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. 3.

Vers. 1.

Woe to her that is filthy and polluted, to the robbing Citie.

* 1.1THe third and last sermon of this Prophet, wherin like as in the former, both threatnings of God and also promises are con∣tayned. The promises are most excellent, and most large touching the kingdom of Christ to be spread abroad throughout al nations. But the Prophet beginneth with threatnings, because that God wil first haue men to be amended in their life and conuersation, before they heare or feele his benefites. These threatnings also are in this place conceiued against the Iewes, & this is the third threatning of the iudgement of God made against thē, euen by this one Prophet. For they remayned both stubborne and stiffenecked in their sinnes: whom the Lord notwithstanding would not haue to perish, if they had had any heart or minde at all. Wherein appeareth how great the patience and goodnes of God is in bearing with those that are his,* 1.2 and in calling them vnto earnest repentance. And after this course doth the prophet proceede in laying downe of these threat∣nings, that first hee reckoneth vp the causes of GOD his punish∣ments, and afterwards the punishments themselues which were to ensue.

Touching the causes, they were most waighty, to wit, both their vngodlines toward God, and also their iniustice toward men: albeit that the Prophet beginne with their iniustice, because the same may more easily be discouered, and whose effects are better knowen vnto men themselues. Furthermore these causes and so great sinnes are first shewen to haue bin in the whole people them∣selues. Secondly, in their rulers, both of the common-wealth; and also of the Church. And this is the order of this place.

This first verse and that following lay downe the corruption the which was most knowen, and most great in the whole people:

and therefore vnder the name Citie, doth the Prophet Sophonias speake vnto the whole citie. He beginneth with a great and feare∣full Woe,* 1.3 to make them attentiue or to giue eare vnto the sermon following, and to shew that he will speake of the wrath of God a∣gainst them. And thus he briefly comprehendeth the summe of the whole sermon ensuing. As for this first verse the same sheweth the great iniustice of the whole citie against men.* 1.4 For first of all shee is sayd to be filthy and polluted vtterly and in euery respect with all sinnes and vices, and is so called in the great indignation of the Pro∣phet. Secondly, one kinde of these sinnes,* 1.5 and such as was most common among them at that time, is reckoned vp, namely, Coue∣tousnes: for they beguiled their brethren of their goods by all meanes, both by violence, and also by deceit.* 1.6 For the worde which the Prophet vseth, betokeneth both these kindes of decei∣uing.

Vers. 2.

She heard not the voyce: she received not correction: shee trusted not in the Lord: she drew not neere to her God.

* 1.7NOw followeth the vngodlines of the Iewes or of men toward God, the which is first set downe in generall, and afterward by partes, such as it then especially appeared for to be. Generally for that they giue not eare vnto the voyce of God, that is, they obey not God, the which is indeed impietie or vngodlynes. Of which thing these partes of impiety are witnesses. First their rebellion,* 1.8 & disorderousnes, when as they doe not receiue the discipline,* 1.9 iudg∣ments, and rule of God appoynted in his lawe for their saluation, and amendment. Secondly, their distrust. For they doe not trust in the wordes and promises of God, but doe either vtterly despise them, or laugh them to scorne. Thirdly, their obstinacie,* 1.10 or stub∣bornnes, or impenitencie, or vnrepentance in their sinnes.* 1.11 For they doe not returne nor draw neere vnto God, yea and that their own God, who doth so louingly call them vnto him. And there is in this verse a great vehemencie or force of speech, the which in a kinde of speaking being as it were loose and not tyed together with copulatiue coniunctions, doth reckon vp so many vices, as it were by the way of a certaine amplification.

Vers. 3.

Her princes within her are as roaring lyons: her iudges are as woolues in the euening, which leaue not the bones till the morrow.

* 1.12FRom the whole people the Prophet commeth now in order vn∣to the Princes themselues of the Iewish nation, because that in these there ought to bee greater shamefastnes both by reason of their dignitie: and also greater feare of God, for as much as they are chosen to gouerne others, and to keepe them in the feare of God.

* 1.13There are two sorts of Princes or rulers of the people: for some are Rulers of the common-wealth: and othersome are Rulers of the Church. First of all therefore he setteth vpon the Rulers of the com∣mon-wealth, of the which also he maketh two degrees, one of the higher and chiefer Iudges,* 1.14 whom he calleth Princes: the other, of inferior Iudges, whom hee simply nameth Iudges. And both of these he accuseth both of violence, and also of manifest and most notorious couetousnes Of force or violence, for that they take away all things by might after the manner of lyons, that is, of most cruel wilde beasts: Of vnsatiable or vnfilable couetousnes, for that by and by they deuoure all things, lusting and longing for them with a most greedie desire, and such as can neuer bee satisfied, and for that they are bribe takers, swallowing vp all thinges like vnto euening and hunger-starued woolues, which leaue not the bones so much as vntill the morrow. And these so grieuous and hay∣nous sinnes,* 1.15 and contrary vnto the office of Iudges (who are ordai∣ned by God for the preseruation of Iustice among men, that is, to keepe away both violence and also wrong) doth the Prophet▪ am∣plifie or enlarge, when as he sayth that these things are committed of these Princes and Iudges, to wit, in the midst of the citie: & not in some Shire of the land: all men knowing of it, not in the dark∣nes: in the open light, not in a corner.

* 1.16

Vers. 4.

Her Prophets are light and wicked persons: her Priests haue polluted the Sanctuarie: they haue wrested the law.

THe secōd kind of Rulers of the people, namely the Priests, whō themselues also the Prophet maketh guilty of great crimes, and such as are vtterly agaynst their office. And here are foure things

reckoned vp, which are most grieuous, especially in Priests, vnto whom was committed by God himselfe the iudgement of things most doubtfull, the looking vnto, or the ministery of the Sacrifices and Temple, and finally, the interpretation or expounding of the law of GOD. But on the contrary part they are here condemned,* 1.17 first, of most manifest, and most knowen futilitie or lightnes, who did and answered all things rashly and vnaduisedly. Secondly,* 1.18 of treacherie, which keepe not their promises and fayth giuen. Third∣ly, for that they pollute both the Temple of God it selfe,* 1.19 the which is holy, and also all other things. Fourthly, for that with their false gloses and expositions they doe wrest the law of GOD, turne it from the true meaning and offer violence vnto it.* 1.20 All which thinges doe bewray in them manifest impietie, or vngodlines, for the which both the name of God is blasphemed, and in the ende his worship and seruice also despised.

Vers. 5.

The iust Lord is in the midst thereof: he will doe none ini∣quitie: euery morning doth he bring his iudgement to light, hee fayleth not: but the wicked will not learne to be ashamed.

* 1.21AN Antithesis, or matching of the contrary vertues in GOD a∣gaynst the former vices in the Priests & other Rulers, the which amplifie••h the causes of the iudgement of God rehearsed before. For against the former vngodlines of all estates, the which is mani∣fest, bee matcheth the manifest iustice of God, the which cannot, especially in his owne people, and in the midst of that citie (the which he hath chosen vnto himselfe, as wherein he dwelleth and liueth, to be holy, and consecrated vnto himself) suffer these sinnes, and leaue them vnpunished, ••east by winking at them, himselfe might seeme to be a companion of wicked persons, and to be de∣lighted with iniquitie as well as they. Wherefore he setteth downe three things, first, the iustice of GOD, when as hee sayth,* 1.22 The iust Lorde. Secondly, the worke and making manifest of the same iu∣stice, the which shall bee done both foorthwith,* 1.23 and also e∣uidently, when as hee sayth, Hee shall bring foorth iudgement into light, and that he will doe it quickly and speedily, Morning, mor∣ning, that is, euery morning. Thirdly,* 1.24 the obstinacie or stub∣bornnesse of the wicked in the meane season. Further, by the waye of confession or yeelding so much vnto them, hee con∣fesseth that GOD is and dwelleth among them, to wit, because

of the Temple, and the rest of the worship and seruice of God, the which by God was deliuered onelie vnto the Iewes (which thing they had as a defence for all their sinnes, and a readie ex∣ception against all the threatnings of the Prophets. But the Pro∣phet turneth backe the selfe same thing vpon their owne heades, when as he teacheth, that God himselfe which dwelleth among them, cannot shew himselfe vnto them to be a partaker of their vyces: nay that he will be a reuenger of the sinnes, which they committed.

Vers. 6

I haue cut off the Nations: their Towres are desolate: I haue made their streetes waste, that none shall passe by: their Ci∣ties are destroyed without man, and without inhabitants.

* 1.25A garnishing of the matter, that is to saie, a diligent description or setting out of the obstinate or stubborne minde of the Iewes & of their desperate or vnrecouerable malice and wicked∣nes, that how great the patience and sufferance of God was to∣ward them, & how great his equitie & iustice in punishing of thē might appeare to be.* 1.26 And the Prophet doth set foorth this after two sortes: First, for that the Lord hath warned them before by sundrie examples of other Nations, which thing is conteyned in this verse: So then the Lord doth witnes that he punished not onelie one Nation, but manie, for the like sinnes which the Iewes cōmitted, they themselues beholding the same, that, had they not been past grace, they might haue looked at so manie examples. Secondly,* 1.27 he punished those same Nations not with a light iudg∣ment (the which might either be nought set by, or not easely no∣ted of men) but with a most grieuous iudgmēt, the which ought to terrifie or make a frayde the Iewes. And therfore they were to giue heed vnto it. For God both had ouerthrowne and will also ouerthrow the inner parts & things of those countries by that his iudgement, to wit, both the streetes themselues and villages, townes and cities, and all other places where men are wont to dwell, in such sort among the Nations knowen vnto the Iewes & chastized by God, that no man now dwelt in those Countries & places, so wel kept and dressed before, the which then were de∣solate and waste. And these iudgements of God appeared, when as the Assyrians first, and afterward also the Babylonians inua∣ded and ouerthrew the Nations neere vnto the Iewes.

Vers. 7

I said, surelie thou wilt feare me: thou wilt receiue in∣structions: so their dwelling should not be destroyed howsoeuer I visited them, but they rose earlie and corrupted all their workes.

* 1.28ANother place of the former garnishing and setting out of the iudgemēts of God, namelie the vehement & earnest desire of God him selfe, to haue the Iewes repent, & so to escape their de∣structiō except they were vtterlie voyde of al hope and thinking vpon better thrift & amendment. And this desire is set forth by attributing vnto God the affections of men, to the end the fa∣therlie meaning of GOD touching the Iewes and his milde af∣fection and loue towards them, might be the better expressed. But the Iewes contemned or despised al that same care and most gentle affectiō of God toward them: nay moreouer they disap∣poynted God himself of his hope of them, like vnto vnthankefull & vtterlie disobedient Children. So then here are two things set downe by waie of matching together of contraries, first the minde, meaning, and affection of GOD towardes the Iewes:* 1.29 secondlie, on the contrarie part, the stubbornes of the Iewes a∣gainst God. As for the minde and meaning of God toward the Iewes, the same was twofold, first,* 1.30 that they by repenting might escape this scourge, being warned by the ouerthrow and ruine of other nations. And repētance in this place is described by two partes thereof, to wit, by the feare of GOD, [unspec 1] or calling backe of their lyfe vnto God, and by the feeling or vnderstanding of their punishment or fault, which he calleth the receiuing of discipline, or instruction, and it is the way, and necessarie preparation vnto the earnest feare of God. Secondlie, [unspec 2] the minde and meaning of God was, that if the Iewes would not wholy scape the iudgemēts of God, at leastwise they shuld not in such sort prouoke God, that he should not onelie be content with those light punishments, wherewith he had corrected them before: but must adde also thereunto the ouerthrow and destruction of the citie it selfe, the place, and Countrie wherein they dwelled, vnto the shewing of the which punishment vpon them, they draue God in the end. And this was the great patience and goodnes of God toward them. Now on the contrarie parte the minde of the Iewes was most stubborne and lewde: for they did not onelie corrupt their

workes, that is, dealt wickedly: but they corrupted all their works, that is to say, they openly shewed themselues vnto all men to be lewd and wicked. And that with no small indeuour, but with a most earnest and continuall desire, in so much that they rose early and made hast to commit those vices, as if the whole pleasure and drift of their life were set thereupon.

Ver. 8.

Therefore waite ye vpon me saith the Lord, vntill the day that I rise vp to the pray: for I am determined to gather the nations, & that I will assemble the kingdoms, to power vpon them mine indig∣nation, euen all my fierce wrath: For all the earth shall be deuou∣red with the fire of my iealousy.

THis is the figure Hypophora,* 1.31 or answering of an obiection, least for the deferring of the iudgements of God, either the Iewes or others might thinke these threatnings to be vaine and nought∣worth, as if it were certaine idle feare-bugges or scar-rowes. He an∣swereth therefore that they must yet patiently waite for that day, in the which the Lord wil execute those his threatned iudgements. Wherefore to shewe them to be true, the Prophet teacheth two thinges. [unspec 1] First, that the selfe-same thing the which hee hath both said already, and also answereth now, is not his owne, but the say∣ing of God himselfe. [unspec 2] Secondly, that the thing it selfe, and the so wo∣full misery, and that against so many nations, whom he threatned before, shall first come to passe. Nowe this calamitie or misery is signified by the name of a pray, & of God rising, also of fierce wrath and indignation, wherewith 〈◊〉〈◊〉 ••••arth shall be deuoured, least they might suppose God to haue threatned more things, & more hea∣uy and sharpe then he was able to performe, and bringe to passe. And that not only one nation but many shall be punished by God, these wordes doe declare, I will gather the nations, I will assemble the kingdomes, &c.

Ver. 9.

Surely then will I turne to the people apure language, that they may call vpon the name of the Lord, to serue him* 1.32 with one consent.

THis is a comfort wherewith after the threatninge of so many miseries,* 1.33 the Lord doth cheere vp the heartes and mindes of those that are his, that they should not faint. The summe of the

comfort is, that for all these miseries the church shall not yet pe∣rish, or cease to be a church, wherein the name of God is both truly and also purely called vpon: nay that it shall then at the length be amplified or inlarged, that it may appertaine and be spred abroade not only vnto one nation of the worlde as it did before: but vnto all people indifferently:* 1.34 And in the reporting of this so wonderfull a worke of God the prophet teacheth three things. First, by whom this so wonderfull a worke shall be done, namely by God himselfe. Secondly, after what manner it shall be done, to wit,* 1.35 by turning & changing the persons themselues wholely, that they may both in heart conceiue and thinke of God aright,* 1.36 and also in lippes speake of God aright. For both these waies are men vnpure by nature. For he saith that he will chaunge the lippes or language of the nations, signifying thereby, by the figure Synecdoche,* 1.37 the conuersion of the whole man, as he also doth vnder the name of lippes Isay 6. ver. 5. where the Prophet saith, Wo is me, for I am vndone, because I am a man of polluted lippes, and I dwell in the middes of a people of polluted lippes &c. Thirdly, what shall be done, namely the nations,* 1.38 yea & that all nations, and not one only as in times past the Iewes alone, but all the olde difference betweene circumcision and vncircum∣cision being taken away, shall call vpon the name of the Lord, by the part vnderstanding the whole worshippe and seruice of God, by the figure Synecdoche. And therefore to make this the more plaine he addeth, They shall serue Iehouah, that is the true God, and not their idols any more: nay they shall cast them away into holes and dennes, and shall detest and curse them, yea and all of them shall do this with one shoulder, that is, they shall do it with one consent in one faith and charity, as Luke speaketh of the disciples and other the godly, Act. 1. ver. 14. That they continued with one accord in prayer and supplication, &c. and cap. 2. ver. 46. That they continued dayly with one accord in the temple, &c. For the word shoulder fi∣guratiue or metaphoricall, signifieth a consent in faith and cha∣rity, and one common endeuour, as God speaketh of his people Ierem. 32. ver. 39. when he saith, I will giue them one heart, and one way, that they may feare me for euer for the wealth of them, and of their children after them. But the accomplishment and fulfilling of this prophesie was by the preaching of the gospell after the passion or suffering of Christ.

Vers. 10.

From beyond the riuers of Ethiopia, the daughter of my dis∣persed, praying vnto me, shall bring me an offring.

* 1.39AN amplification of the former benefit by the rehearsing or rec∣koning vp of the place farre off, and of those which shall then be called vnto the Church. For euen from that same Ethiopia, the which is beyond the riuer, namely, beyond Nilus (for in this place I thinke that Ethiopia, and not Arabia to be signified) shall sacrifi∣ces be brought vnto God by those people, which shall be there: & so also by others which shall euery where be scattered ouer the face of the earth, and so consequently the Ethiopians, like as other peo∣ple of the world shall serue God. Wherefore I referre the word (dis∣persed) vnto all nations of what place soeuer professing the true God: and not vnto the Iewes alone scattered through the world. And there is mention made by the Prophet of the daughter of the dispersed affectionatly, namely, both to describe the earnestnes of the nations in seruing God, and that this so godlie and ioyfull a spectacle, or sight of women worshipping and seruing of God, and of virgins especially, might stirre vp and moue affections.

Vers. 11.

In that day shalt thou not bee ashamed for all thy workes wherein thou hast transgressed against me: for then will I take a∣way out of the midst of thee them that reioyce of thy pride, & thou shalt no more be proud of mine holie mountaine.

THis is a staying still about the same matter, in the which is re∣ported the greatnes of the benefites of God toward his Church to come after such a sort and maner, the which is wholly contrarie vnto the shame, miserie, and infamie or reproch of the Iewes de∣scribed before,* 1.40 to the end that by this matching together of contra∣ries, the grace and mercie of God toward those that are his, may appeare to bee the more singular and excellent. And here are two notable benefites rehearsed, and described by the adioynts, that is to say,* 1.41 partly by the consequents or things following after, & partly by the antecedents, or things going before. First, remission or for∣giuenes of sinnes:* 1.42 afterward holines of life, or regeneration which should afterward insue. And first forgiuenes of sinnes, by this that God himselfe promiseth that it shall come to passe,* 1.43 that the things which the Church hath committed shamefully against her selfe, yet

shall they not bring any shame vpon her, no not before God him∣selfe, because her sinnes shall be forgiuen her. So then the benefite of forgiuenes of sinnes is described by the consequent: for shame or blushing is the reward of sinne.* 1.44 And vnder this name both Sy∣necdochically, and also Metaphorically, is the horror or fearfulnes, & also the shamefulnes of sinne described. Furthermore, the great∣nes of this benefite appeareth by this, for that God promiseth that he will wipe away not only one or two sinnes, but all sinnes, & not only those which the Church hath committed of ignorāce, but al∣so those which she hath committed through rebellion & froward∣nes or stubbornnes of minde: for so much doth the word import,* 1.45 the which the Prophet vseth. So great certes is the benefit of God toward his Church by and for Christ, so great is his loue, and so fa∣uourable and mercifull is he. For in Christ, as Paul writeth Ephes. 1. ver. 3.4. hath God blessed vs with all spirituall blessing in heauenly things, as he hath chosen vs in him, before the foundation of the world, &c. And as it is Colos. 1. ver. 22. In the bodie of his flesh through death hath he now reconciled vs, &c.

Now, as for regeneration of life, the same also is described in this place both by things going before, and also by things following.* 1.46 By things antecedent or going before, when he sayth, I will take pride out of the midst of thee; that is, from the very bottome of thine heart, and those which stirre thee vp thereunto, will I roote out. By the consequents or things following, when he sayth, Thou shalt not adde to bee proude, or, Thou shalt not bee proud any more, that is, thou shalt not sinne of contempt, or despite of my word, and sooth or flatter thy selfe through pretence or colour of my Temple. So then, the first word pride sheweth the cause of sinnes, namely,* 1.47 loftines of minde, which maketh vs to despise God. And the latter sentence containeth the effects of this pride. Wherefore both of them are a∣way from the truely regenerate or new borne, if not wholly, yet at the least wise it is daily mortified in them, to wit, both the pride of minde it selfe against God, and also the effects of this pride.

Vers. 12.

Then will I leaue in the midst of thee an humble and poore people: and they shall trust in the name of the Lord.

* 1.48This verse tendeth to the same ende that the former, to wit, that the Prophet might shew and commend the benefit of God to∣ward

that companie of the elect of God, which is the Church, should bee longed for, sought after, and desired of all men. And the Prophet setteth downe two things.* 1.49 First, what maner of assemblie or com∣panie that same flocke of God shall be. Secondly, he sheweth that the same shall be most safe & out of danger. Concerning this com∣panie to bee gathered together in the Church of God,* 1.50 if they be e∣steemed according vnto the iudgement of men, they shall be hum∣ble and poore, because that the riches of the Church bee heauenly and not earthly. So Christ calleth his Church Luk. 12. ver. 32. when he sayth, Feare not little flocke: for it is your fathers pleasure to giue you the kingdome. And so is the word (poore) taken Isai 11. vers. 4. But with righteousnes shall be iudge the poore, and with equitie shall be reproue for the meeke of the earth: &c. But if it be considered accor∣ding vnto the iudgement of God, the selfe same flock is the church, the riches and peculiar people and inheritance of God himselfe. For so writeth Paul to Titus cap. 2. ver. the last saue one: Christ gaue himselfe for vs, that he might redeeme vs from all iniquitie, and purge vs to be a peculiar people vs himselfe, zealous of good workes. More∣ouer, this companie shall be godly, because it shall flee vnto God himselfe in most assured hope, which it shall put in him. And it shal bee most safe and without danger, although it be little, because it doth trust in the Lord, Luk. 12.32. And therefore Iere. 46. ver. 27.28. doth GOD most comfortablie vse this sweete speech vnto his Church, saying: Feare not thou, O my seruant Iaacob, and be not thou afrayd, O Israel: for behold, I will deliuer thee from a farre countrie, and thy seed from the land of their captiuitie, and Iaacob shall returne, and be in rest and prosperitie, and none shall make him afrayd. Feare thou not, O Iaacob my seruant, sayth the Lord, for I am with thee, and I will vtterly destroy all the nations, whither I haue driuen thee: but I will not vtterly destroy thee, but correct thee by iudgement, and not vt∣terly cut thee off.

Vers. 13.

The remnant of Israel shall doe none iniquitie, nor speake lyes: neither shall a deceitfull tongue be found in their mouth: for they shall be fed, and lye downe, and none shall make them afrayd.

* 1.51AN amplification of the former benefite, by the making more plaine of the same, and that by the way of answering an obie∣ction. For least the condition of the Church might seeme to be the worser, because that it was little, and afflicted, & poore, he sheweth

with how great other benefites God will recompence that losse of multitude, to wit, with a double gift of holines and safetie.* 1.52 Of holi∣nes, because that those remnants, in whom alone the Church shall consist, shall doe none iniquitie. Of safetie, because that euery one shall dwel and rest in safetie in his owne place. And both these be∣nefits of God ought to be vnderstood by way of comparison, in re∣gard of the condition and estate of the old Church, the which re∣moued so often, and was carried from her owne seates and home: but simply and absolutely, when as we shall be in heauen: for then shall we be safe in our place. But this holines doth the Prophet de∣scribe by the contrarie, namely, sinne or iniquitie, and first general∣lie: afterwards by certaine particulars of that generall. The gene∣rall is (iniquitie): the particulars or kinds of the same are lying and deceit especially, the which appeareth in the tongue, vnder which two the other vices are comprehended by the figure Synecdoche.* 1.53 Psal. 15. Iam. 3. ver. 2. If any man sinne not in word, he is a perfect man, and able to bridle all the bodie. Finally, he alleageth the cause of this safetie, because none, sayth he, shall make her afrayd any more: for God shall keepe her, and fence her about on euery side.

Vers. 14.

Reioyce, O daughter Zion: be ye ioyfull, O Israel: be glad and reioyce with all thine heart, O daughter Ierusalem.

* 1.54A Confirmation of the former promises taken from a signe or to∣ken, that is to say, from ioy, yea and the same both generall, and also very great, vnto the which God doth exhort the Church, as if she did now presently in deede and trueth inioy it, the which after∣ward it shall obtaine and haue most assuredly. And here are three things to be noted. First, the maner of speaking it selfe being loose and vnioynted, or not knit together with copulatiue coniunctions,* 1.55 the which maketh also vnto the rousing vp of the drousie: and the repeating of diuers words signifying diuers kinds of ioy, that none should be omitted, but that godlie men should be stirred vp vnto all kinds of ioyes, as of a thing most to bee wished for, and assured vnto them. The second thing to be noted is,* 1.56 who are exhorted to reioyce. And that is indeed the Church, but the whole Church, vn∣der the name of Israel, Sion, Ierusalem: and that vnder a most sweet and gentle speech, when as it is exhorted expresly by the name of daughter. For this is to moue and stirre vp affection, and not to re∣straine the speech, or ioy of the Church vnto may dens only. The

third thing is the great ioy to bee noted,* 1.57 whereunto the Prophet doth exhort vs, as the which the Church shall signifie and declare not only with the heart or voyce, but also by gesture, and mouing of the bodie, that we may iudge her to reioyce withall her heart. For this doth the word Gnalaz set in the last place signifie,* 1.58 the which the faithfull interpreters of this place haue translated to triumph, or as it were to leape for ioy.

Vers. 15.

The Lord hath taken away thy iudgements: he hath cast out thine enemie: the King of Israel, euen the Lord is in the midst of thee: thou shalt see no more euill.

* 1.59A Yeelding of a reason. For he bringeth foure causes, why the church of God ought to reioyce after the same maner, as I haue sayd before, all which hang vpon the meere and onely free good will of God towards it: and not vpon the workes of the Church. And the cause which is here first rehearsed, is the foundation and ground of the rest,* 1.60 to wit, forgiuenes or doing away of her sinnes, yea and that of all her sinnes, the which, if it went not before, God would bestow no other benefites vpon vs. And this forgiuenes is the free pardoning of the iudgements, or iust vengeance of God a∣gainst vs, to wit, by reason of the pardoning of all our sinnes for and by Christ, in whom God hath chosen vs before the foundations of the world, that we should be holy and blameles before him in loue, &c. Eph. 1.4. This benefite therefore of forgiuenes is described by the ef∣fects, or consequent, when as the Prophet saith, He hath taken away thy iudgements.* 1.61 The second benefite and gift of God toward his Church, is the deliuerance of her from all forraine enemies, whom God sayth, that he hath dispatched or emptied, or cast out. Where∣fore whether the inward quiet, that is, of conscience: or the out∣ward, from the feare of our enemies, be considered, the Church of God is altogether without danger and happie or blessed. For as it is in Luk. cap. 1. ver. 74. We are deliuered by Christ out of the hands of all our enemies,* 1.62 that we should serue God without feare, all the dayes of our life, in holines and righteousnes before him. The third benefit is, the presence of God himselfe in the midst of it, who doth both go∣uerne and defend it. For albeit that the Lord be euery where, yet is he not in such sort euery where,* 1.63 as he is in the Church. The fourth gift in this place rehearsed, is the perpetuitie or cōtinuance of these benefits: because that the Church shall not any more see, or feele

anie euill, or any miserie: for God shall defend her. All these things cannot be vnderstood except through Christ, of his hea∣uenlie kingdome, and of the state and saftie of the Church vn∣der him, the which doe here, that is to saie, on this earth fall out vnto vs but in part: but fullie and throughlie when as we shall be receiued in heauen So then let vs suppose & thinke the promises of God towardes those that are his to be especiallie heauenlie: and therefore let vs set our minde on lyfe euerlasting, and there looke to inioye them most fullie.

Vers. 16.

In that daie it shall be saide to Ierusalem, feare thou not O Zion, let not thine hands be faint.

* 1.64AN amplification of the former benefites taken from the pub∣like gratulation, or thankeful reioycing of all men, the which shall then be donne vnto the Church. Wherefore these selfe same things also doe confirme that promise. And this gratulation, or thankefull reioysing hath also an exhortation of all men, the which shall be made vnto the Church. For all men shall see the Church to be of a quiet minde: and shall encourage her to go for∣ward and to serue God boldlie and without feare: and that her hands waxe not slow, to wit, in setting foorth the worke of the Lord: but that they constantlie perseuere or continue in the iour∣ney and holie purpose alreadie begunne and taken in hand, both in worshipping God, and laying open of his doctrine.* 1.65 Thus then the quiet and rest of the Church is not to be applyed vnto delici∣ousnes: but to be imployed vnto holie workes, namelie vnto the inlarging of the kingdome of God by the preaching of his word, and the examples of an holie lyfe.

Ves. 17.

The Lord thy God in the middest of thee is mightie: he will saue, he will reioyce ouer thee with ioye: he will quiet him selfe in his loue: he will reioyce ouer thee with ioye.

* 1.66AN other amplification of the state of the Church which was to come, and to be gathered together in Christ, taken from the reckoning vp of the sundrie giftes of God toward the same. And in this verse he describeth or promiseth foure especial bene∣fites, the which abeit they were bestowed vpon the old Church also by God through the same Christ, yet were they giuen nei∣ther

in so great measure, as they are vnto the Church raysed vp by the preaching of the Gospell: nor yet so cleerlie or euidentlie, as vnto vs; but far more darklie: namelie by the shadowes and sacramētes of earthelie things, as it were spreading of a vaile ouer them:* 1.67 the first gift reckoned vp in this place is first also by nature, and going before the rest. And it is, that Iehouah, that is, that e∣uerlasting and true God (who doth witnes himselfe to be the God, father, and defender of his Church peculiarlie) will not now be absent and awaye from it, but will be perpetuallie or alwaies abiding in the middest of it: So then God promiseth his presence vnto his Church peculiarlie, and the same spirituall, that is, which shall be felt by the power of his spirit: and not any carnall or fleshlie and bodilie presence.* 1.68 The second benefite is a conse∣quent or such a one as followeth the former, to wit, that God will be the Sauiour of the sayde Church both from spirituall euils, & euils of the minde, (such as sinnes are:) & also from earthlie daungers, and daungers of the bodie (such as are afflictions.) The which thing that he may be vnderstood to bee able to per∣forme (albeit his Church haue neuer so great & deadly enimies) God in this place is called strong,* 1.69 or mightie: the third benefite is the ioy or gladnes of God ouer the church, the which is tickled vp in the verie inner parts of the heart, & the which God doth open∣ly testifie or witnes by sundrie effectes and sundrie gifts of his. To this purpose seeme vnto me the wordes of triumphing or shoo∣ting for ioye, and also the words of ioy and gladnes ought to bee referred, that the one might signifie the inward, and the other the outward and open ioye of God, and his glad minde toward his Church by a figuratiue kinde of speaking.* 1.70 The fourth, wher∣in is an heape and increase of all gifts, is the continuance of this good will of God towardes his Church. For God will quiet him∣selfe in that loue, as the husband in his loue toward his wife, the which he loueth both alone, and also entirelie. All these thinges fall out vnto the Church by and for Christ alone, our GOD, through whom the godlie are reconciled or made frindes with his father, and iustified before him.

Vers. 18.

After a certaine time will I gather the afflicted that were of thee, and them that bare the reproch for it.

* 1.71THe aunswering of an obiection, whereunto is added a most assured confirmation of the former promises. The obiection

is that men, which are ouer quicke and hastie should not thinke these foretellings of the Prophet to be vaine, because the church is not forthwith gathered together, or holpen, the which at that time was afflicted or in trouble, that is to say, because those promises are not fulfilled out of hand. The Prophet therefore answereth, that they are indeed to be fulfilled, but in their due and set time, and the same appoynted by God. For the word Mogned, is the fulnes of time, as Paul speaketh Galat. 4. ver. 4. of the time of the incarna∣tion of Christ, where he sayth: When the fulnes of time was come, God sent forth his sonne made of a woman, &c. Therefore that worke of God is to be wayted for of vs with patience. And in this selfe same answere there is a repetition and a confirmation of those promises. Likewise he addeth a reason, why God one day will gather them together, how afflicted and forsaken soeuer they seemed at that time for to be: and why he will in such sorte refresh them, who at that season were worne away with so great sadnes, or rather mour∣ning because of their sundry afflictions, and especially such as were hyd vpon them by the Babylonians (the which he threatned vnto them before): because saith he, they also are of thee, or are thine,* 1.72 O my spouse and Church, the which certes are in this sorte afflicted. Therefore all the godly are of the family or houshold of God albe∣it they be most afflicted, because they are a part and members of the church, also because the burthen and affliction, the which by the vngodly is layd vpon the church, doth turne vnto the reproch of God himself. God therfore will put away the affliction, and wil not suffer his church for euer, or continually to be molested or grieued.

Vert. 19.

Beholde, at that time I will bruise all that afflict thee, and I will saue her that halteth and gather her that was cast out, and I wil get them praise and fame in al the lands of their shame.

* 1.73THe conclusion, with a great increase also vnto the former be∣nefites. Therefore in this and in the verse following the Lord at the last pronounceth, that he will be the deliuerer of his church,* 1.74 how great soeuer the lets may seeme to be that are layd in the way to stop this worke. The accesse or increase vnto the former benefits is in a certaine threefold gifte, the which he offereth vnto the sayde church besides the benefits before rehearsed. First, he promiseth that he will not only represse or keepe backe all her enemies (who hardly afflicted and vtterly threw her downe before) but also that* 1.75

he will quite and cleane destroy them, and altogether roote the•• ou••▪* 1.76 The second is, that he will take away all lets of gathering to∣gether his church, yea euen those the which were sticking in the church her selfe, that they also shall not at any hande hinder any more, that she may not be gathered together. Therefore neither shall those which were halt, cease for this cause to come: nor those that are cast out, to be gathered together with the rest of the bo∣die. The third is,* 1.77 God also shall giue a name, and an honour, and fame vnto the company ga••hered together by him. Wherefore they shall not onely be a certain multitude of men: but honorable, yea and that among all nations: euen in the selfe same places in the which before they liued in reproch and shame. And all these things were then at length in that time fulfilled, wherein God in Christ by the preaching of the Gospel scattered his Church throughout the whole world, that is, gathered it together.

Vers. 20.

At that time will I bring you agayne, and then will I ga∣ther you: for I will giue you a name and a prayse among all peo∣ple of the earth, when I turne backe your captiuitie before your eyes, sayth the Lord.

* 1.78THis is a repetition, to the end that the former benefites might be the more certaine and assured among all men. For here is a confirmation of them.* 1.79 And in this place there are two thinges to be noted. First, the phrase or kinde of speaking not knit together with any copulatiue coniunction (In that time) the which brin∣geth a waight & dignitie vnto this sentence,* 1.80 and causeth that these things, which he hath promised vnto his church, men might vnder∣stand the same to be the more fastly setled, and to sticke more sure∣ly in the memory of God.* 1.81 The second, the saying of God himself, lest because this thing is iudged past hope in the opinion of men, the promise might seeme to be vayne. For it shall bee done, and fulfilled, which God hath promised vnto his church, because that both God hath sayd that it shall come to passe: and also hath him selfe vpon iust cause decreed that it shall be done, who can ne•• be deceiued, nor letted.

Notes

• * 1.1

  The third and last sermon of this Prophet.
• * 1.2

  The order of the Prophet in deliuering the threatnings of God.
• * 1.3

  Woe.
• * 1.4

  The great in∣iustice of the whole citie.
• * 1.5

  Couetousnes.
• * 1.6

  Ianah.
• * 1.7

  Their vngodli∣nes.
• * 1.8

  Witnes••es here of.
• * 1.9

  1. Their rebelliō, & disorderous∣nes.
• * 1.10

  2. Their distrust.
• * 1.11

  3. Their impeni∣tencie.
• * 1.12

  The princes & rulers thēselues
• * 1.13

  Rulers, 1. of the church 2 of the com∣monwealth.
• * 1.14

  Rulers of the commōwealth, 1. Princes or chiefe Iudges. 2. Inferiour Iudges.
• * 1.15

  The former vi∣ces amplified by the Prophet.
• * 1.16

  The second sort of Rulers, to wit, the priests, and their vices, of the which in this place hee reckoneth vp foure.
• * 1.17

  1. Lightnes.
• * 1.18

  2 Treacherie.
• * 1.19

  3. Polluting of the Temple.
• * 1.20

  4 Wresting of the law.
• * 1.21

  An amplifica∣tion of the for∣mer vices by setting against them the con∣trary vertues in God.
• * 1.22

  1. The iustice of God.
• * 1.23

  2. The worke of the same.
• * 1.24

  3. The stubborn∣nes of the wic∣ked.
• * 1.25

  A diligent de∣scription of the stubbornees and wickednes of the Iewes.
• * 1.26

  1. The Iewes were warned by sundrie ex∣amples of other nations.
• * 1.27

  2. The said nati∣ons were not punished light∣lie.
• * 1.28

  The earnest desire of God to haue the Iewes repent.
• * 1.29

  1 The minde of God toward the Iewes.
• * 1.30

  2 Their stubborn against God.
• * 1.31

  The figure Hy∣pophora what it is see Amos. cap. 5. ver. 21.
• * 1.32

  Or with one shoulder.
• * 1.33

  A comfort for God his people.
• * 1.34

  3. Things to be noted in this worke of God.
• * 1.35

  1. By whom.
• * 1.36

  2 After what manner.
• * 1.37

  What the fi∣gure Synecdo∣che is, see Amos cap. 5. ver. 21.
• * 1.38

  3 What shall be done.
• * 1.39

  An amplifica∣tion of the for∣mer benefit by the farnes of the place, from whence they shall be called vnto the Church.
• * 1.40

  Two notable benefits of God toward his Church.
• * 1.41

  1 Forgiuenes of sinnes.
• * 1.42

  2. Holines of life, or regeneratiō.
• * 1.43

  1. Forgiuenes of s••nnes.
• * 1.44

  What these fi∣gures are see A¦mos nap. 5 ver. 21. and cap. 4. ver. 12.
• * 1.45

  Pas••hang.
• * 1.46

  2. Regeneration.
• * 1.47

  Pride.
• * 1.48

  A commenda∣tion of the be∣nefit of God toward the church to come.
• * 1.49

  1. What maner of companie the Church of God shall be.
• * 1.50

  2. They shall be in securitie or safetie.
• * 1.51

  An amplifica∣tion of the for∣mer benefite by making more plaine of the same.
• * 1.52

  God recompenceth the smal∣nes, pouertie, and affliction of his Church with other greater spiri∣tual benefits, as among the rest with holi∣nes and safetie.
• * 1.53

  What the fi∣gure Synecdo∣che is, see Amos cap. 5. ver. 21.
• * 1.54

  A confirmatiō of the former promises by a signe of ioy and gladnes. Three things to be noted.
• * 1.55

  1. The maner of speaking.
• * 1.56

  2. Who are ex∣horted to re∣ioyce.
• * 1.57

  3 The exceeding great ioy.
• * 1.58

  Gnalaz.
• * 1.59

  Foure causes of the former ioy of the Church.
• * 1.60

  1. Forgiuenes of her sinnes.
• * 1.61

  2. Deliuerance from all her e∣nemies.
• * 1.62

  3. The presence of God in the midst of his Church.
• * 1.63

  4. The perpetui∣tie continu∣ance of these benefits.
• * 1.64

  An amplifica∣tion of the for∣mer benefites taken from the publike gratu∣lation of all men vnto the Church.
• * 1.65

  Whereunto the rest and quiet of the Church is to be imployed.
• * 1.66

  An other am∣plificatiō of the state of the Church by the reckoning vp of sundrie bene∣fites of God to∣ward the same.
• * 1.67

  1. God wil alwies be in the mid∣dest of his Church.
• * 1.68

  2 He will defend it from spiritu∣all and earthly daungers.
• * 1.69

  3 The ioye and gladnes of God ouer and to∣ward his Church.
• * 1.70

  4. The continu∣ance of God his loue to-his Church.
• * 1.71

  The answer∣ing of an ob∣iection.
• * 1.72

  The cause why God will one day gather to∣gether & help his church.
• * 1.73

  The conclusion.
• * 1.74

  An accesse vn∣to the former benefites by three gifts more from God vnto his church.
• * 1.75

  1. He will vtterly destroy all her enemies.
• * 1.76

  2. He wil remoue a••l hi••drances of gathering his church to∣gether.
• * 1.77

  3 He will giue vnto them ho∣nor & renown.
• * 1.78

  A repetition.
• * 1.79

  Two things to be noted.
• * 1.80

  1. The kind of speaking.
• * 1.81

  2. The saying of God himselfe.