Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	apostle_n	prophet_n	zion_n	95	3	9.2188	4	false

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

Notwithstanding the Lord testified unto Israel and to Iudah by all the prophets and all the Seers saying c. But how many sorts there are of true and godly prophesie according unto the manner of revelation the which was made by God shall be shewed afterwards in his due place A third difference of prophesie Finally the third difference of divination or prophesie generally taken is set from the event or falling out of things foretold For some of them doe alwaies so come to passe in every respect so as they have bin foretold the which is to be termed a tru prophesie As for other prophesies they are either not at all fulfilled or least wise not in such sort nor after such maner as they haue bin foretolde the which is called a false prophesie Therefore of prophets some are called true some false some casie plaine others darke and doubtfull and deceivers which do utter nothing plainly and understandably such a one as was Apollo that is to say Apollo the devil of Delphos the devill Satan the matter of profane prophets the which for the darknesse of his answers was of the heathen themselves accounted darke and doubtfull some of whose answers full of deceit are these among the rest King Craesus entring to the citie Halys This might as well be mens of his owne riches as of theirs of Halys shall overthrow great abundance of riches as Cicero doth translate it Againe I say thee Pyrrhus the Romanes may overcome which might be understood that the Romanes were as likely to give Pyrrhus the overrhrow as Pyrrhus them Some also are called deceiving prophets or lying prophets of whom hereafter for that albeit they do many times tell the truth yet they do often tell lies are not sent of God Therefore are they deceivers such as under the gospell are the prophets of Antichrist of whom Paul 2. Proofes of scripture that Antichrist and his prophets shal be false prophets and deceivers Thess 2.9 saith that his comming is by the working of Satan with all power signes lying wonders in all deceiveablenes of unrighteousnes among them that perish c. And in the Revel chap. 20. v. 10. it is said that the beast and the false prophets shall be tormented day night for evermore in a lake of fire brimstone And Peter in his 2. epist cap. 2. v. 1. affirmeth that there were false prophets also among the people even as there shall be saith he false teachers among you which privily shall bring in damnable heresies even denying the Lord that hath bought them and bring upon themselves swift damnation In the old testament those which withstood the true prophets are called false and lying prophets of the which there are these notable examples 1. King cap. 22. of the false prophets that deceived king Achab and Amos 7. of Amasias the priest of Bethel Likewise Ierem. 28. of Hananiah the false prophet that withstoode Ieremie And thus much of prophesie generally CHAP. 4. Of the signification of this word prophesie as it is vsed in the holy Scriptures OF all those things which have beene said before may easily nowe bee gathered what is that signification of the wordes prophesie and Prophet whereof there is vse in the holy scriptures And that is thus namely that in the word of God he is properly called a Prophet A description of a prophet out of the word of God which is sent of God both to declare his law and especially also to rehearse and confirme vnto the Church the promises of Christ or of the Messias the alone and onely Mediatour of the worlde which was to come He therefore for this cause doth foretell vnto the Church things to come and revealed or opened vnto him of God both as well to terrifie or feare the same from sinne and also to comfort it beeing afflicted or troubled and to stay it vp with the hope of peace and reconciliation or favour with God made and procured by the same Messias Iesus Christ This definition may seeme peradventure somewhat long yet is it not withstanding most true For it comprehended the whole nature of a true prophet and of true prophesie And first of all in this same definition Two endes of true prophesie 1. The prophets were to declare and expounde the law of God delivered by Moses is declared the end of true prophesie the which doubtles is two-fold For the Prophets doe both bring the exposition of the law of God delivered by Moses whereupon is this saying of the Prophet Esa chap. 8.20 To the law and to the testimonie And Malach. 4.4 Remember the lawe of Moses my servant which I commanded vnto him in Horeb for all Israel with the statutes and iudgements 2. To expounde the promises of the Messias and also they did call to remembrance of the Church of God and did expound and confirme those promises of God concerning Christ the which was then to be sent in the world Whereupon Christ by Paul Rom. 10.4 is said to be the end of the law and so consequently of the prophets who as we have saide Christ the foundation of the Apostles and Prophets were alwaies the interpreters and expounders of the lawe And therefore is Christ him selfe called the foundation or marke that the prophets ayme at as also doe the Apostles as Paul witnesseth vnto the Eph. 2.20 where he saith Ye are built vpon the foundation of the Apostles and Prophets Iesus Christ him selfe being the chiefe corner stone And 1. Cor. 3.11 For other foundation can no man lay then that which is laide which is Jesus Christ Likewise Augustine lib. 12. contra Faustum Manich cap. 1. and the Prophets by Ambrose lib. 2. de poenitent cap. 7. are saide to be the mouth of Christ After what maÌ„ner the prophets expound the law of God and promises of Christ Secondly in that our definition is shewed the manner of expounding the law of God and promises of Christ by the prophets namely in that they foretel vnto the said Church things to come For they doe very plainly declare what iudgements of God shall come both vpon the Church it selfe and also vpon other nations and people of the world because of their contempt or despising of the doctrine conteined in the same lawe of God according vnto the revelation made vnto them by God Hereof commeth it to passe that the bookes of the Prophets are full of threatnings The prophets full of threatnings and of the feareful wrath of God prepared and readie against the world as appeareth in Esa chap. 13. ver 17 18. and in other places In Ierem. chap. 25. vers 44 47. and in other places Amos 1. Zach. 6.7 and in other places and so in the rest of the prophets also And Paul Rom 1. 8. saith that the wrath of God was made manifest from heaven against all vngodlines That which at all times by the Prophets of God

sorrow of a woman in trauaile Go not forth into the field nor walke by the way for the sword of the enemy feare is on euery side With this agreeth that which is Isay 5. ver 26. and that which is heareafter ver 17. whereby is shewed that this place doth not appertaine vnto the Locusts of which he spake before cap. 1. But that this wholie is concerning an vncircumcised nation the which the prophet in this chapter threatneth shal come vpon them Whereof it commeth to passe that the Prophet doth now much more earnestly stirre vp the Iewes vnto repentance theÌ„ he did before for as much as he threatneth greater punrshments vnto them Wherein Ioel in this chapter also as wel as in the former witnesseth his good will in preseruing this people and church of God 1 An exhortatioÌ„ But this verse hath two things to be noted first an exhortation made by Ioel secondly a most weighty cause of the same The exhortation sheweth both whom he exhorteth 2 The cause of the same whereunto he exhorteth vnto what place He exhorteth the Iewes yea and that all of them and not only one or twaine 1 Who are exhorted Whereunto Vnto what place because that all of them were guilty before God of infinite sinnes as is shewed 2. King cap. 23. ver 26.27 where God threatneth to cast off Iudah out of his sight because of all the prouocations wherewith Manasseh had prouoked him like as he had put away the Israelites for their offences before 1 All the Iewes It is true in deed that this commaundement of gathering the people together is properly directed vnto the priests and magistrates whose especiall office it is to do the same yet wheÌ„ as this assembly is commaunded to be proclaimed for publike repentance sake not only the priestes magistrates but also the whole people are exhorted and stirred vp thereunto But as I haue sayd they are called together vnto the shewing of a publike repentance the which in this place Ioel briefly describeth both by the inward and also by the outward forme or manner of the same The outward manner is declared by the sound and noyse of a trumpet that is by the great and earnest signifying of the same by the Leuites the proclaimers thereof For after this maner the people was called together by the sound of a trumpet both in the proclaiming of the publike extraordinary assemblies and also in the ordinary So the meeting of the people together is summoned for the keeping of the feast of blowing the trumpets Num. 29. ver 1. So when they are called together to warre against the Midianites Phine has the priest goeth with them with the trumpets to blow in his hand Num. 31. ver 6. And vnto this order hath the prophet Dauid resemblance when as exhorting to praise God for his benefites Psal 81. ver 3. he saith Blow the trumpet in the new moone euen in the time appoynted at our feast day Nehem. 8. Ezra the Priest gathereth the people together to the hearing of the law 2 To serue God But our Prophet in this place calleth them together to worship God to call vpon God to reverence God vnto the temple of God and mount Sion not into the tauernes not into the bouling allies not into the alehouses as men are wont to abuse these daies when as there is a publike meeting for the seruice of God and to come together about bad exercises 3 To the temple of God Now the cause of this so earnest an exhortation vnto repeÌ„tance the same publike is because The day of the Lord is come is now euen at hand 2 The cause of this exhortatioÌ„ that is to say that day in the which God wil punish the sinnes of this people doth euen now hang ouer their neckes will not be long or it come as hypocrites do imagin And looke how much the moreneere the daunger is so much the more heedfull and wary and ready ought we to be to turne it away from vs. Vers 2. A day of darkenes and of blacknes a day of cloudes and obscuritie as the morning spread vpon the mountaines so is there a great people and a mighty there was none like it from the beginning neither shall be any more after it vnto the yeares of many generations What manner of day how fearefull this day of the Lordâ—s A Laying open of the matter more plainely For hee sheweth what maner of day and how fearefull this day of the Lord is to the ende he may shake off from them all sluggishnes and dulnesse be they neuer so drouzie and neuer so great hypocrites And first of all the bitternesse of that day is set forth by the Prophet vnder sundry similitudes the which are taken from things most horrible and fearefull that he may the more easily strike into them a feare of the iudgement of God being yet absent and to come to expresse the nature thereof For this day is sayd to be like such a day wherein for light there appeareth darkenesse for the pleasant brightnes of the sunne blacknes is euery where spread ouer all for the fairenes and cleeâ—enes of the day there is a blacke cloude and that such a one as is wont from the morning and very early to arise vpon the mountaines with the which the whole day appeareth vnto men cloudie The Chaldes which should come against the Iewes described and set out after sundry maners and lowring and without light These things therefore doe paint forth this day to be a most sorrowfull and heauie day and expresse the most wofull plight and shew of this iudgment of God Secondly the thing it selfe is euidently declared For hee sheweth the coming of a most cruell and mighty people wiâ—h shall bee their enemie 1. By comparing them with other people And first of all hee doth by way of comparison describe this people to be a most great and strong people such a one as there hath been no other before neither shall be in many yeares afterward And this people whom hee meaneth was the people of the Chaldees vnto whom afterward the Lord translated or conueighed the Monarchie or Empire For that Empire in Daniel is compared vnto golde and it was most mighty both in number of men and also in strength of armie Vers 3. A sire deuoureth before him and behind him a flame burneth vp the land is as the garden of Eden before him and behinde him a desolate wildernesse so that nothing shall escape him 2. By the effects vnlooked for SEcondly he describeth the sayd enemies and Chaldees by the effects and those vnlooked for but yet such as shall bee vnto the Iewes most sorrowfull and ineuitable or vnescapeable because that the Iewes shall not be able to withstand so great strength For God doth in such sort arme those whome he will haue to be the ministers of his iustice

borowed from horsemen and plowers Therefore the Lord sayth I haue passed by the fairenes of her necke that is to say I haue layd an honorable yoke vpon theÌ„ and I my selfe would ride vpon that people as vpon mine owne peculiar and proper horse for honor sake decked and trimmed by me Wherefore these words I haue passed by the fairenes of her necke are neither spoken against them in despite The words of the Prophet are spoken in the honour of the Israelites not in their reproch nor yet as if God infulted or triumphed ouer them as if God in contempt or despite cast downe bruised pressed and trode downe with his feete the fayre neckes of these men like as that vngodly Pope of Rome Alexander the third in reproch trode vpon the necke of Frederick the Emperour but there is in these words rehearsed a singular benefite of God towards the Israelites and an honor for them that God had them as it were an horse for his owne saddle made much of them handled vsed them And this do I referre vnto that time wherein God gaue his lawe vnto all Israel whereunto I am moued by the argumeÌ„t of the verse following For then God when he went about to bring that people vnder his yoke and when as it was at that time a most mightie and strong nation it is said then to haue had a fairenes of necke or a faire necke whereby the nobler and better kind of horses are wont to be knowne Hereunto also appertaineth that which is added I haue ridden Ephraim For God by his Prophets the interpreters of his law hath very often assayed throughly to breake that people and to bring them in subiection vnto him Isai 5. And thus much of Israel 2. The kingdome of Iudah Now Iudah found and felt plentifull fruite by the selfe same trauaile and labour of God For God did plow and harrow them vnto him By the words of plowing and harrowing I vnderstand the docilitie or aptnes of Iudah to learne that same their obedience whereby it came to passe that this kingdome both serued God and also receiued a most plentifull blessing of God and did very well prouide for themselues By which comparison the rebellion of the Israelites is shewed to be the greater For Iudah had no other precepts or commandements then Israel and the one was no more diligently dressed and tilled by God then the other And yet did not these things profite Israel because of the stubbornnes of his minde but benefited Iudah very much because of his aptnes to learne and heed taking Vers 12. Sowe to your selues in righteousnesse reape after the measure of mercie breake vp your fallow ground for it is time to seeke the Lord till he come and rayne righteousnesse vpon you A Making of the matter more plaine For GOD sheweth here what maner of riding vpon the neckes of the Israelites that of his was Namely that he gaue vnto them his law whereby they were taught to liue godly and holily to be obedient vnto him and finally to seeke and worship the true God And hereupon there was promised a great reward as appeareth by the second third and fifth precept of the Decalogue or ten Commandements What the riding and sitting of God vpon vs is Therefore the giuing of the law and the preaching of the word of God was and is yet at this day that same riding and sitting of God vpon vs the which he that casteth away and despiseth casteth away euen God himselfe as Christ telleth his Apostles Matth. 10. ver 40. saying He that receiueth you receiueth me and he that receiueth me receiueth him that sent me Moreouer this verse hath two parts The one setteth downe that doctrine which the law of God containeth Two parts of this verse And this is two-fold For first the law teacheth precepts of the whole righteousnesse 1. The doctrine which the law containeth being two-fold that is of liuing godly and iustly the which workes the same law willeth vs to sowe that is in very act and deede to performe The law then giuen by God teacheth to sow righteousnesse and that wholie that is to say both that righteousnesse 1. Teaching precepts of al righteousnesse whereby we are commanded to loue God with all our heart and also that righteousnesse whereby we are commanded to loue our neighbour as our selues that it may be a seede in vs and in our hearts the which may fructisie or bring forth fruite and increase in euery good worke as Paul willeth the Colossians cap. 1. ver 10. where he sheweth that he ceaseth not to pray for them that they might walke worthie of the Lord and please him in all things being fruit full in all good workes and increasing in the knowledge of God Secondly 2. Promising all kind of good thinâ—s to the keepers thereof the same law promiseth vnto the keepers thereof an haruest of mercie that is euery kinde of good things to wit both spirituall also earthly as Paul teacheth 1. Tim. 4. ver 8. in these words Godlinesse is profitable vnto all things which hath the promise of the life present and of that that is to come And therefore the Psalmist Psal 31. ver 19. crieth out and sayth How great is thy goodnesse which thou hast layd vp for them that feare thee and done to them that trust in thee euen before the sonnes of men And this is more at large declared Deut. 28. and euery wherein the holie Scripture vnder the name of peace The same lawe willeth vs to breake vp our fallowe ground that is to cast off the oldeman to put on the new that laying aside our former kind of life we should consecrate and giue ouer our selues wholly vnto God and vnto his will For this was the end of the law and of the Prophets to teach vs new works that is such as are contrarie vnto our corrupt nature and fight and striue against the same the which workes we are to doe This is the fallowed ground of which the Prophet speaketh in this place See what Paul writeth to this effect 3. Colos ver 8 9 10. But now put ye away euen all these things wrath anger maliciousnes cursed speaking filthie speaking out of your mouth Lye not one to another seeing that ye haue put off the olde man with his workes and haue put on the new which is renewed in knowledge after the image of him that created him And thus much hath the first part of this verse The second part coÌ„taining a reason why they ought so to sow and reape teaching two things The second part containeth a reason why they ought to sowe in such sort also to reape in such sort that is to say Because the time is come to seeke the Lord and because that he commeth and will after this sort teach vs righteousnesse By which appeareth two things First that God doth not at all times

should come to passe that GOD would be with them which gaue them money Vers 12. Therefore shall Zion for your sake bee plowed as a fielde and Ierusalem shall be an heape and the mountaine of the house as the hie places of the forrest A threatning of a most grieuous punishmeÌ„t THe threatning of a most grieuous punishment against the Iewes for their former sinnes For not onely the houses of priuate persons but also the whole citie it selfe and that not euery citie whatsoeuer but that very same Sion and Ierusalem which vers 10. before they said they did build and not onely in that citie those partes and quarters in which prophane houses that is the houses of men are but that selfe same parte also wherein is builded the temple of God it selfe that is the holy house of God shall be vtterly ouerthrowen and destroyed so that in the ende it shall wholly be brought into rubbish and into woody and desert places and fit onely for wilde beasts All and singular which things doe declare that there was a great iudgement of God prepared against the Iewes See Ierem. 26. vers 18. where mention is made of this verse in these wordes Michai the Morashite prophesied in the dayes of Hezekiah king of Iudah and spake to all the people of Iudah saying Thus sayth the Lord of hostes Zion shall be plowed like a field and Ierusalem shall be an heape and the mountaine of the house shall be as the high places of the forrest CAP. 4. Vers 1. But in the last daies it shall come to passe that the mountaine of the house of the Lord shall be prepared in the toppe of the mountaines and it shall bee exalted aboue the hilles and people shall flowe vnto it AFter the denouncing of threatnings the Prophet addeth promises after the manner vsuall vnto al Prophets Promises vnto the elect But these promises appertayned and do appertaine onely vnto the godly and the elect or chosen and not generally vnto euery one the which in the congregatioÌ„ of the Church did professe themselues to be Christians or then the people of God For in Isaac only is the seede of the Church called neither are all they which are the seed of Abraham the Sons of Abraham as it is Rom. 9. vers 7. and partakers of these promises of God For those only which are indeed godly doe earnestly repent at the threatnings of God Now this promise was set down to lift vp or comfort the mindes of those godly ones And it is most cleere and notable for it contayneth a renuing and restoring both of the Temple and also the true worship of God far more excellent then it was in the former time lest that therfore because they heard before that it should be destroyed they might thinke that it should vtterly be ouerthrowen for euer Nay it shal be restored that more gloriously then it was Agg. 1. 2. For vnto this second temple shal the Gentiles which dwell most farre off come All which things no doubt are to be vnderstoode of the kingdome and Temple of Christ that is of the Church and worship the which hath bin restored by the preaching of the Gospel 1. Pet. 2. And hereof it is spoken Hebr. 10. ver 16. in these words This is the Testament that I will make vnto them After those dayes sayth the Lord I will put my lawes in their heart and in their mindes I will write them Three parts of this verse This verse hath three parts The first poynteth out the time wherein these things shall be done to wit after that both people shall haue been punished in such sort as was foretold 1. The time wherein these things shall come to passe and the Temple of God pulled downe That which first noteth the times of the captiuitie of Babylon Secondly those times wherein this Temple of Ierusalem was destroyed by Titus the sonne of Vespasian the Emperour For after that ouerthrow of the Temple especially the glorie of Christ and the power of the doctrine of the Gospell shined forth and the Gentiles were commonly called yea and came also vnto Christ and vnto the knowledge of the true God of the which manifestation and openly shewing of Christ as wel vnto the Gentiles as vnto the Iewes Paul 1. Tim. 3. ver 16. writeth And without controuersie great is the mysterie of godlines which is God is manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie And Colos 1. 2. The promise it selfe of the restoring building againe of the Temple worship of God The second part of this verse containeth the promise it selfe not only of the restoring of the Temple worship of God but of the building of it vp againe farre more gloriously then it was before The which thing Micheas setteth forth and describeth Metaphorically vnder the exalting or setting vp on high of the mountaine Sion on the which the Temple was builded he doth I say set out these things vnder these Metaphors vnto those men to wit as being such who were wont to looke vnto that earthly Temple and vnto that mountaine Sion So then this mountaine Sion shall in dignitie excell other mountaines and consequently shall be higher aboue them And therefore Dauid Psal 68. ver 16. speaketh of it thus As for this mountaine God delighteth to dwell in it yea the Lord will dwell in it for euer Isai 2. 3. The effects of the dignitie of the Temple The third part of this verse now sheweth the effects of this dignitie that is to say proueth it by the effects of the which one is rehearsed in this place to wit for that the Gentiles the which hated it before shall then by heapes flow vnto it 1. The Gentiles shall by heapes come vnto it and shal runne vnto it being moued with godlines of mind and reuerence towards that Temple Therefore this Temple shall now bee reuerenced and haunted of more then that first Temple was Wherefore it shall be of greater dignitie then that former And this is to be vnderstood of the spirituall Temple of God that is of the Gospell of Christ and of his Church gathered together by the Gospell Vers 2. Yea many nations shall come and say Come and let vs goe vp vnto the mountaine of the Lord and to the house of the God of Iaacob and he will teach vs his wayes and wee will walke in his paths for the law shall goe foorth of Sion and the word of the Lord from Ierusalem An amplification of this coÌ„ming of the Gentiles vnto the Temple of God AN amplification of this flowing and comming together of the Gentiles who before were turned away from the true worship of God and now desirous to learne it And it is taken both from the cheerefulnes of their minde and also from the multitude of them For many nations which

before were idolatrous shall come vnto the true knowledge of God and his spirituall Temple and not only one or twaine Againe they shall come also with great cheerefulnes of minde not constrained nor against their wils but of their owne accord being moued by the spirit of God and true godlines they shall come vnto God by the restoring of the Gospell that is of the second Temple But here by the way The nature of true faith and godlines the nature of true faith and godlines is to bee noted which doth not onely worship some certaine God but the true God to wit the God of Iaacob and hath attained vnto the not onely knowledge of his will but also performeth obedience vnto the same For true godlines is not contented to be taught that is with the bare knowledge of the heauenly truth but also walketh in that doctrine which it hath learned out of the word of God that is to say he that is in deed a godly man reformeth his whole life according vnto the will of God and walketh in the wayes prescribed by his word euen vnto the end of his life Psal 1. A reason why the godly must come vnto the Temple of God For the law shall goe forth of Sion c. This is a rendring of a reason why all those which are desirous to bee taught and learned in the true feare of God must especially nay necessarily come vnto that Temple to wit because that out of that place onely commeth the true doctrine of godlines and the word of God and is in place of the world els besides For at that time vnto the Iewes only were as it were in trust committed the Oracles of God and the true doctrine of faith and of euerlasting saluation was among them alone So speaketh the Psalmist Psal 76. ver 1. God is knowne in Iudah his name is great in Israel And Psal 147. ver 19 20. He sheweth his word vnto Iaacob his statutes and his iudgements vnto Israel He hath not dealt so with euery nation neither haue they knowne his iudgements So Paul Rom. 3. ver 2. saith that the prefermeÌ„t of the Iewes is much euery way for chiefly because vnto them were committed the oracles of God Whereby appeareth that true faith and the right and lawfull worship of God must of vs be fet and drawne only from the alone word of God written Isai 2. And here also is reckoned vp the second effect of this Temple 2. The second effect of the spiritual Temple is that it onely containeth true faith that the preaching of the Gospell and the same only shall containe true godlines Vers 3. And he shall iudge among many people and rebuke mightie nations a farre off and they shall breake their swords into mattocks and their speares into siethes nation shall not lift vp a sword against nation neither shall they learne to fight any more 3. The third effect of the dignitie of this Temple THe third effect by the which the dignitie of this restored Temple that is of the Gospell is shewed to be most great for that by this doctrine of the Gospell of God he shall iudge and rebuke many nations how strong and stout so euer they be These words therfore of iudging and rebuking doe betoken those iudgements the which God did exercise first in the consciences of the Gentiles reprouing them of their idolatrie and vngodlines secondly also of the manifest or open punishments that in the end being tamed and mastered they might bee brought vnto God So the word iudgement is taken Ioh. 3. ver 19. And this is the iudgement that light is come into the world and men loued darknes rather then light because their deedes were euill And the Gentiles themselues at the first did not shewe themselues so meeke and readie to be taught but afterward when as they were with diuers punishmeÌ„ts and miseries iustly punished of God for their vngodlines as Christ himselfe teacheth Matth. 4. ver 16. The people which sate in darknes saw great light and to them which sate in the region and shadow of death light is risen vp And Paul sheweth Rom. 1.18 how great tokens of his wrath God powred out vpon the heathen for their disobedience vnto his trueth saying For the wrath of God is reueiled from heauen against all vngodlines and vnrighteousnes of men which with hold the trueth in vnrighteousnes And the selfe same appeareth throughout the whole Apocalips But this effect is not to indure onely for a time but continually and for a long season For God by little and little hath called and will call vnto the knowledge of his trueth at the last one while this nation another while that nation which he hath afflicted or punished And they shall breake their mattocks into speares The fourth effect ioyned with the former to wit a most great peace of the world at that time embracing Christ the which shall insue and be 4 Great peace among the godly but yet betweene those only which shall beleeue in Christ For they shall be so tyed one to another in mutuall charitie and loue that no man shal hurt his brother no nation embracing Christ shal make warre vpon another nation embracing the same Christ Nay as Isaias sayth those which before were most cruel and most enemies within themselues shall be made friends and shal be so gentle friendly and meeke as sheepe So great a force is there doubtles of true godlines that it will bring al men vnto mutuall concord or agreement one with another Philip. 2. Eph. 4. Isai 2. and 11. ver 6.7 The woolfe also shall dwell with the lambe and the leopard shall lye with the kid and the calfe and the lyon and the fat beast together and a little childe shall leade them and the cowe and the beare shall feede their yong ones shall lyetogether and the lyon shall eate straw like a bullocke So the Scots and English men againe English men and French men are made friends together who before were most deadly enemies Vers 4. But they shall sit euery man vnder his vine and vnder his figge tree and none shall make them afrayd for the mouth of the Lord of hostes hath spoken it The making more plaine of the matter before A Laying open of the matter more plainlie For he sheweth by an amplification both what maner of peace and how great the same shall be in the Church of God nay in the whole world when as the doctrine of the Gospell shall be receiued of the Gentiles And this verse hath two parts to bee noted One Two parts of the this verse a description of this peace another the confirmation of the same against those which are either altogether vnbeleeuers 1. A description of this peace or els such as doe make some doubt of so great a promise of God and quiet of the Church to come The description of this peace promiseth first home agreement

offer the thing it selfe vnto the view of the eyes more cleerely so that in a maner it may seeme to bee seene and not to be read Moreouer this verse containeth two circumstances of this promise The first of the time in this word yet The second of the thing in the word they shall come For so much the more ioyfull certaine is the promise for that the time to come hereafter is promised to bee like vnto the time past to wit 1. Of the time when as many people come from all places vnto Ierusalem to seeke the God of Israel 2. Of the thing it selfe as appeareth by the Acts of the Apostles cap. 8. and Psal 96. where the Prophet exhorteth both the Iewes and the Gentiles to praise God for his mercies saying Giue vnto the Lord the glorie of his name bring an offring and enter into his courts Worship the Lord in the glorious Sanctuarie tremble before him al the earth Secondly it is most ioyfull whereas the Prophet sayth they shall come that is euen for honor sake taking their iourney from out of their owne cities they shall goe and come as farre as vnto the land of Iurie So Psalm 84. ver 6.7 Dauid praiseth the courage of the people that passe through the wildernesse to assemble themselues in Zion saying They going through the vale of Baca make welles therein the raine also couereth the pooles They goe from strength to strength till euery one appeare before God in Zion Vers 21. And they that dwell in one citie shall goe to another saying Vp let vs go and pray before the Lord and seeke the Lord of hoste I will goe also Two other circumstances TWo other circumstances or parts and amplifications of the former promise the which are set forth by the figure Prosopopoeia or Hypotyposis 1. They shal come not one by one but by heapes One is for that not euery one by himselfe or seuerally only to wit one after another but gathered together and by heapes in a great companie they shall come the which thing hath a greater testimonie or witnesse of their zeale and honour vnto the worship of God as appeared immediatly before out of the testimonie of the Psal 84. ver 7. The other circumstance sheweth the end 2. Why they shall come why they shall come thither namely to worship the true God And here in this place the true worship of God is described or set forth vnder the name of praying and seeking The word praying comprehendeth inuocation or calling vp vpon God and giuing of thankes And the word seeking the knowledge of God set from his word out of the which appeareth and groweth faith and obedience Vers 22. Yea great people and mightie nations shall come to seeke the Lord of hostes in Ierusalem Or and to * The face of the Lord. Two other circumstaÌ„ces also pray before the Lord. HEre also are two other circumstances expressed namely the qualitie or dignitie it self of the people which shall ioyne themselues with the Iewes to seeke the true God and the place 1. The dignitie of the commers where they shall seeke him As for their dignitie the same is here set forth two-fold namely their multitude and their excellencie For many shall come 2. The place wher they shall seeke God The which is set against the small people which then dwelled in Iudea And the selfe same shall be mightie nations the which shall excell among the rest in same power and rule bearing Whereby the Church of God shall bee the more ioyfull and greater and the glorie thereof the more cleere and renowed The place also is set downe whither these people shall come to ã€ˆâ—Šã€‰ Ierusalem it selfe the chiefe and head citie of the Iewes that they should vnderstand that they haue therefore a most iust and most true cause of ioy Why they shall come to Ierusalem rather theÌ„ vnto any other place and that they are indeed honoured by God Aâ—â— the Prophet by the way setteth downe a reason why these people shall come vnto that place especially namely because the face or presence of the Lord shal be there He calleth the face of God those visible signes of the presence of God which were at Ierusalem namely the Temple it selfe and the sacrifices which were offered in the Temple So then the people did seeke that place not being moued with the consideration of the soyle or land it selfe nor with the dignitie of the walles and stones nor with the riches or excellencie of the people of the Iewes but for that there were there at that time the manifest tokens of the presence of God such as now are the pure preaching of his word or of the Gospell and the sincere or true administration of the Sacraments ordained by himselfe Vers 23. Thus sayth the Lord of hostes In those dayes shall ten men take hold out of all languages of the nations euen taken hold of the skirt of him that is a Iewe and say We will goe with you for we haue heard that God is with you Yet two other circumstances LAst of all two other circumstances also or other parts of the former promise are here set downe and added by the figure Hypotyposis and Prosopopoeia to wit 1. The zeale of the commers the earnestnes or zeale of those that come and their number Their earnestnes or zeale shall bee most great For ten men of the nations shall followe after one Iewe as their Captaine yea and that willingly and of their owne accord 2 Their number with great affection because those ten shall hold fast that one Iew most strongly as namely from whom they will not be pulled away So doth the Prophet Isai speake of the calling of the Gentiles cap. 2. ver 3. in these words And many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iaacob and he will teach vs his wayes and we will walke in his paths for the law shall goe forth of Zion and the word of the Lord from Ierusalem So Dauid Psalm 102. ver 15. Then the heathen shall feare the name of the Lord and all the Kings of the earth thy glorie And ver 21 22. That they may declare the name of the Lord in Zion and his praise in Ierusalem when the people shall be gathered together and the kingdomes to serue the Lord. The number of them is declared in these words they shall come out of all nations and languages and not only out of one part of the world as for example out of the East or out of the West but also out of the North and out of the South This at the length was brought to passe after and by the preaching of the Gospell Acts 2. And Christ sayth Mat. 8. ver 11. That many shall come from the East and West and shall sit downe with Abraham Isaac and

vnto the Gospell like as in the former verse they are foretold that they shall be called Foure things to be noted in this verse But this verse containeth foure things First the time in the which this prophesie shal haue his accomplishment and fulfilling In that day sayth he that is after the destroying of the citie by the Romanes 1. The time of the fulfilling of this prophesie For this word day betokeneth a long time The second addeth a promise Liuing waters or waters of life shall go forth By the name of waters are signified the spirituall graces of God as hath been expounded before 2. A promise of the waters of life Ioel. 3.18 So is it also taken Ezech. 36. ver 25. where God sayth Then will I powre cleane water vpon you and ye shall be cleane yea from all your filthines and from all your idols will I cleanse you So also is it taken Ioh. 7. ver 38. He that beleeueth in me as sayth the Scripture out of his bellie shall flow riuers of the water of life And of these waters without all doubt our Baptisme ordained of God is a figure and a Sacrament Thirdly 3. From whence and whither they shall flow this verse containeth the place both from whence those waters shall come forth and also into what place they shall flowe The place from whence they shall come is Ierusalem and Sion as it is agreeablie hereunto Isai 2. ver 3. The law shall goe forth of Zion and the word of the Lord from Ierusalem For from thence the Gospell came into the whole world The place wither they shall come is the East and the whole West the which in this place is described vnder the name of two Seas well knowne vnto the Iewes For the preaching of the Gospell was carried through the whole world both by the Apostles and also by their true successors 4. The continuance of these waters Fourthly this place sheweth how continual enduring and lasting these graces of God shall bee in the Church For they shall bee perpetuall both day and night and winter and sommer at which times of the yeare brookes and other waters that are not liuing or springing are wont for to faile and be dried vp that in this selfe same poynt may bee contained an amplification of so great graces of GOD through the which godly men shall liue yea and that for euer but spiritually Ioh. 6. and day and night and alwayes or continually Vers 9. And the Lord shall be King ouer all the earth in that day shall there be one Lord and his name shall be one The first amplification of this benefite containing THe first exposition or amplification of this benefite of God the which containeth two things to wit a description of true godlines or religion and the most farre spreading abroad of the same throughout the whole world 1. A description of true religion When as God therefore shall gather together his Church then also true and pure religion shal be restored yea and that vnto the whole world and it shall not be corrupt in one part and sound in another poynt as it often falleth out 2. The farre spredding abroad of the same but it shall be altogether and in euery poynt throughly pure and perfectly sound And this true religion doth the Prophet describe or set foorth three wayes First when as the Iehouah that is the true God is acknowledged to the King to wit of vs ouer whoÌ„ he ought to rule Secondly when as Iehouah or the Lord is acknowledged to bee but one that is when as the one true God and not many are worshipped Thirdly when as his name that is his maiestie and power alone is acknowledged and is not diuided among many as among some other lesser and pettie gods as both the heathen did in times past and the Papists also doe at this day Vers 10. All the land shall be turned as a plaine from Geba to Rimmon toward the South of Ierusalem and it shall be lifted vp and inhabited in her place from Beniamins gate vnto the place of the first gate vnto the corner gate and from the tower of Hananiel vnto the Kings wine presses The second amplification of the former benefit THe second amplification taken from the full and manifest restoring of the Church the which is contained vnder the type or figure of Ierusalem the which was yet then to bee builded againe at that time wherein Zacharias liued Wherefore the true worship of God and the true Church of God shall manifestly bee restored And therefore it is sayd that it shall bee such as a citie builded in some high place aboue the middest of the plaine lying round about it the which is plainly seene on euery side For as Christ speaketh Matth. 5. ver 14. a citie that is set on an hill cannot be hid And the place and space from whence it is seene is here described to be very broade or wide to wit from the borders of Beniamin in the which was Rama 1. King 15. vnto the borders of the tribe of Simeon where was Rimmon Iosue 19. that by this meanes wee should vnderstand that the sight of the Church of God should be euident and in the view of all nations and people and not hidden or vnknowne Further as the Church shall be restored manifestly so shall it bee restored thorowly and hauing no want in any part thereof not in the preaching of the word not in the Sacraments not in the discipline of the Church must there bee any thing wanting This perfection is set forth vnder the figure of the citie hauing all her parts of the which reade Nehem. cap. 3. There is a like place Reuelat. cap. 21. ver 18.19 and so forth of the spirituall or heauenlie Ierusalem Vers 11. And men shall dwell in it and there shall be no more destruction but Ierusalem shall be safely inhabited The third amplification of the former benefit taken THe third exposition or amplification of the former promise and benefit of God taken from the number safetie of the Church The number is signified in these wordes They shall dwell in it not one or two only 1. From the nuÌ„ber of the Church but very many and she shall be inhabited that is to say Ierusalem or that same Church of God which shall bee gathered by the preaching of the Gospell shall indeede bee dwelt in in great numbers and multitude of people 2. From the safetie of the same The securitie or safetie of the same is declared in these wordes She shall be inhabited safely that is without any danger either inward or outward neither shall she suffer destruction any more For the word Cherem in this place signifieth destruction the which oftentimes did fall out vnto that citie For it was destroyed both by Nabuchadnezzar and also by the Emperour Titus And it was likewise oftentimes taken as Iosephus teacheth lib. 7.

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