A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.

CAP. 12.

Vers. 1.

The burden of the word of the Lord vpon Israel, sayth the Lord, which spred the heauens, and layd the foundation of the earth, and formed the spirit of man within him.

* 1.1THe drift of this chapter is, to comfort the godlie and elect of God, that they bee not discouraged, being feared with the for∣mer threatnings. And God doth comfort them, with the rehearsal of the notable, and indeed miraculous victories, the which he gaue vnto his people of the Iewes, by the ministerie & seruice of the Ma∣chabees, of whom this whole chapter seemeth peculiarly to be vn∣derstood, albeit that by the same may be gathered that God wil ne∣uer forsake those that are his. For he hath sayd (as it is Hebr. 13. ver. 5.6.) I will not faile thee, neither forsake thee: so that wee may boldly say, The Lord is mine helper, neither will I feare what man can doe vn∣to me.* 1.2 Therefore those sundrie, happie, easie, and manifold victories of God for his people against their enemies are described or set forth, the which are named or called burdens in this place, not in regard of the people of God, whom he fauoured, & whom by these victories he deliuered: but in respect of their enemies ouercommen by God. Wherefore this place is to be translated thus: The burden by the word of the Lord denounced or threatned vnto other nations, namely, because of Israel. For the word (gnal) in this place doth not signifie against, but (for) or (because of) that is, for Israel his sake. Vnles some man had rather take the word (Massa, a burden) generally in this place for any maner of denouncing or declaring of a thing, as well ioyfull, as sorowfull: and not only burdenous, as if he should say, a declaration made by the word of God vnto Is∣rael, that is, which Israel should now heare for his comfort, like as he hath vnderstood the former threatnings vnto his feare and repen∣tance. And herein also God seemeth to haue followed the respect of the time, because that these victories followe that same ouer∣throwe of the whole state both Ecclesiasticall, and also political, made by those euill gouernours, whereof hath been spoken in the chapter before going. But the thing it selfe, that is, that burden, the which the Iewes should bee vnto other nations neere vnto them, doth the Prophet first of all briefly set foorth by three similitudes, that those nations might so much the sooner abstaine or leaue off

from their confederacies and warres against the Iewes, being admo∣nished of their exile or banishment and * ouerthrow,* 1.3 which they should haue for the same, and so by this meanes that they might be made vnexcusable. Then doth he describe the victories that should be against the nations fighting against the Iewes.

But this verse hath an entrance or preface vnto this whole pro∣phesie, wherein both the sayd prophesie is briefly propounded or layd downe, and also commended and confirmed. The summe of the things which are to be spoken afterward,* 1.4 is propounded in this word, The burden of the word, that is, a burden, which must be decla∣red, and which was reueiled. For this terme (word) is taken for a re∣uelation made by God vnto the Prophet, whether it were made by word, or by vision. Further, the selfe same is shewed by these words (for Israel). For these words teach vnto whom these things shall be a burden, not vnto the Israelites, but vnto their enemies. Moreo∣uer, this selfe same prophesie is here commended two wayes. First,* 1.5 from the person of the author thereof, or of him that doth cōmand and declare these things. For it is Iehouah, the Lord or true God,* 1.6 which sheweth that these things shall be. Secondly, from his po∣wer, the which for the greater Emphasis, vehemencie, or force sake, and for the terrifying or fearing of the vngodly,* 1.7 and for the com∣fort of the godly is here expressed ouer three sorts of most excellent things (by the which the whole world is contained by the figure Synecdoche). For God ruleth ouer these things, and hath power o∣uer them, to wit, ouer Heauen, Earth, and Men themselues. Ouer Heauen, because he doth stretch or spread it forth, Gen. 1. Ouer the Earth, because he hath founded, or layd the foundation of it, Psalm.* 1.8 24. Ouer Men, because he doth create, and forme, or frame their soules in them, yea, and that alone without any helpe of their pa∣rents. For the fathers beget the bodies only. So are wee taught to beleeue of God in this poynt, Hebr. 12. ver. 9. in these words, More∣ouer we haue had the fathers of our bodies, which corrected vs, and we gaue them reuerence: should we not much rather be in subiection vnto the Father of spirits, that we might liue? So Eccle. cap. 12. ver. 7. And dust returne to earth as it was, and the spirit returne to God that gaue it.

Vers. 2.

Behold, I will make Ierusalem a cup of poyson vnto all the peo∣ple round about: and also with Iudah will he be, in the siege against Ierusalem.

* 1.9THe first similitude, whereby is shewed how great a burden Ie∣rusalem, and consequently the Church, shall bee vnto her ene∣mies inuading or setting vpon her, as it hath appeared in the time of the Machabees, and alwayes at all other times. He therfore com∣pareth her vnto a cup of confusion, or poyson, that is, the which be∣ing drunke of, great distemperature or trouble is bred in the minde of the drinker. Such is the riuer Gallus sayd to be, whereof who so drinketh,* 1.10 as Ouid affirmeth, runneth mad by and by. The people therefore which shall assault Ierusalem shall do nothing with good and aduised counsell, but like vnto mad men they shall destroye themselues, and theirs, and deale in all things disorderously, as if they were drunken with the wine of giddines or brainsicknes, as they in the Psalme 60. ver. 3. doe complaine, saying, Thou hast she∣wed thy people heauie things: thou hast made vs to drinke the wine of giddi es. And vnder a much like similitude doth he expresse the greatnes of the plagues that shall in the end fall vpon the wicked, when they shall haue taken their full draught of the wine of God his vengeance, Psal 75. ver. 8 in this maner: In the hand of the Lord is a cup, and the wine is red: it is full mixt, and he powreth out of the same: surely all the wicked of the earth shall wring out, and drinke the dregges thereof. Some translate it, a cup causing sleepe, that is, making drunke, the which is all one. For drunken men doe nothing right∣ly, and with aduise, but confound all things, or doe all things out of order.

* 1.11But here are three things to be noted. First, who shall thus make Ierusalem? Secondly, vnto whom he shall so make it? Thirdly, whē he shall so make it.* 1.12 I, sayth he. So then he which is almightie, shall doe it, albeit this seemed a matter not to bee beleeued, because of the fearfull and lamentable estate of that citie vnder the Kings of Sy∣ria, and because that the Church is alwayes a small flocke, yea, and moreouer almost also of no strength. So Christ affirmeth that num∣ber to bee small, Matth. 7. ver. 13.14. when he sayth, Enter in at the straight gate: for it is the wide gate, and broade way that leadeth to de∣struction:

and many there be which goe in thereat, because the gate is straite, and the way narrow that leadeth vnto life, and fewe there bee that finde it. And Luk. 12. ver. 32. Feare not, little flocke, for it is your fathers pleasure, to giue you the kingdome. Secondly,* 1.13 he shall make Ierusalem a cup against all people neere vnto it, because that they aboue the rest were most deadly enemies vnto the Iewes, that is, the Church. Lastly, he shall make it such a cup against the ene∣mies, especially in the time of the besieging of it, that is,* 1.14 when as it shall be besieged, and pressed, or hardly vsed by those people, and this shall God doe for Iehudah, that is, that in that citie the rem∣nants of the true Church may be preserued and saued.

Vers. 3.

And in that day will I make Ierusalem an heauie stone for all people: all that lift it vp shall be torne, though all the people of the earth be gathered together against it.

* 1.15THE second similitude, wherein the same burden, whereof he had spoken, is declared. In the second place, Ierusalem, or the Church of God shall be an heauie, and a weightie stone vnto her e∣nemies, whom whosoeuer shall goe about to beare, and to remoue out of his place, he shalbe torne and broken in pieces with the stone it selfe, the weight and very edge or sharpnes of the stone, in how great number soeuer they shall be gathered together: In a word, they shall be pressed downe with it. See the exposition and inter∣pretation of this verse Luk. 20. ver. 18. where Christ comparing himselfe vnto a stone, sayth, Who soeuer shall fall vpon that stone, shall be broken: and on whom soeuer it shall fall, it will grinde him to pow∣der. Therefore albeit all nations neere vnto it, doe conspire and be gathered together against Ierusalem, yet shal they by it be crushed in pieces as of a most hard and weightie stone.

Vers. 4.

In that day, sayth the Lord, I will smite euery horse with sto∣nishment, and his rider with madnes, and I will open mine eyes vpō the house of Iudah, and will smite euery horse of the people with blindnes.

* 1.16A Making plaine of the former sentence. For he sheweth by what meanes it shall come to passe, that they that bee gathered toge∣ther against the Iewes, and consequently those that bee the godlie indeed, albeit they be a mightie armie, shall neuertheles by them

bee ouerthrowne, namely, because that God being moued with mercie toward those that are his, shall strike all the strength of their enemies, both with stonishment, and also with blindnes. Where∣fore in this place there are three things to be noted.* 1.17 First of all, that the praise and worke of this victorie of the Iewes, and ouerthrow∣ing and daunting of their enemies is not attributed vnto the godly them selues,* 1.18 but vnto God. For he shall strike, that is, he shall doe it, and scatter so mightie armies: and that, by sending both an asto∣nishment vpon the enemies of his Church, that they shall be able to bring nothing to passe with their strength, bee it neuer so great (for they shall remaine astonied, as it were dead with sleepe, and vnmoueable:) and also by sending blindnes vpō the samd enemies, as he did vpon the Sodomites, seeking the doore of Lot, that they shall not be able to put that in execution, the which they attempt, and goe about neuer so rashly and foolishly. So in the Psal. 76. ver. 5.6. the godly acknowledge God to haue brought a feare and asto∣nishment vpon the strong men of Saneherib, and to haue cast them as it were into a deadly slumber, when they say: The stout hearted are spoyled: they haue slept their sleepe, and all the men of strength haue not found their hands. At thy rebuke, O God of Iaacob, both the chariot and the horse are asleepe.* 1.19 The second thing is, He shall strike the strength it selfe of their enemies, the which is signified by the name of (the horse, and the rider) in the which the chiefe strength of warres and armies doth consist. The third, the cause why God doth this,* 1.20 namely, of his onely mercie toward his elect or chosen, for he shall open his eyes vpon the house of Iudah, that is, he shall be∣hold their calamities or miseries, and shall take pitie vpon them.

Vers. 5.

And the Princes of Iudah shall say in their hearts, The in∣habitants of Ierusalem shall be my strength in the Lord of hostes their God.

* 1.21THe first Auxesis, or increasing of the former matter. For God doth amplifie or increase this selfe same benefite and his helpe, from the maner of the same. It shall bee so manifest and euident, or plaine to be seene, that the Captaines themselues of the people of the Iewes shall freelie and openly both acknowledge and also wit∣nes the same: when as notwithstanding men for the most part, and especially Captaines, are wont to challenge vnto themselues the praise of the victorie, that is, of the armie which they haue ouer∣commen,

as it is sayd hereafter,* 1.22 ver. 7. But this verse containeth two things. First, an acknowledging of the power of God in deliuering those that are his out of the hands of their enemies by a wonder∣full victorie, and after a wonderfull maner.* 1.23 For all the Iewes shall confesse, that their power, and the power of the Inhabitants of Ie∣rusalem, and the strength of their whole armie to haue been from that same God of hostes, who is their God. Therefore the power of God in sauing those that are his shall bee so manifest, that neither the Captaines of the warre themselues, nor the dwellers at Ierusa∣lem (who were thought to bee the strength of the whole nation) shall dissemble, hide, or denie the same. For Mathathias, & Iuda, of the citie Modin did signifie so much in the writing and title or in∣scription of their Ensigne. For it was written vpon their Ensignes, Machab. 1. Who is like vnto Iehouah, glorious and strong? Where∣vpon they were afterward called Machabei of those notes or let∣ters in their Ensignes.* 1.24 There is a like place Psalm. 18 ver. 31. Who is God besides the Lord? and who is mightie, saue our God? And Psalm. 89. ver. 6. Who is equall to the Lord in the heauen? and who is like the Lord▪ among the sonnes of the gods? O Lord God of hostes, who is like vnto thee, which art a mightie Lord? But where as it is sayd (They shall say in their hearts) the Prophet doth not hereby exclude or shut out open confession, and confession with the mouth of that their acknowledging of the extraordinarie power of GOD in these warres: but onely teacheth, that they shall confesse and acknow∣ledge these things earnestly, not hypocritically: truly, or from their heart, and not dissemblingly, or feinedly. And that these things may the better be vnderstood to belong, according vnto the letter, vnto the times of these Machabees, which first deliuered the peo∣ple from that miserable tyrannie of the Antiochi, the which then shall be the Captaines of the people, are in this place called Ela∣phim, or Aluphim, that is, such Captaines as did not weare any kingly Crowne: but rather which were onely Magistrates, Gouer∣nours, or Rulers of the people, such as also the Leuites were. For the Machabees were Leuites. So 1 Machab. 2. and Ioseph. lib. 2. cap. 8. de Antiquit. Iudaeor. these Machabees are sayd to haue borne offices only, and are called Captaines of victorie. This therfore is here first to be noted. The second thing is, Vnto whom God was a strength, namely, both vnto the Captaines of the people, and also vnto the whole people, and finally vnto them of Ierusalem themselues, who then did lye miserablie oppressed vnder that tyrannie. So then no

part, or citie of that people could attribute vnto themselues the praise of so great and mightie deliuerance. So God euen now a∣dayes also doth saue and deliuer his Church by extraordinarie meanes.

Vers. 6.

In that day will I make the Princes of Iudah like coales of fire among the wood, and like a firebrand in the sheafe, and they shall deuoure all the people round about on the right hand, and on the left: and Ierusalem shal be inhabited againe in her own place, euen in Ierusalem.

* 1.25THe second amplification of the sayd benefite of God in the de∣liuerance of those that are his, the which containeth the third similitude, by the which the word (burden) whereof hath been spo∣ken before, is expounded. But this verse or amplification hath three things. For first it containeth the maner of this strength, the which the Lord will extraordinarily giue vnto those that are his. Second∣lie, the number of those which shall be destroyed.* 1.26 Thirdly, the ef∣fect of that citie preserued, the which the enemies notwithstanding were most desirous to haue to be destroyed.* 1.27 First, the maner of this strength is set out or made plaine by a similitude. For the Captaines of Iehudah shall bee like vnto an hearth, whereon afterward much wood is burnt. And Iames, cap. 3. ver. 5. vseth the like similitude of fire, the which although it be but small at the first, yet it consumeth a great deale of matter. Behold (sayth he) how great a thing a little fire kindleth.* 1.28 And so doe the people vse the like comparison, when they pray vnto God to make a great consuming of the enemies of the Church, Psal. 83. ver. 14.15. saying, As the fire burneth the forrest. and as the flame setteth the mountaines on fire:* 1.29 so persecute them with thy tempest, and make them afrayd with thy storme. And these Cap∣taines shall also bee like vnto a firebrand, or burning wood in the middest of sheaues or heapes of strawe,* 1.30 or stubble, Isai. 30. ver. 30. With the which double Metaphor of an hearth of fire consuming wood, and a burning firebrand among heapes of straw is shewed, that albeit the remnants of the people of God were then but small, as some little earthen hearth, or panne to keep fire in, yet shal they notwithstanding easilie bee conquerours of their enemies, and as soone as fire consumeth drie wood. These things thus fell out in those first warres of the Machabees, as appeareth lib. 1. Machab. and Ioseph. lib. 12. de Antiquit. Iudaic. Secondly, [unspec 2] the number of those

that are to bee destroyed and slaine. All the people neere vnto them shall be slaine, the which shall come together from all pla∣ces to hurt the Iewes, frō what countrie or coast soeuer they shall assault the Church of God, either at the right hand, or at the left hand. A very notable and continuall promise of God for the sa∣uing of those that are his. 3. Lastly, [unspec 3] the effect of this help of God shall be wonderfull. For the citie it selfe of Ierusalem, the mother or head citie of the nation (the which alone all these people and armies did most chiefelie assault) shall stand, and endure, yea and that in saftie, and also in her place. Confer this place with these Psalmes, 83, 48.68.

Vers. 7.

The Lord also shall preserue the tentes of Iudah, * as afore time: therefore the glorie of the house of Dauid shall not boast,* 1.31 nor the glorie of the inhabitants of Ierusalem against Iudah.

* 1.32THe third amplification, taken from the state of the people, the which, before these things come to passe, shall bee most miserable, and consequently the sauing and restoring thereof shal be past all hope, at that time. But God doth in such sort amplifie his benefite, both because men are vnthankefull, and doe ouer∣passe his grace and fauour, either with blinded eyes, or else doe not esteeme it as is meete: and also because that this deliuerance of the people was the wonderfull work of God, the which ought to profit, and to be set forth to containe or keepe them and their posteritie in the feare of God: but it was forgotten of them by and by. Now this desolation and destruction the which was a∣mong that people, at that time (at the which God did deliuer them) is briefelie described or set forth vnder the worde (Tent.) For Tentes are the vncertaine and for a very short time, dwellings of men scattered, and wandring vp and downe. For the whole land of Iewrie, otherwise being a countrie most florishing, was after this miserable sort wasted and spoyled by the Antiochi.* 1.33 And this verse containeth two things. The one, the order of the thing done. For God shall deale after this maner: first,* 1.34 he shall deliuer those Iewes, the which shall dwell in the fieldes, and without the cities, or at least wise without Ierusalem. Then afterward hee shall deliuer the citie it selfe. [unspec 2] And this doth altogether and fullie agree with the falling out of the matter, lib. 1. Machab. The se∣cond

thing is a conclusion arising from this falling out of the mat∣ter,* 1.35 by the which appeareth that these victories are attributed vn∣to God, and not vnto men. Furthermore, a certaine wonderfull, and strange thing shall fall out, to wit, that the deliuerance of the peo∣ple shall not be brought to passe, by them of Ierusalem, for those that dwel in the fieldes and villages (as it was wont to be done be∣fore, as namely, when as the chiefe help of the countrie is from the cities, and this citie was the head of the whole nation) but contrariwise, the countrie, and scattered people shall deliuer the citie. So then at that time, that is, in those victories neither shall the house of Dauid, and the Princes of the Iewes (the which were then yet remaining of that familie) nor the citie Ierusalem it selfe, (the which was the head citie, and the bewtie, and ornament of the whole land) glorie or boast against or aboue that Iuda dwelling in tentes, and miserablie torne in sunder, and scattered before.

Vers. 8.

In that day shall the Lord defend the inhabitants of Ie∣rusalem, and he that is feeble among them, in that day shall be as Dauid: and the house of Dauid shall be as Gods house, and as the Angel of the Lord before them.

* 1.36IN the second place the Lord also shall deliuer the citizens of Ierusalem themselues, (in the which was his Temple) and hee shall defend them, and take them out of the hands of their ene∣mies. The which doubtles came so to passe. But God doth here promise two things. First, that hee will defend the Iewes, as if he should set himselfe as it were a shield against the enemies of his Church,* 1.37 and against their dartes. Secondly, he promiseth vn∣to them wonderfull strength, and the same also most euident by degrees.* 1.38 He that shall then be feeble in that citie, shall notwith∣standing be stoute and strong, as some times was Dauid, that most valiant and warlike man, who confesseth God his power in indu∣ing his with extraordinarie strength and knowledge in fight Psal. 18. ver. 34, 35, saying,* 1.39 Hee teacheth mine handes to fight, so that a bowe of brasse is broken with mine armes. Thou hast also giuen mee the shield of thy saluation, and thy right hand hath stayed me, and thy louing kindnes hath caused me to increase. So 2. Sam. ver. 8. Hu∣sha•• exceedingly commendeth the strength of Dauid, & his skil,

and policie in warre, vnto his rebellious sonne Absalom, to dis∣swade him from his purpose. Thou knowest (said Hushai) thy fa∣ther and his men, that they be strong men, and are chafed in minde, as a beare robbed of her whelpes in the field: also thy father is a vali∣ant warrier, and will not lodge with the people. So cap. 18. ver. 3. doe the people also set forth his valour and prowesse in these wordes: Thou shalt not goe forth: for if we flee away they will not regarde vs, neither will they passe for vs, though halfe of vs were slaine: but thou art now worth ten thousand of vs: therefore now it is better, that thou succour vs out of the citie. Moreouer,* 1.40 he that of Dauid shall be of the blood royall, as namely who ought to be the guide and cap∣taine of the rest, he shall bee as an Angell, yea and as that Angell, which went before them in the desert, and led them, that is, a most strong Angell of God. Exod. 32. ver. 34.

Vers. 9.

And in that day will I seeke, to destroy all the nations that come against Ierusalem.

* 1.41A Confirmation of the former promise by way of matching to∣gether of contraries. For like as before God promised that he would defend Ierusalem, that is, his Church: so in this place on the contrarie he threatneth, and that most plainely, that hee will destroy the enemies thereof.* 1.42 And here are three things to be no∣ted. First, the most earnest diligence of God, in searching out, and ouerthrowing the enemies of his Church. For he saith,* 1.43 I will seeke them out from euery where round about: and that diligentlie. For this is the force and signification of the word Bakasch. The second, whom he will seeke out, namely (all) which shall come a∣gainst Ierusalem, that is to say, all the enemies of his Church, such as were they,* 1.44 who in the time of the Machabees besieged Ierusa∣lem, as Antiochus Illustris, or Epiphanes, Antiochus Eupator, Tri∣phon, & the rest, Machab. 6. Ioseph. lib. Antiquit. Iudaic. 12. cap. 14. and others afterward.* 1.45 So then whosoeuer shall set vpon the Church, shall be destroyed by God. The third, God shall in such sort destroy them, that hee shall vtterlie rase them out, and not scatter them onely, but that nothing shall remaine of them.

Vers. 10.

And I will powre vpon the house of Dauid, and vpon the inhabitants of Ierusalem the spirit of grace, and of compassion, and they shall looke vpon me, whom they haue pearced, and they shall lament for him, as one mourneth for his onely sonne, and bee sorie for him, as one is sorie for his first borne.

* 1.46AN amplification of the former promise and benefit toward those that are his, first the Iewes, and afterward all those that are Christes out of what nation soeuer. And he doth amplifie it, by the reckoning of a threefolde gift, the which shall follow that deliuerance of the people. First, for that God shall power out spi∣rituall giftes, both vpon the princes themselues, and also vpon the common people.* 1.47 For vnder the name of the house of Dauid, I do comprehend the Princes and the Captaines, and vnder the name of the Citizens of Ierusalem, the rest of the Iewes, among whome were the chiefe and more better sort of them of Ierusalem, which did dwell in that same head citie, and holy place. And therefore are they recited by name, but by the figure Synecdoche, they doe signifie the rest of the Iewes also. The second gift of God adioy∣ned vnto the former benefite of his,* 1.48 is the spirit both of grace, or of mercie and compassion:* 1.49 and also of prayer, the which spirite God will power out largely vpon them. By the word (grace) therefore God promiseth his mercies toward the Iewes. For hee fauoureth them, being moued thereunto with these alone. This mercie of God did seem to be broken off, or ceased because of the so long afflictions of the people, but yet the same people shall feele it to be restored againe. And by the word prayer, he vnder∣standeth a godly minde, and acknowledging God, and grounded in faith, and the which in afflictions hath recourse vnto God, not vnto idols, or men, and giueth thankes vnto him for benefites re∣ceiued. Lastly, such a minde as the godlie indeed haue, which pray vnto God through faith Psalm. 77. ver. 3, 4, 5, 6. and so forth. But these giftes doth God call (Spirit) both because they are the effectes of the Spirit of God in vs, and his giftes, 1. Cor. 12. and also because they are inward motions, and altogether spirituall feelings of the minde. Now the inward force and power of God in vs, is called Spirit, according vnto the proprietie of the Hebrew tongue. Hee saith also, I will powre out, that is to say, I will giue

these healthsome and profitable giftes in great aboundance. And these spirituall giftes are more of vs to be accounted of, then is the deliuerance of the body, because this bodily deliuerance, vn∣lesse these spirituall giftes were added, would turne vnto our de∣struction, because we should not acknowledge the same as a bene∣fite of God, nor prayse God for it, except hee himselfe gaue vs this feeling, that hee bestowed this deliuerance vpon vs of his grace and mercie. The third gift,* 1.50 is their repentance and conuer∣sion or turning vnto God. For they shall looke diligently vpon God, whom before they did pearce with their sinnes and idola∣tries, and strike through, prouoke, and wound euen vnto the very bottome and innermost partes of his heart and brest. For so it ap∣peareth that the word (pearce) is taken in this place, and is confir∣med Psal. 22. ver. 16. where it is said: Dogges haue compassed mee, and the assemblie of the wicked haue inclosed me: they pearced mine hands, and my feete. In these wordes therefore of our Prophet (they shall looke vpon me, whom they haue pearced, &c.) earnest re∣pentance of minde is described or set forth.

Now that which is here Metaphoricallie spoken of the diuine nature of Christ (who is that same God,* 1.51 who was prouoked by the Iewes, as Paul teacheth, both in the desert, and also as often as this people did fall vnto the worshipping of idols, 1. Cor. 10. ver. 9. where Paul willeth the Corinthians, that they tempt not Christ, as some of the Iewes in the wildernes did, and were destroyed of serpents) the selfe same according to the letter was fulfilled in his humane or mans nature, as Iohn teacheth cap. 19.37. alleaging this place for proofe of the same. And Reuelat. 1. ver. 7. in these wordes, Behold, hee commeth with cloudes, and euery eye shall see him, yea euen they, which pearced him through, in so much that it cannot be doubted (except we make the Spirit of God the best expounder of himselfe, a lyar) but that hee which here saith hee was pearced through, is Christ, which afterward was incarnate, or tooke flesh: and that he is the same true God, the keeper of Isra∣el, which speaketh in this place.

* 1.52And they shall lament for him.) A continuance of this Prophesie, by the which God sheweth, what shall afterward come to passe vnto the Iewes, after that they haue receiued these giftes, and this deliuerance, namely, that the Church shall not bee without her afflictions, and exercises notwithstanding. And therefore he

rehearseth the sorrow and lamenting, which they shall make for him, whom at that time God shall vse for the captaine, and in∣strument of his grace toward them. And therefore I referre the relatiue voyce (him) in this sentence (and they shall lament or mourne ouer him,* 1.53 or for him) neither vnto God, nor yet vnto Christ, but by the figure Antonomasia, vnto him or them, by whom God at that time wrought this miraculous deliuerance, and sa∣uing of the people, I meane the first Machabees. But their name is not added or set downe, but suppressed, or kept in by concea∣ling the same, as in mourning is wont to be done. For then com∣monly wee doe not name those, whom wee doe bewaile, but con∣ceale them being knowne as it were vnto euery one. So Ieremias cap. 4. Lament. bewailing Iosias, doth not any where name him notwithstanding. Yet if any man will applie these things which follow, vnto the mourning and lamenting of the Church (the which bewailed Christ treacherouslie and cruellie condemned and put to death Luc. 23. ver. 27. where hee reporteth that there followed him a great multitude of people, and of women, which wo∣men bewailed and lamented him,) it may very well fitte, and agree thereunto. For all the deliuerers of Israel were a type or figure of Christ the true Captaine and redeemer of his Church. But first of all, these things doe belong according vnto the letter, vnto that mourning the which the Iewes made partlie for Mathathias, and partlie for Iudas the Machabees 1. Mich. 9. ver. 20.21. Iosep. lib. 12. Antiquit. in the last chapter, being most like vnto that mourning, the which they had made before for Iosias 2. Chr. 35. ver. 24.25. This mourning therefore hee describeth or setteth forth, both by the outward pompe, and also by the inward sorrow. For the Prophet hath comprehended them both. By the worde (Saphad) is declared the outward pompe and funerall rites: and by the word (Hamer) the sorrow of the minde, or true heauines. Furthermore hee describeth the saide mourning by a similitude, or comparison of most lamentable sorrowing. For (saith hee) the Iewes shall in such sorte bewaile him as pittifull and tender hearted parents, are wont to lament their onely sonne taken a∣way from them by death.

Vers. 11.

In that day shall there bee a great mourning in Ie∣rusalem, as the mourning of Hadradrimmon in the valley of Megiddon.

* 1.54THe first amplification of the mourning described before And it is taken from things compared together, or from a com∣parison, to wit, this mourning shall be in the very middest of Ie∣rusalem, a most strong citie, the head of the land, and an holy ci∣tie, and not onely in the countrie, and villages: yea, and it shall be such a mourning, as was some time for King Iosias in Hadra∣drinmon the valley of Magiddon, concerning whose death and most sorrowfull mourning for the same, thus it is written 2. Chro. 35. ver. 24.25. So his seruants tooke him out of that chariot (name∣ly wherein he was shot at by the shooters of Necho King of Ae∣gypt in the valley of Megiddo, verse 22.23.) and put him in the second chariot, which he had, and when they had brought him to Ierusalem, he died, and was buried in the sepulchres of his fathers: and all Iudah, and Ierusalem mourned for Iosiah. And Ieremiah la∣mented Iosiah, and all singing men, and singing women mourned for Josiah in their lamentations to this day, and made the same, for an or∣dinance vnto Jsrael: and behold they bee written in the Lamentati∣ons. Some thinke also that there is an allusion and resemblance vnto this place, Reuelat. 16. ver. 16. in these wordes: And they gathered them together into a place called in Hebrew Arma∣gedon.

Vers, 12.

And the land shall bewaile euerie familie a part, the fa∣milie of the house of Dauid apart, and their wiues apart, the familie of the house of Nathan apart, and their wiuer apart. Vers. 13. The familie of the house of Leui apart, and their wiues apart: the familie of Shemei apart, and their wiues apart. Vers. 14. All the families that remaine, euery familie apart, and their wiues apart.

* 1.55THe second amplification from the maner of the mourning, and the number of the mourners. And it is amplified, to shew, both how great that deliuerance shall bee, the minister and Cap∣taine whereof shall be had in so great regard and estimation of

the whole people: and also to teach that the remembrance and death of the good Captaines of Israel (especiallie so farre foorth as they were a type or figure of Christ) ought to bee deare and pre∣cious in the Church of God. But of olde in the time of the lawe, this funerall pompe and maner of mourning was more tolerable, or to be borne withall, then now it is, because that the godlie and faithfull were yet vnder ceremonies,* 1.56 but are not now so: & yet is it not forbiddē Christians after a moderate sort to mourne for theirs that are dead, 1. Thess. 4. Act. 8. ver. 2. where the godlie and faith∣full mourned for the death of Steuen. The maner of the mourning in this place is, that not euery one alone by himselfe, but gathered together shall mourne.* 1.57 And this is a publike testimonie or witnes of mourning, and publike sorowe, and not onely a signe of the pri∣uate heauines, and sadnes of some fewe. Againe, for that the men or males by themselues shall mourne, and likewise the women by themselues and apart, as well for ciuill honestie and comelines, the which the Iewes also do at this day obserue in their publike assem∣blies (for they are not wont to mixe both sexes together in those publike meetings, as it may also appeare Exod. 15. ver. 20. that this order in their meetings was obserued, by this that Miriam and her women doe apart by themselues praise God for their deliuerance) as al∣so that euery sexe may the more freely lament, and that one sexe for shame of another should not bee withholden and kept from powring foorth their teares.* 1.58 The number also of the mourners is here described or set forth, to wit, first and generally, the whole land of the Israelites, and all the families. For that whole people shall bewaile those Captaines of their deliuerance, and figures of Christ: and then afterward the Princes also of this people, and euery the most honorable among all that people of God, shall bewaile those Captaines: as for example, the house of Dauid: the house of Na∣than, which succeeded in dignitie, when the house of Salomon de∣cayed, Luk. 3. the house of Leui, in the which also the Priests are contained. Lastly, the house of Semei, who among the other Le∣uites was at that time most famous, and well knowne, 1. Chron. 6. ver. 17.

Notes

• * 1.1

  The drift of this chapter.
• * 1.2

  In what sense God his victo∣ries for his peo∣ple are called burdens.
• * 1.3

  I put in the word (ouer∣throw) because it may happilie be the fault of the Printer to make exilio for excidio in the latin.
• * 1.4

  This verse con∣taineth an en∣trance or pre∣face vnto this prophesie, pro∣pounding and confirming the same.
• * 1.5

  This prophesie commended.
• * 1.6

  1. From the per∣son of the au∣thor thereof.
• * 1.7

  2. From his po∣wer. What the fi∣gure Synecdo∣che is see Amos cap. 5 ver. 21.
• * 1.8

  Against the old reuiued or renued error of those that hold the soule to be begotten.
• * 1.9

  The first simi∣litude, shewing how great a burden the Church hath alwayes been vnto her ene∣mies.
• * 1.10

  The riuer Gal∣lus.
• * 1.11

  Three things to be noted.
• * 1.12

  1 Who shall make Ierusa∣lem so?
• * 1.13

  2. Vnto whom he shal so make it?
• * 1.14

  3. When he shall so make it.
• * 1.15

  The second si∣militude.
• * 1.16

  The former sentence ex∣plained, or made more plaine.
• * 1.17

  Three things to be noted.
• * 1.18

  1. The praise of the victorie gi∣uen vnto God.
• * 1.19

  2. God shall strike the strength it selfe of their e∣nemies.
• * 1.20

  3. Why God shall doe this?
• * 1.21

  What the fi∣gure Auxesis is, see Oseas cap. 7. ver. 4.
• * 1.22

  Two partes of this verse.
• * 1.23

  1. The acknow∣ledging of the power of God in this victorie.
• * 1.24

  The Machabes did carrie in thei•• ensignes these foure let∣ters M, C, B, I, alluding vnto these foure He∣brew words be∣ginning with these letters, Exod. 1••. ver. 11. Mi Camo∣cah Beelim Ie∣houah? Who is like vnto thee amōg the gods, I••houah? of which foure letters they were called Macbi, both by their countrie men, and also by strangers, and afterward corruptly Ma∣chabaei, or Ma∣chabes.
• * 1.25

  The third simi∣litude.
• * 1.26

  Three parts of this verse.
• * 1.27

  1. The maner of the extraordi∣nary strength, which God will giue vnto his Church.
• * 1.28

  2. The number of those that shall be destroyed.
• * 1.29

  3. The effect of the citie pre∣serued.
• * 1.30

  1. What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.31

  Or First of all.
• * 1.32

  The third am∣plification of the benefite of God.
• * 1.33

  Two partes of this verse.
• * 1.34

  1. The maner of the dooing of the thing.
• * 1.35

  2. These victories ascribed vnto God, and not vnto men.
• * 1.36

  After the peo∣ple of the coun∣trie, the Citi∣zens of Ierusa∣lem it selfe also shall be deliue∣red.
• * 1.37

  1. The Lord will defend them.
• * 1.38

  2. Their strength shall be won∣derfull.
• * 1.39

  1. The feeble shal be strong like Dauid.
• * 1.40

  2. He that is of the kings blood, shall be as an Angell.
• * 1.41

  A confirmati∣on of the for∣mer promise.
• * 1.42

  Three things to be noted.
• * 1.43

  1. The diligence of God in sear∣ching out the enemies of his Church.
• * 1.44

  2. Whom he shal seeke out.
• * 1.45

  3. They shall vt∣terly be de∣stroyed, and none left.
• * 1.46

  An amplifica∣tion of the for∣mer promise by a threefold gift which shall follow their deliuerance.
• * 1.47

  1. God shall pow∣er out spiritu∣all giftes both vpon the prin∣ces, and also vpon the peo∣ple.
• * 1.48

  Amos, cap. 5. ver. 21.
• * 1.49

  2. The spirit of mercie, and prayer shall be powred out vpon them.
• * 1.50

  3. Their repen∣tance and tur∣ning vnto God.
• * 1.51

  What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12. That which is here spoken of the diuine na∣ture of Christ, was also vpon earth fulfilled in his humane nature.
• * 1.52

  What shall fal out vnto the Iewes after these promises, and after this deliuerance.
• * 1.53

  The Relatiue (Him.) Antonomasia is a figure, whereby we doe change one name for ano∣ther, as the A∣postle, for Paul, Iob, for a poore man, and full of miseaie: the sauiour, for C••rist. And bere, the rela∣tiue (him) for whosoeuer should be their deliuerer.
• * 1.54

  The first am∣plification of this mourning, compared vnto that for Iosias, the which was exceeding great, & made an ordinance vnto the chil∣dren of Israel.
• * 1.55

  The second amplification taken from the maner of the mourning, and number of the maners.
• * 1.56

  Moderate mourning for the dead per∣mitted vnto Christians.
• * 1.57

  1. The maner of their mour∣ning. Men by them∣selues, and wo∣men by them∣selues.
• * 1.58

  2. The number of the mourners.