the godly the lawe maketh mention Deut. 28. Also Psal 25. ver 13. where the Psalmist speaking of the godly man sayth His soule shall dwell at ease and his seede shall inherite the land And Psal 144. ver 14. among other the blessings in that Psalme reckoned vp he addeth That there be none inuasion nor going out nor no crying in our streetes Further there is in this place promised vnto the Church peace both with the bruite beastes and also with men themselues And with the bruit beasts because that by the beasts men are wont to bee troubled and beastes together with the hurt that they may doe vnto men is reckoned vp among the foure sortes of God his plagues Ezec. 14. ver 21. For thus saith the Lord God God his foure sore iudgments How much more when I send my foure sore iudgments vpon Ierusalem euen the sworde and famine and the noysome beast and pestilence to destroy man and beast out of it And Eliphas Iob 5. ver 23. doth in like maner rehearse this security from the feare of the beasts of the fielde as a speciall fauour of God towards the godly when hee sayth For the stones of the field shall be in league with thee and the beasts of the field shall bee at peace with thee But when God shall performe this blessing here promised the godly shall haue peace and securitie or freedome from danger euen from all kinde of beasts whether they haue their being in heauen that is in the ayre or in the waters or in the earth For they are all at God his command to execute his iudgement vpon the disobedient vnto his word And hereof we haue example in the Lyons sent in by God vpon those Idolatrous nations whom the king of Assyria placed in the Land of Israel who slew them as they themselues complaine because they knew not the manner of the God of the land 2. King cap. 17. ver 26. Yea the Church of God shall be at peace with men also For all warres shall be whist and such things as are vsed for the making of warres withall as bow sworde speare c. shall be broken in peeces by God that the Church euen in this world may dwel safely among men and publikely and openly serue the true God and worship him according to his worde And this is acknowledged for God his great benefite Act. 9. ver 31. where it is mentioned That the Churches then had rest through all Iudea and Galile and Samaria and were edified and walked in the feare of the Lord and were multiplyed by the comfort of the holy Ghost So Psal 46. ver 9. Dauid speaketh of God that He maketh warres to cease vnto the ends of the world he breaketh the bowe and cutteth the speare and burneth the chariots with fire And Isai imputeth it vnto one of the fruites of the Gospell that God wil knit the hearts of the godly by the same conuerted in such a godly loue and amitie that they shall be at peace and concord one with another cap. 11. ver 9. Then shall none hurt nor destroy in all the mountaine of mine holinesse sayth God for the earth shall be full of the knowledge of the Lord as the waters that couer the sea The like he reporteth cap. 2. ver 4. That they shall breake their swords into mattocks and their speares into siethes nation shall not lift vp a sword against nation neither shall they learne to fight any more Vers 19. And I will marrie thee vnto me for euer yea I will marrie thee vnto me in righteousnesse and in iudgement and in mercie and in compassion A repetition further declaration of one of the former benefites A Repetition and declaration of that benefite the which is contained before vers 16. that it may of vs bee better vnderstood what manner of benefite it is and how great it is And it is rehearsed againe because it is the foundation and cause of the rest of the gifts of God towards vs. There haue been inserted or set betweene this benefite there mentioned and here againe repeated certaine things in the meane season touching earthly blessings because that in the reckoning vp of so great store and plentie of the gifts of God towards his Church neither order nor method can exactly or perfectly be kept for the power and meditation or thinking of the wit of man vpon them is ouerwhelmed with the multitude of thē much

clods the garners are destroyed the barnes are broken downe for the corne is withered THis 17. verse may easely be vnderstood and expounded by the former which haue been opened alreadie in this Chapter Ver. 18 How did the beastes mourne the heards of the Cattell pine away because they haue no pasture and the flocks are destroyed An amplifiation of the seueritie or sharpe●ies of God his iudgement against them What the figure Synecdoche is see Amos cap. 5. v. 2. AN amplification of this sharpenes of the iudgement of God against them for that not onely they which haue sinned doe beare and feele the same but also all sortes and kindes of their Cattell the which afterwardes are comprehended vnder the name of Oxen and Sheepe by the figure Synecdoche as which namely are more necessarie for the foode and vse of men then the other beasts The reason of the mourning of these beasts is because they haue no pasture for through the ouer great barrennes of that yeare and because of the extreame drought or heate of the Sunne after those continuall showres the grasse also was withered away in the fields medowes mountaines and other pasture places so that there lacked meate as well for beasts as for men and therefore they were comprized vnder the same plague and punishment The brute beastes punished for the sinnes of men albeit themselues had not sinned but they were punished for the sinnes of men vnto whom by God they are made subiect Which creatures after their manner doe grone with the children of God and trauaile in paine as Paul speaketh R● 8. ver 20. c. Wayting when the sonnes of God shall be reueiled Because the creat ure also shall be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God Because the creature is subiect vnto vanitie not of it owne will but by reason of him that hath subbued it namely God vnder hope Wherefore they also did mourne the which is spoken by an Anthropopatheia or attributing vnto beasts the affections of men Anthropopatheia what it is see Mic. cap. 7. ver 8. albeit after a sort by their outward sound or noyse and bellowing they also do witnesse and bewray their want and their affections among vs. Vnder the name Behemah If any man in this place will vnderstand the wilde beasts also I will not be against it that by this word the wilde beasts may be noted and by the name of Oxen and Sheepe the home and tame beasts Questionlesse it is true that the wild beasts them selues at that time wanted not their mourning For they also did lack foode the which are fed with herbs as the Hartes Vers 19. O Lord to thee will I crie for the fire hath deuoured the pastures of the wildernes and the flame hath burnt vp all the Trees of the field The conclusion cōfirming that this publik repentance is to be proclaymed THe conclusion whereby he confirmeth that the same publike and solemne repentance is to be proclaymed that men may turne vnto God earnestly cal vpō God pacifie appease him He concludeth therefore that God is to be called vpon both of men and also of beasts because that both men and beasts are striken by the hand of God As for men that God is to be called vpon of them that he will ease and take away this his rod from them he sheweth by his owne example and that he is to be called vpon of the beasts he declareth in the verse following Wherefore here is plainly shewed the end of all punishmentes and plagues which GOD doth send vpon men to wit that men should be called back vnto God from whom they had departed The end of God his punishmēts sent vpon men and fallen away should call vpon him whom they had now forgotten crie vnto him as vnto the gouernor of this world that frō him alone they should look for the easement of al their euils The reason therefore of this extraordinarie crying vnto God is the laying wast of the ground the barrennesse of the yeare the iudgements of GOD in the pastures and Trees the which also appeared and were in the desartes and tilled fieldes and did minister and finde food vnto men and beasts Ver. 20. The beastes of the field crie also vnto thee for the riuers of waters are dried vp and the fire hath deuoured the pastures of the wildernes The bruite beasts after their manner cry vnto God AFter the same manner that men in like sort also saith the prophet by an Anthropopatheia or attributing vnto beastes the affections of men must the brute beastes cry vnto God as also Psal 145. ver 15. the Psalmist saith The eyes of all wait vpon thee thou giuest them their meate in due season to the end that by this comparison of them with brute beastes the dulnes and as it were the senslesnes of obstinate or wilfull persons may be vnderstood For they after their manner cry vnto God and call vpon him when as they are pressed or bitten with hunger how much more therefore ought men indued with reason do the like being in the same state and penury Further the same cause is here againe repeated the which was set downe before ver 18.19 and hath already binne there by me expounded Hereby also appeareth that the beastes themselues are nourished by God And therefore Mat. 6. ver 26. Christ to pull out of the hearts of his disciples heathenish distrustfulnes sendeth them vnto the foules of the aire whom they see without their toile and laboure to be fed by God saying Beholde the foules of the heauen For they sow not neither reape nor carry into the barnes yet your heauenly father feedeth them Are ye not much better then they CAP. 2. Ver. 1. Blowe the trumpet in Zion and shoute in mine holy mountaine let all the inhabitants of the land tremble for the day of the Lord is come for it is at hand An other prophesi threatening a more heauy iudgement then the former AN other prophesie of the same Ioell wherein he threatneth vnto the Iewes from God a more heauy iudgement then the former namely from the Chaldees whom God at the length would send vpon them like as it was also foretolde vnto the king Iosias vnder whom Ioel liued and often times also by Ieremy before whom our Prophet was hath the self-same binne repeated vnto the kinges of Iudah of his time 2. King cap. 23. ver 26.27 And Ier. 6. ver 22.23.24.25 Thus saith the Lord Behold a people commeth from the north country and a great nation shall arise from the sides of the earth With bow and shield shall they be weaponed they are cruell and will haue no compassion their voyce roareth like the sea and they ride vpon horses well appoynted like men of warre against thee O daughter Zion We haue heard their fame and our handes wax feeble sorow is come vpon vs as the

they shall returne vnto Ierusalem from the captiuitie of Babylon the which thing came to passe Esdras and Nehemias being their Captaines See Isai cap. 40. ver 12. And cap. 43. ver 1.2 in these words But now thus saith the Lord that created thee O Iaakob and he that formed thee O Israel Feare not For I haue redeemed thee I haue called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the flouds that they doe not ouerflowe thee Wher thou walkest through the verie fire thou shalt not be burnt neither shall the flame kindle vpon thee But these things in a prouerbiall kinde of speaking doe declare that it shall come to passe that all waies shall be easie vnto them and such as they may passe through So it appeareth to haue come to passe Esdr 8. ver 21.22 where he saith And there at the Riuer Ahaua I proclaimed a fast that wee might humble our selues before our God and seeke of him a right way for vs and for our children and for all our substance For J was ashamed to require of the King an armie and horsemen to helpe vs against the enemie in the way because we had spoken vnto the King saying The hand of our God is vpon all them that seeke him in goodnes but his power and his wrath is against all them that forsake him So we fasted and besought our God for this and he was intreated of vs. 2. The power of the kings in whose lands the Iewes shall be might also seeme to be a stay vnto their returne Further as touching the kings in whose dominions and countries the Iewes were and who as yet at that time seemed to bee enemies vnto the Iewes and not to fauour them as the Persians were albeit that they had before giuen the Iewes leaue to depart neither shall they also be able to stay or let them that God should not bring his people out of their kingdomes as of olde Pharao withstood the Israelites The reason is because the power both of the Assyrians the which the banished Iewes doe feare and also the kingdome and scepter of the Egyptians shall be cast downe and shall perish so that then it cannot be any let or stay vnto them In a word nothing can let the worke of God and the decree of the deliuerance and redeeming of his Church Isai 40. Vers 12. And I will strengthen them in the Lorde and they shall walke in his name saith the Lord. The conclusion of this chapter and of the former promises THe conclusion of the whole chapter and of the former promises the which sheweth both that they shall haue their fulfilling and accomplishment and that also of the meere or onely grace of God And therefore the prophet saith that the people or Church of GOD shall bee strengthened but in Iehouah or the Lord that the people shall walke but in the name of God Both these doe signifie that they shall haue this strength both to fight against their enemies and to returne from the places of their banishment or captiuitie from the Lord and not of themselues in the name of God and not in their own strength Albeit the word walke may also be referred vnto their life the which he promiseth shall be agreeable vnto the will of God that wee should vnderstand that then at the length wee are made partakers of the promises of God when as wee obey him and walke in his feare There is added an earnest confirmation of this whole prophesie in these wordes The saying of the Lord or thus saith the Lord of the which I haue spoken often before CAP. 11. Vers 1. Open thy doores O Lebanon and the fire shall denoure thy Cedars The dirft of this chapter THe drift and purpose of this Chapter is twofold First to foretell that there shall bee warres in Iudea and in the countries neere vnto it 1. To forewarne them of warres to come both vnto the terrifying or fearing of the wicked and the fore arming of the godly and faithfull and also for the yeelding of a reason and making more plaine of the promise made before touching the victorie which the Iewes should haue against their enemies For to what end should he speake of victorie but because that there should be warres So then in this place are briefelie foretold both the warrrs which were before the Machabees and also those which were in their gouernement yea and also in those countries afterward euen vntill the comming of Christ for I doe not thinke that here are rehearsed those warres the which fell out after the comming of Christ Albeit that the things which here are spoken may bee applied also vnto all the afflictions of the church at any time that the godly may be fore armed and that the wicked and such as are hypocrites in the Church may bee called backe vnto repentance if it may bee for feare of the calamities or punishments hanging ouer their heads This is the first drift of this chapter 2. To shew the causes of so great afflictions of the church The second is that the causes of so great afflictions of the Church of God may be declared and that by this meanes all men may be put in minde of their dutie both the rulers of the common wealth and the rulers of the Church and also the Subiects The causes of these euils and punishments here recited the which afterward fell out and doe also now a dayes fal out vnto the church of God are the negligences of the pastors or rulers as well of the common wealth as of the ciuill Magistrates as of the Church as the Priestes and Leuites then and the Ministers of the word of God now By which recitall the rulers of that nation were betimes put in minde of the performance of their dutie and yet notwithstanding did that negligence indure nay became alwaies worse and worse vntil that God did vtterlie breake off the olde couenant of that people and sent hi● Christ who gaue new pastors vnto his Church Matth. 25. And the selfe same causes doe also make the pastors of the Church guiltie euen at this day if so bee they shall bee careles and negligent This verse containeth the destruction of Coelosyria Now this first verse foretelleth the desolation or laying wast of a countrie the which among many other neere vnto the Iewes was more further off from Iudea to wit of Coelosyria the which is contained betweene the two mountaines Libanon The which fell out not vnder Alexander the Great winning Asia and Syria but vnder his successors to wit the Kinges of Syria such as were the Antiochi the Seleuci and others the which made and had continuall warres in those countries with the Ptolomees of Egypt and often with the Syrian Kings as appeareth most manifestlie by Iustinus the hystorian and by Appianus in Syriacis and by the continuall historie of that time