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spirit_n	acknowledge_v	lord_n	zion_n	19	3	8.5807	4	false

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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

shake off the careles cōsidence or foolehardines of his enimies Wherefore this whole place is a needful Hypotyposis Two Parts of this verse But this verse conteineth two things The first the denouncing or threatning of warre 1 A proclamation of warre the same most iust warre against those enimies of his Church For it is commaunded to be published or to be denounced or shewed by the Prophets as it were by Heralts vnto these Nations which haue afflicted the Church For in such sort ought lawful warres to be made that they be first proclaimed vnto the enimie that it may be shewed that he dealeth with a bad conscience if being spoken vnto hee render not right and that which is answerable vnto law The warre is commaunded to be sanctified that is that there be a iust cause thereof declared yea and declared that it shall be a warre that is a most cruell warre most lamentable and ful of bloud The word Sanctifie therefore doth declare the lawfulnes of the warre For no warres are at any time to be taken in hand if they be not iust and lawful And all lawful warres are holie the battels of God and not of men So Abigail acknowledgeth the warres of Dauid to be iust and that he fighteth the Lords battels 1. Sam. 25. ver 28. So 2. Chro. 20. ver 15. Iahaziel the Leuite enspired by the Spirit of God comforteth Iehoshaphat and the people against the huge host of the Moabites and Ammonites and sayth Feare you not neither 〈◊〉 afrayde of his great multitude for the battell is not yours but the Lords The word warre or battell sheweth the sharpenes of this warre and bloudie fightes 2 What manner of men the Souldiars shall bee The second part of this verse containeth what kinde of men shall warre in the tents for God and shall come together against the enimies of the Church namelie stout and mightie men and good warriours yea and that all of them and not onelie one or twain shall warre vnto God or for God Vers 10. Breake your plowe shares into swordes and your siethes into speares Let the weake say I am strong A description of this preparation vnto battell NOw the great preparation of this warre is described the which might both strengthen the Church and also terrifie or feare the enimies For all things shall doe God seruice in this warre Their plow shares and siethes shall be turned into swords and speares most willinglie by them all against the enimes of God But where the peace of God reigneth the contrarie is done For then all weapons are turned into siethes plow shares Isa 2. Mich. 4. Finallie there shall none be willing to haue himselfe excused or priuiledged from this warre For the weake shall then be strong and valiant for the fighting of this battel And therefore he shall come into the Tents of God For God shall make them all strong and lustie at that time as he did the Israelites when he brought them out of Egypt of whom Dauid sayth Psal 105. vers 37. He brought them foorth also with siluer and gold and there was none feeble among their tribes Vers 11. Assemble your selues and come all ye heathen and gather your selues together round about * Or cause there thy mightie men O Lord to come downe there shall the Lord cast downe thy mightie men IN the third place is brieflie but yet liuelie described the readines obedience and order of the Souldiares in this host of God 1 Readines 2 Obedience Their readines in that when as the Lord shall saie gather your selues together they shal by by and foorthwith be gathered together Their obedience also is declared in that they shall come round about or from all places and not from one place onelie but looke how many and from whence soeuer shall by God be bidden and called vntoth is warre they shall giue in their names by and by and come into the tentes of God to fight against his enimies Lastlie their order is signified by the word it selfe of gathering together 3 Order By the expositiō of this verse it seemeth that the Author translated it thus Assemble your selues and come al ye Nations and they shall gather them selues together round about there shall the mightie men of the Lord come downe and for that the mightie men of God shall come downe that is they shal march euerie man in his order as becommeth good skilfull Souldiers Now these mightie men are sayd by some to be the good Angels of God the which doe fight for the Church of God but of others they are sayde to be the selfe same who a little before were called mightie men and men of warre I had rather vnderstand it of the good Angels albeit I shut not out men For both Angels and men are the ministers of God to punish the wicked Of the Angels Iude in his Epistle speaketh when he sayth ver 14. Behold the Lord shall come with thousands of his Saints to giue iudgement against all men c. And Psal 68. ver 17. The chariots of God are twentie thousand thousand Angels the Lord is among them as in the Sanctuarie of Sinai Ver. 12. Let the heathen be wakened and come vp to the valley of Iehosaphat for there will I sit to iudge all the heathen round about A confirmation of the former promise of the deliuerāce of the Church conteyning the manner place and time of the same HYpophora or the answering of an obiection whereby GOD meeteth with a great doubt the which might hereby rise in the mindes of the Godlie because that at that time when as these things were threatned and vttered by Ioel the whole world was quiet nay conspyred vnto the destruction of the Church to be short there appeared nothing in any Nation the which might rayse vp or cause this hope of the sturring of Nations against the enimies of the Church God therefore answereth that they shall notwithstanding be raysed vp and that assuredlie but then at the length when as God will in deed exercise these iudgements against them and when as the measure of their iniquitie and of their crueltie and malice against the Church shal be filled vp Therefore this verse conteineth a confirmation of the former promise that is of the deliuerance to come of the godlie from their enimies and the maner place and time of the fulfilling of the same The manner is that God will raise vp the Nations out of their seates albeit they be now quiet and they shall obey God calling them 1 The manner For they shal come vp that armed gatherd to gether against the enimies of the Church The place is the valley of Iehoshaphat whereof hath been spoken before in this Chapter ver 2. the time is 2 The place when as God wil in deed iudge those his emmies and defer 3 The time or put off their punishment

acknowledge all those things as figures the veritie or trueth and signification whereof was more reuerend and holy and to be sought else where namely in Christ Yet doth the prophet notwithstanding freely confesse his ignorance not in respect of that candlestick the which was ordinarie in the Temple but in respect of that onely which was extraordinarilie shewed him by God Vers 6. Then he answered and spake vnto mee saying This is the word of the Lord vnto Zerubbabel saying Neither by an armie nor strength but by my spirit saith the Lord of hostes A briefe interpretation of the drift of the former vision A Summarie or briefe interpretation of the scope or drift of this vision to wit that the church of God is vpholden defended gouerned by the extraordinarie counsels and power of God that when as wee demaund of the fulfilling of the promises of God toward his church we should not looke vnto the meanes of man but should consider the almightie power of God surpassing all the strength of men the which will fulfill these his promises Psal 138. But there are three things to be noted in this place Three things to be noted First that this speech is properlie directed vnto Zorobabel that is the prince of the people at that time because it is requisite and necessarie that he and other princes of the people 1. The speech directed vnto Zorobabel should be comforted in such dangers and troubles especiallie For the rest of the people for the most part dependeth vpon the disposition of their princes that is vpon their constancie or fearefulnes 2. With what words God his extraordinarie maner of helping his church is described The second thing to bee noted is with what wordes this same extraordinarie maner of God in defending and helping of his church is described to wit By the name and power of the onely spirit of God For the might and power of God is called his spirit in the Scripture So is it said 2. Thes 2. ver 8. of Antichrist That the Lord shall consume him with the spirit of his mouth And of Christ Isai 11. ver 4. That he shall smite the earth with the rod of his mouth and with the breath of his lippes shall he slay the wicked And of the Egyptians cap. 31. ver 3. That they are men and not God and their horses flesh and not spirit Against this spirit is opposed or set whatsoeuer the world or men doe holde and iudge strong valiant great in number glorious Therefore vnder the name of an armie the Prophet doth comprehend a multitude wherein men are wont to trust and vnder the word strength whatsoeuer is mightie valiant and iudged of force and powerfull in the opinion of men Then all which this one spirit of God is farre more mighty that is to say the onely power of God euen lacking or without all outward meanes is stronger then all the strength of men 3. The warranting of this promise with the twise affirming it to be the word of the Lord. Thirdly this double warranting is to bee noted wherewith all this so excellent and grounded promise is confirmed first in the beginning of this verse when as this word is called The word of Iehouah Secondly in the ende of the same verse when as it is set downe againe that this selfe same is the saying and the most firme or assu●ed decree of the almightie God himselfe to wit that the Church of God should not doubt no neuer so little of the help of God nor yet those which gouerne or rule the same And therefore that they should haue and hold their eyes both of minde and bodie fixed or fastened vpon God alone whether they be faithfull Magistrates or pastors and ministers of the gospell Vers 7. Who art thou O great mountaine before Zerubbabel thou shalt be a plaine and he shall bring forth the head stone thereof with shoutings crying grace grace vnto it The answering of an obiection of the power of the enemies of the church THis is the answering of an obiection that might bee made whereby God with great vehemencie and earnestnes of speech refuteth or ouerthroweth all the power of the enemies of his church and the doubting wauering the which hereupon might stick in the hearts of the godly And to the ende that this speech might moue vs the more What the figure Apostrophe is see Amos cap. 1. ver 4. by the figure Apostrophe or turning of speech vnto an other person or matter it is directed vnto the enemies of the Church themselues First of all therefore by way of granting or yeelding vnto them he describeth this power of the enemies of the church according vnto the iudgement of carnall men vnder the name of mountaines yea the same great mountaines the which carrie a shew and glorious appearance and seeme to be inuincible or such as cannot bee wonne and ouercome So Psalm 68. ver 16. the mountaine of God is described The mountaine of God is like the mountaine of Bashan it is an high mountaine as mount Bashan finally hee describeth them to bee such mountaines the which might feare men with the very looking on them Furthermore he propoundeth or setteth forth vnto the church the throwing downe of those enemies and the same full of exceeding comfort vnto the godly The casting downe of the mountaines and their casting down lieth herein for that all the same huge high masse of the mountaines shall at the length shrinke and fall downe so that the worke which was begun shall be finished by the godly that is the Temple shall be made an end of vnto the building vp of the same The comfort of the godly The comfort is first for that Zorobabel himselfe against whom these enemies of God did set themselues Esdr 3. and 4. shall see this selfe same thing with his eyes For before him shall these mountaines bee brought into a plaine and Zorobabel himselfe shall lay the last stone vpon this Temple Which thing was a testimonie or witnes of the singular mercie of God toward Zorobabel because that it doth not alwaies so fal out that those which begin the work of God doe finish the same albeit that the worke of God and restoring of his church be finished at the length Secondly God doth comfort the whole people of that age and time For they shal with a great shouting and gladnes prayse God for the finishing of the Temple and shall crie The grace the grace of God that is to say it is the meere or only and great benefit of God toward vs that wee see these things So then the Iewes at that time shall most readily and earnestly giue thankes vnto God and the same Iewes which shall see these things to be done and fulfilled shall attribute this whole benefite vnto his only goodnes as the true cause thereof Vers 8. Moreouer the word of the Lord came vnto me saying A

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

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