folowers They belie the Church militant Blaspheme the triumphant Al modest meÌ„ wil condemne these blasphemies Catholique doctrine and practise conuince their lies The true Catholique doctrin Honour due to excellencie Three kindes of excellencie Therfore three kindes of honour Protestants denie anie honour to be due to Saincts Their obiection First answer Example of this necessary distinction Second answer S Augustin declareth this doctrin and geueth both the former answers li. 20. c. 21. Three causes of celebrating Saincts memories Latria is honour proper to God Sacrifice only to God Protestants confesse that the ancient Fathers honored Saincts and their Reliques Manna was put in a golden vessel Heb. 9. How saucie are heretikes to scoffe at so renowmed a Doctor Protestants haue corrupted the text in al their English Bibles God commanded to make Images Christ and Saincts are honored in their Images The first table containeth three precepts the second seuen The first can not wel be diuided The ninth and tenth are as distict as the sixth and seuenth :: Iudicial lawes do instruct in particular â—â—w to kepe the commandments of the second table pertaining to our neighboures * Paying nothing :: The Iudges authorized by God :: VVhere great faults are coÌ„mitted punishment is inflicted according to the enormitie of the sinne aboue the proportion of the iniurie Theodoret q. 50. in Exod. Deut. 25. Mystically He that taketh from the Church a daylie laborer in Gods field sinneth more greuously and deserueth more punishment then he that taketh a priuate man of Christs flock Rabanus :: Iudges called goddes for their eminent authoritie Exo. 7. v. 1. :: The law of nature requireth to do to others as we would they should do to vs. For which cause besides others God suffered his people to be strangers in Aegypt to moue them to compassion towards others in like case Rabanus :: Oppression of the poore crieth to God for renenge :: Al vertues being â—â—â—ded in iustice cease to be true vertues when iustice is not first obserued S. â—ierom in Psal 32. et in Prou. 31. Three principal feastes besides the Sabbath some others :: Pasch in memorie of their deliuerie from Aegypt :: Pentecost when they receiued the Law :: Tabernacles in memorie of Gods protection fourtie yeares in the desert :: Peace with infidels forbidden to Gods people :: As when Moyses had brought the Israentes from bondage and receiued the law for them he built an Altar for Sacrifice so Christ hauing redemed vs and geueÌ„ vs a Law for applicatioÌ„ of the fruict therof Altares are erected Sacrifice offered :: This was donne corporally to the Iewes In Christians Christs bloud applied by Sacrifice and Sacraments sanctifieth their soules Heb. 9. The lesson in Masse on Imber wenesday in Lent A figure of Christs bloud in the B. Sacrament Mat. 26. :: As the Israelites were prompt to offer these external things in the old law so Christians must offer the like for Gods seruice but specially al sortes of vertues Faith hope charitie penance deuotion prayer almes fasting c. :: If Images were vnlawful God would not haue commanded to make Cherubims 〈◊〉 〈◊〉 2. :: For the perpetual vâ—e and sanctitie of these loaues which none might eate but such as were pure 1. Reg. 21. they prefigured â—he holie Eucharist S. â—ur in Tâ—â— 1. S Damna â—â—n de oxtho li. 4 c. 14. S. Cyril â—â—theâ— 4. And consequently Christ is really present in the â— Sacrament For if there were bread in substance it should not excel the figure which is required it euerie thing prefigured Colless 2. :: Christs members by their vnion communitie assist ech other and adorne his tabernacle the Church :: The chieâ—â—est part of the Tabernacle called Sancta sanctorum Holie of holies :: God would not haue darknes in his tabernacle by day nor night signifying that his people ought alwayes to shine in good workes S. Beda li. 3 c. 1. de tabernac :: Vocation necessarie to spiritual function Heb. 5. :: These vestments sign fie that Bishopes and Priestes must haue special vertues discretion puritie of life sincere intention contemplatioÌ„ of God supportation of the peoples infirmitie solicitude of their good examplaâ— life sound doctrin and band of vnion S. Hiero. ad Fabiâ—l de vestitu Sacerdotum to 3. :: Knowledge of the cause and sincere proceding therin are the two keyes of right iudgement :: Special preparation before Bishops and Priests be consecrated :: The first preparation in the p 〈…〉 to bâ—â—â—â—â—e â—â—aâ—â—d is clâ—â—â—â—ng from 〈…〉 then to â—e adorned with the vertues aboue mentioned pag. 234. :: Diuers things were offered at diuers times and al signified Christs Sacrifice in his Church s. Aug li. 1. c 18. coâ— aduers leg prophet yet none daylie but a lambe more particularly signifiing the daylie offering of the lambe of God and perpetual effect therof Origen â—n Ioan. 1. :: That is 7. d ob English For a sicle of the Sanctuarie is about 15. d :: Obolus 3. farthings :: Not by Movses but by an Angel at Gods appointment Gal. 3. v. 19. :: Aaron knew what goddes they ment to wit such as they had senne worshipped in Aegypt and therfore he made them a molten calfe v. 4. :: Excesse in play called foolish mirth is the daughter of gluttonie and mother of Idolatrie S. Greg. li. 31. c. 31. Moral :: To the molten calfe which they had made :: God saying suffer me signifieth that he could be hindered S. Hierom in Ionâ— 1. :: Not only Gods promise but also his seruants merites are here proposed for procuring mercie to the people See the Annotation :: Moyses the meekest manon earth Nu. 12. in Gods cause was most zelous against sinne â— Aug. q. 144. in Exod. :: Aaron confessed the fault briefly not intending a friuolous excuse for he could not thinke but Moyses knew the truth â— Aug. q. 145 in Exod. :: Their zeale vsed with authoritie and order is here rewarded which otherwise wanting when Simeon and Leui slew the Sichemites was blamed by Iacob Gen. 34. 49. :: Moyses not content with his owne saluation would rather perish with the people then they should al be destroied and therfore at his instance God pardoned them S. Hicrâ— Eâ— 12 ad Gaâ—d in Ione 1. S. Aug q. 147. in Exod. This people thought the calfe to be the true God S. Aug. li. 18. c â— ciuit They adored that which the image represented li. 1. c. 11. para 9. Instit Caluin chargeth Moyses with arrogancie Moyses charitie concurred with Gods prouidence In hunc locum S. Aug. q. 149. in Exod. S. Chrys ho. 42. in Gen. Theâ—d q 67. in Exo. God sheweth mercie for the merites of his seruants Grace goeth before merites :: God wâ—uld not in this passage worke such miracles as he did bringing them forth of Aegypt So it is a comination because they werest ubborne and stiffe necked :: The vision of God in gloric
a child to be corrected vnto amendment but as an enemie was suffered to be indurate For of them whom Gods mercie suffereth not to be indurate it is written God scourgeth euerie child vvhom he receiueth And in an other place VVhom I loue I correct and chastise Againe VVhom God loueth he chastiseth Let no man therfore with Paganes and Manichees presume to reprehend or blame Gods iustice but certainly beleue that not Gods violence made Pharao indurate but his owne wickednes and his vntamed pride against Gods precepts Againe what els is it to say I vvil indurate his hart but when my grace is absent from him his owne wickednes wil obdurate him To know this by examples water is congeled with vehement cold but the heate of the sunne coming vpon it is resolued and the sunne departing it freezeth againe In like maner by the lasines of sinners charitie waâ—eth cold they are hardned as yse but when the heate of Gods mercie commeth vpon them they are againe soâ—tned So Pharao without pittie or compassion afflicting the Hebrewes became as hard as yse but Gods hand touching him with afflictions he made humble supplication that Moyses and Aaron would pray to God for him promising what they demanded againe when the plagues were remoued he was more indurate against God and his people then before VVherby we see Gods gentlenes indulgence and sparing of Pharao not his â—igour nor his wil or set purpose but his permission and Pharaoes owne wilful malice hardned his hart and brought him to obstinate contempt of Gods coÌ„mandments And therfore God did only indurate him in that coÌ„mon phrase of speaking as a father or a maister hauing brought vp his child or seruant delicatly and not sufficiently punished his frequent faultes wherby he becometh worse and worse desperate and obdurate at last the father or maister saieth I haue made thee thus bad as thou art I by sparing thee and suffering thee to haue thine owne pleasure haue nourished thy peruersnes and carelesnes yet he saieth not this as though by his wil and intention but by his goodnes and gentlenes the man became so wicked It may here be demanded againe why did not our Lord so mercifully punish Pharao as wholy to reclame him for it semeth that had benne greatest mercie and God dealeth so with some why doth he not with al that al might be saued First it is most iustly and rightly ascribed to their iniquitie which deserue to be indurate againe why this sinner is reclaimed and not an other of the same il deserts is to be referred to Gods inscrutable iudgements which are often secrete neuer vniust Let it therfore suffice piously and humbly to beleue that as Moyses testifieth God is faithful and vvithout anie iniquitie iust and right and as the royal Prophet also professeth Thou art not a God that vvâ—â—â— iniquitie and as the Apostle teacheth there is no iniquitie vvith God By al which and some more to the same effect which we omit S. Augustin concludeth againe that properly Pharao hardened his owne hart God only by bestowing benefites vpon him which he abused and not plaguing him so much as he deserued but letting him liue and reigne and persecute the Church for the time vntil he and al his armie were in the middes of the sea VVhither as the same lerned father noteth ser 89. their owne desperate boldnes drew them vaine furie through their owne madnes prouoking them to goe so farre where God not working but only ceasing to continew his miracle the waters returning to their owne nature and meeting together inuolued and drowned them al. Other like expositions the same lerned father hath in other places As q. 18. super Exodum he teacheth that Pharao being already so wicked through his owne fault other things were done to him and his people which partly were to the correction of others and might haue bene to his but he abusing al became worse worse by Gods suffering and dispensation not only for his 〈◊〉 but euidently iust punishment Li. 5. cont Iulian c. 3. touching the ground of tentation he alleageth the Apostle saying Euerie one is tempted of his ovvne concupiscence abstracted and allured but touching one kind of Gods punishing some that are ouerwhelmed in obstinate sinnes he alleageth the saying of an other Aopstle God hath deliuered them into passions of ignominie and into a reprobate â—â—nâ—e to do those things that are not conuenient for God deliuereth them saith he conveniently that the same sinnes are made both punishments of sinnes past and are deserts of punishments to come Yet he maketh not the willes euil but vseth the euil as he wil who can not wil anie thing vniuâ—â—ly Againe q. 24. It appeareth saith he that the causes of induration of Pharaoes hart were not only for that his Inchanters did like things to those which Moyses and Aaron did but the very patience of God by which he spared him Gods patience according to mens hartes is profitable to some to repentance to some vnprofitable to resist God persist in euil yet not of it selfe vnprofitable but through the euil hart Briefly q 36. I haue harned Pharaoes hart that is I haue bene patient ouer him and his seruants Epist 105. God doth not indurate by imperting malice but by not imperting mercie or grace Li de Proedâ—st Grat. c 4. God is sayed to indurate him whom he wil not mollisie So to make him blinde whom he wil not illuminate So also to repel him whom he wil not cal And â— 6 what is that to say I vvil indurate his hart but I wil not mollifie it cap 14. It ought to haue auailed Pharao to saluation that Gods patience deâ—erring his iust and deserued punishment multiplied vpon him frequent stripes of miracles or miraculous punishmeÌ„ts Cap 15. Did not Nabucodonosor repent being punished after innumerable impieties and recouered the kingdome which he had lost But Pharao by punishment became more obdurate and perished Both were men both Kings both persecutors of Gods people both gently admonished by punishments VVhat then made their endes diuers but that the one feeling Gods hand mourned in remembrance of his owne iniquitie the other by his freewil fought against Gods most merciful veritie Neither is this the doctrin of S. Augustin alone but of other Doctors also Origen li. 3. Periarch c. de Libert arbitrij saieth the Scripture sheweth manifestly that Pharao was indurate by his owne wil. For so God saied to him Thou vvouldest not If thou vvilt not dismisse Israel S. Basil Orat. quod Deus non sit auctor malorum saieth God beginning with lesse scourges proceeded with greater and greater to plague Pharao but did not mollifie him being obstinate neither yet did punish him with death vntil he drowned himselfe when he presumed through pride to passe the same way by which the iust went
†There was also an other yong man of Bethelem Iuda of the kinred therof and he was a Leuite and dwelt there †And going forth out of the citie of Bethelehem he would seiourne wheresoeuer he should find it comodious for him And when he was come into mount Ephraim making his iourney and had turned aside a little into the house of Michas †he was demanded of him whence he came Who answered I am a Leuite of Bethlehem Iuda and I goe to dwel where I shal be able and shal perceiue it to be profitable for me †And Michas said Abide with me and be to me a father and a priest and I wil geue thee euerie yeare tenne siluer peeces and duble liuerie and the thinges that be necessarie for victual †He was content and abode with the man and was vnto him as one of his sonnes †And Michas filled his hand and had the yong man for a priest with him saying †Now I know that God wil do me good hauing a priest of the Leuitical kinde CHAP. XVIII First sending spie to discouer 11 six hundred armed men of the tribe of Dan goe to seeke possessions 14. By the way they take the idol and idolatrical priest from Michas 27. surprise the towne of Lais 30. and there set vp idolatrie IN those dayes there was not a king in Israel and the tribe of Dan sought possession for it selfe that it might dwel therein for vntil that day it had not receiued a lotte among the other tribes †Therfore the children of Dan sent fiue men of their stocke and familie most valiant from Saraa and Esthaol that they might view the land and diligently behold it and they said to them Goe and consider the land Who going forward when they were come into mount Ephraim and had entered into the house of Michas they rested there †and knowing the voice of the yong man the Leuite and vsing his lodging they said to him Who brought thee hither What doest thou here For what cause wouldest thou come hither †Who answered them These and these thinges hath Michas done to me hath hyred me for wages to be his priest †And they desired him that he would consult the Lord that they might know whether they should goe on a prosperous iourney and the thing should haue effect †Who answered them Goe in peace The Lord regardeth your way and the iourney that you goe †The fiue men therfore going came to Lais they saw the people dwelling in it without any feare according to the custome of the Sidonians secure and quiet no man at al resisting them of greate riches and separated farre from Sidon and from al men †And returning to their brethren in Saraa and Estaol and asking what they had done they answered them †Arise and let vs goe vp to them for we haue seene the Land exceding rich and plentiful neglect not slacke not let vs goe and possesse it it wil be no labour †We shal enter vnto them being secure into a most large countrie and our Lord wil deliuer to vs the place wherein is penurie of nothing of those thinges that grow on the earth †There departed therfore from the kinred of Dan that is to say from Saraa and Esthaol six hundred men furnished with warlike armour †and going vp they taried in Cariathiarim of Iuda which place from that time tooke the name of the Tentes of Dan and it is at the backe of Cariathiarim †Thence they passed into mount Ephraim And when they were come to the house of Michas †the fiue men that before had been sent to view the Land of Lais said to the rest of their brethren You know that in these houses there is an Ephod and Theraphim and a grauen and molten god See what pleaseth you †And when they had turned a litle aside they entred into the house of the yong man the Leuite which was in the house of Michas and saluted him with peaceable wordes †And the six hundred men so as they were armed stoode before the doore †But they that were entred the house of the yong man endeuoured to take away the grauen the Ephod and the idols and molten god and thepriest stoode before the doore the six hundred most valiant men expecting not farre of †They therfore that were entred tooke the grauen the Ephod the theraphim and molten god To whom the priest said What doe you †To whom they answered Hold thy peace and put thy finger vpon thy mouth and come with vs that we may haue thee for a father and a priest Whether is better for thee that thou be a priest in the house of one man or in one tribe and familie in Israel †Which when he had heard he agreed to their wordes and tooke the Ephod and idols and grauen god and departed with them †Who when they went forward and had made the children and the cattel to goe before them and al that was percious †and were now farre from the house of Michas the men that dwelt in the house of Michas crying out together folowed †and at their backe began to shoute Who looking backe said to Michas What meanest thou Why doest thou crie †Who answered My Goddes which I made me you haue taken away and the priest and al that I haue and doe you say What aileth thee †And the children of Dan said to him Beware thou speake no more vnto vs and there come vnto thee men prouoked in mind and thou with al thy house perish †And so they went on their iourney begone But Michas seing that they were stronger then he returned into his house †And the six hundred men tooke the priest and the thinges which we spake of before and came into Lais to a people that was quiet and secure and stroke them in the edge of the sword and the citie they deliuered to fyre †no man at al bringing them succour for that they dwelt farre from Sidon and had with no men anie societie and affayres And the citie was situated in the countrie of Rohob which building agayne they dwelt in it †calling the name of the citie Dan according to the name of their father whom Israel had begotten which before was called Lais. †And they sette vp to them selues the grauen idol and Ionathan the sonne of Gerson the sonne of Moyses and his sonnes priestes in the tribe of Dan vntil the day of their captiuitie †And the idol of Michas remayned with them al the time that the house of God was in Silo. In those daies there was not a king in Israel CHAP. XIX A Leuite bringing homeward his reconciled wife 15. at Gabaa in the tribe of Beniamin hardly getteth lodging 25. his wife is there vilanously abused by wicked men and in the morning found dead 29. whereupon her husband cutteth her bodie and sendeth peeces to euerie
deeds a. 429. 969. 100. ofâ—â—n commended in the sapiential bookes b 288. 296. 297. 300. 302. also 784. Alphabet â—n Hebrewe is mystical and very hard b. 215. 650. Altares erected for sacrifice a. 47. 51. 94. 101. 227. 685. 720. 947. b. 905. Amâ—n required diuine honour a. 1040. he fauoured traytors a. 1053. persecuted the Iewes a. 1041. and him selfe was hanged a. 1046. Ambition breedeth sedition a 663. it deceiueth and ouerthroweth a. 670. 1045. Ambition abundance and idlenes are the cause of much corruption b. 701. Amos a heardesman prophecied before the captiuitie of the tenne tribes b. 829. Amram nephew of Leui and father of Moyses and Aaron lawfully maried his aunt a. 168. 299. 3â—8 Angels offer mens prayers to God a. 214 1006. resist the diuel a. 13. and wicked men a. 369. b. 9â—3 especially Antichrist b 802. their ministerie in the Church a 47. 161. 242. 249. 545. 546. 935. 1061. 1072. b 781. they protect men and places a. 147. 193 478. 519. 527. 924. 995. 996. 1007. 1029. b. 323. 670 798. 973. 992. they are exceding many b. 792. 992. they learne secretes one of an other b. 794. Antichrist probably supposed to come of the tribe of Dan a. 150. the Iewes wil receiue him b. 801. He is prefigured a. 534. 538. 1014. b. 794. 801. 895. 970. He shal be strong and cruel for a short time b 792. to witte three yeares and a halfe b. 803. He shal then be ouerthrowne b 747. Antiochus his cruel edict b. 894. 1001. his repentance in sicknes was not sincere not fruictful b. 911 969. He died miserably b. 911. 968. 1002. he was a figure of Antichrist b 970. Antiquitie a note of true doctrine b. 331. Aod by especial inspiration killing Eglon is not to be imitated a. 522. Apostasie from faith first happened in Cain a. 16. after in Nemrod a. 45. 48. in Ieroboam a 734. and others Arke of Noe how great a 25. it was a figure of the Church a 28. Arke of the Testament much reuerenced a. 336. 360. 579. 583. 584. 647. 843. 876. 882 b. 147. 949. 996. It ouerthrewe Dagon a. 581. Arphaxad king of the Medes vainly boasted a 1012. Ashes a holy ceremonie a 12. 32. 1019. 1023. 1042. 1108. b 533. 559. 795. 844. 902. 904. Assidians professed a religious rule of life b 898. 915. 972. 977. 982. Threescore of them martyres b. 915. Auarice a detestable sinne especially in Clergie men a 576. 585. b 530. 558. 562. Aureola an especial accidental glorie of Martyres holy Doctors Virgins b 802. B Baal the false god of the Moabites Madianites Sidonians and other nations a 370. worshipped some times by Iewes was once ouerthrowne by Gedeon a 528. againe his prophetes destroyed by Elias a 747. Iehu also killed many worshippers of Baal a 783. and king Ioas destroyed his temple a 906. Babylon built a 45. was long potent and glorious but at last destroyed b 469. 518. 639. 642. c. 713. 8â—3 Balaam the sorcerer first refused afterwardes attempted to curse Gods people a 389. His asse spake a 370. He prophecied true and good thinges of Israel a 371. c. he was slaine together with the Madianites a 386. Baptisme prefigured a 4. 32. 199. b. 197. 740. 994. It taketh away al sinnes a. 193. b. 197. S. Iohn Baptist precursor of Christ b. 887. Baruchs prophecie is Canonical Scripture b. 661. Beda most modest in expounding holie Scripture a 46. Behemoth an elephant or an other greater beast is subiect to Gods ordinance a 1106. Belus Iuppiter imagined by idolaters to be the greatest god a. 42. b. 1076. Beza corrupteth the Gospel a 46. sayth God created man to falle a 171. b 394. Blessing of creatures operatiue a. 5. 47. 90. 93. It belongeth to the greater to blesse the lesse a. 59. 48â— 524. 721. Blessing by a sette forme of wordes a. 35. Blinde leaders excuse not their folowers a 572. Brasen serpent erected a. 336. was afterwardes broken in peeces a. 799. how it healed those that were hurt b 366. Brothers are foure maner of wayes a. 53. 570. Burden of Babylon the like sigsignifieth doleful coÌ„minatorie prophecie of ruine b 469 c. 854. C Caath the sonne of Leui. father of Amram and grandfather of Aaron and Moyses a 167. Caluin contemneth al the fathers a 59. maketh God the auctor of sinne a. 171. carpeth at Moyses a 245. chargeth the booke of Wisdome with error b. 364. Canon of the Church of Christ is an infallible rule declaring which are diuine Scriptures a 989. and of more auctoritie then the Iewes Canon ibidem Canticle of Canticles is a sacred Colloquium or Enterlude b 334. it perteyneth to three spouses b. 335. Captiuitie of the tenne tribes in Assyria a. 798. Captiuitie of the two tribes in Babylon had three beginninges a. 813. 932. b. 649 Ierem. 52. v. 28. 29. 30. and b. 77â— Dan. 1. and the same captiuitie was released by degrees at diuers times a. 944. c. 1. Esd 1. 2. 6. 2. Esd â— Catholique name designeth true Christians and the true Church a. 22. Catholiques are spiritual souldiars a. 10â—0 Al Catholiques participate of the prayers and other good workes of al the iust b 223. Ceremonies in the law of nature a. 32. 211. obserued by Salomon not expressed in the writteÌ„ law a 877. Prescribed to Ezechiel to lye on one side a certaine time b 685. ceremonial lawes at large from the middes of Exodus and the greatest part of Leuiticus continually vsed in diuine seruice b 959. ordayned for three especial causes a. 264. 283. Children of the Church are the spiritual seede of Abraham a. 53. Choise to be made of desires wordes and deedes b 425. Christ our Redemer promised a. 10. 12 359. 364. 768. 963. b 244. He was prefigured by Abel a. 13. by Noe a. 28. by Abraham a. 51. by Melchisedech a. 55. and others innumerable and forshewed by al the Prophetes 449. His Incarnation other mysteries folowing especially in these places a. 31. 47. 197. 373. 703. 934. b. 16. 16. 45. 113. 158. 202. 203. 313. 325. 462. 463. 464. 494. 495. 506. 536. 542. 601. 603. 609. 667. 702. 790. 841. 850. 860. 871. 872. 874. 941. 990. 991. His genealogie from Phares the sonne of Iudas to Dauid a 571. from Dauid to the captiuitie a. 939. from the captiuitie to Ioseph and consequently to his B. mother of the same familie b. 1004. Christ being in Aegypt the idoles lost their power b 476. His Passion and Resurrection more particularly a. 13. 88. 362. 366. 553. 1060. b. 26. 46. 49 at large 70. 256. 540. 568. 580. 636. 877. His Resurrection the third day b. 816. He was sould for thirtie pence a. 117. b. 880. Christ a Priest and a King a. 56. 397. b. 36. 204. He came in humilitie b. 511. He wil come in Maiestie b. 888. Christians called fishes a. 4. and are of three states a 709. Church of Christ prefigured by the Arke of Noe
wherat myn enemies reioyce t After due sorow the true penitent hath confidence in God against his enimies Mat. 7. 25. Luc. 13. v VVil most certainly accept of true repentance w These are noâ— imprecations but threatninges that the wicked ma yamend or els predictions if they persist in sinne The octaue signifieth the world to come Hel for some sinners Purgatorie for others in Psal 37. 1. Cor. 3. Dauids prayer in tribulation the 8. key a This Chusi defeated the counsel of Achitophel as S. Aug. S. Basil S. Chris expound it b Absolom â—n anie other enemie if God doe not resist and hinder him c my life d Such euil as myne enemies fayne obiect against me e Let me not haue the victorie of them f Let me dye with ignominie g Shew thy powre h Seing thou diddest command to make me king it behoueth thee to protect me i manie wil serue thee the only true God k For this increase of faithful people l my iust cause against my particular enemies m let fal vpon me 1. Par. 28. Iere. 11. 17. n God doth not punish al sinners presently but often differreth o expecting if they wil anâ—d Isa 59. Iob. 15. p The iniurious persecutor purposing iniustice conceiueth enuie and bringeth forth iniquitie q Enuie desire to hurt others turneth to the ruine of the enuiers Christs Incarnation The 5. key a Belonging to the newe Testament b Suffering of Christ and of Christians c God the lord of al by creation is our singular lord that beleue and trust in him d God more excelent then the heauens he being the creator they a creature e fulfilled wheÌ„ Christ coming into Ierusalem children sang Ozanna Mat. 21. Mat. â—â— f The Sonne in assumpted humaÌ„e nature became lesse then Angels Heb. 2. g But in him mans nature is exalted aboue Angels h Christ the Lord of al creatures i yea of Angels Heb. 2. k Not only al reasonable creatures but al beastes and other thinges obey him The sea and the windes obey him Mat. 8. Gen. 1. v. 27. 1. Cor. â—â— l The same end beginning signifie that as God was meruelous in creating man in so happie state that if he would he might haue auoyded both sinne death so he is meruelous in that he so rewardeth the blessed in the resurrestion that they can neither sinne non dye Presses signify Christs PassioÌ„ Isa 63. Morally iâ— signifieth the trauels of the Church militant vinâ—ciâ— Gods prouidence in protecting the good and permitting euil The 3. key a Christs coming in humilitie and Christians afflictions are hidden from the world in Gods prouidence b geue thankâ— c in mind d and bodie e God repelleth the enemie when man is not able to resist f A iust man doth his endeuour not of him selfe but by Gods grace ouercometh the enemie g Al sinners called gentils because they were generally accounted wicked h The vaine glorious fame of sinners partly decayeth in this world but most especially in the world to come i Iudicial seates of men are ofâ—eâ— corrupted but Gods neuer k God doth not presently deliuer the good from afflictions but when 〈…〉 ir spiritual profitie l His precepts which men ought chiefly to studie m God reuengeth the blood of Martyrs n procured by mine enemies o In the publique view of the Church p The wicked are intangled in the snares which they lay for others q In zele of iustice not in desire of reuenge r By Gentiles is often vnderstood al great sinners For the Iewes despised Gentiles as the Romans did al Barbarous nations Å¿ Suffer a tyrant to rule ouer them that thereby they may lerne what it is to vse others vniustly It semeth to S. Augustine aprophecie that such as receiue not Christ shal beleue Antichrist 2. Thes 2. t The latter Hebrew Doctors v In great per secution it semeth to the weake that God differreth his assistance very long w Extremely vexed tormented x The Prophet answereth to the complaint of the iust that in deede the wicked are caught in their owne snares y not seeke to recouer Gods fauour z The wicked doth dominier for a time and thinketh he shal do so stil a and neuer fal into any aduersitie but stil remaine without miserie or anie euil Rom. 3. b The prayer of the iust in tribulation c ye vilest men d The iust ought alwayes to be readie prepared in hart to suffer patiently al that shal happen vnto them e As the first workes of Christ in al humility and patience were strange and hidden to the world v. 1. so his last iudgement shal be in maiesty and manifest to al in exalting the blessed and suppressing the wicked Some diuide this Psalme into two Sela a note of change or of rest in musike or rather of attention Al the Psalmes â—â—â— iust 150. Epist ad Marcel Anno. 1577. 1552. 1603. Gods prouident care of the iust The 3. key a S. Augustin applieth it to heretikes perswading Catholiques to repare vnto their separate congregation falsly calling it the montayne b Ye my freindes say thus c Persecuters vsing al rigor and force d falsly preteÌ„d other causes against the innocent to destroy them e It is the maner of persecuters and especially of heretikes to destroy and puldowne that others haue built Abac. 2. f Though God seme to winke or sleepe yet his prouidence stil watcheth and obserueth al mens actions g Proueth by tribulations h ContinuaÌ„ce in sinne bringeth damnation to the soule i God sparing for the time at last must needes of iustice punish seuerely The state of the Church in the first and of Christ The 6. key a Christs first b and last comming c wil bring ioy to the elect d Christ calleth his mystical bodie him selfe Act. 9. v. 4. e False and duble dealing hinder from true faith f Insolent arrogant g VVhen sinne most abunded Christ came into this world and in like case wil come to iudge â—reuer'â— 3â— h yet stil there remaine some iust whom God preserueth i God sometimes suffereth the wicked to do what euil they desire Temporal desires hinder the entrance into heauen li. 12. c. â—3 〈…〉 Platonistes error A prayer in tribulation The 7. key a It more perteyneth to the new testament then to the old b Carful and almost perplex cogitatios by reason of long persecution and mans Weaknes c Very often euerie day d fal not into mortal sinne c Patience in tribulation and reward for victory Of Christs Incarnation The 5. key a wicked men drowned in sinne are at last so besotted in their vnderstanding that they thinke in their hart though they dare not vtter it that there is no God that is none that hath diuine prouidence in gouerning the world nor that wil iudge al in the end Psal 52. b defiled withal sortes of sinne c not only the most Wicked but also al mankind were vnable
whole Church to faile nor to be destroyed i Mans life is like the winde that stil passeth and the same returneth not As Aristotel teacheth Here the Hebrewes note the middes of the Psalter in 1263. verses and so manie in the rest k The people of Israel murmured so often in the desert that it was not easie to tel how often See the Annotation l For efâ—soones repenting they offended God againe and againe m The first signe was in turning a rodde into a serpent which was a miracle but no plague the other signes were also plagnes to the Aegyptians n The first plague o Pooles lakes and al sortes of water yea showers or raine water which seldome happeneth in Aegypt p The fourth plague in order as they are recited in Exodus * Câ—â—â—myâ—am q The second plague r This was a lesse plague not mentioned in with the greater Å¿ The eight plague Exodus t The seuenth plague v This also is omitted in Exodus w Not only al trees and plantes but also beastes were subiect to the haile x and to firie leghtnings y In these general termes of wrath indignation and tribulation the Prophet comprehendeth al the other plagues to witte the third of scinies the fifth of pestilence the sixt of boyles in men and beastes the ninth of darknes three dayes together z Al which God sent by the ministerie of diuels euil angels a The tenth and greatest plague 11. v. 5. c. 12. v. 29. b Egyptians also descended from cham by his sonne Mesraim Gen. 10. v. 6. Exod. c After that Aegypt was thus plagued God brought Israel out of their seruitude as a shepheard leddeth his sheepe and defendeth them d Iudea a hillie countrie e Into that countrie which God chose and endewed with manie blessinges f As is written in Iosue g After the conquest and quiet possession the Israelites often fel into grosse sinnes especially in the time of Iudges h A croked bow deceiueth the archer so this people failed to serue God and deceiued them selues i In their altares erected in hilles to Idoles * Scuptilibus k By grauen imagies of Idoles they prouoked God to indignation l Not absolutely to nothing but punished them exceedingly til they repented and then spared and deliuered them from tribulation as appeareth in the booke of Iudges m The Arke of God sometime kept in Silo Iosue 18. in the tribe of Ephraim was taken by the Philistims 1. Keg 4. and neuer returned thither agane n but whersoeuer the Arke was there God more especially heard their petitions and gaue answers o For their sinnes God suffered the Arke to be taken p And the Israelites to be sore afflicted by their enimies q The zele and iust wrath of God suffered these calamities to happen r Ophni and Phinees the sonnes of Heli slaine and Heli himselfe hearing that the Arke was taken fel from his stoole and broke his neck 1. Reg 4. Å¿ Neuertheles God plagued the infidels and conserued his Church 1. Reg. 5. t As before v. 60. v After a time the Arke was brought into the tribe of Iuda w The Church was firme and euer preserued in the old testament til Christ and from Christs time to the end of the world x Gods particular grace in choosing and exalting Dauid was a special benefite to the Israelites y To rule and gouerne the people of Israel z Prudently vsing his powre and authoritie The people of Israel often murmured in the desert Tenne times more notori ously 1. 2. 3. 4. 5. 6. 7. 8. 9. The Church suffereth verie great persecutions the 6. key a to be sungue by Asaph and his companie in the behalfe of people vnited in faith b Cruel infidels haue inuaded those thinges which perteyne to thy Church c euen possessed and prophaned the holie temple of the Iewes and Churches of Catholique Christians Fulfilled by Antiochus in Ierusalem by the Vandals in Afrike by Protestants and Puritanes in diuers partes of Europe and wil be more vniuersally by Antichrist in al Christendom d Insteed of great and fare Churches Gods seruantes are fane to vse meane houses yea poore cotages e Some persecutors suffer not Martyrs bodies to be buried but hang them on polles and pinnacles where birdes may eate them f Christianes Gallileans Catholiques Homousians and now Papistes in spite and reproch g Sinnes prouoking Gods wrath are one cause why he suffereth his people to be persecuted h Though the faithful committe some sinnes yet in respect that they beleue righly haue zele in Gods cause and denie not God they are nerer to grace and fauour i Especially when they repent and confesse their sinnes then those that neither know not wil know God but obstinatly impugne and resist the truth k so much afflicted and despised that none wil regard the truth which we professe l Albeit ô Lord thou suffer vs to be punished yet suffer not thyn enimies to insult as though thou were not our God and consequently thou haddest no people at al in the world m Therfore we pray that the reuenge of thy seruantes bloud may be so notified that it can not be denied nor doubted of Which is also here prophecied that it wil so come to passe in the end n Preserue also ô God the reliques of thy seruantes the successors of thy Martyrs o This also is a prophecie that God wil most seuerely reuenge the blasphemie of persecutors p Gods people deliuered from persecution and perpetually conserued wil alwayes praise God for the same Christ our Redemer from sinne and captiuitie the. 5. key a Perteyning to the new Testament b especially to Gentiles that shal be conuerted to Christ c for perpetual memorie to the congregation of faithful d By Ioseph the prophet vnderstandeth al Israel because the first birthright being taken from Ruben waâ— geuen to him to witte duble portion of enheritance two tribes of twelue e Appeare and shew thy mightie hand before thy people f wherof Ephraim Beniamin and Manasses folowing the Arke when they marched or camped should most directly see what appeared therin the other nine tribes being placed before it and on both sides Num. 2. g Thou which alwayes can helpe vs now vse thy powre in deliuering vs from this temporal miserie h Set vs in a better state i Shew thy benigne countenance and fauoure Mystically send the promised Messias Christ the essential Image of God 2. Cor. 4. v. 4. Collos 1 v. 15. k How long wilt thou differre to heare our prayer l Thou dost iustly punish vs but thou temperest the same with measure that it exceede not to our ruine m God first preuenting vvith his grace n man may cooperate therwith to his iustification and saluation o Thy Church and people p the Chananites q The cloude and piller of fire were visible guides r and it multiplied mightely Å¿ Hyperbolical speach to signifie the great multiplication
of the diuel :: Al occasions of sinne especially probable are to be shunned :: Theift is also mortal sinne against the seuenth coÌ„mandment but not so great as adâ—lterie :: Because tentations stil occurre in this life and man is fraile good exhortations and earnest admonitions must also be continually inculcated as here the vvisman often repeteth and much vrgeth the same good and necessarie aduises to embrace vvisdom and to vvalke stil in the vvay of vertue especially to flee from vices and dangers of sinne :: Sinners after consent geuen to tentations are as inconsiderate of their ovvne state of their perile and ruine as an oxe vvhen he is ledde to the shamles or a â—â—rd allured vvith a baâ—e that â—â—â—eth into the snare or nâ—â—te :: True vvisdom directing to good life so to eternal saluation is only found in the visible Church standing vpon a mountaine not hidde in corners or obscure places :: These singular praises perteine to the increated wisdom God himself from whom procedeth wisdom geuen to men by the Holie Ghost See Annot. ch 1. v. 2. :: God much preferreth man before al other corporal creatures :: S. Cyprian li. 2. ep 3. citeth this whole passage of Christs Sacrifice in the formes of bread and vvine :: VVhere is no hope of amendment prudence directeth vs not to admonish nor rebuke sinners leâ—t without anâ—e 〈◊〉 â—e procure emnitie charitie also requireth rather to expect better opportunitie lest the offender become worse by our admonition :: But when there is hope of good euerie one is bond especially superiors to correct offenders S. Aug. li. 1. c. 9. de ciuit S. Basil regulis fuse disput 158. God built his Church with spiritual Pastors Rites of Religion in the old Testament Prou. 8. v. 3â— Psal 74. Galat. 2. The same are more excellent in the Church of Christ 1. Cor. 1. The second part Sentencious moral precepts How these Parables folowing differ from the former VVhy the contents of the twentie chapters folowing are put in the margent VVisdom in general Iustice Confidence in God Industrie Truth Diligence Equitie Good fame Desire to lerne Sinceritie Vnfained freindshipe VVhol some talke Charitie Prudent speach Discretion inspeaking Iust gaine Iust intention Loue to be corrected Internal and external charitie Moderate speâ—â—h Sinceritie of hart Loue of doctrin Spiritual riches Sorow for sinne Remorfe of conscience Iustice in general Diligence Feare of God Pietie Obseruation of Gods lavv fulfulling al iustice Speaking and Meditating good thinges Equitie Humilitie Sinceritie Spiritual riches Pietie Iustice Care of the other life Future ioy Truth in wordes Common good Publique ioy True freindshipe Fidelitie Good gouernment Prudence in suretishipe Diligence Mercie Iustice Clemencie Sinceritie Iust dealing Internal vertue Expectation of glorie Almes dedes Beneuolence Care of the poore Good desires Trust in Gods goodnes Frugalitie Spiritual instruction Straict way of saluation Loue of discipline Progresse in vertue Pietie Diligent industrie Desire of iustice Sinceritie in vvordes Iustice Sound doctrine Contentment of minde Compassion Diligent trauel Temperance * defence Iust punishment of the wicked Guard of the tongue Godlie instructions and good dedes Yelding to good counsel Toleration of iniuries True testimonie Aduised promising Considerate testimonie Pacification Iustice in general Fidelitie Prudent silence Resistance of tentation Alacritie in good workes Freindshipe Honest industrie * a 〈…〉 man Good life â—â—â—al feare Sound doctâ—e Discretion in speach Constant endeuour Truth in wordes and dedes Iustice True acknowlegement of tempâ— al state Mediocritie of riches Sincere conscience Humilitie Iust gaine Speedie performance of promise Good reporte Plaine dealing Good instruction True doctrine Prudence Faithful message Desire to lerne Hate of sinne Conuersation with the good Iustice Succession Frugalitie Chatisment Contentment of state Frugal industrie Feare of God Gnard of the tongue Diligent labores Truth in al speach Seke wisdom modestly Feloshipe with the wise Knowlege of ourselues Detestation of sâ—ane Internal comforth Contempt of thir world The Catholique faith Spiritual ioy Reward of workes Beleue not al reportes Mature consideration Patience Desire of solide knowlege 1. Cor. 14. v. 20. Pietie shal be â—evvarded Compassion of the poore Almes dedes Mercie and 〈◊〉 Good dedes with few wordes Right vse of riches * Versipâ—â—â— a 〈◊〉 â—â—turnetrait Tiue testimonie as v. 5. Feare to offend God preuen 〈…〉 Procu 〈…〉 and fid 〈…〉 in subiectes Patience Sincere intention Compassion Confidence in iustice Instruction of the ignorant Publique iustice Industrie in euerie man VVithout true faith none can be saued Sincere intention excuieth some errors S. Greg. li. 5. c. 34. Moral Meeknes Discretion Gods omniscience Caulmnes of speach Loue to be corrected Desire to fulfil al iustice Diligence in teaching others Puritie of hart Lerne of good men Al secretes knowen to God Harken to good admonitions A cherful hart is deâ—â—â—ous to â—erne A quiet mind Contentment wâ—â—h sufficiencie Patience Diligence Hâ—â—our of parents Dâ—â—â—râ—â—â—on Desire to liue wel Counsel in season :: To him that is wel trained in good workes heauen gates are open Honest thoughts and wordes A liberal mind Mercie and iustice Obedience God assisteth the iust VVordes of edification Loue of discipline and Admonition Humilitie Gods grace necessarie in euerie good action Mans iudgement is not secure Commend thyne affayres to God Gods prouidence Punishment of sinne Equitie * vâ—puâ—ished Mercie Deuotion Iust gaine Necessitie of Gods grace :: God assisteth superiors in gouerning their subiectes Iust balance do please God good kinges Righteousnes Feare and reuerence of authoritie Loue of wisdom Iustice in general Humilitie Meknes Hope in God Mildnes Teaching others Sincere hart Sweetnes in conuersation True faith Religion 〈…〉 12. Proper industrie Charitie Common good True freindshipe Sincere thoughts Holie oldage Patience Gods prouidence A general rule that one place of holie Scripture is not contrarie to an other li 2. c. 8. cont dâ—as Epistolas Palag Ioan. 15. 2. Cor. 3. Gods grace is necessarie both to begine and to prosecute anie good worke Peace VVisdom in general Purification Feloshipe with the good Commiseration Succession Grauitie in speach Desire of eternal life Remitting offences Discrete correction Concord Gentienes Gratitude Conseruation of peace Iust censure Spiritual riches Humilitie Constancie Carefulnes in promising Concord Sinceritie Education of youth Alacritie of hart Iust iudgement Contempt of the world â—â—lial obedience Obedience to Magistrates Discretion in speaking Moderate silence Constantamitie Harken to good counsel Speedie repentance * a vviseman VVise discourse Equitie Studie of peace Guard of the tongue Auoid secrete bate makers Fortitude Constant labour Confidence in God Spiritual riches Humilitie Consideration in answering Quietnes of spirite Desire to lerne Almes dedes Acknowleging of faultes Vse of lote to make agreement â—â—â—ternal concord Godhe instructions Right vse of the tongue A wiues vertue is her best dowrie Meeknes Amitie with 〈…〉 Honest pouertie Knowlege of ourselues Man 's owne wil the cause of euil Spiritual riches
fathers that I would geue them a land flowing with milke hunnie as is this day And I answered said Amen Lord. †And our Lord said to me Crie aloude al these wordes in the cities of Iuda and without Ierusalem saying Heare ye the wordes of this couenant and do them †because contesting I did contest your fathers in the day that I brought them out of the Land of Aegypt euen to this day arising early I contested and said Heare ye my voice †and they heard not nor inclined their eare but went euerie one in the peruersitie of his owne wicked hart I brought vpon them al the wordes of this couenant which I commanded them to doe and they did not †And our Lord said to me Conspiracie is found in the men of Iuda and in the inhabitants of the men of Ierusalem †They are returned to the former iniquities of their fathers which would not heare my wordes and these therfore haue gone after strange goddes to serue them the house of Israel and the house of Iuda hath made voide my couenant which I made with their fathers †For which thing thus saith our Lord Behold I wil bring in euils vpon them out of which they shal not be able to goeforth and they shal crie to me and I wil not heare them †And the cities of Iuda and the inhabitants of Ierusalem shal goe and crie to goddes vnto whom they sacrificed and they shal not saue them in the time of their affliction †For according to the number of thy cities were thy goddes ô Iuda and according to the number of the waies of Ierusalem thou didst set altars of confusion altars to sacrifice to Baalim †Thou therefore pray not for this people and take not to thee praise and prayer for them because I wil no◠heare in the time of their crie vnto me in the time of their affliction †What is it that my beloued hath in my house done much wickednes shal the holie flesh take away from thee thy malices in which thou hast bosted †The Lord hath called thy name a plentiful oliue tree faire fruiteful beautiful at the voice of a word a great fire flamed vp in it and the shrubbes thereof are burnt †And the Lord of hostes that planted thee hath spoken euil vpon thee for the euils of the house of Israel and of the house of Iuda which they haue done to themselues to prouoke me in offering to Baalim †But thou Lord hast shewed me and I haue knowen thou hast shewed me their studies †And I as a milde lambe that is caried to a victim and I knew not that they deuised counsels against me saying Let vs cast wood on his bread and rase him out of the land of the liuing and let his name be mentioned no more †But thou ô Lord of Sabaoth which iudgest iustly and prouest the reynes and the hartes let me see thy reuenge of them for to thee I haue reueled my cause †Therefore thus saith the Lord to the men of Anathoth which seeke thy life and say Thou shalt not prophecie in the name of our Lord and thou shalt not die in our handes †Therefore thus saith the Lord of hostes Behold I wil visite vpon them their yong men shal die by the sword their sonnes and their daughters shal die in famine †And there shal be no remaines of them for I wil bring in euil vpon the men of Anathoth the yeare of their visitation CHAP. XII It semeth strange that the wicked prosper 5. The Iewes heretofore afflicted by weaker enimies shal be more oppressed by the Babylonians 10. Euil pastors shal be punished 14. and forraine enimies destroyed THOV in deede ô Lord art iust if I dispute with thee but yet I wil speake iust thinges to thee Why doth the way of the impious prosper why is it wel with al that transgresse and doe wickedly †Thou hast planted them and they haue taken roote they prosper and bring forth fruite thou art nigh to their mouth and farre from their reynes †And thou Lord hast knowen me thou hast sene me and proued my hart with thee gather them together as a flocke to the victime and sanctifie them in the day of slaughter †How long shal the land mourne and the herbe of euerie fielde be withered for malice of the inhabitants therein Beast is consumed and foule because they haue saied He shal not see our later endes †If running with footemen thou hast laboured how canst thou contend with horses And whereas in a land of peace thou hast bene secure what wilt thou doe in the pride of Iordan †For euen thy bretheren the house of thy father they also haue fought against thee and haue cried after thee with ful voice beleue them not when they shal speake good thinges vnto thee †I haue forsaken my house I haue left mine inheritance I haue geuen my beloued soule into the hand of her enemies †Myne inheritance is become vnto me as a lion in the wood it hath vttered a voice against me therefore haue I hated it †Why is myne inheritance vnto me as a bird of diuers coulors is it as a birde died through out come assemble yourselues al ye beastes of the land make haste to deuoure †Manie pastours haue destroyed my vineyard they haue troden downe my portion they haue made my portion that was worthie to be desired into a desert of desolation †They haue laied it into dissipation and it hath mourned vpon me With desolation is al the land made desolate because there is none that considereth in the hart †Vpon al the wayes of the desert the wasters are come because the sword of our Lord shal deuoure from one end of the land to the other end thereof there is no peace to al flesh †They haue sowen wheate and reaped thornes they haue taken an inheritance and it shal not profite them you shal be ashamed of your fruites for the wrath of the furie of our Lord. †Thus saith the Lord against al my most wicked neighbours which touche the inheritance that I haue distributed to my people of Israel Behold I wil plucke them out of their land the house of Iuda I wil plucke out of the middes of them †And when I shal haue plucked them out I wil returne and haue mercie on them and wil bring them backe euerie man to his inheritance and euerie man into his land †And it shal be if being taught they wil learne the waies of my people that they sweare in my name Our Lord liueth as they haue taught my people to sweare by Baal they shal be built in the middes of my people †But if they wil not heare I wil plucke out that nation with plucking vp and with destruction saith our Lord. CHAP. XIII By a girdle first vsed and after leaft of 8. is
prefigured the reiection of the Iewes 12. til Gods mercie recalleth them 17. The Prophet lamenting their obstinacie 22. sheweth that their sinne is the cause of their miserie THVS saith our Lord to me Goe and get thee a girdle of linnen and thou shalt put it about thy loynes shalt not put it into water †And I got a girdle according to the word of our Lord and put it about my loynes †And the word of our Lord was made to me the second time saying †Take the girdle which thou hast gotten which is about thy loynes and rising goe to Euphrates and hide it there in an hole of the rocke †And I went and hidde it in Euphrates as our Lord had commanded me †And it came to passe after manie daies our Lord said to me Arise goe to Euphrates and take from thence the girdle which I commanded thee that thou shouldst hide it there †And I went to Euphrates and digged and tooke the girdle out of the place where I had hid it and behold the girdle was rotten so that it was fitte for noe vse †And the word of our Lord was made to me saying †Thus saith our Lord so wil I make the pride of Iuda the great pride of Ierusalem †This most wicked people which wil not heare my wordes and walke in the peruersitie of their hart and haue gone after strange goddes to serue them and to adore them they shal be as this girdle which is fitte for no vse †For as the girdle cleaueth to the loynes of a man so haue I fast ioyned to me al the house of Israel and al the house of Iuda saith our Lord that they might be my people and name and prayse and glorie and they heard not †Thou shalt say therefore vnto them this word Thus saith our Lord the God of Israel Euerie bottle shal be filled with wine And they shal say to thee Why are we ignorant that euerie bottle shal be filled with wine †And thou shalt say to them Thus saith our Lord Behold I wil fil al the inhabitants of this land the kinges that of the stocke of Dauid sitte vpon his throne and the priests and the prophets and al the inhabitants of Ierusalem with drunkennes †And I wil disperse them euerie man from his brother and the fathers and sonnes together saith our Lord I wil not spare and I wil not yelde neither wil I haue mercie not to destroy them †Heare ye and geue eare Be not eleuated because our Lord hath spoken †Geue ye glorie to our Lord your God before it waxe darke and before your feete stumble at the darke mountaines you shal looke for light and he wil turne it into the shadow of death and into darkenes †But if you wil not heare this in secret my soule shal weepe because of the pride weeping it shal weepe and mine eie shal droppe teares because the flocke of our Lord is taken †Say to the king and to her that ruleth Be humbled sitte downe because the crowne of your glorie is come downe from your head †The cities of the South are shut and there is none that may open them al Iuda is transported with a perfect transmigration †Lift vp your eies and see you that come from the North where is the flocke that is geuen thee thy noble cattel †what wilt thou say when he shal visite thee for thou hast taught them against thee and instructed them against thyne owne head shal not sorowes apprehend thee as a woman in trauel †And if thou shalt say in thy hart Why are these thinges come vnto me For the multitude of thine iniquitie thy more shamelie partes are discouered the soles of thy feete are polluted †If the Aethiopian can change his skinne or the leopard his spottes you also can doe wel when you haue learned euil †And I wil scatter them as stubble which is violently taken with the winde in the desert †This is thy lot and portion of thy measure from me saith our Lord because thou hast forgotten me and hast trusted in lying †Wherefore I haue also made bare thy thighes against thy face and thine ignominie hath appeared †thine adulteries and thy neying the wickednesse of thy fornication vpon the litle hilles in the field I haue seene thine abominations Woe to thee Ierusalem thou wilt not be made cleane after me how long yet CHAP. XIIII Iurie shal be afflicted with drought and famine 11. Neither shal the prophets prayer nor their fastes nor sacrifices auaile them 14. Falseprophetes shal perish with the seduced people 17. Ieremie lamenting exhorteth them to repentance THE word of our Lord that was made to Ieremie concerning the wordes of the drought †Iurie hath mourned and the gates thereof are fallen downe are obscured on the earth and the crie of Ierusalem is come vp †The greater men haue sent their inferiours to the water they came to drawe they found no water they caried backe their vessels emptie they were confounded and afflicted and couered their heades †For the waste of the land because there came no rayne vpon the earth the husbandmen were confounded they couered their heades †For the hinde also brought forth in the field and left it because there was no grasse †And the wild asses stood vpon the rockes they drew winde as dragons their eies failed because there was no grasse †If our iniquities haue answered vs Lord do for thy names sake because our reuoltinges are manie to thee we haue sinned †O expectation of Israel the sauiour thereof in the time of tribulation why wilt thou be as a seiourner in the land and as a wayfaring man turning in to lodge †Why wilt thou be as a wandring man as the strong that can not saue but thou ô Lord art in vs and thy name is inuocated vpon vs forsake vs not †Thus saith our Lord to his people which hath loued to moue their feete and haue not rested and hath not pleased our Lord Now wil he remember their iniquities and visite their sinnes †And our Lord said to me Pray not for this people to good †When they shal fast I wil not heare their prayers and if they shal offer holocaustes and victimes I wil not receiue them because with sword and famine and pestilence I wil consume them †And I said A a a ô Lord God the Prophetes say to them You shal not see the sword and there shal be no famine among you but he wil geue you true peace in this place †And our Lord said to me The prophetes prophecie falsely in my name I sent them not and I commanded them not neither haue I spoken vnto them lying vision and deceitful diuination guilfulnes and the seduction of their owne hart they prophecie vnto you †Therefore thus saith our Lord of the prophets that