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

CAP. 4.

Vers. 1.

But in the last daies it shall come to passe, that the mountaine of the house of the Lord shall be prepared in the toppe of the moun∣taines, and it shall bee exalted aboue the hilles, and people shall flowe vnto it.

AFter the denouncing of threatnings the Prophet addeth promi∣ses, after the manner vsuall vnto al Prophets.* 1.1 But these promises appertayned, and do appertaine onely vnto the godly and the elect or chosen: and not generally vnto euery one the which in the con∣gregatiō of the Church did professe themselues to be Christians, or then the people of God. For in Isaac only is the seede of the Church called, neither are all they which are the seed of Abraham, the Sons of Abraham, as it is Rom. 9. vers. 7. and partakers of these promises of God. For those only, which are indeed godly, doe earnestly re∣pent at the threatnings of God. Now this promise was set down to lift vp or comfort the mindes of those godly ones. And it is most cleere and notable: for it contayneth a renuing and restoring both of the Temple, and also the true worship of God far more excellent then it was in the former time: lest that therfore because they heard before that it should be destroyed, they might thinke that it should vtterly be ouerthrowen & for euer. Nay it shal be restored, & that more gloriously then it was Agg. 1. & 2. For vnto this second tem∣ple shal the Gentiles which dwell most farre off, come. All which things no doubt are to be vnderstoode of the kingdome and Tem∣ple of Christ, that is, of the Church and worship the which hath bin restored by the preaching of the Gospel 1. Pet. 2. And hereof it is spoken Hebr. 10. ver. 16. in these words: This is the Testament that I will make vnto them, After those dayes, sayth the Lord, I will put my lawes in their heart, and in their mindes I will write them.

* 1.2This verse hath three parts. The first poynteth out the time, wherein these things shall be done, to wit, after that both people shall haue been punished in such sort as was foretold,* 1.3 and the Tem∣ple of God pulled downe. That which first noteth the times of the captiuitie of Babylon. Secondly, those times, wherein this Temple of Ierusalem was destroyed by Titus the sonne of Vespasian the Emperour. For after that ouerthrow of the Temple especially, the glorie of Christ, and the power of the doctrine of the Gospell shi∣ned forth, and the Gentiles were commonly called, yea, and came also vnto Christ, and vnto the knowledge of the true God, of the which manifestation and openly shewing of Christ as wel vnto the Gentiles as vnto the Iewes, Paul 1. Tim. 3. ver. 16. writeth: And without controuersie, great is the mysterie of godlines, which is, God is manifested in the flesh, iustified in the spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receiued vp in glorie. And Colos. 1.* 1.4 The second part of this verse containeth the promise it selfe, not only of the restoring of the Temple & worship of God, but of the building of it vp againe farre more gloriously then it was before. The which thing Micheas setteth forth and describeth Me∣taphorically vnder the exalting or setting vp on high of the moun∣taine Sion, on the which the Temple was builded: he doth I say set out these things vnder these Metaphors, vnto those men, to wit, as being such who were wont to looke vnto that earthly Temple, and vnto that mountaine Sion. So then this mountaine Sion shall in dignitie excell other mountaines, and consequently shall be higher aboue them. And therefore Dauid Psal. 68. ver. 16. speaketh of it thus: As for this mountaine, God delighteth to dwell in it: yea, the Lord will dwell in it for euer Isai. 2.* 1.5 The third part of this verse now sheweth the effects of this dignitie, that is to say, proueth it by the effects, of the which one is rehearsed in this place, to wit, for that the Gentiles (the which hated it before) shall then by heapes flow vnto it,* 1.6 and shal runne vnto it, being moued with godlines of mind, and reuerence towards that Temple. Therefore this Temple shall now bee reuerenced and haunted of more, then that first Temple was. Wherefore it shall be of greater dignitie then that former. And this is to be vnderstood of the spirituall Temple of God, that is, of the Gospell of Christ, and of his Church gathered together by the Gospell.

Vers. 2.

Yea many nations shall come and say, Come, and let vs goe vp vnto the mountaine of the Lord, and to the house of the God of Iaa∣cob, and he will teach vs his wayes, and wee will walke in his paths: for the law shall goe foorth of Sion, and the word of the Lord from Ierusalem.

* 1.7AN amplification of this flowing and comming together of the Gentiles, who before were turned away from the true worship of God, and now desirous to learne it. And it is taken both from the cheerefulnes of their minde, and also from the multitude of them. For many nations, which before were idolatrous, shall come vnto the true knowledge of God, and his spirituall Temple, and not on∣ly one or twaine. Againe, they shall come also with great cheere∣fulnes of minde, not constrained, nor against their wils, but of their owne accord being moued by the spirit of God, and true godlines, they shall come vnto God by the restoring of the Gospell, that is, of the second Temple. But here by the way,* 1.8 the nature of true faith and godlines is to bee noted, which doth not onely worship some cer∣taine God, but the true God, to wit, the God of Iaacob: and hath at∣tained vnto the not onely knowledge of his will, but also perfor∣meth obedience vnto the same. For true godlines is not contented to be taught, that is, with the bare knowledge of the heauenly truth, but also walketh in that doctrine which it hath learned out of the word of God, that is to say, he that is in deed a godly man, reformeth his whole life according vnto the will of God, and walketh in the wayes prescribed by his word euen vnto the end of his life, Psal. 1.

* 1.9 For the law shall goe forth of Sion, &c. This is a rendring of a rea∣son, why all those which are desirous to bee taught and learned in the true feare of God, must especially, nay necessarily come vnto that Temple, to wit, because that out of that place onely commeth the true doctrine of godlines, and the word of God, and is in place of the world els besides. For at that time vnto the Iewes only were as it were in trust committed the Oracles of God, and the true doc∣trine of faith, and of euerlasting saluation was among them alone. So speaketh the Psalmist Psal. 76. ver. 1. God is knowne in Iudah, his name is great in Israel. And Psal. 147. ver. 19, 20. He sheweth his word vnto Iaacob, his statutes and his iudgements vnto Israel. He hath not dealt so with euery nation, neither haue they knowne his iudgements. So Paul Rom. 3. ver. 2. saith, that the prefermēt of the Iewes is much

euery way, for chiefly because vnto them were committed the oracles of God. Whereby appeareth that true faith, and the right and law∣full worship of God must of vs be fet and drawne only from the a∣lone word of God written, Isai. 2. And here also is reckoned vp the second effect of this Temple,* 1.10 that the preaching of the Gospell, and the same only shall containe true godlines.

Vers. 3.

And he shall iudge among many people, and rebuke mightie nations a farre off, and they shall breake their swords into mat∣tocks, and their speares into siethes: nation shall not lift vp a sword against nation, neither shall they learne to fight any more.

* 1.11THe third effect, by the which the dignitie of this restored Tem∣ple, that is, of the Gospell, is shewed to be most great, for that by this doctrine of the Gospell of God, he shall iudge and rebuke ma∣ny nations, how strong and stout so euer they be. These words ther∣fore of (iudging and rebuking) doe betoken those iudgements, the which God did exercise: first, in the consciences of the Gentiles, re∣prouing them of their idolatrie and vngodlines: secondly also of the manifest or open punishments, that in the end being tamed and mastered, they might bee brought vnto God. So the word iudge∣ment is taken Ioh. 3. ver. 19. And this is the iudgement, that light is come into the world, and men loued darknes rather then light, because their deedes were euill. And the Gentiles themselues at the first did not shewe themselues so meeke and readie to be taught, but after∣ward, when as they were with diuers punishmēts and miseries iust∣ly punished of God for their vngodlines, as Christ himselfe teach∣eth Matth. 4. ver. 16. The people which sate in darknes saw great light, and to them which sate in the region and shadow of death, light is risen vp. And Paul sheweth Rom. 1.18. how great tokens of his wrath God powred out vpon the heathen for their disobedience vnto his trueth, saying: For the wrath of God is reueiled from heauen against all vngodlines and vnrighteousnes of men, which with hold the trueth in vnrighteousnes. And the selfe same appeareth throughout the whole Apocalips. But this effect is not to indure onely for a time, but continually, and for a long season. For God by little and little hath called, and will call vnto the knowledge of his trueth at the last, one while this nation, another while that nation, which he hath afflicted or punished.

And they shall breake their mattocks into speares.) The fourth ef∣fect

ioyned with the former, to wit, a most great peace of the world at that time embracing Christ, the which shall insue and be,* 1.12 but yet betweene those only which shall beleeue in Christ. For they shall be so tyed one to another in mutuall charitie and loue, that no man shal hurt his brother, no nation embracing Christ shal make warre vpon another nation embracing the same Christ. Nay, as Isaias sayth, those which before were most cruel, and most enemies with∣in themselues, shall be made friends, and shal be so gentle, friendly, and meeke as sheepe. So great a force is there doubtles of true god∣lines, that it will bring al men vnto mutuall concord, or agreement one with another, Philip. 2. Eph. 4. Isai. 2. and 11. ver. 6.7. The woolfe also shall dwell with the lambe, and the leopard shall lye with the kid, and the calfe, and the lyon, and the fat beast together, and a little childe shall leade them, and the cowe and the beare shall feede: their yong ones shall lyetogether: and the lyon shall eate straw like a bullocke. So the Scots and English men: againe, English men and French men are made friends together, who before were most deadly enemies.

Vers. 4.

But they shall sit euery man 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.

* 1.13A Laying open of the matter more plainlie▪ For he sheweth by an amplification, both what maner of peace, and how great the same shall be in the Church of God, nay in the whole world, when as the doctrine of the Gospell shall be receiued of the Gentiles. And this verse hath two parts to bee noted. One,* 1.14 a description of this peace: another, the confirmation of the same against those which are either altogether vnbeleeuers,* 1.15 or els such as doe make some doubt of so great a promise of God, and quiet of the Church to come. The description of this peace promiseth first home agree∣ment, and securitie or safetie among the godly.* 1.16 For at home, that is, euery godly man in his owne countrie shall bee most safe among his owne people: both vnder his owne vine,* 1.17 and vnder his owne figge tree he shall liue at home quietly, to wit, no man offering him any wrong. So is it reported of the great peace in Iudah and Israel all the dayes of Salomon 1. King. 4. ver. 25. And Iudah and Israel dwelt without feare, euery man vnder his vine & vnder his figge tree, from Dan euen to Beer-sheba, all the dayes of Salomon. Leu. 26. Isai. 11. Secondly, it promiseth peace also from forreine enemies.* 1.18 For no

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stranger shall put the Church of God in feare. So Psal. 144. ver. 14. it is a part of the prayer of the faithfull, the which by the conclusion and shutting vp of that Psalme it may appeare that God sometime granteth vnto them: That there be none inuasion, nor going out, nor crying in our streetes. And then they conclude: Blessed are the people that be so, yea blessed are the people whose God is the Lord. So it fell out vnder Constantine the great. Apoc. 8.1. So Act. 9. ver. 31. it is said, The Churches of God had peace. But albeit these calme dayes and quiet times last not long with our enemies abroad, yet that peace of minde, the which a true faith in Christ bringeth, can neuer be ta∣ken from them, of the which Paul speaketh Rom. 5. ver. 1. Then be∣ing iustified by faith, we haue peace towards God through our Lord Ie∣sus Christ: And ver. 11. We also reioyce in God through our Lord Ie∣sus Christ, by whom we haue now receiued the attonement. And in this peace properly consisteth the kingdome of God.

Furthermore, the confirmation of this promise followeth, taken from the nature or person of the promiser: and he is God, who can not lye, but is alwayes true of his word, and his mouth is alwayes true Tit. 1. It is added, that the which promiseth, is the God of hosts, that is, almightie, whom nothing is able to any effect to resist, but that his will is fulfilled. For he doth whatsoeuer he will Psalm. 115. Neither is there any thing impossible with him.

Vers. 5.

For all people will walke euerie one in the name of his God, and we will walke in the name of the Lord our God, for euer and euer.

* 1.19A Confirmation of the same promise, the which is taken from the comparing of the true God with other goddes of this peo∣ple, and other people. For it is most meet, that if other people doe trust euery man vnto his God: that you Israelites and true Iewes doe trust also in your God: not for a time onely, but for euer, and in those things also, the which yee doe not yet see with your eyes, but the which are yet to come, and promised by him. So then Mi∣cheas compareth these two things together, other people with this people: the maiestie and power of other gods with the maiestie of the God of Israel, that is, the true God. For the maiestie and pow∣er of those gods, in whom other people doe trust and stay, is none at all: but the power of the true God is most great, and vnconque∣rable, whom nothing is able to withstand Psal. 95. ver. 3.4. For the Lord is a great God, and a great King aboue all goddes, in whose hands

are the deepe places of the earth, and the heights of the mountaines are his, &c. And Psal. 135. ver. 15. concerning the gods of the heathen: The idols of the heathen are siluer and golde, euen the worke of mens hands. But touching the great and fearefull maiestie of the true God Psal. 29. ver. 8. he saith, The voyce of the Lord maketh the wil∣dernes to tremble, the Lord maketh the wildernes of Kadesh to trem∣ble, &c. Other people feele not either any fauours at all, or else no continuall fauours of their gods towards them (for they are but the sleights and fetches of Sathan, whatsoeuer happie things for a time the heathen doe often finde at the hands of their gods and i∣dols) but that God whose people ye are, is your God, whom you alwaies haue found to bee true. Therefore you ought to trust in him, and to rest in his promises, and that continually, and for e∣uer.

* 1.20Moreouer, this comparison is in such sort set forth, that by the very phrase and maner of speaking it conteineth also an exhortati∣on vnto the same godly, to worship that same true God, and by faith to walke in his precepts and promises. For this our such know∣ledge of God, and meditating or thinking vpon his power ought not to be content with the only bare theorie, or speculation of the thing it selfe: but in the same is the practise of godlines set before vs, that therefore we might serue God the more willingly.

Vers. 6.

At the same day saith the Lord, will I gather her that hal∣teth, and I will gather her that is cast out, and her that I haue af∣flicted.

* 1.21AN explanation, or making of the matter more plaine, the which by the reckoning vp of the partes, sheweth that which ver. 4. was said before, to wit that the estate of the church should be hap∣pie, and that it should be restored at the comming of Christ, and by the preaching of the gospell. But here are three things reckoned vp, the which how far past recouerie soeuer the state of the church might seeme to be in affliction or trouble, doe shew notwithstan∣ding that the renuing of it, & the restoring of it vnto the old estate, shall be easie. The first is, that looke what things were in it before maymed, out of ioynt, weake, torne and lame,* 1.22 the same shall bee restored, gathered together, be healed, and shall not perish, nay they shall abide and remaine found and strong. And therefore they pray Isai. 35. vers. 3. Strengthen the weake hands, and comfort

the feeble knees. And cap. 66. vers. 20. And they shall bring all your brethren for an offring vnto the Lord out of all nations, vpon horses, and in chariots, and in horse litters, and vpon mules and swift beastes, to Ierusalem mine holy mountaine, saith the Lord, &c. This hath Christ performed, first bodily, then spiritually, healing all, whosoeuerby fayth came vnto him Mat. 8 vers. 16.17: where it plainly appea∣reth that he healed all that came vnto him, in these words. When the eeuen was come, they brought vnto him many that were possessed with deuils, and he cast out the spirits with his word, and healed all that were sicke, that it might be fulfilled which was spoken by Isaias the pro∣phet: He tooke our infirmities and bare our sicknesses. And cap. 9. vers. 35. we read how by preaching he cured their soules, and by working of miracles healed their bodies: for thus he writeth: And Iesus went about all cities and townes, teaching in their sinagogues, and preaching the gospell of the kingdome, and healing euerie sickenesse and euery disease among the people. The second thing is, that he shall gather together into one,* 1.23 those that are cast out, and his that are scattered abroade, from whence afterward shall arise a greatnati∣on, and not one, but many nations. So is it said Psalm. 107. ver. 2.3. Let them which haue been redeemed of the Lord shew how he hath de∣liuered 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. So then there shall not onely some few remaine, which shall bee healed, but also they shall make a most strong bodie of a people. The which came to passe, both when they returned from Babylon Esd. 2. and also when as the Gentiles came vnto the church of God through the preaching of the gospell, the which may also be gathered out of the reuelation of S. Iohn cap. 7. vers. 9, where he saith: After these things I beheld, and lo, a great multitude which no man could number of all nations and kindreds, and people, and tongues, stood before the throne, and before the lamb, clothed with long white robes, and palmes in their hands.

Vers. 7.

And I will make her that halted a remnant; and her that was cast far off a mightie nation: and the Lord shall reigne ouer them in mount Zion, from hence forth euen for euer.

* 1.24THe third point is conteined in this seuenth verse, to wit, that the Lord himselfe will reigne in the mids both of them, and also in mount Sion, the which without all doubt did represent the true

church of God. In which third poynt the stedfastnes, glory, and full happines and restoring of the church is contained. For what can be more happy, and safe, then when as God not onely dwel∣leth in the midst of vs, but also raigneth, and as a King hath care of vs? And this cheerefell fauour of God towards his, and the assured perswasion thereof was it which more reioyced the heart of Dauid, then all other earthly blessings could do the worldlings, insomuch that Psal. 4. vers. 7 he sayth: Thou hast giuen mee more ioy of heart, then they haue had, whē their wheat & their wine did abound. Concer∣ning this restoring and protecting of the church, reade Zach. 2. Fur∣ther, that the godly might hope and beleeue, that these things al∣though they be wonderfull, and almost incredible or vnbeleeueable in so great ruines of the church, that they shall notwithstanding most assuredly come to passe, there is added a necessarie preface or forespeech, That these are the promises of the eternall GOD and his saying: not the wordes of Idols, nor of men, and to the ende that the greatnesse of this happinesse of the church might bee estee∣med of vs accordingly, and draw vs into an admiration or wonde∣ring thereat, it is sayd, that it shall be perpetual, that is, for euer, and beyond. For God will not only gather together and defend those that are his here vpon earth, but also in the euerlasting and heauen∣ly life, the which is a most singular benefite, so that, as Paul writeth vnto Timothie 1. cap 4 vers. 8. godlines hath the promise of the life present, and of that that is to come.

Vers. 8.

And thou, O towre of the flocke, the strong holde of the daughter Zion, vnto thee shall it come, euen the first dominion, and kingdome shall come to the daughter Ierusalem.

* 1.25AN amplification of the benefit going next immediately before. For God himselfe shall not onely then raigne in the Church, when as he shall restore the same, but the Church her self also toge∣ther with him, shall obtaine a kingdome and gouernement, and that such as it had before, wonderfull and to bee marueiled at of the gentiles: the church herselfe I say,* 1.26 and Ierusalem the daughter of her, the which was before in such sorte destroyed, and wasted by the enemies. But in this verse there are two things to be obserued or noted: the one, the thing it selfe which is promised: The other,* 1.27 the phrase or maner of speaking, whereby it is promised.* 1.28 Concer∣ning the matter it selfe, it is a promise of the former estate and king∣dome of the church to be restored. Wherein God doth not onely

promise vnto her a kingdome, but also such a one as it had before, to wit, vnder Dauid and Salomon. For Saul is not here to bee rec∣koned among the kings, when as he was not giuen of God, but set vp, and asked by the people. So then it shal be a notable kingdom, most large, flourishing, rich, peaceable, fearefull vnto the nations, nay such also as shall subdue the nations, and bring them vnder her subiection. The Church long sithence hath enioyed these things, and doth also at this day enioy them through Christ, and by the preaching of the Gospel Psal. 2. And Luk. 1. vers. 32, 33. the Angel doth foretell of this flourishing estate of Christ his spirituall kingdome, saying: He shall be great, and shall be called the sonne of the most high and the Lord God shall giue vnto him the throne of his father Dauid, and he shall raigne ouer the house of Iacob for euer, and of his kingdome shall be none ende. And this is signified also by the submission and reuerence of the 24. Elders Reuelat. 4. vers. 10. The foure and twenty Elders feldown before him that sate on the throne, and worshipped him that liueth for euermore, and cast their crownes before the throne, &c. And this so happie an estate is not promised vnto euery company of men,* 1.29 but only vnto the true Church of GOD. Therfore it is here by the Prophet diligently distinguished or mar∣ked out from other congregations of men by sundry epithets or ti∣tles, to wit, it is called The towre of the flocke, because that in Ieru∣salē 02 the same towre was then chiefly to be seen aboue others, being scituated neere vnto the market and gate of the sheepe, and the poole of the sheepe,* 1.30 (whereof mention is made Iohn 5. vers. 2.) and the scituation of the whole citie it self was on a high place. Therfore both of the scituation of the place and also of this part the whole citie of Ierusalem is called a towre, and therefore the true Church of God is signified thereby, whereof Ierusalem was at that time the house, and a figure of the Church of the Gospel which should bee afterward. So Esai 29 Ierusalem of the forme of the citie, is called Ariel, that is, a Lyon. Also the Church is called here The mount of the daughter Sion, because that the same hill of the which hee now speaketh,* 1.31 was the highest place of the whole citie knowen vn∣to euery man, and compassed and closed about with a wall for the defence and strengthening of the citie 2. Chron. 27. vers. 3. and 33. vers. 4. Nehem. 3.26. Last of all, the Church is here called the daughter of Ierusalem, and not the daughter of euery citie whatso∣euer. Thus therfore is the glory of the Church described,* 1.32 that on∣ly the godly and faythful alone may vnderstand, that this kingdom

appertayneth vnto Christ, and by Christ vnto them. And thus much concerning the thing it selfe.

Concerning the phrase or manner of speaking, it appeareth thus, first, that it is a Prosopopoeia, or fayning ••f a person,* 1.33 wherein the Church of God is spoken vnto by name, that, as I haue sayd, that company, vnto whom these things are promised, might cer∣tainly be noted out from others: and that the Church her selfe might be stirred vp with the consideration of so great a benefite. Secondly, it appeareth also that in this place there is an antithesis, or matching together of contraries betweene these wordes, The first kingdome, and The towre of the flocke, The mount, The daughter of Ierusalem. For these three latter, The towre, The mount, The daughter, seeme to haue nothing answerable vnto that royall mag∣nificēce or sumptuousnes, nor to promise any thing the which may giue any hope of obtayning so great and notable a kingdome. Yet notwithstanding the Church shall raigne, howsoeuer her matters may seeme past all hope by meanes of affliction or trouble. There∣fore these words are of set purpose vsed by the Prophet, to meete with or answere the diuers cogitations or thoughts of men, yea e∣uen of the godly, who onely should see, and did behold the ruines and weakenes of the destroyed citie: and did not thinke vpon the omnipotencie or almighty power of GOD that maketh the pro∣mise, nor vpon his loue toward his church.

Vers. 9.

Now why doest thou crie out with lamentation? is there no King in thee? is thy counseller perished? for sorrowe hath taken thee, as a woman in trauaile.

* 1.34THe answering of an obiection, wherewith hee asswageth the sorrow and lamentation of the godly, such as both then they felt by the conceiuing of the iudgements of God threatned against them: and also afterwards had experience of being in the miserie it selfe Psal. 74. Psal. 102. And first of all by the figure Hypotyposis he paynteth forth the thing it selfe, that is to say,* 1.35 their most iust sor∣row, & the most weighty causes of the same sorrow. Thē in the verse following he setteth down a cōfort. As for the sorrow, or lamentatio of the Church, it was an howling: not only a crie, a most sorrow∣full crying out for the burden of the most grieuous miserie, and not onely a lamenting. And because these thinges are set forth by the

Prophet, as if he himselfe were present in the matter, therefore hee addeth (Now): albeit they themselues did not yet indeed feele the same sorrow. Finally, this sorrow was as the sorrow of a woman in trauell, that is, exceeding great. And this similitude is in other places else where vsed in the holy Scriptures to like purpose: for hereunto is the state of the poore citie of Ierusalem most hardly be∣sieged by Senneherib, resembled Isai 37. vers. 3. when as the mes∣sengers of Hezechiah say vnto the Prophet, This is a day of tribu∣lation, and of rebuke and blasphemie, for the children are come vnto the birth, and there is no strength to bring forth. And cap. 26. vers. 17. Like as a woman with childe, that draweth neere to the trauel, is in sor∣row, and cryeth in her paines, so haue we beene in thy sight, O Lord. Agayne Iohn 16. vers. 21. A woman, when shee trauelleth hath sor∣row, because her houre is come: but as soone as shee is deliuered of the childe, she remembreth no more the anguish for ioy that a man is borne into the worlde. And these things the prophet speaketh in a fellow feeling of their troubles, and not by way of insultation or triumph and reioycing agaynst them, or mocking them in these mise∣ries.

* 1.36As for the causes of so great sorrow, and so great outcrying, they are many, as in this verse, for that then, that is, when as the church is in such sorte afflicted by God, and the Iewes afflicted also, there was no King of theirs, nor any Counseller, or Prince, the which had any care of them. And so God by Ezechiel threat∣neth to take away their kings cap. 21. vers. 26. saying: Thus saith the Lord God, I will take away the diademe, and take off the crowne: this shall be no more the same: I will exalt the humble and abase him that is high. For the safetie and presence of the King is a great hope time there were no kings left and remayning vnto the Iewes Isai 5. For the Iewes liued vnder the dominion or rule of others, that is, of the Babylonians (by whome they were taken captiues) albeit that the Lord for their defence and comfort aduanced Da∣niel vnto the gouernement of the kingdome of Babylon: but yet he himselfe was a subiect vnto the Kings of Babylon, and as a sub∣iect obeyd them.

Vers. 10.

Sorrowe and mourne, O daughter Sion, as a woman in trauaile: for now shalt thou goe foorth of the citie, and dwell in the fielde, and shalt goe into Babel, but there shalt thou be de∣liuered: there the Lord shall redeeme thee from the hande of thine enemies.

* 1.37A Granting, whereunto is ioyned a comfort. And the granting is, that the church may indeed lamentably mourn & sorrow, as he that most may mourn, and is in most heauy sorrowes, such as is a woman in trauaile. For the Prophet confesseth that they haue most iust causes of so great sorrow, the which in this place he reckoneth vp others, then in the verse before, to wit, for that the Church shall then be caried away from her countrie, & when she shal be carried away, must liue also in the fields vnder the open aire, not in towns: finally, that she must be carried into countries most far off, namely, euen as far as into Babylō Psa. 137. Al which things are most lamē∣table, especially if we consider that the promised land was not onely the natiue soyle and countrey vnto the Iewes: but also a signe and figure of the heauenly and eternall life.

* 1.38Further, when as the Prophet granteth the church, that shee may mourne in her affliction or trouble, hee sheweth that it is the part of men, nay, that it is godly, to be touched, and that earnestly with the feeling of the miseries sent of God: and that for a man to harden himselfe agaynst them, is not man-like, and vngodly. And therefore Iob in his sixt chapt. and 12. vers. asketh If his strength be the strength of stones? or his flesh of brasse? that hee should not bee moued with the feeling of his miseries. And this was the afflicti∣on or trouble of the Church.

* 1.39Now followeth the consolation or comfort of the same. For she shall be deliuered out of that miserie, nay, she shall be deliue∣red out of the hand of her enemies, euen there and in that place, that is, in Babylon, where shee seemed to bee vtterly lost, and deade Ezech. 37. So then the Church shall be raysed, and is raysed as it were out of a sepulchre or graue, when as she is by God deli∣uered out of the hands of her enemies. The which thing falleth out very often, yea and hath done often in this ourage, as we our selues haue seene.

Vers. 11.

Now also many nations are gathered against thee, saying, Sion shall be condemned, and our eye shall looke vpon Sion.

* 1.40A Confirmation of the former comfort by way of answering such obiections as might bee made to the contrarie. For he putteth away those difficulties and doubts which did arise in the mindes of the godly, because of the great number of their enemies, and the same most strong, who seemed likely to hinder this deliuerance, & withstood them also when they were now deliuered Esd. 4. Nehe. 4. He granteth therefore that nations, and the same many in number, shall bring as great let, and hinderance, as in them lyeth: but the which God shall remoue and take away. So then they shall be ga∣thered together, to keep the Church of God alwayes vnder oppres∣sion. They shall wish with all their hearts, that Sion may remaine polluted, that is, prophane, desolate, reprochfull, wasted: and that they may see this with their eyes, and may inioy this pleasure for the name of God contemned or despised, and that they may reioyce for the Church thus miserably vexed.

Vers. 12.

But they know not the thoughts of the Lord: they vnder∣stand not his counsell: for he shall gather them as the sheaues in the barne.

* 1.41AN answere against those attempts or indeuours, and wishes of the nations which are enemies vnto the Church: for these are enemies of the Church. And the effect of this answere is, that God, albeit he sometime vsed those nations to correct and chastise his Church, yet had not any such intent or purpose in his minde, either vtterly to destroy his Church, in such sort as they wish: or to keepe it alwayes oppressed or vnder the crosse. Wherefore the minde, and the end of these prophane or wicked nations farre differeth from the purpose of GOD, whilest they afflict or punish the Church of God. For they desire vtterly to destroy the people of God: but God his meaning and purpose is, only to chastise and correct them. Thus these men the enemies of the Church vnderstand not at all the coū∣sell of God. So God by the Prophet Isai reproueth the intention of the King of the Assyrians contrarie vnto his purpose in punishing his people cap. 10. ver. 7.8. where he sayth of him and his doings thus: But he thinketh not so, neither doth his heart esteeme it so: but he

imagineth to destroy and to cut off not a few nations. For he sayth, Are not my Princes altogether Kings? So in Zachariah cap. 1. ver. 15. he is greatly offended with the heathen for their immoderat crueltie in vexing his Church, saying: I am greatly angrie against the careles heathen: for I was angrie but a little, and they helped forward the af∣fliction. Neither shall that come to passe which the enemies goe a∣bout, but which God hath decreed: neither shall they goe any fur∣ther, or can they, in vexing of the Church of God, then the will of God will suffer. Nay further God retorteth or turneth backe the indeuours of these men vpon themselues. For God for this purpose gathereth together into one the enemies of his Church, that when as he hath gathered them together as it were in one bundle and sheafe, he may together and at once destroy and vtterly roote them out, as it is here plainly set downe. And Psal. 76. ver. 10. it is shewed how the rage and crueltie of the enemies turneth vnto the praise of God, who restraineth the same, as best pleaseth him: Surely (sayth Dauid) the rage of man (speaking against the crueltie of Sannehe∣rib in the siege of Ierusalem) shall turne to thy praise, the remnant of the rage shalt thou restraine. God therefore shall deliuer his Church.

Vers. 13.

Arise, and thresh, O daughter Zion: for I will make thine horne yron, and I will make thine hooues brasse, and thou shalt breake in pieces many people: and I will consecrate their riches vnto the Lord, and their substance vnto the ruler of the whole world.

* 1.42A Confirmation of the former sentence touching the destroying of the enemies of the Church, and that by the Church her selfe. And he confirmeth it by the power, the which God himselfe will giue vnto the Church. This power doth GOD describe by diuers Metaphors, that it may appeare to be the greater,* 1.43 as of an oxe trea∣ding out the corne, whose horne is of yron, and his hooues brasse. Conferre this place with others of like sense, as Psal. 68. ver. 22.23. where is spokē of the mightie deliuerance of the Church: The Lord hath sayd, I will bring my people againe from Bashan: I will bring them againe from the depths of the sea: that thy foote may be dipped in bloud, and the tongue of thy dogges in the bloud of the enemies, euen in it. And Psal. 149. ver. 6.7. thus we reade of the power that God shall giue vnto his Church: Let the Saints bee ioyfull with glorie, let them sing 〈2 pages missing〉〈2 pages missing〉

For here by the figure Synecdoche vnder one kinde of contu∣melie or despitefull vsage (which is to strike the cheeke with a rod) all other kindes are comprehended.* 1.44 And this is a notorious and shamefull kinde of despite to bee boxed about the eares, or striken on the cheeke. Hereof Iob complaineth cap. 16. ver. 10. saying: They haue opened their mouthes vpon me, & smitten me on the cheeke in reproch. And this reproch Dauid acknowledgeth God to haue payed his enemies home withall Psalm. 3. ver. 7. saying: Thou hast smitten all mine enemies vpon the cheeke bone. And thus despitefully was the Prophet Michaiah vsed by the false Prophet Zidkijah be∣fore two Kings, 1. King. 22. ver. 24. This was fulfilled in King Sede∣chias, and other princes of the Iewes, who were despitefully vsed by the Babylonians 2. King. cap. 25. ver. 7. where it is said of them, That they slew the sonnes of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in chaines, and carried him to Babel. This also came afterward to passe iust according vnto the letter in our Sauiour Christ the true Captaine of his Church Matth. 26. ver. 67. of whose vile vsage it is there written thus: Then spate they in his face, and buffetted him: and other smote him with roddes. In a word, there is in these words expressed exceeding great miserie and trou∣ble of the Church.

Vers. 2.

And thou Beth-leem Ephrathah art little to bee among the thousands of Iudah, yet out of thee shall he come foorth vnto me, that shall be the ruler in Israel: whose goings forth haue been from the beginning, and from euerlasting.

A Comfort, or an answer, lest the miserie and punishment descri∣bed in the verse before,* 1.45 might seeme to remoue and take away the deliuerance of the Church: for it shall not be able to doe it. For there shall arise vp a Captain and deliuerer vnto Israel, out of a most small towne (if ye consider it as it was in the time of the Prophet) to wit, out of Beth-lehem, which shall deliuer the Church out of these miseries, namely, that same euerlasting vnconquerable Cap∣taine of his Church, appoynted of God vnto this purpose from e∣uerlasting, he, I say, shall arise and bee borne out of that towne. Wherefore here also are two things to bee considered. The one, what God promiseth:* 1.46 the other, in what phrase and maner of spea∣king. He promiseth that there shall come a Captaine vnto his Church,* 1.47 and such a one as hath bin appoynted vnto the same long

sithence, my one that is from euerlasting, who shall deliuer the same. And he addeth the place also from whence he shall come, to wit Beth-leem Ephratah, that is, which is in the tribe of Iudah. Neither ought the sight and condition of the place, as it then was, to terrifie or dismay them. It was in deed a small towne at that time, among the Captaines, tribes, and other townes and cities of Iudah: neuertheles notwithstanding out of it shall that same Cap∣taine which shall be the deliuerer of the people, be borne Mat. 2. ver. 4.5 6. Where the chiefe Priests and Scribes of the people assem∣bled by Herod, and demaunded of the place of the birth of Christ, make answer, that it should be in Beth-leem. And for proofe thereof doe cite this place of our Prophet. For so doe the counsels of God dif∣fer from the counsels of men, and God choseth those things which are abiect or base and of small accountes among men. For as hee teacheth vs by his Prophet Esai, cap. 55. ver. 8. His thoughts are not our thoughtes, neither are our waies his waies.

* 1.48Furthermore in this place is set forth the foundation and ground of all the promises of God towards his church, to wit Christ. For in him, as Paul witnesseth 2. Cor. 1. vers. 20. All the promises of God are yea, and are in him Amen, vnto the glory of God through vs: who hath deliuered his church, by whose Spirit they were strengthened, who both before these times, and also afterwards deliuered the same, as in times past the Iudges and Kings: and after the captiui∣tie of Babylon Zorobabell, Iesuah, the Machabees. Finally this selfe same is from euerlasting, both in that he is equall vnto his fa∣ther, and also in that he is appoynted the mediator and head of his church. And thus much of the matter or thing it selfe.

* 1.49As for the phrase, or maner and kind of speaking, it is an Apo∣strophe, or turning of speech, wherewith by way of contrarietie GOD in the person of the Bethleemites doth especiallie stir vp, and comfort those that are his, matching that contemned village against the great troupes and bands of strong and mightie enemies mentioned before, and their deliuerance through the meanes of that eternall Sauiour, and consequently in their persons ministring comfort and hope of like help vnto his poore afflicted Church in all ages. And therefore I reade and translate this sentence by the aduersatiue coniunction (But) after this maner, But thou Beth-leem Ephrathah art little, &c.

Ver. 3.

Therefore will he giue them vp, vntill the time that she which shall beare, shall trauaile: then the remnant of their brethren shall returne vnto the children of Israell.

* 1.50THis place also is an hypophora, or answering an obiection, lest the godly Iewes should in the meane season faint and bee dismayed in mind, vntill that same promised Captaine doo come forth out of Beth-leem, because that in the meane while they shall suffer and feele great miseries. For the prophet granteth that this shall come to passe: but out of which they shall be also deliuered by God, so that those which haue liued in that captinity and misery of Babilon shal returne vnto their own, and shal either themselues, or their posterity remaine aliue. And the confuting or ouerthrow∣ing of this obiection was necessarie, because that euen the godly were greatly troubled, whilest they felt those bitter miseries, when the citie Sion was destroyed. Wherefore a most assured remedie, to wit, this redoubled promise was to be opposed or set against this their doubting and combat.

* 1.51Further this verse hath both a recitall of that most hard affliction, the which the Iewes suffered afterwards at the hands of the Baby∣lonians, and also a promise of comfort.* 1.52 The affliction is described in these wordes, that the Iewes are to be giuen and deliuered vp in∣to the hands of the Babylonians,* 1.53 vntill they shall haue suffered vn∣der them most grieuous troubles, yea and such as women great with childe doe suffer, whilest they are in trauaile. For so is the whole time of their captiuitie called, The sorrow of a woman in tra∣uaile. So in the 12. of the Reuelation of Saint Iohn ver. 2. the affli∣cted estate of the Church is resembled vnto a woman with childe, [unspec 1] and crying in trauaile, and being in paines readie to be deliuered.

[unspec 2] The comfort is added in these words: The remnant of the bre∣thren of this captaine which is promised, shall returne vnto the Sonnes of Israel. Now the brethren of this promised Captaine are the Iewes themselues, of whome is Christ according vnto the flesh Rom. 1. ver. 3. Where Christ is said to haue been made of the seede of Dauid according to the flesh. And cap. 9. ver. 5. it is written, That of the Iewes are the fathers, and of whome concerning the flesh Christ came, &c. These therefore, not all of them in deed, but a remnant, that is, those whome God shall cause to be left, shall returne vnto the sonnes of Israel, that is, vnto their owne people, and into their

countrey, the which was done by Zorobabel, and afterwards vnder the captaines Esdras and Nehemias.

Ver. 4.

And he shall stand, & feed in the strength of the Lord, and in the maiestie of the name of the Lord his God, and they shall dwell still: for now shall he be magnified vnto the ends of the world.

* 1.54THe first confirmation of the former comfort, taken from the power and from the person of this Captaine, who is the author thereof. And this power and strength of this promised Captaine, is described three waies, or by three effectes. The first, That he shal stand, that is, shall haue a firme or sure and vnremoueable kingdom and gouernement, and euerlasting authoritie, not momentarie or such as shall continue but for a verie little while, the which shall perish by and by, or may bee ouerthrowen.* 1.55 So then the deliue∣rance of the church shall be firme and sure. The second effect is, That he shall feed, and gouerne and defend his people or church. And that not onely by the strength of man:* 1.56 but also being indued with the strength and power of the true God himselfe, by whom Christ in that he was man, was anointed, that he should feed then, and might feed also now at this day his church most mightily: for Christ shal not feed his church after the common and vsual maner•• but notably aboue and beyond the prophets, and in the excellen∣cie of the name and power of God, the which shall shine foorth in the workes and doctrine of Christ, more then in the ministerie of any Prophet. And therefore is it said of him Iohn 3. ver. 13. That no man ascendeth vp to heauen but he that hath descended from heauen, the Sonne of man, which is in heauen. And ver. 31. He that is come from on hie, is aboue all: he that is of the earth, is of the earth, and speak∣eth of the earth: he that is come from heauen is aboue all. So Mar. 1. ver. 22, it is recorded, That they were astonied at his doctrine. For he taught them, as one that had authoritie, and not as the Scribes. And Heb. 12. vers. 25: See that ye despise not him that speaketh: for if they escaped not which refused him, that spake on earth: much more shall we not escape, if we turne away from him, that speaketh from heauen. And by the word feeding is vnderstood both the gouernment and also the defence of the church, and not onely the instruction or doctrine the which Christ shall deliuer. Moreouer those which vnder Christ do lawfully beare rule in the church, they also haue the same spirit of God, wherewith they are led: but graunted vnto them by Christ

himselfe, and not in the same measure which Christ had it: for (as it is Iohn. 1. vers. 16.) Of his fulnesse all we haue receiued, and grace for grace. The third effect is, The most great fame and name of this Captaine, is here described; the which, because of his sundry works, the which shall be done in his name altogether by the power of God,* 1.57 shall be spred abroad vnto the ends of the world. And there∣fore Act. 1. vers. 8. Christ at his going vp into heauen telleth his disciples, saying: Ye shall receiue power of the holy ghost, when he shall come on you: and ye shall be witnesses vnto me both in Ierusalem, and in all Iudea, and in Samaria, and vnto the vttermost partes of the earth. Whereby appeareth that these effects are properly to be referred vnto the preaching of the gospell, and the fruites of the same.

Vers. 5.

And he shall be our peace, when Asshur shall come into our land: When he shall tread in our palaces, then shall we rayse a∣gainst him seuen shepherdes, and eight principall men.

ANother confirmation of the former comfort, the which is taken from the remouing or keeping vnder of the enemies,* 1.58 by the which the Church was troubled before. In the which selfesame there is secretly made an answer vnto an obiection and doubt of the church demanding, whether then also, that is, after that this Captaine shall come, shee should haue peace, in as much as there should neuer be Assyrians wanting, that is, most wicked and noy∣some enemies vnto the Church. The Prophet maketh answer, that the Church shall then haue peace, and that the Assyrians, that is, these enemies shall be vnder the power of this Captaine, whom be∣ing quiet hee shall quietly gouerne and keepe vnder: but those which shall rebell and resist, hee shall bring downe and correct by force, and by the sword, that they shall not be able to hurt. So hath been shewed before cap. 4. And so Act. 9. ver. 31. Luke maketh mention, That the churches had rest through all Iudea, and Galile, and Samaria. And Paul Rom. 16. ver. 20. comforteth the faithfull with this, That the God of peace shall short lie treade downe Sathan vnder their feete. And 2. Cor. 10. ver. 4. hee sheweth That the wea∣pons of their warfare are not carnall, but mightie through God, to cast downe holdes.

This verse hath a promise of peace, and the most milde and gen∣tle gouerning of those (who when as they were before the enemies of Christ,* 1.59 yet notwithstanding they shal afterward yeeld ouer thē∣selues

vnto him to be gouerned quietly.)* 1.60 Therefore after the Assi∣rians shall haue spoyled the holy land, yet shall they neuertheles be subiect vnto God, and Christ his captaine, the keeper and Sauiour of that land and of his church. And he shall gouerne them, setting ouer them seuen or eight, that is, a very few rulers: namely so easie shall they shew themselues to be taught by the Spirit of God, and so obedient, and those rulers shall also bee taken from out of the people and common sort of men, such as are for the most part and haue been the preachers of the gospell, by whom God hath ouer∣come and conuerted vnto him those which were before his most cruell enemies, to wit, by the preaching of the gospell. Thus then shall these at the first in deede bee his enemies, but then conuerted vnto Christ, they shall, I say, be so gentle, that is, so easie and ready to obey: and so fearing God, that they shall not despise the base flock of those (by whome through the guidance of Christ, they shall bee trulie fed and gouerned) nor disdaine them for their Pa∣stors and Shepheards. See Isai. cap. 11.

Vers. 6.

And they shall destroy Asshur with the sword, and the land of Nimrod with their swordes: thus shall he deliuer vs from. As∣shur, when he commeth into our land, and when he shall trade with∣in our borders.

* 1.61BVt the rebels, the which shall continue resisting and striuing a∣gainst Christ (the which are here signified vnder the name of Assyrians and Nimrodians) Christ shall master by force, and sub∣due them by the sword: partly in deede by the spirituall sword, by the Pastors and true teachers, whom he shall then raise vp: partlie by the godly and christian Princes, whom hee shall arme against such enemies of his church, that they may keepe away their force from the church. So God hath giuen vnto his Church Constanti∣nus the great, and Theodosius the elder, Martianus, and other god∣ly Princes.

Vers. 7.

And the remnant of Iaacob shall be among many people, as a dewe from the Lord, and as the showres vpon the grasse, that waiteth not for man, nor hopeth in the Sonnes of Adam.

* 1.62 THe third confirmation of the same comfort and promise, taken from the power and authoritie of the Church. For not onely

Christ, but also the Church hath authoritie and gouernement. But Christ of himselfe as God, hath it. But the Church as receiuing it from Christ. And by the authoritie of this rule and power, the Church shall both defend those that are obedient vnto her, and shall breake in peeces those that resist against her. For the Pa∣stors haue, as Paul saith, both the spirit of mildenes, and also a rod, the which they can vse. And therefore he asketh the Corinthians 1. Cor. 4 ver. 21. What will ye? shall I come vnto you with a rod, or in loue, and in the spirit of meekenes. And 2. Cor. 10. ver. 4. cited before ver. 5. Also Mat. 16. ver. 19. where Christ saith vnto Peter, I will giue vnto thee the keyes of the kingdome of Heauen, and whatsoeuer thou shalt binde vpon earth, shall be bound in heauen: and whatsoeuer thou shalt loose on earth, shall be loosed in Heauen. Wherefore the Prophet now in this place reciteth both effects of this power, the which by Christ is giuen to his Church. And in this verse, that which shall ap∣peare in those that shew themselues willing to be taught: & in the verse following, the other effect, which is to be seene in the rebels.

This verse hath three things to bee noted. First, to whom this power is promised,* 1.63 to wit, to the remnant onely of Iacob, and not vnto that whole people, which boast themselues to be the seede of Iacob.* 1.64 For not whosoeuer are of the seede of Iacob, the same are the Sonnes of Iacob Rom. 9. ver. 6.7. But they which imbrace the faith of Iacob, and those are they which are in deede godly and faithfull, the which both in this place and euery where in the holy Scriptures are fignified vnder the name of a Remnant, least the hy∣pocrites might suppose the promises, and this power to appertaine vnto them. Secondly, there is to be noted what he promiseth in this place,* 1.65 namely, a most sweete effect of the power of the church to∣wardes those that are godly in deede in euery nation. The which consisteth herein, that the Church, or God by the spirituall worde doth in all places nourish them, feede them, giue them strength to increase, comfort them: Finally, performeth the selfe same vses to∣wards them, the which the rayne or small dewe, and glistering in the fieldes bringeth either vnto the grasse, when it first peepeth out of the ground, or when as it is alreadie growne forth. The like simi∣litude is else where vsed in the Scriptures, as Psal. 72. ver. 6. He shall come downe like the rayne vpon the mowen grasse, and as the showres that water the earth. So Psalm 65. ver 9. Thou visitest the earth, and waterest it: thou makest it very rich: the Riuer of God is full of wa∣ter: thou preparest them corne: for so thou appointest it. Thou wate∣rest

aboundant lie the furrowes thereof: thou causest the rayne to de∣scend into the valleyes thereof: thou makest it soft with showres, and blessest the bud thereof. And this doth the Church performe vnto the godly, by the disposing and preaching of the word of God, whereof it is the keeper and pillar, as Paul speaketh 1. Tim. 3.15. and in respect that it hath the externall or outward ministerie thereof, to wit by ordeining of true and faithll Pastors. These things if thou doe saith Paul, thou shalt saue thy selfe and others. 1. Tim. 4. ver. 16. And Rom. 1.16. The gospell is the power of God vnto saluati∣on. Otherwise the power and vertue it selfe, which inwardly dooth nourish vs, comfort vs, and giueth increase, is properly from God, and is the Spirit of God, and commeth not from the church as Paul teacheth 1. Cor. 3. ver. 7. saying: So then, neither is he that planteth any thing, neither hee that watreth, but God that giueth the increase. And the Prophet amplifieth this effect of the power of the church toward the godly from the kinde of rayne whereunto he compa∣reth it: For this power of the church is like not vnto euery raine: but vnto that which alone without the labour of men, that are vine dressers, gardeners, and husbandmen, without their trauaile and diligence I say nourisheth, bringeth foorth, and strengtheneth the grasse & herbes that spring out of the earth. The which doubt∣les is a most powerfull and plentifull vertue of rayne. So dooth the Church feede the godly with the word of GOD alone, not mingling therewith, or vsing any doctrine of men. Otherwise as touching the seruice and ministerie of men that preach the gospell, the same doubtles is necessarie in the church of God, and at no hand to be taken away: neither is it in this place condemned. For how shall they heare except there bee those that preach, saith Paul, how shall they preach, except there bee some ministerie or∣deined? But in this place is shewed that the word of God alone is sufficient throughly to nourish the godly, to shut out any other kinde of doctrine whatsoeuer, such as are the traditions of men: and not to take away the meanes of expounding the same worde of God, such as are the faithfull Pastors: For things con∣tained one vnder another are not contrarie. Thirdly,* 1.66 it is to bee noted, among whome the Church shall haue and shew this power, to wit among the nations, that is, people strangers before from true faith, and the heauenly doctrine: nay moreouer resisting and striuing against it, yea and that among many nations, that is,

diuers or many, that is, strong and more honorable then others. Truely the Gospell when as it was preached did winne and bring vnto Christ both many nations, and the same also most mighty, as for example, the kingdomes of the Romanes, and Persians.

Vers. 8.

And the remnant of Iaacob shall be among the Gentiles in the midst of many people, as the Lyon among the beasts of the forrest, and as the Lyons whelpe among the flockes of sheepe, who when he goeth thorow, treadeth downe and teareth in peeces, and none can deliuer.

* 1.67THe second effect of the same power, the which by Christ is gi∣uen to his church, to wit, against the Rebels. And that is such, that the Church as a ramping lion shal crush them, & as easily teare them in peeces and consume them, as hee is wont to doe a flocke of sheepe. So Paul 2. Cor. 10. vers. 4. speaking of the power and force of the word of God, sayth, For the weapons of our warfare, are not carnall, but mighty through God, to cast downe holds. And Christ sayth vnto Peter, and in his person vnto all other his true mini∣sters Matth. 16. vers. 18. I will giue vnto thee the keyes of the King∣dome of heauen, and whatsoeuer thou shalt binde vpon earth, shall bee bound in heauen: and whatsoeuer thou shalt loose on earth shall bee loo∣sed in heauen. For either Christ, or the Church throweth downe his enemies by the power of his word: and that in such sorte, that he taking away, none can deliuer them, and saue them out of his hands, as Dauid complayneth of the cruelty of his enemies, compa∣ring them vnto a roaring Lyon, from whom none can deliuer, if God should not stand on his side, and therefore he craueth ear∣nestly his ayde Psal. 7. ver. 1, 2. saying: O Lord my God in thee I put my trust: saue me from all that persecute me, and deliuer mee, lest hee deuour my soule like a Lyon, and teare it in peeces, while there is none to helpe.

Vers 9.

Thine hand shall be lift vp vpon thine aduersaries, and all thine enemies shall be cut off.

* 1.68THe conclusion by the figure Epiphonema, or acclamation, that it shall come to passe, that in the ende the church shall get the vpper hand against her enemies. The which also maketh plaine

by an Antithesis, or matching together of contraries: and by the kind it selfe of the ruine or ouerthrow of the enemies of the church. The antithesis is, where he saith, Thy hand shalbe lift vp, & Thine ene∣mies shall be cut off, and so consequently cast down. The kind of de∣struction is exceeding great, for they shall be cut off, that is, they shall perish and vtterly be destroyed and rooted out: and shall not onely be afflicted, or haue their estate in part diminished: but vtterly ouerthrowen. And to the end this conclusion may be the stronger, and take the deeper roote in their mindes, and that hee may comfort them the more, it is confirmed by the person of the promiser. For it is God which promiseth, and in deede the Ieho∣uah, not any feyned God, nor any mortall man, such as were also euen the Prophets themselues.

Vers. 10.

And it shall come to passe in that day, sayth the Lord, that I will cut off thine horses out of the midst of thee, and I will de∣stroy thy chariots.

* 1.69A Laying open of the matter more plainely: for hee sheweth the maner, and the time wherein the former comfort and promise shall come to passe vnto his church. The which also is a confirma∣tion of it, that the godly and faythfull may bee most assured of it, whatsoeuer fall out vnto them in the meane season, and albeit that their condition and estate may seeme to be very bad. And first the time is expressed: and afterward the maner. And the manner is also manifold. For there are three reckoned vp in this place in or∣der, to wit, the casting downe and spoyling of the aydes, whereon the church seemeth to stay: the putting away of Idolatrie which raigned in it before: the ouerthrow and destruction of the enemies of the church. But this verse hath three things to be noted. First,* 1.70 a description of the time,* 1.71 wherein the fulfilling of the former deli∣uerance and lifting vp of the Iewes or of the church shall bee. And it shall be in that day, that is, in that time: For a day in this place doth not signifie the space of 24. houres, but a long time, yet a certaine time, and a time set by God. And indeede after that the Lord God shall haue taken away from his church both the aydes of men, and also shall haue rooted out of her false doctrine and vn∣godlines, that is, shall haue wasted the countrey of the Iewes by the Babylonians, and shall haue carried them away captiues into Babylon. For then at the last God shall cut off, and shall ouer∣throw

the enemies of his church. So then that time may easily both now be obserued or noted: and also in times past might haue been noted by the falling out of things foretolde here in this place.

* 1.72The second thing here to be noted is, that albeit in this place a thing neuer so much incredible or not to be beleeued, and in shew seeming to be contrary, be promised: yet neuerthelesse it is pro∣mised that it shal most assuredly come to passe. For it is God which promiseth and foretelleth these things. This is sayd and spoken, that is, a determined sentence of Iehouah, and such as is irreuoca∣ble, or cannot be called backe. And yet this seemeth vtterly an absurde thing, or contrary to reason, and impossible, that then at last God should restore his Church, when as he shall haue taken a∣way from it all helpes and aydes. But God hath a reason of his coun∣sell and doing, the which we will anon declare.

* 1.73The third thing to be noted is, the taking away of the aydes of men, the which the Iewes, that is, the Church seemed for to haue, the which when as they are sundry and manifold, they are onely in parte rehearsed in this verse, to wit, the aydes of warre, as are horses and chariots, wherewith the Iewes did fight agaynst their e∣nemies: and such other thinges necessary vnto warre, the which God will take away from the Iewes before he deliuer them. And why, I pray you, will GOD doe this? To wit, that they may vnderstande, that this their deliuerance is indeede the worke of GOD, and to come from GOD alone, not from themselues, not from mans, or any earthly aydes, and that therefore they may acknowledge the prayse thereof to be onely to be giuen vnto God, and wholly vnto God. Agayne, because that whilest these ordi∣nary aydes are before their eyes, men (such is the corruption and vanity of the nature of man) doe rather settle and stay themselues vpon these, then vpon God, as it is in the Psal. 20. vers. 7. Some trust in chariots, and some in horses. To the end therfore that we should accustome our selues to lift vp our eyes vnto God himselfe, these aides of men must be taken away from vs,* 1.74 and that for our safegard. Further, that which is here sayd of the Iewes, that they shall then at the last be deliuered, when as they shall be destitute or voyde of all aydes, ••ppertaineth vnto the church of God at all times, whom God vseth for the most part then at lenghth to helpe, when as it see∣meth vtterly to be lost and past all hope of helpe, that by this means he may the better declare both his power, and also his mercy and goodnes towards those that are his.

Vers. 11.

And I will cut off the cities of thy land, and ouerthrow all thy strong holdes.

* 1.75AN amplification of this maner, or of the taking away of their aydes. For God doth not onely take away from those that are his their horses and chariots, that is, their aydes of warre, euen then when as he will deliuer them: but also their cities and muni∣tions, that is, their home aydes, and places of refuge. Then there∣fore the face and shew of the church seemeth to be most miserable, when as it hath no aydes nor helpes of man, neither at home, nor abroade, neither in peace, nor in warre. And this also proueth the more the deliuerance of the church to be indeed the worke of God, not of men. Finally, it teacheth vs, that wee should not despayre, no not in cases most desperate, or where all hope is past. For then was Moses sent, when as the people of GOD might haue beene deemed to haue been vtterly opp••••••••••d and vndone: and when as the brickes, and their burd•••••• were doubled Exod. 1. and 2. So Isai 54. we may reade that then God promiseth most certaine deliuerance of his church, and the restoring of her vnto greatest beauty and glory, when as it seemed to be brought most lowe, and to be most deformed and miserable ver. 11, 12. O thou afflicted and tossed with tempest, that hast no comfort, beholde, I will lay thy stones with the carbuncle, and lay thy foundation with Saphires. And I will make thy windowes of emeraudes, and thy gates shining stones, and all thy borders of pleasant stones, &c.

Vers. 12.

And I will cut off thine inchanters out of thine hand: and thou shalt haue no more sooth-sayers.

* 1.76THe second maner or way whereby God will execute that his promise concerning the deliuerance of those that are his, to wit, he will take away from them all true lettes of his helpe and ayde, as is all kind of idolatrie, like as it is here described by diuers sortes of the same: and he will also remoue our other sinnes, the which keepe backe the benefites of God from vs, or else doe make a wall and closure of partition between God and vs Isai 59. For there is no doubt, but that in this place by the figure Synecdoche,* 1.77 vnder the reciting of one sort of sinnes (the which are committed against the first table) he comprehendeth all other vices and sinnes also, the

which close and shut vp the way of God his bounteousness towards vs. Therefore here in this place he reckoneth vp idolatrie in espe∣ciall, and that the same most filthie idolatrie, the which doth vtterly denye God to be the gouernour and ruler of this world. And this is belonging vnto them, which seeke counsell for the doing of things from the Planets, foothsayings, and other altogether diuellish arts, who herein this place are called Inchanters, and Soothsayers, and Planetaries or Mathematicians, against whom God speaketh Deu. 18. ver. 10.11. saying, Let none be found among you, that maketh his sonne or his daughter to goe through the fire, or that vseth witchcraft, or a regarder of times, or a marker of the flying of foules, or a sorcerer, or a charmer, or that counselleth with spirits, or a soothsayer, or that as∣keth counsell at the dead. And 1. Sam. 15. ver. 23. the Prophet Samuel sheweth how detestable these sinnes are, when he sayth, For rebel∣lion is as the sinne of witchcraft, and transgression is wickednesse and i∣dolatrie.

Vers. 13.

Thine idols also will I cut off, and thine images out of the midst of thee: and thou shalt no more worship the worke of thine hands.

* 1.78A Second kind of idolatrie, and the same both most manifest, and also most filthie and shamefull, when as men doe worship the worke of their owne hands, as Idols by them grauen, painted, stan∣ding vpright, lying along, and by what name soeuer they be called, or after what maner soeuer they be made. For the kinde it selfe is wholly condemned by God, and is altogether blasphemous.

Vers. 14.

And I will plucke vp thy groues out of the midst of thee: so will I destroy thine enemies.

* 1.79A Third kind of idolatrie, not indeed so vile and filthie as the o∣ther, but yet idolatrie notwithstanding: to wit, when as men albeit they haue a purpose, and indeuour to worship the true God, yet notwithstanding doe they it after another maner, then he hath appoynted. The which thing also is akinde of idolatrie, and wil-worship: for God will not be worshipped as we please, but only as he himselfe prescribeth. And therefore is Saul sharply reproued by Samuel in that contrarie vnto God his commandement, he spared the fattest of the cattell of the Amalekites vnder the pretence and

colour of sauing them to doe sacrifice vnto God withall, but hee heareth from God by the mouth of Samuel 1. Sam. cap. 15. ver. 22.23. Hath the Lord as great pleasure in burnt offrings and sacrifices, as when the voyce of the Lord is obeyed? Behold, to obey is better then sacrifice, and to hearken is better then the fat of rammes. For rebellion is as the sinne of witchcraft, and transgression is wickednes and idola∣trie. And Paul Coloss. 2. ver. 23. condemneth all such kinde of su∣perstitions and deuises of men, what shewe of wisedome soeuer o∣therwise they may seeme to carrie.* 1.80 Such was the worship of the true God in groues and woods, that is, out of the place appoynted by God himselfe, to wit, out of that onlie Temple of Salomon chosen by himselfe, Psal. 132. Deut. 16. Whereof it commeth to passe that euery where in the Scripture those Kings are condemned, which pulled not vp & destroyed those groues, albeit that otherwise they haue their due praise and commendation for godlines, as Asa, and others 1. King. 15. ver. 13.14. where Asa is commended for putting downe Maachah his mother from her estate, because she had made an idoll in a groue, and the vprightnes of his heart to God∣ward all his dayes: yet is it notwithstanding to his reproof in the same place set downe, That the high places were not taken away.

* 1.81 And I will destroy thine enemies.) The third way, by the which God will fulfill his promise, namely, That God will vtterly destroy the enemies of his Church, and plucke them as it were vp by the rootes, that they shall neuer grow againe. For after God shall haue remoued and takē away from her those lets and stayes of his grace and fauour towards her, then will he settle himselfe vnto her deli∣uerance, and will earnestly set vpon her enemies, and destroy them. But in this place there is noted such a kind of destructiō, the which is called Aphanismos, or a blotting out and vtter racing and defa∣cing, whereas no remnant or senfie of a thing remaineth, as it is more plainly declared Psal. 101. ver. 8. where Dauid sayth: Betimes will I destroy all the wicked of the land, that I may cut off al the workers of iniquitie from the citie of the Lord. The which is a most sharpe reuenge of the wrath of God.

Ver. 15.

And I will execute a vengeance in my wrath and indigna∣tion vpon the heathen, which they haue not heard.

* 1.82AN amplification of this third way, taken from the great earnest∣nes

Church. The which thing also confirmeth those threatnings of God against the enemies of his Church, and doth more plainly te∣stifie or witnesse their ouerthrow to come. God therefore shall de∣stroy the enemies of his Church, and he shall doe this with great earnestnes and feruent zeale, and loue of minde, the which he bea∣reth towards those that are his, as he himselfe witnesseth Zach. 8. ver. 2. where he sayth, I was ielous for Zion with great ielousie, and I was ielous for her with great wrath. This earnestnes of God fighting for his Church against the enemies thereof, is called wrath, indigna∣tion, or rage of minde, attributing vnto God the passions and affec∣tions of men, not that (to speake properly) there is in God any per∣turbation or distempered motion and anger, because that he is by nature vnchangeable, as with whom, as Iames speaketh cap. 1. ver. 17. there is no variablenes, neither shadowing by turning: but that it may be shewed how greatly he loueth those that are his, and how especially he doth defend them. And the Prophet addeth why he will punish the enemies of his Church so seuerely or sharply, name∣ly, because they haue not obeyed that same doctrine, the which the Church offered vnto them. For they receiued not the dewe & hea∣uenly rayne, wherewith God would feede and nourish them by his Church. Wherefore I referre these words (not to heare, or they haue not heard) vnto the doctrine of saluation, and of the Gospell, the which the enemies of God and of the Church either doe not at all receiue: or receiuing it, take it for a matter to laugh at, and despise it. Of which fault many people in the world are guiltie at this day.

Notes

• * 1.1

  Promises vnto the elect.
• * 1.2

  Three parts of this verse.
• * 1.3

  1. The time, wherein these things shall come to passe.
• * 1.4

  2. The promise it selfe of the re∣storing & buil∣ding againe of the Temple, & worship of God
• * 1.5

  3. The effects of the dignitie of the Temple.
• * 1.6

  1. The Gentiles shall by heapes come vnto it.
• * 1.7

  An amplifica∣tion of this cō∣ming of the Gentiles vnto the Temple of God.
• * 1.8

  The nature of true faith and godlines.
• * 1.9

  A reason why the godly must come vnto the Temple of God▪
• * 1.10

  2. The second ef∣fect of the spiri∣tual Temple is, that it onely containeth true faith.
• * 1.11

  3. The third effect of the dignitie of this Temple.
• * 1.12

  4 Great peace a∣mong the godly
• * 1.13

  The making more plaine of the matter be∣fore.
• * 1.14

  Two parts of the this verse.
• * 1.15

  1. A description of this peace.
• * 1.16

  2. A confirmatiō of the same.
• * 1.17

  1 Peace at home.
• * 1.18

  Peace from a∣broade.
• * 1.19

  A confirmatiō of the former promise taken from the com∣paring of the true God, and other gods to∣gether.
• * 1.20

  The compari∣son contameth also an exhor∣tation.
• * 1.21

  A making of that more plaine, the which was spo∣ken ver. 4. Three things prouing the restoring of the church to be easie.
• * 1.22

  1. All imperfecti∣ons shall be cu∣red.
• * 1.23

  1 The scattered shall be gathe∣red into one.
• * 1.24

  3. God shall reigne as a King in the middest of his Church.
• * 1.25

  An amplifica∣tion of the for∣mer benefite.
• * 1.26

  Two parts of this Verse.
• * 1.27

  1. The promise it selfe.
• * 1.28

  2 The maner of promising the same.
• * 1.29

  The true church marked out from other assemblies of men by sundry titles.
• * 1.30

  1 The towre of the flocke.
• * 1.31

  2 The mount or strong hold of the daughter Sion.
• * 1.32

  3. The daughter of Ierusalem.
• * 1.33

  What the fi∣gure Prosopo∣poeia is, see O∣seas cap. 6. v. 1.
• * 1.34

  The answering of an obiection.
• * 1.35

  What the fi∣gure Hypotypo∣sis is, see A∣mos cap. 8. ver. 12.
• * 1.36

  The causes of the great sor∣rowe of the church.
• * 1.37

  A granting ioy¦ned with a cō∣fort.
• * 1.38

  It is a godly point to be tou∣ched with the feeling of pu∣nishments sent by God.
• * 1.39

  A comfort for the church.
• * 1.40

  A confirmatiō of the former comfort.
• * 1.41

  An answer a∣gainst the at∣tempts of the enemies of the Church.
• * 1.42

  A confirma∣tion of the for∣mer sentence.
• * 1.43

  What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.44

  What the fi∣gure Synecdo∣che is, see Amos cap 5. ver, 21.
• * 1.45

  A comfort for the godly.
• * 1.46

  1 What God promiseth.
• * 1.47

  2. In what ma∣ner of speaking.
• * 1.48

  Christ the foundation of all the promises of God toward his church.
• * 1.49

  2 What the fi∣gure Apostro∣phe is, see Amos cap. 8. vers. 4.
• * 1.50

  What the fi∣gure Hypopho∣ra is, see Amos cap. 5. ver. 21.
• * 1.51

  Two parts of this verse.
• * 1.52

  1 The affliction of the Iewes.
• * 1.53

  2. A promise of their deliue∣rance.
• * 1.54

  A confirmatiō of the former comfort by three effects taken from Christ the au∣thor of the same.
• * 1.55

  1. His kingdome shall be vn∣moueable.
• * 1.56

  2. He shall feede and defend his people.
• * 1.57

  His name shall be spred abroad vnto the ends of the world.
• * 1.58

  An other con∣firmation of the former comfort.
• * 1.59

  1. A promise of peace.
• * 1.60

  2. The mild go∣uerning of those which some∣times were the enemies of Christ.
• * 1.61

  The Rebels shal be conque∣red by force.
• * 1.62

  A third confir∣mation of the former com∣fort, taken from the power and authoritie of the church.
• * 1.63

  3. Things to be noted.
• * 1.64

  1 To whom this power is promi∣sed.
• * 1.65

  2. What is pro∣mised.
• * 1.66

  3. Among whom the Church shall haue and shew this pow∣er.
• * 1.67

  The second ef∣fect of the po∣wer giuen by Christ vnto his church.
• * 1.68

  The conclusion by the figure Epiphonema, which what it is, see Ionas cap. 2. ver. 9.
• * 1.69

  The maner & time of the for∣mer comfort & promise.
• * 1.70

  Three parts of this verse.
• * 1.71

  1. A descriptiō of the time of the fulfilling of the former deliue∣rance.
• * 1.72

  2. This promise shalbe fulfilled, how incredible or contrary soe∣uer it seeme to be.
• * 1.73

  3. The taking a∣way of the aids of men.
• * 1.74

  A lesson for the church of God at all times.
• * 1.75

  An amplifica∣tion of the ta∣king away of their aydes.
• * 1.76

  The secōd ma∣ner or way of God his fulfil∣ling his promise in deliuering those that are his.
• * 1.77

  What the fi∣gure Synecdo∣che is, see Amos cap. 5, ver. 21.
• * 1.78

  A second kind of idolatrie.
• * 1.79

  A third kind of idolatrie.
• * 1.80

  Those that worshipped the true GOD in wooddes and grouse, are con∣dēned because they worship∣ped him in pla∣ces which hee had in his word forbidden.
• * 1.81

  The third way of God his ful∣filling of his promise.
• * 1.82

  An amplifica∣tion of this third way of God his fulfil∣ling his promise