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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19799	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.; Commentarii in prophetas minores. English.	Daneau, Lambert, ca. 1530-1595?; Stockwood, John, d. 1610.	1594 (1594)	STC 6227; ESTC S109220	1,044,779	1,114

they are well and throughly knowne and seene into of me what they hide in their heart what they doe what they thinke and dissemble I knowe it all Therefore by the name of Ephraim I thinke the kings to be noted and by the name of Israel the Counsellers For out of the tribe of Ephraim came the first kinges of this kingdome The house of Israel were called the Counsellers before God therefore knoweth them all both as a witnesse and also as one that will bee a iudge and a punisher of their wickednesse The second part of this contrariety pronounceth plainly of the deedes of these Princes to wit that they all are so wicked and filthy as is fornication or whoredome so that they make them all to be vncleane and defiled howsoeuer they may seeme vnto themselues to haue well coloured them and that the same among men be thought to be iust Compare this place with the Psal 94. vers 7 8 9 where the vngodly thinke to keepe their Tyrannie and oppression from the knowledge of God as the Prophet in that place bewrayeth their pretences saying Yet they say The Lord shall not see neither will the God of Iaacob regard it Vnderstand ye vnwise among the people and ye fooles when will ye be wise He that planted the eare shall he not heare or he that formed the eye shall hee not see where he saith Thou art become an harlot I take the word fornication in this place generally for euery kinde of most filthy sinne as it is taken in Paul Ephes 5. ver 3. and 5. for vncleannesse Whordom here taken generally for euery filthy act as to the Ephesias it is ioyned with vncleannes and seemeth to be set for all kinds of the same and not onely for vnlawfull lying of man with woman or for idolatry For it is expounded by the Prophet himselfe by the word defiled where he addeth by and by and Israel is defiled After the same mane● and in the same sense and meaning doe I take the selfe same word in the verse following Vers 4. They will not giue their mindes to turne vnto their God for the spirit of fornication is in the midst of them and they haue not knowne the Lord. The second amplification of the wickednes of the P●iests and Rulers THe second amplification of the same wickednes both of the Priests and also of the nobles and Princes taken from the vnrecourable obstinacie or stubbornnes of their minde For they are so forlorne and drowned in their vices and delighted with the same that they will not by any meanes amend the same their wicked life or once so much as thinke or goe about to doe the same 2. Parts of this verse And this verse hath two especial points to be noted The one the description or setting out of a sinner past hope of amendment The other the cause of the so miserable estate of such kinde of persons the which is here shewed to bee twofold 1. The descriptiō of a desperate sinner Concerning the first those are sayd to be past recouerie the which by no meanes do labour to amend or reforme their wicked life nor giue themselues vnto those workes and actions of life by the which they may bee conuerted vnto God but the which perseuere or continue in those workes by the which they are turned from God daily more and more Such therefore runne dayly from worse to worse of whom it is sayd in the Psal 64. ver 3 4 5 6. They haue whet their tongue like a sworde and shot for their arrowes bitter words to shoote at the vpright in secret they shoote at him sodainly and feare not They encourage themselues in a wicked purpose they commune together to lay snares priuily and say who shall see them They haue sought out iniquities and haue accomplished that which they sought out euen euery one his secret thoughts and the depths of his heart By so lamentable effects therefore is vnderstoode who are desperate sinners such as cannot repent for whom therefore most grieuous iudgements of God doe awayte and remaine Now to turne vnto God is to conforme and frame their life according vnto the law of God And now there is here expressed what are the causes of this so miserable a fall and estate of such kind of sinners The one is 2. The causes of their so miserable estate The spirite of vncleannes and of filthy lusts wherewith they are lead and fully gouerned The other The ignorance of the true God and his word written the which it selfe is also the cause and foundation of the former that is of the spirite of vncleannes And surely 1. The spirit of vncleannes they which know not God are not ruled by the spirite of God For as Paul teacheth Rom. 8. ver 14. As many as are led by the spirit of God 2. The ignorance of God and his word are the sonnes of God And they which are not led by the spirite of God they must needes follow the spirit of the flesh and of the diuel for their guide and Captaine For if you liue after the flesh saith Paul in the same chapter ver 13. ye shall dye but if ye mortifie the deedes of the body by the spirit ye shall liue For wee are subiect and obey either God or the diuel and so consequently the lustes of the flesh For as it is Mat. 6. ver 24. We cannot serue two masters God and the diuel And Luk. 16. ver 13. we are likewise taught the very same So then there is no meane Hee that is without the spirit of God hath the spirit of the diuel Vers 5. And the pride of Israel doth testifie to his face therefore shall Israel and Ephraim fall in their iniquitie Iudah also shall fall with them A confirmatiō of the former accusation A Confirmation of the former accusation by the pride of the Israelites and by their boasting in their sinnes nay in their haynous wickednes where in is contayned the third amplification of their lewdnes as being such who not onely sinne desperately but also doe glory and are proud of their outragious offences These men therefore became daylie more proude more disdainfull and intollerable which thing sheweth their minde to haue been desperate So are the wicked rich ones described Psal 73. ver 7 8 9. Their eyes sayth Dauid stand out for fatnes they haue more then their heart can wish They are licentious and speake wickedly of their oppression they talke presumptuously They set their mouth against heauen and their tongue walketh through the earth Therefore here in this place God bringeth this selfe same their pride for a witnesse against them of their lewdnes that looke whereof the vngodly are most proud by the same most especially they may be condemned of GOD and the same may bee a most heauy witnesse against them And now in the second parte or in the parte of this verse following God

inherite the kingdome of God 1. Cor. 15.50 For Gods thoughts are not like unto our thoughts Isai 55.8 9. Now this that followeth from this first verse unto the 5. ver is here set downe by a figure called Hysteron proteron Hysteron proteron is a figure by the which that that was last is v●ported first contrariwise that which was first is placed last 1. Ionas dissenteth from the will of God 2. He is exceeding angry For after his sermons made in Ninive Ionas departed out of the city and waiting there 40. dayes he perceiveth that God had repented and spared the Ninivites VVherefore this prayer was made after those fortie dayes expired or past For after those 40. daies it came to passe that Ionas complained grievously with himselfe because that the Ninivites were spared and was most exceeding angry This verse then conteineth two things First his dissenting or disagreeing from the will of God secondly his anger upon this disagreeing nay his burning and great boyling in minde not against God I confesse for that had bene the part of a man utterly wicked such a one as Ionas was not but within himselfe taking it grievously for that the matter and issue of his preaching did not so fall out as he hoped it would do and as he thought it to be meet for the glory of God for the commending of the authoritie of the ministerie propheticall and his especially among the Gentiles and men that were scorners of the God of Israel This man therefore did fret within himselfe did chafe in his minde but not against God accusing him of lying or falshood or blaspheming his name but preferring the iudgement of his owne mind concerning the establishing of the God of Israels power among the Heathen the certentie of his word among men that were infidels before that counsell of the wisdome of God and also before so notable a fruite of his ministery or office VVhereby doubtles doth appeare evidently the power feare of the mighty God of Israel even among the Heathen themselves whilst they in such sort give eare unto receive his prophet whom they had never seene before one that was not famous among them by any miracles there wrought Two causes of Jonas his anger and as it were saucinesse to chide with God 1 do beleeve him to be a most true prophet There were therfore two causes of this trouble malapertnesse of Ionas The one for that he supposed that that way only the glory of the God of Israel might be established among the Heathen the which otherwise was like to be contemned or despised namely if those things the which hee as a prophet and preacher had in the name of God told unto them for to come to passe might in every respect so fall out as he had foretolde them that they should And that otherwise God himselfe should be accused of inconstancie and his prophets of vanitie and open lying 2. Jonas understandeth not the end of Gods threatnings The other cause is for that he neither thinketh that this is the scope or drift of Gods threatnings that men should convert or turne and repent for God will not the death of a sinner but that he should repent and live neither doeth he esteeme so much of this effect of his ministerie as he doth of the falling out of the matter according unto the bare word of his preaching VVe must I confesse be fervent or earnest unto God as Paul Rom. 12. v. 11. biddeth us be fervent in spirit in which two causes Ionas was greatly deceived and most men for the most part now a dayes doe offend whilest they intermeddle and mingle the●● owne wisdome with the commaundement of God being men otherwise grave and godly and ready to obey God but they consider not that which is 1. Corinth cap. 1. vers 20. Hath not G●● made the wisdome of this world foolishnesse And Roman 8.7 The wisdome of the flesh is enmitie against God Vers 2. And he prayed unto the Lorde and saide J pray thee O Lorde was not this my saying when I was yet in my countrey Therefore I prevented it to flee unto Tarshish For I knevve that thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of the evill The first amplification of the sinne of Jonas THE first amplification of the sinne of Ionas the which Ionas himselfe maketh not onely to shew whether in the end those our carnall or fleshly cogitations or thoughts carry us and lead us quite out of the way but also to teach that we can often times ley false gloses and alledge faire titles causes and reasons for our foolish prayers vowes and iudgements So Christ Luc. 9.55 answereth his Apostles Ye know not of what spirit ye are VVhich glosing and faire excusing of matter is done not onely unprofitably in cases betweene God and us but also disobediently and blasphemously and turneth unto our condemnation Therefore Ionas is not onely foolishly angry but also will approove this his foolishnesse unto God himselfe and confirme or strengthen it as a wise counsell or purpose Jonas would have God to like of his folly Wherfore he saith that he spake unto God pleaded with him the which in this place he calleth praying for the avouching and iustifying of this his burning boiling anger For he did not blaspheme God as some wicked persons vse to do but with greater reverence layeth open this his cause unto God And finally in the end he desireth of God that he may die for the selfe same cause This prayer of Ionas hath three parts first the entrance or beginning I pray thee O Lord Three parts of Ionas his praier 1. The entrāce 2. The defence of Jonas his cause whereby he wisheth God to be favourable an upright iudge unto him sheweth that the desire of his mind was most vehement or earnest The second is the defence and prooving of his cause and righteousnesse to wit that he did at the first iustly upon good ground take this counsell to flee away because that he did foresee that this whole commandement of God unto the Ninivites would be vaine and of none effect and hurtfull also unto the glory of God among them For they would laugh God to scorne hereby as changeable because he brought not to passe the things which he threatned or as not able to do it in the iudgement of Ionas so consequently that they would more and more contemne or despise the true God of Israel This forsooth is the foolishnesse of worldly that is to say madde wisdome As if God knew not what course to take for the maintenance of the glory of his name and maiestie of his power and godhead even among the very heathen themselves infidels after a farre other sort then we can imagine The third part is the reason of his righteousnes or iust cause

latter parte comprehendeth the causes of this exhortation and conuersion and the same twaine of the which the first is taken from the duetie of the Israelites to wit because that this true God was peculiarly their GOD 1. Frō their duty and so consequently it was their duety to worship him He sayth therefore Returne vnto the Lord thy God For there is no doubt but that these wordes haue relation and respect vnto that singular or especiall couenant the which by a solemne oath was made with Abraham betweene God and this people So Exod. 20. God sayth I am the Lord thy God The other or second reason is taken from a moste lamentable euent or falling out of the matter 2 Frō the lamentable falling out of things vnto them by their forsaking of God by triall and experience whereof they ought now to be wise For they had nowe already fallen in parte for that they had forsaken this God which iniquitie of the Israelites is by a certaine excellencie called Iniquitie because idolatrie is and hath been the greatest cause of all the iniquities of Israel and the chiefest cause of all other iniquities and the which also euen now at this day doth very greatly prouoke God Vers 2. Take vnto you words and turne to the Lord and say vnto him take away all iniquitie and receiue vs graciously so will we render the calues of our lips A Staying in the laying out more plainely of the former matter for he doth not onely exhorte them vnto repentance A staying in the making more plaine of the former matter but also describeth what manner of repentance it ought to be as Ioel cap. 2. Therefore there is here contayned a full declaration of true repentance Moreouer the Prophet seemeth to speake of publike repentance not of priuate repentance only albeit that priuat repentance hath and doth bring forth al these signes tokens of it also For in this place the Prophet doth not only require an inward feeling of sorrow the which sinners doe conceiue because of God whom they haue offēded but words also that is he requireth a manifest protestation and declaration of this their mind and inward sorrow Wherefore he sayth Take vnto you wordes speake vnto the Lord himselfe with wordes that is to say let this your conuersion or repentance and turning vnto God appeare vnto all men both by inward and also by outward signes that it bee not fained nor vnknowen but that ye may edifie all and by your example cal backe others vnto the same God And these wordes which the Prophet biddeth them to take are a publike prayer vnto God and such as must be made in wordes as may easilie bee gathered by the wordes themselues the which the Prophet here deliuereth vnto them The prayer of the repentant containeth two things This prayer of those that repent contayneth two thinges first that God would forgiue all their iniquities For first there commeth vpon those that truely repent and ariseth in them a feeling and sorrow of sinne and therefore their prayer beginneth at the begging of forgiuenes of their sinnes 1 A begging of forgiuenes of their sinnes as appeareth out of the fiftie one Psalm vers 2 3. where Dauid his words be these Wash mee throughly from mine iniquities and cleanse mee from my sinne For I knowe mine iniquities and my sinne is euer before mee And they desire to haue them forgiuen them that is freely to bee remitted or released and taken awaie by GOD because they know that they can bring no ransome vnto God for their sinnes of themselues but in this that they can pay for them and haue to pay for them that all the same is giuen them of GOD himselfe through Christ whose onely death and blood is the ransome that is the full price for our sinnes 1. Tim. 2. vers 6. Who gaue himselfe speaking immediately before of Christ a ransome for all men Furthermore they pray that al their iniquitie may be taken away and not onely some parte of it because they knowe that there is no sinne before God which deserueth not euerlasting death For as Paul writeth Roman 6. vers 23. The wages of all sinne is death And thus much hath the first part of the prayer of the godly penitent or repentant 2. Desireth benefites also of God and offereth him praise and thankesgiuing Now the latter part desireth benefites of God also and offereth him praise and thankesgiuing And here is the true nature of Christian repentance described the which expresseth and resembleth both the words and maners and also the prayers of her mother that is to say our faith in Christ from the which no doubt it springeth For from whence commeth this so great trust that I say not with Paul 2. Cor. 3. ver 12. Boldnes of sinners and miserable wretchedmen and accusing themselues of guiltines before God that all this notwithstanding they doe both craue and also looke for benefites from the selfe same God It commeth doubtles from faith in Christ that is to say from that assurance of minde the which the holy ghost giueth vnto them that their sinnes are freelie forgiuen them through Christ the sonne of God and that they are all released vnto them and that the same God whom they haue offended is now through the same Christ become a God and a father fauourable and louing vnto them and not a Iudge so that they can say with Paul Rom. 8. ver 33. Who shall lay any thing to the charge of Gods chosen So Dauid also repenting beggeth benefites at the hands of God both for himselfe and also for the Church of God Psal 51. ver 12. for himselfe Restore me to the ioye of thy saluation and stablish me with thy free spirit ver 18. For the church Be fauourable vnto Zion for thy good pleasure builde the walles of Ierusalem Wherefore their opinion is false which doe separate or seuer true repentance of minde from faith or doe thinke that this vertue doth spring from any other place then the rest doe that is from any other fountaine then faith The godly penitent therefore doe say and that the holy ghost by the Prophet so prompting and teaching them Lord bestowe good things or benefites vpon vs to wit such as appertaine vnto our saluation and earthly also because they know him by Christ to be reconciled or made friends and appeased with them For this is a true saying As often as a sinner shall sigh I will no more thinke vpon his iniquitie Ezech. 18. And this other Esai 1. ver 16.18 Take away the euill of your workes from before mine eyes although your sinnes be as scarlet they shall be white as snowe Finally God doth cast them into the sea that they may not any where appeare or come vp into remembrance before him And these things doe the godly penitent aske of God The godly penitent doe offer also vnto God thankesgiuing These selfe same

thus sayth the Lord of hostes Consider your owne wayes in your hearts An exhortatiō AN exhortation whereby he doth stirre them vp vnto the doing of their dutie Vers 6. Ye haue sowen much and bring in little ye eate but ye haue not enough ye drinke but ye are not filled ye clothe you but ye 〈◊〉 not warme and he that earneth wages putteth the wages into 〈◊〉 broken bagge He spurreth them forward by the consideration of their losses and punishments sustained for their slacknes in this worke HE putteth a spurre vnto them or pricketh them forward vnto the building of the Temple by the consideration of the cal●●●●●● or miseries and losses which went before and were past the which he sheweth to haue fallen out vnto them for their so great negligence in euery part of their labours and especially in the kind of their corne Vers 7. Thus sayth the Lord of hostes Consider your owne wayes in your hearts Another exhortation vnto the building of the temple ANother exhortation vnto the same worke and building taken from the blessing which should insue Vers 8. Go vp to the mountaine and bring wood and build this house and I will bee fauourable in it and I will be glorified sayth the Lord. BOth vpon the worke it selfe which is the Temple and also vpon them if laying aside and putting away all slouthfulnes they will worke diligently and earnestly And here and in the verse before is described two parts of repentance The first Two parts of repentance that we be sorie for the sinne committed The second that we doe better afterward 1. Sorow for sinne Vers 9. Ye looked for much and loe it came to little and when ye brought it home I did blow vpon it And why 2. Newnes of life sayth the Lord of hosts Because of mine house that is waste and ye run euery man to his owne house Vers 10. Therefore the heauen ouer you stayed it selfe from dewe and the earth stayed her fruit Vers 11. And I called for a drought vpon the land and vpon the mountaines and vpon the corne and vpon the wine and vpon the oyle vpon all that the ground bringeth forth both vpon men and vpon cattell and vpon all the labour of the hands A repetition of the former plagues TO the end he may awaken and rouse vp the most deafe drousie he doth againe repeate the calamities or plagues past and those also which were present in the which they were then exercised or which then they presently felt that the Prophet may the more deeply moue or touch them as it were with the view and beholding of the thing it selfe Vers 12. When Zerubbabel the sonne of Shealtiel and Iehoshua the sonne of Iehozadak the hie Priest with all the remnant of the people heard the voyce of the Lord their God and the words of the Prophet Haggai as the Lord their God had sent him then the people did feare before the Lord. The fruit of the former exhortation HE sheweth what and how great the fruit of the former exhortation was how obedient vnto God the Princes themselues together with the rest of the people were The which selfe same thing also he teacheth to haue proceeded from God that is from the Spirit of GOD and by the same Spirit to bee wrought in them Vers 13. Then spake Haggai the Lords messenger in the Lords message vnto the people saying I am with you sayth the Lord. Vers 14. And the Lord stirred vp the spirit of Zerubbabel the sonne of Shealtiel a Prince of Iudah and the spirit of Iehoshua the sonne of Iehozadak the hie Priest and the spirit of all the remnant of the people and they came and did the worke in the house of the Lord of hostes their God God promiseth his helpe vnto the builders THe answering of an obiection that they should not quaile and waxe faint hearted by reason of the sundrie lets the which should bee brought against this worke by the aduersaries for the Lord doth promise his helpe and aide vnto the builders Esdr 5. and 6. where the very beginning of the worke commanded to be done first by the decree of Cyrus afterward of Darius was the most certaine and assured worke of God CAP. 2. The second sermon of Haggaus THe second Sermon of the Prophet the which gathereth into one the things which he had handled and delt withall before the people at sundrie times namely the 24. day of the 6. moneth and the 21. day of the seuenth moneth So then it hath two parts The first part remoueth and putteth away all lets and pul-backes and cutteth off from the Iewes all occasions of quenching their forwardnes in the building of this second Temple Vers 1. In the foure and twentieth day of the sixt moneth in the second yeare of King Darius Vers 2. In the seuenth moneth in the one and twentieth day of the moneth came the word of the Lord by the ministerie of the Prophet H●ggai saying Vers 3 Speake now to Zerubbabel the sonne of Shealtiel Prince of Iudah and to Iehoshua the sonne of Iehozadak the hie Priest and to the residue of the people saying He confirmeth his calling afresh c. HEre also because this doctrine is of great weight and almost incredible or not to bee beleeued he doth confirme his calling rehearseth the time of his prophesie and those vnto whom the exhortation following doth especially appertaine Vers 4. Who is left among you that sawe this house in her first glorie and how doe you see it now Is it not in your eyes in comparison of it as nothing The basenes of the second temple one cause of their pretended slacknes in building THe Prophet intending to exhort them vnto the diligent building vp of the Temple meeteth with the chiefe cause of the cooling or abating of their care and forwardnes the which did arise of the basenes of this Temple which was to come if it be compared with the former Vers 5. Yet now be of good courage O Zerubbabel sayth the Lord and be of good comfort O Iehoshua sonne of Iehozadak the hie Priest and be strong all ye people of the land sayth the Lord and doe it for I am with you sayth the Lord of hosts The former cause refuted by the promise of greater glorie vnto it GOd refuteth or ouerthroweth this cause by the promise of greater glorie which should be in the second Temple But first of all he louingly exhorteth them to build for that they should not loose their labour in a vaine matter Vers 6. According to the word that I couenanted with you when ye came out of Egypt so my spirit shall remaine among you feare ye not He promiseth his helpe vnto them SEcondly he promiseth helpe vnto them because of that his perpetuall or continuall fauour toward them the which he shewed and sufficiently witnessed vnto them long sithens by their

of men should be confirmed by most sure reasons vnto the Iewes at that time being yet in feare and feeling all things to be against them God therefore taketh two witnesses of his promises Angels appeare before Christ to obey him for the help defence of his Church And out of this place wee doe see that Angels doe present themselues vnto the obedience of Christ as who is true God and doe obey him and that he vseth their seruice to help vs and to defend his Church according as we reade of them Hebr. 1. ver 14. where speaking of them that Author saith Are they not all ministring spirites sent forth for their sakes which shall bee heires of saluation Vers 4. And sayd vnto him runne speake to this young man and say Ierusalem shall be inhabited without walles for the multitude of men and cattell therein The promise made plaine by parts Two parts of this promise A Making plaine of the promise by parts with all speed or out of hand vnto the prophet and afterwards Christ will haue it by him to be declared vnto the church that shee should not faint with long waiting but should forthwith be comforted And there are two parts of this promise Of the building the former of the building againe the latter of the conseruation of the church 2. Of the preseruing of the church in the verse following So then God in this place promiseth that the citie shall be renued and that it shall be most full of all kinde of liuing creatures and things needfull for the maintenance of cities in so much that from that same citie a multitude both of men and cattell shall abound and as it were ouerflow into the villages and countrie The which thing also may be figuratiuely and mysticall vnderstood of the spreading abroad and inlarging of the church of God or of Christ by the preaching of the Gospell And the prophet calleth himselfe a young man or a child both by the contempt of his owne person and also in regarde of the glorious forme that the Angels did then appeare vnto him in Vers 5. For I saith the Lord will be vnto her a wall of fire round about and will be the glorie in the middest of her The second part of the former promise to wit of the preseruing of the Church What the figure Sarcasmos is see Nahum cap. 3. ver 14. THe second part of the former promise of God namely the preseruation of the citie albeit that at the first it were defended either with no fortresses or bulwarks at al or else with very weake ones The which thing also is vnderstood by that Sarcasmos or biting frump and taunt wherewith the Samaritans mocked and laughed to scorne the Iewes building it againe as it is Nehem 4. ver 3. Where Tobiah the Ammonite comforting Sanballat being wroth with the Iewes for the building of the wall answereth and saith in this scoffing maner Although they build yet if a foxe goe vp he shall euen breake down their stonie wall God therefore by the figure Noema promiseth that the same citie shall bee most safe Noema or vnderstanding is a figure where one thing is said and an other thing is ment or vnderstood as in this place a wall of fire for a most strong wall and such a one as none dare to assault For he sheweth that he will be a defence vnto it and a firie wall that is not onelie a most strong wall but also such a one as all enemies shall greatlie bee afraide of and shall not dare to passe ouer no nor once so much as assay so to doe or to come nere vnto it So Isai 26. ver 1. In the song of the faithfull they doe praise God for that he is as a strong and well fensed wall vnto them by whose ayde and help they stand safe against all their enemies The words be these In that day shall this song be sung in the land of Iudah wee haue a strong citie saluation shall God set for walles and strong bulwarkes Againe cap. 60. ver 18. The prophet sheweth that they shall be freed from all hurt and inconuenience because the Lorde his saluation help and deliuerance shall bee as a strong and sure wall vnto them to inclose and hedge them in round about and on euery side Violence faith he shall be no more heard of in thy land neither desolation nor destruction within thy borders but thou shalt call saluation thy walles and praise thy gates And here when as God promiseth that he will be as a firie wall vnto Ierusalem and that hee will bee the glorie in the middest of her hee seemeth to allude and haue resemblance vnto that ayde the which God some time gaue vnto the prophet Elizaeus as it is recorded 2. King cap. 6. ver 17. Where at his prayer the Lord openeth the eyes of his fearefull seruant and letteth him see a multitude of horses and firie chariots round about the mountaine sufficient to encounter the great armie and host of the Syrians who compassing about the citie of Samaria had brought the seruant of the man of God into such exceeding great feare Then Elisha prayed saith the text and said Lord I beseech thee open his eyes that he may see And the Lord opened the eyes of the seruant and hee looked and behold the mountaine was full of horses and chariots of fire round about Elisha Nay the Prophet teacheth that the citie shall not onely be sufficiently sensed without but also that it shall be happie within and abounding in all things euen vnto the wonder feare and astonishment of the enemies Which thing in this place is added by the figure Auxesis or increasing What the figure Auxesis is see Oseas cap. 7. ver 4. For the Lord himselfe promiseth that hee will be the glorie in the middest of the citie that we should vnderstand that nothing is more secure or in more saftie then the church albeit that vnto the vnfaithful nothing seeme more weak more dangerous and forsaken then the refuge thereof Vers 6. Ho ho come forth and flee from the land of the North saith the Lord for I haue scattered you into the foure windes of the heauen saith the Lord. An exhortation vnto the Iewes with a reason of the same AN exhortation with the rendring of a reason vnto the Iewes and in their person vnto all men to embrace so great felicitie or happines of the visible church and to gather themselues vnto it leauing all other things and countries And the circumstance of that time and men causeth that that this exhortation was necessarie and to be repeated againe The circumstance of time The circumstance of the time because that then all things by reason of many difficulties or incombrances did threaten vnto the Iewes destruction rather then giue hope of building the citie againe The circumstance of men The circumstance of men because the Iewes were slack and

and also that they might vnderstand what was the most certain foundatiō of these promises made vnto them to wit the purpose and will of God which is vnchaungeable So then the most true and chiefe and principall cause nay the onely cause that moueth God to bestow so great benefites vpon them His only bounteousnes and louing good will and vs all that is vpon his church is the very bounteousnes and louing good will of GOD toward those whom he hath wholly chosen For as at the first he chose and loued them for that cause onely so also for the same cause doth he cherish and defend them And this free good will of God towards those that are his is described and set foorth by the adioyntes to wit his Iealousie For as Augustine saith He which loueth the selfe same also is iealous and will haue the thing which is deare vnto him to bee safe without danger and to doe well But that the nature and greatnes of this loue of God toward vs whom hee hath chosen may bee knowne there is added or set downe a difference namely that this ielousie of God is great and earnest And the Prophet dooth describe this ielousie by a worde of like signification to wit of heat or of burning loue For that same sincere or vnfeined and pure loue both of GOD toward vs and also ours toward GOD is an exceeding burning and heat of the heart wherewith wee doe burne and loue Vers 3. Thus saith the Lord I will returne vnto Zion and will dwell in the middest of Ierusalem and Ierusalem shall be called a citie of trueth and the mountaine of the Lord of hostes the holy Mountaine Effects of God his loue FRom the cause he commeth vnto the effects and the same generall and in consideration and respect of the other first in regard of order And in this place there are reckoned vp three which are as it were the causes of them that doe follow at leastwise they goe before in regard of order 1. God his reconcilement with those that are his The first is God his reconcilement or being made friendes with those that are his the which metaphorically is called the returning of God vnto vs and those that are his from whom God seemed before in respect of outward things and of the most miserable estate of that people to bee farre distant 2. His dwelling among them and a great way off in the iudgement of men Psalm 74. and Psalm 85. The second benefit or effect of the good will of God toward those that are his Schacan is his dwelling yea and that his sure dwelling among them for this dooth the Hebrew word signifie to haue a sure and setled dwelling Further it hath an Emphasis or vehemencie and force whereas God is saide to dwell in the middest of those that are his to wit that he may the more easilie bee present with the whole bodie of his Church 3. His sanctifying of them and euery one of the faithfull and help them The third effect and benefit is The sanctifying of them For like as God dwelleth among those that are his so also doth he sanctifie them by his presence and dwelling among them Iohn 17. By the which is vnderstood that this presence of God is not a bodily presence but spirituall for as much as it bringeth holines vnto our mindes And doubtles the presence of God is the dwelling and efficacie or working of his holy Spirite in vs by the preaching of his worde the Sacraments and inward mouing in vs. Further hereby also is gathered that this same presence of God is not idle and without effect in his Church And by the name of the citie and of Sion 4 What the figure Metonymia is see Oseas cap. 4. ve 3 he doth by the figure Metonymia signifie and betoken the inhabitants themselues both which were in the citie and also which in regarde of their office were and dwelt in the temple In the citie that is in the men of the citie he will haue trueth for to be that they should not be hypocrites before God and lyars and league breakers one vnto another and in the mount Sion where the Temple was hee will haue holines to be that in the same the true worship that is which is appoynted by God may be done and that reuerently Vers 4. Thus saith the Lord of hostes there shall yet olde men and olde women dwell in the streetes of Ierusalem and euery man with his staffe in his hand for very age The securitie or saftie of the Church THe fourth benefit the securitie or saftie of the Church or the continuance and defence of the same euen on this earth So then the course and order of the speech of the Prophet and of the promises of God descendeth or commeth downe from spirituall benefites vnto earthly benefites For as Paul writeth 1. Timoth. cap. 4. ver 8. Godlines is profitable vnto all things which hath the promise of the life present and of that that is to come Now this defence and continuance of the Church is described or set forth by those adioyntes the which only come to passe and fall out in the time of great peace and quiet continuance to wit long life of the citizens saftie of the old men and finallie great numbers of children and publike playing in the streetes God therefore promiseth that the citizens of Ierusalem which shall dwell in the same shall bee long liued and shal come vnto great hoarenes of head and old age yea of both sexes or kinds that is to say both men and women the which is a signe and adioynt both of a citie of long continuance and also inhabited in peace Vers 5 And the streetes of the citie shall be full of boyes and girles playing in the streetes thereof 5. Store of childrē playing in the streetes ALso the number of children of both sexes that is male and female and their freenes from danger and feare of enemies the same publike which then appeareth when as they freely and boldly play in the streetes without feare is a most certaine signe and token of the continuance and peace of the sayd citie And it hath a mouing of affection in that he maketh mention both of old men and of children and it addeth a great Emphasis or force vnto this sentence Vers 6. Thus sayth the Lord of hostes Though it be * Or Wonderfull vnpossible in the eyes of the remnant of this people in these dayes should it therfore be * Or Wonderfull Their doubting distrustfulnes many waies answered vnpossible in my sight sayth the Lord of hostes THis is the answering of an obiection that might bee made that they should not distrust these so great and large promises of God because of their smalnes and fewnes For the Prophet answereth this their distrust and doubtfulnes of mind many wayes 1. Frō the power of God compared