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. 6.

Vers 1.

Againe, I turned and lift vp mine eyes, and looked: and behold, there came foure chariots out from betweene two moun∣taines, and the mountaines were mountaines of brasse.

* 1.1THis chapter conteineth two visions, the which in a word are the confirmation of two promises rehearsed before, that is; of the restoring and building againe of the church of God a fresh, and of the ouerthrowing and destroying of the enemies of the same, the which at that time for the most part, and chiefelie were the Chaldeans,* 1.2 and people of the North. The first vision of this chapter confirmeth that which went lastly and immediatly be∣fore of the most seuere or sharp punishing of those North peo∣ple, or Chaldeans.* 1.3 The second confirmeth those other promises of God, the which did signifie, and shew the restoring of the Church. And albeit whatsoeuer God speaketh and promiseth, be most sure, because it is the word of God, and consequently nee∣deth of it selfe no other confirmation Psalm. 10. yet notwithstan∣ding both in regard of our selues, who are too distrustfull: and al∣so for that time sake, and state of the Iewes, which at that time was most lamentable and contemptable or despised in the iudge∣ment of men, these promises of God which were so hard, and in∣comprehensible, or such as of flesh could not be conceiued, were to be confirmed, both by the sundry & often repetitions of them, and also by the declaratiō & shewing of the maner of the things which should afterward come to passe, as the meanes, by the which God wold execute that his counsel or purpose. The which thing is eui∣dently performed in this vision. For now God teacheth the Pro∣phet, and consequently those Iewes, & so vs likewise which are his Church, by what meanes so great and mightie nations, and people (as those of the North without all question were) might be thus brought downe. And this selfe same thing is also particularlie

in Daniel shewed & declared cap. 7. and 8. but here it is propoun∣ded or set forth only in generall, namely, by the description of the wonderfull prouidence of God,* 1.4 the which doth both gouerne this vniuersall world, and also euery seuerall people and nation of the same, against the which he hath alwayes in a readines the ministers and executioners of his iudgements and will.* 1.5 Therefore there are two parts of this vision The one, which sheweth the generall care and rule of God ouer this whole world, and all things, and king∣domes. The other,* 1.6 which declareth what shall fall out and come to passe vnto those Northren people, and at that time enemies of the Iewes, that is, of the Church of God, ver. 8.

Now this first verse doth first of all win authoritie and credit vn∣to the vision insuing: and secondly in part containeth the repor∣ting and declaring of the same. The authoritie of this prophesie is,* 1.7 for that it is heauenly, and giuen by God, as the former. And there∣fore in this place the Prophet vseth the same kind of speaking the which he hath done before in the like cases, saying, Lifting vp mine eyes I looked, Behold, &c. And whereas he sayth that he was turned about, he declareth that this vision was shewed vnto him from an other part, and not from that part, whereas he saw the former visiō, to the ende the Church of God should vnderstand that on euery side there are propounded or set forth vnto her euident and cleere testimonies or witnesses of the care of God towards her, so that she will giue heed vnto them, and lift vp her eyes.* 1.8 The narration or tel∣ling of this vision is, for that here are recited foure chariots to bee seene, the which in the holie Scriptures doe signifie the prouidence of God, Ezech. 1. They come out of the mountaines, and the same of brasse, because that the iudgements of God are both hidden and secret, and vnsearchable, and not to be auoyded, and of yron or of brasse, which cannot be broken. So also in effect speaketh Dauid of the iudgements of God, Psalm. 36. ver. 6. saying, Thy righteousnes is like the mightie mountaines: thy iudgements are like a great deepe: thou, O Lord, doest saue man and beast.

Vers. 2.

In the first chariot were red horses, and in the second chariot blacke horses, Vers. 3. And in the third chariot white horses, and in the fourth cha∣riot horses of diuers colours, and reddish.

* 1.9THe declaration and description of the foure chariots. Also hor∣ses for the most part and commonly are wont to be vsed by the

holy Ghost for to note out the prouidence of God, as before cap. 1 ver. 8. Reuelat. 6. for the eye of God, and his prouidence doe verie swiftly passe through all things and places, as the horse, of all the beasts that are familiar vnto vs, and tractable, or easie to bee hand∣led,* 1.10 is the most swift. Their diuers colours are to bee expounded by the diuers effects of God his prouidence in this world. The blacke colour betokeneth sorrowfull euents or issues and fallings out of matters. The white, ioyfull. The red, bloudie. The diuers and bay colours, sundrie and mixt matters, partly sad, and partly ioyfull. All which things are to bee marked and noted in euerie age, by the di∣uers effects both of the mercie, and also of the iustice of God to∣wards men, and also in euery singular people or nation, and not so in this place to bee vnderstood, that we should restraine or tye the first chariot vnto one nation onely, and the second to some one o∣ther certaine nation, and so of the rest. For here is a generall de∣scription of the prouidence of God, iustly ordering and gouerning this whole world according vnto his wisedome.

Vers. 4.

Then I answered, and sayd vnto the Angel that talked with me, What are these, my Lord?

* 1.11THE interpretation of the vision, and first of all generally, after∣ward particularly, that is, of the people of the North, to wit, the enemies of the Church. The generall interpretation of these foure chariots doth teach briefly,* 1.12 that God doth dispose and order all things in euery part of the world, and rule them by his prouidēce and decree, the which he doth quickly, easily, and without any let execute by his ministers by him thereunto appoynted, in all quar∣ters of the world.* 1.13 And this verse with that which followeth hath two things worthie the nothing. The first, the earnest desire of the Prophet in learning the will of God shewed vnto him obscurely,* 1.14 or darkly, the which desire of his appeareth hereby, both for that he himselfe doth first demaund the same of the Angel, and also doth honorably call him, as the scholler his master. So 1. Pet. cap. 1. ver. 11. often before cited to this purpose, the Prophets are witnessed care∣fully to haue searched after the will of God. And so doth Dauid re∣port of himselfe, Psal. 119. For the word (Lord) in this place, doth signifie such subiection and reuerence onely, as wee doe owe vnto those persons which are of some good account and estimation, and haue rule ouer vs: and not such, as wherewith wee doe worship

God. And after this reuerend maner doth the woman of Tekoah, suborned or suttelly set on by Ioab to sue for the making of Absa∣lom friends with his father, speake vnto King Dauid 2. Sam. cap. 14. ver. 9. saying, My Lord, O King, this trespasse be on me, and on my fa∣thers house, and the King and his throne be giltles.* 1.15 Secondly, this ge∣nerall interpretation is to be noted particularly, and seuerally.

Vers. 5.

And the Angel answered, and sayd vnto me, These are the foure spirits of the heauen, which goe forth from standing with the Lord of all the earth.

First, the Chariots, are sayd to bee heauenly Spirits, that is to say,* 1.16 Angels. So Psalm. 104. ver. 4. God is sayd to make the Spirits his messengers, and a flaming fire his ministers. And Hebr. 1. ver. 14. it is sayd of the Angels, Are they not all ministring spirits, sent forth to minister, for their sakes which shall be heires of saluation? They are therefore sayd to be heauenly spirits, and not earthly, that is to say, men, that here wee should learne, how great the strength & power is of the executioners and ministers of the prouidence and decree of God. For the angelical and spirituall nature is infinite wayes of more strength and power, then is the nature of men. Whereby we vnderstand that nothing is able to stand against the fulfilling of the will of God, the which shall not bee ouercome of the same. After∣ward vnder the forme of wagons and chariots,* 1.17 are set forth the ex∣ecutioners of euery the will of God, and they are called Spirits, that we should note, how great their readines and swiftnes is. For both chariots, especially such as goe with foure wheeles, and Spirits are things most swift and speedie. Wherefore they are not slowe, but forthwith doe performe, and bring to passe that thing, which God will haue to be done by them. So 2. King. cap. 19. ver. 35. The Angel with all speed, and setting al delay aside, so soone as he is comman∣ded, doth execute the vengeance of God vpon the armie of the As∣syrians. For sayth the text, The same night the Angel of the Lord went out, and smote in the campe of Asshur an hundreth foure score and fiue thousand. Thirdly, they are foure Chariots,* 1.18 that they might answere vnto so many quarters, and parts of the whole world, to wit, that we should not thinke any thing to bee done in any place without the decree of God, and his prouidence. For God by that his heauenly prouidence doth rule all and euery thing in euery part of the world. For as it is Psal. 105. ver. 7. He is the Lord our God: his

iudgements are through all the earth Fourthly,* 1.19 They are with the ru∣ler of the whole earth, that is to say, they are alwayes prepared, and readie standing before God, wayting for his commandements, and appoyntment, to execute the same. So then not Fortune, but God sendeth them, and gouerneth this vniuersall world. And God is cal∣led the Ruler of the whole earth, that his gouernment in compari∣son of the gouernmēt of men, may be vnderstood to be the highest, and most souereigne. For men how farre soeuer they do beare rule, as Monarches or Kings and Emperours, yet haue they rule and do∣minion or Lordship, not ouer the whole earth: (much lesse ouer heauen, where God notwithstanding beareth rule also) but onely ouer some one countrie of the earth. Fiftly, These Chariots & An∣gels,* 1.20 the executioners of the will of God, doe stand in their place, vntill they be sent of God. Which thing is true, whether you vnder∣stand it either of the good, or of the euill Angels. For 1. King. cap. 22. ver. 19. &c. the euill spirit cannot seduce the Prophets of Achab, vntill God bid him goe: and 1. Iob. the diuell is limited in the plagu∣ing of Iob, and cannot goe one haires breadth beioynd his com∣mission.

Vers. 6.

That with the blacke horse went foorth into the land of the North, and the white went out after them, and they of diuers co∣lours went forth toward the South countrie.

THe peculiar and particular interpretation of the chariots. And first of all of the three chariots,* 1.21 the blacke, the white, the some∣what red (for so doe I expound the word of diuers colours, or spotted, and specked, the which is in this verse, least that the same chariot might seeme here to haue been altogether ouerpassed). So then these three chariots are specially sent foorth by God, namely, the black first:* 1.22 afterward the white into the North countrie: the some∣what red into the South. The North countrie without all doubt, in regard of the standing of the Prophet and of the place, where this vision was shewed (this was the lande of Iewrie) I say this North countrie is Babylon,* 1.23 and Chaldea, where the people of GOD was oppressed, the Church in captiuitie, and the enemies of God him∣selfe bare sway and ruled. Into this the blacke horses are sent first. By the blacke colour of the horses are vnderstood that their effects also in those countries shall be blacke, and sad, and sorowfull. There is therefore shewed what shall fall out vnto those peoples, & them

that shall dwell among them, by the decree of God, to wit, misera∣ble destructions, and a lamentable state. For the white horses,* 1.24 the which should signifie more ioyful matters, are sent indeed into the same countries, but afterward, and not forthwith: least the Iewes, which as yet were among the Chaldeans, vpon hope of that better falling out of matters, should dwell or stay there any longer: whē as the more ioyfull estate of the Chaldeans and Babylonians was farre off, and a long while to be wayted for. And in the meane sea∣son the present and yet to come condition of that whole countrie is most lamentable, & miserable: such no doubt as it could not chuse but to be, the Empire and gouernment being taken from the Baby∣lonians by the Persians: and the matter and trueth it selfe by the change of gouernments doth teach it so to fall out vsually.* 1.25 The third chariot, to wit, that which was of diuers colours, or somewhat red, is sent into the South, that is, into Egypt, and Arabia: for in re∣spect of the standing of the Prophet, and of this vision, or place where this vision was shewed, both Egypt and Arabia are South. The condition and state of which countries is described vnto the Iewes, that they should not dreame of an happie estate for them∣selues in those countries. And therefore that they should rather stay in Iudea it selfe, and runne vnto it, to wit, those Iewes, which were not yet in it, when as they vnderstood that both on the right ••and and also on the left there was foreshewed nothing but grea∣test miserie. These horses partie or diuers coloured, and somewhat red, do betoken that the state of those countries shal be vncertaine, and also miserable and troubled: but yet such notwithstanding, as hath some little and small ioye mixed with it, and that also ob∣scure or darke, like as the red colour is mixed darkly of white and blacke.

Vers. 7.

And the reddish went out, and required to goe, and passe through the world, and he sayd: Goe, passe through the world. So they went through the world.

* 1.26THe fourth Chariot is expounded, to wit, the red, or reddish. He is sent forth by God into the rest of the parts of the world, that the Iewes should knowe, not onely what the state of the nations neere vnto them should bee, but also of the whole world, and of people that were farthest off. And such is it shewed that it should be, as namely, was the colour of the horses, that is, afflicted, trou∣bled,

doubtfull and diuers, that all things being considered, and the whole world being set before their eyes, the Iewes might gather that they should dwell safest of all in Iudea, and in that same cu∣stodie or keeping of the true God: and that their estate in compa∣rison of other people was happie.* 1.27 But whereas it is sayd, that this chariot desired of God that it might goe through the rest of the whole world, whē as the three other chariots had now their charge alreadie appoynted by God: it doth not teach that the Angels are more carefull of this world, then God is: but first of all, that neither these themselues, although they be Angels, nor yet any other crea∣tures, can doe, or bring to passe any things, besides, or without the expresse commandement, wil, and bidding of God, albeit the crea∣tures themselues oftentimes doe not vnderstand so much Second∣ly, it teacheth the readines of all heauenly Angels to performe o∣bedience, when as all of them doe offer their seruice vnto GOD as it were to striues, and willingly are at hand and readie to serue him.

Vers. 8.

Then cryed he vnto me, and spake vnto me, saying: Behold, these that goe toward the North countrie haue pacified my spirit in the North countrie.

* 1.28LAstly, this is a speciall admonition of God vnto the Prophet, touching the enemies of his Church, & consequently vnto the Church, that God might comfort her. Wherfore this verse hath two parts.* 1.29 First, a speech of Christ willingly and of his owne accord vn∣to the Prophet, to shewe, what the comfort of the Church should be.* 1.30 Wherein is shewed the care of God for his Church. Secondly, the thing it selfe, which is shewed, namely, that the minde of God was not quiet, or will not bee quiet, before that grieuous and sore punishment bee, or shall by him bee taken vpon his enemies, the which haue afflicted or trouble his Church.

Vers. 9.

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

* 1.31THe second part of this chapter, in the which there appeareth not so much a vision vnto the Prophet (such as were the for∣mer) as there is declared a certaine ordinarie admonition vnto all Prophets, the which was made by God, as often as God would haue them to doe their dutie, and the people or any other to bee

spoken vnto in his name. Here therefore nothing is shewed vnto the eyes of the Prophet to be seene, but onely there is taught, what bee ought both to doe, and also to say: so that this is rather a ser∣mon and an historie, then a typicall or figuratiue vision. But the scope or drift of this Sermon and historie is twofold. The first,* 1.32 〈◊〉〈◊〉 confirmation of the former doctrine touching the Temple of God (by the which the true church is signified) not onely to bee built, but also to bee garnished, and to bee increased with the ri∣ches and giftes, and comming of all nations thereunto. So then this place agreeth with that of Aggaeus cap. 2. vers. 8. and with the second chapter of this Prophet before, ve. 11. The second drift, is a comfort of the Iewes, who, to the end that they might now haue and see some tast, and as it were some proffer of the glorie that should be of the second temple to be built at the comman∣dement of God, they doe see Iehoshua the priest first garnished with fayre crownes: secondly, the Temple it selfe bewtified with the said crownes hung vp in it for euer, the which were made of gold and siluer, and other giftes sent euen as far as from Babylon vnto Ierusalem. Now touching this verse, it hath a confirmati∣on of the whole narration and fact following, because that the Prophet at the expresse bidding, and commandement of GOD, ••oth whatsoeuer hereafter followeth.

Vers. 10.

Take of them of the captiuitie euen of Heldai, and of To∣bijah, and Iedaiah, which are come from Babel, and come thou the same day, and goe vnto the house of Ioshiah, the sonne of Ze∣phaniah.

* 1.33THe precept or commandement of God, the which conteineth both the fact, and the exposition and interpretation of the f••ct, and reason of the same ver. 12. hereafter, and so forth. In the f••ct these things are to bee obseru••••. First, the persons, of whom the Prophet receiued the siluer and the gold, and the other giftes (of the which afterward the crownes should bee made) the per∣sons were foure men that were Iewes, which were newlie come from Babylon,* 1.34 bringing for the temple of God these giftes from themselues, and from other Iewes, which were yet at Babylon. The men are these, Cheldai, Tobia, Ieddaiah, and Chen the sonne of Tzaphaniah. The zeale of these is commended afterward, and

is to bee followed.* 1.35 Secondly, the place is to bee noted, into the which the prophet is commanded to goe, namely into the house of Iosias the sonne also of Tzaphaniah, whereinto these foure men as they came from Babylon, were first and newlie come. It is likely that this Tzaphaniah was some great man, and such a one as gaue intertainement vnto strangers.* 1.36 Thirdly, the time, the selfe same day that the Lord spake vnto the Prophet, is hee comman∣ded to goe, not to make delay, or to put it off vntill another daye. For the people did need a speedie and hasty comfort. Moreouer, by this meanes God declareth that hee doth shew vnto the Pro∣phet, what should come to passe, namely, that the selfe same daye these three men should come vnto the house of Tzaphaniah out of the captiuitie of Babylon.

Vers. 11.

Take euen siluer and golde, and make crownes, and se•• them vpon the head of Iehoshua, the sonne of Iehozadak the high priest.

* 1.37THe fact, that is to say, what the Priest is commaunded to doe, namely to receiue the golde, and the siluer, the which they brought as a gift vnto the Temple: and to make of it receiued many crownes: and all those so made to set them vpon the head of the high priest (who was both a figure of Christ, and also the visible head of this Temple vpon this earth) for a testimonie or witnes of the great garnishing, glorie, bewtie, and maiestie, the which should be in the Temple of God, and in the priestes, and all others that serued in the Temple of God, howsoeuer they seemed then, and at that time to be base, and the beginnings thereof to be vile and base. So then these things were a type, or figure, both of the spirituall, and also of the earthly glory, the which was after∣ward, first, in that Temple of Ierusalem, then in the Church of God gathered out of all nations, by the preaching of the gospell. But how many crownes there were, is not expressed: yet it is like∣ly by the 14. verse, that there were foure, according vnto the num∣ber of the persons, which brought those giftes, to wit, of euery one of their giftes one.

Vers. 12.

And speake vnto him, saying, Thus speaketh the Lord of hostes, and saith, beholde the man, whose name is the Branch, and he shall growe vp out of his place, and he shall build the Tem∣ple of the Lord.

THe interpretation of the former precept, and fact: in the which there are two things to be noted. First,* 1.38 what that crow∣ning of Iehoshua ment: Secondly, what is the cause or foundati∣on of this honor bestowed vpon the high priest. For the first, this setting of the crownes vpon the head of Iehoshua did fore∣shew that there should be restored vnto the priesthood or mini∣sterie of God his honor, and that in all poyntes, or whollie:* 1.39 and not onlie in the halfe. And therefore Iehoshuah was garnished with many crownes, and not with one onely, to the end it might be vnderstood by this sacrament and signe of many crownes,* 1.40 that this ministerie should afterward be glorious and bewtified most plentifullie, and so farre forth as the reason of man his iudge∣ment doth suffer, most aboundantlie. Now the cause, or the foun∣dat••••n and ground of this so great honor of the ministery of God, [unspec 1] or of the church, is Christ, to wit, that man, who in this place, [unspec 2] and before, cap. 3. ver. 8. is called a Braunch, and Luc. 1. ver. 78. He is ••••rmed the day spring, that is to say, hee by whom, and through whose power and vertue, all those, which are plants in the church of God, doe bud, and spring, and afterward doe florish, liue, and take deepe roote. So Christ faith of himselfe Iohn▪ 15. ver. 1.2. I am the true vine, and my father is an husbandman. Euery branch that beareth not fruite in mee, hee taketh away: and euery one that beareth fruite hee purgeth it, that it may bring forth more fruite. Therefore Christ alone is the foundation and fountaine of so great glorie, dignitie and honor of the ministerie of God, that is, of the priesthood of the law, and of the ministerie of the gospel. In him therefore aboue all the rest, and first of all this glorie was to appeare, doth appeare and hath appeared: and in the mi∣nisters of the church, who doe borrow this honour from him, it doth so farre forth shine, and shall shine forth, as there is or shall be betweene them both, to wit betweene Christ, and the ministers themselues of the Church, the counsell of peace, that is, great con∣cord, coniunction, conformitie, and agreement. So before cap. 3. ver. 8. this same Prophet did draw comfort, and promised glorie

from Christ the branch vnto the priests.

* 1.41But this verse containeth three things. First, the trueth and cer∣taintie of this prophesie, by the earnest repetition of these words (Say vnto him, saying) and also by the rehearsing of the almightie power and maiestie of God,* 1.42 the which is contained in these words (The Lord of hostes). The second, the name of this man Christ, which was to come,* 1.43 and to take vpon him the nature of man, is here expressed, whereupon the whole glorie of the ministerie of God and of his Church is grounded, not his proper name I graunt, but a figuratiue name, or a name of dignitie, by the which the effi∣cacie or power of Christ, and his degree of honour in the Church of God is signified, to wit, for that he is the branch, that is, the ground faith, roote, foundation, and nourishment of all the faithfull. And he shall come, both in his place, and also in his time. The third thing is, what that same man,* 1.44 the man Christ shall effect or bring to passe, that is, he shal build that Temple of the Lord, whereof the Temple of Ierusalem was a figure. So then by the name of the Temple in this place is signified the Church of God, the which at all times hath been gathered together by Christ through the preaching of the word of God. The which promise albeit that it seemed hard, yet shall it haue his accomplishment and fulfilling: and therefore ••o the ende the Iewes might bee most assured of it, it is repeated a∣gaine in the verse following.

Vers. 13.

Euen he shall build the Temple of the Lord, & he shall beare the glorie, and shall sit and rule vpon his throne, and he shall be a Priest vpon his throne, and the counsell of peace shall be betweene them both.

THe figure Auxesis,* 1.45 or increasing. For he amplifieth that same glorie of Christ, that the priests and ministers of the Church may the more assuredly beleeue and perceiue, how great their glorie shall be. And here in this place is described or set forth a three-fold glorie of Christ, to wit, his honour, rule, priesthood, yea, & the same firme, apparent, & glorious.* 1.46 His honour comprehendeth whatsoe∣uer outward beautie and excellencie may be noted and seene in the kingdome of Christ, as in times past vnder the lawe, was the gold and siluer of the Temple: the precious stones in the garment of the high priest: his dignitie among men, and such other like, the which notwithstanding were in the ministerie of the Temple, and also in

the Temple it selfe. Now also euen vnder the Gospell Kings and Princes are brought vnto Christ, and there may bee seene an out∣ward glorie of the true Church of God, how great soeuer it be, Psal. 72. The rule of Christ is described vnder the name of sitting & do∣minion, and the selfe same is also glorious and manifest,* 1.47 because he hath a throne: and moreouer it is vniuersall, because Christ is sayd generally that hee shall rule, and not ouer one or two nations on∣ly. For whereas Luk. 1. Christ is sayd, that he shall rule or reigne in the house of his father Dauid, this doth not restraine the rule of Christ vnto one certaine nation, but doth spread it ouer the whole world. Lastly, the Priesthood also of Christ is rehearsed,* 1.48 and the same also manifest and glorious, because it also hath his throne. So then the Church also, and the Ecclesiasticall or Church ministerie hath her iurisdiction, and her throne, although distinct or seuered from the ciuill, as appeareth by this place. Hence also is gathered, that the same Christ is both the King and also the Priest of his Church, and that for euer, because both are by God shewed to bee in Christ without any limitation of time.

* 1.49There followeth the application of the glorie of Christ vnto Ie∣hoshua the high Priest, and consequently vnto the whole ministe∣rie of the Church, whereof the hie Priest at that time was as it were the head, or chiefe part. And it is contained in these words: The ••••••nsell of peace was betweene these two. Therefore the ministers of the Church shall feele and receiue this glorie, so farre forth as they shall consent and agree with Christ, that is, as they shall not dissent or disagree from the doctrine of Christ: and as they and Christ shal bold together. The Prophet therefore hath propounded or set forth two men, to wit, Iehoshua as the type or figure, and the Mi∣nister; and Christ, as the trueth and fountaine, of whom he sayth, that the counsell of peace shall be betweene them, that is, singular con∣sent, and correspondence (as they terme it) or agreement, the one with the other, to wit, that the ministers of the Church, in the exe∣cution of their office, haue regard vnto the glorie of Christ alone. Except some man had rather to referre these words (these two) vn∣to the two thrones, the which shall agree within themselues,* 1.50 or to∣gether to promote or set forward and aduance the glorie of God: but the nature of the gender in the Hebrew word for (a throne) is against it.

Vers. 14.

And the crownes shall be to Helem, and to Tobijah, and to Iedaiah, and to Hen the sonne of Zephaniah, for a memoriall in the Temple of the Lord.

* 1.51A Double conclusion or rule, the which enlargeth, and also set∣teth out or bringeth light vnto the signification of the former fact, especially vnto the comfort & confirmation or strengthening of the Iewes, which heard the former promises, that they should not doubt of them. It enlargeth it, for that the Prophet teacheth accor∣ding vnto the promise of God, and the interpretation of this exam∣ple or fact, that not onely the Iewes, but also all people, yea those that did dwel farre off should bestowe gifts, and also their seruice for the building of the Temple of God. It setteth out, and enlighte∣neth the same, because that all and euery of them, which shall bee so minded, shall winne praise and great glorie, yea and the same immortall in the midst of the Church, Psal. 112. Dan. 12. For the righteous man shall be had in euerlasting remembrance, yea euen with God, and God doth honour those which haue honored him, 1. Sam. 2. ver. 30. So then indeed this first rule or conclusion teach∣eth how great honour,* 1.52 yea and that true honour, and agreeable vn∣to the will of God, remaineth for all those which doe seruice for the Temple of God either earthly, or spirituall, of a true faith: and that both with God himselfe, and also with all good or godly men. And therefore Esdr. 2. all those, which with a constant minde returned vnto the restoring of the worship and seruice of God, are recko∣ned vp, yea the mules themselues, and the mule keepers and muli∣tors, so also Nehem. 7. By this signe therefore of hanging vp of the Crownes in the Temple of God, to the praise and remembrance of those foure men (who brought both their owne gifts, and also the gifts of others) is shewed the great praise, and renowmed name of the godlie, which doe build the Church of God, and serue the same.

Vers. 15.

And they that are farre off, shall come and build in the tem∣ple of the Lord, and ye shall know, that the Lord of hosts hath sent me vnto you. And this shall come to passe, if ye will obey the voyc•• of the Lord your God.

THe second conclusion, or rule of the adioyning of other people, yea euen of such as dwell farre off, that together with the Iewes

they may build the Temple of God, but the spirituall Temple.* 1.53 The which thing was most trulie brought to passe by the preaching of the Gospell, and the conuersion or turning of the Gentiles vnto Christ. But to the end the Prophet may take from them all distrust of a matter so hard and vnhoped for, he appealeth vnto the issue or falling out of the matter, the which he promiseth, that it shall be most assuredly. Lastly, cast the Iewes, or any other should abuse so great promises of God vnto the wantonnes & securitie, or care∣lesnes of the flesh, he sheweth that these things shall fall out vnto them only, which shall obey God by faith. For infidelitie or vnbe∣liefe doth keepe vs backe from the partaking of the graces and be∣nefites of God.

Notes

• * 1.1

  Two visions conteining the co••firmation of two promi∣ses before.
• * 1.2

  1. Of the sharp punishing of the Chaldeans.
• * 1.3

  2. Of the resto∣ring of the Church of God.
• * 1.4

  Two parts of this vision, shewing
• * 1.5

  1. The generall rule of God o∣uer all things.
• * 1.6

  2. What should fall out to the Chaldeans. Two parts of this verse.
• * 1.7

  1. The authoritie of this prophe∣sie.
• * 1.8

  2. The narration of the vision in part.
• * 1.9

  The particular desc••iption of the chariots. Horses.
• * 1.10

  Their colours. Blacke. White. Red. Mixt.
• * 1.11

  The interpre∣tation of this vision.
• * 1.12

  1. Generallie.
• * 1.13

  Two parts of this verse.
• * 1.14

  1. The desire of the Prophet to vnderstand this vision.
• * 1.15

  2. The particular noting of this generall inter∣pretation.
• * 1.16

  1 The Chariot•• sayd to be An∣gels.
• * 1.17

  2. Why the cha∣riots are sayd to be Spirits.
• * 1.18

  3. Foure chariots.
• * 1.19

  4. They stand al∣waies before God.
• * 1.20

  5. They goe not vntill they be sent.
• * 1.21

  2. Particularlie. Berudim.
• * 1.22

  The North countrie.
• * 1.23

  The black hor∣ses sent into Chaldea.
• * 1.24

  The white hor∣ses not sent to∣gether with the blacke, but after them.
• * 1.25

  The third cha∣riot of diuers colours.
• * 1.26

  The red or red∣dish chariot.
• * 1.27

  This chariot desireth to goe through the world.
• * 1.28

  An admonitiō vnto the Pro∣phet, cōtaining
• * 1.29

  1. A comfort for the Church.
• * 1.30

  2. God will not rest vntill he haue punished the enemies of his Church.
• * 1.31

  The secōd part of this chapter being rather a sermon or hi∣storie, then a vision, the drift whereof is two fold.
• * 1.32

  1 A confirmatiō of the former doctrine touch∣ing the buil∣ding, garnish∣ing, & enlarg∣ing of the tem∣ple.
• * 1.33

  The comman∣dement of God conteining the fact, and the exposition and reason of the same. In the fact are to be noted.
• * 1.34

  1. The persons,
• * 1.35

  2. The place.
• * 1.36

  3. The time.
• * 1.37

  The fact.
• * 1.38

  The interpre∣tation of the former fact in the which are to be noted.
• * 1.39

  1 The meaning of this crow∣ning of Ieho∣shua.
• * 1.40

  2. The cause of this honor be∣stowed vpon him.
• * 1.41

  Three parts of this verse.
• * 1.42

  1. The trueth & certaintie of this prophesie.
• * 1.43

  2. The name of the man Christ.
• * 1.44

  3. What he shall bring to passe.
• * 1.45

  Auxesis, what this figure is, see Oseas, cap. 7 ver. 4. A three fold glorie of Christ
• * 1.46

  1. His honour.
• * 1.47

  2. His rule.
• * 1.48

  3. His priesthood.
• * 1.49

  The applica∣tion of the glo∣rie of Christ vnto Iehoshua.
• * 1.50

  * Kisse in the Hebrew is the feminine gen∣der, and the ar∣ticle (hem) in Schenehem (them two) is the masculine gender.
• * 1.51

  A comfort for the Iewes, and in their person, for all the god∣lie.
• * 1.52

  Th••se that in faith imploy their seruice for the furthe∣rance of the Temple of God, shall be honou∣red both of God and men.
• * 1.53

  The gentiles shal ioyne with the Iewes in the building vp of the Spiritu∣all Temple.