Samaria They shall possesse from the South to the Northe and from the West to the East Euen those Israelites that are nowe in captiuitie among the Canaanites in the Southe shall possesse vnto Sarepta in the North. And the inhabitantes of Ierusalem that are in captiuitie in Bosphorus in the North shall inhabite the cities of the South For God shall set mightie Captaynes ouer hys people Israell whiche shall subdue the Edomites and shall be zelous followers of God and shall set vp his true worshippe agayne They shall both instruct the people and also compell them to follow Gods lawes Therefore God shall rule and hee shall be king ouer them For they shal serue him A larger interpretation of Abdias Prophesie THis Prophesie was written agaynst the Edomites the posteritie of Esau a people bordering vpon the Southe side of Iewry towards Arabia They were the nexte neighbeurs of the Israelites the posteritie of Iacob Iacob and Esau otherwise called Israell and Edom were brethren and the children of Isaac and Rebecca When their mother was with childe with them they did striue in hir wombe wherewith she béeing moued enquired of God what that straunge fight shoulde meane Answere was made hir that she had two Nations in hir wombe that is to say that two Nations should rise of their posteritie that they should contende the one with the other and the elder should serue the yonger that is the Nation that shoulde come of the yonger brother shoulde subdue the posteritie of the elder brother and bring them in subiectiō Which was fulfilled in king Dauids tyme who with his people the posteritie of Iacob the yonger brother subdued the Edomites vnto him and vnto his Nation vnto whome they remayned subiect for the space of an hundred and threescore yeres vnto the reigne of Ioram the seuenth king of Iewry from Dauid In whose dayes they rebelled and euer after hated the inhabitants of Iuda as before their father Esau had hated Iacob As at other times so chiefly they vttered their malitious mind when Nabuchodonosor besieged Ierusalem for they ioyned with him agaynst Iuda It is not vnlikely but that he desired their help bicause they were neare borderers were acquaynted in the countrey But he was not so desirous of their ayde as they were to offer it For they reioyced greatly at the miserie of the Israelites they triumphed ouer them and were partakers with the enimies in spoyling the citie of Ierusalem Yea they persuaded them vtterly to destroy it As it is written Remember the children of Edom O Lorde in the day of Ierusalem whiche sayde rase it rase it euen to the foundation thereof By occasion of this miserie and calamitie of the Israelites the inhabitants of Idumea were mery and ioyfull but Gods people were full of sorrowe and heauinesse Therefore almightie God pitying their case stirred vp Abdias other Prophets to comfort them by declaring vnto them the destruction of the Edomites their enimies and by foretelling their owne deliuerance out of captiuitie which how cōfortable a thing it was vnto them wée may vnderstande by our own example who in the days of Mary our Quéene were oppressed with the members of Antichrist the deadly enimies of Gods people At what tyme they endeuoured as much as lay in them to destroy the heauenly Ierusalem that is to say the true Christians of whome they imprisoned and burned a great number and the residue they caused eyther to flée into voluntarie banishmente or else to reuolte from the Christian religion vnto Idolatrie vntill it pleased almightie God to looke vpon them with his mercyfull eyes and to call them vnto repentance If in this tyme of miserie God had sente vs some Abdias to tell vs that he woulde destroy our enimies and restore those that were banished into their ceuntrey and aduaunce them to honour and wealth this must néedes haue béene very comfortable vnto vs And so it came to passe in déede For God dothe not in any age leaue those comfortlesse that cleaue wholly vnto him Therfore he sente his Prophet Abdias among the Israelites to shewe them the destruction of their enimies and their owne deliuerance out of captiuitie to comfort them and to confirme them in the true worship of god This is the purpose of the Prophet whose prophesie may be deuided into two chapters In the first God threatneth destruction vnto the Edomites and in the seconde he promiseth deliuerance with great prosperitie and felicitie vnto the Israelites The first Chapter consisteth of foure partes In the first is declared the certayntie of their destruction In the seconde the staye and arguments wherby the Edomites might persuade them selues of safetie are taken away and confuted In the thirde the greatnesse of the calamitie that God would sende vpon them is declared And last of all are shewed the causes of their destruction It is not impertinent to the first parte to note héere the author of the prophesie It is called the prophesie of Abdias But it was reuealed by the holy Ghost euen by God him selfe and vttered by the ministerie of Abdias As the Prophete Zacharie sayth The Lorde God of Israell hathe raysed vnto vs a mightie saluation in the house of his seruante Dauid as he promised by the mouth of his holy Prophets which were since the world began And the Apostle that writeth to the Hebrues sayth At sundrie tymes and in dyuers maners God spake in olde tyme to our fathers by the Prophets And our Sauiour sayth that Dauid sayde in the spirite or by the holy Ghost the Lorde sayde vnto my Lorde sit thou on my right hande vntill I make thy enimies thy foote stoole Héere our Sauiour signifieth that Dauid spake not of him selfe but the holy Ghost by his mouth So it appeareth by the words of S. Peter that Noe in his time preached vnto the people not of him selfe but our Sauiour Christ in his Godhead preached by the mouth of Noe. For S. Peter speaking of the death and resurrection of our Sauiour sayth that he was mortified in the fleshe but quickned or raysed to life by the spirite that is to say by his Godhead In the whiche spirite saythe he Christ came and preached to the spirites that are in prison whiche were disobedient in the dayes of Noe. These words of our Sauiour of the Apostles and of Zacharie teache vs that it was our Sauiour Christ in Noe the spirite of God in Dauid and in the other Prophetes that spake vnto the people Therefore I conclude that the same spirite spake in Abdias and that God him selfe was the author of his prophesie This also is manyfest by the words of the Prophet For he sayth I haue made thée of smal power and of little reputation among the Nations The Prophet had no such power as to diminishe the reputation and power of the Edomites Therfore it foloweth necessarily that he spake not in his own person but
vs to extoll magnifie his name for wōderful are his works to our great profite and commoditie Finally to obey his lawes and statutes for he serueth them that serue him so dooing God will sende vs sauiours to saue vs and to deliuer vs from our enimies and the wordes of the Prophete shall be verified vpon vs in that he saythe The kingdome shall bée the Lordes For he shall be our kyng for euer and we his people shall be continually garded vnder the shadowe of his wings and alwayes defended from all maner miserie and calamitie Hitherto I haue opened the sence and meaning of the Prophet according to the letter which although for diuers causes it is very necessarie to be vnderstanded yet béeing considered of it selfe without any further application of the same vnto our selues it is vnfruitfull and vnprofitable As the Apostle sayth the letter killeth but the spirite giueth life Therfore I haue added moreouer vnto the letter certayne generall lessons for the instruction of all Christians Which application of the scriptures vnto our selues the Apostle putteth vs in minde of where he sayth what soeuer things are written afore time they are written for our learning that we through patience and comforte of the Scriptures might haue hope And as in diuers other places so especially in the thirtenth chapter of the Epistle to the Hebrues he hath giuen vs an example of this interpretation where the words of the almightie God spoken only vnto Iosua and perteyning onely vnto him according to the letter are vsed as a generall lesson for all men to teach them to put their trust in god After that Moses was dead God appoynted Iosua to be ruler of the Israelites and to bring them into the lande of promise and bicause he shoulde not feare nor be dismayde God sayde vnto him As I was with my seruant Moses so I will be with thée I will not fayle thée nor forsake thée Vpon these words the Apostle groundeth this generall doctrine Let your conuersation be without couetousnesse and be content with those things that ye haue For he hath saide I will not fayle thee neyther forsake thée Thus the Apostle dissuadeth vs through distrust of Gods goodnesse to vexe our selues with immorderate care of worldly riches and the vnlawful meanes to enriche our selues bicause God hath sayde vnto Iosua I will not fayle thée neyther forsake thee teaching vs therby to apply the holy Scriptures to our comforte confirmation of our fayth Whose example I haue followed by adding the morall as they call it vnto the letter of the Prophet But besides this morall there is also in the prophesie conteyned an allegorie concerning the comming of our sauiour to iudgement our ful redemption by him in destroying Antichrist in bringing vs both body soule vnto the euerlasting blessednesse which he hath prepared for all the faithfull For the wordes and works of God are vnserchable do teach vs a great deale more thā the letter at the first sight offreth vnto vs This I say that in the scriptures especially in the old testamēt in the writings of Moses the Prophets there are for the most part thrée senses in one text according to those diuers sēses thrée diuers interpretations The first is called literal grāmatical or historical the second tropological ethical or moral the third allegorical figuratiue or mysticall The literal interpretatiō is called grāmatical historical bicause in it nothing else is noted but that which the grāmer rules the historie it self in playne meaning giueth vs to vnderstande This alwayes is fyrst chiefly to be noted as the ground foundation of the other interpretations If we make not a good foundation that whiche we buyld thereon will be weake so if we do not truely expound the letter of the scripture commonly we shal make an vnprofitable moral and a false allegorie The bare letter of the newe Testament especially is for the most part very profitable and cōmodious to al Christiās There are fiue generall vses commodities of the scripture taught of the Apostle S. Paule in the Epistle to the Romanes the .15 chapter and in the seconde Epistle to Timothie the third chapt First by it we learne patience in aduersitie by it we haue consolation in persecution and are therby encouraged to continue vnto the ende in the true worship of God through hope of life euerlasting secondly we are taught true doctrine as touching the articles of our fayth and thirdly to improue false doctrine cōtrary to the same fourthly by the scriptures we lerne to correct our wicked liuing which is cōtrary to Gods cōmādements and finally we are therby instructed in godlinesse in al such things as are acceptable vnto god All these commomodities are founde in the literall sence of the scriptures For what is more comfortable than the very letter of these wordes So God loued the worlde that he gaue his onely begotten sonne to the ende that who soeuer beleeueth in him should not perishe but haue life euerlasting And the letter of these words We are iustified by fayth without the works of the lawe doth teache vs the doctrine of iustification by fayth without any desert of our good works also doth improue the contrarie In like maner the letter of other places doth teach other doctrine And where the Apostle sayth The workes of the fleshe are manifest which are adultry fornicatiō vnclennesse wantonnesse Idolatrie witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers dronkennesse gluttonie and suche like whereof I tell you before as also I haue tolde you before that they which do such things shall not inherite the kingdome of god But the fruite of the spirite is loue ioy peace long suffering gentlenesse goodnesse fayth méekenesse temperancie agaynst suche there is no lawe The very letter of these words serueth to correct and to instruct vs in godlinesse So commodious is the bare letter of the holy Scriptures and the morall therof which is to gather out of the letter some good lesson for our instruction is no lesse profitable For all the miracles of our sauiour Christ as according to the letter and historie they serued to the commoditie of those that were healed by him so they may be morally interpreted to our comforte and to the confirmation of our fayth that are nowe liuing For by his goodnesse thereby shewed vnto other men we haue an euident argument of his readinesse to helpe vs when soeuer we in like sort do séeke helpe at his hands so that we haue no cause to mistrust his goodnesse nor to séeke helpe else where of Saincts and Angels that are no sauiours His miracles also doe teache vs his Diuinitie they teache vs that he is Christ the sauiour of the world and do improue the contrarie doctrine as our Sauiour witnesseth in the Gospell Moreouer all the examples of godly men serue for
of the sonne of man and of his Saincts and drinke their bloud you haue no life in you Here is an addition to the letter which maketh much for the Romanistes that teache men to call vpon Saincts that are dead to pray vnto thē which we can not do without a fayth and a beléefe in them as it is written Howe shal they cal on him in whō they haue not beléeued But faith beléefe is proper only vnto almighty God and is the meane wherby we do eate the fleshe drinke the bloud of our sauiour Christ As he teacheth vs in these words I am the bread of life he that cōmeth to me shal not hunger and he that beleeueth in me shall neuer thirst The reason is this whosoeuer eateth my fleshe and drinketh my bloud hath eternall life and I will raise him vp at the last day For my fleshe is meate in déede my bloud is drinke in déede Héere our sauiour techeth vs that he is bread he is meat drinke vnto vs we must come vnto him we muste eate him we muste drink him we shal not hūger nor thyrst for euer And this is the meane wherby we do eat his flesh drink his bloud to put away our hūger our thyrst euē to beleue in him For he saith He that beléeueth in me shal neuer thyrst Therfore if the aduersaries of the Gospel might be permitted to add vnto the letter saying thus Except ye eate the flesh of the sonne of man of his Saincts and so foorth they might easily proue that it is lawfull for vs to put our trust in saincts to beléeue in them as in sauiours consequently that it is good necessary to pray vnto thē But our sauiour without any additiō saith Except ye eate the flesh of the sonne of man drink his bloud ye haue no life in you This is the true letter which if we kéepe in this place in al other places of the scripture without any alteratiō it serueth so for the confirmation of the truth that the aduersaries can haue no aduantage agaynst it But if we take the letter only without the true feare meaning therof the cōmodity that cōmeth therby auayleth vs nothing for that is to take the vessel without wine whiche dothe vs no good Therefore in this respecte also it may be truely sayde The letter rather killeth than giueth life Moreouer for the better vnderstanding of the Apostles wordes it is to be noted that the true letter is diuersly vnderstanded in the scripture First the playn sense of the scripture without any morall or mysterie is called that letter of the which it hath bin sufficiētly spoken before Secondly that true vnderstāding of the scriptures literally morally allegorically as it cōteineth all necessarie knowledge without the spirite of God whiche causeth vs to bring foorth fruites according to the same may be called a letter that killeth They that are destitute of the spirite of God without the which no man can liue although he haue al knowledge are like the high way side or the stony groūde or the briers and brambles in the which and among the which the good séede can not prosper and bring foorth fruit This knowledge without the spirite of God is a letter that encreaseth the damnation of men rather than profiteth them For our Sauiour sayth that seruant that knew his masters will and prepared not him selfe neither did according to his will shall be beaten with many stripes Of this damnable letter it maye séeme that the Apostle speaketh where he sayth Shal not vncircuncision which is by nature if it kéepe the lawe iudge thée whiche by the letter and circumcision art a transgressour of the law For he is not a Iewe whiche is one outward neither is that circumcision which is outward in the flesh but he is a Iewe which is one within and the circumcision is of the heart in the spirite not in the letter whose praise is not of mē but of god Thirdly not only al knowledge without good works but also external works that are done in hypocriste as comming to the church to heare the word of God without a desire to be reformed thereby may be called a letter that killeth When men come to beare what the Preacher can do and not to learne what they them selues ought to do when men pray with their lippes and not with their hearts or do any good worke for vayne glory or to get them a name among men so foorth this is a letter that profiteth not Of this letter the Apostle séemeth to speake where he sayth Nowe are we deliuered from the law béeing dead vnto it wherin we were holden that we shuld serue in newnesse of spirite not in the oldnesse of the letter Finally the law cōsidered by it selfe without Christ is called a letter that killeth As where the Apostle sayth God hath made vs able ministers of the new testament not of the letter but of the spirite for the letter killeth but the spirite giueth life Where the Apostle writeth these words he disputeth agaynst false Christians that receyued Christ but not aright for they ioyned the law with Christ as a necessary part of our saluatiō they would not acknowledge Christ of him selfe to be a sufficient sauiour they ioyned the lawe with Christ as felow in office with him in working our saluation making him to be but halfe a sauiour alleaging for their purpose the glorious promulgation of the lawe as that it was giuen with thunder and lightening with the sound of a trumpet with fire and great smoke Also when Moses came from the mounte with the two tables his face did so shine that the people were not able to behold the brightnes therof Vnto this the Apostle answereth that the glory of the Gospel darkneth the glory of the law For the law was giuen but for a tyme but the glory of the Gospell continueth vnto the ende Also as the brightnesse of Moses face was glorious so the vayle wherwith he was couered was a tokē of imperfectiō a type of infidelity in the people But through the grace of God offred by the Gospel we are made perfect are changed into the image of his glory and are able as it were in a glasse to behold the same with open face And the more to deface the law béeing compared with Christ he calleth it the ministery of cōdēnation a letter that killeth For through our default it killeth after a sort in that it layeth our iniquities before vs letteth vs sée in our selues the image of death through sinne wherby as much as lieth in it it casteth vs down into the dānable pit of desperation there leaueth vs sore wounded without al hope of life But the spirit that is to say the gospell by meanes wherof the spirit of God worketh in
hath giuen vs ouerthrowe the foure of Idolatrie and superstition which Antichrist hath buylded to deface the glorie of almightie God let vs deliuer Gods children out of the dangerous captiuitie thraldome of ignorance which bringeth destruction of body and soule to al that cōtinue therein So God by his Prophet threatneth the destruction of this Edom no lesse than of the other For as by comparison it may appeare the same cause of destructiō is in the one that was in the other also the power might aswell of the one as of the other is of late days by the wōderful working of almightie God maruelously diminished his glory defaced The Edomites were beloued of their neighbours feared of their enimies therefore great was their pride but they were brought to desolation by their own cōfederates Euē so it was with the bishop of Rome he was beloued of al princes in Christēdome they reuerenced him as a god also they feared him so that they durst not stir agaynst him For what Prince soeuer did not in all pointes submit him selfe vnto him at his plesure he excōmunicated him discharged his subiects of obedience in the end deposed him of his kingdome for besides the translating of the Empire frō one kingdome to an other besides the deposing of Hilderike king of France diuers other inferiour Princes he excōmunicated deposed seuen Emperours one after an other namely Henry the fourth Henry the fifth Frederik the first Philip Otho Frederike the seconde and Conradus his sonne Therfore great is the pride of his heart so that he exalteth him selfe aboue men and Angels he compareth him selfe with the sunne and the Emperour with the moone chalenging vnto him selfe so muche more excellencie than the Emperour as the sunne excelleth the moone Euen as the earth sayth he surmounteth the moone seuen times and the sunne surmounteth the earth eyght times whiche béeing multiplied by seuen maketh fifty sixe so be excelleth the Emperour fifty and sixe times Neither is he cōtnet with this superioritie ouer the Emperour but also he preferreth him selfe before the Angels in iurisdiction knowledge and reward This is the pride of his hart in the which Pope Alexander the thirde of that name trode vpon the necke of Frederike the Emperour saying this verse of the Psalme Thou shalt walk vpon the Liō and the Aspe the yong Lion and the dragon shalte thou treade vnder thy féete And Pope Adrian the fourth suffered the same Emperour to hold his styrup twise and gaue him a scoffe for his labour bicause he did holde the wrong stirup Also Pope Gregorie the seuēth suffred Henry the Emperour the fourth of that name to stande bare foote and bare legged at his gates with his wife and his childe thrée dayes thrée nightes in the middest of winter Such was the pride of his hart which had so deceyued him that he thought it vnpossible that he shoulde be ouerthrowen But as it appeareth this day the Bishop of Rome is of little reputatiō he is despised of many nations of whom in times past he was feared The moste part of his confederates haue forsaken him as the Polonians the Transsiluanians Hungarians many Princes of Germanie the Princes of Englande and Scotlande and many men in other countreys And it is not to be doubted but that shortly by the working of almightie God the words of this Prophet shall be fulfilled in him that is to say he shall be brought downe to the grounde he shal be spoyled of all his treasures vtterly forsaken of all his friends cut off from the earth vpō the soden with al his adherēts For the day of the Lord is at hād a day of tribulation anguish a day of gret sorow heauinesse a day as the Prophet Zophony termeth it of desolation destruction of obscuritie darknesse of cloudes blacknesse vnto al the enimies of Gods children The day I meane when our Sauiour shal come from heauen with his mightie Angels in flaming fire rendring vengeance vnto all those that knowe not God ◠that do not obey the Gospel of Iesus Christ who shall be punished with euerlasting perdition frō the presence of the Lord from the glory of his power But vpon mount Sion shal be saluation the children of God shall haue no cause to lament when the terrible day of the Lord shall come for that day shal be their deliuerance Then shall their enimies weepe and lament but they shall be glad and ful of ioy for their sakes all the wicked shal be consumed as stubble with the fire for God wil sende his Angels they shal gather all the nations of the worlde before him and shall separate the faythfull from the vnfaythful as the husband man separateth the wheat frō the tares they shal binde the tares togither cast them into the fire that neuer shal be quenched but the faithfull which are the wheat shall be gathered into Gods barne that is to say they shal be placed in his kingdome of euerlasting ioy peace and rest And then all principalities powers béeing subdued no mā shal be able to stir against God or agaynst his saincts which before were despised trode vnder foote most cruelly murthered but now deliuered out of all misery exalted into heauen and glorified So that in all poynts in all respects the Lorde shal rule he only shall be worshipped and glorified the kingdome shall be his To whom be all prayse honor and glory world without ende Amen THus endeth the exposition of the Prophet Abdias in the which the letter hath his place and his commendation that is the playne meaning of the wordes of the holy Scripture without any morall or allegoricall exposition whiche I call the letter is profitable to comfort to teache to improue to correct and to instructe in godlynesse whiche is rather to giue lyfe than to kil Therfore here a mā may aske this questiō How is it true that the Apostle sayth The letter killeth but the spirite giueth life for if the letter kil it is hurtfull if it be hurtful thē it is not profitable as is aforesaid Here for the better vnderstāding of the Apostle first it is to be noted that there is in one sentēce a christiā a true letter there is also in the same sentēce an heretical a false letter As for example I reioyce sayth the Apostle in my afflictions for you fulfil the rest of Christes afflictiōs in my flesh for his bodies sake which is the Church Here by Christes afflictions the Apostle vnderstādeth the afflictiō of Christians who are the body wherof Christ is the head The afflictiōs of the body are called Christes afflictiōs bicause whatsoeuer the body suffreth the head that is to say our fauiour Christ is partaker of the same sufferings as appeareth by his own words where he sayth Saule Saule why persecutest thou me and
vs a true fayth quickneth vs agayn exalteth vs into heaueÌ„ where we shal liue foreuer in despite of all our enimies through the benefit of the good Samaritane our sauiour Christ Thus we may see how it is true that the Apostle sayth the letter killeth but the spirit giueth life NotwithstaÌ„ding in some respecte and in some sense the letter is profitable as I haue sayde and also the Apostle teacheth vs that the same letter or law which killeth is not voyde of profite For he sayth The law was our Scholemaster to bring vs to Christ that we might be made righteous by fayth If then it did bring vs to Christ we had no small profite therby And agayn he sayth The law is holy the coÌ„maundement is holy and iust and good Was that then which is good made death vnto men God forbid but sinne that it might appeare sinne wrought death in me by that which is good that sinne mighte be out of measure sinfull by the coÌ„maundement For we know that the law is spirituall but I am carnall tolde vnder sinne Héere the Apostle expoundeth him selfe sheweth after what sort the letter or the law killeth yet neuerthelesse it remayneth profitable holy spiritual good iust Thus much of the letter of the diuers sense and meaning therof and what letter it is that killeth how it killeth how it profiteth God graunt vs al the true vnderstanding and knowledge of his worde with a readie mind wil to folow the same that bringing foorth the fruites of the spirite we may liue for euer in heauen with almightie god To whom the father the sonne the holy ghost thrée persons and one God be all prayse honor glory for euer So be it FINIS Gen. 25.22 An. mundi 2100. 2. Sa 8 1â— An. mundi 2900. 2. Re 8. â—0 An mundi 3060. An. mundi 33â—â— Psal. 1â—â— An. domini 1553. Luk. 1.69 Hebr. 1.1 Mat. 22.43 1. Pet. 3.18 Dan. 7.1 Reuel 1.12 1. Sam. 9.9 2. Sa. 24.11 Iohn 8.38 1. Ioh. 1.1 1. Re. 1â— 3. An. mundi 3030. An. mundi 3360. Ezec. 25.12 Ier. 49.7 Psal. 90 1â— An. mundi 2490. Ier. 49.14 Luk. 11.49 Iohn 1.3 Psal. 19.7 2. Ti. 3.15 1. Cor. 11.23 Psa 50.15 Rom. 8.31 Ier. 49.16 Mal. 1.4 Gen. 7.21 Ge. 19.24 Gen. 11. â— 2. Re. 25 9. Luk. 19.43 21.6 Exo. 14.27 Ios 6.20 8.19 10.11 12.9 c. Iud. 7.22 2. Reg. 19.35 Psal. 27.1 Psal. 18.2 Gen. 36.15 Ier. 49.22 Ier. 49.11 Eze. 25.13 Ez. 35.1 c. Psal. 118.8 Amos. 3.6 Esa. 13.6 Eze. 30.3 Ioel. 1.15 2.11 Zoph 1.14 Gen. 3.20 Gen. 12.3 .18.18 Gen. 41.57 Ioh. 12.32 Phil. 2.21 Lu. 26.42 Ier. 49.12 Eze. 25.14 Iud 3. vers 9. 15. 2. Cor. 3.6 Rom 15.4 Ios 1.5 Heb. 13.5 Rom. 15 4 2. Ti. 3.16 Ioh. 3.16 Rom. 3.28 Gal. 2.16 Gal. 5.19 Mat. 11.4 Iohn 5.36 .14.11 1. Cor. 10.6 Gen. 22.9 Gen. 37 2â— Gen. 39. 41. .42 .47 Ex. 1. .14 Exo. 12.3 Iohn 1.29 1. Cor. 5.7 1. Pet. 1.19 Gal. 4.22 â–ª Deu. 25.4 1. Cor. 9.9 Exo. 17.6 1. Cor. 10.3 Num. 21.8 Ioh. 3.14 Deu. 18.15 Act. 3. â— Psa 95.10 Nu. 14.23 Heb. 4.9 1. Sa. 18.11 .19.11 23.8 .26 2. c. 2. Sam. 5.3 2. Sa. 1.15 2. Sa. 2.4 2. Sa 11. ver 4. .17 1. Sa. 24.7 .26.9 Psal. 11.1 Eze. 34.23 .37.24 Eze. 37.25 Hos 3.5 Iohn 10.11 2. Sa. 7.13 1. Re. 2.46 Heb. 1.4 Psal. 2.7 2. Sa. 7.14 Ionas 1.17 Mat. 12.40 Hos 11.1 Mat. 2.15 Ier. 31.15 Mat. 2.18 Lu. 24.27 Act. 3.24 Luk 1.70 An allegorie gathered of the signification of the worde Edom. Ancient testimonies witnessing that the Bishoppe of Rome is an Edomite coÌ„sequently Antichrist Esa. 34.6 Ier. 49.7 Lam. 4.21 Eze 25.13 Eâ—â— 34.9 The allegorie of the Prophet Abdias Psal. 91.13 Zoph 1.15 2. Th. 1.8 Reue 21.4 Mat. 13. vâ— 41. 49 2. Cor. 3.6 Colos 1.24 Act. 22.7 2. Cor. 1.5 2. Cor. 1.5 Mat. 24.13 Reue. 2 ver 7.11.17 26. ca. 3. ver 5.12 21. ca. 21.7 Mat. 10.32 1. Pet. 2.24 Heb. 7 25. Heb. 9.12 Heb 10.14 Ioh. 14.28 Mat 5. ver 11. 27. Luk. 20.17 Act 4 11. â—oh 10. ver â— 11. 1â— cap. 15.1 Mat. 13.3 Ro. 10 14. Iohn 6.35 Iohn 6.54 Iohn 6.53 The letter diuersly vnderstanded Luk. 12.47 Rom. 2.27 Rom. 7.6 2. Cor Exo. 19.16 Exo. 34.30 2. Cor. 3.11 2. Cor. 3.13 2. Cor. 3.18 2. Cor. 3.9 Luk. 10 53 Gal. 3.14 Rom. 7.12 Faultes escaped in the print The first number signifieth the leafe of the Booke the seconde the page of the leafe and the thirde the line The thirde leafe the second page and the eyght line for succour reade fauour 15. 1. 17. for Thir. reade Tsir 20. 1. 7. for higher thou reade higher than thou 23. 2. 17. for byd reade hyd 25. 2. 24. for godly reade goodly 26. 1. 13. for suffereth reade suffered 27. 2. 6. for decision reade derision 54. 1. 13. for feare reade sence