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. 4.

Vers. 1.

And the Angell that talked with me, came againe and wa∣ked me, as a man that is raised out of his sleepe.

* 1.1THis chapter is warlike. For it answereth and beateth downe to∣gether and at once all the obiections and doubts of al the god∣lie, the which might then come into their mindes against the pro∣mises of God so past all hope, and impossible in respect of men, and not only hard to be performed. Wherefore this is a confirmation of the vniuersall promises of God toward his Church at all times, yea euen in this our time, and for the time to come. The summe of the answer of God vnto all the doubts of men concerning his pro∣mises, is this, That the Church of God is neither gouerned, nor vp∣holden and maintained by the ordinarie meanes or counsailes of men, but by the extraordinarie power, might, & spirit of God. And therefore in desperate matters and cases, or such as are past hope,

that we must notwithstanding hope well, and in things past reme∣die in our iudgement, wayt still for the best touching the euent or falling out ••nd fulfilling of the promises of God.* 1.2 But this so won∣derfull counsell and purpose of God, not able to be vttered nor cō∣ceiued of the flesh, in the defending and sauing of those that are his, is notwithstanding here in this place, to the end that it may the better be vnderstood, set forth or shewed by God himselfe, after a most easie maner by a vision. And this vision is taken from things most known among the Iewes in that age, to wit, from that Candle∣sticke, the which was lighted with candles in the Temple of God, and was an ordinarie instrument of the outward seruice of God, & a part of the olde ceremonies and such as were familiar vnto the Iewes, or whereunto they were vsed, & with the which they were very well acquainted. For albeit that this Candlesticke which is here by vision shewed vnto the Prophet, doth in this poynt seeme to differ from the Candlesticke of the Temple, such as is described Exod. 25. because that this had one onely bowle, and that of the Temple seuen bowles: yet this is but a small difference. But herein it was behouefull that the forme of this should be diuers from that Candlesticke of the lawe, that it might the more easilie be shewed vnto vs, that whatsoeuer falleth out, is done or ordered in the Church, the same is done by the one Spirit of God, and not by ma∣ny: and needeth not diuers authors, but one God onely.* 1.3 And this first verse sheweth, why God by his Prophet propoundeth or set∣teth forth this vision vnto his church, namely to cōfirme, or streng∣then and comfort the same, the which was rather astonished with the wondring at the former promises, then did beleeue them: and was rather made astonied and brought as it were into a trance, thē comforted. Therefore this sleepe, from which the Prophet sayth he was raised, is the trance, and wondring of amazednes, or an a∣stonied minde, not the sleepe of sleeping or slumbring, and sleepe of the bodie. So the same fell out vnto Daniel cap. 8. ver. 17.18. where he confesseth that he was afrayd at the vision, and fell vpon his face, and being asleepe fell vpon his face vnto the ground. And ver. 27. he sayth that he was not only astonished at the vision, but also was striken and sicke certaine dayes. And cap. 10. ver. 8.9.10. he affirmeth that at the vision, which was there shewed vnto him alone, the men that were with him ran away for great feare, and hid themselues, and that he for his part was so weakened, and brought so low, that there remained no strength in him, for that his strength

was turned into corruption, and that he reteined no power, yea that he was thereby made so feeble, that he was not able to stand, vntill he was set vp vpon his knees, and vpon the palmes of his hands, by the man that talked with him, &c. And that which the Prophet in this place saith to haue fallen out vnto himselfe, wee are to thinke the like also of other godly men, albeit they feare God, and trust in him neuer so much, namelie that they were ra∣ther brought into a wonderment, then confirmed or strengthe∣ned: because that all things, the which they then sawe round a∣bout them, tooke from them all hope of the fulfilling of these promises in time to come. God therefore hauing compassion on his church (the state whereof is described or set forth in the Pro∣phet) doth remit, that is, sendeth againe the second time his An∣gell vnto the Prophet,* 1.4 in whome hee speaketh vnto his Church, and confirmeth or strengtheneth the same. This Angell therefore is another then Christ, to wit, he which was sent at the first, to in∣struct and teach the Prophet in the former chapters.

Vers. 2.

And sayd vnto me, what seest thou? And I saide I haue looked, and beholde, a candlestick all of golde with a bowle vpon the top of it, and his seuen lampes therein, and seuen pipes to the lampes, which were vpon the top thereof.

* 1.5A Plaine laying forth of the matter. For the Prophet sheweth what maner of vision was shewed vnto him from God, the which that hee should giue the more diligent heede vnto, hee in warned by the Angell, that he should not slenderlie or lightly ouer passe so great a confirmation of his faith set foorth vnto him by God, or carelessie and lightlie onely looke vpon it, such as our both negligence and dulnes is wont for to be. The things which appertaine vnto the description of the candlestick, must bee fet from the 25. chapter of Exodus.

Vers. 3.

And two oliue trees ouer it, one vpon the right side of the bowle, and the other vpon the left side thereof.

* 1.6THe second part of the typicall or figuratiue vision, namelie, there are shewed vnto him two Oliue trees also, from which there was continuall oyle powred into that burning candlestick•• that it should neuer drie vp, or be put out. And yet are not thes••

oliue in this place said to be pressed by any man, the which not∣withstanding among vs must needes after an ordinarie maner be done, that the oyle may flow or run from them. Neither is this oyle said to fayle, nor with toyle and labour to bee carried from one part or place into another, that there may be alwaies oyle for the candlestick, but there stand these oliue trees, to wit growing vnto that candle and candlestick on both sides, and they are con∣tinuall, and of themselues without the seruice and help of any men or oyle, milles doe droppe and powre in oyle into the bur∣ning candle or candlestick. Confer this place with that of the Re∣uelation cap. 11. ver. 4. where he saith: These are two oliue trees, and two candlestickes, standing before the God of the earth.

Vers. 4.

So I answered, and spake vnto the Angell that talked with me, saying, what are these my Lord?

* 1.7A Preparation vnto the interpretation of the former vision by the way of a dialogue or questioning, and answering, that the Prophet both then should giue the more heede vnto it, and that ••e also now might bee stirred vp when as we reade these things. And therefore the prophet was warned by the Angel before, that ••e should diligently behold the vision shewed him by God. This when as hee had done, hee is now astonished at the brightnes or gloriousnes of these things, because they were of gold: and with the newnes or strangenes, because they differed from those which he knew: and with the multitude, he sawe many instruments. He therefore asketh, and that of his owne accord, what all these things did meane?* 1.8 Doubtles wee are to vse the benefites of God, as when as he offereth himselfe to teach vs, and help vs (as in this place by the Angell) let vs accept of that hand and help of God, neither fearefullie, nor slowlie, nor slightly: nay let vs most large∣lie and plentifullie vse the whole benefite of God. The Angell willed the Prophet, to behold, and marke what things were shew∣ed vnto him: the Prophet desireth the interpretation of them also, not of a certaine curiositie of minde, but that the counsell of God, and this vision might turne vnto the comfort both of himselfe, and also of the Church. So Daniel cap. 8. ver. 15. witnesseth that ••e saw the vision, and sought also for the meaning. So cap. 9. ver. 22. The Angell Gabriel speaketh vnto him, and telleth him, that hee is ••ome to shew him the meaning of the vision, &c. The prophet cal∣leth

the Angel (Lord) for honor sake, and not to worship him ac∣cording vnto the maner of the countrie. For the Iewes called the more honorable persons (Raboni) and (Adoni) as Iohn 20. ver. 16. Iesus saith vnto her, Marie. She turned her selfe, and said vnto him, Rabboni, which is to say, Master. So Gen. 23. ver. 6. The Hittites say vnto Abraham, desiring to buy of them a place to burie his wife Sarah in: Heare vs my Lord: Thou art a prince of God among vs: in the chiefe of our sepulchres burie thy dead, &c.

Vers. 5.

Then the Angell that talked with me, answered and said vnto me, knowest thou not what these be! And I said, No, my Lord.

* 1.9AN admiration, or wondering. For the Angell maruaileth that the Prophet being a Iewe and acquainted with the ceremo∣nies of the Temple, is ignorant notwithstanding what all these things (which in a manner were seene the same in the Temple, and were ordinarie) signified.* 1.10 For those that were godly in deed (as the prophet was) did not beleeue that those ceremonies and rites of the law, and monuments and the whole furniture of the Temple did of themselues please God, or that they were signes of nothing that was more holie, as the Apostle teacheth Hebr. 9. But they did acknowledge all those things as figures, the veritie or trueth and signification whereof was more reuerend and holy, and to be sought else where, namely in Christ. Yet doth the pro∣phet notwithstanding freely confesse his ignorance, not in respect of that candlestick, the which was ordinarie in the Temple: but in respect of that onely which was extraordinarilie shewed him by God.

Vers. 6.

Then he answered, and spake vnto mee, saying, This is the word of the Lord vnto Zerubbabel, saying, Neither by an armie, nor strength, but by my spirit, saith the Lord of hostes.

* 1.11A Summarie or briefe interpretation of the scope or drift of this vision, to wit, that the church of God is vpholden, defended, gouerned by the extraordinarie counsels, and power of God, that when as wee demaund of the fulfilling of the promises of God toward his church, we should not looke vnto the meanes of man: but should consider the almightie power of God, surpassing all

the strength of men, the which will fulfill these his promises Psal. 138. But there are three things to be noted in this place.* 1.12 First, that this speech is properlie directed vnto Zorobabel, that is the prince of the people at that time, because it is requisite and ne∣cessarie, that he and other princes of the people,* 1.13 should be com∣forted in such dangers and troubles especiallie. For the rest of the people for the most part, dependeth vpon the disposition of their princes, that is, vpon their constancie or fearefulnes.* 1.14 The second thing to bee noted is, with what wordes this same extraordinarie maner of God in defending and helping of his church is descri∣bed, to wit, By the name and power of the onely spirit of God. For the might and power of God is called his spirit in the Scripture. So is it said 2. Thes. 2. ver. 8. of Antichrist, That the Lord shall con∣sume him with the spirit of his mouth. And of Christ Isai. 11. ver. 4. That he shall smite the earth with the rod of his mouth, and with the breath of his lippes shall he slay the wicked. And of the Egypti∣ans cap. 31. ver. 3. That they are men, and not God, and their horses flesh, and not spirit. Against this spirit is opposed or set whatsoeuer the world or men doe holde and iudge strong, valiant, great in number, glorious. Therefore vnder the name of (an armie) the Prophet doth comprehend a multitude, wherein men are wont to trust: and vnder the word (strength) whatsoeuer is mightie, valiant, and iudged of force and powerfull in the opinion of men. Then all which this one spirit of God is farre more mighty, that is to say, the onely power of God, euen lacking or without all outward meanes, is stronger then all the strength of men.* 1.15 Third∣ly, this double warranting is to bee noted, wherewith all this so excellent and grounded promise is confirmed, first, in the begin∣ning of this verse, when as this word is called The word of Iehouah. Secondly, in the ende of the same verse, when as it is set downe a∣gaine, that this selfe same is the saying, and the most firme or assu∣••ed decree of the almightie God himselfe, to wit, that the Church of God should not doubt, no neuer so little, of the help of God, nor yet those which gouerne or rule the same. And therefore that they should haue and hold their eyes both of minde and bodie fixed or fastened vpon God alone, whether they be faithfull Ma∣gistrates, or pastors and ministers of the gospell.

Vers. 7.

Who art thou. O great mountaine, before Zerubbabel? thou shalt be a plaine, and he shall bring forth the head stone thereof, with shoutings, crying, grace, grace vnto it.

* 1.16THis is the answering of an obiection that might bee made, whereby God with great vehemencie and earnestnes of speech refuteth or ouerthroweth all the power of the enemies of his church, and the doubting & wauering, the which hereupon might stick in the hearts of the godly. And to the ende that this speech might moue vs the more,* 1.17 by the figure Apostrophe, or turning of speech vnto an other person or matter, it is directed vnto the ene∣mies of the Church themselues. First, of all therefore by way of granting or yeelding vnto them, he describeth this power of the enemies of the church according vnto the iudgement of carnall men, vnder the name of mountaines, yea & the same great moun∣taines, the which carrie a shew, and glorious appearance, and seeme to be inuincible, or such as cannot bee wonne and ouercome. So Psalm. 68. ver. 16. the mountaine of God is described: The moun∣taine of God is like the mountaine of Bashan: it is an high moun∣taine, as mount Bashan: finally, hee describeth them to bee such mountaines, the which might feare men with the very looking on them. Furthermore, he propoundeth or setteth forth vnto the church, the throwing downe of those enemies, and the same full of exceeding comfort vnto the godly:* 1.18 and their casting down li∣eth herein: for that all the same huge high masse of the mountaines shall at the length shrinke and fall downe, so that the worke which was begun, shall be finished by the godly, that is, the Temple shall be made an end of vnto the building vp of the same.* 1.19 The comfort is, first, for that Zorobabel himselfe (against whom these enemies of God did set themselues Esdr. 3. and 4.) shall see this selfe same thing with his eyes. For before him shall these mountaines bee brought into a plaine, and Zorobabel himselfe shall lay the last stone vpon this Temple. Which thing was a testimonie or wit∣nes of the singular mercie of God toward Zorobabel, because that it doth not alwaies so fal out, that those which begin the work of God, doe finish the same, albeit that the worke of God, and re∣storing of his church be finished at the length. Secondly, God doth comfort the whole people of that age and time: For they shal with a great shouting and gladnes prayse God for the finishing of the

Temple, and shall crie, The grace, the grace of God, that is to say, it is the meere, or only and great benefit of God toward vs, that wee see these things. So then the Iewes at that time shall most readily and earnestly giue thankes vnto God, and the same Iewes, which shall see these things to be done, and fulfilled, shall attribute this whole benefite vnto his only goodnes, as the true cause thereof.

Vers. 8.

Moreouer, the word of the Lord came vnto me saying,

* 1.20THis a confirmation of the former comfort, the which also is as it were a seale and a sealing vp of the former promise. And the Prophet confirmeth it by the interpretation or exposition of that sentence, God shall bring forth a stone, &c. The which least it might seeme to be feined, or spoken by the Prophet himselfe according to his owne pleasure, and of his own good will and fauour toward Zorobabel, there is a warrantise, authoritie, and weight added vn∣to this interpretation. This warrantise is conteined in this verse, whereas it is expresly repeted, that this which the prophet wil say, was the word of the Lord himselfe, and not his owne, as afterward in the verse following the same is saide againe, namely, That the Lord of hostes sent this prophet vnto them. Therefore al these things are said of him not according vnto the will and iudgement of his owne minde, but by the commandement of God himselfe, and consequently they are most true, and they in the end shall finde them so to be, because they are the word of God.

Vers. 9.

The hands of Zerubbabel haue laid the foundation of this house: his hands shall also finish it, and thou shalt knowe that the Lord of hostes hath sent me vnto you.

* 1.21THe exposition of the peculiar promise touching Zorobabel, namely, that this selfe same Zorobabel, which had begun the Temple, should also finish the same. The which things gaue vnto him a courage, & great constancie. Further, this place sheweth that God hath a care not only of the whole and vniuersall building of his church, but also of euery one of them, which put to their hand vnto the furtherance of that building & work. For how much the more sincerely and cheerefullie a man is occupied in the same, so much the more, the truth is, that hee pleaseth God, and that so much the more God hath a care of him, or that he is commended vnto God so much the more for the same.

Vers. 10.

For who hath despised the day of the small things? but they shal reioyce, and shall see the stone of tinne in the hand of Zerubba∣bel: these seuen are the eyes of the Lord, which goe through the whole world.

* 1.22A Confirmation of the sayd promise of the finishing of the Tem∣ple by Zorobabel, partly by way of matching together of con∣traries, and partly taken from the cause, and the euent or falling out of the matter. By the way of contraries, namely, of those which de∣spised those beginnings of the Temple, whose pride and foolishnes the Prophet both describeth, and also refuteth or ouerthroweth. See Esdr. 3. He describeth it, when as he sayth, That they despised so small beginnings of the Temple, and restoring of the Church. And to the end he may the more stirre them vp,* 1.23 he vseth an Apo∣strophe or turning of speech, and an interrogation or asking of a question vnto them, that here they may vnderstand that they them selues are dealt withall, who either of pride doe laugh to scorne, or of distrust do despise and set nought by the small beginnings of the worke of God.* 1.24 For this word signifieth both these contempts, to wit,* 1.25 of pride and of arrogancie. And the Prophet refuteth or ouer∣throweth them by an earnest affirmation & auouching of the most true falling out of the things, and the fulfilling of this promise. Fi∣nally by the cause.* 1.26 The earnest affirmation or auouching is contai∣ned in these words: Nay they shall reioyce, nay they shall see (to wit, they which haue despised these small beginnings of things) a stone of tinne, or a plumme line in the hand of Zorobabel bringing this whole building vnto the very last and vtmost end. Wherefore this affirmation of GOD, which is the trueth, is to bee set against the scoffes of men, and the contempt or despising described before. Moreouer,* 1.27 the cause of this euent or falling out of the matter doth also confirme the same: and that is the prouidence of GOD, the which in this place is described vnder the name of the seuen eyes of God, as hereafter cap. 5. ver. 6. And Reue. cap. 5. ver. 6. in these words, Then I beheld, and loe, in the midst of the throne, & of the foure beasts, and in the midst of the Elders stood a Lambe as though he had been killed, which had seuen hornes, and seuen eyes, which are the seuen spi∣rits of God, sent into all the world. For this prouidence of God resi∣steth all lets, foreseeth all things, which are necessarie for the per∣formance of this thing. Eyes therfore are attributed vnto God, both

in this place, and also before cap. 3. ver. 9. by an Anthropopatheia,* 1.28 or attributing vnto God the parts and properties of a man: not idle eyes, but such as haue a care of the whole world: not only behol∣ders of the issue and falling out of things, but doers and workers. Last of al, seuen eyes are attributed vnto him, because that this num∣ber in the holy Scriptures doth signifie perfection,* 1.29 and is attributed vnto holie things.

Vers. 11.

Then answered I, and sayd vnto him, What are these two o∣liue trees vpon the right, and vpon the left side thereof?

* 1.30THe third part of the interpretation of the former vision, the which peculiarly teacheth the signification of the two oliue trees, which stood on both sides of the Candlesticke, and did conti∣nually powre oyle into it. And therefore first of all, that is, in this verse, the vision it selfe is repeated, whose vnderstanding and ex∣position the Prophet desireth. For this was one thing in this whole vision very especiall and singular, that the Prophet sawe the same candle, wanting no snuffing, no helpe of man, no outward putting in of oyle: but hauing a fountaine it selfe of oyle growing vnto it, so much as was necessarie for the maintaining of the light.

Vers. 12.

And I spake moreouer, and sayd vnto him, What bee these two oliue branches, which through the two golden pipes emptie themselues into the gold?

* 1.31AN earnest and carefull asking of the signification of this vision, whereby is shewed how greatly the Prophet meruailed at this one continuall supplie, the which without any arte or seruice of man, and yet most easilie was yeelded vnto that candle, and main∣taining of the light. And therefore the Prophet is sayd againe to haue asked both of the oliues, and also of the way, wherby oyle did continually runne from them into the Candlesticke. For here is a meane shewed, whereby oyle of it owne accord, and without the helpe of any man, was put into the weeke of the candle from the two oliue trees.

Vers. 13.

And he answered me, and sayd, Knowest thou not what these be? And I sayd, No, my Lord.

* 1.32THe answer of the Angel, who sheweth that this thing is easie to be vnderstood, and that euen by the very only beholding of the thing. For all things were so ordered by God his prouidence, that the oyle might easilie beseene (God willing and ordaining it so) to runne and flow from the oliue trees of it selfe, as much as was sufficient for all the candles. The Prophet therefore doth confesse his ignorance, because that except we be instructed and taught by the spirit of God, in heauenly matters, bee they neuer so plaine and easie, yet are wee blinde notwithstanding. For as Paul speaketh 1. Cor. 2. ver. 11. What man knoweth the things of a man, saue the spirit of a man, which is in him? euen so the things of God knoweth no man, but the spirit of God. And yet this new forme of the thing was very wonderfull to any man that did consider this matter according vn∣to the iudgement, custome, and reason of man. Therefore he was to giue diligent heed vnto it, as a singular worke of God.

Vers. 14.

Then sayd he, These are the two oliue branches, that stand with the ruler of the whole earth.

* 1.33THE exposition or interpretation, the which containeth two things. First, the signification of the thing or vision shewed of the oliue trees. The second, the reason or cause of the same thing or deede.* 1.34 The signification of those two oliue trees was this, name∣ly, that they both were a fountaine set by God on both sides of the Candlesticke, that oyle and light might neuer bee fayling vnto it. And therefore these oliue trees are called the sonnes of fatnes, that is, oylie oliues, plentifull, most fat, hauing a streame or fountaine of oyle, and supplying and ministring oyle without ceasing vnto the Candlestick, which was a type or figure of the Church of God. For the Church of God is the true light of the world, which shineth before all men, Matth. 5. Psalm. 72. God therefore of his surpassing goodnes, and of his infinite wisedome, and wonderfull prouidence towards his Church, doth so dispose and order all things, that she neuer wanteth those things which are necessarie for her, albeit men suppose her to lacke these things, because that they looke only vn∣to

to the ordinarie meanes. This is a singular comfort for the Church. The Lord vpholdeth, maintaineth, ruleth, defendeth and increaseth herby wonderfull, and extraordinarie meanes, the which doe de∣pend vpon his meere or only goodnes, and are vnknowne, and vn∣seene of men.* 1.35 The reason of this extraordinarie and continuall sup∣plie is, because that God the ruler of the whole earth, or the almigh∣tie Lord will so haue it: and therefore hath so disposed all things, doth so see vnto his Church, finally, because God hath so ordained those things, wherewith he wil helpe her euen extraordinarily, that he alwayes hath readie, and at hand the things, which immediatly, and without any labour he can vse for the defence of his Church. Now, whereas the Prophet maketh mention onely of two oliue trees, the reason is, because they were enough to minister oyle vnto that candle, when as they did minister it on both sides, the one on the right hand, and the other on the left hand. God therefore by a small number of things bringeth most great workes to passe in his Church.

Notes

• * 1.1

  This chapter is a confirmation of all the pro∣mises of God toward his Church at all times.
• * 1.2

  The wonderful preseruation of God his church set forth here by a vision.
• * 1.3

  Why God set∣teth forth this vision vnto his Church.
• * 1.4

  This Angell here speaking vnto the Pro∣phet, is not Christ, as be∣fore.
• * 1.5

  The vision shewed vnto Prophet.
• * 1.6

  The second part of the vision.
• * 1.7

  A preparation vnto the inter∣pretation of the former vi∣sion.
• * 1.8

  Gods benefites are to be accep∣ted, when he offereth them vnto vs.
• * 1.9

  The Angel wondreth at the ignorance of the prophet.
• * 1.10

  What the god∣lie beleeued touching the ceremonies of the law.
• * 1.11

  A briefe inter∣pretation of the drift of the former vision.
• * 1.12

  Three things to be noted.
• * 1.13

  1. The speech di∣rected vnto Zo∣robabel.
• * 1.14

  2. With what words God his extraordinarie maner of hel∣ping his church is described.
• * 1.15

  3. The warran∣ting of this pro∣mise with the twise affirming it to be the word of the Lord.
• * 1.16

  The answering of an obiection of the power of the enemies of the church.
• * 1.17

  What the fi∣gure Apostro∣phe is, see Amos cap. 1. ver. 4.
• * 1.18

  The casting downe of the mountaines.
• * 1.19

  The comfort of the godly.
• * 1.20

  A confirmati∣on of the for∣mer comfort.
• * 1.21

  The exposition of the peculiar promise tou∣ching Zoroba∣bel.
• * 1.22

  A confirmati∣on of the pro∣mise of the fi∣nishing of the Temple by Zo∣robabel.
• * 1.23

  What the fi∣gure Apostro∣phe is, see Amos cap. 8. ver. 4.
• * 1.24

  Baz.
• * 1.25

  The despisers refuted.
• * 1.26

  1 By the earnest auouching of the fulfilling of the promise.
• * 1.27

  2. By the cause of the same.
• * 1.28

  Anthropopa∣theia, what it is, see Mic. cap. 7. ver. 8.
• * 1.29

  Seuen eyes.
• * 1.30

  The third part of the interpre∣tation of the former vision.
• * 1.31

  The Prophet is earnest to know the mea∣ning of this vision.
• * 1.32

  The answer of the Angel.
• * 1.33

  The exposition containing
• * 1.34

  1. The significa∣tion of the two oliue trees.
• * 1.35

  2. The reason or cause of the same.