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.

The Commentary of Lambertus Da∣naeus, vpon the Prophet Zacharias.

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.

CAP. 2.

Vers. 1.

I lift vp mine eyes againe, and looked, and behold, a man with a measuring line in his hand.

* 1.68THe third Sermon, the which now sheweth and confirmeth e∣speciallie & peculiarlie, that there shall be a building of the citie Ierusalem it selfe. And this also is shewed vnto the Prophet vnder a type or figure, and the same wonderfull, and full of comfort. Vn∣der a type or vision, that the Iewes might mark it the more diligent∣lie. Secondly, that the thing it selfe might in this picture be the bet∣ter layd open before their eyes. Lastly, that this so royall and noble a promise might be set forth vnder a forme altogether diuine and to be astonied at, that is, worthilie, and agreeablie, as it becommeth

the maiestie of so high and weightie a matter.* 1.69 This vision also is full of comfort, both because of the multitude of Angels ordained for the seruice of the Church, and also because of the singular care of Christ for the Church, the which is here set forth vnder the person of the Angel speaking vnto the Prophet. In a word, this Sermon, which intreateth of the state and restoring of the Church, contai∣neth nothing but that which is extraordinarie, diuine, and full of great maiestie. The summe of this vision and chapter is,* 1.70 That the ci∣tie Ierusalem it selfe (howsoeuer that then it were but rubbish, or an heape of old stones) because it was a type or figure of the Church to come, and the house or seate of the Church that thē was, should, & that very shortly, be restored, builded again, & set vp, in the same glorie, dignitie, safetie, & fauour of God, as it was before.* 1.71 This nar∣ration or discourse containeth two parts. First, the vision it selfe be∣ing figuratiue and darke. Secondly, the interpretation of the same,* 1.72 the confirmation whereof is set downe afterward.* 1.73 The vision was an Angel, vnder the shape of a man, that is, an excellent and ••eue∣••end man, offering himself vnto the sight of the Prophet, to the end he should not put him in feare, as Act. 16. ver. 9. there appeareth an Angel vnto Paul in the shape of a man of Macedonia,* 1.74 requesting his helpe there. This man holdeth in his hand a line, that is, an in∣strument at that time most vsuall to measure the spaces of places, according vnto which custome Dauid Psal. 16. ver. 6. speaketh, say∣ing, The lines are fallen vnto me in pleasant places. And this line he holdeth in his hand to shewe, wherefore he was sent. The Prophet lifted vp his eyes, both because such visions are sent from heauen, & so are spirituall: and also for that vnlesse wee lift vp our eyes vnto them, they will quickly slip out of our mindes, and will be without profit.

Vers. 2.

Then sayd I, whither goest thou? And he sayd vnto me, To measure Ierusalem, that I may see what is the breadth therof, and what is the length thereof.

* 1.75THe interpretation of the vision, whereby is shewed that Ierusa∣lem, which at that time was the house and seate of the Church of God, should be builded in her iust & old, both length & breadth: not in any lesse, or in some small measure, but in that, wherein it was before. The which appeareth to haue been fulfilled Nehem. 3. for the Lord long sithens had promised by Daniel, that the streetes

thereof should bee builded, cap. 9. ver. 25. in these words: Knowe therefore and vnderstand, that from the going forth of the comman∣dement to bring againe the people, and to build Ierusalem, vnto Mes∣siah the prince, shall bee seuen weekes, and threescore and two weekes, and the street shall bee built againe, and the wall, euen in a troublous time. And the diligence of the prophet in inquiring after the will of God is described in this verse, and commended 1. Pet. 1. ver. 11. and is therefore of vs to be imitated or followed.

Vers. 3.

And behold, the Angell that talked with me, went forth: and another Angell went forth to meete him.

* 1.76A Confirmation of the former interpretation made by Christ himselfe, taking another Angell also for witnes, that in the mouth of two witnesses that decree and promise of God might stand, and appeare to be ratified, or established for the former An∣gell, of whom was spoken before: and this latter Angell, who at the commandement of Christ telleth this same thing vnto the Prophet, are two very sufficient witnesses of his promise. Now it was a thing very needefull, that a matter so hard, and past all hope in the iudgement of men, should be confirmed by most sure rea∣sons vnto the Iewes at that time, being yet in feare, and feeling all things to be against them. God therefore taketh two witnesses of his promises.* 1.77 And out of this place wee doe see that Angels doe present themselues vnto the obedience of Christ, as who is true God, and doe obey him, and that he vseth their seruice to help vs, and to defend his Church, according as we reade of them Hebr. 1. ver. 14. where speaking of them, that Author saith: Are they not all ministring spirites, sent forth for their sakes which shall bee heires of saluation?

Vers. 4.

And sayd vnto him, runne, speake to this young man, and say, Ierusalem shall be inhabited without walles, for the multitude of men and cattell therein.

* 1.78A Making plaine of the promise by parts, with all speed, or out of hand vnto the prophet, and afterwards Christ will haue it by him to be declared vnto the church, that shee should not faint with long waiting, [unspec 1] but should forthwith be comforted And there are two parts of this promise,* 1.79 the former of the building againe:

the latter of the conseruation of the church,* 1.80 in the verse follow∣ing. So then God in this place promiseth that the citie shall be re∣nued, and that it shall be most full of all kinde of liuing creatures and things needfull for the maintenance of cities, in so much that from that same citie a multitude both of men and cattell shall a∣bound, and as it were ouerflow into the villages and countrie. The which thing also may be figuratiuely and mysticall vnderstood of the spreading abroad and inlarging of the church of God, or of Christ by the preaching of the Gospell. And the prophet calleth himselfe a young man, or a child, both by the contempt of his owne person, and also in regarde of the glorious forme that the Angels did then appeare vnto him in.

Vers. 5.

For I, saith the Lord, will be vnto her a wall of fire round a∣bout, and will be the glorie in the middest of her.

* 1.81THe second part of the former promise of God, namely the pre∣seruation of the citie, albeit that at the first it were defended either with no fortresses or bulwarks at al, or else with very weake ones. The which thing also is vnderstood by that Sarcasmos, or bi∣ting frump and taunt, wherewith the Samaritans mocked and laughed to scorne the Iewes building it againe, as it is Nehem 4. ver. 3. Where Tobiah the Ammonite comforting Sanballat being wroth with the Iewes for the building of the wall, answereth and saith in this scoffing maner, Although they build, yet if a foxe goe vp, he shall euen breake down their stonie wall. God therefore by the figure Noema promiseth that the same citie shall bee most safe.* 1.82 For he sheweth that he will be a defence vnto it, and a firie wall, that is, not onelie a most strong wall, but also such a one as all ene∣mies shall greatlie bee afraide of, and shall not dare to passe ouer, no nor once so much as assay so to doe, or to come nere vnto it. So Isai 26. ver. 1. In the song of the faithfull they doe praise God for that he is as a strong and well fensed wall vnto them, by whose ayde and help they stand safe against all their enemies. The words be these. In that day shall this song be sung in the land of Iudah, wee haue a strong citie: saluation shall God set for walles, and strong bul∣warkes. Againe cap. 60. ver. 18. The prophet sheweth that they shall be freed from all hurt and inconuenience because the Lorde his saluation, help, and deliuerance, shall bee as a strong and sure wall vnto them, to inclose and hedge them in round about, and on

euery side: Violence (faith he) shall be no more heard of in thy land, neither desolation, nor destruction within thy borders: but thou shalt call saluation thy walles, and praise thy gates. And here when as God promiseth that he will be as a firie wall vnto Ierusalem, and that hee will bee the glorie in the middest of her, hee seemeth to allude and haue resemblance vnto that ayde, the which God some time gaue vnto the prophet Elizaeus, as it is recorded 2. King. cap. 6. ver. 17. Where at his prayer, the Lord openeth the eyes of his fearefull seruant, and letteth him see a multitude of horses and firie chari∣ots round about the mountaine, sufficient to encounter the great armie and host of the Syrians, who compassing about the citie of Samaria, had brought the seruant of the man of God into such exceeding great feare. Then Elisha prayed (saith the text) and said, Lord, I beseech thee, open his eyes that he may see. And the Lord opened the eyes of the seruant, and hee looked, and behold, the moun∣taine was full of horses, and chariots of fire round about Elisha. Nay the Prophet teacheth that the citie shall not onely be sufficiently sensed without, but also that it shall be happie within, and aboun∣ding in all things, euen vnto the wonder, feare and astonishment of the enemies. Which thing in this place is added by the figure Auxesis or increasing.* 1.83 For the Lord himselfe promiseth that hee will be the glorie in the middest of the citie: that we should vn∣derstand that nothing is more secure, or in more saftie then the church, albeit that vnto the vnfaithful nothing seeme more weak, more dangerous, and forsaken then the refuge thereof.

Vers. 6.

Ho, ho, come forth, and flee from the land of the North, saith the Lord: for I haue scattered you into the foure windes of the heauen, saith the Lord.

* 1.84AN exhortation with the rendring of a reason vnto the Iewes, and in their person vnto all men, to embrace so great felicitie or happines of the visible church, and to gather themselues vnto it, leauing all other things and countries. And the circumstance of that time and men causeth, that that this exhortation was ne∣cessarie and to be repeated againe.* 1.85 The circumstance of the time, because that then all things by reason of many difficulties or in∣combrances did threaten vnto the Iewes destruction, rather then giue hope of building the citie againe.* 1.86 The circumstance of men, because the Iewes were slack and slow in laying hold and concei∣uing

of the promises of God. And therefore were they thrise cal∣led out by God, to wit first by Zorobabel, Esd. 1. and 2. Secondly, by Esdras, Esdr. 7. Thirdly, by Nehemias, Nehem. 2. And as often as some of these were brought away out of Babylon by some of these Captaines, it is saide, That it was the good hand of God, that is, that it was the great worke of God in perswading and turning or mouing them vnto this iourney, so greatly doubtles were they delited now with those outward seates and dwellings of Babylon, and so fast did they cleaue vnto them. Wherefore God himselfe in displeasure doth here crie out Ho, ho. Hee therefore exhorteth them to deliuer and get themselues out of those miserable and i∣dolatrous countries, in which they were, and that out of hand, and with all speede that may be. And therefore they are commanded to flee and not to goe. So Isai 48. ver. 20. is there the like exhorta∣tion, Goe ye out of Babel: flee ye from the Chaldeans, &c. And Re∣uelat. 18. ver. 4. And I heard another voyce from heauen say, Goe out of her my people, that ye be not partakers in her sinnes, and that ye re∣ceiue not of her plagues.

* 1.87The reason of this exhortation is, because that all those north-countries (in the which they were and seemed to haue obteined some commodities) were so many prisons, or most sorrowfull ba∣nishments, into the which they were thrust by God. Therefore so long as they remained in them, so long should they beare that pu∣nishment and plague of God. Wherefore let them not interpret and take those commodities and pleasures, if they had any there, for a testimonie or witnes of the blessing of God, or prefer them before the toyle and labour of this iourney, and finallie before the holy land. Now the foure windes, spoken of in this place,* 1.88 are to be placed in that same North land, the which stretcheth very far. For in that destruction of Ierusalem exploited by the Chaldeans, no Iewes are red to haue comen ouer into Europa, or into our oc∣cident or westerne parts.

Vers. 7.

Saue thy selfe, O Zion, that dwellest with the daughter of Babel.

* 1.89THis is a repetition of the exhortation, with an amplification of the same, the which is taken from a briefe comparing toge∣ther of the places, to wit of Sion and Babylon, that is, of Paradise and hell. Moreouer the miserable condition also of those Iewes

which stayed in Babylon, is described most plainely, when as they are willed to deliuer themselues out of it, as out of a most misera∣ble thraldome and bondage. For the word (saue or deliuer) is op∣posed or matched against the seruitude or bondage, the which they then suffered.

Vers. 8.

For thus saith the Lord of hostes, after this glorie hath he sent me vnto the nations, which spoiled you: for he that toucheth you, toucheth the apple of his eye.

* 1.90THis is a staying in the further laying open of the happines of Ierusalem, continued vnto the end of the chapter, which con∣sisteth or standeth partly vpon promises, and partly vpon exhor∣tations. The promises concerne both the happie state of Ierusa∣lem, that is, of the church of God, and also the most assured de∣struction of the enemies thereof. The exhortations giue encou∣ragement vnto the godly to imbrace by faith so notable promi∣ses of God. Therefore the things which follow doe appertaine vnto the same end,* 1.91 vnto the which the former part of this chap∣ter did. But for this cause it was needefull for the godly, that these things should bee often repeated, for that the present state of things, and the condition of the Iewes seemed to be vtterly against such promises, and to be a let vnto them. And first of all the Pro∣phet here repeateth, that which ver. 5. of this chapter he had said of the keeping and saftie of the church, but hee doth it in other words, and with an other kinde of benefite or ayde. For there the Lord promiseth that he will be a firie wall vnto those that are his: here, that those which are his, shall be as deare vnto him, as are his owne eyes, which speech the Psalmist vseth in his prayer vnto God Psalm. 17. ver. 8. signifying thereby that he craueth God his most sure and safe defence, when he saith, keepe me, as the apple of thine eye: hide me vnder the shadow of thy wings.

* 1.92And here are foure things to bee noted. First, who speaketh here. And here, and in the verses following the selfe same An∣gell speaketh, [unspec 1] which in the fourth verse was willed to runne vnto the Prophet to tell vnto him the things which should come to passe vnto Ierusalem.* 1.93 But because the place following conteineth exceeding great promises of God, and such as at that time were almost incredible or not to bee beleeued, towards those that are his, therefore here also is againe repeated the commandement of

God, yea and the same the true and most mightie God (which two things are signified vnder these words (Iehouah, and the Lord of hostes) least any being astonished at the present state of things, should despayre, or be without all hope of these benefites of the church, the which should be performed afterwards: and in the verse following the godlie are called back vnto the euent or issue it selfe and experience of things, as vnto the most true witnes of this prophesie, howsoeuer there were no hope of the same. For the state of this people in Babylon was as the lying of a dead man in a graue; or as the condition of the same people in Egypt, to wit, past hope of recouerie, and most miserable in the iudgement of man. The second thing to be noted is,* 1.94 when these things shall come to passe. The answer is, After this glorie. For here the time is described, wherein the godly ought to marke the fulfilling of this promise, not whollie I confesse, but onelie to be begunne, and afterward by little and little to be finished. And after this glorie it shall begin to be done and come to passe, that is to say, after that God shall begin to exercise that power and glorie, when as hee promised before ver. 5. that hee would bee in the middest of his church. And because that the power and glorie of God doth ap∣peare especiallie in the true and sincere or sound preaching of his word, and chiefelie in the preaching of the gospell (which is the power of God, for Paul saith Rom. 1. ver. 16. It is the power of God ••••••o saluation) these things also ought chiefely to be referred vnto that time, in the which the gospell of Christ was preached, albeit notwithstanding this blessing of God began to haue some effect, and accomplishment before, as for example, when God destroy∣ed the kingdome of the Babylonians, Persians, the kings Antio∣chi, and Ptolomaei, the enemies of his church.* 1.95 The third thing is, vnto whom these threatnings doe appertaine. Answer, vnto those selfe same persons who were the enemies of the church, and which spoiled and robbed the same Psal. 79. and 83. The fourth,* 1.96 what maner of promise, the promise here made vnto the church is. Answer, a most large promise, nay such a one, that a greater af∣fection or loue, and care of God cannot be shewed. For God hol∣deth his church so deare, as his owne eyes.

Vers. 9.

For behold, I will lift vp mine hand vpon them: and they shal be a spoyle to those that serued them, and ye shall know that the Lord of hostes hath sent me.

* 1.97A Making of the matter more plaine, that they should vnderstand by what meanes, or after what maner so many nations, and so mightie, the which persecuted and spoyled the Church of God, might bee destroyed: namely, for that God himselfe will execute and take vengeance vpon them, & will lift vp his hand vpon them. And God, whatsoeuer he will doe, he can doe. And therefore it is not without an Emphasis, or vehemencie and force, the which is sayd in this place (I) and (mine hand). And by this word (lift vp) God sheweth that they shal flee vnto no quarters and coasts of the world, vnto the which he will not turne his hand against them. For in all parts of the world the Church of God hath been afflicted by them.* 1.98 Finally, he amplifieth or encreaseth their punishment by the lamentable falling out of the matter, and by the circumstance of the persons. For they the very selfe same proude enemies of God shall be a pray vnto their owne seruants, that is, vnto those nation•• ouer whom they reigned tyrannically before, and shall be spoyled by them: not by any other noble or famous nations, vnto whom it should not be so reprochfull and hard to be in subiection, and to yeeld vnto. But at his hands, whom thou hast vsed, and vexed like a slaue, what gentlenes or curtesie canst thou looke for? And least that so great, and so wonderfull vengeance and threatning of God might seeme to bee vaine, the Prophet, or the Angell himselfe ap∣pealeth vnto the issue and falling out of the matter, that they may vnderstand these things to bee true, and that he may confirme or strengthen the godlie, and terrifie or make afrayd the vngodlie.

Vers. 10.

Reioyce, and be glad, O daughter Zion: for loe, I come, and will dwell in the midst of thee, sayth the Lord.

THis is an exhortation, and also acōfirmation of the former pro∣mises,* 1.99 taken from a signe or token, namely, from the ioy or gladnes, and the same great, publike, and manifest, not secret, pri∣uat, or obscure or vnknowne, whereunto the Church is exhorted by God, because those promises shall most certainly come to passe. He sheweth the maner also of fulfilling of them by amplification

and expressing of the cause, namely, for that God himself shal come vnto the Iewes, and dwell in the midst of them. And it is no hard thing for God to execute his decrees. For he is Iehouah, and as he is called in the next verse, The Lord of hosts, that is, most mightie, and who hath full and absolute rule ouer all things generallie and parti∣cularlie. So then here are three things to be noted. First,* 1.100 who are exhorted? It is the Church of God which is exhorted, and she is ex∣horted with most courteous and gentle words, to wit,* 1.101 by the name of the daughter Sion, the which is not without Emphasis or force & vehemencie: for this word hath in it a mouing of affection.* 1.102 Se∣condly, whereunto they are exhorted, namely, vnto ioy & gladnes of mind both earnest and publike, the which the Church ought to testifie or shew by gesture, voyce, and all other honest meanes. For so much signifieth the word Exulta, to leape and skip as it were for ioy. Neither are the benefites of God, especially so great bene∣fits to be lightly tasted of, or receiued. The third thing is,* 1.103 why they are exhorted vnto so great ioy of minde, to wit, because the grea∣test benefit of all benefits, the which by God may on earth be be∣stowed vpon men, yea euen vpon those which are his owne, shall fall out vnto the Iewes, of his meere or onely good will, fauour, and ••••rcie. For the Lord God Iehouah himselfe shall come vnto her, & ••well in the midst of her. The which fell out vnto the Church not only by effectuall operation or working, and inuisiblie, but was done in Christ visiblie, or in such sort as it might be seene, and bodi∣lie. For Christ who is that true Iehouah (in whose name the Angel here speaketh) is made vnto vs God to be seene in the flesh, which he tooke vpon him, & hath dwelled in vs, as Paul speaketh 1. Tim. 3 ver. 16. God is manifested in the flesh: and his person, and glorie hath been seene, as Iohn saith cap. 1. ver. 14. The word was made flesh, and dwelt among vs (and we saw the glorie thereof, as the glorie of the only begotten sonne of the Father) full of grace and trueth.

Vers. 11.

And many nations shall be ioyned to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, & thou shalt know that the Lord of hostes hath sent me vnto thee.

* 1.104THe second confirmation of the sayd promises of God from a double place. First, frō the euen it self, or fulling out of the mat∣ter, the which the godly are cōmanded to giue heed vnto. Second∣ly, from the repeating of this benefit promised before, of the reall

and manifest dwelling which should be of the true God, that is, of Christ being made man, in his Church, the which (because it is the foundation or ground of all other promises of God, and a most sin∣gular testimonie or witnesse of the good will of God toward his Church) is here repeated againe, that wee should thinke earnestlie and alwayes vpon the same. And of these two reasons doth the An∣gell, and consequently the Prophet (vnto whom this Angel was sent) conclude, that these promises of God are true, and that the Church should finde and knowe indeed, (albeit that all things at that time seemed for to bring despaire, and to fight against those benefits of God) that he spake, and foretold all these things at the commandement of God. Further, here is in this place described a wonderfull euent or falling out of the matter,* 1.105 and the which also is a part of the fulfilling of those graces of God, and a cause of the gladnes specified before, namely, the cōuersion or turning of those nations which at that time were altogether Infidels, vnto the true God, and vnto the fellowship of his Church, the which they perse∣cuted so cruelly before. For at that time, wherein God shall fulfill his promises, this wonderfull change and conuersion of the world shall be made ful indeed of comfort & ayde for the Church it selfe, Psal. 87. Wherefore this word (Day) in this place signifieth a long and continuall time. Moreouer, the adioyning of the nations is the worke of God in the nations and peoples vnbeleeuing before, and sheweth that they of themselues, and of their owne accord shall not come vnto God, but when as they shall be conuerted or tur∣ned by God himselfe. Finally, all these things are the words of the Angel speaking vnto the Prophet at the commandement of God, & telling him what Christ (who is the same Iehouah, whose dwel∣ling is promised among vs) shall doe.

Vers. 12.

And the Lord shall inherit Iudah his portion in the holie land, and shall chuse Ierusalem againe.

* 1.106THe conclusion of the whole former prophesie, with the answe∣ring of an obiection that might be made, the which is set down in the next verse. The conclusion hath two parts. For it compre∣hendeth both the people, and also the citie it selfe, both which he teacheth, that they shall not only be restored: but also founded and grounded on the same fauour of God, place, situation, grace, and e∣lection, where with their fathers were loued before, and the first ••••∣tie

inhabited, and that they shall be possessed also by the same title (namely, of the peculiar people or inheritance of God) and that not only for a day or twaine: but for euer, and by right of inheri∣tance, the which right hath a continuance and succession.* 1.107 So then here is a great heape and store of comforts set before the Church. First, when as she heareth that the persons, whereof she shall con∣sist, shal be so liked of God, and accepted after the same maner, that their Elders, namely, the Patriarches and Prophets,* 1.108 and the rest of the people of the Iewes were accepted of God. The reason is, for that there is one and the same cause, why God holdeth both those, and these, that is, all his elect deare and acceptable vnto him, and this cause is only Iesus Christ alone. Moreouer, for that God hath, and retaineth his Church as his peculiar people,* 1.109 or a portion pecu∣liarly seuered and chosen out by him, out of all the nations of the world. Furthermore, because God will haue the same testimonies of his fauour to be extant or remaine among them,* 1.110 the which were sometime remaining among their auncestors, to wit, the citie it self, and the manifest pledges of God his election, which were in it, as the Temple, and the seate or gouernment of the people. For this double preeminence (both which Ierusalem had) was a token of the sauour, and singular election or choyce of God made of this people, Psal. 132. and 87. whereof he maketh mention in this place. But now all these outward and earthly tokens doe cease vnder the Gospell: and there are better then these placed in their stead, the which we haue for a pledge and most certaine testimonie or witnes of ou•• election made by God, namely, the pure preaching of the word of God, also the manifest fulfilling of these figures, and the light of the Gospell, and other such like trulie and indeed spirituall pledges of the singular loue of God toward vs.

Vers. 13.

Let all flesh be still before the* 1.111 Lord: for he is raised vp out of his holie place.

* 1.112THis is an Hypophora, or answering of an obiection that might be made, where with as with an Epiphonema, or acclamation he sealeth vp all the former promises. Least therefore the Iewes might thinke these things to be impossible, when as they haue so many e∣nemies in their way, when as there are so many lets, the which they meet withall: the Prophet sheweth that God will put silence vpon ••ll these, that is, cause them to cease and be still, because he is Ieho∣uah,

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and almightie, before whose face or presence all things must tremble,* 1.113 Psal. 114. and all flesh be still. And here in this place is an excellent praise and commendation of the maiestie, and power of God ouer all, and euery singuler thing, the which is set forth of the Prophet by the figure Epiphonema, or acclamation, to stirre & rouse vp the mindes of men withall. Further, it carrieth an Emphasis or vehemencie and force with it, that here also (flesh, and the face of the Lord) are opposed or matched one against another: for the one hath nothing but weakenes, the other sheweth and carrieth before it nothing but maiestie.* 1.114 Last of all, that the minds of the Iewes may bee the more comforted and strengthened, there is added or set downe the cause of this silence imposed or put vpon all things, For that God is now raised vp out of his Sanctuarie or holie place, in the which he seemed so long to haue been asleepe, how long he suffe∣red those that were his to bee afflicted and oppressed of their ene∣mies. And therefore the godlie often in the Psalmes in such cases doe call vpon God, as it were to awaken him being asleepe, and as if he had forgotten them, as Psal. 44. ver. 23.24. Ʋp, why sleepest thou, O Lord? awake, be not farre off for euer. Wherfore hidest thou thy face, and forget test our miserie, and our affliction? Againe, Psal. 74. ver. 2. Thinke vpon thy congregation, which thou hast possessed of olde, and on the rod of thine inheritance, which thou hast redeemed, and on this mount Zion, wherein thou hast dwelt. Now therefore he will awake, and earnestly put to his hand, to deliuer those that are his, and will consider of the wrong that hath been done vnto them, and thinke vpon the reuenging of it. So Psal. 78. ver. 65.66. after many iniuries suffered to bee done vnto his people, and as it were winked at, it is sayd that at the length The Lord awaked as one out of sleepe, and as a strong man that after his wine crieth out, And smote his enemies in the hinder parts, and put them to a perpetuall shame. The word Sanctua∣rie, or holie place,* 1.115 I do referre vnto the Temple, that the Iewes might vnderstand, that they had the like testimonies or witnesses of the fauour, presence, and defence of God, as their fathers had of old. For they sayd that God did meete them out of his Sanctuarie, that is, his Temple, when as they signified that he was louing and fauourable vnto them, Psal. 20.1. King. 8.

CAP. 3.

Vers. 1.

And he shewed me Iehoshua the hie Priest, standing before the Angel of the Lord, and Satan stood at his right hand to resist him.

* 1.116AFter the generall promises, the which doe generally shew that the Church shall be renued and restored, now God declareth and openeth vnto the Iewes other particular promises, the which also doe appertaine vnto the same end that the generall did. For they be not only a confirmation of the former, but also the accom∣plishment, and fulfilling of the same, to wit, that the godly might vnderstand that God would fully restore his Church, and omit or let passe none of those things, the which are necessarie for the whole and full establishing of so great a benefit.* 1.117 First therefore he promiseth the restoring of the Priesthood, or priests office, both in the order, and also in the glorie, and finally in the succession & con∣tinuance of the same, and this he doth in this whole chapter. And after this method and order doth God declare that his promise cō∣cerning the Priesthood, that he sheweth both the cause of the same casting off of the Priests ministerie or office: and also doth repre∣sent or lay open vnto the view, how great this casting off of it is. For by this meanes his grace and power in restoring this Priesthood af∣terward is the more cleerely knowne, and appeareth, least that this so great a worke of God might bee thought to bee but a common benefit, and easie to be brought to passe and done. And all this is shewed by a vision vnto the Prophet, and not opened vnto him on∣ly in words, that this promise may the more certainly bee knowne to be of God, and that by this meanes the auditors or hearers them selues together with the Prophet might bee the more moued, as namely, seeing and noting euidently in the same the testimonies or witnesses of God his maiestie. And first of all the cause is rehearsed,* 1.118 the which was a let before vnto so great a benefit of God, and the which did so greatly depresse or keepe downe that holie office of the priestly order: and that is Satan or the diuell egging God on continually to take vengeance on their sinnes. For it is he that ac∣cuseth vs before God, as it is witnessed Reuelat. 12. ver. 10. in these words: Then I heard a loude voyce, saying, Now is saluation in hea∣uen,

and strength, and the kingdome of our God, and the power of his Christ: for the accuser of our brethren is cast downe, which accused thē before our God day and night. And he it is that will sift vs, as Christ telleth Peter, and the rest of the Disciples Luk. 22. ver. 30.31. say∣ing: And the Lord sayd, Simon, Simon, behold, Satan hath desired you, to winow you as wheate. But I haue prayed for thee, that thy faith faile not: therefore when thou art conuerced, strengthen thy brethren. And he setteth himselfe both against the whole Church, and euery par∣ticular member of the same: for the defence whereof against Satan, and all other enemies by his meanes procured against it, there is none (sayth the Angel talking with Daniel, cap. 10. ver. 21.) which holdeth with me, but Michael your prince, that is, Christ our Sauiour. How hee setteth himselfe against the particular members of the Church, appeareth most cleerely in the storie of Iob, cap. 1. And Paul witnesseth the same 1. Thess. cap. 2. ver. 18. where he sayth, Therefore wee would haue come vnto you (I Paul, at the least once or twise) but Satan hindered vs. Wherefore by the signification of the word Satan, that is, our aduersarie, his malicious and cruell ende∣uour against the Church is proued. For he is called Satan, because he is an aduersarie, and enemie vnto the Church.

* 1.119Secondly, the state of the priestly order, in the person of Iosua, who then was the hie priest, and head of that Leuiticall ministerie, is here in part described: & afterward more fully in the third verse. And Iosua is sayd to haue stood in the sight of the Angell, to wit, of that Angel, who is both Iehouah, and vnto whom the rest mini∣stred or serued (and this indeed is Christ, that same great messenger of the counsell of God) that hereby the Prophet might giue vs to vnderstand, that the condition and case of that priestly order, al∣though it were then base, was knowne vnto God, and not without the care of God.

Vers. 2.

And the Lord sayd vnto Satan, The Lord reproue thee, O Satan: euen the Lord which hath chosen Ierusalem, reproue thee. Is not this a brand taken out of the fire?

* 1.120THe second part of this vision, wherein is shewed vnto the Pro∣phet, that he afterward might declare it vnto the Church, the foundation or ground of all the promises of God which were to come toward the Pastors and Priests.* 1.121 First, the will and election of

God. Secondly,* 1.122 Christ his intercession or request for the same priesthood. Thirdly, the conseruation and keeping of the same now opened and begun.* 1.123 So then God will therefore restore that ministerie or office, because that he hath now chosen Ierusalem, that is to say, his church of his mere or onely grace, and hath or∣deined and keepeth such things as are necessarie for the establish∣ing, maintaining, and feeding of the same, as is especiallie the mi∣nisterie of the Church, the which in times past consisted in the order of the Priestes and Leuites, and now in the Pastors and mi∣nisterie of the church vnder the Gospell. Secondly Christ, that is, the Lord (who before also was called the Angell and our media∣tor vnto Iehouah his father) prayeth for the same order or priest∣hood daylie, and with great affection vnto his father, and taking vpon him the defence thereof. Christ therefore prayeth, that Sa∣tan, and all enemies of this holy ministerie may be reproued and repressed in deed, that is, may be brideled, by the mightie hand of God that they may not bee able to effect or bring to passe that which they enterprise and goe about. And the repeating of his prayer against Satan (The Lord reproue thee, O Satan, the Lord re∣proue thee) is a wit••es of the very great affection or loue of Christ toward such his ministers There is a like speech in the Epistle of Iude ver. 9. of Michaell striuing against the diuell, and disputing about the bodie of Moses, whom (Iude saith) durst not blame ••im with cursed speaking, but said, the Lord rebuke thee. Finallie, the manifest will of God concerning the preseruing of them is also the foundation or ground of the promises following. For the Lord had taken Iosua and others, as it were fire brands all readie on fire and burning, out of the middest of the flames. Hee will therefore preserue them, how vile and base soeuer their estate seeme to be, and neuer to be lifted vp againe, because hee hath al∣readie begun to doe it. And so Dauid by the former experience of God his goodnes towards him, assureth himselfe of the like help in the time following, when hee saith Psalm. 138. ver. 8. The Lord will performe his worke toward me: O Lord, thy mercie endu∣reth for euer: forsake not the workes of thine hands.

Vers. 3.

Now Iehoshua was clothed with filthie garments, and stood before the Angell.

* 1.124THe laying open of that base condition and estate, wherein the priestes, that is, the ministerie of the church at that time were,

because of the contemptible or despised condition of that whole people as yet, so farre as in the iudgement of man the affaires of the Iewes might then be esteemed of. Wherefore the same by an Hypotypôsis or liuely description is now represented or laide open to the view,* 1.125 yea and that by God himselfe, to the ende the Iewes and the priestes themselues might vnderstand that this their so base estate was knowne vnto him, when as notwithstanding hee promiseth that the dignitie of the priesthood shall be so great: for it is an allegoricall or figuratiue Hypotyposis. For vnder the name and representation or shew of filthie clothes, the contempt, and base condition of the priesthood is signified, as contrariwise by the sight and beholding of changed and glorious clothing in the fourth verse is noted the happie and glorious estate of that order. For as it is Galat. 4. Thus did the Lord teach that people touching spiritual things, being yet vnder figures and shadowes and weake, that he might signifie and describe spirituall and heauenly things vnder these earthlie figures and signes Hebr. 9. The old apparrel of the priesthood, so glorious and golden, was a signe both of all those spirituall riches and treasures, which should bee in the man Christ, in whom all treasures of wisdome and knowledge are hid, Coloss. 2. ver. 3. and also of that holines, which ought to be in the priestes themselues, who in like maner were figures of Christ. And whereas Iehoshua the high Priest is saide to haue stoode so baselie apparrelled before the Angell himselfe, who also before was called Iehouah, this hath an Emphasis or vehemencie and force, and mouing of affection, both for the confirmation of the certaintie of this whole prophesie, and also for the proofe and shewing of the care of God, and knowledge of the state of his Church, and of those that serue him. It is also a preparation vn∣to the narration insuing in the verse following.

Vers. 4.

And hee answered, and spake vnto those that stood before him,* 1.126 saying, Take away the filthie garments from him. And vn∣to him hee saide, behold, I haue caused thine iniquitie to depart from thee, and I will cloth thee with charge of rayment.

THe first promise of God, to wit of the restoring vnto those Iewes and times, the office of the Priestes and Leuites: and also of ••he ministerie of the church.* 1.127 Wherein there are three things to be noted. First, the person that speaketh, to wit the same Angell,

before whom stood Iehoshua. And the same is no meane or common Angell, but the head and prince of the Angels. And therefore be∣fore him stood other Angels in a readines to receiue his comman∣dement, and to execute the same, as appeareth in the verse folow∣ing. And he no doubt is Christ our Lord, and the euerlasting sonne of God, who is called both an Angell, in respect that he is our me∣diator vnto God the father, opening vnto vs his will at the full: and also is called Iehouah, in respect that he is equall vnto his fa∣ther. And this Angell answereth, that is, of his owne accord and willinglie promiseth this, which followeth. For so doe I expound the word (answereth) in this place. Secondly is to bee noted,* 1.128 what is promised, hee promiseth the restoring of the Leuiticall priesthood, that is, the ministerie of the Church, and that figura∣tiuely by the changing of filthie clothing into gay and gorgeous clothing. For such apparrell shining with gold and pretious stones wore and had the high priest, whilest the order of the priests and Leuites enioyed his bewtie and glorie.* 1.129 The third thing to be no∣ted is, for what cause the Angell doth now promise that this shall come to passe, namely because that this Angell of his great and onely mercie and fauour doth now blot out and doe away the ini∣quities of this order committed against him. So then the for∣gi••enes of sinnes, and our reconciliation or being made friendes with God, which is done onelie by our Lord Iesus Christ alone, is the principall and foreleading cause of all the benefites of God toward vs, as we are taught in this place.

Vers. 5.

And I said, Let them set a fayre diademe vpon his head. So they set a fayre diademe vpon his head, & clothed him with gar∣ments, and the Angell of the Lord stood by.

* 1.130THe second promise of God, to wit of the glorie, and the same dignitie to be giuen againe vnto this ministerie of the church once restored, the which it had before, and in times past. The which in this place is set downe vnder shadowes and figuratiuely, and by a Synecdoche. Vnder shadowes or figuratiuelie, when as by the name of a miter or diademe the priestlie dignitie is signified. And by the figure Synecdoche, when as the prophet by the part,* 1.131 that is, by the name of the Priestes Miter or diademe doth com∣prehend his whole apparrel and al the dignitie of the priesthood, that is, of the ministerie of the church. For the Miter or this dia∣deme

was but one part only of the Priestes apparrell, yet the chie∣fest and highest part, because it had written vpon it Holines of ho∣lines of Iehouah, and was worne vpon the head, as is shewed in this place. And it hath an Emphasis, or vehemencie and force, whereas it is commanded that a fayre one bee set vpon his head, to wit, so braue, large, and perfect one, as was in time past, least any thing of the former dignitie thereof might seeme to be diminished. Fi∣nally, for the confirming of the euent or falling out and fulfilling of this promise, the Angels which stoode by as ministers vnto Christ, are said now already to haue set this Miter or diademe vp∣pon the head of Iehoshua, yea and that Christ being present, and standing by that is, seeing and marking, that all things should bee done, as he had appointed.

Vers. 6.

And the Angell of the Lord testified vnto Iehoshua, saying,

* 1.132THe third promise of God of the induring and continuing of the priesthood, or ministerie of the church, vnder a certaine condition, the which is conteined in the verse following. And in this place there is a preparation vnto the fulfilling of the promise following. Now this promise conteineth three things, namely first, him which doth vtter and deliuer the promise following. And he also is the Angell,* 1.133 which by his name is called The Angell of Iehouah, that is, the same Christ, so far forth as he is vnto vs the interpreter of the counsels of his Father, and our mediator vnto him. So much therefore the more certaine is this promise, by how much it is vttered by the sonne of God himselfe, Christ, yea and by Iehouah, and in the name of the Lord of hostes, that is, of his father almightie,* 1.134 as it appeareth hereafter. The second thing here rehearsed is, whom this Angell speaketh vnto. And he speaketh vnto Iehoshuah, not in respect that Iosua was some priuate per∣son, but in respect that hee was at that time by God ordeined the head of the whole order of Priestes among the Iewes. Therefore this one Iehoshuah did represent the whole order of priestes, and ministerie of the Church: so that the promises which are made vnto him, must be vnderstood not to appertaine vnto him alone, but also vnto the whole Leuiticall ministerie.* 1.135 The third thing is, after what maner and forme the Angell speaketh, namely by resti∣fying, that is to say, by a solemne oath, or by making a protestati∣on,

and not in a plaine, simple, and ordinarie maner of speaking, that this promise of God may be vnderstood to be most certaine, how hard soeuer it were iudged for to be performed at that time, in regard of the state and iudgement of that people.

Vers. 7.

Thus saith the Lord of hostes, if thou wilt walke in my waies, and keepe my watch, thou shalt also iudge mine house, and shalt also keepe my courtes, and I will giue thee place among these that stand by.

* 1.136THis is the promise with the condition ioyned with it. And the promise in a word is, that it shall come to passe, that the same order of priesthood shall be continued among the Iewes, yea and that in such sort as it was first ordeined among them by God. The which thing is vnderstood by a threefold kinde of speaking, the which is in this place, where so many partes of the priestlie or Leuiticall ministerie are expressed, as there were before. And of these the first is,* 1.137 that the iudgement of the house of God shall be in their power, as it hath been in times past. For the iudgement of those things, which appertained vnto the seruice and worship of God, and vnto the ordering of the Temple and sacrifices was in the power of the Priestes and Leuites Deut. 17. Secondly, the An∣gell promiseth, that the keeping of the Courtes of God shall belong vnto them. The which also was a most excellent part of the office of the Leuites. For they onely might keepe the Temple of God:* 1.138 and more freelie goe into the same, then the rest of the people, as it was ordeined by the Lawe of God. Neither hath this keeping any base thing in it: nay it was a testimonie, or witnes, as if those priestes did stand as Angels, alwaies in the presence of God. As Dauid also doth reckon the meanest of their offices to bee more honorable then the greatest dignitie that otherwise in this world may be obtained among men, when as he saith Psalm. 84. ver. 10. A day in thy courtes (speaking of the house of God) is better then a thousand other where. I had rather bee a doore keeper in the house of my God, then to dwell in the tabernacles of wickednes.* 1.139 The third phrase, or kinde of speaking and part is, Thou shalt haue authori∣tie and priuiledge to goe in among these, to wit priestes, and thy fel∣lowes, which stand by thee (for so I doe expound it by the verse following, and doe not referre it vnto the Angels) to wit, thou shalt bee as ouerseer of them, as namely one which art ruler ouer

them. God therefore vnderstandeth and promiseth that the pe∣culiar preeminence shall bee restored vnto the high Priest aboue the rest of the order of the Leuites, and commeth downe from the generall ordeining of that whole order, vnto this particular dignitie of the high priesthood. And thus much doth this promise conteine.

* 1.140The condition ioyned to this promise is twofold. First, ge∣nerall, that he walke in the waies and commandements of God, that is to say,* 1.141 that all the priestes liue holilie, as becommeth godly men, and the sonnes of God, and of the light. The second conditi∣on is particular,* 1.142 that euery one, were they Leuites, or were they Priestes, should behaue themselues vprightlie, and faithfullie in that his charge, standing, and watch, ouer the which he was pecu∣liarlie set by God aboue the rest. Psal. 134.

Vers 8.

Heare now, O Iehoshua the high priest, thou and thy fel∣lowes that sit before thee: for they are monstrous persons: but behold, I will bring forth the Branch my seruant.

* 1.143A Confirmation of all the former promises, which went be∣fore in this whole chapter. And it is taken from the cause, and the same necessarilie bringing foorth these promises, as his effectes. This cause is Christ that was long since promised vnto the Iewes, looked for of them, whose type or figure was Ieho∣shua, and also the whole order of the Priestes, and finallie for the loue and sake of which Christ or Messias, GOD dooth most entirelie loue his Church, and careth for those things which appertaine vnto it. For shee is the people or inheritance of Christ, and the fulnes of his mysticall bodie. For as it is Ephes. 1. ver. 22, 23. GOD hath made all things subiect vnder his feete, and hath appoynted him ouer all things to bee the head to the Church, which is his bodie, euen the fulnes of him that fil∣leth all in all things. And this bodie cannot GOD forsake. Wherefore GOD confirmeth that all the former things shall come to passe or bee, because that afterward hee giueth, and shall giue vnto his Church the cause of all these good things to wit, the very person of Christ, whom hee will send. Wee are therefore called backe vnto Christ, and it behooueth vs to looke vnto him, as often as wee doe doubt of the promises of God.

* 1.144But this verse hath two poynts. The first, a preface. The second, a promise. The preface teacheth that here is intreated of a matter of very great weight,* 1.145 whereunto consequently we must giue dili∣gent heed. And therefore it is sayd (Heare thou).* 1.146 And not only Ie∣hoshua is commanded to heare, but also his fellowes and compa∣nions, that this promise and comfort may be vnderstood to belong, [unspec 1] not onely vnto Iehoshua the high priest alone, but also vnto the whole order and ministerie of the Church.* 1.147 Wherein also there is a difference made in the order of the Church. For some are shewed to be in a greater place and degree, and some in a lesse, whē as some are sayd to stand before Iehoshua as before their Ruler and Cap∣taine, set ouer them by God: and Iehoshua is called the great or hie priest, that this distinction or difference may be vnderstood to bee true. For it was a part of the ceremoniall lawe, that the Church of God, which did wholly consist of the Iewish people, had then also one visible head, the which was a type or figure of Christ. The which notwithstanding the Church of God cannot now haue, be∣cause that according vnto the prophesies of the Prophets it is scat∣tered, and spread abrode throughout the world.* 1.148 Now why the An∣gel speaketh also vnto the whole order of priests, and comforteth them, the reason is, because that the Leuite Priests were despised & mocked of the other Iewes, nay, they were hated of them, as name∣ly being such, who did too much lay open, were too earnest vpon, and accused the sinnes of the people before God. Whereupon they are sayd to haue been monstrous persons, as Dauid also complai∣neth of himselfe Psal. 71. ver. 7. I am become as it were a monster vn∣to ••••ny: but thou art my sure trust. But the Lord on the contrary part doth comfort them.

* 1.149Now the promise is, that Christ or the cause of all the gifts of God toward his Church, shall come, to be made manifest, and to be giuen vnto the Church her selfe. Therefore these things are done in the fauour of Christ, to wit, that his people, inheritance, and seate decreed, and ordained by God, might be reserued vnto him. And this promise containeth two things. First,* 1.150 the manifest giuing of the person of Christ, which shall be done vnto the Church, vnder∣stood by these words, Behold, I will bring forth, or cause to come: the which is opposed or set against those promises, the which taught that he was yet to be looked for. And therefore Iohn sayth cap. 1. ver. 17. The law was giuen by Moses, but grace and trueth came by Ie∣sus Christ. And the word of exhortation (Behold) sheweth that the

thing shall be, and that speedilie, and certainlie, that they might by assured faith looke as it were into the thing present.* 1.151 Secondly, this same promise containeth a description of Christ, that wee should consider how great a benefite of God he is: and should not thinke this to be as a simple gift, or some common and meane thing. And Christ is called the seruant of God, to wit, in respect that he was made man. And yet not a seruant after the maner of the rest of the faithfull, the which in many things obey not the Lord their God, Malach. 1. but he is so called by a certaine excellencie. For he was in euery respect to fulfill all the will of God his father, and indeed in that he was man, he fulfilled the same Isai. 61. Moreouer, he is cal∣led a branch, as hereafter cap. 6. ver. 12. Behold the man, whose name is the branch, and he shall growe vp out of his place, and he shall build the temple of the Lord. So Isai 11. ver. 1. But there shall come a rod forth of the stocke of Ishai, and a graffe shall grow out of his rootes. Likewise God sayth in Ieremie cap. 23. ver. 5. Behold, the dayes come, sayth the Lord, that I will raise vnto Dauid a righteous branch, and a King shall reigne, and prosper, and shal execute iudgement & iustice in the earth. And he is termed a branch, not so much for that his condition and state is base,* 1.152 and here described vnto vs meane and simple in the iudgement of men, as for that he should alone be vnderstood of vs to bee the fountaine, roote, and spring of the whole Church. And therefore that he alone is he, by whose power, and Spirit, and word we are plants and trees in the Church of God: because he is he, of whom alone, as of a spirituall branch wee all are borne againe, and made heauenly plants. For as Iames witnesseth cap. 1. ve. 18. Of his owne will begat he vs with the word of trueth, that we should be as the first fruites of his creatures. And Peter Epist. 1. cap. 1. ver. 23. teacheth vs likewise, that we are borne a new, not of mortall seede, but of immortall, by the word of God, who liueth and endureth for euer. Which thing doubtles agreeth vnto Christ alone, into whom wee must be graffed, that we may be borne spirituallie, and be heauenly branches, Iohn 15.

Vers. 9.

For loe, the stone that I haue layd before Iehoshua: vpon one stone shall be seuen eyes: Behold, I will cut out the grauing thereof, sayth the Lord of hostes, and I will take away the iniquitie of this land in one day.

THis is the rendring of a reason, whereby the Angel or the Pro∣phet sheweth, why, and how, when as Christ, or this branch is

promised vnto vs, wee ought to hope for all those gifts from God,* 1.153 namely, because it is he alone, whom the father hath layd the foun∣dation, ornament or beautifying, and appeasing of his Church. Therfore he confirmeth the former consequence or reason by the Epithets or proper attributes or titles of Christ, and of this branch, that we should without doubting looke for all things from God by and for Christ. And, that Christ is the foundation of the Church, the word stone doth declare, whereby Christ is here termed, not by contempt, or in despite, but by his name, as Psalm. 118. ver. 22. The stone which the builders refused, is the head of the corner. And I sai 28. ver. 16. Behold, I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation. He that beleeueth shall not make haste. And Peter Epist. 1. cap. 2. ver. 7. hauing cited this former text of Isai in∣ferreth, saying, Vnto you therefore, which beleeue, it is aprecious stone: but vnto them which be disobedient, the stone which the builders dis∣allowed, the same is made the head of the corner. So then this stone is sayd to be layd before Iehoshua, and that same whole order of Le∣uites, and finally before the vniuersall Church, that all should lye vpon him, and looke vnto him, as their only foundation.

* 1.154And the vse of this stone is added, when as seuen eyes are attribu∣ted or giuen vnto him, with all which he looketh vnto the calami∣ties or miseries and matters of his Church, least we might suppose him to be a blind and idle stone. The same Christ is the ornament or beautie of his Church:* 1.155 the which is here Metaphorically descri∣bed or set foorth vnder the cutting or grauing of a Ring, or Stone, the which is wont to be done in precious stones, that albeit they be of themselues precious alreadie, yet by this trimming they may be∣come more precious, beautiful, and to be had in the greater request. So whilest Christ is present with his Church, there can be wanting no commendation and setting of vs foorth vnto God. Finallie, the same Christ is the appeasing of the Church vnto God. For his o∣bedience causeth, that all the iniquitie of the Church is done away, yea, and that there is taken away in one day from her, whatsoeuer iniquities she hath gathered together in many yeares. Hereby ap∣peareth how great the benefite of Christ is, who in one moment blotteth out all the spots and staines the which we haue taken with long rusting, obstinacie, and stubbornnes.

Vers. 10.

In that day, sayth the Lord of hostes, shall ye call euery man his neighbour vnder the vine, and vnder the figgetre••

* 1.156THe conclusion, wherein peace is promised vnto the Church, as the sealing vp, and fruite of all the former promises. And this peace albeit it be indeed spirituall, and belonging vnto our minds: yet is it in this place described or set foorth vnder a Metaphor of earthly things, to wit, vnder the description of that time, wherein e∣uerie man inioyeth his owne goods quietly, and safely, and without danger, being troubled by no man: and dareth also, and may bold∣ly inuite or request others vnto the inioying and partaking of the sayd goods. So is the kingdome of Salomon commended 1. King. cap. 4. ver. 24. not only for that he had a very wide and large domi∣nion, euen from the other side of the riuer, from Tiphsa vnto Azzah: but also for that he had plentie of peace round about him on euery side. And for that Iudah, and Israel dwelt (vnder him) without feare, euery man vnder his vine, and vnder his figge tree, from Dan, euen vnto Beer-sheba. So also Micah prophesying of the great peace of the Church vnder the Gospell, cap. 4. ver. 4. sayth, That euerie man shall sit vnder his vine, and vnder his figge tree, and none shall make them afrayd: for the mouth of the Lord of hostes hath spoken it.

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.

* 1.157THis 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.* 1.158 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.* 1.159 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,* 1.160 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.

* 1.161A 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.

* 1.162THe 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?

* 1.163A 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?* 1.164 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.

* 1.165AN 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.* 1.166 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.

* 1.167A 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.* 1.168 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,* 1.169 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.* 1.170 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.* 1.171 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.

* 1.172THis 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,* 1.173 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:* 1.174 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.* 1.175 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,

* 1.176THis 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.

* 1.177THe 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.

* 1.178A 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,* 1.179 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.* 1.180 For this word signifieth both these contempts, to wit,* 1.181 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.* 1.182 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,* 1.183 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,* 1.184 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,* 1.185 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?

* 1.186THe 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?

* 1.187AN 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.

* 1.188THe 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.

* 1.189THE 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.* 1.190 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.* 1.191 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.

CAP. 5.

Vers. 1.

Then I turned me, and lift vp mine eyes, and looked, and be∣hold, a flying booke.

* 1.192THe Church being ordained and established, God teacheth what he requireth at her hand, namely, that she liue holily, godly, and iustly: otherwise he threatneth that he will be a sharpe iudge and reuenger of her sinnes, as wel as of other mens. And albeit that God hereafter teach that wickednesse and vngodlinesse shall neuer bee ••anting in the whole earth, no not in his owne Church, so long as she shall be in this world: yet he sheweth where, and when this vn∣godlines shalbe as it were double and two-fold, that is to say, more ••boundant. The which thing is set downe in the end of this chap∣ter. Now iniquitie shall be more aboundant among the enemies of his Church, the Chaldeans in times past: now all other, which doe hate the trueth of God. Whereof it commeth to passe that God threatneth that there among them his iudgements also shall there∣fore bee the greater, nay doubled. This is the summe of this chap∣ter, the which sheweth the state of the world which thē should be, and the condition thereof after the times of Zacharias which were to come, rather then the condition alreadie past. And it doth not a∣lone containe those iudgements, which God will send vpon the ad∣uersaries

and enemies of his Church: but those also the which he will lay vpon the Church her selfe because of her sinnes.* 1.193 And this chapter containeth three distinct or seuerall visions, of the which this is the first, the which declareth the iudgements of God against the Church alreadie established, set vp, and founded. And together with the vision the interpretation thereof is also deliuered by the Angell.

* 1.194As for this first verse, the same doth declare two things. First, that now there is a new argument or matter shewed or told vnto the Prophet,* 1.195 although it bee ioyned with the former, to wit, what shall fall out vnto the Church now established. Whereof it commeth to passe that the Prophet is sayd afresh to haue lifted vp his eyes, and beheld, and yet standing still, and abiding in the same place, & not turning his eyes into any other side from the beholding of the An∣gel expounding vnto him the former promises. So then this vision, the which appertaineth vnto the declaring of the state that should be of the Church now restored, is shewed vnto the Prophet there in the same place. [unspec 2] Secondly, the Prophet commendeth this vision by the cause,* 1.196 for that it is heauenly, that is, from heauen, and shewed him from thence, from an high place, whereunto belongeth this, that the Prophet is sayd to haue lifted vp his eyes on hie, and there to haue seene the things which he now telleth.* 1.197 He also commendeth this vision by the greatnes, or description of the thing it selfe, the which hath three things worthie to be noted. For he seeth, first, a volume or booke written. Secondly, him flying, and not stan∣ding onely in one place.* 1.198 Thirdly, in length twentie cubites, and in breadth ten cubites,* 1.199 that is, a booke of a fearfull, bignes, vnusuall, & of such a bignes as was neuer heard of before, as is set downe in the verse following.* 1.200 And these typicall or figuratiue things agree ve∣rie well with their signification, to wit, with the curse, or iudgemēts of God against men, namely, both these, and all others because of their sinnes. [unspec 1] For the curse or punishment of them is written, both long sithence, and at large ratified in the law of God, Deut. 28. and in many things, so that men, except they needes will, cannot be ig∣norant of it, for as much as it is written at the full. Wherefore when as God doth execute it, he sheweth the force and trueth of his law, or word written, and ratifieth the authoritie thereof. Secondly, this booke flieth, [unspec 2] because that the Lord is angrie not onely with one people, or sinfull nation of the world, but withal the sinful nations of the world. For as it is Rom. 2. ver. 9. Tribulation and anguish shall

be vpon the soule of euery man that doth euill, of the Iew first, and also of the Grecian. For God is not onely the God of the Iewes, but also of the Gentiles, as Paul sayth Rom. 3. ver. 29. and therefore will alike punish the sinners in both nations, that is, in all nations whatsoe∣uer, that are offenders. Therefore this punishment and curse pro∣nounced by God against sinne, wandreth & rangeth into the whole world, and into all nations. Thirdly, [unspec 3] this booke is of such an huge∣nes as hath not been heard of, and as is to bee wondred at, because that those iudgements of God are most hard vnto vs, and it is a fearfull thing to fall into his hands Hebr. 10. ver. 31. Last of all, this booke hath the sinnes of all nations written, and not of one nation only. Therefore this must needes be a great volume or booke, and along, and a large.

Vers. 2.

And he sayd vnto me, What seest thou? And I answered, I see a flying booke: the length thereof is twentie cubites, and the breadth thereof ten cubites.

* 1.201AN exhortation, whereby the Angel warneth the Prophet, and stirreth him vp to behold and marke this vision diligently and throughly. For the counsailes and helps of God are not to be heard, 〈◊〉〈◊〉 receiued carelesly, or without regard.

Vers. 3.

Then sayd he vnto me, This is the curse that goeth forth o∣uer the whole earth: for euery one that stealeth, shall be cut off as well on this side, as on that: and euery one that sweareth, shall be cut off as well on this side, as on that.

* 1.202A Plaine and cleere interpretatiō of the former vision, the which containeth two things. First, what that volume or booke sig∣••ifieth. Secondly, why it flyeth vp and downe in the ayre, and stan∣deth not in some certaine place.* 1.203 As for the signification of this vo∣l••me or booke, it signifieth, and representeth that punishment, an∣ger, vengeance, and curse of God, the which God by his law writ∣ten enacted, and pronounced against sinne and sinners, Deut. 28. Exod. 20. Ephes. 5. ver. 5.6. whose words are these: For this ye know, that no whoremonger, neither vncleane person, nor couetous person, which is an idolater, hath any inheritance in the kingdome of Christ, and of God. Let no man deceiue you with vaine words: for, for such things commeth the wrath of God vpon the children of disobedience.

And Coloss. cap. 3. ver. 5.6. Mortifie therefore your members which are on the earth, fornication, vncleannes, the inordinate affec∣tion, euill concupiscence and couetousnes, which is idolatrie. For the which things sakes the wrath of God commeth on the children of dis∣obedience.

* 1.204Now why this booke flieth, the reason is, that looke whereso∣euer those sinnes shall bee and shall raigne, there also the iudge∣ment of God must be looked for, for to come, as well here, that is among the Iewes, as in the rest of the earth, or any other part of the world. So then whether on this side, that is in Iudea, or on that side, that is, in other parts of the world, any such men, that is, sinners doe appeare, they shall be punished by God.

Vers. 4.

I will bring it forth, saith the Lord of hostes, and it shall enter into the house of the thiefe, and into the house of him that sweareth falsely by my name: and it shall remaine in the middest of his house, and shall consume it, with the timber thereof, and with the stones thereof.

* 1.205THis is a most assured denuntiation of that punishment and vengeance against sinners rehersed before, the which contei∣neth three things. First, a very earnest affirmation, or auouching of the punishment to come,* 1.206 the which is not onely ordeined by that same almightie God, but also commanded to be put in exe∣cution: for thus much signifieth the word I will bring forth, or I will send,* 1.207 saith the Lord Iehouah, this punishment vpon them. Se∣condly, is to be noted, against whom it is threatned, to wit against all those which haue broken either the first, or the second table of the law of God. For vnder the name of theeues, the Prophet com∣prehendeth the whole second table by the figure Synecdoche:* 1.208 and by the name of those that sweare by the name of God in vaine, the first table of the same lawe. But theftes and periuries are chiefeliest rehearsed, because that those sinnes at that time did e∣speciallie raigne among men.* 1.209 Thirdly, how great this punishment or vengeance of God shall be, that is to say, both of long conti∣nuance, and consuming not onely the sinner himselfe, but also all that euer he hath, as for example, his house, and his other goods: the which the Lorde shall touch and strike, not onely with some small losse or hurt, but also shall vtterly destroy, so that, neither wood nor timber, nor the stones of his house shall remaine. For

by these words an vniuersall wasting, rasing, and fearefull destruc∣tion is described, and such a one as Christ mentioneth vnto his disciples should fall vpon the temple of Ierusalem, whose braue building they in a wonderment at the same shew vnto him, vnto whom he answereth Mat. ••4. ver. 2. See ye not all these things? ve∣relie I say vnto you, there shall not be here left a stone vpon a stone, that shall not bee cast downe. And out of this there are gathered two things. First, that God is the punisher of the sinnes of euerie man, and that no man can escape the hands of God. Secondly, that the punishments, miseries, and afflictions, which are felt in the world, are sent by God for the sinnes of the world, & are the iust plagues of God for the contempt of men towards him.

Vers. 5.

Then the Angell that talked with mee, went forth, and said vnto me, lift vp now thine eyes, and see what is this that go∣eth forth.

* 1.210AN other vision, the which is as it were an appendix, or a hang∣by, and addition vnto the former, as the third also is, the which followeth hereafter. And the end of these visions is, to shew: first, that God seeth all the sinnes of the world, or of men, and their wickednes, lye it neuer so hidden: secondly, that the same is re∣strained, [unspec 1] and kept vnder by God, that it breake not through all, [unspec 2] and ouercome, and rush through all things: finallie, [unspec 3] that there is by God a certaine stint, and place appointed vnto it, where it may ra••ge more freelie, and at more libertie. Which thing the vision following doth declare. But in this verse the entrance or prepara∣tion vnto the second vision is contained, where both the person shewing the vision, and also his talke is to bee noted.* 1.211 The person shewing this vision, is in deed the same Angell, who hath all this while before talked with the Prophet: but now he is said to haue gone some what further, as it were from the side of the Prophet by whom he stood, that by this gesture, and going forward he might stirre vp the Prophet to the diligent beholding of the vision, and might signifie that a matter of great weight was now in hand∣ling, to the beholding of the which also the Angell himselfe went forth, that is, the which he desired to beholde. Here then God doth stirre vs vp vnto the diligent both noting, and also learning of this so high a vision, and so great a testimonie or witnes of his proui∣dence, wisdome, power, and iustice. And to this end also appertei∣neth

the speech or talke of the Angell. For the same is an earnest exhortation,* 1.212 that both the Prophet, and we also should bend the eyes of our bodie, and also of our minde vnto this sight and vi∣sion. Hereby appeareth how great our blockishnes or dulnes is, who except we be earnestlie warned by God, or by his seruants, doe with blinde eyes, and as it were winking, ouerpasse the nota∣ble workes and witnesses of his prouidence and power, although they be cleerelie before the eyes of all men.

Vers 6.

And I sayd, what is it? And he said, this is an Ephah that goeth forth. Hee saide moreouer, this is the sight or eye of them, through all the earth.

* 1.213THree things were shewed vnto the Prophet, the first a farre off, so that he did not forthwith, nor yet distinctly see all things which were shewed him: then more neerelie. For wee doe goe forward by little and little, in the beholding and perceiuing of the workes of God, and doe by little and little profit in the same: and doe not out of hand, and at one instant conceiue and vnderstand all things. That therefore which is here first shewed vnto the Prophet, is diligently and earnestly to be beholden, It is an Epha, or a bushell. For in this place this word is generally taken, the which notwithstanding among the Hebrues hath the significati∣on, and is a kinde of a certaine measure. For this Epha was to be so big, that it might receiue and hold a whole woman, or a wo∣man vpright, and standing in it: or else sitting and leaning, or lying a side.* 1.214 The interpretation is set downe afterward. And this Epha went forth, and moued, and stood not in one place, but did flye through the whole earth. The interpretation is this, that by this figure is shewed, that the eye of the Lord doth see all wicked persons, or all wickednes and vngodlines, the which, as I saide be∣fore, flieth and rangeth vp and downe in the whole world. God then seeth the same, as before cap. 4. ver. 10. For as Dauid witnes∣seth Psalm. 34. ver. 16. The face of the Lord is against all them that doe euill, to cut off their remembrance from the earth. And this stinted figure and forme of the bushell or measure doth repre∣sent and shew, that God dooth in such sort see the wickednes of men, that hee dooth notwithstanding keepe it in within certaine boundes, limits, and within a certaine measure. For God will not, that according vnto the desire thereof, it shall rage, and breake

through, whether soeuer it listeth. For the rod of the wicked (as it is Psalm. 125. ver. 3.) shall not rest on the lot of the righteous, least the righteous put forth their hand vnto wickednes. And this eye of God, or this Epha, or bushell is moued and flieth, as wickednes it selfe is moued, and flieth: that we should know assuredly, that no∣thing can escape that vnsleepie eye of God, or eye that neuer slee∣peth. For as Dauid saith, Psalm 121. ver. 4. He that keepeth Israel, will neither slumber nor sleepe. And as the writer to the Hebrues af∣firmeth cap. 4. ver. 13. There is no creature, which is not manifest in his sight: but all things are naked and open vnto his eyes, with whom we haue to doe. Nothing therefore is hid from his eyes or sight, but all the wicked wheresoeuer they lye hidden, and in what place of the world soeuer they be, are found out, taken, and seene of it. So then, God, so farre forth as pleaseth him, and as he seeth to be meete, and expedient, dooth represse and keepe back the wicked, not only in his church, because he is not onely the keeper and preseruer of his church: but also in all places of the earth, be∣cause that he also is the keeper and preseruer of all mankinde, and of the societie or fellowship of man. For as Paul writeth 1. Tim. cap. 4. ver. 10. God is the Sauiour of all men, speciallie of those that ••••leeue.

Vers. 7.

And be hold, there was lift vp a talent of lead: and this is a woman that sitteth in the middest of the Ephah.

* 1.215OTher two things are now shewed vnto the Prophet, the which are parts of the same vision, to wit, a great masse or lump all of lead, and broad, the which afterward is made the couer of this Epha: secondly, a certaine woman, the which is cast into this bu∣shell,* 1.216 as it were by God being angrie with her, and in this bushell is she inclosed and shut in, as it were in a most strong prison.* 1.217 This Masse or couer was to be weightie, as which namely should bridle and keepe in the force, rage, and attempts of the wickednes of men, the which are wont to be most vehement and hard to be kept vnder. And therefore is it said to be of lead, [unspec 1] the which is a most weightie mettall. And doubtles such are the maners of men, al∣together lewd, vnrulie, and barbarous, whereas there reigneth no knowledge, nor worship of God, Psalm 10. Which disordered∣nes of things was then in the world in the last times of the Mo∣narchie or Empire of the Persians, vnto the which times these

things seeme properlie to appertaine, albeit that the doctrine of this place be also generall.

Vers. 8.

And hee saide, this is wickednes, and hee cast it into the middest of the Ephah, and hee cast the weight of lead vpon the mouth thereof.

THe interpretation of the two visions, and things lastlie shew∣ed vnto the Prophet,* 1.218 to wit, of the Woman, and of the Masse or lump of lead. The woman was a type or figure of the naugh∣tines of men, or of most lewd wickednes. For the prophet or God vseth such a word, as doth not signifie euery common corruption and loosenes of maners: but open wickednes, shameles, and old, the which conteineth both vngodlines towards God, and also in∣iustice towards men. This lewdnes therefore, albeit neuer so ma∣lapart and vnbrideled, doth God notwithstanding restraine, and dooth shut in within certaine boundes and measure, that it may not range at it owne pleasure: or preuaile, and corrupt or marre all things. Yea and God doth after this sort restraine it, being an∣grie with it. And therefore God is said to haue cast this woman into the bushell, or Ephah, and there to haue bound her, and shut her vp with a couer of lead, as it were in a prison that is most strong, that she may not without punishment rome about, flye a∣broad, ouer master, ouer runne, and corrupt all things at her plea∣sure. And so Reuelat. 9. ver. 4. The Locustes that came out of the smoke, and had power like vnto Scorpions, are commanded that they should not hurt the grasse of the earth, neither any greene thing, neither any tree, but onely those men, which had not the seale of God in their foreheads. And so cap. 20: ver. 2. The Angell is said to haue taken the dragon that old serpent, which is the diuell, and satan, and to haue bound him a thousand yeares, and cast him into the bottom∣les pit, and shut him vp, and sealed the doore vpon him, that he should deceiue the people no more, till the thousand yeares were fulfilled: for after that he must be loosed for a little season.

* 1.219Wickednes is in this place set forth vnder the type or figure of a woman, because that like as the wit of a woman is suttle and craftie, and yet notwithstanding shee pleaseth and liketh men: so sinne and the wickednes of men is alwaies craftie, and yet it doth please and allure vs with the flatteries thereof.

Vers. 9.

Then lift I vp mine eyes, and looked: and behold, there came out two women, and the winde was in their wings (for they had wings like the wings of a Storke) and they lift vp the Ephal•• betweene the earth and the heauen.

* 1.220THE third vision, or third part of this chapter, ioyned to the former, or agreeing with the former. For it declareth whither, that is, into what partes of the world that bushell or Epha, which had wickednes, and consequently the iudgements of God, shut ••p was to be caried, namely into Babylon, and the countries neere vnto it, that the Iewes which remained in that countrie, should speedilie get them out of it, and withdraw themselues out of so great danger, and vengeance of God, as it is in Isai cap. 48. ver. 20. Goe ye out of Babel: flee ye from the Chaldeans, with a voyce of ioy, &c. For a great many of the Iewes after libertie and leaue gran∣ted vnto them by Cyrus to goe home, remained notwithstanding among the Babylonians, being entangled, allured, and bound with the entisements of the flesh, and little wealth, and some few ••••••hlie commodities,* 1.221 as appeareth 1. Chron. cap. 4. ver. 22.23. Where making mention of certaine of the posteritie of Iudah, 〈◊〉〈◊〉 is shewed that they were rather moued to tarrie with the King, ••••d to follow their base occupations, then to returne with the rest of the people, preferring captiuitie before libertie, which thing 〈◊〉〈◊〉 the place before named is reported thus: These were potters, and dwelt among plants and hedges (that is, followed their husbandry, and tillages:) there (that is, in Babylon) they dwelt with the King ••o•• his worke, that is, for the gaine which they had by seruing him in these trades. So then this place also sheweth, that the enemies of the Church, and such as doe afflict the same (as were the Baby∣lonians) shall in the ende bee most seuerelie or sharplie and for a ••••ng season punished by God.

* 1.222But this verse conteineth two things. First, the maner of the shewing of this vision, the which the prophet reporteth briefelie: Secondly, the vision it selfe.* 1.223 The maner of the shewing of this vision, was altogether heauenly, like as were the rest before. For this third vision was also shewed from heauen, that it should bee ••o lesse certaine vnto vs, then the former.* 1.224 For the Prophet is said to haue seene it, when as hee had lifted vp his eyes to heauen, [unspec 1] or

vpward. And here the Prophet is not said to haue been admoni∣shed by the Angell, to looke, see, or behold: because that this vi∣sion was shewed vnto him immediatlie after the former, the time not being interrupted or broken off, that is, not some cer∣taine space after the former, but at the same very moment, or minu••e, and instant of time. Wherefore the Prophet being ra∣ui••hed as yet with the wondring at the former vision, of himselfe lifted vp his eyes vnto heauen, and there diligently beheld what was shewed vnto him. And this is a new vision, because that the Prophet is said againe to haue lifted vp his countenance. Now this vision was after this maner: [unspec 2] Two women with wings, and carried through the ayre with a pleasant winde, did carrie that same closed bushell or Ephah through the middest of the ayre, and that in such sort, that by reason of the neerenes of the place it might easilie, and certainely bee seene and beheld. And this bushell they cast downe into the land of Sennaar, that is, of Baby∣lon, where it had a place appointed for it by God, and that for a long season, to wit, that the wrath, and curse of GOD might re∣maine there, as it were foreuer, and continuallie, or at leastwise for a long season. For (as it is in the Psalme 74. ver. 8.) in the hand of the Lord is a cup, and the wine is red: it is full mixt, and he pow∣reth out of the same: surelie all the wicked of the earth shall wring out,* 1.225 and drinke the dr••gges thereof. And women carrie this bu∣shell, not men, for that like as wickednes was represented vnder the type or figure of a woman: [unspec 1] so also the iustice and wrath of God are set forth vnder the figure and shape of women, least that the meeting and mixing together of men and women in the same matter, and vision, might seeme to haue some impure and vncleane cogitation or surmising. [unspec 2] Secondly, that God may be vn∣derstood to bee able to execute his iudgements euen by most weake and feeble things,* 1.226 such as are women. There are two wo∣men, because that the anger and iustice of God doe alwaies fol∣low and waite vppon one another, and take punishment on the wickednes of men. So Psalm. 85. vers. 10. the mercie and truth of God, and righteousnes and peace are ioyned together: Mercie and trueth (saith Dauid) shall meete: righteousnes and peace shall kisse each other.* 1.227 These women are winged, that they may bee vnderstood to bee most swift, nimble, and readie to exe∣cute the vengeance of God, and to obey him. Finallie, they are

carried with the winde,* 1.228 that the Prophet might teach that all things serue for the vengeance of God, and that this iudgement of God shall be forthwith against the Babylonians, and therefore that the Iewes should not stay and remaine in those countries any longer.

Vers. 10.

Then said I to the Angell that talked with me, whether doe these beare the Ephah?

* 1.229THE Prophet dooth aske the interpretation of the Angell, wherein he both sheweth his desire to the prophet, & shineth before vs as an example to doe the like. And the women are saide in such sort to beare the bushel, as if they would by and by throw it downe to the earth, to signifie the wrath of God, the which all creatures being the reuengers and instruments of God contem∣ned or despised, doe declare, when as they reuenge the contempt or despising of God against the vngodly.

Vers. 11.

And he said vnto mee, to build it an house in the Land of Shinar, and it shall be established and set there vpon her owne place.

* 1.230THe interpretation of the vision, the which hath two parts. For he describeth both the place, and also the time or stay and continuance of this iudgement there. The place,* 1.231 where this bu∣shell or Ephah most full of the anger and vengeance of GOD was to be placed at the appoyntment of God, is the land of Sen∣naar or Shinar, that is, Babylon, or Chaldaea,* 1.232 and the countries nere vnto it, [unspec 1] the which had carried away the people of God into captiuitie, vsed them hardly, and intreated them cruellie, on the which the Lord will now take punishment. [unspec 2] The time of the con∣tinuance of the vengeance of God against the Babylonians shall be for a great season and long. For the vengeance of God shall re∣maine there established, and setled as it were in her foundation, out of the which it cannot afterward be easelie plucked, and pul∣led. Thus dooth the Lord punish his enemies in the end: albeit that whilest they afflict or trouble his church, they doe careleslie contemne or despise, and laugh God to scorne. For (as Dauid teacheth vs Psal. 75. ver. 8.) in the hand of the Lord is a cup, and the wine is red: it is full mixt, and he powreth out of the same: surelie all

the wicked of the earth shall wring out and drinke the dregs thereof. And as it is in the Psalm. 32. ver. 10. Many sorrowes shall come to the wicked: but hee that trusteth in the Lord, mercie shall compasse him. It seemeth that these selfe same things may bee applied vnto many nations of our time, which haue most hardlie afflicted the Church of God.

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.

* 1.233THis 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,* 1.234 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.* 1.235 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,* 1.236 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.* 1.237 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,* 1.238 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,* 1.239 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.* 1.240 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.

* 1.241THe 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,* 1.242 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?

* 1.243THE 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,* 1.244 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.* 1.245 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,* 1.246 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.* 1.247 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,* 1.248 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,* 1.249 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,* 1.250 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,* 1.251 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,* 1.252 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,* 1.253 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:* 1.254 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,* 1.255 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,* 1.256 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.* 1.257 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.

* 1.258THe 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.* 1.259 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.

* 1.260LAstly, 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.* 1.261 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.* 1.262 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,

* 1.263THe 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,* 1.264 〈◊〉〈◊〉 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.

* 1.265THe 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,* 1.266 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.* 1.267 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.* 1.268 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.

* 1.269THe 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,* 1.270 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:* 1.271 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,* 1.272 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.

* 1.273But 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,* 1.274 the which is contained in these words (The Lord of hostes). The second, the name of this man Christ, which was to come,* 1.275 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,* 1.276 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,* 1.277 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.* 1.278 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,* 1.279 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,* 1.280 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.

* 1.281There 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,* 1.282 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.

* 1.283A 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,* 1.284 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.* 1.285 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.

CAP. 7.

Vers. 1.

And in the fourth yere of King Darius, the word of the Lord came vnto Zechariah in the fourth day of the ninth moneth, e∣uen in Chisleu.

* 1.286HItherto the Prophet at the commandement of God, hath she∣wed and set downe those things, the which did appertaine eui∣dently vnto the confirmation of the building, restoring, and preser∣uing of the nation of the Iewes, the Citie, and Temple: now he an∣swereth vnto a question moued vnto him by the people and the priests, to wit, the demanders of the same being Sareezer,* 1.287 and Re∣guemmelech, men of good place and countenance. For these were appoynted or chosen to aske this question, as it were the messen∣gers and Embassadors for the whole people, who should shew vn∣to both the priests, and also the Prophets, the des••res and requests of the whole people: these I say, were chosen hereunto by the whole people, the which were returned from the captiuitie of Babylon, & dwelt at Ierusalem, and in the whole land. And by occasion of this question, God doth againe rehearse his promises toward the natiō of the Iewes, and the citie of Ierusalem, and confirmeth the former. And this question of the people was a most true testimonie or wit∣nes of the fulfilling of the former promises now alreadie begun. For the Iewes that were returned from the captiuitie propoūd or moue this question:* 1.288 Whether they ought to afflict or punish and humble themselues, as they did before, and likewise to fast, when as they see with their owne eyes, the Temple for the most part now builded a∣gaine,

and doe feele their condition and estate changed, and of that which before was most miserable, to bee made now more ioyfull. All which things are the effects of God his promises, foretolde by the Prophet Zacharias. Now there is a time to mourne, and a time to reioyce, Ecclesiast. 3. So then when as the occasion of that affli∣ction and mourning was ceased, they doe demand of the Prophets of God, and of the Priests, Whether they ••••ght to mourne stil not∣withstanding, and doe the selfe same things, the which they did in the chiefest state and time of their sorowe.* 1.289 The answer is, ver. 20. of the eight chapter following, That they ought not.

* 1.290But touching this verse, the same containeth two things. First, a confirmation of the doctrine, and answer following. It is the word of the Lord,* 1.291 and not the Prophet Zacharias his owne word. Second∣ly, it noteth the time, to wit, the fourth yeare of the reigne of Da∣rius. The former promises were deliuered in the second yeare of the reigne of the sayd King:* 1.292 and the Temple of God was finished in the sixt yeare of Darius, Esdr. 6. Thus by the circumstance of the time we doe vnderstand that now alreadie the worke of the Tem∣ple for the most part was in a good forwardnes, and that there shi∣ned a ioyfull hope of better successe of things in the Iewes owne countrey.

Vers. 2.

For they had sent vnto the house of God Sharezer, and Re∣gem-melech and their men, to pray before the Lord.

* 1.293THis is the rendring of a reason why God gaue vnto the Prophet a new instinct or inspiration, and word, by occasion of the histo∣rie, or thing done. For the whole people enquired the will of God touching a new question. And God would not denie the desires of those that were his, and therefore he answereth by the Prophet. For the people delt well, and in very good order, who in their hard case and doubt, doe aske of God in his ministers. This their exam∣ple therefore is of vs to be followed. So 2. King. cap. 1. ver. 6. Ahaziah King of Samaria is greatly reproued of God by the ministerie of the Prophet Elijah, because he sent to Baal-zebub to knowe whe∣ther he should recouer of his hurt which he had taken by a fall through a windowe, and sought not by God his Prophets to vn∣derstand the will of the Lord in this matter. Wherefore Deut. 18. ver. 15. Moses giueth the people of Israel this comfort, that after

his decease God will not leaue them staylesse, and helples, nor vn∣certaine and doubtful whither to goe for to be resolued and taught in the will of the Lord, for (sayth he) the Lord thy God will raise vp vnto thee a Prophet like vnto me, from among you, euen of thy brethrē: vnto him ye shall hearken. And therefore in the Psalm 74. ver. 9. whē as the Church for a time, in the wrath of God is depriued of this be∣nefite, and the ordinary course of the Prophets and ministerie cea∣sed, by whom they might bee instructed, and enquire of the will of the Lord, they complaine of this want, and crye out vnto God, and say, We see not our signes: there is not one Prophet more, nor any with vs that knoweth how long.

* 1.294But in this verse of our Prophet there are three things to be no∣ted. First, the good order of the Church for the people, yea & that all of them, asketh and desireth to knowe some thing of the priests, yet doe they not this tumultuously,* 1.295 nor by the confused or disorde∣red multitude: but out of their whole bodie they appoynt certain, and send them in the name of the rest vnto the Priests. Secondly,* 1.296 who are to be asked, and demaunded concerning the will of God, namely, the ministers of the Church, either ordinary, as the priests: or extraordinary, if there be any, as in times past were the Prophets. And therefore it is sayd, Malach. 2. ver. 7. The Priests lips should pre∣serue knowledge, and they should seeke the law at his mouth: for he is the messenger of the Lord of hostes. So then the people asketh not Zorobabel, though he were a godly man, or other politike Magi∣strates, of matters appertaining vnto conscience: but the ministers of the Church. The third thing is, how,* 1.297 or after what maner wee must come vnto God, to wit, by prayer, and supplication. For after this sort ought both the ministers of the Church themselues, and o∣thers also to come vnto God, who seeke after the will of God, and the true interpretation of his word?

Vers. 3.

And to speake vnto the Priests, which were in the house of the Lord of hostes, and to the Prophets, saying: Should I weepe in the fifth moneth, and separate my selfe, as I haue done these so ma∣ny yeares.

* 1.298THe declaring of the question, & request of the whole people re∣turned frō the captiuitie, Whether now also they ought to fast, & to hūble thēselues as they did before, when their estate was most

afflicted, or troublous? And that here they speake of such a certaine fast, as at that time was vsuall, and accustomable among the Iewes, although it were extraordinarie, appeareth both by the answere of God, ver. 5. the which was agreeable vnto the question of the peo∣ple, and also by the very words of the question it selfe, the which by the adioynts, & things accompanying it, doe describe a fast, name∣ly, when as it is sayd, Shall I weepe, and separate my selfe? the which two things those doe which are in sorowe and heauines. Now, a true fast is ioyned with sorowe and heauines of minde, as the same is notably set out Ioel 2. ver. 15.16.17. in these words: Blowe the trumpet in Zion, sanctifie a fast, call a solemne assemblie. Gather the people: sanctifie the congregation, gather the Elders: assemble the children, and those that sucke the breasts: let the bridegrome goe forth of his chamber, and the bride out of her bride chamber. Let the priests, the ministers of the Lord, weepe betweene the porch and the altar, and let them say, Spare thy people, O Lord, and giue not thine heritage into reproch, that the heathen should rule ouer them. Wherefore should they say among the people, where is their God? See more hereof Isai 58.

* 1.299Wherefore in this question two things are contained. First, a de∣scription of the fast. Secondly, the kinde of the fast. The fast is de∣scribed or set forth by the name of mourning & affliction, or hum∣bling of themselues,* 1.300 that thereby may be vnderstood that the cause of this question is iust. For it was vnfit and vnseemly, that in so ioy∣full a time, wherein the temple was peaceably and quietly builded, they should weepe,* 1.301 and be in sorowe. Moreouer, the kinde or time of the fast maketh also for the vnderstanding of the cause of this question. For the people doth not aske of other fasts appoynted in the law of God, and such as were set and ordinarie fasts: but of this only, to wit, an extraordinarie fast, the which was yearely kept in the fift moneth, because that in the same moneth the Temple was destroyed by the Chaldeans, as appeareth 2. King. cap. 25. ver. 8.9. in these words: And in the fift moneth, and 7. day of the moneth, which was the 19. yeare of King Nebuchadnezzar King of Babel, came Ne∣buzar-adan chief steward & seruant of the King of Babel, to Ierusalē, & burnt the house of the Lord, and the Kings house, & all the houses of Ierusalem, & al the great houses burnt he with fire. So Ier. 52.12. the same thing is recorded almost in the very self same words. Where∣fore the Temple being now restored or builded again, the cause of

mourning ceased, and therefore the effect also, which was fasting and mourning, ought to cease in like maner.

Vers. 4.

Then came the word of the Lord of hostes vnto me, say∣ing,

* 1.302THe answer of the Prophet vnto the former question, & the same two-fold by the mouth and commandement of God himselfe. The first generally, the which sheweth in generall what is to bee iudged and deemed of this whole kind of things and actions.* 1.303 The second, specially or particularly,* 1.304 the which sheweth what they ought to thinke of that same fast of the fifth moneth, yea and of the seuenth and tenth moneth also, the which fasts the Iewes had ap∣poynted extraordinarily, but yet yearely, to afflict or humble them∣selues, as is to bee seene hereafter, cap. 8. ver. 19.* 1.305 Now it was be∣houefull and requisite that the people of the Iewes should bee an∣swered generally, what was to bee iudged of this whole kinde of things, not onely because all men generally doe alwayes attribute too much vnto these outward things, as if the most true worship of God stood in these things (such is both the hypocrisie, and also the grosse ignorance of men) but especially the Iewes were too much giuen alwayes vnto such things, ceremonies, and actions, because that they had receiued them from God, and therefore they placed in them the weight and sway of true religion, and of the worship & seruice of God Isai. 1.12. &c. where in regard of the confidence and trust which the Iewes did put in these ceremonies, God sayth vnto them by his Prophet, When ye come to appeare before me, who requi∣reth this of your hands, to tread in my courts? And cap. 66. ver. 3. God telleth them: He that killeth a bullocke, is as if he slew a man: he that sacrificeth a sheepe, as if he cut off a dogs necke: he that offreth an ob∣lation, as if he offred swines bloud: he that remembreth incense, as if he blessed an idoll: yea they haue chosen their owne wayes, and their soule delighteth in their abominations. So Amos cap. 5. ver. 22. the Lord sayth, Though ye offer me burnt offrings and meate offrings, I will not accept them: neither will I regard the peace offrings of your fat beasts. The Lord therefore by this answere would haue this er∣ror pulled out of their minds, the which did stick so fast, and cleaue so hard in them, the which moued this question of fasting. Where∣fore God teacheth that he is neither delighted, nor appeased with these things in themselues: but with true godlines and charitie or

loue, such as he himselfe by his Prophets hath prescribed or ap∣poynted vnto them in his word. Further, this verse and all other such like, in the which it is sayd, that the word of God came, or was giuen, and that from the God of hostes, that is, almightie, doe con∣firme the doctrine which is to be expounded, and doe winne and get authoritie vnto the same, and audience, and reuerence from the author of it, namely, God himselfe.

Vers. 5.

Speake vnto all the people of the land, and to the Priests, and say, When ye fasted and mourned in the fifth, & seuen moneth, euen these seuentie yeares, did ye fast vnto me? doe I approue it?

* 1.306THe summe of the answere of GOD, the which containeth two things. First, that God was not delighted with the fasts of them∣selues, either of the fifth moneth, or of that other of the seuenth mo∣neth,* 1.307 ordained by them also for the death of Godolia, 2. King. 25. albeit they had obserued them a great space, and long season so∣lemnely, and yearely. And this answere is indeed made vnto the whole people, but yet notwithstanding by the Priests, vnto whom especially God doth direct the Prophet, because it is their office to teach the people: and it is the office of the Priests to be taught of God, either ordinarilie, or extraordinarilie, as it is here done by Za∣charias. And the Prophet expresly maketh mention of the seuentie yeares, those namely, wherein the people was in banishment and captiuitie in Babylon, because that all that whole time especially the Iewes had kept those their extraordinarie fasts straitly, & hard∣ly. Finally, the repeating of the word (me) hath an Emphasis or ve∣hemencie and force in it, the which sheweth that before God the abasing of these outward things is the greater, yea, and a thing vn∣pleasant vnto God, vnlesse that true godlines or charitie and loue of minde doe goe before.

Vers. 6.

And when ye did eate, and when ye did drinke, did ye not eate for your selues, and drinke for your selues?

* 1.308THe second thing to bee noted in this answer of God, to wit, the cause, for the which these outward works of themselues are not acceptable vnto God, whether they be extraordinarie, that is, com∣manded by men, or ordinary, that is, commanded by God himselfe. And first of all the extraordinarie workes the which are done of

men of their owne accord, doe not please God, because that men themselues doe them for their owne commoditie and pleasure, and not by the commandement of God. And therefore in them re∣gard and consideration of men is rather had and sought, then of God. And therefore in them men doe drinke, and eate, and fast vn∣to themselues: and there commeth thereby no profite vnto God, Psal. 16. Wherefore whether they eate, or whether they drinke, it is all one vnto God, neither haue they thereby the more, or the lesse with God, that is, neither are they therefore the more, or the lesse acceptable vnto God, as Paul teacheth 1. Cor. 8. ver. 8. Meate ma∣keth not vs acceptable vnto God: for neither if wee eate haue wee the more, neither if we eate not, haue we the lesse. And therefore when as there was a iarre in the Church of the Romanes between the Iewes and the Gentiles about these matters, Paul, Rom. 14 ver. 3. for the appeasing of that strife, giueth this counsel, Let not him that eateth, despise him that eateth not: and let not him which eateth not, iudge him that eateth: for God hath receiued him. And ver. 6. He that ea∣teth, eateth to the Lord: for he giueth God thankes: and he that eateth not, eateth not to the Lord, and giueth God thankes.

Vers. 7.

Should ye not heare the words, which the Lord hath cryed by the ministerie of the former Prophets, when Ierusalem was inha∣bited, and in prosperitie, and the cities therof round about her, when the South and the plaine was inhabited?

* 1.309AS touching fasts, and other such like outward workes appoyn∣ted by God himselfe, neither are they also of themselues accep∣table vnto God, but those things rather please him, the which by his Prophets he hath alwaies required at the hands of men, yea, and euen at that time, when as they had greatest felicitie or successe of things. God indeed appoynted vnto the Iewes fasts, and other out∣ward rites or customes and fashions, but yet such notwithstanding as wherein he would not haue the chiefest part of his worship and seruice to bee placed consist, nay he gaue those ceremonies as to∣kens, and stirrings of vs forward vnto his inward worship only, the which he alwayes vrged or earnestly called vpon by his Prophets. Wherfore God doth not in this place cal back the Iewes vnto those ceremonies: but vnto those sermons and words, the which by his Prophets he had so often beaten into their heads, and set forth, and openly deliuered, and commanded that they should obserue or

keepe, the which are afterward declared verse 9. and in those that follow. So then the hypocrisie of men, and of the Iewes is shewed, who ouerpassing, nay neglecting and setting nought by the chiefe part of the worship and seruice of God, doe stay in these outward things, as the onely meanes to appease God withall. For these ce∣remonies are not properlie those words, the which God propoun∣ded or set forth by his prophets: but rather those things which fol∣low hereafter, and in the which there appeareth a true testimonie or witnes of godlines or loue. Further it hath an Emphasis or force, whereas God saith, that he cryed and sounded foorth those things, the which hee now also required of them, that both the trueth of God, and the conformitie or agreeablenes of his wor∣ship and seruice might be shewed: and also the care of God with a loude voyce to call them back vnto a better minde. And this al∣so hath a weight and force with it, where as hee saith that hee did the same, when as both the citie did as yet still florish, and all the o∣ther cities neere vnto it, yea and moreouer the whole countrie it selfe, so farre as it reacheth, and is stretched out toward the South both in the mountaines, and in the plaine. For this circumstance of time sheweth the great and daylie care of God for that peo∣ple, that is, those that are his, and also his continuall course and constancie in exacting and requiring still the same kinde of his true and inward worship and seruice. For like as the nature of God is one and the same alwaies: so also his true and inward wor∣ship, is, and hath been alwaies one, and the same.

Vers. 8.

And the worde of the Lorde came vnto Zechariah, say∣ing,

* 1.310 For God For God sheweth, what those wordes are, the which so carefullie, and daylie, and earnestlie (as namely for that they were his true worship) he did by his Prophets require of their fathers and Elders, that they should not perish, but that they might bee acceptable vnto him. And now God requireth the selfe same yet still of them their po∣steritie, and desireth that they may bee obserued; that they also may please him. And this is shewed by the way of matching to∣gether of cōtraries, the which doth not only garnish this sentence, but also doth bring a great light vnto it, and cleerelie teacheth, that God is trulie worshipped, not with outward ceremonies,

but with the earnest motion of the heart: that hee is not delited with the afflictings or exercises of the bodie, but with the true dueties and effectes of faith and charitie. Therefore doth Paul al∣so alwaies match these the one against the other, as 1. Tim. cap. 4. ver. 7.8. in these words Cast away prophane, and olde wiues fables,* 1.311 and exercise thy selfe vnto godlines. For bodilie exercise profiteth little, but godlines is profitable vnto all things, which hath the promise of the life present, and of that that is to come. And then verse the 12. he sheweth what be these fruites of godlines, wherein hee would haue Timothie to be a patterne for them to follow, saying, Let no man despise thy youth, but be vnto them that beleeue, an ensample in word, in conuersation, in loue, in spirit, in faith, and in purenes. So a∣gaine Tit. 1. and 2. where there is a matching together of con∣traries betweene rites and ceremonies and the true workes of godlines.* 1.312 But here in this place by the figure Noema all the works both of faith, and also of charitie are commended. The workes of faith, or of the first table by the consequent, or that which fol∣loweth. For if charitie or loue toward our neighbour, and the workes of the second table be acceptable or pleasing vnto GOD, much more is faith so, the which loueth both God himselfe, and also is the cause of our loue toward our neighbour. So then of ne∣cessitie by the workes of the second table, or of charitie true faith or the first table is vnderstood and gathered especially to be com∣manded vnto vs. For (as it is Galat. 5. ver. 6.) In Iesus Christ neither circumcision auaileth any thing, neither vncircumcision, but faith, which worketh by loue. And all the workes of Charitie are here conteined by the figure Synecdoche,* 1.313 and by the reckoning vp of part or a certaine sort of them. But in this place are exprestie re∣cited three sortes of the workes of Charitie or of the second table.

Verse. 9.

Thus speaketh the Lorde of hostes, saying, Execute true iudgement, and shew mercie and compassion, euerie man to his brother.

* 1.314THe first conteineth all the workes the which men doe owe vnto men in regarde of any publike office, which they beare, as for example, Kings vnto their subiects, Iudges vnto those ouer whom they are set to rule. Of these it is required that they should (iudge) that is, execute that their office, and that in (trueth) the

which is here set against all accepting of persons, and all fauour. Concerning this dutie thus is it commanded Deut. 1. ver. 17. Yee shall haue no respect of person in iudgment, but shall heare the small as well as the great: yee shall not feare the face of man: for the iudge∣ment is Gods, Psalm. 82. The second sort here reckoned vp de∣scribeth the duties, the which generallie men owe vnto men, so far forth as wee are all of vs brethren one vnto another, and made after the image of God. Now this doe we owe one vnto another, first, that we bee touched with mercie, and moued with a fellow feeling of the miseries one of another: Secondly, that wee doe good vnto them that be in miserie, and help them. To that inward affection apperteineth the word Racham,* 1.315 compassion: and the word Chesed mercie, belongeth to the effect of this affection, or vnto bounteousnes. And therefore Galat. 6. ver. 10. Paul counsel∣leth vs saying, While wee haue therefore time, let vs doe good vnto all men, but especiallie vnto them, which are of the house hold of faith, Hebr. 13.

Vers. 10.

And oppresse not the widdowe, nor the fatherles, the stranger, nor the poore, and let none of you imagine euill against his brother in your heart.

* 1.316THe third sort hath those duties, the which men doe owe par∣ticularlie vnto certaine persons by the commandement and feeling of true charitie it selfe, that is, rather, and more readily then vnto the rest of other men. And these are such dueties as both the law of GOD, and also the feeling of humanitie it selfe doth commaund vs to performe especiallie vnto persons afflic∣ted, or in trouble and misery, as vnto Widdowes, Fatherles children, strangers, the poore, and such as are destitute or voyde of man his help Deut. 16. ver. 11.14. Psal. 82. And this is that which we doe owe vnto them, namely, that because they easelie lie open vnto iniu∣ries and wrongs, and are not able to resist, and stand against those that oppresse them, we neither should our selues take from them that which is their own, nor suffer it to be taken away from them. Finallie, by way of making it more plaine, it is here further shew∣ed, what maner of charitie or loue ours ought to bee towards them, and also all other men, namely, that we should not so much as in heart thinke, or wish, or deuise any euill against them, much lesse execute it in deed.

Vers. 11.

* 1.317 But they refused to hearken, and pulled away the shoul∣der, and stopped their eares, that they should not heare.

* 1.318GOd confirmeth the former doctrine by an example familiar and knowne vnto the Iewes, that they may bee the more mo∣ued, and giue heede vnto it. Whereby they are taught, that their forefathers selt punishments, and the same most grieuous, and the wrath of God, and that very great, because they worshipped and serued not God in such sort, that is, according vnto the rule set downe before. For they gaue heed only vnto those rites, and out∣ward ceremonies, mocking God, touching which, the people as yet propounded the question, as the chiefe part of God his wor∣ship and seruice, being in deed too much addicted or giuen vnto these outward things, and very wickedly, and through great error of minde, placing the whole sway and waight of their saluation, and peace with God, in these in a maner toyes, and trifles.* 1.319 But this narration hath two partes. The first sheweth the contempt of the forefathers of this people (who asked this question of God) concerning the true worship of God, and their rebellion.* 1.320 The second, the iudgement of God against them for the same. This their contempt is described by an amplification,* 1.321 the which conteineth a proceeding as it were by degrees, and also a recko∣ting vp of those partes (wherein their stubborne despising of GOD dooth consist) besides that the phrase also,* 1.322 and maner of speech of the Prophet, being knit together with many * copula∣tiue coniunctions, doth the better paynt out the greatnes of the rebellion of those former Iewes, that the iudgement and wrath of God against them may appeare to bee the more iust: and that their posteritie or others should not follow them, because that all ••en see that they are to be dispraised and discommended.

* 1.323And furthermore, this verse hath three degrees and partes of his manifest contempt, or despising of God, the which was, and appeared in the Iewes before they were so miserablie afflicted or punished in the captiuitie. The first degree is, They refused to har∣••••.* 1.324 For by little and little men doe fall into the manifest con∣tempt of God: and no man vpon the suddaine, and at a push be∣commeth most lewd and filthie. First, therefore men refuse to giue eare vnto those things, to considder and weigh those things, the which are said vnto them by the seruants of God. They doe

not at the first vtterlie refuse at all to heare, but they refuse to con∣sider, and to giue heed vnto the things, which they haue heard. The second degree, The pulled away the shoulder, or they set their stubborne shoulder against it. A Metaphor taken from men that do not willinglie take the burden,* 1.325 which is laid vpon them, nay which doe refuse it, and cast it off, and therefore withdrawe the shoulder, wherewith they should carrie the burden, and striue a∣gainst it. There is a like maner of speaking Nehem. 9. ver. 29. But they behaued themselues proudely, and hearkened not vnto thy commandements, but sinned against thy iudgements (which a man should doe and liue in them) and pulled away the shoulder, and were stifnecked, and would not heare. For those things which men doe willingly take vp, vnto them they are said to yeeld a willing shoul∣der. Sophon. 3.* 1.326 In the second place therefore men refuse to doe, and take vpon them those things, the which hauing heard before, they foreslowed to meditate or thinke vpon. In the end they stop their eares, and harden them, that now they will not so much as onely heare and hearken vnto those things, that is to say, they re∣fuse and disdaine so much as with the eares of their bodie onely, to receiue those things, the which before they onely despised to giue heed vnto, and to doe.

Vers. 12.

Yea, they made their hearts as an adamant stone, least they should heare the law, and the words which the Lord of hostes sent in his spirit by the ministerie of the former Prophets: there∣fore came a great wrath from the Lord of hostes.

* 1.327THe fourth and last degree of the manifest rebellion of men, to wit not only the hardning of the eares of their body, but also the wilfull stopping of the eares of their heart. And this stub∣bornes is described or set forth, both metaphorically, and also by way of matching together of contraries. Metaphorically, in the word Adamant. For they did not lightly harden their heart, but most stubbornly, so that now their heart and rebellious mind a∣gainst God, was not only a stone, but also most hard aboue all stones, such as is the Adamant, so that it neither would, nor could by any meanes receiue the words of God, by meanes of that ouer much hardning. The matching together of contraries lieth in the descriptiō of that word which they despised. For it was the word of almighty God reuealed by his spirit, and so consequently ma∣kinge

for their saluation: and by the ministery of the prophets, not of any men whatsoeuer, but of most choice and approoued instru∣ments of God was the same word shewed & deliuered vnto them. Now euery one of these things seuerally, much more all of them ioyntly do increase this rebellion of the Iewes, or of men, and their contempt or despising of God.* 1.328 The rebellion of men being set downe, now followeth their punishment, that is to say, the iudge∣ment of God against them, and the same most iust, and also most greevous. And as against such kinde of men, the anger of God goeth before, and then followeth the punishment and paine: so is both of them in this place orderly described. The wrath of God therefore was iustly against so stifnecked disobedience, yea and that great wrath, the which appeared by the effects, that is the punishment, which followed. And by the proportion of the rebellion it ought to be great, that the punishment might be equal and aunswerable vnto the fault.

Vers. 13.

Therefore it is come to passe, that as he cried, and they would not heare, so they cried, and I would not heare, saith the Lord of hostes.

* 1.329THe description of the punishment, the which consisteth of three partes, whereby the greatnes thereof is shewed, that o∣ther men, and the Iewes themselues might shunne, and feare to i∣nitate or follow such stubbornes of minde against God.* 1.330 The first degree of the punishment is that they were not heard of God, no not when they cried vnto God. The reason is from the rules of dis∣tributiue iustice, as they call it, and such as punisheth the sins of men, the which commaundeth, that men should be punished after the same manner, after the which they haue offended. They would not heare God crying vnto them: so likewise were not they heard of God, when as they cryed vnto him in their afflictions or troubles. So God telleth them of the like punishment in his Pro∣phet Isai cap. 65. ver. 12. in these wordes: Therefore I will number you to the sword, and all you shall bowe downe to the slaughter, because I called, and ye did not answere: I spake, and ye heard not, but did e∣uill in my sight, & did chuse that thing, which I would not. So Psal. 18. ver. 25.26. Dauid teacheth, that God will deale with men ac∣cording to their behauiour and deseruing: with the godly (saith he of God) thou wilt shew thy selfe godly: with the vpright man, thou

wilt shew thy selfe vpright. With the pure thou wilt shew thy selfe pure, and with the froward thou wilt shew thy selfe froward. Now this is a most grieuous punishment, not to bee heard, or receiued of God.

Vers. 14.

But I scattered them among all the nations, whom they knew not: thus the land was desolate after them, that no man passed through, nor returned: for they laide the pleasant land wast.

* 1.331THe second degree of this punishment, they were scattered as it were with a strong whirle-winde, and cast out of their na∣tiue soyle among sundrie nations, and not all of them carried as banished persons, and captiues into some one certaine land, and countrie, but one into this countrie and another into that, with a great and fearefull scattering, and renting in peeces of the same bodie, and nation. Yea and moreouer they were driuen vnto na∣tions vnknowne vnto the Iewes themselues, at whose hands they could looke for no humanitie or courteous intertainement, as namely vnto whom they were Barbarians:* 1.332 and they vnto them. The third degree of their punishment, for that their very land it selfe did for their sake feele the most grieuous iudgements of God also, as lacking inhabitants, and her blessing from God, that in stead of a pleasant land, the which it was before, that same land of the Iewes should bee laide wast; and become an huge and great wildernes. For as it is in the Psal. 107. ver. 34. God turneth a fruite∣full land into barrennes, for the wickednes of them that dwell therein.

CAP. 8.

Vers. 1.

Againe the word of the Lord of hostes came vnto mee, saying,* 1.333

* 1.334THis whole chapter conteineth two things. Frst, it hath a con∣firmation of the former doctrine touching the true worship and seruice of God to be defined and restored by the true works of godlines and charitie,* 1.335 and not onely by outward ceremonies, as appeareth hereafter ver. 16.17. Secondly, an expresse answer vnto the question propounded in the former chapter vers. 〈◊〉〈◊〉

and so forth. But touching the beginning of this chapter it is a garnishing or a staying in the further laying out of the matter by the way of matching together of the contraries, to wit of the punishment or iudgement of GOD against the forefathers of the Iewes, and of the promise alreadie made vnto their poste∣ritie by the free mercie of GOD, and not vttered, and be∣slowed vpon them for any righteousnes or desertes of theirs, as appeareth hereafter verse 15. And it was requisite that these promises should bee set after these iudgements and punish∣ments of God against the Iewes, least they might suppose God to bestil angry with them, and consequently might lay aside al hope and minde of building of the temple, and repairing of the City, & of their longer stay in the land of Iudea, as is shewed ver. 9. For this rehearsing of the promises of God, especially so notable and ••uident touching the restoring of Sion, yea and of the City it selfe, ••nd of the long continuance of them both, did very greatly both ••omfort them, and also incourage them to go lustily forward with the building. Moreouer this verse, like a the beginning also of the verse folowing hath a confirmation of the doctrine, which ••••lloweth, namely for that the Prophet was cōmaunded by God, 〈◊〉〈◊〉 and the almighty God, to vtter, and to promise these thinges 〈◊〉〈◊〉 his name vnto the Iewes, that is, vnto his church.* 1.336 And this pre∣••••ce of the Prophet is often repeated, to wit because in so great ••••ly burly and trouble of thinges, in so lamentable destruction of that people, and so great power and boldnes of their enemies, (the which were against that building of the Temple. Esdr. 4. ver. 1) this promise or doctrine, was so much the more diligently to be confirmed.

Ver. 2.

Thus saith the Lord of hostes, I was ielous for Zion with great ielousy, and I was ielous for her with great wrath.

* 1.337THe manner & order of the Prophet, his staying still in the con∣firmation of the former doctrine. For first of all he setteth ••owne the very cause it selfe, nay the ch••ese cause of all the pro∣mises of God to come, and which were to be rehearsed, namely the only mercy and good will of God towards them: both that these Iewes the posterity of their forefathers, should not thinke that they had deserued these things at the hand of G••d with their ceremonies or holines of life: and also that they might vnderstand

what was the most certain foundatiō of these promises made vn∣to them, to wit the purpose and will of God, which is vnchaunge∣able. So then the most true and chiefe, and principall cause, nay the onely cause that moueth God to bestow so great benefites vp∣on them,* 1.338 and vs all, that is, vpon his church, is the very bounteous∣nes and louing good will of GOD toward those, whom he hath wholly chosen. For as at the first he chose and loued them for that cause onely: so also for the same cause doth he cherish and defend them. And this free good will of God towards those that are his is described and set foorth by the adioyntes, to wit, his Iealousie. For as Augustine saith, He which loueth, the selfe same also is iea∣lous, and will haue the thing which is deare vnto him, to bee safe, without danger, and to doe well. But that the nature and greatnes of this loue of God toward vs, whom hee hath chosen, may bee knowne, there is added or set downe a difference, namely, that this ielousie of God is great, and earnest. And the Prophet dooth de∣scribe this ielousie by a worde of like signification, to wit, of heat, or of burning loue. For that same sincere or vnfeined and pure loue, both of GOD toward vs, and also ours toward GOD is an exceeding burning and heat of the heart, wherewith wee doe burne and loue.

Vers. 3.

Thus saith the Lord, I will returne vnto Zion, and will dwell in the middest of Ierusalem, and Ierusalem shall be called a citie of trueth, and the mountaine of the Lord of hostes, the ho∣ly Mountaine.

* 1.339FRom the cause he commeth vnto the effects and the same ge∣nerall, and in consideration and respect of the other, first in re∣gard of order. And in this place there are reckoned vp three, which are as it were the causes of them that doe follow, at least∣wise, they goe before in regard of order.* 1.340 The first is, God his re∣concilement or being made friendes with those that are his, the which metaphorically is called the returning of God vnto vs, and those that are his, from whom God seemed before (in respect of outward things, and of the most miserable estate of that people) to bee farre distant,* 1.341 and a great way off in the iudgement of men Psalm. 74. and Psalm 85. The second benefit or effect of the good will of God toward those that are his,* 1.342 is his dwelling, yea, and that his sure dwelling among them (for this dooth the Hebrew word

signifie, to haue a sure and setled dwelling. Further it hath an Em∣phasis, or vehemencie and force, whereas God is saide to dwell in the middest of those that are his, to wit, that he may the more ea∣silie bee present with the whole bodie of his Church,* 1.343 and euery one of the faithfull, and help them. The third effect and benefit is, The sanctifying of them. For like as God dwelleth among those that are his, so also doth he sanctifie them by his presence and dwelling among them, Iohn 17. By the which is vnderstood that this presence of God is not a bodily presence, but spirituall: for as much as it bringeth holines vnto our mindes. And doubtles the presence of God is the dwelling and efficacie or working of his holy Spirite in vs by the preaching of his worde, the Sacraments, and inward mouing in vs. Further hereby also is gathered, that this same presence of God is not idle, and without effect in his Church. And by the name of the citie, and of Sion,* 1.344 he doth by the figure Metonymia, signifie and betoken the inhabitants them∣selues, both which were in the citie, and also which in regarde of their office were, and dwelt in the temple. In the citie, that is, in the men of the citie, he will haue trueth for to be, that they should not be hypocrites before God, and lyars, and league breakers one vnto another: and in the mount Sion, where the Temple was, hee will haue holines to be, that in the same the true worship, that is, which is appoynted by God, may be done, and that reuerently.

Vers. 4.

Thus saith the Lord of hostes, there shall yet olde men, and olde women dwell in the streetes of Ierusalem, and euery man with his staffe in his hand for very age.

* 1.345THe fourth benefit, the securitie, or saftie of the Church, or the continuance and defence of the same euen on this earth. So then the course and order of the speech of the Prophet, and of the promises of God descendeth or commeth downe from spirituall benefites vnto earthly benefites. For as Paul writeth, 1. Timoth. cap. 4. ver. 8. Godlines is profitable vnto all things, which hath the promise of the life present, and of that that is to come. Now this defence and continuance of the Church is described or set forth by those adioyntes, the which only come to passe and fall out in the time of great peace, and quiet continuance, to wit long life of the citizens, saftie of the old men, and finallie great num∣bers of children, and publike playing in the streetes. God there∣fore

promiseth that the citizens of Ierusalem, which shall dwell in the same, shall bee long liued, and shal come vnto great hoarenes of head, and old age, yea of both sexes or kinds, that is to say, both men and women, the which is a signe and adioynt both of a citie of long continuance, and also inhabited in peace.

Vers. 5

And the streetes of the citie shall be full of boyes and girles, playing in the streetes thereof.

* 1.346ALso the number of children of both sexes, that is, male and fe∣male, and their freenes from danger and feare of enemies, & the same publike (which then appeareth, when as they freely and bold∣ly play in the streetes without feare) is a most certaine signe and token of the continuance and peace of the sayd citie. And it hath a mouing of affection, in that he maketh mention both of old men, and of children, and it addeth a great Emphasis or force vnto this sentence.

Vers. 6.

Thus sayth the Lord of hostes, Though it be* 1.347 vnpossible in the eyes of the remnant of this people in these dayes, should it ther∣fore be* 1.348 vnpossible in my sight, sayth the Lord of hostes?

THis is the answering of an obiection that might bee made, that they should not distrust these so great and large promises of God, because of their smalnes and fewnes. For the Prophet answe∣reth this their distrust and doubtfulnes of mind many wayes.* 1.349 First of all here in this place from the nature and power of God himself, the which is propounded or set forth by comparing of it with the strength of men. For albeit the fulfilling of so hard and royall pro∣mises, seeme, nay, is vnto men not onely admirable or wonderfull, but also impossible, shal the same therefore be vnpossible vnto God himselfe, who is both Iehouah, and also the Lord of hosts, that is, al∣mightie? Therefore the word (wonderfull) in this place is put for impossible,* 1.350 as it is Luk. cap. 1. ver. 13. For with God nothing shall be impossible. And Ierem. 32. ver. 27. Behold, I am the Lord of all flesh, Is there any thing to hard for me?* 1.351 The second solution, or answering of their doubt is taken from experience it selfe, in these words (the remnant of this people). For that remnant had indeed alreadie pro∣ued the effects of these promises of God. Wherefore they ought to hope wel for the time to come afterward. Moreouer in these words

(the remnant, and, in these dayes) is contained the reason also of the distrustfulnes of the people, namely, because they measured the ful∣filling and performance of these things, both by the present state of things, and also by that their fewnes or smalnes.

Vers. 7.

Thus sayth the Lord of hostes, Behold, I will deliuer my people from the East countrie, and from the West countrie.

* 1.352THe third solution, or answering of their doubtfulnes, from God his earnest affirming, or auouching of the sayd former promise, whereby God doth not only repeate it, but because he is true of his word, and cannot lye, he doth also confirme it, as if he should say, I will doe it, I will doe it: I promise it, yea indeed I promise it. This selfe same solution or answer therfore doth answer, and satisfie that doubting of the Iewes, by reason of their remnant only, that is, by reason of their fewnes. For God promiseth that he will both saue their whole nation wheresoeuer it shall be, and from thence wil ga∣ther it together into one bodie, as Psal. 107. ver. 3. The Prophet ac∣knowledgeth, or rather indeed willeth the people to acknowledge, that God gathered them out of the lands, from the East, & from the West, from the North, and from the South. And therfore Psal. 126. ver. 4. the people pray vnto God, saying: O Lord, bring againe our captiuitie, as the riuers in the South. And this promise of gathering them together againe from what places soeuer they shall be scatte∣red into, God maketh vnto them, because they should not faint, or be dismayed because of their fewnes, after which maner also Christ comforteth his Disciples Luk. 12. ver. 32. saying: Feare not, little l••cke, for it is your fathers pleasure to giue you the kingdome.

* 1.353But there are three things to bee noted in this God his earnest a∣vouching of the former promise. First, the person promising, Behold, I, that is, the true God, and Iehouah,* 1.354 the which is matched against ••••n offering themselues, and promising something. Secondly, the thing promised, to wit, saluation, that is,* 1.355 their preseruation and kee∣ping against violence or force, suttletie, and the plots of mē against the Church of GOD. Thirdly, the place, to wit, how farre & wide soeuer the faithfull bee scattered into the rising,* 1.356 and going downe of the Sunne, that is, into the East and West, and into other quar∣t••••s of the whole world, God neuerthelesse doth keepe them, and also will keepe them most safely, and hereafter.

Vers. 8.

And I will bring them, and they shall dwell in the midst of Ie∣rusalem, & they shall be my people, and I will be their God in truth, and in righteousnes.

* 1.357AN amplification of the benefite, wherewith he doth once for all shake off all their doubtings and distrustfulnes. For God pro∣miseth that he will not only saue them, and the scattered remnants of the people, but also that he will gather them together into one bodie: and furthermore, that being thus gathered together they shall dwell in Ierusalem, and consequently the citie necessarily to be restored and builded againe. And finally, he promiseth that he will be their God, yea and that for euer, and with most large effects. Therefore looke how many words there are, so many sentences, & most large promises are there, the which both may, and also ought to take away all distrust from all the godly. Thefe words, They shall be my people &c. doe shew the renuing of the couenant of God (the which seemed to be broken off because of their captiuitie, and the destruction of the Temple and citie) which is the fountaine of all the gifts of God. For vpon that couenant depend all the benefits of God toward vs. Moreouer, these words, In trueth and righteousnes, doe declare that God will cherish and preserue them not onely in words and promises, but also for euer and in very deed, that is, in the effect it selfe: for so in this place doe I expound the word (righte∣ousnes) for the effects.

Vers. 9.

Thus sayth the Lord of hostes. Let your hands be strong, ye that heare in these dayes these words by the mouth of the Pro∣phets, which were in the day, that the foundation of the house of the Lord of hostes was layd, that the Temple might be builded.

* 1.358AN exhortation, the which is ioyned vnto the former doctrine, & confirmeth the same by the causes thereof, the which are here alleaged. And he exhorteth them vnto the building of the Tem∣ple, the which was begun before, but yet was afterward left off, be∣cause of the latter decree of Cyrus, and Assuerus: but was taken in hand againe vnder Darius, but yet faintly forwarded by the Iewes, because they preferred the priuate buildings of their owne ho••ses, before the Temple of God, as Aggeus sheweth cap. 1.

* 1.359This verse containeth three things. First of all, the thing it selfe, that is, the summe of the exhortation. And it is, that they would strengthen their handes vnto that building of the Temple of God to be lustilie finished,* 1.360 the which they went slowlie and slacklie about. So Isai vseth the like exhortation, but in an vnlike sence cap. 35. ver. 3. where hee saith, strengthen the weake hands, and comfort the feeble knees. So Hebr 12. ver. 12. Wherefore lift vp your hands which hang downe, and your weake knees. In this exhor∣tation their negligence in the former time is briefelie, but yet sharplie noted and touched. The second thing is,* 1.361 who are in this sort stirred vp vnto this work, to wit those which liued at the selfe same time, and had heard, and yet did heare with their eares the promises of God touching the restoring of the Temple Esdr. 5. For they are worthelie accused of great negligence, as who name∣ly being stirred vp, and admonished by GOD, were not moued therewithall notwithstanding. Againe God would haue these selfe same see the fulfilling of these promises, the which they had heard, that they might learne to trust God, and might bee confir∣med or strengthened against all doubtings. The third thing,* 1.362 hee setteth downe the time, wherein they had ceased, and shewed themselues to bee faint and careles, to wit, not for one yeare or twaine onely, or for some short space: but from that space of time, wherein the temple began to be builded. And this if it bee gathered out of the 3. Esdr. 2. Ioh. and 7. of this prophesie, it shall be found to haue been the time of 44. yeares, in all the which the Iewes were negligent.

Vers. 10.

For before these dayes there was no hire for man, nor any hire for beast, neither was there any peace to him that went out, or came in, because of the affliction: for I set all men, euery one a∣gainst his neighbour.

THis is a rendring of a reason of the former exhortation from the comparing together of diuerse times,* 1.363 whereby they shall easily gather that they are exhorted by God vnto that work. And here is also contained a secret Hypophora, or answering of an ob∣iection that might be made, that they should not thinke that their labour now also should be vnprofitable, as it was before, or that there should be any disturbance or letting of the worke, or that their state should be vnquiet. For the Prophet doth answer, that

God is now reconciled or made friendes with them. Wherefore the Iewes did now alreadie feele the effectes of this couenant, whereof Zacharias made mention before vers. 8. And in the de∣scribing or setting forth of this comparison, is first of all set down the most lamentable condition of the former time, wherein they ceased from the work, as appeareth Agge. 1. ver. 6. in these words: Ye haue sowne much, & bring in little. ye eate, but ye haue not inough: ye drinke, but ye are not filled: yee cloth you, but you bee not warme: and hee that earneth wages, putteth the wages into a broken bagge. This lamentable condition of the former time is described by the reckoning vp of three things,* 1.364 the which doe declare the great mi∣serie of the men, and the curse of God against them, to wit, The labour of the men,* 1.365 and also of the cattell, was at that time vnpro∣fitable Deut. 28. But the contrarie falleth out, where God fauou∣reth our dooings, as it is Psalm. 128. ver. 2. When thou eatest the labours of thine hands, thou shalt be blessed, and it shall be well with thee. Secondly,* 1.366 Warres and daungers are on euery side. Such was the time that is spoken of 2. Chr. 15. ver. 5. And in that time there was no peace to him, that did goe out, and goe in: but great troubles were to all the inhabitants of the earth. Lastlie, there was no peace and agreement betweene the citizens themselues,* 1.367 and those that were countrie men, but there were betweene them vncourteous dis∣cords and iarres.

Vers. 11.

But now I will not intreat the residue of this people, as a fore time, saith the Lord of hostes.

* 1.368THe matching together of contraries, the which sheweth the ioyfull condition of the latter time, namely wherein they be∣gan to build the Temple, contrarie vnto that former estate of theirs, when as they left of the building of the same. And here in this verse, time is matched with time, namely the time past with the time present, that is, their leuing of, with their building, although it be both the selfe same God which sent both those e∣states vpon them: and also the selfe same people, which feeleth and felt both estates, that they should vnderstand that God dooth now make them partakers of the effectes of his couenant, and therefore that they should hope well for the time to come: and consider, how much the building of the Temple of God dooth differ from the neglecting or letting alone of the same.

Vers. 12.

For the seede shall bee prosperous: the vine shall giue her fruite, the ground shall giue her increase, and the heauens shall giue their dewe, and I will cause the remnant of this people to possesse all these things.

* 1.369HEre he setteth thing against thing, to wit, a threefold happines of this time, against the threefold miserie of the former time. For now there is peace both for to sowe, and also for to gather in that which is sowed: in the former time nothing was in saftie vn∣to any man. Now the fruite of the earth is most plentifull, and the labour both of men and beastes most profitable:* 1.370 then they lost all their labour and cost to. Agge. 2. ver. 19.20. Consider, I pray you, in your mindes, from this day, and afore from the 24. day of the ninth moneth,* 1.371 euen from the day that the foundation of the Lordes Temple was laide: consider it in your mindes. Is the seede yet in the barne? As yet the vine, and the Fig-tree, and the Pomegranate, and the Oliue tree hath not brought forth: from this day will I blesse you.* 1.372 Now euery one his possession in this people is and shall bee safe and quiet vnto him: at that time euery man stroue and went toge∣ther by the eares with his owne neighbour.

Vers. 13.

And it shall come to passe, that as yee were a curse among the heathen, O house of Iudah, and house of Israel, so will J de∣liuer you, and yee shall be a blessing: feare not, but let your hands be strong.

* 1.373AN amplification of their ioyfull estate, by the description, and happines of the time to come also. For this happines shall be so great, that in time to come it shall be a forme of praying or wishing of the blessing of God vnto others, or vnto themselues. So then this happines of the Iewes shall be both manifest vnto all men, and also great, and to be wished for by the consent and agree∣ment of all men. And moreouer God both by the comparing to∣gether of the former miserie of the said Iewes: and also by the shewing of his minde and purpose toward them, doth make this promise toward them to bee the more welcome, and euident. By the comparing of their former estate, for that in times past they were a former of cursing, and banning, whilest the iudgements of

God against them being captiues, were to bee seene both mani∣fest, and bitter. And in this respect doth Dauid Psalm. 102. ver. 8. complaine that hee sometimes was a reproch vnto his enemies, saying: Mine enemies reuile me daylie, and they that rage against me, haue sworne against me. But now, and hereafter they were a forme and patterne of the great fauour and blessing of God. And by the shewing of his minde toward them, he maketh this pro∣mise the more welcome and euident vnto them, for that hee will (saue) them, that is, deliuer them out of all their miseries, and blesse them, yea and that also for the time which was to come, and to follow afterward Psalm. 37 in the end. Last of all is added a con∣clusion necessarilie gathered of all these things before, to wit, the exhortation vnto the worke of the Temple lustilie, and without feare either of disturbance or letting, or that their labour should be vnprofitable and vnfruitefull. For hereunto appertaineth the summe of these promises, to wit, that they restore and set vp a∣gaine the temple, that is to say, the worship and seruice of God.

Vers. 14.

For thus saith the Lord of hostes, As I thought to pu∣nish you, when your fathers prouoked me vnto wrath, saith the Lord of hostes, and repented not.

* 1.374THis is the rendring of a reason of the former amplification, that is, of so great a blessing of God which should fall vpon the Iewes, whereunto also there is added the answering of an ob∣iection, that might be made. The reason is, for that God being ap∣peased toward them, dooth now thinke, and purpose to doe good vnto them. The answering of an obiection, for that albeit he did worthelie afflict or punish them and their ancetours before, yet notwithstanding hee hath now decreed with himselfe to bestowe benefites vpon them. The answering of the obiection is contei∣ned in this verse: and in the verse following the reason or answer vnto the same. For the calling to remembrance of their former e∣state, and of the most grieuous threatnings of God against them, might trouble their mindes Ierem. 25. God therefore preuenteth or meeteth as it were by the way with this obiection. He confes∣seth therefore that they were before, and also most iust (hee mea∣neth his threatnings) because that he was prouoked and kindled

by the most stubborne vices of them and their forefathers, how soeuer hee bare with them with a gentle, patient, and mercifull mind. But as if the patience of God had been ouercome with their vncurable wilfulnes, that which is added (it repented me not) shew∣eth that the counsell and purpose of God was both seasonable or in due time, and iust, when as he chasteneth the Iewes, and his Church: and also that such punishments are healthfull and profi∣table for his Church, the which by God are inflicted or layd vpon it: for they are medicines.

Vers. 15.

So againe haue I determined in these dayes to doe well vnto Ierusalem, and to the house of Iudah: feare ye not.

* 1.375THe answer vnto the former obiection, That God is now turned, that is, appeased with the Iewes, and therefore that his thoughts are otherwise touching them, to wit, now good and ioyfull. Not that God doth chaunge his minde, but that men being tamed and changed by afflictions or troubles, doe finde GOD otherwise to∣wards them, then when as they were stubborne and rebellious a∣gainst him. Albeit that euen this very same, that men doe repent from the stubborne wickednesse of their life, is not of themselues, but of the grace of God preuenting them. But here is shewed only, that men, before they haue God appeased with them, can looke & hope for no good at his hand. For the fountaine of all the gifts of GOD toward vs, is his fauour and reconciliation or being made friends with vs, the which when as it cannot be done but by Christ the Mediator, doubtles it is only of free gift, and for to bee attribu∣ted vnto his mercie, and not vnto our workes, or deserts. In the end of this verse he repeateth againe, Feare ye not, because that the re∣membrance of that same former anger of God towards them, did sticke deeply in their mindes, the prints whereof were euen then yet still remaining. And therefore that same feare and trembling could not so easily be shaken off, & put a way, neither could this ex∣ceeding fauour and loue of God so soone be perswaded vnto them, no nor yet once be conceiued in their mind: so distrustfull doubt∣les are men by nature of the promises of God.

Vers. 16.

These are the things that ye shall doe. Speake ye euery man the trueth vnto his neighbour: execute iudgement trulie and vp∣rightlie in your gates.

* 1.376THis is an admonition, by the which he doth both teach them the way, wherein, if they walke, they shal continually feele that same fauour of God: and also confirmeth the doctrine deliuered in the former chapter touching the true worship & seruice of God,* 1.377 namely, that it doth not consist in outward ceremonies, but in the true workes of godlines and charitie, the which are reckoned vp in this place. The workes of charitie both priuate and also publike are contained in this verse by the figure Synecdoche,* 1.378 the duties of pri∣uate persons by the word (trueth) and the offices of publike per∣sons, as of Iudges, by these words (the iudgement of peace) that is, vpright iudgement, pronounced or deliuered with a calme & quiet minde, not angrie, nor partiall, not of any distempered or troubled affection: as for example, through hatred, or enuie, or fauour.

Vers. 17.

And let none of you imagine euill in your hearts against his neighbour, and loue no false oth: for all these are the things that I hate, sayth the Lord.

* 1.379HEre also are contained the works of godlines by the figure Sy∣necdoche, vnder the name of an oth, or swearing. There is also shewed how sincere and pure our minde and heart ought to be in both kinds of these dueties, that we should not follow these works feinedly after the maner of hypocrites. For we must refraine euen from euill thoughts, much more from deedes: because that euill thoughts themselues do displease God, and he doth hate them, like as he doth euill workes.

Vers. 18.

And the word of the Lord of hostes came vnto me, say∣ing,

* 1.380A Passing vnto another matter. For the Prophet commeth now vnto the question moued in the 7. chapter of the ordinary fasts of the Iewes, concerning the which the Iewes asked counsel of the Prophets and Priests, whether they were now also of them to bee

obserued and retained. The Prophet answered, that they were not, both for that the true worship and seruice of God doth not consist in them: and also for that in stead of fastings and mourning, God will haue them keepe feast dayes, in the which they should reioyce and bee glad. But in this verse the Prophet getteth authoritie vnto his answere, when as he sheweth that it is not of himselfe, but from the almightie Iehouah. The which thing he also repeateth againe in the verse following, that it may the more be credited or be be∣leeued.

Vers. 19.

Thus sayth the Lord of hostes, The fast of the fourth mo∣neth, and the fast of the fifth, and the fast of the seuenth, and the fast of the tenth, shall be to the house of Iudah ioy and gladnes, and prosperous hie feasts: therefore loue the trueth and peace.

* 1.381THe answer vnto the question moued, by the matching together of the contraries of those things, the which not onely they, that is, the Iewes ought to obserue, but also we, & generally the Church of God at all times. Here therfore are two things to be noted. First, the answer it selfe. Secondly, the matching together of contraries. in the answer, this is of great moment or weight, for that God not only maketh answer concerning the fast of the fift moneth (of the which the question was moued) but also of al other extraordinarie fasts,* 1.382 the which the Iewes had ordained in remembrance of their miserie, and of the iudgements of God against them:* 1.383 as of the fast of the fourth moneth, because then the walles of the citie of Ierusa∣lē were cast downe with the engins of warre by Nabuchadnezzar. The fast of the fift moneth, in the which the temple it selfe was bur∣ned. [unspec 1] The fast of the seuenth moneth for the slaying of Godoliah. Lastly, the fast of the tenth moneth, wherein the besieging of Ieru∣salem was begun. But as concerning the leauing of the fast of the fift moneth, the reason was most manifest, because that the Temple of God was now alreadie almost finished at that time, in remem∣brance of the destruction whereof notwithstanding, the Iewes did mourne, and afflict or punish themselues, in the fift moneth, that is, in Iune. Touching the other fasts the doubt was greater, because the citie was not yet builded, but remained still destroyed, and on∣ly rubbish. But yet notwithstanding the answer is all one concer∣ning them, to wit, that they also are to bee abrogated or done a∣way.

* 1.384The Antithesis, or matching together of contraries sheweth, in∣to what workes those fasts are now to bee turned. First, into feast dayes both ordinarie and also extraordinarie, in the which for the benefit receiued from God, and the changing of their condition or estate the Iewes were to reioyce holily,* 1.385 that is to say, inwardly, true∣ly, and from their heart: and be glad, that is, that they should testi∣fie or witnesse this inward ioy of their minde in their gesture it self, and also in countenance. But al these things they must doe (in God) and according vnto his commandements, and not according vnto the wantonnes of the flesh, and intemperance, and surfetting. For God would haue the feast dayes to be ioyned with such holy glad∣nes. And therefore Deut. 12. ver. 18. the Lord by Moses instructing the Iewes of their behauiour in such kind of feasts, sayth, And thou shalt reioyce before the Lord thy God in all that thou puttest thine hand to. And in this respect Christ answereth for his Disciples against the Scribes and Pharisies, chalenging him for their so seldome fa∣sting, Matth. 9. ver. 15. and saying, Can the children of the mariage chamber mourne as long as the bridegrome is with them? But the daies will come, when the bridegrome shall be taken from them, and then shall they fast.* 1.386 Secondly, the matching together of contraries teacheth, what they ought to doe, and ordaine and obserue in stead of these fasts, yea and that for euer (for those feast dayes were part of the ce∣remonies, and therefore were not ordained to continue for euer) namely, that they should loue the trueth and peace. Vnder the name of trueth he commendeth vnto the godly, sinceritie or vp∣rightnes without hypocrisie and dissembling, in all things. And vn∣der the name of peace, mutuall concord or agreement one with an other, the which two are as it were the fountaines of other vertues, at least wise especiall effects of true godlines and charitie. Last of all, he will haue that wee should loue these selfe same vertues, that is, that we should reuerence them, with a true, and not feined heart and affection: secondly, that we be giuen with our whole studie & mind vnto the retaining and performing of them.

Vers. 20.

Thus sayth the Lord of hosts, That there shall yet come peo∣ple, and the inhabitants of great cities.* 1.387

* 1.388THis is the rendring of a reason of the former answer, to wit, why those dayes of mourning and fasting are to be turned into these ioyfull and feast dayes. And first of all the Prophet getteth autho∣ritie

vnto his prophesie from the authoritie of God, the which he doth often here set downe, because that an hard matter, and almost incredible or not to be beleeued was set forth. Secondly,* 1.389 he deliue∣reth the thing it self, that is, the cause of that ioy, and the same most iust, namely, that the other nations of the whole world shall in the ende ioyne themselues with the Iewes to seeke and worship God. Then the which what could be told or fall out more ioyfull, and to be wished for of the Iewes, and men that are desirous and louers of the glorie of God? But the Prophet propoundeth or setteth foorth this so ioyfull a promise, with the diligent reckoning vp of all the parts and circumstances thereof, to the end that the greatnes of so great a benefite might the more easily be considered both of them then, and also of vs now, and that our giuing of thankes vnto GOD therefore should be the greater. Wherefore all this place vnto the ende of the chapter is a staying still in the laying out of the same matter,* 1.390 the which also doth consist of most pleasant Prosopopoeiaes and Hypotyposis, the which doe offer the thing it selfe vnto the view of the eyes more cleerely, so that in a maner it may seeme to bee seene, and not to be read.

Moreouer, this verse containeth two circumstances of this pro∣mise. The first, of the time, in this word (yet). The second, of the thing, in the word (they shall come). For so much the more ioyfull & certaine is the promise, for that the time to come hereafter is pro∣mised to bee like vnto the time past, to wit,* 1.391 when as many people come from all places vnto Ierusalem to seeke the God of Israel,* 1.392 as appeareth by the Acts of the Apostles cap. 8. and Psal. 96. where the Prophet exhorteth both the Iewes and the Gentiles to praise God for his mercies, saying: Giue vnto the Lord the glorie of his name: [unspec 1] bring an offring, and enter into his courts. Worship the Lord in the glo∣rious Sanctuarie: tremble before him al the earth. Secondly, [unspec 2] it is most ioyfull whereas the Prophet sayth, they shall come, that is, euen for honor sake taking their iourney from out of their owne cities, they shall goe and come as farre as vnto the land of Iurie. So Psalm. 84. ver. 6.7. Dauid praiseth the courage of the people that passe through the wildernesse to assemble themselues in Zion, saying: They going through the vale of Baca, make welles therein: the raine al∣so couereth the pooles. They goe from strength to strength, till euery one appeare before God in Zion.

Vers. 21.

And they that dwell in one citie, shall goe to another, saying, Vp, let vs go and pray before the Lord, and seeke the Lord of hoste: I will goe also.

* 1.393TWo other circumstances, or parts and amplifications of the for∣mer promise▪ the which are set forth by the figure Prosopopoeia, or Hypotyposis.* 1.394 One is, for that not euery one by himselfe, or seue∣rally only, to wit, one after another, but gathered together and by heapes in a great companie they shall come, the which thing hath a greater testimonie or witnesse of their zeale, and honour vnto the worship of God, as appeared immediatly before out of the testi∣monie of the Psal. 84. ver. 7. The other circumstance sheweth the end,* 1.395 why they shall come thither, namely, to worship the true God. And here in this place the true worship of God is described or set forth vnder the name of (praying and seeking). The word praying comprehendeth inuocation or calling vp vpon God▪ and giuing of thankes. And the word seeking, the knowledge of God set from his word, out of the which appeareth and groweth faith and obe∣dience.

Vers. 22.

Yea, great people and mightie nations shall come to seeke the Lord of hostes in Ierusalem,* 1.396 and to* 1.397 pray before the Lord.

HEre also are two other circumstances expressed, namely, the qualitie or dignitie it self of the people which shall ioyne them∣selues with the Iewes to seeke the true God: and the place,* 1.398 where they shall seeke him. As for their dignitie, the same is here set forth two-fold, namely, their multitude, and their excellencie. For (many shall come).* 1.399 The which is set against the small people, which then dwelled in Iudea. And the selfe same shall be mightie nations, the which shall excell among the rest in same, power, and rule bea∣ring. Whereby the Church of God shall bee the more ioyfull▪ and greater, [unspec 1] and the glorie thereof the more cleere, and renowed. The place also is set downe, [unspec 2] whither these people shall come, to 〈◊〉〈◊〉, Ie∣rusalem it selfe, the chiefe and head citie of the Iewes, that they should vnderstand that they haue therefore a most iust and most true cause of ioy,* 1.400 and that they are indeed honoured by God. A•••• the Prophet by the way setteth downe a reason, why these people shall come vnto that place especially, namely, because the face or

presence of the Lord shalbe there. He calleth the face of God those visible signes of the presence of God, which were at Ierusalem, namely, the Temple it selfe, and the sacrifices which were offered in the Temple. So then the people did seeke that place, not being mo∣ued with the consideration of the soyle or land it selfe, nor with the dignitie of the walles and stones, nor with the riches or excellencie of the people of the Iewes: but for that there were there at that time the manifest tokens of the presence of God, such as now are the pure preaching of his word or of the Gospell, and the sincere or true administration of the Sacraments ordained by himselfe.

Vers. 23.

Thus sayth the Lord of hostes, In those dayes shall ten men take hold out of all languages of the nations, euen taken hold of the skirt of him that is a Iewe, and say, We will goe with you: for we haue heard that God is with you.

* 1.401LAst of all, two other circumstances also or other parts of the for∣mer promise are here set downe and added by the figure Hypo∣typosis, and Prosopopoeia, to wit,* 1.402 the earnestnes or zeale of those that come, and their number. Their earnestnes or zeale shall bee most great. For ten men of the nations shall followe after one Iewe, as their Captaine, yea and that willingly, and of their owne accord,* 1.403 & with great affection: [unspec 1] because those ten shall hold fast that one Iew most strongly, as namely, from whom they will not be pulled away. So doth the Prophet Isai speake of the calling of the Gentiles, cap. 2. ver. 3. in these words, And many people shall goe and say, Come, and let vs goe vp to the mountaine of the Lord, to the house of the God of Iaacob, and he will teach vs his wayes, and we will walke in his paths: for the law shall goe forth of Zion, and the word of the Lord from Ierusa∣lem. So Dauid Psalm. 102. ver. 15. Then the heathen shall feare the name of the Lord, and all the Kings of the earth thy glorie. And ver. 21 22. That they may declare the name of the Lord in Zion, and his praise in Ierusalem, when the people shall be gathered together, and the king∣domes to serue the Lord.

The number of them is declared in these words, (they shall come out of all nations and languages) and not only out of one part of the world: as for example, out of the East, or out of the West: but also out of the North, and out of the South. This at the length was brought to passe after, and by the preaching of the Gospell, Acts 2. And Christ sayth, Mat. 8. ver. 11. That many shall come from the East

and West, and shall sit downe with Abraham, Isaac, and Iaacob in the kingdome of heauen. There is also added or set downe a reason to pull downe the pride of man, or of the Iewes, least that whilest we doe seeke the visible Church of God, men themselues might seeme to be sought.* 1.404 The reason is, (because God is with you). So then God himselfe is to be sought, and not men, when as we doe adioyne our selues vnto the visible Church. And that we ought thus to doe, this place doth plainly shew, except we will bee made vnexcusable be∣fore him. For when as wee heare now, what things God doth giue vnto his in the visible Church, shall we despise and not care for i••▪ that is, shall we not seeke after it?

CAP. 9.

Vers. 1.

The burden of the word of the Lord* 1.405 in the land of Hadrach: and Damascus shall be his rest:* 1.406 when the eyes of man, euen of al the tribes of Israel shall be toward the Lord.

WHether this prophesie were deliuered at the same time that the former were, or at some other time, it doth altogether consent and agree with them, because these two things doe follow necessarily and mutually, or one the other, namely, the building of the Church of God, the which hath been declared before, and the destruction of the enemies thereof, the which in this prophesie is threatned, that it shall be. And he maketh mention only of certaine people and nations neere vnto the Iewes, and such as were alwaies their enemies, & troublous vnto them, but yet such, as by the which it is easie to gather the like of the rest of the enemies of the Church of God. And these are rather mentioned, both because they were better knowne vnto the Iewes, and were more cruell▪ vnto them. Such were those that are spoken of Esdr. 4. ver. 9. Rehum the cha••••∣celour and Shimshai the scribe, and their companions, Dinaie, and A∣pharsathcaie, Tarpelaie, Apharsaie, Aroheuaie, Bablaie, Shusha••ca••▪ Dehane, Elmaie, and the rest of the people. And such as he recit•••• cap. 5. ver. 6. Tatnai captaine beyond the riuer, [unspec 1] and Shether-bo•••••• and his companions. And such as are reckoned vp, Nehem▪ 4.

* 1.407But this verse hath three things. First, the summe of the Ser∣mon or prophesie insuing. For it containeth a burden, or the bit∣ter iudgements of God, and not any promises to be deliuered: and the same from Iehouah, that is, from the most true and most

mightie God. Secondly, against whom, to wit,* 1.408 generallie against all the countries neere vnto the Iewes, but speciallie against them of Damascus. For I agree vnto those who expound the Syrian word (Chadrach) for a countrie that is neere or lying round a∣bout another countrie. Wherefore Damascus is first rehearsed, in the which especiallie the iudgements of God shall bee for a long season, and shall stay there as in their proper home: and shall not flye presently away, and remaine there but for some little while, as hath been shewed generallie before in the fift chapter.* 1.409 Thirdly, the reason of these iudgements of God against these strangers from the couenant of the people of GOD, the which also is in stead of answering an obiection that might bee made, to answer those, which should make some doubt of these threatnings of God. And the reason is, Because the eye of God doth behold and marke these people and nations also, and dooth in the end iudge them also, as he doth the tribes of Israel, and those which are his church. So the Psalmist teacheth vs Psal. 113. ver. 6. That God a∣baseth himselfe to behold things in the heauen, and in the earth, nei∣ther is there any creature, which is not manifest in his sight: but (as it is Hebr. 4. ver. 13.) all things are naked and open vnto his eyes, with whom we haue to doe. And he spareth not to punish his owne people, when they displease him, as Dauid doth teach vs Psal. 103. ver. 7. He made his waies knowne vnto Moses, and his workes vnto the children of Israel.

* 1.410

Vers. 2.

And Hamath also shall border thereby: Tyrus also and Zidon, though they be very wise.

ANother particular rehersall of those places, and nations, the which shall be punished, and comprehended or caught with the selfe same iudgement of God that the countrie of Damascus was. Wherefore this verse hath two things to be noted,* 1.411 the recital of the places, and secondly an especiall obiection touching the Ty∣••ians. But by Damascus shall Camath or Hamath also the head ••••tie of Syria,* 1.412 which was called Coele (and the which also was af∣••••••ward named Antiochia) bee conteined in this border, and also Tyrus, and Sidon. For thus much doe these words signifie, and he shall bound or border, that is, [unspec 1] the Lord shall close in Chamath with in the same seate of his iudgements. For, to bound it within the same seate, is to comprehend, and compasse it within the

boundes of the seate by him limited. Now touching the especi∣all obiection for the Tyrians, this was it, that this citie was euery way most strong, and so consequently free from these iudgements of God. But here in this place there is reckoned vp but one kinde of these munitions, and the same the best, namely the Counsell, the which Tyrus had at home. For the citie was stored with most wise men, and gouernours, like as at this day the citie Venice is thought to be. For it hath a most wise politicke Senate or Coun∣sell.

Vers. 3.

For Tyrus did build her selfe a strong hold, and heaped vp siluer as the dust, and golde as the myre of the streetes.

* 1.413Two other kindes of the munition of the saide Tyrus, her holdes, and treasures. For albeit that in the word munition in the Hebrew there be an allusion or resemblance vnto the name of Tyrus (for Matsor is a munition,* 1.414 and Tsor, is Tyrus) yet I not∣withstanding doe vnderstand thereby the holdes or fortresses of the citie,* 1.415 whether she had them by nature, & situation of the place, or by the industrie and diligence of men. By the word (Charuts, Gold stamped or coyned, or golden money, and by siluer) I vnder∣stand her treasures laide vp, and kept for the vse of warre. Both which in how great aboundance they were in this citie appeareth by similitudes of dust and myre, the which are not set downe here, as meere Hyperbolaes, as 1. King. cap. 10. ver. 27. where King Salomon is said to haue giuen siluer in Ierusalem,* 1.416 as stones, and Ce∣dars as the wilde figtrees that growe aboundantly in the plaine.

Vers. 4.

Behold, the Lorde will spoyle her, and hee will smite her power in the Sea, and she shall be deuoured with fire.

* 1.417AN answer vnto the former obiection, taken from the power of God, and the issue or falling out of the matter, or destruc∣tion of the citie, the which, after what maner it shall bee, is here liuely painted forth, that all men may vnderstand that fables are not told in this place by the Prophet, but the vnchangeable truth of God. So then he which shall throw downe Tyrus, is the Lord, yea and he which hath rule and power ouer her. The representati∣on of the thing it selfe, and of the destruction of Tyrus, as it were

to be seene with the eyes, doth shew that it is set forth as a matter decreed by God. Wherefore God shall first of all make here poore, [unspec 1] or spoyle her: Secondly, her munitions, [unspec 2] or holdes shal be throwne into the Sea. Finallie, the citie it selfe shall bee burnt with fire. [unspec 3] These things fell out vnto Tyrus, when as it was taken by Alex∣ander the great, as appeareth by the histories written of Alexan∣der the great.

Verse. 5.

Ashkelon shall see it, and feare, and Azzah also shall bee very sorrowfull, and Ekron: for her countenance shall bee asha∣med, and the King shall perish from Azzah, and Ashkelon shall not be inhabited.

* 1.418THis is a staying still in the laying out of the same matter. For the Prophet of God reciteth other nations, which were ene∣mies and troublous vnto the Church of God, and so consequently to be punished. Generallie the Philistims:* 1.419 and speciallie certaine of their townes or cities, to wit the chiefest, are rehearsed,* 1.420 whom God dooth threaten most grieuouslie, least any enemies of GOD might thinke that they shall escape due and iust punishment. Here therefore in this verse is first contained the iudgement of God against three chiefe Lordships, and head cities of the Phili∣stims, to wit Ascalon, Aza, or Gaza, and Ekron,* 1.421 the especiall and peculiar punishment of euery one of the which is described or set forth. And first of all the feare and great trembling of Asca∣lon, vpon the suddaine and fearefull sight of the destruction of Tyrus.* 1.422 For Tyrus was as it were the hold and the glorie of other cities and countries neere ad••oyning, whither they alwaies hoped that they might flye. Therefore it being destroyed, great feare no doubt was striken into all those that were neere vnto it.* 1.423 Secondly, the desolation or laying of it wast is mentioned. For she shall not afterward be inhabited. As for Aza, or Gaza, first, shee shall bee sorrowful for the destruction of Tyrus,* 1.424 as namely with the which she had traffique, and by which she gained. Furthermore she shal loose her King, yea and moreouer her kingdome for euer, so that afterward her authoritie and glorie shall be nothing.* 1.425 Ekron shall be confounded with shame, because that same Tyrus is destroyed, the which onely she beheld, and had respect vnto, as her ayde, and fortresse. And these things then fell out, when as Alexander of Macedonia, and his successors brought into their subiection, and

wasted all those whole countries, to wit, Palestina, and Edumea, and other countries neere vnto them, destroyed their townes, and vexed them most hardly with continuall warres.

Vers. 6.

And the stranger shall dwell in Ashdod, and I will cut off the pride of the Philistims.

* 1.426ANother stay about the laying forth of the same matter, to wit of Azotus the head citie of the Philistimes. Whereupon the Prophet teacheth that their whole power shall perish, and be cut off, when as this citie shall be destroyed. And the punishment of Azotus or Ashdod is, that albeit in deed she shall be inhabited (and shall not be laid wast, as Ascalon) yet shall she not be inha∣bited by the Philistims themselues, and the own countrie people: but of bastards, that is, a rabble and rascal companie of vnknowne persons, and such, as no man can tell or shew the countrie of their parents. The which thing is not onely wont to bee most grieuous vnto the owne countrie people, when as they see themselues to be driuen out, and put by the possession and right of their owne na∣tiue and mother citie: but further it is a token also of the ex∣treame miserie of their land and countrie. Hereby therefore doth the Prophet testifie or witnes, that the whole glorie of the Phili∣stims shall be destroyed.

Vers. 7.

And I will take away his blood out of his mouth, and his abominations from betweene his teeth: but hee that remaineth, euen he shall be for our God, and he shall be as a prince in Iudah, but Ekron shall be as a Iebusite.

* 1.427AN amplification, the which secretlie containeth the cause of the former punishments and plagues against the Philistims, whereunto notwithstanding God setteth downe a promise, both for to comfort his church withall, and also for to stirre vp the Phi∣listims vnto the true worship of God. The amplification is, when as God addeth that it shall come to passe, that he will then take a∣way all their bloodie robberies and pillages, and pull away their abominations, the which selfe same are the most true causes of the most sharpe iudgements of God against men. And this selfe same doth God describe or set forth Metaphoricallie, to wit, com∣paring them vnto Beares, Wolues, and Tygers, and other cruell,

and flesh-eating wilde beastes, that the lewdnes of these men may appeare to haue been the more barbarous and sauage. So dooth Dauid describe the tyrannie and crueltie of wicked oppressors Psal. 10. ver. 9. when he saith, Hee lyeth in waite secretlie, euen as a lyon in his denne: he lyeth in waite to spoyle the poore, when he draw∣eth him into his net. So againe hee complaineth of the vngodly Psalm. 57. ver. 4. saying, My soule is among Lyons: I lye among the children of men, that are set on fire: whose teeth are as speares and arrowes, and their tongue a sharp sworde. So Plato in Politico, com∣pareth euill magistrates vnto wilde beastes. Yet in the meane sea∣son there is a comfort set downe,* 1.428 that the church may vnderstand that the same shall come to passe, the which God promised in the former chapter verse 23. namely, that many of her enemies should turne vnto her. So then it is taught, that it shall come to passe, that of the very Philistims themselues most worthie of pu∣nishment and destruction,* 1.429 some remnants notwithstanding shall remaine, the which shal come vnto God, but yet of the onely fa∣uour and endles mercie of God. And the comfort is so much the greater vnto them both, namely the Iewes, that is, the Church of God, and the Philistims, for that their most true, and wonderfull, and most manifest conuersion is described by the effectes. For the remnants of them shall not onely bee consecrated vnto God: but also among the Iewes themselues and the godly, the Philistines shall be leaders of the way, and guides vnto others vnto godlines, in so much that the Ekronites, who of al the rest of the Philistims in times past had lest traffick, or familiaritie, and acquaintance with the Iewes, shall come to dwell afterwards in the middest of Israel, and of the church (as the Iebusites in the middest of Ieru∣salem 2. Sam. 24.) so that they shall bee the beginning to worship God godly and holilie in the Church of God it selfe.

Vers. 8.

And I will campe about mine house against the armie, a∣gainst him that passeth by, and against him that returneth, and no oppressor shall come vpon them any more: for now haue I seene with mine eyes.

* 1.430THe former comfort of the church was taken from the increase of the same, because of the comming of strangers vnto it, yea and that of those, who before were most deadly enemies vnto it. But this comfort now, is from the inward saftie, and quiet of the

church,* 1.431 the which she should hereafter inioye. But this verse hath two things, to wit, first, a description of this securitie or safetie of the church,* 1.432 and secondly, the cause of the same. And first of all, the description sheweth the defence, the which the church shall haue at home, to wit, God himselfe pitching his tentes for his church, as appeareth Psalm. 34. For God promiseth that hee will watch for his temple against all sortes of enemies Psalm. 121. and 124. that we should not thinke our saftie to come from our owne strength. Secondly, he sheweth the driuing away of forraine ene∣mies, so that there shall bee no hoast of enemies that shall set vpon the church. Finallie, that there shall be no violence or oppression in the people themselues one against another: or wringing and vexing by those that shall rule ouer them. But these things are especially to be vnderstood of the spirituall kingdome of Christ. The cause of this so great a benefite,* 1.433 is the onely mercie of GOD toward his church, who both seeth the afflictions thereof with his eyes, Exod. 3. and also of his goodnes and bountie taketh pittie and compassion on her Psalm. 68. ver. 16. where the Psalmist faith that God deliteth to dwell in mount Zion, (that is, in his church) yea and that the Lord will dwell in it for euer. And ver. 21.22. he sheweth how that God will both destroy her enemies, and also saue and deliuer her from all daungers in these words: Surely God will wound the head of his enemies, and the hairie pate of him that walketh in his sinnes. The Lord hath said, J will bring my people a∣gaine from Bashan. I will bring them againe from the depthes of the Sea. And therefore in consideration of this anger of God to∣wards his enemies, and loue and mercie toward his church, hee cryeth out by way of admiration in the end of the Psalme, O God, thou art terrible out of thine holy places: the God of Israel is he that giueth strength and power vnto the people: praised be God.

Vers. 9.

Reioyce great lie, O daughter Zion, shout for ioye, O daugh∣ter Ierusalem: behold, thy King commeth vnto thee: he is iust, and saued himselfe, poore, and riding vpon an asse, and vpon a colt, the fole of an asse.

* 1.434A Confirmation of the former comfort of the church taken from an encouragement of her, or from an outward signe and to∣ken (for when God doth encourage and allure vs, hee doth con∣firme his promises vnto vs) the reason whereof is addded. As for

the encouragement or exhorting of the Iewes,* 1.435 it is vnto exceed∣ing great and notable ioye: and the which also God will haue to be most manifest, or openlie knowne, and not to be hidden and couered, the which is signified by these wordes (reioyce greatlie.) For the Church is commanded to crie out or to shoute with the voyce for a publike testimonie or witnes of her ioye. But these wordes, (Daughter Zion, and daughter Ierusalem) are put for the whole people, for to moue and stirre vp affection, but the ioye of may dens is more acceptable and pleasant, and therefore they are rather stirred vp and exhorted to reioyce then men. Moreouer, by the selfe same wordes the whole citie is allured vnto the same ioye of minde, of the which citie there are two partes, to wit, Si∣on, the which was the tower it selfe of the citie, and the place where the Temple was builded: and Ierusalem, that is, the other part of the citie.* 1.436 The cause of this so great ioye and gladnes is also most iust, and euident, to wit, the manifest comming of her King, that is to say, her defendor, and protector. For the presence of Kings is a most safe defence vnto their people, and cause of ioye, if so be they be the true fathers of their people, as the King is, the which is described or set foorth in this place Such a king was Dauid vnto his people, and so great a care had hee for their welfare and defence against their enemies, and so great loue did they beare to him againe, acknowledging their saftie to stand in his saftie, and therefore will they not suffer him to goe forth with them vnto battell, ••ut make answer vnto him, offering so to doe (as it is 2. Sam. 18. ver. 3.) Thou shalt not goe forth: for if we flee a∣way, they will not regard vs, neither will they passe for vs, though halfe of vs were slaine: but thou art now worth ten thousand of vs: therefore now is it better that thou succour vs out of the citie. And therefore Psalm. 118. they signifie their exceeding great ioye, the which they had conceiued, for that God had placed him King in the stead of Saul, ver. 26. saying: This is the day, which the Lorde hath made: let vs reioyce and be glad in it.

Further in the description or setting forth of the comming of this king there are three things to be noted, namely,* 1.437 the qualitie of the king, the maner of his comming,* 1.438 and the cause of the same. The qualitie is twofold. For this King (of whose comming the Prophet saith that they are to reioyce) is indued with iustice, whereby he shall euery where set downe lawfull and good order,* 1.439 he shall take away things disordered, keepe back violence, [unspec 1] defend

the good: and he is also indued with saluation, whereby he will deliuer those that are his out of dangers. And for as much as this King was and is Christ the Messias, the true and euerlasting King and keeper of his Church, he is said to be indued with sal∣uation and iustice, in respect that he is a man: and not in respect that he is God. For in respect that he is God, he hath both these of himselfe, and not of any other. But in respect that he is a man, he hath receiued the same both from himselfe, and also from his Father. [unspec 2] The maner of his comming, shall be base in deede, and despiseable in the reason of men, and therefore the maner of his comming shall not be glorious, but such as is the comming of the simple and poorer sort of men, namely, sitting only vpon an asse, yea and that the colt of an asse vsed to the yoake, that is, exercised vnto labour, and not fatted, nourished, and kept for pompe, or onely to bring coltes, such as great personages are wont to haue for glorie and pompe. For so dooth Matthew report this place cap. 21. ver. 5. Behold, thy King commeth vnto thee, meeke, and sit∣ting vpon an asse, and a colt, the fole of an asse vsed to the yoke. And Iohn saith cap. 12. ver. 15. Feare not daughter of Sion, beholde, thy King commeth, sitting on asses colt. These asses vsed to the yoke, Hesiodus lib. 2. Ergoon Kai Hemeroon, calleth Talaipoorous, that is, induring great toyle and labour. And by these things is shewed, that the power of this King shall not be humaine, but diuine, and that we are to esteeme of it not after an humaine, but after a di∣vine maner. Last of all is expressed the cause of his comming in these wordes, (Hee shall come vnto thee) that is, for the profit of the Church, and not for his owne profit. For Christ comming into this world profited not himselfe, but his church onely, and was made man, not for his owne sake, but for our sake.

Vers. 10.

And I will cut off the chariots from Ephraim, and the horse from Ierusalem: the bowe of the battell shall bee broken, and hee shall speake peace vnto the Heathen, and his dominion shall be from sea vnto sea, and from the riuer to the ende of the land.

* 1.440THis is a making of the former matter more plaine, wherein is shewed, after what maner, and after what sort this Christ, or saluation shall be a King vnto his church, the which hee had saide in the verse before. And it is shewed to betwo fold, both a making

of a generall peace betweene all nations:* 1.441 and also a most large power and dominion or rule of this King. The making of peace is declared by the effects, to wit, for that he shall cut off all armour & instruments of warre, and cause them for to cease, both from E∣phraim and Ierusalem, and sinally in euery place, that is, among the heathen themselues. For there shall be great peace in the whole world, when as this King shall come, which is not precisely to bee vnderstood of that same former comming, whereof he spake in the verse going next immediatly before this, but also of that time wherein Christ was borne in the world, and of all that time, where∣in his Gospell is receiued, and he himselfe reigneth among men. For then are men of wilde beasts made men, true peace is set be∣tweene men, and braules cease, and discords are taken away. So doth Isai cap. 11. ver. 6. describe this time, and this peace, when he sayth: The Woolfe also shall dwell with the lambe, & the Leopard shall lye with the Kid, and the calfe, and the lyon, and the fat beast together, and a little child shall leade them. And thus doth Dauid set forth the power of Christ, and his goodnes towards his Church, Psal. 46. ver. 9. in these words: He maketh warres to cease vnto the ends of the world: he breaketh the speare, and burneth the chariots with fire. And not only weapons shall be taken away, but peace, or the words of peace shall bee betweene both the Iewes, and also other nations. The fruite of the receiuing of the Gospell is peace: of the refusing thereof, discords, and ciuill or homewarres within our owne selues.

* 1.442The rule of Christ (and consequently of the spreading abrode of the Gospell) shall stretch most farre & wide, the which none shall be able to withstand. For it shall be stretched from sea to sea. These things no doubt are to be vnderstood of the calling of the Gentiles vnto the Gospell, and of the spirituall peace of the Church, the which is in the consciences, by the consent of the faith of the Gos∣pell, the which maketh al the godlie in al places to be friends with∣in themselues. So doth Dauid vnder the person of Salomon ex∣presse this peace of the Church, and largenes of the borders of the kingdome of Christ, Psalm. 72. ver. 7.8. saying, In his dayes shall the righteous flourish: and aboundance of peace shall bee so long as the Moone indureth. His dominion also shall be from sea to sea, and from the riuer vnto the ends of the land.

Vers. 11.

Thou also shalt be saued through the bloud of thy couenant. I haue loosed thy prisoners out of the pit, wherein is no water.

* 1.443A Comfort. For the Messias or Christ sheweth, that he will com∣municate or impart that his kingdom vnto the Church herself, and doth rehearse an effect thereof shewed now alreadie by him∣selfe. And this communication or imparting is set forth by the fi∣gure Aposiopesis,* 1.444 or keeping backe something vnspoken, because of the earnest affection or loue of Christ toward his Church, to wit, in these words, Yea euen thou in the bloud of thy couenant. For there must bee supplied (shalt reigne; or haue rule from sea vnto sea, &c.) For the good things or benefites which Christ our King hath, the same he doth impart vnto vs (for in himselfe, as it is Reu. 1. ver. 6. he made vs Kings and Priests vnto God his father) because that our so∣cietie or fellowship with him is vnseparable, and he doth acknow∣ledge his Church to be the filling vp, or the fulnes of his body, Eph. 4. And as Paul writeth 1. Coloss. ver. 18.19. He is the head of the bo∣die of the Church: he is the beginning, and first borne of the dead, that in all things he might haue the preeminence. For it pleased the father that in him should all fulnes dwell.

* 1.445Now the cause of this communicating or imparting of his be∣nefites with vs is added, to wit, the couenant of the Church with God, or Christ, that is, the fauour of God, and his adoption of her. And therefore in this place I doe expound the letter (Beth) for thy couenant. And the Prophet in this place rehearsing the couenant, according vnto the fashion and maner of that time, that is, of the ceremonies of the lawe, addeth (bloud) because that the couenant of God with the Church, and cōtrariwise of the Church with God, was not made and established but by bloud and bloudie sacrifices. So the writer vnto the Hebrewes witnesseth cap. 9. ver. 20. that whē Moses sprinkled the booke and the people with bloud, he sayd, This is the bloud of the Testament, which God hath appoynted vnto you. So is it also in Exod. cap. 24. ver. 8. Then Moses tooke the bloud and sprinkled it on the people, and sayd, Behold, the bloud of the coue∣nant, which the Lord hath made with you concerning all these things. Further, the effect of this rule of Christ, & kingdome of the church, was now euidently shewed and declared alreadie, namely, the de∣liuerance of them was made alreadie indeed, who did before lye

miserablie in Babylon as in a most drie pit, and in a graue (for here is an allusion or resemblance vnto the storie of Ioseph, who by his brethren was put into a drie pit Gen. 37. ver. 24.) and languished & were held their captiues, whom Christ by that might, and accor∣ding vnto that power, which he hath ouer al nations, loosed out of those bands, and bad them, and made them to be free. So doth he daily loose vs from the bands of finne, and of Satan.

Vers. 12.

Turne ye to the strong hold, ye prisoners of hope: euen to day doe I declare that I will render the double vnto thee.

* 1.446AN exhortation, that the Iewes might vnderstand, how certaine things are promised vnto them. So then God commandeth that now henceforth withall their mind they wayte for, & hearken after those promises of God made vnto Ierusalem, that is, vnto his Church, and that they haue their eyes turned and fastened there∣vpon, and consequently that they come vnto the same citie. The word hope which is here added in the word (Turne ye) sheweth that in this place is not spoken of the returning and drawing backe of the feet only: but also of the hope and expectation or looking for of the fulfilling of the promises of God, and consequently of our conuersion, hope & heedfulnes of mind vnto them, that we should not faint, or quaile, being ouerwhelmed with the euils, the which fall out vnto vs in the meane season. But here are three things to be considered. First, who are exhorted. Secondly,* 1.447 whereunto they are exhorted. Thirdly, what is here promised by God, or by the prophet vnto those that are exhorted.* 1.448 They that are exhorted are prisoners of hope, that is, the godly, which were afflicted or punished most mi∣serablie and most hardlie, as namely, who are most like vnto those which are bound, and shut vp in a most filthie prison, but yet ho∣ping neuerthelesse in the promises of GOD,* 1.449 and giuing heede or hearkening after them, according vnto that saying of Iob, Albeit that he kill me, yet will I notwithstanding trust in him, cap. 13. ver. 15. They are exhorted vnto the citie Ierusalem it selfe, that they should flee thither as vnto a most strong tower or hold. [unspec 1] And why Ierusa∣lem is called (an hold) the reason is, for that as it is in the Psalm. 49. [unspec 2] God doth keepe, fortifie, and defend it. Psal. 122. and 125. ver. 2. be∣cause that he is fauourable and louing toward it. It is therefore cal∣led a hold, because it is strongly enuironed round about with moū∣taines, as appeareth by the Psalme last quoted, where the Prophet

sayth, As the moutaines are about Ierusalem: so is the Lord about his people from henceforth and for euer. So farre forth therefore both the Church now, and also Ierusalem in times past, is a most sure and safe place vnto vs, as it hath the promises of God, and as we haue re∣gard vnto the same. Therefore they are exhorted, not onely to goe into this tower, but also that they turne their mindes vnto the pro∣mises of God made vnto it. [unspec 3] Thirdly, exceeding great gifts are pro∣mised vnto the Iewes exhorted, and consequently vnto the Church of God, namely, not only those which they had and felt before: but the double of them, that is, all things farre more plentifullie. Which promise was fulfilled in Christ, and through Christ, by reason of the gifts, which Christ the Messias giuen vnto vs, hath giuen, and daily giueth vnto his Church.

Vers. 13.

For Iudah haue I bent as a bowe for me: Ephraims hand haue I filled: and I haue raised vp thy sonnes, O Zion, against thy sonnes, O Grecia, and haue made thee as a Gyants sword.

* 1.450A Garnishing or staying in the further laying out of the former matter, the which also containeth the rendring of a reason, namely, why the Iewes should flee vnto Ierusalem, to wit, because there should bee most grieuous warres betweene them and the Grecian Kings, the which ruled in those countries, and in the coun∣tries neere thereunto, that is, betweene the Iewes, and the succes∣sors of Alexander the great in the East Empire: yet shall the Iewes haue the vpper hand in those warres, God fighting for them. This is the summe and substance, the which is layd forth by an amplifi∣cation in this place,* 1.451 to lay open vnto vs the more cleerely the glorie and grace or fauour of God. And first of all this verse containeth a cause of the seeking vnto that hold of Ierusalem:* 1.452 and then second∣ly a promise of victorie. The cause therefore, were those hard and long warres betweene the whole nation of the Iewes, and the suc∣cessors of Alexander in the East,* 1.453 or the Kings of Syria. The which thing to be true the issue or falling out of the matter, and the histo∣rie of the Machabees doth witnesse: and also Daniel cap. 11. Wher∣fore by these words Iudah, [unspec 1] Ephraim, Sion, the whole nation of the Iewes is signified: as vnder the name of the sonnes of Grecia, the successors of the Macedonian & Grecian Empire, first established by Alexander the great.

[unspec 2] But the victorie is by GOD promised vnto the Iewes, because

that God himselfe will strengthen them, and raise them vp in those warres: and direct their bow and their weapons in the battell, Psal. 144. will minister or giue them strength to fight withall, and will furnish them with courage and stoutnes of minde. Finally, because they shall be vnto God against those his enemies, as it were swords in the hands of Gyants, and most valiant men, by whom their ene∣mies are foorthwith destroyed, and ouercome. Which thing the warres of Iudas Macchabeus against the Captaines of Antiochus, doe proue to haue been most true. [Obiection.] Neither may it be obiected, if the Iewes shall haue the vpper hand, why then must they flee vnto Ierusalem. [Answer.] Answer. For that this selfe same victorie hath therfore fallen out on their side, because that they fought for Ierusalem, and the citie beloued of God, that is, the Church of God, and would haue the same to be safe & preserued vnto God, where they might worship him according vnto the diuine and written word of God.

Vers. 14.

And the Lord shall be seene ouer them: and his arrow shall goe forth as the lightning: and the Lord God shall blow the trum∣pet, and shall come forth with the whirlewinds of the South.

* 1.454THe figure Hypotyposis, the which both confirmeth the former promise of victorie, and also sheweth that the whole praise and glorie of the sayd victorie is due and to bee giuen vnto God onely, because that he properly shall ouercome, and not the armie of the Iewes that fight. So then in this place there is represented as it were vnto the view or sight,* 1.455 the state or behauiour of God in the armie of the Iewes, and the fight set forth by diuers most notable simili∣tudes, where also all the parts of the fight are briefly rehearsed, and attributed vnto God. First of all of a Captaine, because he shall bee seene in that set battaile of the fighting Iewes,* 1.456 as a Captaine is wont for to be. He shall doe the part of a Souldier, because that he shall fight with his arrowes against the enemies of the Iewes.* 1.457 And those his arrowes shall bee so swift and fearfull, as is the lightning from heauen, at the which men doe feare and tremble. Further, he shall also execute the office of a Trumpeter and watch man,* 1.458 for he shall blow the Trumpet, that the Iewes be not ouertaken as it were at vnwares by their enemies. Last of all, he shall doe the office of a Centurion, or Leader of the band:* 1.459 for he shall march before them in the battell, but accompanied, not with men, but with wirlewindes of the South, (such as are wont to arise from Theman, that is, from

the South quarter Abacuc.* 1.460 3.) and the same very strong and boy∣sterous, with the which he shall forthwith throw downe his ene∣mies. Like vnto this is that which is written of the victorie of Theodosius the Great.

O nimium dilecte deo, tibi militat aether, Et coniurati veniunt ad classica venti.

Which may thus be englished:

O high and deare belou'd of God, For thee the skie doth fight; And coniur'd windes doe becke and bowe Vnto thy warlike might.

These things fell out oftentimes in the warres of the Macha∣bees, as appeareth by their historie.

Vers. 15.

The Lord of hostes shall defend them, and they shall de∣uoure them, and subdue them with sling stones, and they shall drinke, and make a noyse as thorow wine, and they shall be filled like bowles, and as the hornes of the altar.

* 1.461A Confirmation of the former narration or discourse, both from the cause, and also from the effect. From the cause, because God will defend those that are his, and therefore he will fight for them. And thus doth Dauid describe God fighting for his people Psal. 68. ver. 22.23, 24. in these wordes:* 1.462 The Lord hath said, I will bring my people againe from Bashan: J will bring them againe from the depthes of the sea: that thy foote may be dipped in blood, and the tongue of thy dogges in the blood of the enemies, euen in it. They haue seene, O God, thy goings, the goings of my God, and my King, which art in the Sanctuarie.* 1.463 The effect is, the great ioye and glad∣nes, the which the conquerours themselues shall inioy, as Dauid also sheweth the like in the Church of God, for the which Psalm. 68. ver. 4. he willeth them to sing and reioyce, when he saith, Sing vnto God, and sing prayses vnto his name: exalt him, that rideth vpon the heauens, in his name Iah, and reioyce before him. And this effect of their ioy and gladnes is described, or set forth partlie by things following it, and partlie by the similitude of things, the which then were done in the Temple of God, and in their sacri∣fices. The things that follow it, are publike feastes, the which then the conquerours themselues shall make and keepe, and that with a great noyse and sturre, as vsuallie is done both in a great

assemblies of people, and also of them that in battaile get the vp∣per hand, who haue ouer throwne and subdued their enemies which were fearefull vnto them before, such as then in the campe of the Grecians was the first band of those that did cast stones with slings and of the Darters, and those which are called Agra∣rij, as Arianus in libr. de expeditione Alexandri Magni speaketh and teacheth. These therefore after that the Iewes haue ouer∣come, and consequently haue vanquished the whole host of their enemies, they shall make feastes. The similitudes taken from the sacrifices are thus: They shall be filled with gladnes most largely, as with wine. Wherefore like as in the sacrifices the holy cuppes a∣bound with wine, and the corner of the altar (where the blood of the sacrifices is wont to be powred out) floweth with blood: so shall the people of God abound with ioy and gladnes, when they haue ouercome their enemies. And therefore God shall fight for them.

Vers. 16.

And the Lord their God shall deliuer them in that day, as the flocke of his people: for they shall bee as the stones of the crowne lifted vp vpon his land.

* 1.464THe conclusion, whose both cause, and also notable of effect or consequent is here described or set forth. The conclusion is, & Iehouah, or the Lord shall saue thē, that is, therfore that same almigh∣tie and euerlasting God (who is called Iehouah) shal deliuer them, and saue them out of al the way-layings, threatnings, strength, and dangers of their enemies. The which hath euidently appeared in those altogether miraculous victories of the Machabees. For I had rather referre these things vnto that time, then vnto that deliue∣rance, whereby the Iewes through the great miracle of God were deliuered from the threatnings, rage, and crueltie of Alexander the Great being angrie with the Iewes, Alexander being by and by changed at the sight of Iaddi the high Priest. Againe I doe expound the word (Those) generallie of all the Iewes, both Elect and also hypocrites, albeit the fruite of that benefit of God were healthsome and profitable in the Elect onely. For the Hypocrites abused it. And this is the conclusion of the former promise of the victorie that the Iewes should haue against the Grecians,* 1.465 that is, the Grecian Kinges of Syria, the successors of Alexander.

But the cause of this deliuerance and decree of God is, for that

Iehouah is peculiarlie the God, keeper, and shepheard of them, that is, of the Iewes: & the Iewes are his people, & flock Psal. 105. & Psal. 78.71. Where the people cōmitted vnto the gouernement of Dauid, are called god his people, and God his inheritance, when he saith, He chose Dauid also his seruant, and tooke him from the sheepe foldes; Euen from behind the ewes with young brought he him to feede his people in Iacob, and his inheritance in Israel. Now God saueth or deliuereth his sheepe, whom he both will keepe, and also according vnto the dutie of a Shepheard ought to keepe. Lastly, the effect of this deliuerance is described or set foorth, namely the tokens,* 1.466 and those same notable monuments of their victorie, set vp in euery place, the which markes and monuments are in this place called stones of the crowne, or excellent, and no∣table stones (and not Iewels or precious stones) set vp by the Iewes vpon the ground, or land, after the maner of an ensigne, or marke of victories, as Gen. 28. ver. 18. The stone that lay vnder the head of Iacob while hee slept, and saw the ladder reaching from the earth vp vnto heauen, the which stone hee set vp as a pillar, and powred oyle vpon the top of it, in remembrance of that which there had fallen out. So Gen. 35. ver. 20. Iacob setteth vp a pillar vpon the graue of Rachel, who died in trauaile by the way home∣ward. And in many other places of the Scriptures you shall reade of the like, as for example the stones set vp in Iordan by Ioshuah, and Exod. 17. ver. 16. Moses built an altar, and called the name thereof, Iehouah-nissi, for a memoriall of the great ouerthrow gi∣uen vnto the Amalekites. These Trophees also or monuments of victorie doe appertaine vnto the sundrie victories of the Macha∣bees against Antiochus, and his successor.

Vers. 17.

For how great is his goodnes! and how great is his bew∣tie? corne shall make the young men cheerefull, and new wine the maides.

* 1.467AN amplification of the former promise by the figure Epi∣phonema, or acclamation, that men might be stirred vp vnto the earnest consideration and weighing of the benefites of God, the which for the most part they make but small accounte of, or passe them ouer blind folded. The Prophet therefore wondring crieth out and pronounceth, that neither the number of the bene∣fites of God toward his church, nor their profit, and excellencie,

can sufficiently of any man be rehearsed, no nor of himselfe nei∣ther. Afterward by an argument from things compared he shew∣eth, that at the length and in the end they shall bee publikely ac∣knowledged, and set forth by all sortes of men. For if this good∣nes and bounteousnes of God be praised of boyes and girles that are not indued with any great iudgement, by reason of the excee∣ding great and euident store of all things powred out by God vp∣on his church, how much more shall it so be by men growne, and such as haue a setled and stayed iudgement in the considering of the liberalitie of God? So then this blessing of God shall make then young men, and maidens eloquent and full mouthed in the publishing and setting forth of the prayse of God Psalm. 8.

CAP. 10.

Vers. 1.

Aske you of the Lord raine in the time of the latter raine: so shall the Lord make white cloudes, and giue you showres of raine, and to euery one grasse in the fielde.

* 1.468THe scope and drift of this chapter is to teach the Iewes, and consequently the church of God, how she ought to behaue her selfe, in whom alone she is to trust, vnto whom she must hearken, ••••till the full accomplishment and performance of all the former promises dooth appeare, which is Iesus Christ the Messias which was for to come. And the summe of the doctrine here deliuered is, that they relie vpon God alone, and that they detest, and shunne all idols, and worshippers and seruers of idols, because that God will grieuouslie punish such pastors or shepheardes of the people, and will gloriouslie defend and aduance his people that serueth him, and cleaueth vnto him. So then this chapter is both an hol∣some admonition, and also as it were a certaine answer of an ob∣iection that might be made, and a forewarning against the idola∣tries that should fall out among this people (such as were diuers brought in among the Iewes in the time of the Antiochi, and o∣thers Kings of Syria) that being betimes warned to auoyde them, they might learne to bee wise, and contrariwise knowe what they were to hope for, and to follow.* 1.469

* 1.470But this verse containeth two things. First of all a precept or commandement for the relying vpon God alone, the calling on

him,* 1.471 and seeking vnto him in all things, that shall be needefull for them. The second, an excellent promise of God concerning the hearing of their prayers, that is, the prayers of the church. The commaundement is deliuered by the figure Synechdoche,* 1.472 setting downe the part for the whole, for albeit it speake onely of the lat∣ter raine to be asked of God, yet doth it generallie shew, that wee are whollie and altogether to depend vpon that same Iehouah a∣lone (that is, the true God) and whatsoeuer wee desire, to aske the same of him. But by the name (of the latter raine) the Prophet by a Metaphor taken from fruite and seasonable raine,* 1.473 doth sig∣nifie, that whatsoeuer holsome and profitable thing for vs in re∣garde either of the soule or bodie is to be wished for, that all the same is to be asked of God alone. Of the profitablenes of the lat∣ter raine, consider what is written Deut. 11.14. in these wordes, where God saith: I also will giue raine vnto your land in due time, the first raine and the latter, that thou maist gather in thy wheate, and thy wine, and thine oyle. And Iames cap. 5 ver. 7. borroweth a similitude from thence to moue the godly with patience to waite vntill it please the Lord to heare them, saying: Bee patient there∣fore, brethren, vnto the comming of the Lord: Beholde, the husband man waiteth for the precious fruite of the earth, and hath long pati∣ence for it, vntill he receiue the former, & the latter raine. And this is set against that drought and barrennes, the which the Iewes felt of late in their ground, as appeareth Agg. 1. v. 11. where the Lord faith, And J called for a drought vpon the land, & vpon the mountaines, & vpon the wine, & vpon the oyle, and vpon all that the ground bringeth forth: both vpō men, & vpō cattell, & vpon al the labour of the hands: the which drought the more grieuous it was vnto them, so much the more welcome vnto them should this promise of fruitefulnes, and seasonable raine, be. For by earthly benefites they, yea, and also we, in such kinde of promises are put in minde of heauenlie benefites. Therefore after this commandement there is set downe a promise of God, and the same also most notable and excellent, concerning the hearing of the prayers of those that doe call vpon him. For God in great aboundance will giue that same rayne as∣ked of him, yea with lightning and thunder. And these indeed for the most part are the adioyntes, or things that come or follow after great raines, and with great raines. So Virgill lib. 4. Aeneid. describeth or setteth forth a great tempest.

Interea magno misceri murmure coelum Incipit, insequitur commista grandine nimbus.

Thus englished by Phaer.

By this time heauen with rumbling noyse and clowdes is ouer cast, And thunders breake the skies, and raine outragrous powreth fast, and showres of haile and sleet so sharpe,—

Moreouer, the Lord shall giue plentious raine, that is, raine of showres. For that is most plentifull, much, and grea••ly moystening the earth. So Dauid painteth forth God his blessing and increasing of the fruites of the earth by these meanes, Psalm. 65. ver. 9.10. after this maner: Thou visitest the earth and waterest it: thou makest it ve∣rie rich: the riuer of God is full of water: thou preparest them corne: for so thou appoyntest it. Thou waterest abundantly the furrowes there∣of: thou causest the raine to descend into the valleyes thereof▪ thou ma∣kest it soft with showres and blessest the bud thereof. I hese words ther∣fore of Zacharias (white clowdes, and showres of raine) declare the kinde of this raine. Lastly, by the effects is this raine described, the which shall in such sort make the earth fruitfull, that euery man in his owne fielde and ground shall haue both grasse, and hay and corne (for I take the word grasse generally in this place): and shall seele no barrennes of the earth.

Vers. 2.

Surely the Idols haue spoken vanitie, and the South sayers haue seene a lye, and the dreamers haue told a vaine thing: they comfort in vaine: therefore they went away as sheepe: they were troubled, because there was no shepheard.

* 1.474THis is the figure Hypophora, or the answering of an obiection, whereby he feareth the Iewes from praying vnto Idols in any necessitie whatsoeuer, and from regarding of them, that they may the more assuredly vnderstand, that they must relie vpō God alone only. Aske ye (sayth he) of the Lord, because the Idols can doe no∣thing, if they be called vpon by you. Wherfore the Prophet answe∣reth those, who peraduenture would call the people back againe vnto Idols, as it was done both before the captiuitie of Babylon, 2. Chron. 36. and also after the captiuitie, Iere. 44. ver. 22. where God sheweth that for their idolatries their land was layd waste, Ezech. 9. and finally, 1. Mach. after their bringing back againe or deliuerance from that captiuitie, vnder the Antiochi. And he setteth downe a

reason why they should not seeke vnto Idols,* 1.475 namely, because they shall be disappoynted of their hope, if they call vpon Idols, or seeke help at their hands: for they are vaine, and lyes, and consequently Idols doe deceiue their worshippers. And not only they are so: but also their ministers, yea the chiefest of them, to wit, their Diuines, or Southsayers. For they speake nothing but lyes, nor dreame or pro∣phesie any thing els. He therefore maketh mention of their South∣sayers, because among the Idoll ministers or seruers they were the chiefe. And here also he hath expressed the name of those Idols, the which were wont to be asked concerning things to come, and are called Theraphim.* 1.476

* 1.477Further, he alleageth a confirmation of this his answer concer∣ning the vanitie of Idols, to wit, the testimonie or witnes of the ido∣lators themselues, which were in that people, who albeit they haue worshipped, and did worship Idols neuer so much, yet were they as a straying and wandring flocke without helpe, without a shep∣heard, and running euery where vp and downe. For all this they neither had, nor found any to gouerne and to helpe them, Ezech. 34. Ierem. 23. Isai. 29.

Vers. 3.

My wrath was kindled against the shepheards, and I did visit the goates: but the Lorde of hostes will visit his flocke the house of Iudah, and will make them as his beautifull horse in the bat••el.

* 1.478ANother confirmation of his said dehorting or discounsailing of them from the worship of Idols, namely, for that God himselfe is most grieuously angrie against these shepheards, the which do set forth Idols to be worshipped, and will visite vpon them, that is, will punish them, as most filthie goates, & the plagues and destructions of his people. For they do most filthilie infect them with their smel, of what degree or estate soeuer they be, whether they bee rulers of the Common wealth, or of the Church, who doe teach this. And this appeareth to bee true both at all times: and also when as the Iewes were carried away into captiuitie, because of their idolatrie, and whē as vnder the Antiochi he did so afflict or punish the heads of his people for their idolatrie, that there was in a maner at that time no forme or Common wealth of that people. Further, where as the Shepheards or guides of idolatrie are expresly sayd that they shall bee punished, the rest of the people which followeth such

guides, is nothing at all excused. For if the blinde leade the blinde, both shall fall into the dike, Matth. 15. ver. 14. Againe, They shall all be confounded, who do trust in idols, and serue them. Psal. 115. and Psal. 97. ver. 7. Nay, this is rather a reason from the greater vnto the les∣ser, thus: If the Lord neither hath spared, nor will spare the Shep∣heards, and Rulers which were idolators, how much lesse will hee spare others? Moreouer, against this wrath of God toward idola∣tors doth the Prophet on the contrary part set and match the fauour of God toward those which are godly indeede, and those, which shall call vpon the true God, to the ende the godlie might bee the more confirmed and strengthened in the inuocation or calling vpon of God alone: and that Idols might bee detested and abhor∣red. And therefore in this place I doe expound the Hebrew word (Ki, but) to shew this contrarietie.* 1.479 For God promiseth two things vnto the Iewes which are indeed godly, and do call vpon him. First, that it shall come to passe, that he himselfe, who is God almightie, and the Lord of hostes, will cherish them, that those which are the house of Iudah, (for he expresly nameth them,* 1.480 that they may bee the more assured that these promises do appertaine vnto them) that God I say will helpe them, bee present with them, comfort them, which things the Idols doe not. For the word (visite) doth compre∣hend all kinde of the helpe of God, when as it hath not the word (gnal) ioyned with it, as on the other side being ioyned with the same particle gnal, it threatneth all kind of the iudgements of God. In this latter signification doth God vse this word (visite) in this place against the idolators, and in the former toward the godly. Se∣condly, God promiseth that it shall come to passe,* 1.481 that the self same godly shall be strong, notable, and beautifull, and famous aboue o∣ther people, like vnto a warre horse, to wit, such a one as is coura∣gious, and armed, that is, dressed, trimmed, and furnished vp for the battell, of the which his master is wont to haue an especiall care, & to haue him in request and account aboue the rest. Finally, the Lord of purpose tooke this similitude of a warre horse, to signifie vnto thē darkly by the way that there should afterward be warres, but in the which they should not neede to feare any thing, because that they should bee like vnto most strong horses, the which in the warres ouerrunne and throwe downe all things, and therefore are they diligently nourished, and brauely or comely garnished and set forth.

Vers. 4.

Out of him shall the corner come forth: out of him the naile, out of him the bowe of battell, and out of him euery appoynter of tribute also.

* 1.482AN amplification of the former promise, taken from the recko∣ning vp of the sundrie gifts of God toward the Iewes, and con∣sequently his Church, the which gifts also doe shewe the maner how the Iewes shall bee both strong, and also beautifull, to wit, be∣cause they shall haue in abundance al things, which are wont to be needfull both at home, and also abrode: yea and moreouer both in the time of peace, and also in warre. Finally, euery appoynter of tribute shall in the ende once bee driuen out of their borders, that they may be oppressed by no man. Wherefore I expound this word (out of him) of the Lord, who shal giue vnto the Iewes these things, which are afterward reckoned vp in this verse. And that which is in the last place (out of him the appoynter of tribute shall come forth) signifieth, that euery tribute gatherer, which did vexe them before, shall depart and go away from that people, God driuing him forth. Further, these words, Corner, Naile, Bowe, Itake as spoken prouer∣bially, for any thing, wherof there is both great vse, and great force, and briefly, the which men cannot lacke in building, in the dispo∣sing and ordering of matters belonging to the house, and in fight and warres. All these benefits are giuen vs of God by, & for Christ his sake. And these similitudes are elsewhere vsed to like purpose, as Isai cap. 22. ver. 23. where God will signifie that Eliakim, who was to succeed Shebne in his office, shall stand sure in his place, he sayth, And I will fasten him as a nayle in a sure place, and he shall be for the throne of glorie to his fathers house.

Vers. 5.

And they shall be as the mightie men, which tread downe their enemies in the myre of the streetes in the battell: and they shall fight, because the Lord is with them, and the riders on horses shall be confounded.

* 1.483THe application. For that which he had sayd generally before, he now applieth vnto one kind, namely, vnto the vse of warres, the which afterwards in this nation should bee very rise and great: like as now adayes also the Church of God is daily vexed or grie∣ued

and troubled. Wherefore God promiseth two things vnto thē,* 1.484 the which are very necessarie for victorie. First, that they shall bee valiant, stoure, and strong in these warres, and euen like vnto Gy∣ants, and that they shall tread downe their enemies,* 1.485 as they tread down the myre and durt of the streetes or high wayes. The second, that they shall not only bee so valiant against the footmen of their enemies, but also against their horsemen,* 1.486 whom they shall easilie slay, ouerthrowe, put to flight, and consequently make ashamed, that they should vnderstand that euery way the victorie should be theirs, and sure on their side. And this hath appeared in the warres of the Machabees, and in other battailes also: and now also appea∣reth in sundrie warres of our men, as among the rest of Zisca with the Emperour Sigismundus. The reason is added, because that God shall be with the Iewes, that they should not attribute vnto them∣selues the praise of this victorie, but giue the same whollie vnto God.

Vers. 6.

And I will strengthen the house of Iudah, and I will pre∣serue the house of Ioseph, and I will bring them againe, for I pitie them: and they shall be as though I had not cast them off: for I am the Lord their God, and will heare them.

* 1.487A Garnishing of the former matter. For he doth againe promise the same thing, repeating his earnest assurance made vnto them before, that the Iewes should be assured (and consequently we our selues) of the helpe of God both in publike, and also in priuat affli∣ctions or troubles. But now he addeth thus much more, that not only the Iewes, but also the house of Ioseph shall feele the said helpe of God. By which name some doe vnderstand the rest of the Tribes, the which were carried away by the Assyrians before the destru∣ction of the kingdom of Iudah. But if this name be taken according vnto the letter, it is to bee referred vnto those fewe, the which retur∣ned both with Zorobabel, and also with Esdras afterward, Esdr. 2. and 8. and moreouer vnto those which dwelled in the other Tribes afterward. But if it bee taken in a mysticall, or spirituall sense and vnderstanding, the Prophet comprehendeth the whole Church, vnto all the which, and not vnto some one part thereof only, God promiseth that he will be fauourable, and present with it. But the chiefe part of this verse doth consist in the shewing foorth of the

cause of these so great promises of God, that men should not attri∣bute them vnto their owne merits or deseruings. And here is a dou∣ble cause alleaged,* 1.488 and both of them excludeth or shutteth out all workes of men, and calleth vs backe vnto the only grace and mer∣cie of God, as the true and alone cause of those promises. So Dauid acknowledgeth, Psal. 44 ver. 3. that the people of Israel did not in∣herit the promised land for any worthines in themselues, but onlie through God his loue and fauour vnto them, saying: They inherited not the land by their owne sword, neither did their own arme saue them: but thy right hand, and thine arme, and the light of thy countenance, because thou diddest fauour them. So Psal. 68. ver. 22. he teacheth vs, that the Lord would haue vs knowe the deliuerance of his Church to be his owne work, when he sayth, The Lord hath sayd, I will bring my people againe from Bashan: I will bring thē againe from the depths of the sea.* 1.489 The first cause of these promises is, The mercie of GOD, whereby he hath compassion on vs, that is, on his Church, freely pardoning her sinnes. The second, because he is their God, that is,* 1.490 hath chosen them of his meere or only grace. This latter is the cause of the former, that is to say, the election of God is the cause of his taking pitie and compassion on vs. The effects hereof, That he heareth vs when we pray vnto him: and doth in such sort renue & restore vs againe, as if hee had neuer abhorred vs, to wit, because through Christ he is fully and perfectly reconciled, or made friends with vs.

Vers. 7.

And they of Ephraim shall be as a giant, and their heart shall reioyce as through wine: yea their children shall see it, and be glad: and their heart shall reioyce in the Lord.

* 1.491BY a double comparison he doth both confirme, and also make plaine that which he had sayd before of the strength, which the Iewes should haue in their battailes. The first is taken from the strength of the tribe of Ephraim, the which among the rest of the tribes of Israel was counted most populous, or full of people, and in warres most strong. And therefore in the Psalm. 60. ver. 7. it is sayd of that tribe, [unspec 1] Ephraim also shall be the head of my strength. This also may appeare by the 78. Psalm. ver. 9. that in it selfe this tribe of E∣phraim was of great force and power, either to defend it selfe, or to hurt his enemies, albeit that God being angrie with them for their

idolatries, and other sinnes, they had the ouerthrow in that battaile, and fled before their enemies. The children of Ephraim (sayth the Psalmist) being armed and shooting with the bowe, turned back in the day of battel. So strong then shall the Iewes bee in their battels a∣gainst their enemies, as the Ephraimites in times past were wont to be strong against their enemies. [unspec 2] The second confirmation is from the maner of their ioy and gladnes, that they may be assured of the victorie. For both their fathers, that is, those of growen yeares, and their sonnes, that is, their young children, shall in such sort reioyce for these victories, as they are wont to doe which haue their heart merrie, and refreshed or cheered with wine taken moderatly. Psal. 23. and Psal. 104. ver. 15. where Dauid sheweth that wine moderat∣ly drunken, maketh glad the heart of man. Finally, they shall re∣ioyce in Iehouah, or in the Lord, both that their ioy may be vnder∣stood that it shall be holie, and not wanton, and that the Prophet may shew that in this gladnes the praise shall be giuen vnto God, and not vnto themselues by the Iewes getting the victorie.

Vers. 8.

I will hisse for them, and gather them, for I haue redeemed them: and they shall increase, as they haue increased.

* 1.492THis is the answering of an obiection, least because of the rest which yet abode still in Babylon, and by reason of the small number of thē they should distrust of the former promises of God. First therefore he answereth vnto that their debating concerning those that were absent, that it shall come to passe, that these also to∣gether with themselues shall most eas••••, [unspec 1] and quickly be gathered and come together. The which came to passe in that their second, and third comming out of Persia and Babylon, the which was ta∣ken in hand by Esdras, and Nehemias, Psal. 126. Secondly, [unspec 2] he an∣swereth vnto the obiection of their fewnes. The children of Israel shall be increased, as at the first. For that promise of God made vn∣to Abraham, Gen. 13. ver. 16. I will multiplie thy seede, as the dust of the earth, &c. shall also bee of force in these.* 1.493 The which promise doubtles appeareth euen at this day yet now in the Iewes, albeit miserably dispersed or scattered. For there is not any one nation yet at this day in the world so great in number as that is, if the disper∣sed Iewes might be all gathered together into one place.

Vers. 9.

And I wil sowe them among the people, and they shal remem∣ber me in farre countries: and they shall liue with their children, and turne againe.

* 1.494AN amplification of the promise of God immediatly going be∣fore, touching the multiplying or increasing of the nation of the Iewes, and a confirmation of the same, by a most excellent and manifest effect thereof, to wit, the Iewes shall be so many in num∣ber, that they shal be scattered among other nations as pearles, and sowed among them for the spreading abrode of the knowledge of the true God. Wherfore there is promised an exceeding multiply∣ing or increasing of this nation, & the same described by the signe or token spoken of before.* 1.495 So that this verse containeth these three benefites of God. First, that the Iewes are in such sort to be scatte∣red, and carried among other nations, as the seede is sowne in the fieldes for hope of haruest,* 1.496 and not that they shall bee cast out in∣to most lamentable bondage and banishment, as they were before among the heathen. Wherfore this thing sheweth the multiplying or increasing of this people: & that which otherwise might seeme most wofull, namely, to liue without the borders of their countrie, that the same shall bee both profitable and glorious for the Iewes, who by this meanes are sent forth to be as it were preachers of the glorie of God among the heathen, that they might sowe the first seedes of the grace of God, which was to be shewed toward them. This scattering abrode of the Iewes, as it were an heauenly sowing, fell out after their returne f••••m the captiuitie of Babylon. Where∣vpon both Acts. 2. and also 1. Pet. 1. and 1. Iam. ver. 1. they are called Diaspora,* 1.497 that is, a scattering or sowing abrode. The second bene∣fite of God is, That it shall come to passe, that in those countries, howbeit neuer so farre off, they shall notwithstanding serue God: they shall be suffered, and also may freely retaine and godly vse the remembrance and calling vpon of God: The which doth not al∣wayes appeare to haue been done and graunted vnto them in the captiuitie of Babylon. So the Iewes euery where had their Syna∣gogues by the permission or sufferance of the Magistrates, when as before the time of Christ they were thus scattered among the hea∣then, as may be gathered both by the Acts of the Apostles: and al∣so by the historie of Iosephus. The third benefite, That the same

Iewes shall with their whole families both haue their being and dwelling among those nations in safetie, and shall returne to Ie∣rusalem,* 1.498 when they will, both to sacrifice, and also to dwell. The which was not lawfull for them to do in the time of their captiui∣tie. So then here by the way of matching together of contraries is a comparison made between the estate of the same Iewes, when as they were in exile or banishment among the Babylonians, and when as the Lord shall scatter them among the Gentiles, as the preachers of his glory, and fore-runners of his Gospell. Others doe referre this vnto a mysticall or spirituall sence of the calling of the Iewes, and Gentiles, the which I confesse also to bee true, but first these things ought thus to be vnderstood according vnto the letter, as they also in very deede fell out, and came to passe. And the euent or falling out of the matter is the best interpretati∣on of Prophesies.

Vers. 10.

I will bring them againe also out of the land of Aegypt, and gather them out of Asshur: and I will bring them into the land of Gilead, and Lebanon, and place shall not be founde for them.

* 1.499A Confirmation of the second promise, the which also is contei∣ned before ver. 8. For when as both naturall affection toward their brethren moued the Iewes which were returned, to thinke of the Iewes their brethren being yet still exiles, or in captiuitie among the Babylonians: so also was that multiplying or increa∣sing of the nation promised before, after that God had gathered together and brought back againe those selfe same exiles and cap∣tiues. God therefore promiseth that it shall come to passe, that he will bring them back out of all nations whatsoeuer, where they yet remaine in banishment or captiuitie, either among the Egyp∣tians, whither they had fled after that the Temple was destroyed Ierem. 44. or among the Assyrians, as the ten Tribes 2. King. 17. And that it shall come to passe, that they shall dwell againe also in those places, in the which they were once placed by God, to wit, in Galaad, and Lebanon, which two places by the figure Synecdo∣che,* 1.500 are reckoned vp for the rest of the partes of the promised land Finallie, that it shall come to passe, that the same nation shall be so populous or full of people, that there will not any more bee roome enough for them in the promised land: and that therefore

the Iewes, as he said before ver. 9. must be fayne to goe to dwell a∣mong other nations. Accordingly hereunto doth Isai. cap. 49. ver. 20. prophesie of the great increase of the Church of God, saying, The children of thy barrennes shall say againe in thine eares: The place is straite for me: giue place to me, that I may dwell. And againe cap. 54. ver. 1. Reioyce, O barren that diddest not beare: breake forth into ioye, and reioyce, thou that diddest not trauaile with childe: for the desolate hath moe children then the married wife, saith the Lord.

Vers. 11.

And hee shall goe into the sea with affliction, and shall smite the waues in the sea, and all the depthes of the riuer shall drie vp: and the pride of Asshur shall be cast down, and the Scep∣ter of Egypt shall depart away.

* 1.501THis is the answering of an obiection, that they should not de∣spaire, or be without hope of the returne of their brethren, ei∣ther for the hardnes of the waies, and iourneyes, or for the power of the kingdomes,* 1.502 in the which they are exiles or captiues, the which peraduenture would withstand or let them being willing to goe away. All this shall be no let, answereth the Lord. For as concerning the iourneyes and waies bee they neuer so hard and combersome, they shall not let, neither the sea, nor the riuers, nor the waues, or floodes. For the riuers shall drie vp, be they neuer so deepe, when they shall returne vnto Ierusalem: this people retur∣ning shall passe the sea, being so straite and gathered in, as they did of olde in Egypt, so that it may be gone through on foote. Finallie, the waues and flouds shall fall, and being strooken, as they were some times with the rod of Moses, shall sinke downe. So then in this place there is an allusion or resemblance vnto those miracles, the which were wrought by God in the first deliuerance of the people, that nothing should be any let vnto the people, going vn∣to the place that was promised vnto them. He therefore promi∣seth that the same help of God shall be readie for them, when as they shall returne vnto Ierusalem from the captiuitie of Baby∣lon: the which thing came to passe, Esdras and Nehemias being their Captaines, See Isai. cap. 40. ver. 12. And cap. 43. ver. 1.2. in these words, But now thus saith the Lord, that created thee, O Ia∣akob: and he that formed thee, O Israel, Feare not: For I haue re∣deemed thee: I haue called thee by thy name, thou art mine. When

thou passest through the waters, I will be with thee, and through the flouds, that they doe not ouerflowe thee. Wher thou walkest through the verie fire, thou shalt not be burnt, neither shall the flame kindle vp∣on thee. But these things in a prouerbiall kinde of speaking doe declare, that it shall come to passe, that all waies shall be easie vnto them, and such as they may passe through. So it appeareth to haue come to passe Esdr. 8. ver. 21.22. where he saith, And there at the Riuer Ahaua, I proclaimed a fast, that wee might humble our selues before our God, and seeke of him a right way for vs, and for our chil∣dren, and for all our substance. For J was ashamed to require of the King an armie, and horsemen, to helpe vs against the enemie in the way, because we had spoken vnto the King, saying, The hand of our God is vpon all them that seeke him in goodnes, but his power, and his wrath is against all them that forsake him. So we fasted, and be∣sought our God for this: and he was intreated of vs.

* 1.503Further, as touching the kings, in whose dominions and coun∣tries the Iewes were, and who as yet at that time seemed to bee e∣nemies vnto the Iewes, and not to fauour them, as the Persians were (albeit that they had before giuen the Iewes leaue to de∣part) neither shall they also be able to stay or let them, that God should not bring his people out of their kingdomes, as of olde Pharao withstood the Israelites. The reason is, because the pow∣er both of the Assyrians the which the banished Iewes doe feare: and also the kingdome and scepter of the Egyptians, shall be cast downe, and shall perish, so that then it cannot be any let or stay vn∣to them. In a word, nothing can let the worke of God, and the decree of the deliuerance and redeeming of his Church Isai. 40.

Vers. 12.

And I will strengthen them in the Lorde, and they shall walke in his name, saith the Lord.

* 1.504THe conclusion of the whole chapter, and of the former promi∣ses, the which sheweth, both that, they shall haue their fulfil∣ling, and accomplishment, and that also of the meere or onely grace of God. And therefore the prophet saith, that the people or Church of GOD shall bee strengthened, but in Iehouah, or the Lord: that the people shall walke, but in the name of God. Both these doe signifie, that they shall haue this strength, both to fight against their enemies, and to returne from the places of their ba∣nishment or captiuitie, from the Lord, and not of themselues: in

the name of God, and not in their own strength. Albeit the word (walke) may also be referred vnto their life, the which he promi∣seth shall be agreeable vnto the will of God: that wee should vn∣derstand, that then at the length wee are made partakers of the promises of God, when as wee obey him, and walke in his feare. There is added an earnest confirmation of this whole prophesie, in these wordes, The saying of the Lord, or, thus saith the Lord, of the which I haue spoken often before.

CAP. 11.

Vers. 1.

Open thy doores, O Lebanon, and the fire shall denoure thy Cedars.

* 1.505THe drift and purpose of this Chapter is twofold. First, to fore∣tell that there shall bee warres in Iudea, and in the countries neere vnto it,* 1.506 both vnto the terrifying or fearing of the wicked, and the fore arming of the godly and faithfull: and also for the yeelding of a reason, and making more plaine of the promise made before touching the victorie which the Iewes should haue against their enemies. For to what end should he speake of victo∣rie, but because that there should be warres? So then in this place are briefelie foretold both the warrrs which were before the Ma∣chabees, and also those which were in their gouernement, yea and also in those countries afterward, euen vntill the comming of Christ: for I doe not thinke that here are rehearsed those warres, the which fell out after the comming of Christ. Albeit that the things, which here are spoken, may bee applied also vnto all the afflictions of the church at any time, that the godly may be fore armed, and that the wicked, and such as are hypocrites in the Church, may bee called backe vnto repentance, if it may bee, for feare of the calamities or punishments, hanging ouer their heads. This is the first drift of this chapter.* 1.507 The second is that the cau∣ses of so great afflictions of the Church of God may be declared, and that by this meanes all men may be put in minde of their du∣tie, both the rulers of the common wealth, and the rulers of the Church, and also the Subiects. The causes of these euils and pu∣nishments here recited, the which afterward fell out, and doe al∣so now a dayes fal out vnto the church of God, are the negligences of the pastors or rulers as well of the common wealth, as of the

ciuill Magistrates: as of the Church, as the Priestes and Leuites then, and the Ministers of the word of God now. By which re∣citall the rulers of that nation were betimes put in minde of the performance of their dutie: and yet notwithstanding did that negligence indure, nay became alwaies worse and worse, vntil that God did vtterlie breake off the olde couenant of that people, and sent hi•• Christ, who gaue new pastors vnto his Church, Matth. 25. And the selfe same causes doe also make the pastors of the Church guiltie euen at this day, if so bee they shall bee careles, and neg∣ligent.

* 1.508Now this first verse foretelleth the desolation, or laying wast of a countrie, the which among many other neere vnto the Iewes, was more further off from Iudea, to wit, of Coelosyria, the which is contained betweene the two mountaines Libanon. The which fell out not vnder Alexander the Great, winning Asia, and Syria: but vnder his successors, to wit, the Kinges of Syria, such as were the Antiochi, the Seleuci, and others, the which made and had continuall warres in those countries with the Ptolomees of E∣gypt, and often with the Syrian Kings, as appeareth most mani∣festlie by Iustinus the hystorian, and by Appianus in Syriacis, and by the continuall historie of that time. But in this place, and in those that follow, for the mouing and stirring vp of affections, God vseth the figure Prosopopoeia,* 1.509 and the same is directed not vn∣to men, but vnto mountaines, and things without life, as in Mi∣cheas often, and in the Prophet Isai, cap. 1. ver. 2. Heare, O Hea∣uens, and hearken, O earth, &c. For the Lord, or the Prophet spea∣keth vnto Libanum, a mountaine of Phoenicia, or rather of Syria, to open his doores and gates. And why I pray you doth he this? To wit, that the Cedars, and most excellent trees, the which this mountaine Libanus dooth beare, as his riches, wealth, and orna∣ments, might be burnt, and consumed. For that there doe growe the good••y Cedars the Psal. 29. ver. 5. doth witnes, where it is said, The voyce of the Lord breaketh the Cedars, yea, the Lord breaketh the Cedars of Lebanon. By this kinde of speaking the Prophets also doe shew that things without life doe notwithstanding heare the voyce of God: and therefore that men ought so much the more to heare the same. Further, doores or gates, are attributed vnto Libanus, because as Plinius saith, lib. 5. Nat. hist. cap. 20. A∣gainst the mountaine Libanus, the mountaine Antilibanus is set or lieth out in leng••h, ioyned vnto it as it were with a certaine

wall: so that these were, and are narrow passages, and gates, kept also some times of the kings of Persia by a wood ward or a wood∣reeue, that is, a speciall officer for that turne, as appeareth Nehem▪ 2. ver. 8. where mention is made of Asaph the kings keeper thereof, that he should deliuer from thence timber for the building at Ierusa∣lem. By the name of Cedars some will haue all the most notable men of that countrie to be signified, whose destruction is signi∣fied, that the Church should not be troubled by meanes thereof.

Vers. 2.

Houle, firre trees: for the cedar is fallen, because all the mightie are destroyed: houle ye O Okes of Bashan, for the de∣fensed forrest is cut downe.

* 1.510TWo things are to be noted in this verse. The first is, an amplifi∣cation of the former prophesie. For not onely the Cedars, but also the Firre trees are stirred vp vnto mourning,* 1.511 nay vnto how∣ling, that is, exceeding wailing and crying to bee heard euery where. The reason, because euery the most excellent, and most glorious things (whether ye haue regard vnto men,* 1.512 or vnto any other things) in those countries are cut downe, wasted, consu∣med, and destroyed, or to bee cut downe and destroyed. By which effect the greatnes of the destruction is signified. The lat∣ter part of the verse foretelleth the destruction of another coun∣trie, the which also is neere vnto Iudea, to wit, the prouince of Ba∣san, the which was neerer vnto Iudea, and yet beyond Iordan. For Basan was the land of king Og,* 1.513 Numb. 12. Afterward the histo∣rians, as Stephanus, haue giuen all that land vnto Arabia. For it was wonne by the Arabians. So then this land also is called vnto mourning, because that the wooddes of that countrie, yea, the de∣fensed forrest, is destroyed. By the figure Synecdoche, by the most notable part of that countrie, that is, the Oken wood de∣stroyed, God sheweth the destruction of the whole people. For that countrie was both full of mountaines, & also full of woodes, abounding, not with Cedars, as Libanus, but with Okes, by which word some doe Allegoricallie vnderstand the common people, and poorer sort, vnto whom also destruction is threatned. But all sortes of men of that place of what degree soeuer they bee, are thereby vnderstood.

Vers. 3.

There is the voyce of the houling of the Shepheards: for their glorie is destroyed: the voyce of the roaring of Lyons whelps: for the pride of Iorden is destroyed.

* 1.514THe third foretelling of the Iudgement of God now against the Iewes themselues, whose shepheards (whom afterward he calleth Lyons) are first of all said to houle, because that God will first of all punish them for their negligence, or slouthfulnes in feeding of the flock committed vnto them. And he calleth Iu∣dea, the Pride, or Excellencie of Iorden, that is to say, that countrie, which of al those which adioyne vnto the riuer Iorden, is and was without all doubt the most excellent, and most braue and daintie. This also doth God foreshew shall be destroyed.

Vers. 4.

Thus saith the Lorde my God, Feede the sheepe of the slaughter.

* 1.515THe mouing and stirring vp of affections, for God by way of taking pittie and compassion, dooth commend and commit the care and charge of his Church and people vnto the Prophet, because it shall bee very ill gouerned by those, which hereafter will call themselues the Shepheardes thereof. Therefore both to condemne,* 1.516 and correct that same negligence of the Shepheardes (the which should bee, and waxed euery day worse and worse, e∣uen vntill the destruction of that nation) and also to shew how great miseries there should be by this meanes in that people, God will haue the gouernment of his people to be giuen vnto other Shepheardes. But the things which are here spoken and comman∣ded by God vnto the Prophet Zacharias, because that Christ is the head both of the prophets, and also of all Shepheards, they are chiefelie to be vnderstood of Christ,* 1.517 who at the length dooth take vpon himselfe the charge of his church, those, whom he hath appoynted Shepheardes, either sleeping,* 1.518 or treacherouslie neglec∣ting or foreslowing of their dutie.

* 1.519And this verse hath three things to be noted. First, whom God commandeth: Secondly, what hee commaundeth: and thirdly, whereof God giueth commandement. For the first: God com∣mandeth the Prophet, that is, another, then the ordinarie Shep∣herds, but extraordinarie, such as were the Prophets.* 1.520 For thus

doth God teach, how carefull he is for his Church, namely as who, when as the ordinarie Shepheardes cease to doe their duties, ray∣seth vp extraordinarie. And thus much doth Christ seeme to win out of the mouthes of the pharises themselues by the parable of those vndutifull husbandmen, which foreslowed the vineyard committed vnto their charge, and also slew those that were sent to receiue the fruites thereof, when as vnto Christ demaunding what they thinke that the Lorde of the vineyard will doe vnto those lewde husbandmen, they make this answer Matth. 21. vers. 41. Hee will cruellie destroy those wicked men, and will let out his vineyard vnto other husband men, which shall deliuer him the fruites in their seasons. Now this extraordinarie gouernement, the which is giuen vnto the Prophet, seemeth to be to be vnderstood of the Ecclesiasticall, or spirituall gouernement onely: and not of the gouernement of the common wealth, as if both gouernement were committed vnto the Prophet, albeit that afterward both the gouernement of the common wealth, and also the gouernement of the Church became most corrupt. But the Prophet in this place doth represent the person of Christ, who cōming into this world, himselfe by himselfe tooke vpon him this charge of the church, being spirituall, and not an earthly kingdome, the which hee left vnto Cesar Matth. 21. ver. 12. When he went into the Temple of God, and cast out all them that sold and bought in the Temple, and ouer∣threw the tables of the money changers, and the seates of them that sold doues. And Matth. 22. ver. 21. when hee willeth them To giue to Cesar, the things, which are Cesars, and vnto God, the things, which are Gods.* 1.521 In the second place is to be considered, what God com∣mandeth, and committeth vnto the Prophet, namely the spirituall gouernment of his church, whereof I haue spoken, so farre forth as he representeth the image of Christ.* 1.522 The third thing is, where∣of God giueth commandement, to wit, hee giueth commande∣ment touching his Sheepe, whom to moue affection, and compassi∣on withall, hee calleth Sheepe of the slaughter, that is to say, the which are handled, and vsed of their Shepheardes both of the common wealth, and also of the Church, euen in such sort, as if they were meere or onely beastes deliuered and appoynted vnto them for a pray, and vnto the slaughter, and to be deuoured. A∣gainst which kinde of rulers it is said Psalm. 14.4. Doe not all the workers of iniquitie knowe, that they eate vp my people, as they eate bread? And against such the Lord by his Prophet Ezechiel cap. 34.

ver. 2. crieth out, and saith, Woe bee vnto the Shepheardes of Israel, that feede themselues: should not the Shepheards feede the flockes?* 1.523 And by the name Sheepe, the Prophet signifieth, not the whole people, or euerie one that is a Iew, but him onely who is a sheepe, and godly, and not filthie, and a goate in the Church of GOD. Whereby we are taught, that God hath not this especiall care of euery one in the Church, but of those onely which are his Elect, or Chosen.

Vers. 5.

They that possesse them, slay them, and sinne not: and they that sell them, say, Blessed be the Lord: for I am rich, and their owne shepheards spare them not.

* 1.524THe first reason, why therefore these Sheepe of God were to be committed vnto others, then the ordinarie gouernours, name∣ly, because the ordinarie gouernours did not feede them, but vn∣mercifullie slew them. Therefore here is now described, what maner of Shepheardes the ordinarie Shepheards were. First, they were outragiously cruel, as namely who do slay & kill, yea,* 1.525 & that scotfree, or without any punishment, the very selfe same their own and Gods sheepe, the which they ought to saue,* 1.526 as their most pre∣cious goodes. For euen then, when as they doe this, they are not counted guiltie, or esteemed so by others. So great doubtles was the tyrannie of those Shepheardes toward their sheepe, and such was their authoritie ouer the people of God, and so grounded, and setled, that their greatest iniuries, and tyrannicall against the Church of God, was iudged to bee their right, and their lawfull power, such as the right and power of the King, in prophane or wicked Kings is described or set forth for to be, 1. Sam. 8. from the eleuenth verse vnto the 18. wherein is shewed that hee shall make their sonnes his horse men, and chariot driuers, his souldi∣ars, his plow men, his haruesters, his smithes, and such like: their daughters, his apothecaries, and cookes, and bakers: that hee will take away their goodes, and giue them vnto his nobles, and fi∣nallie vse them euery way most seruilelie and slauishlie.* 1.527 Second∣ly, they shall be couetous vnsatiablie, that is, in such sort, as they can neuer be filled. For they sell those sheepe, which they ought to redeeme euen with their owne blood: and growe rich by them with great blasphemie against God, whom they make the author of such riches sacrilegiouslie, and most theeuishlie gotten. For

they say, blessed be the Lord, who hath giuen vs these thinges. So doth Christ accuse the Pharises of his time, and Shepheardes of the Iewes, who reteined these maners brought in, and accustomed of long time, Matth. 23. ver 14. where hee cryeth woe vnto them for the same, saying, Woe bee vnto you Scribes and Pharises, hypo∣crites: for ye deuoure widdowes houses, euen vnder a colour of long prayers: wherefore yee shall receiue the greater damnation. This that is here said of their couetousnes to haue been true, appeareth by the historie of the Iewes in Aristobulus, Antipater, Herod, and in all the rest, also in the Priestes, which vntill the time of the destruction of Ierusalem were their Kinges and Shepheards, Io∣seph.* 1.528 in Antiquitat. lib. 13. & de Bello Iudaico lib. 2. Thirdly, they were Hypocrites. For they goe about to hide and couer their sa∣crileges or notorious robberies, their making marchandise of the people, and their prayes and booties, with the holy name of God, as with a vaile. So speaketh Christ of the ordinarie Shep∣heards of the Church of his time Matth. 23. ver. 15.16.23. Woe be vnto you, Scribes and Pharises, Hypocrites: for yee compasse sea, and land to make one of your profession: and when hee is made, yee make him twofold more the childe of hell then your selues. Woe bee vnto you blinde guides, which say, whosoeuer sweareth by the Tem∣ple, it is nothing: but whosoeuer sweareth by the golde of the Temple, he offendeth. Woe be to you, Scribes and Pharises, Hypocrites: for ye tit he mynth and anyse, and commin, and leaue the weightie matters of the law, as iudgement, and mercie, and fidelitie. These ought ye to haue done, and not to haue left the other. So also doth Peter describe or set foorth the Popish Clergie, in his second epistle, cap. 2. ver. 3.10.14. after this maner: Through couetousnes shall they with fained wordes make marchandise of you, whose iudgement long agone is not farre off, and their damnation sleepeth not, chiefely them that walke after the flesh, in the lust of vncleannes, and despise the go∣uernement, which are presumptuous, and stand in their owne conceit••, and feare not to speake euill of them that are in dignitie, hauing eyes full of adulterie, and that cannot cease to sinne, beguiling vnstable soules: they haue hearts exercised with couetousnes, cursed children. Against these are the true Shepheards matched, being described by the same Peter in his first epistle, cap. 5. ver. 2. where he saith: Feede the flocke of God,* 1.529 which dependeth vpon you, caring for it not by constraint, but willingly: not for filt hie lucre, but of a readie minde. Fourthly, they are altogether vnworthie of their charge and of∣fice.

For these shepheards are not touched with any affection or loue at all toward the sheepe of GOD committed vnto them. So doth Paul warne the Bishops, Acts. 20. ver. 29. saying: For I knowe this, that after my departing shall grieuous wolues enter in among you, not sparing the flooke. For this doth the word (feede) signifie in this place, to wit, with a louing affection to be careful for the good and benefit of the sheepe.

Vers. 6.

Surely I will no more spare those that dwell in the land, sayth the Lord: but loe, I will deliuer the men euery one into his neigh∣bours hand, and into the hand of his King: and they shall smite the land, and out of their hands I will not deliuer them.

* 1.530THe second reason, why God worthilie committeth the charge of his sheep vnto good shepheards, because great miseries hang ouer the world, and the land of the Iewes, among whom notwith∣standing God will haue those that are his to bee gouerned by his word, and to bee preserued. Wherefore there was neede of a shep∣heard. And he properly both was, and also now is, Christ: and not men. For he doth trulie, and indeed gouerne his Church, and saue it in hard and troublous times. So then a great calamitie or miserie of that countrie, which was to insue, is described in this place, and threatned, the summe whereof is first of all set forth.* 1.531 And that is this, namely, God will no longer spare the inhabitants of the land: both by reason of those sinnes of the shepheards reckoned vp be∣fore (for the people also is worthilie punished for the sinnes of the shepheards, as who namely agreeth and consenteth vnto them:) and also because of the sinnes of the people themselues, the which are afterward described ver. 12. Secondly, the same miserie is layd open more plainly, and at large, namely, that God will deliuer eue∣rie one into the hand of his neighbour, and of his ruler, as it were his hangman, both that they may mutually vexe one another, yea and that their rulers especially might slay them. The which thing came to passe vnto them in the times of the Alexanders, of the Ari∣stobuli, of the Caiaphasses, and Annasses. And then also will not God deliuer them, that is, he wil not saue the rest besides his sheep, whilest the whole land of Iudah shall be thus troden vnder foote, wasted, and defiled with the bloud of her owne people by her shepheards.

Vers 17.

For I fed the sheepe of slaughter, euen the poore of the flocke, and I tooke vnto me two staues: the one I called Beautie, and the other I called Bands, and I fed the sheepe.

* 1.532A Consequence, or shewing how the matter fell out. For it follo∣weth in order, that hauing declared the commandemēt of God vnto the Prophet touching the feeding of his sheepe, and his peo∣ple, we should vnderstand, what was the obedience of this Prophet, and the execution of this commandement. And this is here now set forth euen vnto the end of the chapter in order. And first of all in this verse the Prophet sheweth, how great was his diligence and care (and consequently of Christ, whereof this was a figure) in fee∣ding this people.* 1.533 Secondly, whom he especially fed, that is to say, who were indeed partakers of this care of Christ for his church. And they trulie were these only, who are here called the sheepe, and poore of the flocke,* 1.534 that is, which were teachable, and humble, and obe∣dient vnto God, as hereafter ver. 11. the Prophet himselfe doth ex∣presly expound the same. The will and care of the Prophet in deed, and consequently of Christ, was to feede all: but all other besides the sheepe, and these poore ones of the flocke would not, and refu∣sed to bee fed, and heard not this shepheard, and therefore they pe∣rished. For as Christ sayth, Ioh. 10. ver. 27. His sheepe heare his voyce, and he knoweth them, and they follow him, and he giueth vnto them e∣ternall life,* 1.535 and they shall neuer perish, neither shall any plucke them out of his hand.

But how great affection and diligence there was in God, or in Christ to feede this whole flocke,* 1.536 appeareth here by a double signe or token. First, by the earnest repeating of these words, I haue fed the sheepe, I haue fed the flocke. For this kind of speaking is an earnest protestation and declaration of the heart and mind of the Prophet, (and consequently of Christ) touching the gouerning of this peo∣ple,* 1.537 of whom because he tooke compassion, he also in this place to moue affection, calleth the sheepe of slaughter. Secondly, by the exe∣cuting of both parts,* 1.538 the which are required in the well gouerning of a people. The first, in restoring againe of good order gone to ruine and decay.* 1.539 The second, in putting downe of euill shepheards. The first, the Prophet describeth or setteth forth in this verse, by a fi∣gure or signe, the which the Prophet, that is Christ, tooke vnto him.

So then the true and wholsome gouerning of that people consisted first in bringing againe of true order, to wit, in purging the pure do∣ctrine of the word of God deliuered vnto them, from all superstitiō, and in the restoring of other things (whereby the excellencie of this people aboue others, and their order in religion, and in policie appeared) and also in the preseruing of the most straite vnion and agreement of that whole people within themselues, and that forme and rule appoynted by God. Wherefore the Prophet representing the person of Christ, sheweth that he also was desirous, and tooke vpon him the care of restoring of this gouernment, and deliuering it vnto them. And this doth he declare by two signes most fit to sig∣nifie the same. For he sayth that he tooke vnto him two roddes, or shepheards hookes: the one, which he called Beautie, or Comlines,* 1.540 to wit, of the signification of the thing which it signified: the other, he named Cordes, or Bands, and fellowship, namely, of the ende,* 1.541 and signification of the thing, whereof it was a signe and figure. Wher∣fore, as appeareth hereafter, ver. 15. God by the consideration of the sheephooke and signe (the which the Prophet as a shepheard took vnto him) would haue it shewed vnto his people as it were by a fi∣gure, what maner of shepheards he then would giue, and also what maner of shepheard he himselfe would be vnto that people. Wher∣fore that rod, which is called Beautie and Comelines,* 1.542 was a signe of that same whole order, truth, and forme or beautie, the which God went about to restore vnto them both in true religion, and also in true policie, whereby the fairenes, comlines, and beautie of that state did shine forth. This excellencie and beautie of the state of the Iewes aboue al other nations, Moses doth liuely expresse Deut. 4. ver. 6.7.8. in these words: Keepe them therefore, and doe them: (he speaketh of the lawes and ordinances, which God had giuen vnto them) for that is your wisedome, and your vnderstanding in the sight of the people, which shall heare all these ordinances, and say, onely this people is wise, and of vnderstanding, and a great nation. For what na∣tion is so great, vnto whom the gods come so neere vnto them, as the Lord our God is neere vnto vs, in all that we call vnto him for? And what nation is so great, that hath ordinances, and lawes so righteous, as all this law, which I set before you this day? The second rod, which is called Bands, was a signe of that vnion or agreement,* 1.543 both in true faith, and also in the politike order ordained by God, the which God procured also to bee done in this whole nation, Psal. 133. but in vaine. And in these two poynts is contained that same first part

of wholsome gouernment, the which is called due and lawfull, and right order. And for this cause are these things sayd so diligently to be procured by God, that wee should vnderstand that the cause of the destruction, and ruine of this people doth not lye, nor is in God, but in both the shepheards, and also the people.

Vers. 8.

Three shepheards also I cut off in one moneth, and my soule lothed them, and their soule abhorred me.

* 1.544THe second part, and caution or prouiso to be obserued in the e∣stablishing of true gouernment, namely, that all euill shep∣heards bee deposed, and put away, and that forthwith, and out of hand, so that they be not tolerated or suffered, no not so much as for the space of one moneth, that is, for a very short and little space. For as the good are to bee set vp and retained, so are the euill euen the very first day, and out of hand to be remoued. The which also God, or Christ sheweth in this place to haue been done by him, in the person of the Prophet, that is, in his owne type or figure. But these things both haue place daily in the Church of God:* 1.545 and also espe∣cially were fulfilled among the Iewes, when (as it appeareth by the historie of the Machabees, and by Iosephus) God would haue so many ambitious and proud hie Priests, Kings, and Iudges to be re∣moued, and displaced, euen by the heathen princes: as for example, Menelaus, Iason, the Aristobuli, the Hircani, &c. the Annasses, and o∣thers. And thus farre hath God shewed, what maner of care he had for the feeding of this people.

* 1.546Now is set downe, and followeth on the other side, what, and how great the rebellion, vnthankfulnes, and stubbornnes or diso∣bedience of this people was against God. Therfore I translate these words, And my soule lothed them, &c. by the aduersatiue particle or coniunction (but) But my soule was wearied in them, or, lothed them, &c. that the Lord might shewe, that he laboured in vaine among them so long, and so greatly. The reason is added, the which pro∣ueth the whole fault and blame to be in them, to wit, because they lothed God himselfe, and abhorred his admonitions, and not only cared not for them or despised him and them. Whereby it came to passe that God, after long patience and tarrying for them, began to be wearie of them, or to lothe them. For in this place the Prophet hath briefly comprised those things, the which notwithstanding came to passe a long while after, but he was cōtented in few words

to haue comprehended, or set downe the falling out of the matter, as it was. So then the Iewes were in the end reiected or cast off, be∣cause of their disobedience and rebellion against God, and God was wearie of his care and carking for them.

Vers. 9.

Then sayd I, I will not feede you: that that dyeth, let it dye: & that that perisheth, let it perish: and let the remnant eate, euery one the flesh of his neighbour.

* 1.547THe making of the former matter more plaine. For he sheweth what this meaneth, where it is sayd, that God was wearie be∣cause of the obstinacie or stubbornnes of the Iewes, to wit, that he left of the care of them, as of his flocke, and would haue euery one of them to suffer the due punishments for their lewdnes and wil∣full rebellion.* 1.548 Wherefore here is described or set forth a three fold punishment. First, their casting off, wrought by God himselfe, in these words, I will not feed you, to wit, any more, or any longer.* 1.549 The which, what it signifieth, is declared afterward in the verse follow∣ing in these words, I will disanull, or, make voyd my couenant, &c.* 1.550 The second punishment, That he will deliuer ouer euery one vnto his owne destruction, and that God will not giue them any more a mind to be sorrie for their fault, or to repent. The which is a most grieuous punishment, and vengeance of God against men, Reuel. cap. 22. ver. 11. pronounced against such as are past all hope, and hardned in their sinnes, where it is sayd: He that is vniust, let him be vniust still: and he which is filthie, let him be filthie still. And of such speaketh God, Iere. 15. ver. 1.2. saying, Though Moses, and Samuel stood before me, yet mine affection could not be toward this people: cast them out of my sight, and let them depart. And if they say vnto thee, whither shall we depart? Then tell them, Thus sayth the Lord, Such as are appoynted vnto death, vnto death: and such as are for the sword, to the sword: and such as are for the famin, to the famin: and such as are for the captiuitie, to the captiuitie. This punishment euen yet now appeareth at this day in the Iewes most stubbornly resisting the Gospell. The third punishment is,* 1.551 That the remnants of those that shall bee left aliue, shall eate vp one another. The which thing fell iustly so out among the Iewes, when as they destroy and kill one another with mutual and ciuill, or home warres, within themselues. And to conclude, they did in the end ouerthrow themselues, in the besieging of the citie Ierusalem.

Vers. 10.

And I tooke my staffe, euen Beautie, and brake it, that I might disanul my couenant, which I had made with all people.

* 1.552A Confirmation of the former threatnings, taken from a visible signe set before the Iewes, the signification whereof is added. The visible signe is vsed, that the very hypocrites themselues, and rebels, might be the more moued. There is also a cleere and plaine interpretation thereof set downe: that they should not afterward haue any excuse of ignorance, but should plainly vnderstand the meaning of God.* 1.553 As for the signe, it was this, namely, that the Pro∣phet before their faces brake that same his rod, the which he had called Beautie and Comlines.* 1.554 The interpretation, that this breaking of the rod did signifie, that God had broken that couenant, the which of old he had made with all those tribes (the which were so many nations, and so many people in most great numbers, as there were tribes therein) in Abraham, and the Patriarches. And therfore that they should not now any more haue the pure & true doctrine of God: nor any politike state or order. In the which two poynts consisted the beautie and praise of that nation, as it doth in like ma∣ner of any other people whatsoeuer. But by this place appeareth now (in which time there hath been an accomplishment of these threatnings of God) that the Iewes are strangers from the coue∣nant of God. The which thing also this confirmeth, to wit, that this whole nation of the Iewes is without Baptisme, that is, a most cer∣taine signe of the couenant of God with men, instituted or ordai∣ned by God himselfe.

Vers. 11.

And it was broken in that day: and so the poore of the sheepe that wayted vpon me, knew that it was the word of the Lord.

THe figure Auxesis,* 1.555 or increasing. For he amplifieth, and confir∣meth the matter from two places. First, from the very falling out of the matter, the which followed immediatly: The same day, sayth the Prophet: not wherein the Prophet spake these things, but at what time they desperatly cast off, and refused God. Now this fell out especially at the time of Christ crucified, and in all the time that followed after the same. Secondly, he confirmeth this thing by the very confession of the godly, who did manifestly acknow∣ledge that thing to haue been fulfilled, the which God had fore∣told:

and therefore that this was the word of God, and true. For the falling out of the matter accordingly, is a most true witnes of the prophesies of God. This place agreeth with that saying of Christ, Matth. 11. ver. 19. The wisedome of God is iustified of her children. And this chiefely came then to passe, when as all the godlie Iewes after the death and ascension of Christ, when warres began to growe, departed all from Ierusalem and went to Pella, as Eusebius witnesseth, lib 3. Hist. cap. 5. Further, the Prophet calleth the children of God, the poore of the flocke, as before ver. 7. because they are afflicted, and humble aboue the rest, and willing to be taught.

Vers. 12.

And I said vnto them, if yee thinke it good, giue mee my wages: and if no, leaue of: so they weighed for my wages thir∣tie peeces of siluer.

* 1.556THis is the yeelding of a reason, which sheweth the causes, why God hath left of the care of his people, and cast them away, to wit, the great vnthankefulnes of the people most manifestlie declared by a visible signe, and testimonie or witnes. For they did not esteeme a pinne, or a rush all this labour and paines of God, the which he had taken in teaching, gouerning, and keeping or preseruing of them, both by himselfe, and also by his Prophets. Wherefore this verse containeth two things. First,* 1.557 a request of the Prophet speaking in the name and person of God, touching the valewing, and giuing vnto him due wages for his paines. Se∣condly,* 1.558 the peoples vnequall and lewde valewing of the same. The Prophet therefore requesteth, that they would valew Gods, and his care and paines taken with them and for them,* 1.559 as it was worth, that is, at a reasonable and due valew, or else that they would put him away, as one whose labour and seruice they doe thinke vnprofitable for them. Whereby appeareth that it is law∣full for the true Ministers of GOD in the ende to leaue those flockes, [unspec 1] in the which after sufficient and long time, and daylie pa∣tience, and a great while waiting they see no fruite of the word of God. For albeit the blessing must come of God 1. Pet. 5. yet not∣withstanding, when as the hearers become not the better, but the worse by the preaching of the worde, they are to bee left, as swine, vnto whome God his pearles are not to bee cast any lon∣ger, as Christ himselfe doth counsell Matth. 7. ver. 6. saying, Giue

yee not that which is holy to dogges, neither cast yee your pearles be∣fore swine, least they treade them vnder their feete, and turning a∣gaine, all to rent you.

Now the people valew this so long, and continuall, so diligent, and so profitable paines, and care of God, and of all his Prophets toward them,* 1.560 at nothing, to wit, at thirtie pieces of siluer onely, that is, at thirtie common sicles, euery one of which was two drachmas, or groates, that is seuen Solidos, or shillings, or souces, Turnois. Albeit some had rather haue the common sicle to haue made onely foure French Carolins. But the holy sicle was of a greater valew, namely twise as much as the common sicle. So then thirtie common sicles doe make ten pound French, and ten shillings, or souces Turnois. After the same maner, and of the same sicle I doe thinke that is to bee vnderstood, the which is Matth. 26. ver. 15. and 27. ver. 3. of the thirtie pieces of siluer, for the which Iudas betrayed his master Christ. For these things were a type or figure of those things which afterward fell out in Christ, and doe teach at how vile or base and small a price our Lord Ie∣sus Christ the Sauiour of the world was esteemed, or valewed by the Iewes. Doubtles no cow, nor the verie vilest slaue or bond man that euer was, hath been rated at so small a valew.

Vers. 13.

And the Lord said vnto me, cast it vnto the potter: a goodly price, that I was valewed at of them. And I tooke the thirtie peeces of siluer, and cast them to the potter in the House of the Lord.

* 1.561A Commandement of God, whereby is vnderstood, that God can no longer abide himselfe, and all his to bee so smallie ac∣counted of. Therefore hee willeth this price of his valewed la∣bour to be cast away, as a thing vnto him altogether reprochfull, and a most assured testimonie or witnes of the great contempt or despising both of him, and his. But some doe mysticallie or spiri∣tuallie expound these 30. sicles of siluer of vaine and toyish ce∣remonies, with the which these mē would worship God, contem∣ning or setting at nought true godlines, which things God reiec∣teth Isai, cap. 1. ver. 13. saying, Bring no moe oblations, in vaine, in∣cense is an abomination vnto me: I cannot suffer your new moones, nor Sabbaothes, nor solemne dayes (it is iniquitie) nor solemne assemblies. And cap. 66. ver. 3. God saith of these things, He that killeth a bul∣locke,

is as if he slow a man: he that sacrificeth a sheepe, as if he cut off a dogges necke: he that offereth an oblation, as if hee offered swines blood: he that remembreth incense, as if he blessed an idoll: yea they haue chosen their owne waies, and their soule deliteth in their abomi∣nations: This interpretation I confesse to bee true. But yet not∣withstanding these things are to be taken according vnto the let∣ter, and were fulfilled in Christ, as appeareth Mat. 27. verse 9.10 where it is said, Then was fulfilled that which was spoken by Iere∣mias the Prophet, saying, And they tooke thirtie pieces of siluer, the price of him that was valewed, whom they of the children of Israel valewed, and they gaue them for the potters field, as the Lord ap∣poynted me.

* 1.562Further, the Lord doth here command three things. First, that this money should be cast away by the Prophet, in token of con∣tempt. The reason is added, to wit, in mockage, for that forsooth it is a goodly, that is, a trifling price and reward,* 1.563 and appoynted by the Iewes for a most manifest contempt or despising of so great, and so long, and so profitable care, and paines both of God himselfe, and also of all his Prophets for them. Secondly, he com∣mandeth that it be cast away vnto the potter, that is,* 1.564 vnto a most base, and most contemptible craftes man. For hereby is shewed, that not any the most basest artificers would bee content with so meane and small a price for their so long worke and seruice, be it neuer so base and simple. And therefore much lesse was God, or the Prophets of God to be valewed at such a matter of nothing. Yet out of this place ought not to be gathered, that wee can ei∣ther valew the due and iust price and worth of the benefites of God, or pay the same vnto him for his paines: but onely that the giftes and graces of God, and seruice of his Ministers, ought al∣waies of vs to be had in greatest account & regarde. Thirdly,* 1.565 God commandeth that it be cast away in the Temple it selfe vnto some potter, both that in a manifest and publike place the Prophet may witnes, that God doth condemne this his contempt, and also that by this meanes he might the more sharplie pricke the Sacrificers, and Priestes themselues, vnto whome this care appertained, that God should not be thus contemned, or despised: but that the wor∣ship and seruice of God might flo••••sh, and be obserued according∣ly: both these things was obserued in that same lowe and small price, which Math. 27. the Priestes payed vnto Iudas Iscariot for the buying of Christ at his handes, as if he had been a most vile

bondslaue, and Iudas afterward cast it down in the temple, where∣withall was bought the potters field, the which is wont to bee bought for a very small price.

Vers. 14.

Then breake I mine other staffe, euen the Bandes, that I might dissolue the brotherhoode betweene Iudah and Israel.

* 1.566ANother signe and outward token, wherewith by an amplifica∣tion, the vtter casting away of this people from God, which was afterward to insue, is declared, to wit, it is foretold that it shall come to passe, that there shall no more bee any peace and agree∣ment betweene them, but that Iudah shall be separated from the other tribes, and contrariewise, that is, the other tribes shall be se∣parated from Iudah: who notwithstanding before liued both ioy∣ned together and agreeing within themselues, and also were bre∣thren.

* 1.567This verse containeth two things: The signe it selfe, and the de∣claration of the same. Both partes are easie, by that which hath beene saide vppon the seuenth verse.* 1.568 But the accomplishing, and fulfilling of this disiunction and separation of this people ap∣peared, both after the death of Christ,* 1.569 vnto the destruction of Ierusalem, and also is to bee seene at this day, at which time wee doe see that nation to bee most miserablie scattered, and that they doe not knowe one another, nor yet agree within them∣selues.

Vers. 15.

And the Lord sayd vnto me, Take to thee yet the instru∣ments of a foolish Shepheard.

* 1.570THe third signe contrary vnto the two former, wherby is shewed the destruction that shall bee of the whole nation, because of their most wicked gouernment, which shalbe by their Shepheards as wel politicall, or of the Common wealth, as Ecclesiastical, or of the Church. The which was most especiallie fulfilled in all that time, the which passed before the times of the Machabees, vnder the Antiochi, and afterward also (when as the same parties of the house of the Machabees were both Kings and also Priests) vntill the comming of Christ: but most chiefelie of all it was fulfilled from the time of Christ his Passion, vntill the destruction of Ie∣rusalem, to wit, by the space of fourtie yeares continually, as may

sufficiently bee vnderstood by the second and third booke of Io∣sephus of the warres of the Iewes, and also at the besieging of the citie it selfe. The two former signes did shew the care of God for them: this sheweth the casting of them off in such sort, that God will deliuer them ouer vnto such Shepheardes, as are fit to punish their sinnes.

* 1.571But this verse hath and containeth a commandement of God concerning the Prophet his taking, and other figure and signe vp∣on him. And this figure was a signe of the most vniust and most cruell grouernement of these Shepheardes, which should be after∣wardes, whome this people, refusing Christ, should haue ouer them. For they were notable vesseles, or instruments of a foolish Shepheard.* 1.572 For the Hebrewes doe vse the worde (vessell) gene∣rallie for the signifying of any instrument and thing.

Vers. 16.

For lo, I will raise vp a shepheard in the land, which shall not looke for the thing that is lost, nor seeke the tender lambes, nor heale that that is hurt, nor feede that that standeth vp: but hee shall eate the flesh of the fat, and teare their clawes in peeces.

* 1.573THe declaration, and interpretation of the former signe, the which dooth liuely describe or set foorth all the partes and poyntes of a bad Shepheard either politick, or Ecclesiasticall. And here are three things to be noted. First of all, that these bad Shepheardes, are in deede called Shepheards, but improperlie,* 1.574 as fained faith, is called faith, 2. Iam. and a painted man, is called a man: that these visardes of Popish Shepheards should not be∣guile vs with their faire and glorious title. For Idols also are cal∣led Gods, Psalm. 115. and 1. Cor. 8. ver. 5.6. For though there bee that are called Gods, whether in heauen, or in earth (as there bee many Gods, and many Lords) yet vnto vs there is but one GOD, which is the Father, of whom are all things, and we in him: and one Lord Iesus Christ, by whom are all things, and we by him. But the right and true name of these Shepheards is, to bee called dumme Dogges, Isai, 56. ver. 10. Their watch men are all blind: they haue no knowledge: they are all dumme dogges: they cannot barke: they lye and sleepe, and delite in sleeping. The second thing to bee noted is,* 1.575 that such Shepheardes also are appoynted by God, namely to pu∣nish the sinnes of rebellious and disobedient persons, and God in

his anger giueth such Shepheardes. So God speaketh Hosea. cap. 13. ver. 11. I gaue thee a King in mine anger, and J tooke him away in my wrath. And in Isai, cap. 3. ver. 4. I will appoint children to bee their princes,* 1.576 and babes shall rule ouer them. Thirdly, the descripti∣on of a bad shepheard is to be noted, against the which that is to be opposed or set, the which is made by Christ of a good Shep∣heard, Iohn 10. ver. 11. I am the good shepheard: the good shepheard giueth his life for his sheepe, &c. And this description sheweth two perpetuall, or continuall notes of bad shepheardes, in this verse, to wit, their negligence, and cruelcie. In the verse following is added the third note, namely, the flying away of the shepheard, by the which he forsaketh and leaueth his flocke, as Iohn witnes∣seth cap 10. ver. 12. An hireling and he that is not the shepheard, nei∣ther the sheepe are his owne, seeth the wolfe comming, and he leaueth the sheepe, and flyeth, and the wolfe catcheth them, and scattereth the sheepe. The negligence of these shepheards is in feeding: their crueltie in deuouring, and also in killing their flocke. And the negligence of shepheardes is not of one sort,* 1.577 but manifold. For here are reckoned vp foure sortes of it. For the whole flocke, or euery particular member thereof, or moe members, doe either stand, or else haue fallen alreadie, or are likely to fall by and by: and moreouer they are either hole and sound, or else hurt and bro∣ken. Wherefore God sheweth in all these poyntes what is the du∣tie of good shepheards, that on the contrarie part, they may bee vnderstood, who are bad, and negligent shepheardes. As for that flocke,* 1.578 and the members thereof which doe stand, they are to bee fed, both with heauenly doctrine, and to be gouerned with good lawes.* 1.579 But that flocke and the members thereof, which haue alrea∣die fallen, and haue gone a stray, like wanton Lambes, they are to be sought vp againe.* 1.580 When they haue not already fallen, and gone cleane out of the way, but are likely by and by for to fall, they are to be visited. When as they are hurt or broken, they are to bee cu∣red, and healed.* 1.581 Whereof it commeth to passe that hee is a negli∣gent shepheard, whosoeuer either feedeth not the flock standing: or seeketh it not vp, going now a stray: or dooth not visit it, being likely to fall: or when it is hurt and wounded, doth not, so farre as in him lyeth, cure and heale it, as Pet. 1. cap. 5.2. they are willed so far as in them lyeth, to feede the flock. As for the crueltie of bad shepheards,* 1.582 the same is two fold, namely, either in deuouring the flock, or else in slaying, and in breaking or hurting of the same. Of

these kind of Shepheards both politicall, and also Ecclesiasticall, this our age hath infinite examples. The bad Shepheard his leauing and forsaking of his flocke, and fleeing from the same, is contai∣ned in the verse following, being the third note of them.

Vers. 17.

O idoll shepheard that leaueth the flocke: the sword shall be vpon his arme, and vpon his right eye. His arme shall be cleane dried vp, and his right eye shall be vtterly darkened.

* 1.583A Threatning of God against the Shepheards themselues with most grieuous indignation, or reprouing of them. God there∣fore threatneth also these foolish and bad Shepheards, that they likewise shall in the end be destroyed, and vtterly rased out by him. And this punishment by the figure Synecdoche,* 1.584 is described or set forth by making mention of two of the chiefe and principall mem∣bers of the bodie, to wit, the Arme, and the Eye. These two mem∣bers in a Shepheard ought especially to bee whole, sound, and liue∣ly. The Eyes, that the Shepheards may see & perceiue those things which are profitable for their flocke, or hurtfull. The Arme, that they may defend and keepe their flocke. For these two members being taken away, men are vtterly vnprofitable and vnfit especial∣lie for the charge of defending, gouerning, and feeding others. But in these words and members there is a Metaphor.* 1.585 For by the word (Eye) he signifieth wisedome, and by the word (Arme) might, po∣wer, and strength, both which the Lord threatneth shall bee wan∣ting, and that he will take them away from these couetous, & cruel, and negligent, that is, bad shepheards of his people, Isai. 3. ver. 1.2.3 in these words: For loe, the Lord God of hostes will take away from Ie∣rusalem, and from Iudah the stay, and the strength: euen all the stay of bread, and all the stay of water, the strong man, and the man of warre, the Iudge and the Prophet, the prudent, and the aged, the captaine of fiftie, and the honorable, and the counseller, and the cunning artificer, and the eloquent man. This is now especially fulfilled among the Iewes, and hath been fulfilled, both before the times of the Macha∣bees, and afterward all those fortie yeares from the death of Christ vnto the destruction of Ierusalem, and now also. But there is a most hard and sharpe reproofe contained in these words (O vnprofitable, or idoll shepheard, &c.) added for this cause, that they being so often admonished by God, may be made vnexcuseable, and bee shewed altogether contemners or despisers of their charge and dutie.

CAP. 12.

Vers. 1.

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

* 1.586THe drift of this chapter is, to comfort the godlie and elect of God, that they bee not discouraged, being feared with the for∣mer threatnings. And God doth comfort them, with the rehearsal of the notable, and indeed miraculous victories, the which he gaue vnto his people of the Iewes, by the ministerie & seruice of the Ma∣chabees, of whom this whole chapter seemeth peculiarly to be vn∣derstood, albeit that by the same may be gathered that God wil ne∣uer forsake those that are his. For he hath sayd (as it is Hebr. 13. ver. 5.6.) I will not faile thee, neither forsake thee: so that wee may boldly say, The Lord is mine helper, neither will I feare what man can doe vn∣to me.* 1.587 Therefore those sundrie, happie, easie, and manifold victories of God for his people against their enemies are described or set forth, the which are named or called burdens in this place, not in regard of the people of God, whom he fauoured, & whom by these victories he deliuered: but in respect of their enemies ouercommen by God. Wherefore this place is to be translated thus: The burden by the word of the Lord denounced or threatned vnto other nations, namely, because of Israel. For the word (gnal) in this place doth not signifie against, but (for) or (because of) that is, for Israel his sake. Vnles some man had rather take the word (Massa, a burden) generally in this place for any maner of denouncing or declaring of a thing, as well ioyfull, as sorowfull: and not only burdenous, as if he should say, a declaration made by the word of God vnto Is∣rael, that is, which Israel should now heare for his comfort, like as he hath vnderstood the former threatnings vnto his feare and repen∣tance. And herein also God seemeth to haue followed the respect of the time, because that these victories followe that same ouer∣throwe of the whole state both Ecclesiasticall, and also political, made by those euill gouernours, whereof hath been spoken in the chapter before going. But the thing it selfe, that is, that burden, the which the Iewes should bee vnto other nations neere vnto them, doth the Prophet first of all briefly set foorth by three similitudes, that those nations might so much the sooner abstaine or leaue off

from their confederacies and warres against the Iewes, being admo∣nished of their exile or banishment and * ouerthrow,* 1.588 which they should haue for the same, and so by this meanes that they might be made vnexcusable. Then doth he describe the victories that should be against the nations fighting against the Iewes.

But this verse hath an entrance or preface vnto this whole pro∣phesie, wherein both the sayd prophesie is briefly propounded or layd downe, and also commended and confirmed. The summe of the things which are to be spoken afterward,* 1.589 is propounded in this word, The burden of the word, that is, a burden, which must be decla∣red, and which was reueiled. For this terme (word) is taken for a re∣uelation made by God vnto the Prophet, whether it were made by word, or by vision. Further, the selfe same is shewed by these words (for Israel). For these words teach vnto whom these things shall be a burden, not vnto the Israelites, but vnto their enemies. Moreo∣uer, this selfe same prophesie is here commended two wayes. First,* 1.590 from the person of the author thereof, or of him that doth cōmand and declare these things. For it is Iehouah, the Lord or true God,* 1.591 which sheweth that these things shall be. Secondly, from his po∣wer, the which for the greater Emphasis, vehemencie, or force sake, and for the terrifying or fearing of the vngodly,* 1.592 and for the com∣fort of the godly is here expressed ouer three sorts of most excellent things (by the which the whole world is contained by the figure Synecdoche). For God ruleth ouer these things, and hath power o∣uer them, to wit, ouer Heauen, Earth, and Men themselues. Ouer Heauen, because he doth stretch or spread it forth, Gen. 1. Ouer the Earth, because he hath founded, or layd the foundation of it, Psalm.* 1.593 24. Ouer Men, because he doth create, and forme, or frame their soules in them, yea, and that alone without any helpe of their pa∣rents. For the fathers beget the bodies only. So are wee taught to beleeue of God in this poynt, Hebr. 12. ver. 9. in these words, More∣ouer we haue had the fathers of our bodies, which corrected vs, and we gaue them reuerence: should we not much rather be in subiection vnto the Father of spirits, that we might liue? So Eccle. cap. 12. ver. 7. And dust returne to earth as it was, and the spirit returne to God that gaue it.

Vers. 2.

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

* 1.594THe first similitude, whereby is shewed how great a burden Ie∣rusalem, and consequently the Church, shall bee vnto her ene∣mies inuading or setting vpon her, as it hath appeared in the time of the Machabees, and alwayes at all other times. He therfore com∣pareth her vnto a cup of confusion, or poyson, that is, the which be∣ing drunke of, great distemperature or trouble is bred in the minde of the drinker. Such is the riuer Gallus sayd to be, whereof who so drinketh,* 1.595 as Ouid affirmeth, runneth mad by and by. The people therefore which shall assault Ierusalem shall do nothing with good and aduised counsell, but like vnto mad men they shall destroye themselues, and theirs, and deale in all things disorderously, as if they were drunken with the wine of giddines or brainsicknes, as they in the Psalme 60. ver. 3. doe complaine, saying, Thou hast she∣wed thy people heauie things: thou hast made vs to drinke the wine of giddi es. And vnder a much like similitude doth he expresse the greatnes of the plagues that shall in the end fall vpon the wicked, when they shall haue taken their full draught of the wine of God his vengeance, Psal 75. ver. 8 in this maner: In the hand of the Lord is a cup, and the wine is red: it is full mixt, and he powreth out of the same: surely all the wicked of the earth shall wring out, and drinke the dregges thereof. Some translate it, a cup causing sleepe, that is, making drunke, the which is all one. For drunken men doe nothing right∣ly, and with aduise, but confound all things, or doe all things out of order.

* 1.596But here are three things to be noted. First, who shall thus make Ierusalem? Secondly, vnto whom he shall so make it? Thirdly, whē he shall so make it.* 1.597 I, sayth he. So then he which is almightie, shall doe it, albeit this seemed a matter not to bee beleeued, because of the fearfull and lamentable estate of that citie vnder the Kings of Sy∣ria, and because that the Church is alwayes a small flocke, yea, and moreouer almost also of no strength. So Christ affirmeth that num∣ber to bee small, Matth. 7. ver. 13.14. when he sayth, Enter in at the straight gate: for it is the wide gate, and broade way that leadeth to de∣struction:

and many there be which goe in thereat, because the gate is straite, and the way narrow that leadeth vnto life, and fewe there bee that finde it. And Luk. 12. ver. 32. Feare not, little flocke, for it is your fathers pleasure, to giue you the kingdome. Secondly,* 1.598 he shall make Ierusalem a cup against all people neere vnto it, because that they aboue the rest were most deadly enemies vnto the Iewes, that is, the Church. Lastly, he shall make it such a cup against the ene∣mies, especially in the time of the besieging of it, that is,* 1.599 when as it shall be besieged, and pressed, or hardly vsed by those people, and this shall God doe for Iehudah, that is, that in that citie the rem∣nants of the true Church may be preserued and saued.

Vers. 3.

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

* 1.600THE second similitude, wherein the same burden, whereof he had spoken, is declared. In the second place, Ierusalem, or the Church of God shall be an heauie, and a weightie stone vnto her e∣nemies, whom whosoeuer shall goe about to beare, and to remoue out of his place, he shalbe torne and broken in pieces with the stone it selfe, the weight and very edge or sharpnes of the stone, in how great number soeuer they shall be gathered together: In a word, they shall be pressed downe with it. See the exposition and inter∣pretation of this verse Luk. 20. ver. 18. where Christ comparing himselfe vnto a stone, sayth, Who soeuer shall fall vpon that stone, shall be broken: and on whom soeuer it shall fall, it will grinde him to pow∣der. Therefore albeit all nations neere vnto it, doe conspire and be gathered together against Ierusalem, yet shal they by it be crushed in pieces as of a most hard and weightie stone.

Vers. 4.

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

* 1.601A Making plaine of the former sentence. For he sheweth by what meanes it shall come to passe, that they that bee gathered toge∣ther against the Iewes, and consequently those that bee the godlie indeed, albeit they be a mightie armie, shall neuertheles by them

bee ouerthrowne, namely, because that God being moued with mercie toward those that are his, shall strike all the strength of their enemies, both with stonishment, and also with blindnes. Where∣fore in this place there are three things to be noted.* 1.602 First of all, that the praise and worke of this victorie of the Iewes, and ouerthrow∣ing and daunting of their enemies is not attributed vnto the godly them selues,* 1.603 but vnto God. For he shall strike, that is, he shall doe it, and scatter so mightie armies: and that, by sending both an asto∣nishment vpon the enemies of his Church, that they shall be able to bring nothing to passe with their strength, bee it neuer so great (for they shall remaine astonied, as it were dead with sleepe, and vnmoueable:) and also by sending blindnes vpō the samd enemies, as he did vpon the Sodomites, seeking the doore of Lot, that they shall not be able to put that in execution, the which they attempt, and goe about neuer so rashly and foolishly. So in the Psal. 76. ver. 5.6. the godly acknowledge God to haue brought a feare and asto∣nishment vpon the strong men of Saneherib, and to haue cast them as it were into a deadly slumber, when they say: The stout hearted are spoyled: they haue slept their sleepe, and all the men of strength haue not found their hands. At thy rebuke, O God of Iaacob, both the chariot and the horse are asleepe.* 1.604 The second thing is, He shall strike the strength it selfe of their enemies, the which is signified by the name of (the horse, and the rider) in the which the chiefe strength of warres and armies doth consist. The third, the cause why God doth this,* 1.605 namely, of his onely mercie toward his elect or chosen, for he shall open his eyes vpon the house of Iudah, that is, he shall be∣hold their calamities or miseries, and shall take pitie vpon them.

Vers. 5.

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

* 1.606THe first Auxesis, or increasing of the former matter. For God doth amplifie or increase this selfe same benefite and his helpe, from the maner of the same. It shall bee so manifest and euident, or plaine to be seene, that the Captaines themselues of the people of the Iewes shall freelie and openly both acknowledge and also wit∣nes the same: when as notwithstanding men for the most part, and especially Captaines, are wont to challenge vnto themselues the praise of the victorie, that is, of the armie which they haue ouer∣commen,

as it is sayd hereafter,* 1.607 ver. 7. But this verse containeth two things. First, an acknowledging of the power of God in deliuering those that are his out of the hands of their enemies by a wonder∣full victorie, and after a wonderfull maner.* 1.608 For all the Iewes shall confesse, that their power, and the power of the Inhabitants of Ie∣rusalem, and the strength of their whole armie to haue been from that same God of hostes, who is their God. Therefore the power of God in sauing those that are his shall bee so manifest, that neither the Captaines of the warre themselues, nor the dwellers at Ierusa∣lem (who were thought to bee the strength of the whole nation) shall dissemble, hide, or denie the same. For Mathathias, & Iuda, of the citie Modin did signifie so much in the writing and title or in∣scription of their Ensigne. For it was written vpon their Ensignes, Machab. 1. Who is like vnto Iehouah, glorious and strong? Where∣vpon they were afterward called Machabei of those notes or let∣ters in their Ensignes.* 1.609 There is a like place Psalm. 18 ver. 31. Who is God besides the Lord? and who is mightie, saue our God? And Psalm. 89. ver. 6. Who is equall to the Lord in the heauen? and who is like the Lord▪ among the sonnes of the gods? O Lord God of hostes, who is like vnto thee, which art a mightie Lord? But where as it is sayd (They shall say in their hearts) the Prophet doth not hereby exclude or shut out open confession, and confession with the mouth of that their acknowledging of the extraordinarie power of GOD in these warres: but onely teacheth, that they shall confesse and acknow∣ledge these things earnestly, not hypocritically: truly, or from their heart, and not dissemblingly, or feinedly. And that these things may the better be vnderstood to belong, according vnto the letter, vnto the times of these Machabees, which first deliuered the peo∣ple from that miserable tyrannie of the Antiochi, the which then shall be the Captaines of the people, are in this place called Ela∣phim, or Aluphim, that is, such Captaines as did not weare any kingly Crowne: but rather which were onely Magistrates, Gouer∣nours, or Rulers of the people, such as also the Leuites were. For the Machabees were Leuites. So 1 Machab. 2. and Ioseph. lib. 2. cap. 8. de Antiquit. Iudaeor. these Machabees are sayd to haue borne offices only, and are called Captaines of victorie. This therfore is here first to be noted. The second thing is, Vnto whom God was a strength, namely, both vnto the Captaines of the people, and also vnto the whole people, and finally vnto them of Ierusalem themselues, who then did lye miserablie oppressed vnder that tyrannie. So then no

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

Vers. 6.

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

* 1.610THe second amplification of the sayd benefite of God in the de∣liuerance of those that are his, the which containeth the third similitude, by the which the word (burden) whereof hath been spo∣ken before, is expounded. But this verse or amplification hath three things. For first it containeth the maner of this strength, the which the Lord will extraordinarily giue vnto those that are his. Second∣lie, the number of those which shall be destroyed.* 1.611 Thirdly, the ef∣fect of that citie preserued, the which the enemies notwithstanding were most desirous to haue to be destroyed.* 1.612 First, the maner of this strength is set out or made plaine by a similitude. For the Captaines of Iehudah shall bee like vnto an hearth, whereon afterward much wood is burnt. And Iames, cap. 3. ver. 5. vseth the like similitude of fire, the which although it be but small at the first, yet it consumeth a great deale of matter. Behold (sayth he) how great a thing a little fire kindleth.* 1.613 And so doe the people vse the like comparison, when they pray vnto God to make a great consuming of the enemies of the Church, Psal. 83. ver. 14.15. saying, As the fire burneth the forrest. and as the flame setteth the mountaines on fire:* 1.614 so persecute them with thy tempest, and make them afrayd with thy storme. And these Cap∣taines shall also bee like vnto a firebrand, or burning wood in the middest of sheaues or heapes of strawe,* 1.615 or stubble, Isai. 30. ver. 30. With the which double Metaphor of an hearth of fire consuming wood, and a burning firebrand among heapes of straw is shewed, that albeit the remnants of the people of God were then but small, as some little earthen hearth, or panne to keep fire in, yet shal they notwithstanding easilie bee conquerours of their enemies, and as soone as fire consumeth drie wood. These things thus fell out in those first warres of the Machabees, as appeareth lib. 1. Machab. and Ioseph. lib. 12. de Antiquit. Iudaic. Secondly, [unspec 2] the number of those

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

Vers. 7.

The Lord also shall preserue the tentes of Iudah, * as afore time: therefore the glorie of the house of Dauid shall not boast,* 1.616 nor the glorie of the inhabitants of Ierusalem against Iudah.

* 1.617THe third amplification, taken from the state of the people, the which, before these things come to passe, shall bee most miserable, and consequently the sauing and restoring thereof shal be past all hope, at that time. But God doth in such sort amplifie his benefite, both because men are vnthankefull, and doe ouer∣passe his grace and fauour, either with blinded eyes, or else doe not esteeme it as is meete: and also because that this deliuerance of the people was the wonderfull work of God, the which ought to profit, and to be set forth to containe or keepe them and their posteritie in the feare of God: but it was forgotten of them by and by. Now this desolation and destruction the which was a∣mong that people, at that time (at the which God did deliuer them) is briefelie described or set forth vnder the worde (Tent.) For Tentes are the vncertaine and for a very short time, dwellings of men scattered, and wandring vp and downe. For the whole land of Iewrie, otherwise being a countrie most florishing, was after this miserable sort wasted and spoyled by the Antiochi.* 1.618 And this verse containeth two things. The one, the order of the thing done. For God shall deale after this maner: first,* 1.619 he shall deliuer those Iewes, the which shall dwell in the fieldes, and without the cities, or at least wise without Ierusalem. Then afterward hee shall deliuer the citie it selfe. [unspec 2] And this doth altogether and fullie agree with the falling out of the matter, lib. 1. Machab. The se∣cond

thing is a conclusion arising from this falling out of the mat∣ter,* 1.620 by the which appeareth that these victories are attributed vn∣to God, and not vnto men. Furthermore, a certaine wonderfull, and strange thing shall fall out, to wit, that the deliuerance of the peo∣ple shall not be brought to passe, by them of Ierusalem, for those that dwel in the fieldes and villages (as it was wont to be done be∣fore, as namely, when as the chiefe help of the countrie is from the cities, and this citie was the head of the whole nation) but contrariwise, the countrie, and scattered people shall deliuer the citie. So then at that time, that is, in those victories neither shall the house of Dauid, and the Princes of the Iewes (the which were then yet remaining of that familie) nor the citie Ierusalem it selfe, (the which was the head citie, and the bewtie, and ornament of the whole land) glorie or boast against or aboue that Iuda dwelling in tentes, and miserablie torne in sunder, and scattered before.

Vers. 8.

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

* 1.621IN the second place the Lord also shall deliuer the citizens of Ierusalem themselues, (in the which was his Temple) and hee shall defend them, and take them out of the hands of their ene∣mies. The which doubtles came so to passe. But God doth here promise two things. First, that hee will defend the Iewes, as if he should set himselfe as it were a shield against the enemies of his Church,* 1.622 and against their dartes. Secondly, he promiseth vn∣to them wonderfull strength, and the same also most euident by degrees.* 1.623 He that shall then be feeble in that citie, shall notwith∣standing be stoute and strong, as some times was Dauid, that most valiant and warlike man, who confesseth God his power in indu∣ing his with extraordinarie strength and knowledge in fight Psal. 18. ver. 34, 35, saying,* 1.624 Hee teacheth mine handes to fight, so that a bowe of brasse is broken with mine armes. Thou hast also giuen mee the shield of thy saluation, and thy right hand hath stayed me, and thy louing kindnes hath caused me to increase. So 2. Sam. ver. 8. Hu∣sha•• exceedingly commendeth the strength of Dauid, & his skil,

and policie in warre, vnto his rebellious sonne Absalom, to dis∣swade him from his purpose. Thou knowest (said Hushai) thy fa∣ther and his men, that they be strong men, and are chafed in minde, as a beare robbed of her whelpes in the field: also thy father is a vali∣ant warrier, and will not lodge with the people. So cap. 18. ver. 3. doe the people also set forth his valour and prowesse in these wordes: Thou shalt not goe forth: for if we flee away they will not regarde vs, neither will they passe for vs, though halfe of vs were slaine: but thou art now worth ten thousand of vs: therefore now it is better, that thou succour vs out of the citie. Moreouer,* 1.625 he that of Dauid shall be of the blood royall, as namely who ought to be the guide and cap∣taine of the rest, he shall bee as an Angell, yea and as that Angell, which went before them in the desert, and led them, that is, a most strong Angell of God. Exod. 32. ver. 34.

Vers. 9.

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

* 1.626A Confirmation of the former promise by way of matching to∣gether of contraries. For like as before God promised that he would defend Ierusalem, that is, his Church: so in this place on the contrarie he threatneth, and that most plainely, that hee will destroy the enemies thereof.* 1.627 And here are three things to be no∣ted. First, the most earnest diligence of God, in searching out, and ouerthrowing the enemies of his Church. For he saith,* 1.628 I will seeke them out from euery where round about: and that diligentlie. For this is the force and signification of the word Bakasch. The second, whom he will seeke out, namely (all) which shall come a∣gainst Ierusalem, that is to say, all the enemies of his Church, such as were they,* 1.629 who in the time of the Machabees besieged Ierusa∣lem, as Antiochus Illustris, or Epiphanes, Antiochus Eupator, Tri∣phon, & the rest, Machab. 6. Ioseph. lib. Antiquit. Iudaic. 12. cap. 14. and others afterward.* 1.630 So then whosoeuer shall set vpon the Church, shall be destroyed by God. The third, God shall in such sort destroy them, that hee shall vtterlie rase them out, and not scatter them onely, but that nothing shall remaine of them.

Vers. 10.

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

* 1.631AN amplification of the former promise and benefit toward those that are his, first the Iewes, and afterward all those that are Christes out of what nation soeuer. And he doth amplifie it, by the reckoning of a threefolde gift, the which shall follow that deliuerance of the people. First, for that God shall power out spi∣rituall giftes, both vpon the princes themselues, and also vpon the common people.* 1.632 For vnder the name of the house of Dauid, I do comprehend the Princes and the Captaines, and vnder the name of the Citizens of Ierusalem, the rest of the Iewes, among whome were the chiefe and more better sort of them of Ierusalem, which did dwell in that same head citie, and holy place. And therefore are they recited by name, but by the figure Synecdoche, they doe signifie the rest of the Iewes also. The second gift of God adioy∣ned vnto the former benefite of his,* 1.633 is the spirit both of grace, or of mercie and compassion:* 1.634 and also of prayer, the which spirite God will power out largely vpon them. By the word (grace) therefore God promiseth his mercies toward the Iewes. For hee fauoureth them, being moued thereunto with these alone. This mercie of God did seem to be broken off, or ceased because of the so long afflictions of the people, but yet the same people shall feele it to be restored againe. And by the word prayer, he vnder∣standeth a godly minde, and acknowledging God, and grounded in faith, and the which in afflictions hath recourse vnto God, not vnto idols, or men, and giueth thankes vnto him for benefites re∣ceiued. Lastly, such a minde as the godlie indeed haue, which pray vnto God through faith Psalm. 77. ver. 3, 4, 5, 6. and so forth. But these giftes doth God call (Spirit) both because they are the effectes of the Spirit of God in vs, and his giftes, 1. Cor. 12. and also because they are inward motions, and altogether spirituall feelings of the minde. Now the inward force and power of God in vs, is called Spirit, according vnto the proprietie of the Hebrew tongue. Hee saith also, I will powre out, that is to say, I will giue

these healthsome and profitable giftes in great aboundance. And these spirituall giftes are more of vs to be accounted of, then is the deliuerance of the body, because this bodily deliuerance, vn∣lesse these spirituall giftes were added, would turne vnto our de∣struction, because we should not acknowledge the same as a bene∣fite of God, nor prayse God for it, except hee himselfe gaue vs this feeling, that hee bestowed this deliuerance vpon vs of his grace and mercie. The third gift,* 1.635 is their repentance and conuer∣sion or turning vnto God. For they shall looke diligently vpon God, whom before they did pearce with their sinnes and idola∣tries, and strike through, prouoke, and wound euen vnto the very bottome and innermost partes of his heart and brest. For so it ap∣peareth that the word (pearce) is taken in this place, and is confir∣med Psal. 22. ver. 16. where it is said: Dogges haue compassed mee, and the assemblie of the wicked haue inclosed me: they pearced mine hands, and my feete. In these wordes therefore of our Prophet (they shall looke vpon me, whom they haue pearced, &c.) earnest re∣pentance of minde is described or set forth.

Now that which is here Metaphoricallie spoken of the diuine nature of Christ (who is that same God,* 1.636 who was prouoked by the Iewes, as Paul teacheth, both in the desert, and also as often as this people did fall vnto the worshipping of idols, 1. Cor. 10. ver. 9. where Paul willeth the Corinthians, that they tempt not Christ, as some of the Iewes in the wildernes did, and were destroyed of serpents) the selfe same according to the letter was fulfilled in his humane or mans nature, as Iohn teacheth cap. 19.37. alleaging this place for proofe of the same. And Reuelat. 1. ver. 7. in these wordes, Behold, hee commeth with cloudes, and euery eye shall see him, yea euen they, which pearced him through, in so much that it cannot be doubted (except we make the Spirit of God the best expounder of himselfe, a lyar) but that hee which here saith hee was pearced through, is Christ, which afterward was incarnate, or tooke flesh: and that he is the same true God, the keeper of Isra∣el, which speaketh in this place.

* 1.637And they shall lament for him.) A continuance of this Prophesie, by the which God sheweth, what shall afterward come to passe vnto the Iewes, after that they haue receiued these giftes, and this deliuerance, namely, that the Church shall not bee without her afflictions, and exercises notwithstanding. And therefore he

rehearseth the sorrow and lamenting, which they shall make for him, whom at that time God shall vse for the captaine, and in∣strument of his grace toward them. And therefore I referre the relatiue voyce (him) in this sentence (and they shall lament or mourne ouer him,* 1.638 or for him) neither vnto God, nor yet vnto Christ, but by the figure Antonomasia, vnto him or them, by whom God at that time wrought this miraculous deliuerance, and sa∣uing of the people, I meane the first Machabees. But their name is not added or set downe, but suppressed, or kept in by concea∣ling the same, as in mourning is wont to be done. For then com∣monly wee doe not name those, whom wee doe bewaile, but con∣ceale them being knowne as it were vnto euery one. So Ieremias cap. 4. Lament. bewailing Iosias, doth not any where name him notwithstanding. Yet if any man will applie these things which follow, vnto the mourning and lamenting of the Church (the which bewailed Christ treacherouslie and cruellie condemned and put to death Luc. 23. ver. 27. where hee reporteth that there followed him a great multitude of people, and of women, which wo∣men bewailed and lamented him,) it may very well fitte, and agree thereunto. For all the deliuerers of Israel were a type or figure of Christ the true Captaine and redeemer of his Church. But first of all, these things doe belong according vnto the letter, vnto that mourning the which the Iewes made partlie for Mathathias, and partlie for Iudas the Machabees 1. Mich. 9. ver. 20.21. Iosep. lib. 12. Antiquit. in the last chapter, being most like vnto that mourning, the which they had made before for Iosias 2. Chr. 35. ver. 24.25. This mourning therefore hee describeth or setteth forth, both by the outward pompe, and also by the inward sorrow. For the Prophet hath comprehended them both. By the worde (Saphad) is declared the outward pompe and funerall rites: and by the word (Hamer) the sorrow of the minde, or true heauines. Furthermore hee describeth the saide mourning by a similitude, or comparison of most lamentable sorrowing. For (saith hee) the Iewes shall in such sorte bewaile him as pittifull and tender hearted parents, are wont to lament their onely sonne taken a∣way from them by death.

Vers. 11.

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

* 1.639THe first amplification of the mourning described before And it is taken from things compared together, or from a com∣parison, to wit, this mourning shall be in the very middest of Ie∣rusalem, a most strong citie, the head of the land, and an holy ci∣tie, and not onely in the countrie, and villages: yea, and it shall be such a mourning, as was some time for King Iosias in Hadra∣drinmon the valley of Magiddon, concerning whose death and most sorrowfull mourning for the same, thus it is written 2. Chro. 35. ver. 24.25. So his seruants tooke him out of that chariot (name∣ly wherein he was shot at by the shooters of Necho King of Ae∣gypt in the valley of Megiddo, verse 22.23.) and put him in the second chariot, which he had, and when they had brought him to Ierusalem, he died, and was buried in the sepulchres of his fathers: and all Iudah, and Ierusalem mourned for Iosiah. And Ieremiah la∣mented Iosiah, and all singing men, and singing women mourned for Josiah in their lamentations to this day, and made the same, for an or∣dinance vnto Jsrael: and behold they bee written in the Lamentati∣ons. Some thinke also that there is an allusion and resemblance vnto this place, Reuelat. 16. ver. 16. in these wordes: And they gathered them together into a place called in Hebrew Arma∣gedon.

Vers, 12.

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

* 1.640THe second amplification from the maner of the mourning, and the number of the mourners. And it is amplified, to shew, both how great that deliuerance shall bee, the minister and Cap∣taine whereof shall be had in so great regard and estimation of

the whole people: and also to teach that the remembrance and death of the good Captaines of Israel (especiallie so farre foorth as they were a type or figure of Christ) ought to bee deare and pre∣cious in the Church of God. But of olde in the time of the lawe, this funerall pompe and maner of mourning was more tolerable, or to be borne withall, then now it is, because that the godlie and faithfull were yet vnder ceremonies,* 1.641 but are not now so: & yet is it not forbiddē Christians after a moderate sort to mourne for theirs that are dead, 1. Thess. 4. Act. 8. ver. 2. where the godlie and faith∣full mourned for the death of Steuen. The maner of the mourning in this place is, that not euery one alone by himselfe, but gathered together shall mourne.* 1.642 And this is a publike testimonie or witnes of mourning, and publike sorowe, and not onely a signe of the pri∣uate heauines, and sadnes of some fewe. Againe, for that the men or males by themselues shall mourne, and likewise the women by themselues and apart, as well for ciuill honestie and comelines, the which the Iewes also do at this day obserue in their publike assem∣blies (for they are not wont to mixe both sexes together in those publike meetings, as it may also appeare Exod. 15. ver. 20. that this order in their meetings was obserued, by this that Miriam and her women doe apart by themselues praise God for their deliuerance) as al∣so that euery sexe may the more freely lament, and that one sexe for shame of another should not bee withholden and kept from powring foorth their teares.* 1.643 The number also of the mourners is here described or set forth, to wit, first and generally, the whole land of the Israelites, and all the families. For that whole people shall bewaile those Captaines of their deliuerance, and figures of Christ: and then afterward the Princes also of this people, and euery the most honorable among all that people of God, shall bewaile those Captaines: as for example, the house of Dauid: the house of Na∣than, which succeeded in dignitie, when the house of Salomon de∣cayed, Luk. 3. the house of Leui, in the which also the Priests are contained. Lastly, the house of Semei, who among the other Le∣uites was at that time most famous, and well knowne, 1. Chron. 6. ver. 17.

CAP. 13.

Vers. 1.

In that day there shall be a fountaine opened to the house of Dauid, and to the inhabitants of Ierusalem, for sinne,* 1.644* 1.645 and for vncleannes.

* 1.646THe summe of this chapter is a briefe narration or discourse both of the chiefe gifts of God, and also of the euents or fallings out of matters, the which should come to passe, and did indeede come to passe among the people of the Iewes, that is, the Church of God, after the restoring of the estate both of the people and also of the Church by the Machabees, vnto the last besieging and destruction of the citie of Ierusalem, the which is contained in the chapter fol∣lowing. Therefore this prophesie containeth the order of time, and is fitly ioyned vnto the former. And it rehearseth two especiall be∣nefits of God toward the Church or the Iewes, to wit, a way of cleā∣sing of sinnes, and purging of idolatrie from his Church & Temple. And it doth in like maner recite two strange euents, or fallings out of things, to wit, the massacring or murthering of the true Shep∣heards, and the cutting off of the people, and their great punish∣ments by reason of the same. Now all these things (whether ye re∣spect the benefits, or the fallings out of the things) haue been in such sort fulfilled, that in other matters they haue attained their ac∣complishment but in part, & figuratiuely, but in Christ most chief∣ly and most truely they haue had their whole, and their full perfor∣mance and accomplishment.

* 1.647This verse containeth three things. First, the rehearsing of the time in the which this prophesie should come to passe. In those dayes, that is to say, after those things shall come to passe, the which haue been described in the former chapter,* 1.648 then shall these things which follow fall out. And not in one day, but in processe of time. For in this signification is the word (day) to be taken, to wit, for a long time, and for the whole space of time, wherein these things were, or began to be. The second, the thing it selfe, that is,* 1.649 the first benefit of God, which shal come to passe, doth the Prophet declare and set downe, and that after a Metaphorical kind of speaking, and such as is taken from the rites and ceremonies of the law. This af∣terward also was fulfilled according to the letter, and hath now

likewise place in the Church of God. He promiseth therefore that there shall be in the Church and people forgiuenes of sinnes readie at hand, and a cleansing of all sinnes, as before: but yet after a di∣uers maner, in respect of the outward signe, to wit, for that this cleansing was to be made before either by sacrifices, or else by wa∣ter kept for that purpose. Whereupon there were waterpots euerie where in the houses of euery one of the Iewes, wherein water was kept, wherewith they might purge and cleanse themselues, Iohn. 2. ver. 6. Mark. 7. ver. 3.4. In that day therefore, that is, afterward, there shall be a fountaine flowing of it selfe, and open and readie vnto e∣uerie one for the cleansing of sinnes, both those, which do separate vs from God, and also those which for a time, or else for euer, doe seuer vs from the common conuersing, or being, and companying with other men, by the commandement of God, of which sort are those sinnes, which are reckoned vp Leuit. 12. and 15. And these are contained vnder the word (separation) as those former vnder the name of (sinne.)

* 1.650Now these things were fulfilled typically or figuratiuely, when as the worship of God, the sacrifices, the washings ordained by God (which had ceased vnder the Antiochi, or were very seldome vsed for feare) were restored againe by the Machabees, the Temple being purged, and the whole outward worship of God being re∣stored in the Temple, as it was before. And it was then indeed tru∣lie fulfilled, when as Iohn the Baptist baptised in the riuers all those that repented, which came vnto him, and did first of all vse in the Church, by the commandement of God, and according vnto this prophesie, the Baptisme of the Church, the which is a testimonie or witnes of the washing away of all our sinnes made by GOD through the bloud of Christ. So then this place containeth a pro∣phesie, and a promise of instituting or ordaining that Baptisme, the which we haue at this day in the Church, and the which is sayd by Iohn the Baptist to haue been commanded from God out of heauen, as may appeare Matth. 21. vers. 25. by Christ his demaund vnto the Scribes and Pharises touching this matter, when he as∣keth them of the Baptisme of Iohn, whether it were from heauen, or from men, thereby indeed without all doubt giuing to vnder∣stand, that it was from God. Lastly, the sayd Baptisme was allowed and established by Christ himselfe in his owne person,* 1.651 Matth. 3. Thirdly, it is here to be noted, vnto whom this fountaine shall bee

opened, namely, vnto the house of Dauid, and vnto the inhabitants of Ierusalem. Vnder which words by the figure Synecdoche,* 1.652 he doth containe the rest of the families of Israel also, yea and moreo∣uer all the godly out of any nation whatsoeuer: but first of all this Baptisme the signe and Sacrament of the cleansing of sinnes, was offered, and declared, and communicated or imparted vnto the Iewes: and then afterward vnto other nations by the Apostles, vn∣to whom also the Church and doctrine of God was spread by the same Apostles.

Vers. 2.

And in that day sayth the Lord of hostes, I will cut off the names of the Idols out of the land: and they shall no more be re∣membred: and I will cause the Prophets and the vncleane spirit to depart out of the land.

* 1.653THe second benefit of God, the which shall then be also, namely, the ouerthrowing of idolatrie vsed before euen in Ierusalem it selfe, and the casting downe of the authoritie of all false teachers. This verse therefore hath two things, that is,* 1.654 two parts of this se∣cond benefite. And first of all, a promise of the vtter destroying of Idols among the Iewes, the like whereof is made also in Isai,* 1.655 cap 1. ver. 18. where he sayth in these words: And the Idols will he vtterlie destroy. Wherein the person of him that promiseth is expressed, (and the same is God almightie) least any man might doubt that this could not bee brought to passe because of the power of Idola∣tors, and the reuerence of the Idols themselues among these Idola∣tors. This ouerthrowing of the Idols also is expressed, to wit, they shall be cast downe in such sort, that not only they shall be cut off, but also the very remembrance of them shall perish from the mouthes of men, Psal. 16 and the worship and reuerence of them, which is in the hearts and mindes of men, shall also be taken out of their hearts and minds. Lastly, these Idols are in contempt called the fearebugs of men,* 1.656 as they likewise are termed by the same name 1. Sam. 31. ver. 9.1. Chron. 10. ver. 9.

* 1.657Now these things had their accomplishment and fulfilling, first after the Temple was purged by the Machabees vntill the destru∣ction of Ierusalem. In all the which time the Iewes were so con∣stant or stedfast in remouing of Idols from themselues, and from the Temple of God, that they often skirmished with the Romanes

about that matter, Ioseph. lib. 1.2. & 3. de Bello Iudaico: neither are they sayd, or read since that time, especially in Iudea to haue been Idolators, as they were before vnder the Antiochi, and before also vnder the Kings of Iudah and Israel. Secondly, this selfe same thing hath much more been fulfilled after the preaching of the Gospell, and is now at this day also fulfilled in the true Church of God, out of the which Idols were afterward cast by the Christian Emperours themselues, and now also are remoued, and alwayes haue been re∣fused by the Christians. This therefore is one part of the second be∣nefit in this place comprehended and contained.

* 1.658The second part is, the false teachers loosing of their authoritie in the Church, nay moreouer their correction and chastising, as is shewed in the verses following. Here therefore God promiseth that he will remoue the false Teachers, whom he calleth Prophets, to wit, in a generall signification taking this word, and not for those which truely doe foretell things to come, but for those which pro∣fesse or take vpon themselues to bee the interpreters and expoun∣ders of the law and word of God, but falsely. Further, God also pro∣miseth that he will remoue their Father, and Spirit, to wit, the vn∣cleane Spirit. And by the name of the vncleane Spirit is the diuell signified, as where it is sayd, Matth. 12. ver. 43. Now when the vn∣cleane spirit is gone out of a man, he walketh throughout drie places, seeking rest, and findeth none. Likewise Mark. 1. ver. 26. And the vn∣cleane spirit tare him, and cried with a lowd voyce, and came out of him. ☞ For the diuell is the author of all error and lying, as Christ, Iohn 8. ver. 44. witnesseth, that he is a lyar, and the father thereof, as he is also the author of that corruption which is brought into the true and heauenly doctrine, the which is signified Reuelat. 16. ver. 13. by the vncleane spirits like frogges comming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false Pro∣phet. Now God sheweth that he will earnestly and diligently o∣uerthrow all that same false interpretation, and doctrine of the false Prophets, when as he promiseth that the author thereof also shall be remoued out of the Church of God. And this was fulfilled e∣speciallie by Christ himselfe, who confuted or ouerthrew the false doctrine of the Scribes and Pharises, Matth. 5. Secondly, by his A∣postles through the preaching of the Gospell: and now by the true Pastors of the Church of God, out of the word of God.

Vers. 3.

And when any shall yet prophesie, his father and his mother that begat him, shall say vnto him, Thou shalt not liue: for thou speakest lyes in the name of the Lord: and his father and his mo∣ther that begat him shall thrust him through, when he prophesieth.

A Confirmation of the former promise of the rooting out of false doctrine, the which is taken from the euent, issue,* 1.659 or falling out of the matter. For the false teachers shall be in such hatred, that they shall not so much as be priuatly borne with of their friends, or at their hands remaine vnpunished, much lesse publikely, or open∣ly. And here are three things taught. First, who shall punish false Prophets yea euen priuatly, to wit, their very parents which begat them, the which is in this sentence twise repeated very effectuallie, and not only their father, but also their mother,* 1.660 whose affection to∣wards her children is wont to bee most tender, but at that time the loue of godlines, and the desire and liking of true faith shall ouer∣come, and get the vpper hand in them. And so was it commanded concerning such as should entice vnto idolatrie, were they neuer so neere of kinne. Deut. 13. ver. 9. Thou shalt euen kill him (saith God in that place) thine hand shall be first vpon him to put him to death, & then the hands of all the people. And that which here is set downe in precept, seemeth by Moses to bee testified of the children of Leui, that it was performed in action, when they drew their swords at the commandement of God, and slew euery man his brother in the reuenge of the great idolatrie which was committed, in worship∣ping of the golden Calfe, whereunto he alludeth Deut. 33. ver. 9. saying: Who sayd vnto his father, and vnto his mother, I haue not seene him, neither knewe he his brethren, nor knewe his owne children: (meaning that he slew all, without partialitie) for they obserued thy word, and kept thy couenant. For wee ought to loue GOD more then our owne children. For Christ sayth, Matth. 10. ver. 37. He that loueth father or mother more then me, is not worthie of me. And he that loueth sonne or daughter more then me, is not worthie of me. And out of this place is easily gathered, if he ought to doe this, who is as it were a Magistrate but only in his owne familie or houshold, how much more ought he to punish the said false Shepheards, who is a Magistrate in the Common wealth, that is, vnto whom a grea∣ter care and charge of reuenging the glorie and doctrine of God,

is cōmitted by God himself? The second thing is, what punishmēt shall be appoynted for them,* 1.661 namely, death and destruction. For so I thinke these wordes to bee expounded, Thou shalt not liue, Shall thrust him through. Not that all false doctrine and the teacher ther∣of is to be put to death notwithstanding (for one doth more hurt and is obstinate or stiffe necked in his opinions then another in the Church of God) but, for that, if the case so stand, or fault be such, that the sonne be to be punished with death by his father, or by his mother for his stiffe standing in his error, the parents will not spare that their sonne themselues, there shall be in them so great a zeale of maintaining of the trueth. The third thing is, for what cause the Prophets both are to bee iudged false,* 1.662 and also to bee punished, to wit, for that they haue taught a lye, & that in the name of the Lord, as if they were true Prophets. So then their fault and sacrilege or robberie appeareth to be two-fold, and both of them committed against God, to wit, for that they corrupt or falsifie his trueth (for this is a lye) and doe falsely boast that they are sent of God, that is, that they are lawfully called. Yet neuerthelesse doth not this ex∣cuse those from punishment, who when as they doe not take vpon them the name of a Shepheard in the Church, yet do they notwith∣standing sowe and spread abroad lyes and errors. For it is all one, when as a man doth teach falshood and heresie, whether he giue himselfe out to be called, or doe not giue himselfe out so to be. For euen in this that he teacheth, he doth professe himselfe to be a shep∣heard, or a Prophet, and will haue himselfe to be beleeued to bee sent of God.

Vers. 4.

And in that day shall the Prophets be ashamed euery one of his vision, when he hath prophesied: neither shall they weare a rough garment to deceiue.

* 1.663A Staying in the further laying open of the former matter, where there is declared another euent or issue and effect of the sayd promise, to wit, that those selfe same parties, who in times past and before did take vpon them to be Shepheards, but falsely, shall freely acknowledge their fault, and leaue off from the charge of teaching which they haue taken vpon them. So then first of all the false Pro∣phets themselues shall be ashamed of those their lyes, when as they haue tolde them, so great doubtles shall the light of the trueth bee,

and so great in the Church of God shall be the hatred of all men a∣gainst heresies and lyes. These things were fulfilled,* 1.664 like as were those also which are contained in the former verse, first among the Iewes themselues, the light of the word of God, or of the lawe be∣ing restored vnto them, together with publike libertie to teach and professe the same vnder the Machabees. Secondly, they were also fulfilled, when as Christ so many times made the Scribes and Pha∣rises ashamed teaching false thinges: and lastly, by the Apostles through the preaching of the Gospell. For many which before were Pharises, became Christ his Disciples, and ceased, and left off to be false teachers.* 1.665 But in our time this notablie hath had his accom∣plishment, when as the Gospel hath been restored vnto the world, because that infinit numbers haue both called backe and condem∣ned their false doctrine, and also haue giuen ouer that their office of teaching. So thē the false teachers themselues shall be ashamed of their errors. Secondly, they shall abstaine from teaching, and con∣demne the estate of their former life. The which thing is described or set forth by the Metaphor taken from a speciall kind of apparell,* 1.666 but common notwithstanding, the which they did weare, which would seeme to be the Prophets of God, and professed this kind of life. And this kinde of apparell is called rough or hairie, because it was made of haire, or such like course matter, such as was the gar∣ment or mantell of Elias, 2. King. cap. 1. ver. 8. and the apparell of Iohn the Baptist, Matth. 3. ver. 4. who is there sayd to haue had his garment of Camels haire.

Vers. 5.

But he shall say, I am no Prophet: I am an husbandman: for man taught me to be an heardman from my youth vp.

* 1.667THe abiuring or forswearing of their error is described, and the change of their life, the which is an effect of their former repen∣tance, and detesting of their error. Their abiuring is contained in these words, I am no Prophet: the change of their life, I am an hus∣bandman, and was so trained vp from my youth. So then they shall rather take paines with their owne hands for their liuing, then bee fed as before like idle and fat bellies by lying, so great shall their loue be of the trueth, and hatred of lying.

Vers. 6.

And one shall say vnto him, What are these wounds in thine hands? Then he shall answer, Thus was I wounded in the house of my friends.

* 1.668AN amplification. For he amplifieth this loue of the trueth, the which then shall be in the very same men, who were false Pro∣phets before, namely, for that they shall not bee ashamed freely to confesse and acknowledge, that they haue iustly been punished, & receiued wounds at the hands of their friends for those their lyes. Further, they shall call them friends by whom they haue bin stroo∣ken and corrected for their corrupting or falsifying of the word of God, that thereby we may vnderstand how great, and how earnest loue there is of preseruing the trueth in the true Church of GOD. Hereby appeareth how great a worke of God it is to call backe a false teacher vnto the acknowledging of the trueth, and how ex∣cellent a gift of God it is towards him, whom God doth so change, that of a wolfe he maketh him a sheepe. The which notwithstan∣ding Isai cap. 11. hath foretold should come to passe in the preach∣ing of the Gospell. These things are daily seene to fall out among vs, through the grace of God.

Vers. 7.

Arise, O sword, vpon my shepheard, and vpon the man, that is my fellowe, sayth the Lord of hostes: smite the shepheard, and the sheepe shall bee scattered: and I will turne mine hand vpon the little ones.

* 1.669THE second part of this chapter, in the which are declared the meere or only fallings out of things, and yet such as are ordinary in the world. And the same are two, to wit, the murthering of the good Shepheards of the Church, the which is done of the world, & the great affliction or punishment of the world for the same, in the which neuerthelesse God doth alwayes preserue some Church. Concerning the first, Christ teacheth his Disciples, Matth. 10. ver. 17. that for the truths sake they shall deliuer thē vp to the Councels, and shall scourge them in their Synagogues. And Iohn 16. ver. 2. sheweth, that the time shall come, that whosoeuer killeth them, will thinke that he doth God seruice. And touching the second, he likewise affirmeth that in the world that thus dealeth with the seruants of God, nation

shall rise against nation, and realme against realme, and there shall be pestilence, famine, and earthquakes in diuerse places, Matth. 24. ver. 7 It is therefore a wonder that these things fal out in al ages, and that the world repenteth not, and in the times following becommeth not more wise through the examples of the former age. It is a wonder also that these things could come to passe among the Iewes, which did boast that they were the people of God, especi∣ally being in this place by God so fatherly and diligently warned before of the destruction and affliction or punishment of their nation for the same cause. Now touching the first euent or falling out of things concerning the killing of the good Shepheards, the same is here described or set foorthby the figure Prosopopoeia,* 1.670 that this whole speech may haue the more emphasis, vehemencie, or force, and may the more sharplie strike and pearce the mindes of the readers: and also it is set forth as it were vpon the suddaine, and breaking off from the former matter in hand, because that it is a wonder and a strange thing, after so great light of the trueth opened by God, and in so great an earnestnes of the godly and good men to defend and maintaine the same, there should yet bee some, who notwithstanding should persecute the same. The Prosopopoeia is vnto the sworde himselfe, that the persecution may bee noted that it shall bee exceeding great and most cru∣ell, as if all bandes being broken, this persecuting sword should raunge and rage against the godly and good Shepheardes of the church.

* 1.671But this verse containeth two things. First, a description or setting forth of the persecution. Secondly, the preseruation of the Church of God in the same notwithstanding. This most cruell persecution is described by a most cruell instrument,* 1.672 to wit a sword, by the which in this place is comprehended all deadly pu∣nishment, the which forthwith shall bee shewed and laide vpon the good shepheardes. So Christ, as Tacitus speaketh,* 1.673 was puni∣nished with a deadly or hainous punishment. So was Iames by Herod, Act. 12. ver. 2. So finallie were many good men handled before the comming of Christ,* 1.674 as it appeareth Hebr. 11. v. 36.37. and certaine otherverses there following. Againe, this persecution is described by the persons, which shall bee afflicted.* 1.675 For they shall be Shepheardes, and the same not of the common sort, but euery the best, and most faithfull (who in this place are called the

fellowes of God, and said to stand ouer against him, or by his side, as who namely in that their charge depart not from the mouth, eyes, and doctrine of God, nor will neuer so little turne a side, but alwaies haue their eyes bent vpon God. This therefore is a generall thing, as afterward appeared by the falling out and ful∣filling of the matter, and appeareth now a dayes also. For the world hateth the best seruants of God, and especiallie the Iewish Church of God, that is, the visarded Church, and which is but the Church onely in name, and also murthereth thē Ioh. 16. but most principallie this was fulfilled in Christ, being slaine of the Iewes, who Matth. 26. ver. 31. citeth this place of the Prophet, to proue the foretelling of his passion, and the scattering of his Di∣sciples, when as he their master should bee taken. Last of all, this most cruell persecution is described by a most lamentable, but yet ordinarie euent,* 1.676 or falling out of the matter, to wit, that then the poore sheepe of God, and the bodie of the Church shall bee scattered, as appeareth Act. 8. ver. 1. and now also. And thus in this place is the persecution of the church described. But the pre∣seruation of the same is here also promised, the maner whereof is afterward declared ver. 9. but in this place the Lorde promiseth two things by way of answering an obiection,* 1.677 that the mindes of the faithfull should not quaile, because of the mention made of so hard and sore afflictions. For this doth God meete withall in these wordes,* 1.678 but I will bring backe, or turne mine hand vpon the little ones. First, therefore he promiseth that he will not make his hand heauie vpon his church, but that hee will immediatlie drawe it backe for the loue and fauour of those that are his. So Isai. 65. ver. 8. God promiseth that he will not vtterly destroy his people, but spare some of them in these wordes: As the wine is found in the cluster, and one saith, destroy it not, for a blessing is in it: so will I doe for my seruants sake, that I may not destroy them whole. So cap. 47. ver. 6, he is angrie with the Babylonians, because they shewed no mercie vnto his people, but laide their heauie yoke vpō the anci∣ent. Secondly,* 1.679 he sheweth vnto whom he promiseth this, namely not vnto all, but onely vnto those which are the true godly, and humble in heart, whom in this place the Prophet calleth little one, as Christ also dooth Matth. 11. ver. 25. where hee saith, I giue thee thankes, O Father, Lorde of Heauen and Earth, because thou hast hid these things from the wise and men of vnderstan∣ding,

and hast opened them vnto babes.

Vers 8.

And in all the land, saith the Lorde, two partes therein shall be cut off, and dye: but the third shall be left therein.

* 1.680THe second euent or falling out of the matter, namely the most lamentable and miserable affliction of the whole land and na∣tion of the Iewes, the which fell out vnto the Iewes for the afflict∣ing of the church of God, as Christ himselfe sheweth, Matth. 24. ver. 9. and so foorth, where the great persecutions of the godly are foretold, the fulfilling whereof Paul also confirmeth 1. Thess. 2. ver. 14. when he commendeth them for their suffering of grie∣uous persecution, like as the churches of the Iewes had done be∣fore them. And 2. Thess. cap. 1. ver. 6. he teacheth that God for this cause wil recompense tribulation vnto those, which troubled them: and this did the falling out of things vnto the Iewes proue to bee most true. For that nation after the death of Christ was wonderfully, by little and little wasted and consumed by the Ro∣manes, vntill at the last it was by them destroyed and ouer∣throwne: although not vtterly, as it appeareth also at this day. And looke what Iudgements of GOD are threatned vnto the Iewes, afflicting the Church of God, the same also are set foorth vnto other people, and doe remaine for thē, as is to be seene Reu. 8. and 9. chapters. Two partes of the world are said, that for this cause they shall bee destroyed, and that the third onely shall bee preserued, which shall be the Church.

Vers 9.

And I will bring that third part through the fire, and will fine them as the siluer is fined, and will trie them as golde is tried: they shall call on my name, and I will heare them: I will say, It is my people, and they shall say, The Lorde is my God.

* 1.681A Making more plaine of that, which went before. For he shew∣eth how the Lord will cause that third part to be left, and will preserue the same, namely, through the middest of afflictions or troubles. In the which selfe same thing is contained a prophesie of the persecutions that should bee in the Church, and a fore strengthening and confirming of the said Church, that shee doe

not faint in them,* 1.682 or be troubled and disquieted with the so sor∣rowfull falling out of things. But this verse hath three things. First,* 1.683 a prophesie, as I said, of the afflictions, which were to come, which are signified by the name of fire. Secondly, the maner, measure, and order of the same: namely, they shall not consume the Church, but shall purge it, like as the fire purgeth gold and siluer from the drosse,* 1.684 and trieth it. Afflictions doe swallow vp the vngodly, and doe deuoure them: but they onely trie the good, and make the elect of God more pure. So Peter 1. Epist cap. 1. ver. 7. Teacheth that many tentations fell out vnto the godly, That the triall of their faith being much more precious then gold, which perisheth (though it be tried with fire) might bee found vnto their prayse, and honor, and glorie, at the comming of Christ. And GOD saith of his Church Isai 48. ver. 10. Behold, I haue fined thee, but not as siluer, I haue chosen thee in the fornace of affliction. Whereby appeareth how profitable affliction is vnto the Church. It is good that thou hast humbled mee, and brought mee downe, saith Dauid, Psalm. 119. ver. 71. The third thing is, what confirmation of faith shall growe by this affliction,* 1.685 namely, that then the Church shall come neere vnto God, and shall call vpon him: and againe God himselfe shall more clearelie shew himselfe vnto her, and shall heare her prayers and requestes. Finallie, he shall then giue more assured testimonies or witnesses vnto the Church her selfe of his couenant with his Church, the which she shall acknowledge, and follow, and therefore shall answer GOD, when he calleth her. Wherefore the calling vpon God, and the acknowledging of him as a father, is greater, and more certaine in the godly in the time of affliction, then in the time of prosperitie, because that in the happie successe of things we are wont to be secure or careles: but in trouble wee shewe our selues more obedient vnto the holy Ghost, drawing this fruite out of afflictions, as it were light out of darkenes. For albeit (as it is Hebrewes 12. verse 11.) no afflicti∣on bee pleasant for the present time, but grieuous, yet afterward it bringeth the quiet fruite of righteousnes vnto them, which are there∣by exercised.

CAP. 14.

Vers. 1.

Behold the day of the Lord commeth, and thy spoyle shall be diuided in the middest of thee.

* 1.686THe drift of this chapter in a word is to shew, what shall fall out vnto the Iewes, and also vnto the citie Ierusalem it selfe after the times described in the former chapter. And it is a dou∣ble prophesie: one of the destruction of the citie, and not of the whole nation of the Iewes. The which euent or issue as in order of time it was first fulfilled, so also is it in this place first described, or reported. The second prophesie is of the enlarging and sprea∣ding abroad of the Church of God, notwithstanding by that doc∣trine, the which proceeded or came foorth of Sion, or Ierusalem throughout the whole world, toward the East and West. And fi∣nallie vnto this last prophesie there are threatnings adioyned a∣gainst those of what nation or countrie soeuer they be, the which shall despise this same doctrine of God, and the assemblie of the church, the which by the same is to bee gathered. But it might seeme a thing out of season, that God should threaten the destru∣ction of that citie, which was not yet builded. But the Lord would betimes admonish those that are his, both of this selfe same thing, and of those things, which should come to passe vnto this people, that the wicked might looke vnto themselues, and repent: and the good should not afterward be dismayed with the beholding of so great euils or miseries, or should bee quailed or out of hope by meanes of the same.

* 1.687Now this verse containeth three things. First, a rehearsall of the time, and the same certaine, the which is signified by the word (day) and also by this word (behold) for these words doe shew some certaine thing,* 1.688 albeit the very moment and instant of time be not in this place added and expressed. And vnto the same purpose pertaineth this worde (commeth.) Secondly,* 1.689 the prophet descri∣beth him, by whose decree and commandement this day or time shal come. And he is Iehouah, that is, the true God, the which is added, that the godly should not thinke so great afflictions or troubles to fal out vnto themselues, and vnto the church of God, without the knowledge, decree, and wil of God. Nay that daye is

from the Lord, it is the Lords day, and commeth vnto him, because that it is the day of the iust vengeance of God against the con∣temners or despisers of his name. So euery where in other places is it called the day of the Lord.* 1.690 Thirdly, he briefelie laieth downe the thing it selfe, the which shal fal out vnto the Iewes and vnto the citie her selfe, namely, that it shal bee taken by the enemies, and in such sort, be brought vnder their power, and that 〈◊〉〈◊〉 ••••••∣mies should freelie and boldlie roue and range in it being vanqui∣shed and ouercomne, that they should diuide the spoyle thereof in the middest of it, as they doe, which doe not feare the power of them, ouer whom they haue gotten the vpper hand. And this most briefe prediction, or foretelling dooth very manifestly conteine the winning of Ierusalem (the which the verses follow∣ing also doe confirme or approue,) and the same not after a com∣mon maner, but such as should bee most lamentable: nay the de∣struction it selfe of it. For before this time, the estate of the Iewes was very short and bare, so that now, if they would neuer so fame, they should not be able to helpe that their head citie. Now this destruction was exploited or atchieued by the Romanes, Titus the sonne of Vespasian being their Captaine, as appeareth by Io∣sephus, and by the Roman Historie. For it was in deed taken be∣fore by Pompeius, but yet sustained no crueltie: but it was vt∣terly ouerthrowne by Titus, and the spoyles thereof were most frankelie then diuided in the middest of it.

Vers. 2.

For I will gather all nations against Ierusalem to battell, and the citie shall be taken, and the houses spoyled, and the wo∣men defiled, and halfe of the citie shall goe into captiuitie, and the residue of the people shall not be cut off from the citie.

* 1.691A More plaine laying opē of the taking of the city mētioned be∣fore, whereby we are taught, that in this place the last destruc∣tion of Ierusalem is described: and not any such calamitie or mi∣serie as fell out vnto it before vnder the Antiochi, or Herod, or Pompeius. And this verse containeth foure things, the which doe fullie iumpe and agree with the very falling out of the matter in the last taking of Ierusalem by Titus.* 1.692 The first is the number of the enemies. Out of euery nation there shall come an armie gathered against that citie, God, willing so to haue it, the Ro∣manes being their Captaines. For God at that time was determi∣ned

to execute against her his iust iudgements: both because of other sinnes of the Iewes: and most especially for the slaying therein of that same chiefe Shepheard and Author of life, Christ his sonne, Act. 2. ver. 21.22.23. Act. 3. ver. 15. In this first poynt therefore thus it came to passe: For the armie and host of Vespa∣sian, was both exceeding great in number, and also gathered to∣gether out of al nations of the world, to wit, both of people neere, and also dwelling farre off, Ioseph. lib. 3. Belli Iudaic. cap. 1. & 3. Secondly, the calamitie or miserie of the Citie is here described,* 1.693 It shall be taken, the houses shall be spoyled, the women shall be defiled. It shall therefore suffer all most sharpe and cruell things, the which cities that are taken and wonne, are wont to feele and suf∣fer. See Iosephus,* 1.694 li. 7. de Bel. Iudaic. from the 13. cap. vnto the 20. cap. The third, the banishment, or captiuitie of them, that is, both of those of Ierusalem, and also of other Iewes, and captiuitie is added, Ioseph. Ibid. cap. 17. Fourthly,* 1.695 that for all this notwith∣standing, the Iewes shall not bee so vtterly destroyed, that those which were left aliue, should afterward dwell in no cities. Nay they shall dwell in cities, not at Ierusalem I graunt: but euery where in other places of the earth. That which the falling out of the matter proueth to be true euen at this day.

Vers 3.

Then shall the Lord goe forth, and fight* 1.696 against those na∣tions, as when he fought in the day of battell.

* 1.697A Confirmatiō of the former prophesie, taken both frō the cause & also frō the effectes, the which in this place are so plainly re∣ported, that the matter it self may seem not only to be written, but to be set before the view of the eyes, & to be painted forth vnto vs. And first of al the cause & the reason,* 1.698 why so great calamity or mi∣serie can be brought vpon a citie so well sensed and full of people, (as Ierusalem some time was) is,* 1.699 for that God himselfe will fight a∣gainst it, and will be in the middest of the campe of the enemies. For so doe I interpret these wordes He shall fight, bagojim, that is, among, or in the middest of those nations gathered together a∣gainst Ierusalem, and he shall fight among them, not as an enemie, and aduersarie vnto those nations, but as an helper.* 1.700 Wherefore I expound the hebrew letter (Beth) not for Gnal, that is (against) but for (for or, betweene.) But here are two things contained. First, that it shall come to passe, that then God, who vntill that day

had been the keeper of this nation, and citie, shall goe forth of the citie, that is, shall leaue his holy places, temple, and citie, and hold it as giuen ouer, and forsaken. In fine shal get him vnto ano∣ther place, namely, vnto the enemies besieging the citie. See Ioseph.* 1.701 lib. 7, Iudaic. bol. cap. 12. The second is, that it shall also come to passe, that God being in the Campe of the enemies shall fight against the Iewes, and Ierusalem, as a fellow souldiar, and companion of their enemies: yea and God himselfe shall fight a∣gainst the Iewes, not lightlie, but most earnestly, and stoutely, in such sort as he vseth for to doe, when as he fighteth most eagerly in the hardest and forest battailes, where it appeareth most ma∣nifestly that he is present, and warreth, as hee did for Gedeon, for Dauid, for Ezechias, and oftentimes for others.

Vers. 4.

And his feete shall stand in that day vpon the mount of Oliues, which is before Ierusalem on the East side, and the mount of Oliues shall cleaue in the middest thereof: toward the East, and toward the West there shall be a very great val∣ley, and halfe of the mountaine shal remoue toward the North, and halfe of the mountaine toward the South.

* 1.702THe figure Hypotyposis, or a most liuely setting out of the mat∣ter, as it were in his colours, whereby the place (in the which God shall stand to fight against the Iewes) is described, and there is further shewed, that such fortification as the citie hath planted about her by nature, as it were strong holdes and fortes to defend her withall, the same shall either be destroyed, or serue for the munitions of their enemies, that it may the more easilie be vn∣derstood, that the same thing, which the prophet hath threatned shall be brought to passe, and that nothing shall stand against it, or let it, be it neuer so well framed, either by nature or art for the defence and munition or strengthening of that citie. But in this place also there are two things to be noted.* 1.703 First the place, where the Lorde shall stand on the other side, or ouer against the citie. And it is the Mount Oliuet,* 1.704 which in the histories is commonly called Elaeon, or Elaion. This mountaine being seuered from the citie by a valley, and the brooke Cedron, and being onely sixe fur∣longs from it, the Romanes did first of all take, and did fortifie or strengthen it with most strong garrisons, to restraine the out

roades, and issuings or breakings forth of the Iewes. And doubt∣les, as Iosephus teacheth, who is a most notable interpreter of all this prophesie, lib. 6. de Bello Iudaico. cap. 3. the citie was great∣ly pressed, and much annoyed from this mountaine and garrison. Therefore looke in what place their Ancetours some fourtie yeares before tooke Christ, and brought him vnto most cruell torments, in the selfe same place God himselfe stood to punish them most sharplie, and as they had deserued, most hardlie, Iohn 18. Matth. 26. ver. 30. where it is expressed how Christ went with his Disciples after the eating of the Paschal Lamb, vnto Mount Oliuet, where he was taken. Secondly, the casting downe,* 1.705 or the breaking and digging of this mountaine of Oliues, and the ma∣king of it fit for the vse and turne of the enemies, is to be noted. For the souldiars that besieged the citie shall digge it through, that there may be left a great valley in the middest betweene both partes of the mountaine so digged, that the tentes and garrisons of the enemies planted in that place, might bee the safer against the assaultes, and breakings foorth of the besieged Iewes. Final∣lie, this mountaine shall bee so broken off in the ende, to cast downe the fortes of the Iewes, and to annoy the citie, that one part of the mountaine shall fall toward the South, and the o∣ther toward the North. The which thing I iudge then to haue been done, when as the Romanes with most great labour raysed vp that same wall in three dayes (wherewith they compassed a∣bout the whole citie) and brought it through the middest of Mount Oliuet, Ioseph. lib. 6. cap. 13. These things therefore dooth God seuerally recite, that afterward it might bee vnder∣stoode by the very falling out of the matter that this prophesie was true: and that, when as these things should come to passe, the Iewes might knowe that their vtter destruction was neere at hand: and so that they might euen then at the leastwise re∣pent. So GOD shewed vnto the Niniuites, on what side their citie should bee taken, and what at that time should bee the power, and attemptes of the enemies against them, Nahum. 2. verse 6. and cap. 3. and yet neither of these repented for all this

Vers. 5.

And yee shall flee vnto the valley of the Mountaines: for the valley of the Mountaines shall reach vnto Azal: yea, yee shall flee like as ye fled from the earthquake in the dayes of Vzziah King of Iudah: and the Lord my God shall come, and all the Saintes with thee.

NOw he rehearseth the effectes of this cause,* 1.706 that is, of God fighting against the citie. The first is in this place recited, to wit, the fleeing of the Iewes, yea and the same most shame∣full, and full of great despaire and trouble. But this verse con∣taineth three things. First the fleeing of the Iewes, as I said, be∣ing now vnable,* 1.707 and wanting strength to withstand their ene∣mies, Secondly, the place by the which, and vnto the which they shall flee. They shall flee by the valley of the Mountaines. For Ierusalem was on euery side compassed about with Mountaines,* 1.708 Psalm. 125. Ioseph. lib. 6. de Bello Iudaic. cap. 6. Without the citie (saith he) two mountaines were compassed with deep valleyes, and the rockes letting on both sides they could no way be comen vnto. Out of which place of Iosephus it appeareth that the valleyes of the mountaines neere vnto the citie were most fit to flee vnto: and thereby there is light brought vnto this place. Lastly, they shall flee vnto Azal, because that the same valley of the Mountaines neere vnto Ierusalem shall reach vnto Azal, and therefore shall seeme most fit for their secret fleeing. If there bee any place left for coniectures or gesses, I doe thinke Azal to be that same part of the citie, and holde, the which both was most safe against the e∣nemies, and also most fit for to flee vnto, the which by Iosephus is called Bezeta, concerning the which, Iosephus himselfe must bee read,* 1.709 lib. 6. Belli. Iudaic. cap. 6. Thirdly, the feare and trembling of the people in this flying is described, the which shall not bee after the common and vsuall maner, but an extreame suddaine feare, and full of despaire, as namely who shall then acknow∣ledge the hand of God to be armed against them. And the great∣nes of this trembling is set forth by a similitude. For it shall bee like vnto the same, wherewith the Iewes were strooken of old by reason of the earthquake, the which fell out in the dayes of Vzzi∣as the King as we haue seene before, Amos cap. 1. ver. 1. This hi∣storie at that time was very well knowne vnto the Iewes. Further,

by way of an Epiphonema, or acclamatiō, the cause of this so great trembling in this people, is added by the Prophet, to wit, the com∣ming of God being angrie against the Iewes, with those his holy Angels, with the which he sheweth himselfe full of maiestie and feare vnto men, not in any visible forme: but by extraordinarie effectes, and maruailous, so that men must then needes tremble, when as God appeareth in such sort, and so terrible or fearefull. For as the Psalmist reporteth Psalm. 89. ver. 7. God is very terrible in the assemblie of the Saintes, and to be reuerenced aboue all that are about him. Psalm. 93. And Iude, ver. 14.15. Beholde, the Lorde commeth with thousands of his Saintes, to giue iudgement against all men, and to rebuke all the vngodly among them, of all their wic∣ked deedes, which they haue vngodly committed, and of all their cru∣ell speakings, which wicked sinners haue spoken against him.

Vers. 6.

And in that daye shall there bee no cleare light, but darke.

* 1.710THe second effect, is the most lamentable state of the people then, so that at that time, neither the light shall bee welcome and deare vnto them, neither yet shall it be sweete and pleasant vnto them to liue. And this doth Christ confirme Luc. 23. ver. 3 saying, Then shall they begin to say vnto the mountaines, Fall on vs, and to the hilles, Couer vs. And the falling out of the matter after∣ward hath likewise taught the same. Further, this so heauie a pu∣nishment of the Iewes, iustly laide vpon them by God for the slaying of Christ sheweth, both that the sinne and wickednes of the Iewes in murthering of Christ the sonne of GOD, was so great, as none can be greater, and also how grieuous punishments are threatned and prepared by GOD against the obstinate or stifnecked persecutors of the Church, and of his Christ, euen at this day.

Vers. 7.

And there shall be a day (it is knowne vnto the Lord) neither day, nor night, but about the euening time it shall bee light.

* 1.711NOw is there added a promise vnto the former threatnings, for the comforting of the godly Iewes. For this verse per∣taineth

especially vnto the Iewes.* 1.712 And this promise containeth three things. First a Day, or some time more ioyfull, then that which was mentioned in the former verse. For before such was the condition of the Iewes, that then neither life it selfe, nor this light was welcome vnto them because of the exceeding afflicti∣ons, wherewith they were pressed both in the besieging of the ci∣tie, and also after that it was taken, in sundry quarters of the world (by the iust iudgement of God) the which Iosephus reciteth, lib. 7. Bell•• Iudaic. cap. 21. and 25. and so forth. Wherefore that same first time and day was nothing precious nor deare vnto them. But there shall succeede this so heauie a day or state of theirs in the mercie of God, another day, not altogether cleare and bright vn∣to them at the first: but yet more ioyfull then the former, in the euening or latter ende of the which second time and day, a true and full light shall shine vnto the Iewes, because (as Paul saith) the Iewes then, and about the end of the world shall be conuerted vn∣to Christ Rom. 11. ver. 25. For (saith the Apostle) I would not, bretheren, that ye should be ignorant of this secret (least ye should be arrogant in your selues) that partly obstinacie is come to Israel, vn∣till the fulnesse of the Gentiles bee come in, and so all Israell shall be saued. So then by the word (one day) a certaine and a set time is signified by God: but a long, and not a short time, comprehen∣ding many yeares continuallie, and not the space of 24. houres. And by the adding of these wordes (neither day nor night) the Pro∣phet betokeneth, a certaine middle state, case, and condition, the which is neither in all poyntes to bee wished for, and happie (as is the day) neither yet in all pointes (as is the night) is most heauie and lamentable and full of murthers and slaughters of the Iewes, as it was before, but such as shall be somewhat dimme or darke, as the day vseth for to be in the boblight or twilight, either in the morning or in the euening, when as it is neither fully day, nor ful∣ly darkenes. So then this middle state is promised vnto the Iewes, after those most sharpe and bitter miseries. And such is now doubtles the nation of the Iewes in all places of the worlde, where they are, neither yet vtterly rooted out, nor yet gathered together, but likevnto the twie light. For it is in a doubt, whether it be a people or no: darke because of their burdens, and yet not cleane put out, through the great mercie, faithfulnes, and proui∣dence of God. This is the first poynte that this verse containeth.

* 1.713Secondly it promiseth, that afterward, and in the end of this se∣cond time there shall shine out vnto the Iewes a most ioyfull estate of the sayd people. For he sayth, At the euening time of that day there shall be light vnto them. Wherefore this also properly belong∣geth vnto the Iewes, albeit vniuersally and generally God alwayes be present with those that be his after their long afflictions. By the word (light) it is certaine that a most happie state is signified, as where it is sayd, Psal 97. ver. 11. Light is sowen for the righteous, and ioy for the vpright in heart. Such a state therefore is here promised vnto the Iewes. And this light is the conuersion or turning of the Iewes vnto the Gospell and faith of Christ, the which Ezechiel cap. 37. ver. 16.17. & so forth, hath foretold that it should come to passe: and Paul confirmeth the same, Rom. 11. ver. 25. cited but a little be∣fore in the expounding of this verse, and the which the very state of this world doth seeme plainly to promise, least God in the ende should bee vtterly without a Church, the which now for the most part hath perished among vs of the heathen, nay euen in those pla∣ces among vs of the Gentiles where the Church yet remaineth, e∣uen in those same very places through our owne great fault, is by little and little extinguished or put out.* 1.714 The third thing containeth the answering of an obiection, because the Prophet doth not di∣rectly set downe this day. For it might bee obiected or alleaged, This day shall neuer bee, because thou the Prophet of God doest not declare the same vnto vs. Zacharias answereth: This day or time shall be, but the moment or present instant thereof is knowne onely vnto God, and as yet reuelled or opened vnto no man. And truly there are many things, the which God hath foretold that they shall come to passe, but the moment or time whereof he hath not signified, as the time of euery man his death: also of the last iudge∣ment, Acts. 1. of the conuersion of the Iewes, Rom. 11. of the ouer∣throwing of the kingdome of Antichrist, 2. Thess. 2. and also this prophesie and promise peculiarly vnto the Iewes. But that which followeth pertaineth generally vnto all the Gentiles, among whom in the meane season, and vntill that time these things shall come to passe. God shall gather together his Church out of the very ruines, and as it were the rubbish of the Iewes, as he is a wonderful, that is, a most mightie and most wise workmaster, who can bring foorth light out of darknes, 2. Corin. 4. ver. 6.

Vers. 8.

And in that day shall there waters of life goe out from Ieru∣salem, halfe of them toward the East sea, and halfe of them to∣ward the vttermost sea, and shall be, both in sommer and winter.

* 1.715A Promise of the gathering together of the Church euen after the vtter ouerthrowing of Ierusalem, yea and out of the remnants thereof, the which no doubt was brought to passe by the miracu∣lous worke of God. But that this whole place with that which fol∣loweth may be vnderstood, there are two certaine things to be no∣ted from the continuall vse of the holie Scripture.* 1.716 First, that the things, which follow touching the building of the Church of God, are spoken not in respect of all the Iewes, whom Zacharias spea∣keth vnto, but in regard of the godly onely, whom alone God his purpose was to comfort with this promise. The second, That by the name of Ierusalem is vnderstood not onely that same earthly citie,* 1.717 but also the true Church of God, in what place of the world soeuer it shall bee, of the which that same earthly Ierusalem was a figure, Heb. 11. Whereupon the things that followe are properly to bee vnderstood of the Church of God, the which Ierusalem be∣ing destroyed, was gathered together among the Gentiles by faith in Christ, and by the preaching of the Gospell. Although perad∣uenture the things which are here spoken, shall haue place in the citie it selfe which is to be restored (and not in the temple, or sacri∣fices, or ceremonies) when as God shall call the Iewes vnto the Gospell, like as in the former verse they are foretold that they shall be called.

* 1.718But this verse containeth foure things. First, the time, in the which this prophesie shal haue his accomplishment, and fulfilling. In that day (sayth he) that is, after the destroying of the citie by the Romanes.* 1.719 For this word (day) betokeneth a long time. The se∣cond addeth a promise, Liuing waters or waters of life shall go forth. By the name of waters are signified the spirituall graces of God, as hath been expounded before,* 1.720 Ioel. 3.18. So is it also taken, Ezech. 36. ver. 25. where God sayth, Then will I powre cleane water vpon you, and ye shall be cleane: yea, from all your filthines, and from all your idols will I cleanse you. So also is it taken, Ioh. 7. ver. 38. He that be∣leeueth in me, as sayth the Scripture, out of his bellie shall flow riuers of the water of life. And of these waters without all doubt our Bap∣tisme

ordained of God is a figure and a Sacrament. Thirdly,* 1.721 this verse containeth the place, both from whence those waters shall come forth, and also into what place they shall flowe. The place from whence they shall come, is Ierusalem and Sion, as it is agree∣ablie hereunto, Isai. 2. ver. 3. The law shall goe forth of Zion, and the word of the Lord from Ierusalem. For from thence the Gospell came into the whole world. The place wither they shall come is the East, and the whole West, the which in this place is described vn∣der the name of two Seas well knowne vnto the Iewes. For the preaching of the Gospell was carried through the whole world both by the Apostles, and also by their true successors.* 1.722 Fourthly, this place sheweth, how continual, enduring and lasting these gra∣ces of God shall bee in the Church. For they shall bee perpetuall, both day and night, and winter, and sommer (at which times of the yeare brookes and other waters that are not liuing or springing are wont for to faile, and be dried vp) that in this selfe same poynt may bee contained an amplification of so great graces of GOD, through the which godly men shall liue, yea and that for euer, but spiritually, Ioh. 6. and day and night, and alwayes, or continually.

Vers. 9.

And the Lord shall be King ouer all the earth: in that day shall there be one Lord, and his name shall be one.

* 1.723THe first exposition or amplification of this benefite of God, the which containeth two things, to wit, a description of true god∣lines or religion, and the most farre spreading abroad of the same throughout the whole world.* 1.724 When as God therefore shall gather together his Church, then also true and pure religion shal be resto∣red, yea and that vnto the whole world: and it shall not be corrupt in one part and sound in another poynt, as it often falleth out:* 1.725 but it shall be altogether and in euery poynt throughly pure and per∣fectly sound. And this true religion doth the Prophet describe or set foorth three wayes. First, when as the Iehouah, that is, the true God is acknowledged to the King, to wit, of vs, ouer whō he ought to rule. Secondly, when as Iehouah or the Lord is acknowledged to bee but one, that is, when as the one true God and not many are worshipped. Thirdly, when as his name, that is, his maiestie and power alone is acknowledged, and is not diuided among many, as among some other lesser and pettie gods, as both the heathen did in times past, and the Papists also doe at this day.

Vers. 10.

All the land shall be turned as a plaine from Geba to Rim∣mon, toward the South of Ierusalem, and it shall be lifted vp, and inhabited in her place: from Beniamins gate vnto the place of the first gate, vnto the corner gate, and from the tower of Hananiel, vnto the Kings wine presses.

* 1.726THe second amplification taken from the full and manifest re∣storing of the Church, the which is contained vnder the type or figure of Ierusalem, the which was yet then to bee builded againe at that time, wherein Zacharias liued. Wherefore the true worship of God, and the true Church of God shall manifestly bee restored. And therefore it is sayd that it shall bee such, as a citie builded in some high place aboue the middest of the plaine lying round a∣bout it, the which is plainly seene on euery side. For as Christ spea∣keth, Matth. 5. ver. 14. a citie that is set on an hill, cannot be hid. And the place and space from whence it is seene, is here described to be very broade or wide, to wit, from the borders of Beniamin (in the which was Rama, 1. King. 15.) vnto the borders of the tribe of Si∣meon (where was Rimmon, Iosue. 19.) that by this meanes wee should vnderstand, that the sight of the Church of God should be euident, and in the view of all nations and people, and not hidden, or vnknowne. Further, as the Church shall be restored manifestly, so shall it bee restored thorowly, and hauing no want in any part thereof: not in the preaching of the word, not in the Sacraments, not in the discipline of the Church must there bee any thing wan∣ting. This perfection is set forth vnder the figure of the citie hauing all her parts, of the which reade Nehem. cap. 3. There is a like place Reuelat. cap. 21. ver. 18.19. and so forth, of the spirituall or heauenlie Ierusalem.

Vers. 11.

And men shall dwell in it, and there shall be no more destruc∣tion, but Ierusalem shall be safely inhabited.

* 1.727THe third exposition or amplification of the former promise and benefit of God, taken from the number & safetie of the Church. The number is signified in these wordes, They shall dwell in it, not one or two only,* 1.728 but very many: and she shall be inhabited, that is to say, Ierusalem, or that same Church of God, which shall bee gathe∣red by the preaching of the Gospell, shall indeede bee dwelt in in

great numbers and multitude of people.* 1.729 The securitie or safetie of the same is declared in these wordes: She shall be inhabited safely, that is, without any danger, either inward or outward: neither shall she suffer destruction any more. For the word (Cherem) in this place signifieth destruction, the which oftentimes did fall out vnto that citie. For it was destroyed both by Nabuchadnezzar, and also by the Emperour Titus. And it was likewise oftentimes taken, as Iose∣phus teacheth, lib. 7. Bel. Iudaic. cap. 18. So then henceforth, or here∣after, it shall neither bee destroyed, as before: and when as it shall be inhabited, it shall not be dwelt in with feare, Psal. 121. Psal. 144. because God shall defend it vnder the shadowe of his wings. But this boldnes and safetie is rather to bee vnderstood spiritually, then carnally, as Paul teacheth Rom. 8. in the end of the chapter. For as concerning men, it hath been sayd vnto the godly, Ye shall alwayes suffer trouble in this world.

Vers. 12.

And this shall be the plague, wherewith the Lord will smite all people that haue fought against Ierusalem: their flesh shall consume away, though they stand vpon their feete, and their eyes shal consume in their holes, and their tongue shall consume in their mouth.

* 1.730THe rendring of a reason of the former exposition. For this cause shall the Church be inhabited in safetie, because God shal strike the enemies thereof, yea, and that all of them, with a very great and fearfull plague. And not onely the men themselues, but also the beasts that serued those men, to a•••••••••• and trouble the Church of God, ver. 15. Here therefore is threatned destruction vnto the ene∣mies of the Church, and the same most grieuous, but yet vpon cau∣ses, and naturall diseases. And this verse containeth three things.* 1.731 First, the author of the plague, and he is the true God. Iehouah (saith the Prophet) shal smite them. Secondly, who shalbe smitten, name∣ly,* 1.732 al people which haue fought against the church of God. Lastly, with what plague or punishment they shall bee smitten, to wit, with a fearfull plague, but yet such a one, the which shall not be done, and bee altogether after an extraordinarie, or miraculous maner,* 1.733 but such, as with the which many are wont to dye: They shall therefore pine away in their bodie: yea, and in their whole bodie,* 1.734 the which these words, flesh eyes, and tongue doe signifie: also very quickly, to wit, standing on their feete, and with most bitter paines. For a con∣sumption

is a most lamentable and most hard kind of death, and which other men doe most greatly abhorre and lothe. There are examples in Antiochus the Noble, 1. Machah. 6. Ioseph. lib 12. An∣tiquit. cap. 11. In King Herod▪ Act. 12. In the Emperour Maximinus, Eus••b. lib. 8. hist. Ecclesiast. cap. 5. & 16. In the Heretike Nestorius, Theodor. lib. 2. Euagrius lib. 1. hist. cap. 17.

Vers. 13.

But in that day agreat tumult of the Lord shall be among them, and euery one shall take the hand of his neighbour, and his hand shall ris•• vp against the hand of his neighbour.

* 1.735A Threatning of the sayd iudgement of God against the enemies of the Church, but extraordinarily, and altogether miraculous∣lie, to wit, for that the selfe same enemies of the Church shall both be taken with a panical or distraughtfull kinde of sudden feare, as they call it: and also shall murther one another, so that God shall destroy them by themselues. Hereof wee haue examples in the Scriptures, as Iudg. 7. ver. 22. in the Madianites murthering one an other, comming to fight against the Israelites: and likewise 1. Sam. 14. ver. 15.20. of a sudden feare sent by God vpon the armie of the Philistims, by meanes whereof they fell one vpon another, and slew each other: and Christ hath foretold the like, Matth. 24. ver. 7. the which things also haue been since Christ, yea, and in our time, to wit, when as people, which haue persecuted the Church of God, haue afterward with mutuall warres and battels within themselues slaine one another, and haue been most pitifull spectacles of this prophesie vnto the whole wo••••••▪ The which examples if the world, our historie ••riters haue not marked, their c••reles••es doubtles is very, great, yet neuerthelesse do the examples hereof appeare in the Kings of Syria, and of Egypt, who after they haue afflicted the Church, haue in like maner destroyed themselues.* 1.736

Vers. 14.

And Iudah shall fight also* 1.737 against Ierusalem, and the arme of all the heathen shall bee gathered round about, with gold and siluer, and great abundance of apparel.

AN amplification or confirmation of the former helpe of God in the destroying of the enemies of his Church, taken from the maner of the same, and from the effects.* 1.738 The maner is, for that Iu∣dah himselfe shall fight for Ierusalem, and not against Ierusalem,

as some doe expound it. And this doth signifie, that the godly, and such as are trulie faithfull, shall with great courage and chee••eful∣nes of minde fight for the defence of the glorie of God against the armed enemies of the same. So the godlie are sayd; Heb. 11. ver. 34. by armes to haue conquered hosts of men, and not only by praiers, that by this place we may vnderstand the foolish Anabaptists to be soundly refuted or ouerthrowne, who holde it vnlawfull to take armes, or to make warres. The effect of this help of God is de∣clared in these wordes,* 1.739 The riches of the nations neere at hand ••ound about shall bee gathered in Jerusalem, namely gold, and sil∣uer, and their apparrell for a spoyle taken from those enemies, the which the godly shall haue vnto themselues, God giuing it them. Therefore the church shall plentifully and aboundantly be enriched with the spoyles of their enemies, God in such sort de∣fending it, as of olde in times past he made them wealthie with the spoyles of the Egyptians.

Vers. 15.

Yet this shall bee the plague of the horse, of the Mule, of the Camel, and of the Asse,* 1.740 and of all the beastes that bee in these tentes, as this plague.

ANother part of Gods iudgement, namely, against the bruite beastes themselues, and by the figure Syneedoche against all the instruments and furniture of the enemies of the Church, which haue serued them, whilest they afflicted the Church▪ For they also shall be punished by the hand of GOD, and with the same plague that the men themselues were punished, and not onely one kinde of beastes, as Horses, or Mules, but all, which serued their turne; Horses, Mules, Camels, Asses;* 1.741 and finallie of what sort soeuer they be (whether they serued the enemies of the Church ordinarilie, or extraordinarilie) they shall be punished, and smitten by the hand of God. Wherefore this place teacheth three things, first that not onely men indued with reason, which doe fight against the glorie of God, and his people,* 1.742 doe displease God, but also all instruments, which men vse in that behalfe. Se∣condly, that none of those instruments shall be spared.* 1.743 Thirdly, that the cause of this iudgement of God against those thinges without reason is, not that God hateth the things▪ which he hath creat••d, bu•• because they haue been in the ten••s of his enemies, that is, haue been weapons and instruments of the fighting against

his glorie. So God curseth and abhorreth all instruments of idola∣trie, Isai. 30. ver. 22. where God speaketh thus: Ye shall pollute the co∣uering of the images of siluer, and the rich ornament of thine images of gold, and cast them away as a menstruous cloath, and thou shalt say vn∣to it, Get thee hence. And contrariwise he blesseth both men, that doe blesse him, and also all those things, which men do vse to blesse God with all, Deut. 28.

Vers. 16.

But it shall come to passe, that euery one that is left of al the nations, which came against erusalem, shall goe vp from yeare to yeare to worship the King the Lord of hostes, and to keepe the feast of Tabernacles.

* 1.744THe last place of this prophesie, to wit, the calling or conuersion of the Gentiles, yea euen of those who before persecuted the Church of God, vnto the true God, the which like as it is described, and that notably, so also it had his accomplishment by the preach∣ing of the Gospell. But this conuersion, and the effects thereof, in deed wonderfull, are here described or set forth, according vnto the maner of the worship of GOD, and ceremonies vsed at that time, partly that the Iewes might vnderstand the more easily, that the godlines of the Gentiles should bee true godlines, the which then consisted in those rites and ordinances: and partly that they should rather consider the inward signification of those ceremonies, then the outward rites and maners of them. And not that the Gentiles, which were conuerted vnto God after the passion or suffering of Christ, should still retaine or keepe the vse of these ceremonies and shadowes, as the Apostles teach, Coloss. 2. Acts. 15. the which in Christ had their fulfilling, and body, and so consequently their end. For as Paul speaketh, 2. Coloss. ver 17. These are but shadowes of things to come, but the bodie is in Christ. And so are we taught, Heb. 10. ver. 1. That the law hauing the shadow of good things to come, and not the very image of the things,* 1.745 can neuer with those sacrifices, which they offer yeare by yeare continually, sanctifie the commers there∣vnto.

Now this verse hath a promise, or a prophesie of the conuersion of the Gentiles,* 1.746 which was to come▪ the which containeth two things. First, who of the Gentiles shall be conuerted. Secondly, af∣ter what maner, that is, how trulie and sincerely or vnfainedly they shall bee conuerted. [unspec 1] So then, after that all things before declared

shal come to passe, the Gentiles which shall be left, shal be conuer∣ted, and not one or two of them, but whosoeuer shall remaine a∣mong them, that is to say, men out of euery nation shall come by heapes and throngs vnto Christ: not that euery seuerall or particu∣lar man notwithstanding out of euery nation shall bee conuerted vnto God, but those onely out of euery nation, which shall be elec∣ted, or chosen by God. To this effect, Luk. Act. 13 ver. 48. speaketh, saying, And when the Gentiles heard it, they were glad, and glorified the word of the Lord: and as many as were ordained vnto eternall life, beleeued. And not only those Gentiles shall be conuerted vnto the true God, and Christ by the preaching of the Gospell, which did fa∣uour the Iewes before: but those also, which did persecute them before, and had besieged Ierusalem it selfe. [unspec 2] And they shall truelie be conuerted, the which thing is described by the effects, the which were then the true testimonies or witnesses and parts of the out∣ward worship or seruice of God. For they shall worship Iehouah the true God, yea, and that as their King, and the God of hostes, that is, all mightie. Wherefore they shall acknowledge and wor∣ship in Christ, the true God, as peculiarly their God, King, and Fa∣ther. And this shall they doe continually: for euery yeare they shall goe vp (as at that time the law of God appointed to be done, Deut. 16.) to call vpon, or pray vnto God. And lastly, according vnto the commandement of God. For they shall keepe the feasts appoyn∣ted by God (as the feast of Tabernacles) that is to say, they shall worship God according vnto his commandements and will, and not according vnto their owne braine and fancie: and the Gentiles shall come together with the rest of the Iewes, and shall worship God with the same rites, in the same places and assemblies which they doe, that there may bee great consent and agreement of them all in worshipping of God: and there shall be no schismes or diui∣sions and discord in that so great a multitude gathered together of Iewes and Gentiles seruing God.

Vers. 17.

And who so will not come vp of all the famil••es of the earth vnto Ierusalem to worship the King the Lord of hostes, euen vpon them shall come no raine.

* 1.747A Confirmation of the former promise by a penaltie or punish∣ment, the which by God is added against the rebellious Gen∣tiles, and such as will not obey him. For this punishment sheweth

that God altogether would, that the Gentiles should be conuerted. Therefore he setteth downe a punishment for the disobedient, first generally: afterward particularly. For those Gentiles, the which are more strange and turned away from true religion, such, as euery where in the holy Scripture the Egyptians are taken for to be. This verse therefore hath a threatning of a punishment against the Gen∣tiles,* 1.748 the which then did not ioyne themselues vnto GOD, and a shewing what that punishment should be.* 1.749 The threatning of the punishmēt is frō God, that it may be most assuredly beleeued that it shall come to passe, and that it cannot be shifted off by the rebel∣lious Gentiles. The shewing what the punishment is, followeth, & the same forsooth shall bee a withholding from them of showres and raine,* 1.750 wherewith the fields and sowen ground, and the earth vseth to be made fruitfull. So Dauid witnesseth of God his making the earth fruitfull with the raine from heauen, Psal. 65. ver. 9. saying, Thou visitest the earth, and waterest it: thou makest it very rich: the riuer of God is full of water: thou preparest them corne: for so thou appoyntest it. Likewise, Isai. cap. 30. ver. 23. Then shall he giue raine vnto thy seede, when thou shalt sowe the ground, and bread of the in∣crease of the earth, and it shall be fat, and as oyle: in that day shall thy cattell be fed in large pastures. So then God will not raine vpon them: but the heauen shall be brasse, and the earth yron, the which by this meanes shall yeeld nothing vnto them to liue withall.

Vers. 18.

And if the familie of Egypt goe not vp, and come not, it shall not raine vpon them. This shall be the plague, wherewith the Lord will smite all the heathen, that come not vp to keepe the feast of Ta∣bernacles.

* 1.751A Particular and peculiar threatning of punishment against the Gentiles, which are more enstranged from the true worship of God. Therefore that they should not flatter themselues, because of their continuall hatred against the Iewes, and thinke that they should be free from this punishment, they are also comprehended in this place. For they shall be punished by God with the same pu∣nishment, wherewith the other Gentiles shall bee punished, the which did alwayes more fauour the Iewes, and their religion, that is, the true religion. Further, all those wilfully stubborne Gentiles, and enemies vnto true godlines,* 1.752 are here by the figure Synecdoche contained vnder the name of the Egyptians. For these alwaies pro∣fessed

themselues to bee open enemies of the Iewes, that is, of the people of God. Wherefore they also shall bee punished with the same plague that other people are, vnlesse that they bee conuer∣ted or doe turne vnto the true God, namely, that they shall lacke raine, the which was so much the more welcome, and profitable vnto that nation of the Egyptians, for that it is parched with the heate of the sunne, and although it be made fruitfull with the ouer∣flowings of the riuer Nilus, yet notwithstanding it hath needed raine, and doth neede. So Psal. 105. ver. 32. Dauid affirmeth, that in stead of raine, he gaue them haile, and flames of fire in their land. So then the Egyptians themselues, mortall enemies otherwise of true religion, shall at that time be conuerted vnto God. Thus also doth Isai prophesie of them, cap. 19. ver. 21. saying, And the Lord shall be knowne of the Egyptians, and the Egyptians shall know the Lord in that day, and doe sacrifice and oblation, and shall vow vowes vnto the Lord, and performe them. And truely so it came to passe: for Egypt after the passion of Christ seemeth first to haue publikely or openly professed religion, to haue had Christian Schooles, and Doctors, & Monkes: like as it first also generally and openly fell away from true religion afterward.

Vers. 19.

* 1.753 This shall be the* 1.754 punishment of Egypt, and the* 1.755 punish∣ment of all the nations that come not vp to keepe the feast of Ta∣bernacles.

* 1.756THe conclusion of the whole former threatning and shewing of punishment, the which hath three things to bee noted. First of all, that he calleth this ceasing or staying from the exercise of the outward worship of Cod, and from the keeping of the ceremonies ordained by God, Sinne. And doubtlesse it is sinne,* 1.757 not to do those thinges, which God for his worshipping requireth to bee done: whereof it commeth to passe, that punishment appeareth worthely to bee threatned vnto those, which shall neglect or forslowe those ceremonies of God in the Church of God. So then out of this place the Libertines of this our age are soundly refuted or ouerthrowne, who doe bring in, and allow the contempt or despising of the Sa∣craments ordained by Christ. The second thing is,* 1.758 that he com∣mandeth all, whether Egyptians, or other nations to worship God with the same and all one ceremonies and all one outward wor∣ship. For in as much as euen the lawfull outward worship of God

is also ordeined by God, it is not to be changed, and omitted or ouerpassed by any man. Furthermore, when as God cannot bee worshipped either outwardly or inwardly, but according vnto his word, surelie it is not lawfull for any man to ordeine an out∣ward worship of his owne head, and consequently according vn∣to the pleasure of his owne minde. But this is spoken of the out∣ward worship it selfe, and not of the comelines, and ceremonies, and ordinances necessarie for the mainteining and keeping of this outward comelines, the which among diuers nations may be diuers in the Church of God.* 1.759 The third is, for that here is espe∣cially mention made of the feast of Tabernacles, because this feast both was more solemnlie kept among the Iewes, then the feast of first fruites, of Whitsontide, and certaine others, Nehem. 8. and also was a most euident testimonie or witnes of the first gathering together of the people of Israel, that is, of a free ordeined church. Therefore it was better liked of the people, and a more eui∣dent signe of their vniting or knitting together within them∣selues, as is vnto vs the holy Supper of our Lord Iesus Christ.

Vers 20.

In that day shall there be written vpon the bridles of the horses, The holines vnto the Lord, and the pots in the Lords house shall be like the bowles before the altar.

* 1.760AN amplification of the former promise of the conuersion of the Gentiles vnto the true God, taken from the effects, mani∣festly witnessing the great godlines of their mindes, and the effec∣tuall working of the Spirit of God among them. And in this place there are reckoned vp two effectes, the same outward, I grant, but yet shewing the inward godlines of the minde of these men vn∣to Godward.* 1.761 The first, the bridles or the belles of their horses (for the hebrew word Metsilloth may be translated both waies) shall haue the selfe same thing written vpon them, the which some times was written vpon the Miter of the high priest, to wit, Holi∣nes vnto the Lord. This shall be an especiall outward witnes of this thing wholly consecrated, and acceptable and dedicated vnto God. Thus then shall all the godly, euen among the gentiles dis∣pose and order all things,* 1.762 and especially the things pertaining vn∣to houshold (as are horses, the furniture belonging vnto horses, and by the figure Synecdoche, all other things the which they shall vse both at home and abroade) that they may shew that they haue

consecrated them vnto GOD, may vse them holilie, and applie them vnto the glorie of God, and the witnessing of their wor∣ship and reuerence to Godward. And hereunto serueth the ex∣hortation of Paul 1. Cor. 10. ver. 31. Whether yee eate, or drinke, or whatsoeuer yee doe, doe all to the glorie of God. And that which hee hath 1. Tim 4. ver. 4. That euery creature of God is good, and no∣thing ought to be refused, if it be receiued with thankes giuing. And finallie hereunto appertaineth that which Iude saith in his epistle, ver. 23. Hating euen the garment, which is defiled with the touching of the flesh, so great holines and godlines doubtles shall there then be of the Church, both outward and inward. I omit or let passe in this place to speake of the fond interpretation of Theod. vpon this place, lib 1. Hist. cap. 18. Namely, that this prophesie was then fulfilled, when as Constantinus Magnus caused the bittes of his horse, and an helmet to be made for himselfe of the nayles of the Crosse of Christ, Ruff. lib. 1. Histor. cap. 8. Socrat. 1. cap. 1. affir∣meth the same. And this shall bee the effect of the Gentiles in things priuat, and such as otherwise are profane, or serue for com∣mon vses. But in publike matters, and also in matters Ecclesiasti∣call or appertaining vnto the Church, that is, in things dedicated vnto GOD, there shall be no lesse testimonie or witnes of their godlines, and of the effectuall working of the Spirit of God.* 1.763 He therefore in this place sheweth also the second effect, to wit, what shall bee the holines in things dedicated peculiarlie vnto GOD, namely, that the things, which among the Gentiles conuerted shall haue the least degree of holines, shall notwithstanding bee as holy, as those things which in the Temple of Solomon had the highest degree of holines, or the next vnto the highest. And this doth the Prophet declare by a similitude taken from the ceremo∣nies, and things well knowne of that time. For the pottes, where∣in the flesh of the sacrifices was sodden in the house and Temple of God (and these haue the least degree of holines in the Tem∣ple, and are for the most part alwaies foule) shall bee as holy a∣mong the Gentiles, as the basons or bowles, which are before the Altar, to wit of Incense, couering the Shewbread. In a word, this is the meaning of God, the efficacie, force, and working of the holy Ghost shall be farre more plentifull through Christ in the Church of the Gospell gathered out of the Gentiles, then it was of olde, and in times past vnder the law. Whereof it com∣meth to passe, that Christ is called the mediator of a better or

more excellent Testament Hebr. 8. ver. 6. and Paul Ephe. 3. ver. 5 sheweth, first, That the mysterie of God was not opened vnto the sonnes of men, as it is now reueiled vnto his holy Apostles, and Pro∣phets by the Spirit. And hereof it commeth also to passe, that the graces of God are said to be by him more largely poured out, and more liberallie giuen vnto men, then vnder the olde Testament. Acts. 2. Ioel. 2. And hereof also speaketh God by his Prophet Isai, cap 44. ver. 3.4. saying: I will powre water vpon the thirstie, and floodes vpon the dry ground: I will powre my Spirit vpon thy seed, and my blessing vpon thy buddes, and they shall growe as among the grasse, and as the willowes by the riuers of waters.

Vers. 21.

Yea, euery Pot in Ierusalem and Iudah shal be holy vnto the Lord of hostes, and all they that sacrifice, shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the Lord of hostes.

* 1.764TWo other effectes of the said grace of God toward his Church gathered together by the Gospell (for this both promise, and also the effectes of this promise do without all question apper∣taine vnto Christ,* 1.765 and vnto his kingdome.) The first (the which in like manner is declared by a comparison of ceremonies and things at that time vsed) to wit, that al the Pottes the which shall be in Iudah and in Ierusalem, shall be holy vnto God: yea and that so holy, that the flesh of the Sacrifices may as well be sod in them, as in the Pots dedicated vnto the Temple. For the Pots of all the godly shall be holy vnto God: this therefore is the meaning, the holinesse,* 1.766 the which is now seene, and is peculiar in things dedi∣cated vnto the Temple of God, the same shall then be in all the houses of the godly, and in their furniture, and vessell: for al things which are in the familie of the holy, are themselues also holy. Wherefore God shall then euery where be worshipped so holily, as he is now in his Temple. Iohn, 4. And so Paul willeth 1. Tim. 2. ver. 8, That men pray euery where, lifting vp pure hands vnto God. He shall as godly be worshipped of euery faithfull person in his owne house; as he was of olde, and in times past in his house and Temple by the Iewes. And this is one effect of that same grace of God, the which by Christ shal be bestowed vpon his Church, the which also dooth shew her full deliuerance that shall be from the ceremonies of the Law, when as the same holinesse of the

Temple shall be spread ouer all places: this freedome from the ceremonies of the Law, Paul witnesseth that the Galathians were called vnto, Galat. 5. ver. 13. and biddeth them take heed, That they vse not this libertie as an occasion vnto the flesh, but that they serue one an other by loue. The second effect is,* 1.767 There shall no Ca∣naanite be any more, or any vngodly person in the House of the Lord, that is, in the church. This promise pertaineth to the state of the Church, which shall be in heauen onely, for so long as here vpon earth there shall be a Church of God: it shall alwaies haue the e∣uil mixed among the good, that we should not in vaine after the maner of the Donatistes, Circumcellians, and Anabaptistes, He∣retikes, seeke a Church altogether pure and free from spots and faultes in this earth. For Christ, Mat. 13. ver. 28, and so forth, by the parable of the tares sowen among the good corne teacheth, that in this life the bad shall alwaies be mingled among the good. Wherefore the word Canaanite in this place is not vsed for a Mer∣chant, but for an vngodly man,* 1.768 by the figure Metalepsis (the person for the qualitie of the person) such as the Canaanites are euery where in the holy Scripture said to haue beene. So then these things do shew, what maner of Church both in this earth, and also in the heauens, the Church of God shal be, alwaies blessed of God, by and through his onely begotten sonne our Lord Iesus Christ, Amen.

FINIS.

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.
• * 1.68

  The third Ser∣mon vnder a wonderful ma∣ner or vision re∣presenting the building of Ie∣rusalem.
• * 1.69

  This vision full of comfort.
• * 1.70

  The summe of this Sermon.
• * 1.71

  Two parts of this narration.
• * 1.72

  1. A vision.
• * 1.73

  2. The interpre∣tation of the same.
• * 1.74

  1. The vision.
• * 1.75

  2. The interpre∣tation of the vision.
• * 1.76

  A confirmati∣on of the for∣mer interpre∣tation.
• * 1.77

  Angels appeare before Christ to obey him, for the help & defence of his Church.
• * 1.78

  The promise made plaine by parts. Two parts of this promise.
• * 1.79

  Of the buil∣ding.
• * 1.80

  2. Of the pre∣seruing of the church.
• * 1.81

  The second part of the for∣mer promise, to wit of the pre∣seruing of the Church. What the fi∣gure Sarcasmos is, see Nahum. cap. 3. ver. 14.
• * 1.82

  Noema, or vn∣derstanding, is a figure, where one thing is said, and an o∣ther thing is ment or vnder∣stood, as in this place, a wall of fire, for a most strong wall, and such a one as none dare to assault.
• * 1.83

  What the fi∣gure Auxesis is, see Oseas cap. 7. ver. 4.
• * 1.84

  An exhortati∣on vnto the Iewes, with a reason of the same.
• * 1.85

  The circum∣stance of time.
• * 1.86

  The circum∣stance of men.
• * 1.87

  The reason of the exhortatiō.
• * 1.88

  The foure windes, where they are to be vnderstood to be placed.
• * 1.89

  A repetition of the exhortatiō with an ampli∣fication of the
• * 1.90

  A staying in the further laying open of the happines of Ierusalem.
• * 1.91

  Why those things are so often repeated.
• * 1.92

  Foure things here to be no∣ted.
• * 1.93

  Who speaketh.
• * 1.94

  2. When these things shall come to passe.
• * 1.95

  3. To whom these threatnings appertaine.
• * 1.96

  4. What maner of promise this is.
• * 1.97

  After what maner so many nations shall be destroyed.
• * 1.98

  The punishmēt of the enemies of the Church amplified.
• * 1.99

  An exhortatiō vnto ioy and gladnes.
• * 1.100

  Three things to be noted.
• * 1.101

  1. Who are ex∣horted.
• * 1.102

  2. Whereunto they are exhor∣ted.
• * 1.103

  3. Why they are exhorted vnto so great ioy.
• * 1.104

  The second cō∣firmation of the former pro∣mises.
• * 1.105

  The cōuersion of the Gentiles.
• * 1.106

  The conclusion of the former prophesie.
• * 1.107

  Store of com∣forts mini∣stred vnto the Church.
• * 1.108

  1. Because the persons, of whō she consisteth, are so deare vnto God.
• * 1.109

  2. Because she is his peculiar people.
• * 1.110

  3. Because God will haue re∣maining a∣mong them the same tokens of his fauour, which were a∣mong their fa∣thers.
• * 1.111

  Or the face of the Lord.
• * 1.112

  What these fi∣gure be, see A∣mos cap. 5. ver. 21. and Ionas cap. 2. ver. 9.
• * 1.113

  An excellent commendation of the maiestie and power of God.
• * 1.114

  The cause of this silence of all things.
• * 1.115

  Sanctuarie or holie place.
• * 1.116

  Particular promises for the building of the Church.
• * 1.117

  The restoring and renuing of the priesthood.
• * 1.118

  The cause of the so long stay∣ing of the re∣storing of the priesthood.
• * 1.119

  The state of the priesthood described in Iosua.
• * 1.120

  The second part of this vi∣sion, being threefold.
• * 1.121

  1. The wil of God.
• * 1.122

  2. Christ his in∣tercession.
• * 1.123

  3. The conserua∣tion of the priesthood al∣readie begun.
• * 1.124

  The laying o∣pen of the base estate of the priesthood at that time.
• * 1.125

  What the fi∣gure Hypotypo∣sis is, see Amos cap. 8. ver. 12.
• * 1.126

  The first pro∣mise of the re∣storing of the priesthood. Three things to be noted in this verse.
• * 1.127

  1. The person speaking.
• * 1.128

  2 What is pro∣mised.
• * 1.129

  3. For what cause it is promised.
• * 1.130

  The second pro∣mise of God of the restoring vnto the mini∣sterie of the church her for∣mer dignitie.
• * 1.131

  What the fi∣gure Synecdo∣che is, see Amos cap. 5. ver. 21.
• * 1.132

  The third pro∣mise of the con∣tinuance of the priesthood, con∣taining three things.
• * 1.133

  1. Who vttereth this promise.
• * 1.134

  2. Whom the Angell spea∣keth vnto.
• * 1.135

  3. After what maner he spea∣keth vnto him.
• * 1.136

  The promise with a conditi∣on ioyned thereunto.
• * 1.137

  1. Matters ap∣perteining to the seruice of God, and vnto the temple and sacrifices, per∣teined to the priestes.
• * 1.138

  2. The keeping of the Courtes of God belonged vnto the priests and Leuites.
• * 1.139

  3. He shal be ouer seer of the rest of the Priestes and Leuites.
• * 1.140

  The condition twofold.
• * 1.141

  1. Generall.
• * 1.142

  2. Particular.
• * 1.143

  A confirmation of all the for∣mer promises.
• * 1.144

  Two parts of this this verse.
• * 1.145

  1. A preface.
• * 1.146

  2. A promise.
• * 1.147

  Diuersitie of degrees in the priesthood.
• * 1.148

  Why the An∣gel speaketh vnto the whole order of priests, and comfor∣teth them.
• * 1.149

  2. The promise containing two things.
• * 1.150

  1 The exhibition or shewing of Christ in the flesh.
• * 1.151

  2 A description of Christ.
• * 1.152

  Why Christ is called a branch
• * 1.153

  A reason, why and how we are to hope for all the former gifts from God.
• * 1.154

  The vse of this stone.
• * 1.155

  What the fi∣gure Metapho∣ra is, see Amos cap 4. ver. 12.
• * 1.156

  The conclusion promising vnto the Church spi∣ritual peace vnder a Meta∣phor of earthly things.
• * 1.157

  This chapter is a confirmation of all the pro∣mises of God toward his Church at all times.
• * 1.158

  The wonderful preseruation of God his church set forth here by a vision.
• * 1.159

  Why God set∣teth forth this vision vnto his Church.
• * 1.160

  This Angell here speaking vnto the Pro∣phet, is not Christ, as be∣fore.
• * 1.161

  The vision shewed vnto Prophet.
• * 1.162

  The second part of the vision.
• * 1.163

  A preparation vnto the inter∣pretation of the former vi∣sion.
• * 1.164

  Gods benefites are to be accep∣ted, when he offereth them vnto vs.
• * 1.165

  The Angel wondreth at the ignorance of the prophet.
• * 1.166

  What the god∣lie beleeued touching the ceremonies of the law.
• * 1.167

  A briefe inter∣pretation of the drift of the former vision.
• * 1.168

  Three things to be noted.
• * 1.169

  1. The speech di∣rected vnto Zo∣robabel.
• * 1.170

  2. With what words God his extraordinarie maner of hel∣ping his church is described.
• * 1.171

  3. The warran∣ting of this pro∣mise with the twise affirming it to be the word of the Lord.
• * 1.172

  The answering of an obiection of the power of the enemies of the church.
• * 1.173

  What the fi∣gure Apostro∣phe is, see Amos cap. 1. ver. 4.
• * 1.174

  The casting downe of the mountaines.
• * 1.175

  The comfort of the godly.
• * 1.176

  A confirmati∣on of the for∣mer comfort.
• * 1.177

  The exposition of the peculiar promise tou∣ching Zoroba∣bel.
• * 1.178

  A confirmati∣on of the pro∣mise of the fi∣nishing of the Temple by Zo∣robabel.
• * 1.179

  What the fi∣gure Apostro∣phe is, see Amos cap. 8. ver. 4.
• * 1.180

  Baz.
• * 1.181

  The despisers refuted.
• * 1.182

  1 By the earnest auouching of the fulfilling of the promise.
• * 1.183

  2. By the cause of the same.
• * 1.184

  Anthropopa∣theia, what it is, see Mic. cap. 7. ver. 8.
• * 1.185

  Seuen eyes.
• * 1.186

  The third part of the interpre∣tation of the former vision.
• * 1.187

  The Prophet is earnest to know the mea∣ning of this vision.
• * 1.188

  The answer of the Angel.
• * 1.189

  The exposition containing
• * 1.190

  1. The significa∣tion of the two oliue trees.
• * 1.191

  2. The reason or cause of the same.
• * 1.192

  What God re∣quireth of his Church.
• * 1.193

  This chapter cōtaineth three seueral visions.
• * 1.194

  Two parts of this verse.
• * 1.195

  1. A new matter shewed vnto the Prophet.
• * 1.196

  The same com∣mended by the cause.
• * 1.197

  Commended also by the greatnes of the matter.
• * 1.198

  1. Written.
• * 1.199

  2. Flying.
• * 1.200

  3. Of a strange length and breadth.
• * 1.201

  The Prophet exhorted to take diligent heed to the vi∣sion.
• * 1.202

  The interpre∣tation of the vision contai∣ning.
• * 1.203

  1. The significa∣tion of that booke.
• * 1.204

  2 Why it flyeth vp and downe in the ayre.
• * 1.205

  The threat∣ning of punish∣ment contei∣ning.
• * 1.206

  1. The certaintie of the same.
• * 1.207

  2. Who are threatned.
• * 1.208

  What the fi∣gure Synecdo∣che is, see Amos cap. 5. ver. 21.
• * 1.209

  3. The greatnes of the punish∣ment.
• * 1.210

  Another vision depending on the former. The end of these visions.
• * 1.211

  The person shewing thii vision.
• * 1.212

  2. His talke vnto the Prophet.
• * 1.213

  The Prophet hath things shewed him at the first a farre off, and after∣ward more neerelie.
• * 1.214

  The interpre∣tation of this vision of the Epha.
• * 1.215

  Two other partes of the former vision.
• * 1.216

  1. A lump of lead.
• * 1.217

  2. A woman sit∣ting in the E∣phah.
• * 1.218

  2. The woman in t••e Ephah. Ri••••hgnah.
• * 1.219

  Wickednes set forth vnder the figure of a woman.
• * 1.220

  The third visi∣on.
• * 1.221

  Thus is that place expoun∣ded by Treme∣lius, albeit that others of great learning doe vnderstand it otherwise, of such as serued King Dauid in these trades.
• * 1.222

  Two parts of this verse.
• * 1.223

  1. The maner of shewing of this vision.
• * 1.224

  2. The vision i•• selfe.
• * 1.225

  Women carrie this Ephah, and why?
• * 1.226

  Two women.
• * 1.227

  Winged.
• * 1.228

  Carried with the winde.
• * 1.229

  The prophet asketh the in∣terpretation of the Angell.
• * 1.230

  The interpre∣tation contei∣ning.
• * 1.231

  1. The place.
• * 1.232

  2 The time.
• * 1.233

  Two visions conteining the co••firmation of two promi∣ses before.
• * 1.234

  1. Of the sharp punishing of the Chaldeans.
• * 1.235

  2. Of the resto∣ring of the Church of God.
• * 1.236

  Two parts of this vision, shewing
• * 1.237

  1. The generall rule of God o∣uer all things.
• * 1.238

  2. What should fall out to the Chaldeans. Two parts of this verse.
• * 1.239

  1. The authoritie of this prophe∣sie.
• * 1.240

  2. The narration of the vision in part.
• * 1.241

  The particular desc••iption of the chariots. Horses.
• * 1.242

  Their colours. Blacke. White. Red. Mixt.
• * 1.243

  The interpre∣tation of this vision.
• * 1.244

  1. Generallie.
• * 1.245

  Two parts of this verse.
• * 1.246

  1. The desire of the Prophet to vnderstand this vision.
• * 1.247

  2. The particular noting of this generall inter∣pretation.
• * 1.248

  1 The Chariot•• sayd to be An∣gels.
• * 1.249

  2. Why the cha∣riots are sayd to be Spirits.
• * 1.250

  3. Foure chariots.
• * 1.251

  4. They stand al∣waies before God.
• * 1.252

  5. They goe not vntill they be sent.
• * 1.253

  2. Particularlie. Berudim.
• * 1.254

  The North countrie.
• * 1.255

  The black hor∣ses sent into Chaldea.
• * 1.256

  The white hor∣ses not sent to∣gether with the blacke, but after them.
• * 1.257

  The third cha∣riot of diuers colours.
• * 1.258

  The red or red∣dish chariot.
• * 1.259

  This chariot desireth to goe through the world.
• * 1.260

  An admonitiō vnto the Pro∣phet, cōtaining
• * 1.261

  1. A comfort for the Church.
• * 1.262

  2. God will not rest vntill he haue punished the enemies of his Church.
• * 1.263

  The secōd part of this chapter being rather a sermon or hi∣storie, then a vision, the drift whereof is two fold.
• * 1.264

  1 A confirmatiō of the former doctrine touch∣ing the buil∣ding, garnish∣ing, & enlarg∣ing of the tem∣ple.
• * 1.265

  The comman∣dement of God conteining the fact, and the exposition and reason of the same. In the fact are to be noted.
• * 1.266

  1. The persons,
• * 1.267

  2. The place.
• * 1.268

  3. The time.
• * 1.269

  The fact.
• * 1.270

  The interpre∣tation of the former fact in the which are to be noted.
• * 1.271

  1 The meaning of this crow∣ning of Ieho∣shua.
• * 1.272

  2. The cause of this honor be∣stowed vpon him.
• * 1.273

  Three parts of this verse.
• * 1.274

  1. The trueth & certaintie of this prophesie.
• * 1.275

  2. The name of the man Christ.
• * 1.276

  3. What he shall bring to passe.
• * 1.277

  Auxesis, what this figure is, see Oseas, cap. 7 ver. 4. A three fold glorie of Christ
• * 1.278

  1. His honour.
• * 1.279

  2. His rule.
• * 1.280

  3. His priesthood.
• * 1.281

  The applica∣tion of the glo∣rie of Christ vnto Iehoshua.
• * 1.282

  * Kisse in the Hebrew is the feminine gen∣der, and the ar∣ticle (hem) in Schenehem (them two) is the masculine gender.
• * 1.283

  A comfort for the Iewes, and in their person, for all the god∣lie.
• * 1.284

  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.
• * 1.285

  The gentiles shal ioyne with the Iewes in the building vp of the Spiritu∣all Temple.
• * 1.286

  The prophet answereth a question mo∣ued by the Iewes.
• * 1.287

  Sareezer, and Reguemme∣lech moue the question at the appointment of the whol•• people.
• * 1.288

  The question of the Iewes.
• * 1.289

  The answere.
• * 1.290

  Two parts of this verse.
• * 1.291

  1. A confirmatiō of the doctrine folowing.
• * 1.292

  2. The time of the deliuerie of the same.
• * 1.293

  The reason, why the Pro∣phet hath a new inspirati∣on and word from God.
• * 1.294

  3 Partes of this verse.
• * 1.295

  1 The good order of the church.
• * 1.296

  2 Who are to be demaunded touching the will of the lord.
• * 1.297

  3 After what maner we must come vn∣to God.
• * 1.298

  The question of the people.
• * 1.299

  Two things to be noted in this question.
• * 1.300

  1. The descripti∣on of the fast.
• * 1.301

  2. The kind or time of this fast.
• * 1.302

  A twofold an∣swere vnto the former questiō.
• * 1.303

  1. Generally.
• * 1.304

  2. Specially, and particularly.
• * 1.305

  Why it was re∣quisite that the Iewes should general∣ly be taught what was to be iudged of these outward mat∣ters.
• * 1.306

  The answer of God cōtaining two things.
• * 1.307

  1. That God was not delighted in these fasts of themselues.
• * 1.308

  2. Why these out∣ward workes of themselues please not God.
• * 1.309

  Fasts and other outward works ordained by God, doe not of themselues please God.
• * 1.310

  He sheweth more plainly what these wordes are, which God re∣quired of their fathers.
• * 1.311

  Olde wiues fa∣bles. Godlines. Bodily exercise. Godlines.
• * 1.312

  What the fi∣gure Noema••••, see Zach. cap. 2. ver. 5.
• * 1.313

  What Synec∣doche is see A∣mos cap. 3. v. 2••.
• * 1.314

  All duties the which men owe vnto ech other, in respect of a∣ny publike of∣fice.
• * 1.315

  Racham. Chesed.
• * 1.316

  Particular du∣ties toward some certaine persons.
• * 1.317

  Or And
• * 1.318

  The former doctrine confir∣med by an ex∣ample familiar vnto the Iewes.
• * 1.319

  Two partes of this narration.
• * 1.320

  1. The contempt of their forefa∣thers.
• * 1.321

  2. The iudgment of God for the same.
• * 1.322

  1. And And And And
• * 1.323

  Three degrees of their con∣tempt.
• * 1.324

  1. They refuse to heare.
• * 1.325

  2 They pulled backe the shoulder. What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.326

  3. They stopped their eares.
• * 1.327

  4. They made their heart as hard as an a∣damant.
• * 1.328

  The punish∣ment of their rebellion.
• * 1.329

  The descripti∣on of their pu∣nishment.
• * 1.330

  1. The first de∣gree of their punishment.
• * 1.331

  2. The second de∣gree of their punishment.
• * 1.332

  3. The third de∣gree of their punishment.
• * 1.333

  Two parts of this chapter.
• * 1.334

  1. A confirmati∣on of the for∣mer doctrine.
• * 1.335

  2. An answer vn∣to the question moued in the former chap∣ter.
• * 1.336

  Why this pre∣face of the Pro∣phet is so often repeated (Thus saith the Lord of hostes.)
• * 1.337

  The chiefe came of all the promises of God towards his church, is
• * 1.338

  His only boun∣teousnes, and louing good will.
• * 1.339

  Effects of God his loue.
• * 1.340

  1. God his recon∣cilement with those that are his.
• * 1.341

  2. His dwelling among them.
• * 1.342

  Schacan.
• * 1.343

  3. His sanctifying of them.
• * 1.344

  4 What the fi∣gure Metony∣mia is, see O∣seas cap. 4. ve. 3
• * 1.345

  The securitie or saftie of the Church.
• * 1.346

  5. Store of childrē playing in the streetes.
• * 1.347

  Or Wonderfull.
• * 1.348

  Or Wonderfull. Their doubting & distrustful∣nes many waies answered.
• * 1.349

  1. Frō the power of God compa∣red with the strength of mē.
• * 1.350

  Iippalle.
• * 1.351

  2. From experi∣ence it selfe.
• * 1.352

  3. From God his earnest auou∣ching of the sayd former promise.
• * 1.353

  Three things to be noted.
• * 1.354

  1 The person pro∣mising.
• * 1.355

  2. The thing pro∣mised.
• * 1.356

  3. The place.
• * 1.357

  An amplifica∣tion of the be∣nefite taking a∣way al occasion of doubting from the faith∣full.
• * 1.358

  An exhortatiō vnto the buil∣ding of the Temple.
• * 1.359

  Three partes of this verse.
• * 1.360

  1. The summe of the exhorta∣tion.
• * 1.361

  2. Who are stir∣red vp vnto this worke.
• * 1.362

  3. The time how long they had left of this worke.
• * 1.363

  A reason of the former exhor∣tation. What the fi∣gure Hypopho∣ra is see Amos cap. 5. ver. 21.
• * 1.364

  The miserie of the former times described three waies.
• * 1.365

  1. The labour of men and beasts was vnprofita∣ble.
• * 1.366

  2. Warres and dangers on eue∣rie side.
• * 1.367

  3. Ciuill discord within them∣selues.
• * 1.368

  The ioyfull e∣state of the Iewes when they began to build the Tem∣ple againe, matched with their miseries, when they left off to build the same.
• * 1.369

  A threefold happines of this time, set a∣gainst a three∣fold miserie of the former.
• * 1.370

  1 Now peace. Then warres.
• * 1.371

  2 Now plentie: Then scarse∣nes and losse.
• * 1.372

  3. Now quiet pos∣sessing of their owne. Then ciuill dis∣cord and strife.
• * 1.373

  An amplifica∣tion of their ioyfull estate, by the happines of the time to come also.
• * 1.374

  A reason of the former ampli∣fication.
• * 1.375

  An answer vn∣to the former obiection.
• * 1.376

  An admonitiō.
• * 1.377

  Wherein the true worship of God doth cōsist.
• * 1.378

  What the fi∣gure Synec∣doche is, see A∣mos cap. 5. v 21.
• * 1.379

  The workes of godlines cōtai∣ned vnder the word (oth) or swearing.
• * 1.380

  A passing vnto the answering of the question of the Iewes moued in the former chapter touching their ordinarie fasts.
• * 1.381

  The answere vnto the for∣mer question moued by the Iewes concer∣ning the obser∣uing of their fasts.
• * 1.382

  1. The answer it selfe.
• * 1.383

  2. The matching together of contraries.
• * 1.384

  2. Into what workes their fasts are now to be turned.
• * 1.385

  1. Into feast daies
• * 1.386

  2. What things instead of these fasts they ought to obserue for euer.
• * 1.387

  A reason of the former answer wherein
• * 1.388

  1. He getteth au∣thoritie vnto his prophesie.
• * 1.389

  2. Deliuereth the cause of this ioy.
• * 1.390

  What these fi∣gures are, see Oseas cap. 6. ver. 1. and A∣mos cap. 8. ver. 12. Two circum∣stances of this promise.
• * 1.391

  1. Of the time.
• * 1.392

  2. Of the thing it selfe.
• * 1.393

  Two other cir∣cumstances.
• * 1.394

  1. They shal come not one by one, but by heapes.
• * 1.395

  2. Why they shall come.
• * 1.396

  Or
• * 1.397

  The face of the Lord. Two other cir∣cumstāces also.
• * 1.398

  1. The dignitie of the commers.
• * 1.399

  2. The place wher they shall seeke God.
• * 1.400

  Why they shall come to Ierusa∣lem rather thē vnto any other place.
• * 1.401

  Yet two other circumstances.
• * 1.402

  1. The zeale of the commers.
• * 1.403

  2 Their number.
• * 1.404

  A reason why the Gentiles should seeke vn∣to the Iewes, that is, vnto the Church of God.
• * 1.405

  Or Against the lande that is neere, or lyeth round about thee.
• * 1.406

  Or Because the eye of the Lord is the beholder of men, as of all the tribes of Is∣rael.
• * 1.407

  1. The summe of this Sermon or prophesie.
• * 1.408

  2. Against whom it is bent.
• * 1.409

  3. A reason of the iudgements of God against these nations.
• * 1.410

  Or He shall border (to wit the eye or prouidence of God.) Two partes of this verse.
• * 1.411

  1 A rehearsall of other places to be punished.
• * 1.412

  2. An obiection, and answer for Tyrus.
• * 1.413

  Two other kindes of muni∣tion in Tyrus.
• * 1.414

  1. Her holdes.
• * 1.415

  2. Her treasures.
• * 1.416

  What the fi∣gure Hyperbo∣le is, see Hab. cap. 2. ver. 11.
• * 1.417

  An answer vn∣to the former obiection for the Tyrians.
• * 1.418

  The punish∣ment of the Philistims.
• * 1.419

  1. Generallie.
• * 1.420

  2. Particularlie.
• * 1.421

  Ascalon. Aza. Ekron, Ascalon.
• * 1.422

  1. Here feare.
• * 1.423

  2. Her laying wast. Gaza.
• * 1.424

  1. Shall be sor∣rowfull.
• * 1.425

  2. She shall loose her king and kingdome. Ekron shall be confounded with shame.
• * 1.426

  The punish∣ment of Azo∣tus, or Ashdod.
• * 1.427

  An amplifica∣tion of the for∣mer matter for the comfort of the church, and also the stirring vp of the Philistims vnto the true worship of God. What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.428

  A comfort for the Church.
• * 1.429

  The wonderful conuersion of the Philistims described by the effectes. The Ekronites shall haue as honorable a place in the Church of God, as Araunah the Iebusite sometime had in the middest of Ierusalem, who was hono∣rablie accoun∣ted of by Da∣uid himselfe, 2. Sam. 24. ve. 18, and so following.
• * 1.430

  Another com∣fort of the Church from the inward saftie & peace of the same.
• * 1.431

  Two partes of this verse.
• * 1.432

  1. A description of the saftie of the Church.
• * 1.433

  2. The cause of the same.
• * 1.434

  A confirmati∣on of the for∣mer comfort of the church, conteining
• * 1.435

  An exhortati∣on, or stirring of her vp to ioy. and reioycing.
• * 1.436

  2 The cause of this ioy.
• * 1.437

  1. The qualitie of the King.
• * 1.438

  2. The maner of his comming.
• * 1.439

  3. The cause of the same.
• * 1.440

  After what maner Christ shall be a King vnto his church.
• * 1.441

  1. He shall make peace among all nations.
• * 1.442

  2. The domion or rule of Christ.
• * 1.443

  A comfort for the Church.
• * 1.444

  What the fi∣gure Aposiope∣sis is, see Oseas cap. 8. ver. 10.
• * 1.445

  The cause of the imparting of the benefits of Christ with vs. Bedam Beri∣thick, for the bloud of thy co∣uenant.
• * 1.446

  An exhortatiō vnto the Iewes, and in their person, vnto the Church of God.
• * 1.447

  1 Who are ex∣horted.
• * 1.448

  2. Whereunto they are exhor∣ted.
• * 1.449

  3. What is pro∣mised vnto those that are exhorted.
• * 1.450

  Why the Iewes should flee vnto Ierusalem.
• * 1.451

  Two parts of this verse.
• * 1.452

  1. A cause of see∣king to Ierusa∣lem.
• * 1.453

  2. A promise of victorie.
• * 1.454

  What the fi∣gure Hypoty∣posis is, see A∣mos cap. 8. ver. 12.
• * 1.455

  God shall doe al the parts of a warriour in this fight for the Iewes.
• * 1.456

  1 A Captaine.
• * 1.457

  2. A Souldier.
• * 1.458

  3. A Trumpeter.
• * 1.459

  4. A Centurion or leader of the band.
• * 1.460

  The meaning is, that Theo∣dosius in his warres was e∣uery way pro∣sperous, in so much that both winde and wether did as it were conspire and agree to s••rue him, as well as his Souldiars.
• * 1.461

  A confirmati∣on of the for∣mer narration two wayes.
• * 1.462

  1. From the cause
• * 1.463

  2. From the effect
• * 1.464

  The conclusion, conteining the cause and ef∣fect of their deliuerance.
• * 1.465

  1. The cause of their deliue∣rance.
• * 1.466

  2. The effect of this victorie.
• * 1.467

  An amplifica∣tion of the for∣mer promise by the figure Epi∣phonema which what it is, see Ionas cap. 2. ver. 9.
• * 1.468

  The scope and drift of this chapter.
• * 1.469

  Two partes of this verse.
• * 1.470

  1. A commande∣ment to seeke vnto God in all our necessities.
• * 1.471

  2. A promise that our prayers shall be heard
• * 1.472

  1. What the fi∣gure Synecdo∣che is, see Amos cap. 5. ver 21.
• * 1.473

  What the fi∣gure Metapho∣ra is, see Amos cap 4. ver. 12.
• * 1.474

  The figure Hy∣pophora, or the answering of an obiection. What this fi∣gure is, see A∣mos cap. 5. v 21.
• * 1.475

  A reason why they should not seeke vnto idols
• * 1.476

  Theraphim.
• * 1.477

  A confirmatiō of his answer of the vanitie of idols.
• * 1.478

  Another con∣firmation of the former de∣horting of thē from the wor∣ship of idols.
• * 1.479

  God promiseth two things vn∣to the godlie Iewes.
• * 1.480

  1 All maner of helpe.
• * 1.481

  2. That they shall be famous and valiant.
• * 1.482

  An amplifica∣tion of the for∣mer promise by the reckoning vp of the sun∣drie gifts of God toward his Church.
• * 1.483

  The applifica∣tion.
• * 1.484

  Two things promised to the people of God.
• * 1.485

  1. They shall be strong and vi∣ctorious.
• * 1.486

  2. They shall pre∣uaile not only against the footmen, but also the horse∣men of their e∣nemies.
• * 1.487

  The same pro∣mise againe re∣peated for the further assu∣rance of the Iewes, and Church of God.
• * 1.488

  Two causes of these promises.
• * 1.489

  1. The mercie of God.
• * 1.490

  2. His election.
• * 1.491

  That which was promised of the strength of the Iewes, confirmed by a double compa∣rison.
• * 1.492

  The answering of an obiection touching those that were still in Babylon, & their fewnes.
• * 1.493

  No one nation of the world so great in num∣ber as the Iewes at this day.
• * 1.494

  An amplifica∣tion and con∣firmation of the former pro∣mise of God.
• * 1.495

  Three benefites of God toward the Iewes.
• * 1.496

  1. They shall be scattered a∣mong the hea∣thē to be prea∣chers of the grace and glo∣rie of God.
• * 1.497

  2. They shal haue free libertie to serue God a∣mong other na∣tions.
• * 1.498

  3. They & theirs shall dwell in saftie among the heathen, and may re∣turne to Ie∣rusalem, when they will.
• * 1.499

  A confirmati∣on of the second promise made before touching the bringing backe of the Iewes from captiuitie.
• * 1.500

  What the fi∣gure Synec∣doche is, see A∣mos, cap. ••. ver. 21.
• * 1.501

  The answering of an obiection against their returne.
• * 1.502

  1. The hardnes of the waies, might seeme to be a let vnto them.
• * 1.503

  2. The power of the kings in whose lands the Iewes shall be, might also seeme to be a stay vnto their returne.
• * 1.504

  The conclusi∣on of this chap∣ter, and of the former promi∣ses.
• * 1.505

  The dirft of this chapter,
• * 1.506

  1. To forewarne them of warres to come.
• * 1.507

  2. To shew the causes of so great afflicti∣ons of the church.
• * 1.508

  This verse con∣taineth the de∣struction of Coelosyria.
• * 1.509

  What the fi∣gure Prosopo∣poeia is, see Ose∣as cap. 6. ver. 1.
• * 1.510

  Two partes of this verse.
• * 1.511

  1. An amplifica∣tion of the for∣mer prophesie.
• * 1.512

  2. The destructi∣on of the land of Basan. What the fi∣gure Synec∣doche is see A∣mos, cap. ••. ver. 21.
• * 1.513

  An Allegorie is a figure, whereby one thing is said in wordes, & an∣other thing signified in sence, and mea∣ning, as in the former verse by Cedars, great men, and here by okes the poorer sort.
• * 1.514

  The foretelling of the iudge∣ment of God a∣gainst the Iewes them∣selues.
• * 1.515

  The care of God his church committed to the Prophet.
• * 1.516

  The things here spoken vn∣to Zacharias, are chiefely fulfilled in Christ.
• * 1.517

  1. Who is com∣maunded?
• * 1.518

  2. What is com∣maunded.
• * 1.519

  3. Whereof there is commaun∣dements?
• * 1.520

  1. The Prophet.
• * 1.521

  2. The spirituall gouernement of the Church.
• * 1.522

  3. Of God his Sheepe.
• * 1.523

  Who are to be vnderstood by the name of Sheepe.
• * 1.524

  The first rea∣son, why the sheepe are to be giuen vnto o∣ther Shep∣heards.
• * 1.525

  The Shep∣heards of that time.
• * 1.526

  1. Cruell.
• * 1.527

  2. Couetous.
• * 1.528

  3. Hypocrites.
• * 1.529

  They are vn∣worthy of their charge and of∣fice.
• * 1.530

  The second reason, why the sheepe are to be committed vn∣to good sheap∣heards.
• * 1.531

  1. The summe of the miserie, which was to come vpon the land.
• * 1.532

  How the Pro∣phet behaued himselfe in the execution of the former cō∣mandement of God touching the feeding of his sheepe.
• * 1.533

  1. The diligence of the Prophet in feeding the flocke.
• * 1.534

  2. Who were par∣takers of this diligence.
• * 1.535

  The great care of Christ in fee∣ding the flocke, declared,
• * 1.536

  1. By the repea∣ting of these words, I haue fed the sheepe.
• * 1.537

  2. By executing of both parts of wel gouerning.
• * 1.538

  1. In restoring good order.
• * 1.539

  2. In putting downe euill shepheards.
• * 1.540

  Beautie.
• * 1.541

  Bands.
• * 1.542

  What was sig∣nified by the rod Beautie.
• * 1.543

  What is ment by the rodde Bands.
• * 1.544

  The second part to be ob∣serued in good gouernement, is the present deposing of bad shepheards.
• * 1.545

  When this de∣posing of bad shepheards was fulfilled a∣mong the Iewes
• * 1.546

  The rebellion, vnthankeful∣nes, and diso∣bedience of the Iewes toward God for all his benefites to∣wards them.
• * 1.547

  What is men•• by God his lo∣thing, or being wearie of the Iewes.
• * 1.548

  A three-fold punishment.
• * 1.549

  1. God will cast them off.
• * 1.550

  2. He wil not giue them a mind to repent.
• * 1.551

  3. Those that shall be left a∣liue shall eate one another.
• * 1.552

  A confirmatiō of the former threatnings by a visible signe.
• * 1.553

  The signe.
• * 1.554

  The interpre∣tation.
• * 1.555

  Auxesis: what this figure is, see Oseas cap. 7. ver. 4.
• * 1.556

  A reason why God left of the care of his peo∣ple.
• * 1.557

  Two partes of this verse.
• * 1.558

  1. The Prophets requesting his wages.
• * 1.559

  2. The peoples vnequall va∣lewing of the same.
• * 1.560

  These coynes I confesse my self to be ignorant in, neither is it greatly mate∣riall to stand long about thē. He that will further be herein satis∣fied, let him talke with some learned french man. The Prophet by 30. pieces of siluer, meaneth a very little and smal price, and a matter almost of no∣thing.
• * 1.561

  God cannot a∣bide to haue him, and his, to be so baselie accounted of.
• * 1.562

  Three things here comman∣ded.
• * 1.563

  1. That the mo∣ney be cast a∣way.
• * 1.564

  2 That it be cast away vnto a potter.
• * 1.565

  3. That it be cast vnto à potter in the Temple.
• * 1.566

  An other signe shewing the diuision of the tribes, and dis∣agreement be∣tweene them.
• * 1.567

  Two partes of this verse.
• * 1.568

  1. The signe.
• * 1.569

  2. The interpre∣tation of the sa••e.
• * 1.570

  The third signe, contrarie vnto the two former.
• * 1.571

  A commande∣ment vnto the Prophet for the taking of a new signe vpon him.
• * 1.572

  Keli.
• * 1.573

  The interpre∣tation of this signe. Three things to be noted.
• * 1.574

  1. That those bad Shepheards are called Shep∣heardes.
• * 1.575

  2. That they are appoynted by God.
• * 1.576

  3. The descripti∣on of a bad Shepheard.
• * 1.577

  Foure poynts of a negligent shepheard.
• * 1.578

  1. The flocke that standeth.
• * 1.579

  2. The flocke that is fallen.
• * 1.580

  3. The flocke rea∣die to fall.
• * 1.581

  4. The flocke that is hurt, and broken. Who is a neg∣ligent shep∣heard.
• * 1.582

  The crueltie of bad shepheards two fold.
• * 1.583

  A threatning against the bad shepheards
• * 1.584

  What the fi∣gure Synecdo∣che is, see Amos cap. 5. ver. 21.
• * 1.585

  What a Meta∣phor is, see A∣mos cap. 4. ver. 12.
• * 1.586

  The drift of this chapter.
• * 1.587

  In what sense God his victo∣ries for his peo∣ple are called burdens.
• * 1.588

  I put in the word (ouer∣throw) because it may happilie be the fault of the Printer to make exilio for excidio in the latin.
• * 1.589

  This verse con∣taineth an en∣trance or pre∣face vnto this prophesie, pro∣pounding and confirming the same.
• * 1.590

  This prophesie commended.
• * 1.591

  1. From the per∣son of the au∣thor thereof.
• * 1.592

  2. From his po∣wer. What the fi∣gure Synecdo∣che is see Amos cap. 5 ver. 21.
• * 1.593

  Against the old reuiued or renued error of those that hold the soule to be begotten.
• * 1.594

  The first simi∣litude, shewing how great a burden the Church hath alwayes been vnto her ene∣mies.
• * 1.595

  The riuer Gal∣lus.
• * 1.596

  Three things to be noted.
• * 1.597

  1 Who shall make Ierusa∣lem so?
• * 1.598

  2. Vnto whom he shal so make it?
• * 1.599

  3. When he shall so make it.
• * 1.600

  The second si∣militude.
• * 1.601

  The former sentence ex∣plained, or made more plaine.
• * 1.602

  Three things to be noted.
• * 1.603

  1. The praise of the victorie gi∣uen vnto God.
• * 1.604

  2. God shall strike the strength it selfe of their e∣nemies.
• * 1.605

  3. Why God shall doe this?
• * 1.606

  What the fi∣gure Auxesis is, see Oseas cap. 7. ver. 4.
• * 1.607

  Two partes of this verse.
• * 1.608

  1. The acknow∣ledging of the power of God in this victorie.
• * 1.609

  The Machabes did carrie in thei•• ensignes these foure let∣ters M, C, B, I, alluding vnto these foure He∣brew words be∣ginning with these letters, Exod. 1••. ver. 11. Mi Camo∣cah Beelim Ie∣houah? Who is like vnto thee amōg the gods, I••houah? of which foure letters they were called Macbi, both by their countrie men, and also by strangers, and afterward corruptly Ma∣chabaei, or Ma∣chabes.
• * 1.610

  The third simi∣litude.
• * 1.611

  Three parts of this verse.
• * 1.612

  1. The maner of the extraordi∣nary strength, which God will giue vnto his Church.
• * 1.613

  2. The number of those that shall be destroyed.
• * 1.614

  3. The effect of the citie pre∣serued.
• * 1.615

  1. What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.616

  Or First of all.
• * 1.617

  The third am∣plification of the benefite of God.
• * 1.618

  Two partes of this verse.
• * 1.619

  1. The maner of the dooing of the thing.
• * 1.620

  2. These victories ascribed vnto God, and not vnto men.
• * 1.621

  After the peo∣ple of the coun∣trie, the Citi∣zens of Ierusa∣lem it selfe also shall be deliue∣red.
• * 1.622

  1. The Lord will defend them.
• * 1.623

  2. Their strength shall be won∣derfull.
• * 1.624

  1. The feeble shal be strong like Dauid.
• * 1.625

  2. He that is of the kings blood, shall be as an Angell.
• * 1.626

  A confirmati∣on of the for∣mer promise.
• * 1.627

  Three things to be noted.
• * 1.628

  1. The diligence of God in sear∣ching out the enemies of his Church.
• * 1.629

  2. Whom he shal seeke out.
• * 1.630

  3. They shall vt∣terly be de∣stroyed, and none left.
• * 1.631

  An amplifica∣tion of the for∣mer promise by a threefold gift which shall follow their deliuerance.
• * 1.632

  1. God shall pow∣er out spiritu∣all giftes both vpon the prin∣ces, and also vpon the peo∣ple.
• * 1.633

  Amos, cap. 5. ver. 21.
• * 1.634

  2. The spirit of mercie, and prayer shall be powred out vpon them.
• * 1.635

  3. Their repen∣tance and tur∣ning vnto God.
• * 1.636

  What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12. That which is here spoken of the diuine na∣ture of Christ, was also vpon earth fulfilled in his humane nature.
• * 1.637

  What shall fal out vnto the Iewes after these promises, and after this deliuerance.
• * 1.638

  The Relatiue (Him.) Antonomasia is a figure, whereby we doe change one name for ano∣ther, as the A∣postle, for Paul, Iob, for a poore man, and full of miseaie: the sauiour, for C••rist. And bere, the rela∣tiue (him) for whosoeuer should be their deliuerer.
• * 1.639

  The first am∣plification of this mourning, compared vnto that for Iosias, the which was exceeding great, & made an ordinance vnto the chil∣dren of Israel.
• * 1.640

  The second amplification taken from the maner of the mourning, and number of the maners.
• * 1.641

  Moderate mourning for the dead per∣mitted vnto Christians.
• * 1.642

  1. The maner of their mour∣ning. Men by them∣selues, and wo∣men by them∣selues.
• * 1.643

  2. The number of the mourners.
• * 1.644

  Or
• * 1.645

  For separatiō for vncleannes.
• * 1.646

  The summe of this chapter.
• * 1.647

  Three partes of this verse.
• * 1.648

  1. The time of the fulfilling of this prophesie.
• * 1.649

  2. The first bene∣fit of God. What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.650

  When these things were fulfilled.
• * 1.651

  3. Vnto whom this fountaine shall be opened.
• * 1.652

  What the fi∣gure Synecdo∣che is, see Amos cap. 5 ver. 21.
• * 1.653

  The second be∣nefit.
• * 1.654

  Two partes of this verse.
• * 1.655

  1. A promise of the vtter de∣stroying of I∣dols.
• * 1.656

  Gnatsabbim.
• * 1.657

  When these things were fulfilled.
• * 1.658

  2. The false tea∣chers loosing their authori∣tie in the Church.
• * 1.659

  A confirmati∣on of the for∣mer promise of the rooting cut of false doc∣trine.
• * 1.660

  1. Who shall pri∣uatly punish the false Pro∣phets.
• * 1.661

  2. What punish∣ment they shall haue.
• * 1.662

  3. For what cause the Prophets are to be iudged false Prophets, and also to be punished.
• * 1.663

  The false tea∣chers shall ac∣knowledge their faults.
• * 1.664

  When these things were fulfilled.
• * 1.665

  This prophesie fulfilled in our time.
• * 1.666

  What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.667

  The abiuring of their error, and change of their state of life.
• * 1.668

  They shall ac∣knowledge that they haue been punished for their false doc∣trine.
• * 1.669

  The murthe∣ring of the true teachers, and their punish∣ment which so vse them.
• * 1.670

  What the fi∣gure Prosopo∣poeia is, see Os∣as cap. 6. ver. 1.
• * 1.671

  1. The persecuti∣on.
• * 1.672

  2. The preseruing of the church in the same.
• * 1.673

  1. The persecuti∣on described.
• * 1.674

  1. By the instru∣ment.
• * 1.675

  2. By the persons persecuted.
• * 1.676

  3. By the most lamentable scattering of the flocke.
• * 1.677

  God promiseth two things for the preseruatiō of his church.
• * 1.678

  1. His hand shall not be heauie vpon it.
• * 1.679

  2. The godly onely shall be parta∣kers of this pro∣mise.
• * 1.680

  The land of the Iewes shall be most mise∣rably punished for persecuting the Church of God.
• * 1.681

  How the rem∣nant of the Church shall be saued.
• * 1.682

  Three partes of this verse.
• * 1.683

  1. A prophesie of the persecuti∣ons of the church.
• * 1.684

  2. What they shall worke in the same.
• * 1.685

  3. What confir∣mation of faith shall growe by these afflicti∣ons.
• * 1.686

  The drift of this chapter.
• * 1.687

  Three partes of this verse.
• * 1.688

  1. The time of this prophesie.
• * 1.689

  2. By whose de∣cree this time shall come.
• * 1.690

  3. What shall fall out vnto the Iewes, and vnto the citie Ierusalem.
• * 1.691

  The last de∣struction of Ie∣rusalem here described. Foure things here to be noted
• * 1.692

  1. The number of the enemies.
• * 1.693

  2. The miserie of the Citie.
• * 1.694

  3. Their captiui∣tie.
• * 1.695

  4. The Iewes that are left, though they dwell not at Ierusalem, yet shall they dwell else where.
• * 1.696

  Or In the middest of those nati∣ons.
• * 1.697

  A confirmati∣on of the for∣mer prophesie taken.
• * 1.698

  1. From the cause
• * 1.699

  2. From the ef∣fects. vers. 5.1.
• * 1.700

  God at that time shall for∣sake Ierusa∣lem.
• * 1.701

  He shall fight against it, as a fellowe souldi∣ar with their enemies.
• * 1.702

  The figure Hy∣potyposis, what this is, see A∣mos, cap. 8. ver. 12.
• * 1.703

  Two things to be noted.
• * 1.704

  1. Where God shall stand to fight against the Iewes.
• * 1.705

  The fitting of this mount Oli∣uet for the vse and turne of the enemies.
• * 1.706

  2 The effects of the cause speci∣fied before v. 3. Three partes of this verse.
• * 1.707

  1. The flying of the Iewes.
• * 1.708

  2. The place whi∣ther the Iewes should flee.
• * 1.709

  3. The great feare of them that shall flee away.
• * 1.710

  The second effect.
• * 1.711

  A promise con∣taining three things.
• * 1.712

  A ioyfull day or time for thē, but not at the feast.
• * 1.713

  2. A most ioyfull day in the end.
• * 1.714

  3. The answering of an obiection.
• * 1.715

  A promise of the gathering together of the Church.
• * 1.716

  The things here following concerne not all, but only the godly Iewes.
• * 1.717

  By Ierusalem is ment not on∣ly that same earthly citie, but also the true Church of God.
• * 1.718

  Foure things to be noted in this verse.
• * 1.719

  1. The time of the fulfilling of this prophesie.
• * 1.720

  2. A promise of the waters of life.
• * 1.721

  3. From whence, and whither they shall flow.
• * 1.722

  4. The continu∣ance of these waters.
• * 1.723

  The first am∣plification of this benefite, containing
• * 1.724

  1. A description of true religion
• * 1.725

  2. The farre spredding a∣broad of the same.
• * 1.726

  The second amplification of the former benefit.
• * 1.727

  The third am∣plification of the former be∣nefit, taken
• * 1.728

  1. From the nūber of the Church.
• * 1.729

  2. From the safe∣tie of the same.
• * 1.730

  Why the Church shall dwel in safetie.
• * 1.731

  Three parts of this verse.
• * 1.732

  1. Who shall plague the ene∣mies of the Church.
• * 1.733

  2. Who shall be smitten.
• * 1.734

  3. With what plague they shall be smitten
• * 1.735

  An extraordi∣narie iudgemēt of God vpō the enemies of his Church.
• * 1.736

  Or
• * 1.737

  For Ierusa∣lem. A confirmatiō of the helpe of God against the enemies of the Church, ta∣ken
• * 1.738

  1. From the ma∣ner of this help.
• * 1.739

  2. From the effect of the same.
• * 1.740

  God his iude∣ment against the bruite beastes, which serued against the church. What the fi∣gure Synecdo∣che is, see Amo•• cap. 5. ver 21. Three things to be noted.
• * 1.741

  1. All things fighting against the glorie of God, displease him.
• * 1.742

  2. That they shall all be punished.
• * 1.743

  3. The cause why these things without rea∣son displease God.
• * 1.744

  The calling of the Gentiles, here described after the ma∣ner of the wor∣ship of God v∣suall at that time, and the reason why it is thus described.
• * 1.745

  1. Who of the Gentiles shall be conuerted.
• * 1.746

  2 After what maner they shall be conuer∣ted.
• * 1.747

  A confirma∣tion of the for∣mer promise.
• * 1.748

  Two partes of this verse.
• * 1.749

  1. A threatning of punishment against the dis∣obedient Gen∣tiles.
• * 1.750

  2. What that pu∣nishment is.
• * 1.751

  A particular threatning a∣gainst the E∣gyptians.
• * 1.752

  What the fi∣gure Synecdo∣che is see Amos cap. ••. ver. 21.
• * 1.753

  Or
• * 1.754

  Sinne. Or
• * 1.755

  Sinne.
• * 1.756

  The conclusion of the former place contai∣ning 3. things.
• * 1.757

  1. The abstaining from the exer∣cise of true re∣ligion, called Sinne.
• * 1.758

  2. All are com∣māded to wor∣ship God with one outward worship.
• * 1.759

  3. The feast of Tabernacles onely mentio∣ned.
• * 1.760

  An amplifica∣tion of the for∣mer. promise from two ef∣fectes.
• * 1.761

  1. The inscription of the bridles of their Horses.
• * 1.762

  What the fi∣gure Synecdo∣che is, see Amos cap. 5. ver. 21.
• * 1.763

  2. The things of smallest holines among the Gentiles con∣uerted, shall be as holy as the holiest things in the Temple of Salomon.
• * 1.764

  Two other ef∣fectes ofh this grace of God.
• * 1.765

  1. All the Pots in Iudah and Ie∣rusalem shall be holy vnto God.
• * 1.766

  The meaning hereof.
• * 1.767

  2. There shall be no Canaanite in the house of the Lord.
• * 1.768

  What the si∣gure Metalep∣sis is, see Oseas cap. 4. ver. 18.