and redresse of their troubled and afflicted estate It may be also that in this word the Prophet gives them a close Caveat not to bee contentious in maintaining of old unnecessary Customes but quietly to lay them down Verse 19. The Resolution of their Question being thus briefly delivered the Prophet further enlarges and confirmes his Answer by a Reason drawn from the Times now approaching wherein Ceremonies should cease and Truth onely come in place wherein the Gentiles should bee converted to true Religion and joyne themselves with the Iewes to make up one glorious Church which should be a cause of rejoycing to the Iewes This is delivered with great Caution the abolishing of Ceremonies beeing rather intimated than expressed and the manner of the Gentiles Conversion set forth in such wise as the Iewes might take no offence at it The Argument then to move the Iewes to rejoycing is this That their Estate how ever now it appeared should bee so glorious and flourishing as that the Gentiles who now despised them should be wonne to embrace true Religion and joyne themselves in fellowship with the Iewes Which was fulfilled partly before Christ by the more usuall and frequent accesse of Proselytes than ever before partly after Christs incarnation by preaching of the Gospel which time is here principally spoken of For the words we have in them the Gentiles Conversion described 1. Generally Verse 20. Thus saith the Lord of Hostes It shall yet come to passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet or yet further as the French Il adviendra en outre as an Accesse to the Iewes happy restoring that there shall come People and the Inhabitants of many Cities of the Gentiles who shall come i. e. be converted and joyne themselves to the Church 2 Particularly by three speciall Circumstances 1. The Zeale and Charity of these Convers who would not come alone but draw others along in company with them to the worship of God Which is lively expressed in a Mimesis or imitation of the invitations and encouragements they should use one to another Heb. Eundo tamus And the Inhabitants of one Citie shall goe to another saying Let us goe and that speedily to pray before the Lord and to seeke the Lord of Hostes i. e. To worship and serve the Lord comprised under one kind of Prayer and to bee informed of the right way and meanes to worship God meant by seeking of him Now these that were so earnest to have others go were not backward themselves and willing to tarry behinde but I will goe also Every one was as forward for himselfe as zealous for another A singular patterne of zealous Charitie that neyther leaves others behinde nor turnes others before it Verse 21. 2. The large Extent of this Conversion Yea many People and stronge Nations Not a few and such as were poore and despicable but even the richest most potent and populous Nations should take no scorne to cleave unto the Church of the Iewes Which also sets forth the glory of this Conquest of the Nations unto the Faith that it was not done by compact and fraudulent convention they were many of divers Languages and farre asunder nor yet by force and violence because they were mighty and stronge able to have made resistance Shall come to seeke the Lord of hostes in Ierusalem Typically because at this time Gods Worship beeing only there all Converts were to resort thither And to pray before the Lord as before Verse 21. Verse 22. 3. The Manner of their Conversion which is so described as the Iew who thought himselfe the peculiar People and choyce Favourite of God should not thinke himselfe disparaged and his glory eclypsed by the Accesse of the Gentiles into the Communion of the Church but rather honoured thereby Because he should be made the most honourable instrument of the others salvation Thus saith the Lord of Hosts In those dayes of the publication of the Gospel it shall come to passe that ten men * Gen. 31.41 Lev. 26.26 Iob. 19.3 Many shall take hold out of all Languages of the Nations to whom the Gospel was preached even shall take hold of the skirt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ala or Fimbria a simile from little Children that catching hold on their Mothers garments hang upon them and runne after them of him that is a Iew even literally and in the flesh For it is manifest that the Gospel was preached as first to the Iewes so next by the Iewes to the Gentiles Now it is also apparant how the Gentiles flocked unto the Apostles and other Iewes that brought them the glad tidings of Peace how they honoured and dearely esteemed of them c. Pauls entertainment may be an Example of all the rest Saying We will goe with you in the worship and service of the true God The Reason of all this Love and Honour given to the Iew and of the Gentile's joyning himselfe to him is For wee have heard viz. by your preaching that God is with you only rightly knowne and worshipped among you Iewes or in the Church but not among us who are ignorant idolatrous Gentiles Verse 23. CHAP. IX THe burden of the Word of the Lord in the Land of Hadrach and Damascus shall bee his rest when the eyes of man even of all the Tribes of Israel shall be toward the Lord. 2 And Hamath also shall border thereby Tyrus also and Zidon though they bee very wise 3 For Tyrus did build her selfe a strong Hold and heaped up silver as the dust and gold as the myre of the streets 4 Behold the Lord will spoyle her and he will smite her power in the Sea and she shall be devoured with fire 5 Ashkelon shall see it and feare and Azzah also shall bee very sorrowfull and Ekron for her Countenance shall bee asbamed and the King shall perish from Azzah and Ashkelon shall not be inhabited 6 And the stranger shall dwell in Ashdod and I will cut off the Pride of the Philistims 7 And I will take away his blood out of his mouth and his abominations from betweene his teeth but hee that remaineth even he shall be for our God and hee shall bee as a Prince in Iudah but Ekron shall be as a Iebusite 8 And I will eampe about mine house against the Armie against him that passeth by and against him that returneth and no oppressour shall come upon them any more for now have I seene with nune eyes 9 Rejoyce greatly O Daughter Zion shout for joy O Danghter Ierusalem behold the King commeth unto thee hee is just and saved himselfe poore and riding upon an Asse and upon a Colt the Foale of an Asse 10 And I will cut off the Chariets from Ephraim and the horse from Ierusalem the Bow of the battell shall bee broken and hee shall speake peace unto the Heathen and his Dominion shall bee from Sea unto Sea and from the River to the end of the Land 11 Thou also shalt be
them though also through his side he strike at the welfare of all the Church In this part therefore we have to consider 1. The partie accused Iehoshua the chiefe Priest And he shewed me Iehoshua the High Priest 2. The partie to whom he is accused that is Christ standing before the Angel of the Lord What as a Prisoner arraigned and brought to the Barre by Satan That may be But rather standing id est * 1 King 10.5 executing his Office in offering Sacrifices and Prayers for the People Such is Satans malice and impudencie to hurt and hinder us most in our best imployments and to accuse the Saints even to their best Friend Christ Iesus For hee is here meant by the Angell of the Lord not any inferiour Angell deputed as a Iudge in this Businesse as some needlessely imagine 3. The partie accusing that is the Divell and Satan the Enemie the Adversarie and Accuser of the Brethren stood at his right hand Why Because the Accusation was as true as vehement and so Satan had the upper hand Psal 109.6 So some But rather metaphorically Satan was as readie to hinder as Iehoshua to set forwards the prosperitie of this poore People present at all turnes to crosse his endevours and to take the advantage of him Now the right hand being the proper instrument of doing any thing well and orderly that side best fits him who is minded eyther to hinder or helpe * Psal 16.8 109.31 forward ones businesse to resist him to frustrate his prayers and intercession by interposing his most bitter Accusation against him and the Iewes Verse 1. What this Accusation was appeares plainely by the third and fourth Verses 4. The Apologie and Defence that is made in behalfe of Iehoshua which consists of three parts 1. A severe Rebuke of Satans malicious importunitie And the Lord IEHOVAH id est Christ the Patron as well as Iudge of his Saints said unto Satan The Lord reproove or rebuke thee O Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Matth. 8.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restraine thy malice and furie and stop this thy malicious Accusation Hee doth not vouchsafe to argue the cause with Satan but cuts him off short with a vehement checke and reproofe For how-ever the Accusation might be true yet by him it was maliciously and unseasonably urged Which appeares by two Reasons Christ useth why this Bill of Indictment should be presently throwne out of the Court of Heaven 1. From Gods Election of this People amongst whom to establish his Church which Satan most eagerly sought to annihilate and so to worke their finall rejection at this present even the Lord that hath chosen Ierusalem reproove thee A most emphaticall speech and powerfull to cut the sinewes of Satans Accusation God had chosen Ierusalem notwithstanding the many sinnes thereof And should then their sinnes now make that void which could not at first hinder Gods Choyse 2. From the Punishment which Iehoshua and Ierusalem had alreadie borne for their Iniquities Had they scaped scot-free Nay They have beene thorowly punished for their sinnes by 70. yeeres miserie whence they are but newly escaped Is not this a Brand pluckt out of the Fire halfe burnt and wasted by the heat of Gods wrathfull displeasure but yet a Piece Amos 4.11 a Remnant preserved in mercie from utter consumption How cruelly then and unjustly doest thou O Satan seeke to re-kindle the fire of Gods Anger against this People and to throw them againe into the Flames who were but now pluckt out of the Burning Verse 2. 2. The Absolution of Iehoshua from Satans Accusation He did truly lay many sinnes to his charge but Christ acquits him by pardoning him Iehoshua's guiltinesse is set downe in the third Verse Now Iehoshua was clothed with filthie Garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnderstand it not of course and meane Attyre not so glorious as the Garments of the Priests before the Captivitie for homely Apparrell may yet bee handsome but of uncleane Apparrell defiled with dirt and other filth for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies under which similitude was figured the sinnes and corruptions of Iehoshua himselfe and the People which also lay upon the High Priest And as filthie stinking rotten Ragges make the companie of one man loathsome to another so Satan hoped to render Ioshua and his Office abhominable before Christ Notwithstanding yet that he was so ill clad we may see that He stood before the Angel Christ did not abhorre his presence nor reject his service so gracious is hee to respect his Saints notwithstanding their many infirmities and to accept their obedience though mingled and stayned with much corruption The Chaldee paraphrases this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Iehoshua had sonnes who tooke unto them Wives that were not lawfull for the Priests to take And accordingly in the next Verse hee expounds the taking away of the filthie Garments the putting away of those Wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But this is not all though it may very well be one of those filthy Ragges and principall Sinnes objected by Satan whereof both Priests and People were guiltie as appeares in Ezra Chap. 9. 10. And in the 18. Verse of the 10. Chapter it is plaine enough that the sonnes of Iehoshua had married strange Wives A fault in the father to suffer them if not much more a fault that hee himselfe had one which as Ierome sayth is the opinion of the Hebrewes Thus wee see Iehoshua is not guiltlesse wee have therefore his Pardon in the next Verse 4. whereof there is double declaration made unto him 1. In a Type and signe of it As the Sinnes were shadowed out by the filthy Garments so the Pardon by the taking of them away And he answered and spake to them that stood before him Take away the filthie Garments from him Christ commanded the Angels that waited on him to strip Iehoshua of his Ragges 2. Plainely and in the Truth Now the favour shewed him is two-fold 1. Remission of Sinnes Behold viz. by that visible signe I have caused thine iniquities the guilt and punishment of sinne to passe from thee to be done away 2. Sanctification in the bestowing of all sufficiencie of Grace and I will clothe thee with change of Rayment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutatorijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differs not much from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This signifying more generally any Sute of Apparell or as wee speake Holy-day Apparell more costly than others worne but seldome Gen. 45.22 Iudg. 14.14 That properly signifies cleane and new Rayment put on when others are put off Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puritatibus justitijs following the sense in stead of the filthie Garments of Sinne the pure and cleane Robe of Holinesse should be given unto him Now in Scripture the Graces of Sanctification are often compared to a Robe or Garment Some here by change of Rayment understand the
as the former Translat and the Antithesis shewes But they shall rejoyce as much as they sorrowed and notwithstanding their Vnbeliefe shall see the Plummet in the hand of Zerubbabel id est shall see the Worke goe forward and finished by the command and direction of Zerubbabel their Prince whom here he compares to an Architect with a Plummet Plumbe-Line or Levell busily imployed in laying of Stones square levell and perpendicular For Over-seers and Commanders doe as much as the Workemen themselves in any businesse Iunius reades it Lapidem perpendiculum and by it understands the Top-Stone mentioned before Verse 7. But I rather follow our last Translators rendering it Plummet according to the Chaldee and Kimhi who interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libramentum Perpendiculum Amussis The former Translators turne it verbatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the * In the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stone is often taken for a Weight or Measure Esa 34.11 Deut. 25.13 Stone of Tinne because the weight of Plumbe-Lines are usually made of Tinne or of Lead 3. The Cause of their Ioy and the Temples Restauration viz. Gods watchfull Providence alwayes imployed for the good of his Church and People with those Seven they should see the Temple reared up by the command of Zerubbabel but it should come to passe by the aid of those Seven What Seven The next words tell us They are the Eyes of the Lord which runne to and fro thorow the whole Earth his All-seeing Providence from which nothing is hid that is done from one end of the Earth unto the other Not Zerubbabels Policie but Gods Wisedome should finish the Building of Gods House This Verse hath reference to the ninth Verse of the third Chapter as is not to be applyed as I take it eyther to the seven Lampes of the Candlesticke or to seven Angels the Ministers of Gods provident Government of the World who as Magistrates of Kings so they shall be called * Hesych verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this of the generall Interpretation of the whole Vision now followes 2. The Particular Explication of the second part of this Vision touching the two Olive Trees wherein wee have as before 1. Zacharies Question requiring a more particular Explication 1. Of the two Olive Trees Then answered I c. What are these two Olive Trees c. Verse 11. 2. Of the two Olive Branches bigger and more notable than the rest from whence the Oyle dropped and I answered and said c. What be these two Olive Branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spicae Olearum that is as Kimhi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two little Boughes or Branches of the Olive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanging over the two Golden Pipes Which are * compared to two Eares of Corne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimhi in locum because they were full of Olive Berries as these are of Graines Iunius renders it Baccae Berries Which Interpretation Bundorfius verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowes of and confirmes from the different Vowell which in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Spicae is alwayes Chateph Camets but heere for Baccae is with Chateph Patach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not much materiall which Translation we follow if Branches the Oyle came out of the Berries if Berries they hung upon the Branches which through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sanctius reades it ad latus by the fides as the word is sometime taken and thence erres in his description of the Candlesticke per Manum id est Ministerio by the helpe of the Golden Pipes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubi Canales A word onely used in this place but it seemes plainely to bee derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emissarium Canalis a Pipe thorow which Water is let foorth Psal 42.7 2. Sam. 5.8 The Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rostra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Seventie Emunctoria but not so properly because these Pipes were to convey Oyle into the Vessell and not out of it emptie the Golden Oyle Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gold that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Schelomo on this place * the Oyle of a bright cleare and glistering colour as in the like sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Iob. 37.21 Gold commeth out of the North id est faire and cleare Weather out of themselves by a supernaturall defluxe without artificiall meanes Verse 12. 2. The Angels Answere 1. Exciting Zacharie to attention by questioning his ignorance And hee answered c. Verse 13. as before Verse 5. 2. Interpreting unto him both parts of his Question in one Answere Thou said he These are the two annointed Ones Who these are is much doubted Some would have them to bee the two Witnesses Rev. 11. viz. as they interprete Enoch and Elias others Zerubbabel and Ioshua the Prince and Priest both annointed with Oyle as Rab. Schelomo and Kimchi others Peter and Paul others the Churches of the Iewes and Gentiles But they erre all from the right meaning Nor can any of these bee the cause of the Churches preservation as these Olive Trees were of the maintenance of these Lampes in the Candlesticke Shall we rest on Iunius exposition thus These are two annointed ones duae * What Baccâ—â— or Oleae or both Oleosae id est the divers Graces of Gods Spirit which from God are continually powred on the Church through Christ by Pipes id est such meanes as hee best pleases that stand before the Lord of the whole Earth quae permanent that remaine sayth Iunius id est which Graces are and abide in Christ in all fulnesse and out of him flow foorth upon the Church in such a measure as befits every part A probable exposition Yet it may be doubted whether here be not to be understood by these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filios Olei some Persons and not Graces which wee cannot so well call annointed ones as our last Translators reade it being properly a part of that annointing where of S. Iohn speakes 1. Ioh. 2.20 and the rather for that some kind of Ministration of these Persons annointed is implyed in that they are sayd to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Ruler of the World as after Chap. 6. verse 5. But then who these Persons are whether Christ and the Comforter or Christ in his two Natures or Christ in his two Offices of King of Priest of his Church or how else Quaere CHAP. V. THen I turned me and lifted up mine eyes and looked and behold a flying Booke 2 And hee said unto mee what seest thou And I answered I see a flying Booke the length thereof is twentie Cubites and the breadth thereof ten Cubites 3 Then said he unto me This is the Curse that goeth foorth over the whole Earth for every one that stealeth shall
of this People in these dayes should it therefore fore bee unpossible in my sight saith the Lord of Hostes 7 Thus saith the Lord of Hosts Behold I will deliver my people from the East Country and from the West Country 8 And I will bring them and they shall dwell in the midst of Ierusalem and they shall be my People and I will bee their God in truth and in righteousnesse 9 Thus saith the Lord of Hosts Let your hands bee strong yee that heare in these dayes these words by the mouth of the Prophets which were in the day that the Foundation of the house of the Lord of hosts was layde that the Temple might be builded 10 For before these dayes there was no hire for man nor any hire for beast neyther was there any peace to him that went out or came in because of the affliction for I set all men every one against his neighbour 11 But now I will not intreate the residue of this People as aforetime saith the Lord of Hosts 12 For the seede shall be prosperous the vine shall give her fruite and the ground shall give her increase and the heavens shall give their deaw and I will cause the remnant of this People to possesse all these things 13 And it shall come to passe that as yee were a curse among the Heathen O house of Iudah and house of Israel so will I deliver you and yee shall bee a blessing feare not but let your hands be strong 14 For thus saith the Lord of Hosts As I thought to punish you when your Fathers provoked mee unto wrath saith the Lord of hosts and repented not 15 So againe have I determined in these dayes to doe well unto Ierusalem and to the house of Iudah feare ye not 16 These are the things that yee shall doe Speake ye every man the truth unto his Neighbour execute iudgement truely and uprightly in your Gates 17 And let none of you imagine euill in your bearts against his Neighbour and love no false oath for all these are the things that I hate saith the Lord. 18 And the Word of the Lord of Hostes came unto mee saying 19 Thus saith the Lord of Hostes The Fast of the fourth moneth and the Fast of the fift and the Fast of the seventh and the Fast of the tenth shall be to the house of Iudah joy and gladnesse and prosperous high Feasts therefore love the truth and peace 20 Thus saith the Lord of Hosts That there shall yet come People and the inhabitants of great Cities 21 And they that dwell in one Citie shall goe to another saying Vp let us goe and pray before the Lord and seeke the Lord of hosts I will goe also 22 Yea great People and mighty Nations shall come to seeke the Lord of Hostes in Ierusalem and to pray before the Lord. 23 Thus saith the Lord of Hosts In those dayes shall ten men take hold out of all languages of the Nations even take bold of the skirts of him that is a lew and say Wee will goe with you for we have heard that God is with you The second part of the Praeface is 2. COnsolation against all such discouragements as caused them to distrust the good successe of things and this is opposed to their second fault viz. their Vnbeliefe The Prophet armes them against this by many comfortable Promises 1. Of Gods Favour and Reconcilement with them for the present set forth under a similitude of an Husband casting off his disloyall Wife and taking her vpon amendement into his Favour againe The Promise is Verse 3. in these words Thus saith the Lord I am returned unto Zion my Church and People and that not for a little while but And will dwell in the midst of Ierusalem Which I had for a while forsaken but now am come againe to make the temple the place of my glorie and worship wherein my People shall honour me and I will protect them This Promise of Grace and Favour is amplified two waies 1. By the Contrary his former Displeasure with his Church Which with its Cause is expressed Verse 2. Thus saith the Lord of Hostes I was jealous for Zion with a great jealousie Iealousie is a mixt Passion in an Husband consisting as of most tender love to his Wife and all carefull Provision for hers and his owne honour so of most furious Rage and Revenge where this is violated Both are comprised in this Verse in the first Clause Gods exceeding great Care and Love to the Church of the Iewes in affording them all things that might be for their safety and his own glory by their pure worship and service of him But lerusalem playd the Harlot and broke Faith with God therefore in the next Clause hee was wroth with her And I was or have beene jealous for her or of her with great fury punishing her with Rejection and Banishment of her Countrey And this Interpretation which refers this Great fury of God not unto the Punishment of the Babylonians and other Enemies that miserably afflicted the Church of the Iewes but unto the Punishment of the Iewes themselves seemes very agreeable as to the Nature of Iealousie so this Place One difficultie there is in the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was jealous for her which must bee taken in the good part that for her sake God had punished her Enemies that hurt her and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally taken in the good sense and signifies properly not Iealousie Zolotypia but Zelus Zeale Betweene which I take it a Difference must bee made Zeale being more generall a vehement Affection of Love with an eager Indignation against that thing or person which hurteth the thing Loved Iealousie a more speciall Affection in Married Persons whose beginning is Love with a discreet Observation of each others Demeanour which upon just or evill suspicion of false dealing is alienated upon plaine conviction quite turned into Rage and extreame Displeasure against the party delinquent Now it is true God was both zealous for Zion in punishing her Enemies that hurt her and jealous over her too being wrath with her for offending him But mee thinkes this latter suits the place better and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred not unfitly Over her or Of her And so the French turne it in the former Clause of the verse who reade it thus I have beene jealous of Zion with great jealousie and I have beene jealous for her with great Furie altering the manner of speech Quaere Haply these words may bee taken in the same sense as Chap. 1. Verse 14. for Gods wrath against the Adversaries of the Church whom hee punisheth for the Love he beareth to his Church But it would be enquired why our Translators in the former place render I am jealous but here I was c. Ergo quaere ult So the Paraphrast 2. By the Effect of Gods returne and