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. 1.

* 1.1THere are two especial and principal parts of this prophesie. The first, wherein the state of the people of the Iewes,* 1.2 and so consequently of the church of God, is de∣scribed or set forth, from the time of Za∣charias vnto the crueltie of the kings of Syria, and chiefelie vnto the reigne of the Antiochi ouer the Iewes. And this de∣scription lasteth from the first chapter of this book vnto the eleuenth.* 1.3 The secōd part sheweth what should fall out vnto the Iewes from that time, vntill the destruction of Ierusalem. And this narration con••inueth from the beginning of the eleuenth chapter vnto the end of the booke. Both these parts in this prophet like as in the rest, doth consist both of the threat∣nings, and also of the promises of God. Also the Iewes at that time were the true church of God and the type or figure of the church vnder the gospell of Christ, that is, of our church. And as some of those threatnings of God doe appertaine vnto the church it selfe, and some vnto the enemies thereof: so some of the promises of God doe belong especiallie vnto the Iewes: some also vnto the whole church of God, out of what nation, and at what time soe∣uer it be gathered.* 1.4 So then the scope and drift of this prophet see∣meth to bee, first, to exhort the people both vnto the building of the temple (the which the Iewes had then in hand, and so these two Prophets Aggaeus and Zacharias doe help the one the other,* 1.5 Aggaeus Zacharias, and Zacharias confirmeth the prophesie of Aggaeus) and also vnto the repairing of the citie Ierusalem, the which he foretelleth shall afterward be builded againe, and main∣tained

through the fauour of God, and that in the same place, of the same measure and bignes, which once it had, and of the same spirituall dignitie. Secondly, he foresheweth (so farre as was suf∣ficient for the comfort of the good and godly) the fate, as I may so terme it, of this citie when it should be builded, and of the peo∣ple, as it was determined by God, and such things as should fall out particularlie.* 1.6 He was therefore of the same time with Aggae∣us, and his fellow and companion, in stirring vp the people to the worshipping and seruing of God holilie and purelie, as appeareth Esdr. cap. 5. ver. 1. after this maner, Then Haggai a Prophet, and Zachariah a Prophet, the sonne of Iddo, prophesied vnto the Iewes that were in Iudah and Jerusalem, in the name of the God of Israel, e∣uen vnto them. As for the citie, of the reedifying or building vp a∣gaine whereof the Prophet Zacharias prophesieth, Nehemias af∣terward builded vp the same, almost fortie yeres after the decree of Cyrus touching the sending home of the people of the Iewes, as appeareth Nehem. cap. 3. Furthermore this booke consisteth of many prophesies, and is full of types and figures, whereby things to come were wont to be signified by the Prophets, to the end that men should giue the more diligent heed vnto those fore∣tellings and prophesies, and marke the more perfectlie and neere∣ly the moments or course of times, and the euents or issues and fallings out of things.

Vers. 1.

In the eight moneth of the second yeare of Darius, came the worde of the Lorde vnto Zechariah the sonne of Berechiah, the sonne of Iddo, the Prophet, saying,

* 1.7THe description of the office of Zacharias, and the ordeining of him vnto the same: also his stock or kinred: and his fami∣lie or house: and the time wherein hee prophesied. His office is prophesying, and consequently an extraordinarie calling to de∣clare the will of God, and also the lawe of God giuen vnto men. And when as he simplie, calleth himselfe a Prophet, without any further addition, hee vnderstandeth and teacheth that hee is the prophet of God.* 1.8 The ordeining him vnto this office is by a law∣full calling, albeit extraordinarie. For hee sheweth that he is cal∣led by Iehouah, that is by the Lord himselfe, whose word or ap∣poyntment and commandement went before vnto Zacharias, concerning the deliuerie and vtterance of those things which

follow. For God alone calleth Prophets,* 1.9 and that also immediat∣lie. As for the originall, or stock, and familie of Zacharias, the same was honest, and at that time very well knowne vnto the Iewes. For hee was the sonne of Barachias the Nephew of Iddo: who whether they were priestes, or onely Leuites, or rather of some o∣ther tribe, as of Iudah for example, it is not here expressed. Yet notwithstanding some doe suppose him to haue been of the tribe of Leui, and of the race of the priestes,* 1.10 that is of the familie of the priestes. The time wherein hee began to execute his office is ad∣ded, both to procure credit vnto his prophesie, and also to declare the care of God toward his church, who at one and the same time raysed vp many Prophets for the greater comfort of those that are his, that is to say, this Prophet, and the Prophet Aggaeus. And this our prophet commeth after Aggaeus two moneths: at which ve∣ry time also God framed & prepared the minde of Darius in Per∣sia, to graunt and most willinglie giue the same leaue that Cyrus had done before, by a publike decree, to build the Temple.

Vers. 2.

The Lord hath been sore displeased with your fathers.

* 1.11THe first sermon, wherein is contained the proposition, or prin∣cipall poynt and ground of the things commanded by God, and which were to bee denounced or deliuered by the Prophet, that being taught by the former examples of their Elders, they might repent, and turne vnto God with true and earnest repen∣tance of heart, least that they also at the last should taste of those plagues, the which their Elders had felt before. First of all there∣fore the iudgements of God, and the same very fearefull against their Elders (to wit, because of their sinnes) are briefelie rehear∣sed, when as the Prophet saith, That God was not onely angrie with them, but also throughlie wroth and sore displeased against them.

Vers. 3.

Therefore say thou vnto them, thus saith the Lord of hostes, Turne ye vnto me, saith the Lord of hosts, and I will turne vnto you, saith the Lord of hosts.

* 1.12THus then God will haue these home examples laid downe and repeated vnto the Iewes, Thus shalt thy ••ay vnto them. And he sheweth the end, namely that they their lselues should repent, and not that they should heare those fore passed times onely, as a

storie of things done, and take some delite of minde by the reher∣sall of those olde matters: but that they should applie and refe••re those home examples vnto their vse, and make their benefit and profit of them vnto their saluation. And hee describeth or setteth out repentance by the true effect thereof, to wit, when as he cal∣leth it A turning vnto GOD.* 1.13 For they onelie doe truelie repent, who doe not alone hate the sinnes which they haue committed, and are sorrie for the same: but who also doe leaue that their wic∣ked life, and doe earnestlie turne vnto the obedience of God. Fi∣nallie, he addeth both in this place, and also often hereafter, The saying of the Lord of hosts, or thus saith the Lord of hostes, both to win authoritie vnto his sermons, and vnto this prophesie, from God the author thereof, and the same also most mightie, who will ful∣fill and bring to passe those things which he threatneth: and also to oppose or set this true God against the vaine idols of the nati∣ons neere vnto them, to the end the Iewes should not be moued with their felicitie or happines.* 1.14 For him he calleth both Ieho∣uah, and also the God of hosts.

Vers▪ 4.

Be ye not as your fathers, vnto whom the former Prophets haue cried, saying, Thus saith the Lord of hosts, Turne you now from your euill waies, and from your wicked workes: but they would not he are, nor hearken vnto me, saith the Lord.

THe figure Epimone, or returning to the repeating of the same thing which was spoken alreadie, whereby he doth liuelie ex∣presse by a certaine Hypotyposis that which he had briefelie saide before of their fathers in the second verse, to the end they might be the more moued, with the representing, and laying as it were before their eyes of the whole action it selfe with their fathers, and the most lamentable issue or falling out of the same. And home examples doe very grea••lie moue vs, wherefore the pro∣phets of God haue vsed this kinde of argument in other places al∣so, as Psal 95. where Dauid rehearseth vnto the Iewes the exam∣ples of their forefathers in tempting & prouing god in the wilder∣nes and God his sore displeasure against them for the same, that thereby they might learne to cast off all hard heart••dnes and diso∣bedience for feare of ••••sting of the like punishments. So often in the Prophet Ieremi•• is th•••• the Lord in like maner as in this place, call vpon the Iewes by his Prophet to leaue o•• their old•• wicked

waies, and to returne vnto him, as Iere. 18. ver 11. Speake thou now therefore vnto the men of Iudah, and to the inhabitants of Ierusalem, saying. Thus saith the Lord, be hold I prepare a plague for you, and pur∣pose a thing against you: returne you therefore euery one from his e∣••ill way, and make our waies, and your workes good. Againe cap. 25. ver. 5. Turne againe now euery one from his euill way, and from the wickednes of your inuentions, and yee shall dwell in the land, that the Lord hath giuen vnto you, and to your fathers for euer and euer. And cap. 35. ver. 15. Returne now euery man from his euill way, and a∣mend your workes, and goe not after other gods to serue them, and yee shall dwell in the land, which I haue giuen vnto you, and to your fa∣thers, but ye would not ene line your care, nor obey me.

* 1.15Moreouer those things which fall out especiallie among the people of God, are in deed diligently to be considered of all men, but yet chiefelie of the godly and faithfull, because that in them the nature, and as I may terme it, the disposition of GOD is the more perceiued. Wherefore God would haue this example of the fathers to be againe, and that in such sort, beaten into the heads of the Iewes, being returned from captiuitie, to the ende hee might shew vnto them, both how he had delt with them before, and also what things followed afterward. And here in this place there is expressed and that very liuely, and vnto the quick, an exhortati∣on or admonition of GOD vnto them touching earnest repen∣tance. The Prophets therefore by the commandement of God exhorted their fathers (of whom they were wont very greatly to host) vnto repentance before. And the prophets of God exhor∣ted them not slight lie, or lightly, but stoutlie, and daylie. They spake vnto them (saith he) crying, and that by the appoyntment of God almightie commaunding them: nay moreouer they did pray and intreate them that they would urne this so great patience of God vnto their saluation.* 1.16 For so also dooth Paul witnes that God after a sort doth pray vs by his seruants 2. Cor. 5. ve. 20. Now then ••r•• 〈◊〉〈◊〉 ambassadours for Christ: as though GOD did beseech you through vs, we pray you in Christ his stead, that yee bee reconciled to God. So 2. Thess 3. ver. 12. Therefore them that are such, wee com∣mand and exhort by our Lorde Iesus Christ, that they worke with quietnes, and eate their owne bread. But what did the Iewes for all this faire speaking and intreatance? They did not obey God, no not dealing with them so gentlie and fatherlie. Nay some of them did not so much as with their outward eares of their body heare

the words of God, through the stubbornnes of their hearts: others which indeed lent and yeelded the eares of their bodie vnto the Prophets of God, yet did not set their minds vnto those words, nor thinke that the things which were threatned vnto them should come to passe, because they stoutly and lustily contemned or de∣spised the threatnings of God.

Vers. 5.

Your Fathers, where are they? and doe the Prophets liue for euer.

* 1.17THis is an interrogation, or the asking of a question, vnto the which the answer is set downe in the verse following. And the Prophet asketh a question, to the ende he may vrge or presse them the more, and in a maner lay the thing it selfe before their eyes to be seene, that is, that he may teach that the threatnings and iudge∣ments of God pronounced or deliuered against their froward fa∣thers were not idle, nor vaine: but had in the end their issue, fulfil∣ling and effect in them. So then both the men, which do shew the commandements and wrath of God, and those also against whom the same are shewed, doe themselues indeed perish and dye: but the word of God indureth for euer, and alwayes hath his efficacie or working and effect. And so doth God testifie by his Prophet Isai cap. 55. where comparing his word vnto the falling of the rayne, he inferreth ver. 1.1. So shall my word be, that goeth out of my mouth: it shall not returne vnto me voyd, but it shall accomplish that which I wil, and it shall prosper in the thing, whereto I sent it. God therefore will not haue those his threatnings alwayes to sleepe, or to be only fore∣told by his Prophets: but in the ende the Prophets cease, and yet doth the word of God, as it was shewed or threatned, come to passe, and appeareth to bee true by the issue and falling out of the matter.

Vers. 6.

But did not my words and my statutes, which I cōmanded by my seruants the Prophets, take hold of your fathers? And they re∣turned and sayd, As the Lord of hosts hath determined to doe vn∣to vs, according vnto our owne wayes, and according to our works, so hath he dealt with vs.

* 1.18THis is an answer vnto the former interrogation, the which con∣taineth two things. One, the falling out of the matter. The other,

the confession of the fathers themselues in the end, and their giuing testimonie or witnesse both of the trueth of the word of God: and also of the iustice of God in punishing of them. And it was needfull that both these poynts should bee set downe, as the thing was, not only to moue the Iewes their sonnes, but also, that all men should here haue a most certaine rule of the efficacie or power and force of the word of God either fearing vs, or els comforting of vs.* 1.19 This therefore was the issue or falling out of the matter, namely, that both the words of God deliuered by the Prophets, and also his iudgement ordained and appoynted against the sinnes of men ap∣peared in the ende, euen in those verie selfe same persons, against whom it was threatned. Therefore it (tooke hold vpon them.) And the confession of their Fathers and Elders was most notable and excellent, both to admonish their posteritie of the vnremoueable trueth of the word of God, and also to shewe, that God is iust both in the threatning, and also in the executing of his iudgements. For they cōfessed, both that the things which God had foretold should come to passe, and also the things the which he had determined or thought, euen the same in the end did iustly fall out and come to passe vnto them. For they acknowledged that they were punished for their sinnes: but then at length did they acknowledge it after that they returned vnto God with earnest repentance of minde. So in the Lamentations of Ieremie cap 1. ver. 18. after that Ierusalem hath entred into the consideration of her sinnes, and been sorie for the same, she maketh this confession: The Lord is righteous: for I haue rebelled against his commandement: heare, I pray you, all people, and behold my sorowe. Againe, cap. 2. ver. 17. The Lord hath done that which he had purposed: he hath fulfilled his word that he had deter∣mined of olde time: he hath throwne downe, and not spared: he hath caused thine enemie to reioyce ouer thee, and set vp the horne of thine aduersaries. So Psal. 106. ver. 6. We haue sinned with our fathers: we haue committed iniquitie, and done wickedly. See to this purpose Dan. 9. And this is the end of the first Sermon of the Prophet.

Vers. 7.

Vpon the foure and twentieth day of the eleuenth moneth, which is the moneth Shebat, in the second yeare of Darius, came the word of the Lord vnto Zechariah the sonne of Berechiah, the sonne of Iddo the Prophet, saying,

* 1.20THe second Sermon, the Author, Minister, and time whereof is described in this verse, and in the verse following: the maner, in

the 10. verse the end and drift of this Sermon generally: lastly, vers•• the 12. & so following is contained the peculiar application there∣of vnto the Church of God.* 1.21 The Author therefore of this doctrine and Sermon is God properly, and the same also Iehouah. The Mi∣nister is the same, which also was of the former, namely, Zacharias himselfe. The time, two full and whole moneths after the first Ser∣mon, made of repentance. Therefore when as that first Sermon was receiued of the people godlie, and had brought forth his fruit, now doth the Lord also comfort them by his Prophet.

Vers. 8.

I sawe by night, and behold, a man riding vpon a red horse, & he stood among the myrrhe trees, that were in a bottome, & behind him were there red horses speckled and white.

* 1.22THe maner, after which the Lord delt, and reuealed vnto Zacha∣rias the things the which he should say vnto the Iewes, is now declared. And it is two-fold, namely a vision, and a talke or speech betweene the Prophet and the Angell. The vision is here set down: the talke straite after in the verse following. Now the vision, and the time of the vision is here expressed.* 1.23 The vision, were many horsemen sitting vpon horses not of one colour, but of diuers co∣lours, shewed by God vnto the Prophet,* 1.24 of the which one of more dignitie then the rest did sit vpon a red horse, and stood in a shadie and dark place, to wit, among the myrrhe trees The time of the vi∣sion, The night, and not the day, because that the vnderstanding of this thing was as yet darke and hard.* 1.25 This place is to be compared with that of the Reuelation cap. 6. But in this that the colour of all the horses is diuers, and not all one, hereby is shewed that there are diuers ends, for the which those horses are prepared of God: and when as the Riders on thē do signifie the Angels: thereby is decla∣red, that the Angels, which are sent of God, as messengers, & ouer∣seers, (whom the Greekes call Epoptai) as from a great King, are sent, I say, as it were the keepers of this world, partly for to execute his iudgements, such as are they which sit vpon the bay or firie co∣loured horses: and partly for the bestowing of his benefites, as are they which ride vpon the white horses.* 1.26 And that one, whom the o∣ther horse men doe speake vnto, and vnto whom alone they doe render an account of their charge, ver. 11. hereafter, who sitteth vpon the horse among the mirre trees, who ruleth, instructeth, and te••∣cheth the Prophet, the same no doubt is our Lord Iesus Christ, vnto

whom, as both God, and also the head of the Church, all creatures do obeye. And he sitteth vpon a red horse, that is, a sad, darke,* 1.27 and as yet no cleare colour. Hee keepeth himselfe among the mirre trees, that is, darke and shadie places, because that the state of the Church was as yet, both because of many that were not yet now returned from the captiuitie of Babylon, and also because of the troubles which were yet still hanging ouer their heads, because I say that in these respects the state of the church was yet sad, hea∣uie, darke, not yet shining and merrie, all cloudes of calamities or miseries being wiped away. Christ therefore that horseman and head of his church, suffering and sorrowing with his Church (for as it is Hebr 4. ver. 15. Wee haue not an high priest, that cannot bee touched with the feeling of our infirmities, but was in all things temp∣ted in like sort, yet without sinne) hath taken vpon him both a fit co∣lour and place for the said matter, the which he would describe 〈◊〉〈◊〉 set forth.

Vers. 9.

Then said I, O my Lord, what are these? And the Angel that talked with me, said vnto me, I wil shew thee what these be.* 1.28

THe talke of Zacharias, and the same most familiar with that Angell. Out of the which these three things are gathered. First, that the prophets of God spake by the Spirit of Christ, for 1. Pet. 1. ver. 11. Peter teacheth that the prophets of God searched when or at what time the spirit which testified before of Christ,* 1.29 which was in them, should declare the suffrings that should come vn∣to Christ, and the glorie that should follow. Secondly, that Christ is he, who hath alwaies shewed vnto vs, that is, vnto his Church,* 1.30 the minde and counsell of his father, and that the same at the first was neuer opened by any other, or by any other meanes. Lastlie, how great minde, and how great care Christ hath for his spouse, that is, for his church, appeareth also by this talke,* 1.31 looke for this purpose Mat. 17. And Reuelat. cap. 1. and the. 2.

Vers. 10.

And the man that stoode among the mirre trees, answe∣red, and said, these are they,* 1.32 whom the Lorde hath sent to goe through the world.

THe scope and drift of this vision is twofold, the one generall, the other particular, ver. 12. The general is heere expressed,

namelie that it might be declared, that whatsoeuer things fall out and are done in this world, come to passe by the prouidence of God, and that all things, which any where are done, are seene of God. Therefore he hath his ouerseers, and messengers, the which doe search, view and goe through, not onely this or that part of the earth, but the whole earth, that by and by like messengers, they may bring and report vnto him, what things soeuer are done in any place of the earth. Neither is there any creature, which is not manifest in his sight (as it is Hebr. 4. ver. 13.) but all things are na∣ked and open vnto his eyes, with whom we haue to doe. And these things by an Anthropopatheia are spokē of God,* 1.33 attributing vnto him the properties and qualities of men, who of himselfe needeth no messengers, but (as it is Psal. 113. ver. 6.) abaseth himselfe to be∣hold things in the heauen and in the earth.

Ver. 11.

And they answered the Angell of the Lord, that stoode a∣mong the mirre trees, and said, we haue gone thorow the world: and behold, all the world sitteth still, and is at rest.

* 1.34HEre is described or set foorth what was the state of the whole world at that time, to wit, calme and quiet, and at rest, excep∣ting the church alone, the which in the middest of the peace of al the whole earth, and of all nations, is notwithstanding sundrie waies tossed with stormes and troubles. Wherefore this place is a preparation vnto the verse following, to the ende that the com∣plaint of the Church, or of the Angell the head of the Church may appeare to be the more iust.

Vers. 12.

Then the Angell of the Lord answered and said, O Lord of hosts,* 1.35 how long wilt thou be vnmercifull vnto Ierusalem, and to the cities of Iudah, with whom thou hast been displeased now these threescore and ten yeares?

* 1.36THe complaint of the Angell, that is, of Christ, by the which the things which before were spoken of the generall proui∣dence of God, and his care ouer this world, are now peculiarlie applied vnto the Church.* 1.37 And in this complaint there are three things to be noted. First, who complayneth. Secondly, for what he complaineth.* 1.38 Thirdly▪ of what he complaineth. He complai∣neth which is the Angel, who is peculiarly called The Angel of Ie∣houah,

or of the Lord in this place, [unspec 1] not for that this Iehouah had no other Angels also, but because this Angel aboue the rest, and by a certaine excellencie was such a one. For this is Christ, who is cal∣led the Angel of the great counsel. This selfsame is he, which among the mirre trees did sit vpon the horse. And truely this agreeth vn∣to Christ very wel, who is our mediatour vnto God, and that alone to pray & intreat his father especially for his Church afflicted, for as much as she is his bodie, and filling vp. 1. Cor. 12. For this is the proper office of the mediatour, as we are taught Heb. 9. ver. 24. That Christ is entred into heauen, [unspec 2] to appeare now in the sight of God for vs. Now he prayeth and that most earnestly for his Church, that is, the Bridegroome for his bride, the Lord for his seruant, the father for his sonne, the owner for his inheritance, the which he worthily soroweth to be so wasted, and to perish. For Christ hath care for that companie of the world onely, the which is his church. Last of all he complaineth of this also, [unspec 3] that now the ap∣poynted and set time of the affliction of the church was runne out, as Psal. 102. ver. 13, the godly doe pray, Thou wilt arise, and haue mercie vpon Zion: for the time to haue mercie thereon, for the appoynted time is come. And this time that hee here speaketh of was 70. yeares, as appeareth Ierem. 25. and yet the wasting both of the citie, and also of the whole land of the Iewes did still con∣tinue in such sort, that the church of God did not as yet inioye rest and peace, as other people and nations of the world did. And so that great wrath of God against the cities of the Iewes seemed as yet not to bee quenched, and appeased, when as notwithstanding he appeared to be fauourable vnto other nations.

* 1.39Furthermore, whereas Iosephus Scaliger libr. 6. Emendat. tempor. pag. 29. reckoneth these yeares of the captiuitie from the first yeare of Xerxes with his father Darius, vnto the fourth yeare of Darius Nothus, this his account is such that as yet I cannot agree vnto him in the same. The which notwithstanding bee it spoken with the good leaue or vnder the correction of that most singu∣larlie learned, and godly man, vnto whom all learning and learned men owe much and are greatly beholding.

Vers. 13.

And the Lord answered the Angell, that talked with me, with good words, and comfortable words.

* 1.40THe applying of the former doctrine of the prouidence of GOD vnto the Church. For this answer sheweth that God after a cer∣taine

especiall maner is carefull, & mindfull of the same: the which thing appeareth as well by his benefites ordained for the same his Church by God, as also by the punishment decreed against the e∣nemies thereof.* 1.41 And here are two things to be noted. The one, that the prayers of the Angell, that is, of the Mediator Iesus Christ ma∣king intercession and request for vs,* 1.42 are forthwith heard of the fa∣ther. The second, what is the minding and thinking of God vpon vs in Christ, namely, good, that is, full of happines and comforts, not onely that we should inioy the same peace and rest, the which other nations doe, but also farre more excellent and better. There∣fore the things which God in Christ hath shewed vnto vs are called good words,* 1.43 and comfortable, because that through him, we haue peace with God Psal. 85. And as Paul writeth Rom. 5. ver. 1.2. Be∣ing iustified by faith, we haue peace toward God through our Lord Ie∣sus Christ, by whom also we haue accesse through faith vnto this grace, wherein we stand, and reioyce vnder the hope of the glorie of God.

Vers. 14.

So the Angell that communed with me, sayd vnto me, Crie thou, and speake, Thus sayth the Lord of hostes, I am ielous ouer Ierusalem and Zion with a great zeale,

* 1.44A Making more plaine of that which went before. For he now sheweth what are those good words of God. And first, they are the benefits of God prepared toward the Church her selfe, to wit, that God embraceth her, as he did before, with great affection and loue, and hath not ceased to loue her by reason of her former cala∣mities or miseries.* 1.45 First of all then God will haue that his exceeding affection or loue, toward those that are his, to be made manifest vn∣to them, not priuily, but openlie: not for fashion sake, but earnestly▪ not lightly, but with great crying and diligence or earnestnes, that they may knowe it to bee a weightie and great matter.* 1.46 Secondly, that we should be assured that these things are spoken in the per∣son and at the commandement of God himself, albeit they be men that speake these things, he addeth, Thus sayth Iehouah, or, the Lord. Finally, that his affection or loue toward Ierusalem, that is to say, the Church, he describeth to bee very great For hereunto it apper∣taineth that he calleth it zeale,* 1.47 or ielousie, yea and that great zeale or ielousie: and for that he repeateth the same word againe, t•••• which among the Hebrewes or Hebricians is a signification of 〈◊〉〈◊〉 highest degree. Like as therefore the miseries of the Church 〈◊〉〈◊〉

great, so also doth God comfort her with great protestation of his loue.

Vers. 15.

And am greatly angrie against the careles heathen: for I was angrie but a little, and they helped forward the affliction.

* 1.48IN the second place is shewed what are those good words of God towards his Church, namely, the ouerthrowing or destroying of the enemies of his Church. This second benefit therefore is promi∣sed vnto the godly and faithfull, and doth containe a comfort for them, not that the godlie are delighted with this destruction of mē simplie in it selfe, and in that it is a destruction of men: but in this consideration, namely, so farre foorth as they which are destroyed, are the enemies of God. And this destruction is described and con∣firmed by the cause going before, to wit, by the anger of God, and the same most exceeding great and vehemēt or sore against them. For the Prophet sayth, that God is hot in anger, yea, and that great and earnest anger against these heathen, which haue afflicted the Church of God.* 1.49 Now the anger of God is both a most certaine messenger and cause also of the destruction and punishment that shall come vpon men, against whom God is angrie. The Prophet ••ddeth and calleth them quiet or careles heathen, both to answer a secret obiection of theirs, who complained that they alone were ve••ed or grieued in the midst of the quiet of the whole world: and also to take away from those selfe same heathen their vaine confi∣dence or trust, who, because they were at that time quiet and at rest, did not at all feare that these threatnings should come to passe, and did sleepe and snort careleslie in this their peace: neuerthelesse, sayth the Lord notwithstanding, they shall be destroyed, and shall grieuously be afflicted or punished, like as Isai 14. the like is threat∣ned both to the King of Babel, and also vnto the Philistines, not∣withstanding their securitie, or fearing no dangers. Last of all, the Lord setteth down a reason of this his anger against those heathen, that it may appeare both to be iust, and also that all the godlie may the more certainly beleeue and bee perswaded, that they shall bee punished. And this reason is, because that all of them were verie cruell against the people of God,* 1.50 and afflicted or punished them 〈◊〉〈◊〉 a minde not to chastise them, but to destroy them. Therefore 〈◊〉〈◊〉 heathen executed these iudgements vpon the Church of God 〈◊〉〈◊〉 vnto the will of God. For God would haue his people to

be corrected and punished but a little, and moderatly, or with rea∣sonable correction, as God himselfe witnesseth of his chastising of his Church Ieremie 30. ver. 11. when he sayth: For I am with thee, to saue thee: though I vtterly destroy all the nations where I haue scat∣tered thee, yet will I not vtterly destroy thee, but I will correct thee by iudgement, and not vtterly cut thee off. But these heathen purposed and intended plainly and vtterly to destroy and roote them out, as God himselfe beareth record of the King of Assyria Isai 10. ver. 7. saying: But he thinketh not so, neither doth his heart esteeme it so: but he imagineth to destroy, and to cut off not a fewe nations. So likewise doth the King of Syria, and the King of Israel determin against the King of Iudah Isai 7. ver. 6. for there they say, Let vs goe vp against Iudah, and let vs waken them vp, and make a breach therein for vs, & set a King in the midst thereof, euen the sonne of Tabeal. And therfore Psal. 83. ver. 4. the Church complaineth vnto God against such cru∣eltie of her enemies, and sayth, They haue sayd, come and let vs cut them off from being a nation: and let the name of Israel be no were in remembrance. But howsoeuer the enemies lay their platforme, this promise of God towards those that are his remaineth vnremoue∣able▪ My mercie will I not take from them for euer. Psal. 89.

Vers. 16.

Therefore thus sayth the Lord, I will returne vnto Ierusa∣lem with tender mercie: mine house shall be builded in it, sayth the Lord of hosts, and a line shall be stretched vpon Ierusalem.

THe third exposition and shewing what is ment by those good words,* 1.51 the which containeth two most large promises, the one of the building againe of the Temple of God, the other of the re∣payring of the citie Ierusalem. And God addeth a reason of al these, to wit, his only mercie, and the same also free, for the which he hath had regard vnto Sion, and will helpe his Church. For God his retur∣ning, is to shewe himselfe fauourable vnto vs.

Vers. 17.

Crye yet, and speake, thus sayth the Lord of host, my cities shall yet be broken with plentie: the Lord shall yet comfort Zion, and shall yet chuse Ierusalem.

* 1.52THe fourth exposition of the good words of God, cont••ini•••• 〈◊〉〈◊〉 like maner two promises. One, of the rest of the cities of 〈◊〉〈◊〉 also not only to be builded, but to be most full of people, 〈…〉〈…〉

of the plentie and store of good things of all sorts. The other, that these promises of God shall be ratified or established, and perpe∣tuall. They shall be established, because he that same God of hosts, and most mightie doth command this selfe same thing openly to be affirmed, and with great earnestnes and certaintie. They shall bee perpetuall, because God hath yet chosen Sion, and doth yet comfort her, least the election and fauour of God toward her, by reason of the former miseries might seeme to haue ceased, and to be broken off,* 1.53 as the feeling of the flesh wrongfully iudgeth in af∣fliction or trouble. For God vseth two words, the which doe plain∣••e signifie that the course of God his fauour and good will shal be continued, because of the present tense or time. And the word (yet) sundrie times repeated pertaineth also hereunto.

Vers. 18.

Then lift I vp mine eyes, and sawe, and behold, foure hornes.

* 1.54THe foure verses following do belong vnto the former sentence, therefore they ought to be ioyned with it in this same chapter, and not to be seuered from it, as some doe. For they containe the answering of an obiection, whereby also the confirmation of the former promises (namely of the destroying of the enemies of the Church, ver. 15. and of the restoring of all the Church certainly, ver. 17.) is gathered. And they be the answering of an obiection, because that both the multitude, and also the strength of the ene∣mies of the Church might seeme to be such, and so great, that the former promises might be supposed to be but vaine. Yet God con∣firmeth that it shall come to passe, because that how great soeuer 〈◊〉〈◊〉 these lets and hinderances may be iudged of men for to be, the Lord notwithstanding shall take them away. So then in the foure verses following one only vision, that is to say,* 1.55 belonging vnto one and the same ende, is described, the which notwithstanding hath two parts. The first part thereof noteth out the enemies that should 〈◊〉〈◊〉 vnto the Church. And the latter part their destruction.* 1.56 Both these poynts in a vision, to the ende that such as were the faithfull might giue the more diligent heede vnto them both (for these vi∣sible formes and shewes are wont more to draw vs vnto them,* 1.57 and 〈◊〉〈◊〉 take vs more heedfull) and also that they might the longer 〈◊〉〈◊〉 and muse vpon them both, when as they did see them both 〈◊〉〈◊〉 ••••uerally propounded or set before them. As for this verse,

the same containeth a figuratiue vision of the enemies of the Church, namely, there appeare foure hornes vnto the Prophet. They are shewed vnto him by God,* 1.58 that all men may vnderstand, that in this that his Church both before, and now also is afflicted or troubled, the same commeth to passe by the will and prouidence of God. There are foure shewed, not that thereby should be decla∣red, that there are but foure kingdomes only that are enemies vnto the godlie, but rather that thereby might be noted the foure parts of the world, to wit, East, West, North, South, out of euery of the which parts there haue alwayes sprung vp sundrie enemies vnto the Church, and shall at all times spring vp, like as Psal. 107. ver. 2, 3 the people of God deliuered from their enemies among whom they were scattered in all those quarters, are by Dauid exhorted to praise God for their deliuerance: Let them (sayth he) which haue been redeemed of the Lord, shew how he hath deliuered them from the hand of the oppressor, and gathered them out of the lands, from the East, and from the West, from the North, and from the South. They are also called hornes,* 1.59 because of their strength in comparison of that small companie and strength of the Church, if the matter bee weighed, and esteemed in the iudgement of men.

Vers. 19.

And I sayd vnto the Angel that talked with me, what be these? And he answered me, These are the hornes which haue scat∣tered Iudah, Israel, and Ierusalem.

* 1.60THe exposition or interpretation of the former vision. Wherein is first described the carefulnes of the Prophet desirous to know the things layd before him by God, but very obscure or darke, and humbly requesting to haue them made plaine vnto him,* 1.61 and not casting them away waywardly, and as being wearie of them. And this selfe same is to bee imitated or followed of vs, that we should by faith aske of God the things which wee are ignorant of in his word, as Iames in his Epistle cap. 1. ver. 5. doth teach vs, saying, If any of you lacke wisedome, let him aske of God, which giueth vnto all men liberallie, and reprocheth no man, and it shall be giuen him. Se∣condly, the louingnes of God in teaching vs familiarlie or friendlie,* 1.62 is to be noted, that we should not thinke such our prayers to be vn∣acceptable, or displeasing vnto God. So Dan. 10. ver. 11. there is a man sent vnto Daniel, who doth gently expound vnto him the vi∣sion, and in friendly and courteous speech sayth vnto him, O D••••••iel,

a man greatly beloued, vnderstand the words, that I speake vnto thee, and stand in thy place: for vnto thee am I now sent. So againe cap. 11. ver. 2.3. and so following. Last of all, the interpretation of the visiō is also to be marked. For he doth not only shew whō whose hornes doe signifie, namely, the enemies of the Church, wheresoe∣uer the same be, either at Ierusalem, or in France, or in Israel: but al∣so how greatly they did rage. For they win owed, that is, scattered into sundrie parts of the world, and tore in sunder the bodie of the Church gathered together before in a certaine place, cruelly ren∣ting it, so that as it is ver. 21, none durst lift vp his head.

Vers. 20.

And the Lord shewed me foure Carpenters.

* 1.63THe second part of the vision, which sheweth that the helpe of God is in a readines for his Church, that it should not think that 〈◊〉〈◊〉 cannot be defended. For God hath remedies alreadie prepared against so many, and so strong enemies, the which are in this place signified by the name of Carpenters. And this verse containeth an other figuratiue vision. For the Prophet seeth foure men shewed vnto him in the habite, forme, and likelihood of Carpenters, by God himselfe, that is to say, girded or furnished with beetles, and being now prepared and readie to beate in those hornes. In the shew of which vision there is a continuing still of the same Meta∣phor,* 1.64 the which was in the former vision going next before. The ••ind of remedie therefore now propounded or set forth, is answe∣rable and agreeing vnto that same feare, the which was shewed and described vnder the similitude of the hornes.

Vers. 21.

Then sayd I, what come these to doe? And he answered and sayd, These are the hornes which haue scattered Iudah, so that a man durst not lift vp his head: but these are come to fray them, & to cast out the hornes of the Gentiles, which lift vp their horne o∣uer the land of Iudah, to scatter it.

* 1.65A Making plaine of the vision which went next before concer∣ning the Carpenters, wherein appeareth both the desire of the Prophet in learning, and also the same louingnes of God in teach∣ing or instructing vs. But this interpretation containeth two things. First, it sheweth that God hath prepared and in a readines for his Church so many remedies, and out of the same places,* 1.66 out of how

many, and which places there arise enemies against it. Wherefore the Prophet seeth foure Carpenters, although God by one Carpen∣ter onely bee able to throw downe and breake in pieces all those hornes: how great soeuer therfore the terror or dread of those ene∣mies and hornes bee, and such as may make the whole Church a∣frayd, it is notwithstanding an easie thing vnto God to ouerthrow this their so great and so mightie strength also. Further, this repeti∣tion, whereby their crueltie, and the trembling of the Church is a∣gaine described in this selfe same chapter, serueth vnto this ende, least the godly might suppose that God were too weake against such enemies, and least they should measure his power & strength by their owne feare, and so consequently it serueth, that the godlie should cease to tremble at the power and might of men, bee they neuer so fierce, and terrifying or awhaping others. This is one point that is to be noted in this interpretation.

* 1.67Another poynt is, by what meanes, or after what maner those Carpenters shall helpe the Church at the commandement of God. First of all they shall make afrayd the aduersaries of the godly, then they shall cast them wholly downe, and ouerthrowe their whole power and strength. So then God vseth certaine degrees of punish∣ments in punishing and destroying the enemies of his Church, that is, his owne enemies, both that they may learne to repent, if it bee possible, and also that the Church may the better wey & consider, and more diligentlie meditate or thinke vpon those iudgements of God.

Notes

• * 1.1

  Two partes of this prophesie.
• * 1.2

  1 A description of the state of the Church from Zachari∣as his prophesie vnto the reigne of the Antiochi
• * 1.3

  2 What thence forth should fall out to the Iewes vntill the ouerthrow of Ierusalem.
• * 1.4

  The scope and drift of this prophet.
• * 1.5

  1 He exhorteth vnto the going forward with the building of the temple.
• * 1.6

  Zacharias and Aggaeus pro∣phesie both at ••ne time.
• * 1.7

  The office of Zacharias.
• * 1.8

  His calling from God.
• * 1.9

  His stocke or familie honest.
• * 1.10

  Supposed to be of the tribe of Leui, and fa∣milie of Aaron. The time of his prophesie added, and why?
• * 1.11

  The first Ser∣mon conteining the chiefe ground of the things at the commande∣ment of God to be deliuered by the prophet.
• * 1.12

  The end, why God would haue those for∣mer examples repeated vnto the Iewes.
• * 1.13

  Who they be, that doe trulie repent.
• * 1.14

  The figure E∣pimone, which is an often re∣peating and re∣hersing of one and the same verse or sen∣tence, as it were the holding of the song, as they terme it, whereof in the Psalmes there are many ex∣amples, and al∣so Isai, 11. Where you shall finde in that short chapter this one sentence three times re∣peated: yet for all this his wrath is not turned away, but his hand is stretched out still ver. 12.17.21.
• * 1.15

  The faithfull especiallie are to marke those things that doe fall out in the people of God.
• * 1.16

  God doth after a sort pray and intreate vs by his seruants.
• * 1.17

  An interroga∣tion.
• * 1.18

  An answer vn∣to the former ••nterrogation.
• * 1.19

  A certaine rule of the efficacie of the word of God.
• * 1.20

  The second Sermon.
• * 1.21

  The Author of this Sermon. The Minister thereof. The time when it was made.
• * 1.22

  The maner of reuealing the things vnto the Prophet is two∣fold.
• * 1.23

  1. A vision.
• * 1.24

  2. A talke be∣tweene the Prophet and the Angell.
• * 1.25

  1 Why the horses are of diuers colours.
• * 1.26

  He that sitteth on the horse a∣lone.
• * 1.27

  The colour of his horse, and the place wher∣in he standeth.
• * 1.28

  2. The talke of the prophet with the An∣gel, teaching three things.
• * 1.29

  1. That Gods Prophets spake by the Spirit of Christ.
• * 1.30

  2. Christ alone reuealeth the counsell of his father.
• * 1.31

  3. How great mind and care he hath of his church.
• * 1.32

  The generall drift of this vi∣sion is to teach that God his prouidence hath a stroake in all things.
• * 1.33

  Anthropopa∣theia what it is, see Mich. cap. 7. ver. 8.
• * 1.34

  The quiet state of the whole earth, the church onely excepted.
• * 1.35

  The complaint of the Angel hauing three things to be no∣ted.
• * 1.36

  1. Who complai∣neth.
• * 1.37

  2. For what he complaineth.
• * 1.38

  3. Of what he complaineth.
• * 1.39

  Iosephus Scali∣ger.
• * 1.40

  The applying of the former doctrine vnto the church.
• * 1.41

  Two things to be noted.
• * 1.42

  1. The prayers of the Angel, are heard forth∣with of the fa∣ther.
• * 1.43

  2. God mindeth his Church all good in Christ.
• * 1.44

  What the good words spoken of before, are, to∣ward the church her own selfe.
• * 1.45

  1. God will haue his loue made manifest to his Church.
• * 1.46

  2. God himselfe is the author of things at his commande∣ment vttered by men.
• * 1.47

  3. God his loue toward his Church excee∣ding great.
• * 1.48

  2. What the good words of God are toward his Church in re∣gard of others.
• * 1.49

  The anger of God is the cause of the de∣struction and punishment of men.
• * 1.50

  The reason why God is so angry with the heathen.
• * 1.51

  The third ex∣position, shew∣ing what is ment by good words.
• * 1.52

  The fourth ex∣position of the good words of God.
• * 1.53

  Nicham, Ba∣char, verbes of the present tense signifying the cōtinuance of God his fa∣uour.
• * 1.54

  Tremelius re∣ferreth these foure verses vnto the second chapter.
• * 1.55

  The vision fol∣lowing hath two parts, con∣taining
• * 1.56

  1. The enemies of the Church.
• * 1.57

  2. Their destruc∣tion.
• * 1.58

  The afflictions of the Church come to passe by the will and prouidence of God.
• * 1.59

  Why the ene∣mies of the church are cal∣led hornes.
• * 1.60

  The interpre∣tation of the former vision describing
• * 1.61

  1. The carefulnes of the prophet to vnderstand the vision.
• * 1.62

  2 The louingnes of God in friendly teach∣ing vs.
• * 1.63

  The second part of the vi∣sion, sheweth that God hath those in a rea∣dines, the which shall beate downe the enemies of his Church.
• * 1.64

  What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.65

  The interpre∣tation of the vision of the Carpenters cō∣taining two things.
• * 1.66

  1. Looke how ma∣ny enemies and in how manie places the Church hath, so manie reme∣dies, and out of so many places, God hath in readines a∣gainst them.
• * 1.67

  2. After what maner these Carpenters shall helpe the Church.