THE LAMENTATIONS and holy mourninges of the Prophet jeremiah, With a Lamentable Paraphrase and exhortation, meet every way to be applied unto these our dayes: For the comforting of all the true faithful children of God that are under the cross and feel their miseries: And for the awaking of all those that haue no feeling of their miseries: Not-with-standing the great calamities which haue fallen and still are like to fall vpon these our dayes.  
Published by Daniel Toussaine, and translated out of French into English, by Tho. Sto. Gent.  
AT LONDON, Printed by John Windet, for humphrey bait, and are to be sold at his shop in Paternoster row at the sign of the black Horse.   


1577    

TO THE RIGHT worshipful and virtuous lady, the Lady Vrsula Walsingham true and perfect felicity, with the increase of God his favour and of his most excellent gifts.  
IT hath been a common and usual thing at all times and in al ages( Right worshipful and virtuous lady) to see many gifts and presentes brought and bestowed vpon the richer and welthier sort, and vpon such as haue had no need, verifying thereby that, in earthly matters, which properly is spoken and meant of the mind, to wit: To him that hath shall be given abundantly, &c. even so, the abundance of God his good gifts, the humbleness of mind, the love of virtue, the zeal of the serving of God, and the tender bowels of compassion which I haue credibly heard, and partly seen in your Ladishippe, hath often times stirred me up, by writing to add some good thing unto the heap of those your good and excellent virtues. But finding nothing in myself wherewith to answer my desire, worthy the learning, what by reason of the want of knowledge and wisdom in me: I in the end resolved with myself to give over my purpose and determination, and to finish with prayer unto God, That it would please his majesty to bless his gifts in you with increase, so far forth as it shall be thought good to his heavenly wisdom to appoint: nevertheless, spending some time as my leisure would serve me in reading over diverse and sundry expositions of the sacred scriptures, I lighted upon this short paraphrase of daniel TOVSSAINE of the holy Lamentations of the Prophet jeremiah, an apt and fit piece of work( in my poor opinion) to be every way applied unto these our dayes, aswell for the comforting of all the faithful children of God that are under the cross& feel their miseries, as also for the awaking and stirring up of all those that haue no feeling of their miseries, notwithstanding the great calamities which haue fallen, and are like still to fall upon this latter age of the world. And because( as I haue already said) I find nothing in myself to further that love of virtue and zeal of christianity which GOD in great mercy hath vouchsafed vpon you, I haue obtained at the hands of this godly minister and preacher of the word, daniel TOVSSAINE, to supply my want, whom, if it shall please your ladyship attentively with good affection to hear: the pain no doubt shall be much less than the profit, and you thereby shall not fail to reap great fruit. The point of which small travail shall soon take end, and the gain long remain and continue. And therefore whatsoever here shal be handled in this little treatise: I most humbly beseech your good ladyship always in some measure to remember. To be short, If the people of the Iewes in jerusalem had made an account of the words of the Prophet in forewarning them of their destruction: if they turned not unto their God, it had not so fallen out with them as it did. But because they believed him not, but dealt most cruelly with him, the lord in his just judgements requited their obstinacy. For, the very name of God his word, ought to strike into our heartes great reverence towards it, great desire to haue it, great hast to hear it, great love to red it, and like care to keep it. If a King or queen should writ unto us, Oh, how ready would we be to shore up our ears? What hast would we make to hear the contents of the same? But behold, God himself hath directed his letters to every one of us, the secretary of which, is his own holy spirit, and his Prophets, Apostles, and Ministers are his purseuauntes and messengers, which bring them unto vs. And therefore, intolerable is our contempt towards his majesty, that sendeth them, if we do not humbly hear and read them, and diligently mark and observe the especial points and contents of them. And as it is written: the very dreadful words of God do follow such contempt.  

1. Prou.  O turn unto my correction, for lo I will express my mind unto you, and make you understand my words. Seeing then that I haue called& you refused ●t, I haue stretched out my hand and no man regarded it, but all my counsel ye haue despised, and set my corrections at nought, therefore shall I also laugh at your destruction, &c.  
now then, what promise can be sweeter, than to haue God express his mind unto us, and make us understand his will? And what terror can be greater, then to haue his majesty laugh& rejoice in our destruction? From which dreadful destruction I beseech him to deliver us,& stay us by his holy word, until such time as wee come unto his happy kingdom. Thus humbly leaving the patronezing of this my poor and simplo travail unto your good Ladyshippe I cease.  
From mark Lane in London the 16. of September. 1587. Your ladyships most humbly to be commanded, Thomas Stocker.   

The Preface upon the Lamentations of the Prophet jeremiah.  
AS men in times past, used to set up pillars or stakes, as marks for those which traveled through Champion countries, to know the way by, which some men called, Mercuries marks: And as men give a bunch of keys to those which would go into an house to view and see all the chambers and closerts of the same: even so likewise hath it been a custom, for the setting of Readers in a right& profitable way of reading any book, to set forth some preface, for the laying open either of the phrase or argument, either else of the method or order, or of the use of that book which a man will take in hand to interpret. Some there are that make much a do in setting forth and advancing those authors, vpon whose works they intend to coment, as Chrysostome, writing vpon paul his Epistles, hath done. Howbeit, it is a thing of all others, least necessary, namely when the Authors are sufficiently known,& of such note and mark, as that in too too much commending of them, it is but a darkening of their commendacions, as of the over commending of the Prophetes, and of the Apostles. And therefore it shall not be needful, to make any great narration in the commemdation of the Prophet ieremy, who was a right faithful servant of the lords, and a valiant preacher of his just judgements, and therefore out of all measure, more hated, tossed and tourmoyled, and crossed than any of all the other Prophets ever were, yea even put to a thousand deaths: who issued and descended from the rest of the stock of the Priests, that were resiant in Anathoth, belonging to the ligne of Beiamin, descending from Abiathar the high Priest, whom king Salomon, as in the 2. Chap. of the 1. book of the kings, we read, had banished thether.  
It shall suffice therefore at this present, that we advertise the Readers of four necessary points to be observed, in the reading of these Lamentations of ieremy.  
First, of the Title, or inscription of this book.  
Secondarily, of the occasion, and of the argument, or subject thereof.  
Thirdly, of the method, or order which the Prophet keepeth.  
Fourthly, of the use of this Treatise, and how requisite the consideration thereof is, for the dayes wherein we live.  
The first point then that in this little treatise must be regarded, which the Hebrewes always accustomend to cut off, and separate from the prophesy of ieremy, and place it after the books of Moses, among the holy collections( as we call them) that is to say, The Canticle of Canticles, Ruth, Ecclesiastes, the book of Hester, and such other like, is this, That the Jews in the body of the Bible, called this commonly by none other name, but by the first word wherewith the Lamentations begin, which word is, ECHA, that is to say, HOWE, And this word, according to the iudgement of the Hebrewes, is encountered not without some mystery, thrice in the beginning of three of the Chapters of these Lamentations, to wit, in the beginning of the first, second, and fourth: some supposing, that these three encounters of one and the self same word, haue regard unto the thee persons in trinity: some others taking it as for a perfect number, haue regard to the perfect, whole, and total desolation of the city of Jerusalem, and of the country round about it.  
moreover, when as the Hebrewes make mention of this book in their commentaries they call it, CINOTH, that is to say, Lamentations or mournings, proceeding from a lamentable voice, having always an undoubted regard to the principal argument of the book. For, although we find in this little book, consolations and prayers mixed together, especially in the fifte chapter: yet beareth it justly and of very right, the name of the chief argument, and principal matter, and is a very feeling sorrow and grief, and a most lively representation of the ignominy and reproach, which at that time lighted vpon jerusalem, and vpon the whole country of judah.  
The twenty interpreters unto whom the greek translation is attributed, and the common latin translation also, for the helping of the argument, haue put in these words in the beginning thereof: And it came to pass, that after Israell was led captive, that the Prophet jeremiah sate weeping, and lamenting over jerusalem, with this lamentation, sighing and groaning in the bitterness of his heart; and saying, as followeth. &c. Howbeit we can find no such thing written in the Hebrew text.  
As concerning the argument, subject, and occasion of this short Treatise of Lamentations, there is no likelihood, as Rabe Salomon and some others think, that it should be the same book, whereof mention is made in the 30. Chapter of ieremy his prophecy: which when ieremy had delivered to Baruch by word of mouth, he afterward, red to the people: and after, that king joachim, had once gotten it into his hands, he forthwith cut it in pieces with a penneknife, and threw it into the fire. For there express mention is made, that there were no Lamentations contained within that book, but the fastings of God against Israel and judith: yea even the very same demonstrations, which the Prophet ieremy had before, lively made, which Baruch describing, was overcome with sorrowing and sighing, as in the 45. chapter of ieremy we may read.  
Neither must we think, that that which is said in the beginning of the third chapter of the Lamentations: I am the man, that hath seen affliction in the rod of his indignation, and that which followeth, any whit favoureth the foresaid opinion: as though ieremy would frame a complaint only of his particular adversities, and of the torments which the Jews had used against him before the taking of jerusalem. For, we know well enough, that it is a customary thing with the Prophets, to represent, and as a man would say, invest, and put vpon them the person of the people, as well, the more to stir up the auditory, and strike their heartes, as also because it is the nature of charity, to appropriate the public miseries to herself, and so take them as if they particularly touched every one of vs. Such a great and notable courtesy and faithfulness was in the Prophet ieremy, as that although the people of judah, had, through their stubbernnesse, and rebellion, heaped vpon themselves such miseries in that they had despitefully,& arrogantly contemned, and trode under foot, the holy advertisements of this good Prophet: yet would he not but be partaker of their sorrow and ruin, as if the whole matter had particularly lain vpon himself. O tr●● and singular strict and straite line of hearty and tender love. Such a hearty love also had that excellent Martyr S. Cyprian when writing vpon those, that in the time of persecution had stumbled and slidde, setteth it down in these terms, I am partaker of the heavy burden of their grief: J lament with those that lament: I account myself among those which are abased and cast down: A brotherly affection suiteth me in the same bunch of my forlorn brethren, &c. And thus much as concerning the foresaid opinion.  
Howbeit there are some, and that very great Clerkes and learned personages, which are of the opinion, that these Lamentations of ieremy were written immediately after the death of that good King josias, and that by reason of the Lamentable discomfyture, in the fields of Mageddo. Which they ground upon two principal reasons. First vpon that that is recited in the 35. chapter of the second of the Chronicles, That the Prophet ieremy lamented the death of josias. But this me seemeth to be a very weak reason. For certes, this is out of all doubt, that ieremy had many griefs, and in his dolorous life, made many Lamentations: as well because of the grievous sins of the people, and their hardness of heart: as also by reason of the desolations which he fore saw: and otherwhile, either for the death of josias, or else for some other good and va●orous men. Alas, howe this good servant of God powred out sighs and riuers of bloody and bitter tears, as among other things in the ninth, 10.12.14. and 20. Chapiters of his prophesy appeareth.  
But it is one thing to Lament for some particular accidents, or for the death of a josias, for whom all the people, and all the singing men and singing women lamented: and an other thing to bewail the whole destruction and overthrow of an Estate and kingdom, yea, and that of the most famous and Noble city that then was in all the world, and which was, as it were, the very theatre of all the most rare and singular favourers of the lord, which verily deserveth an express treatise, and such especial Lamentations as in this book wee see: and it is, J say, a good thing to see, how the Prophet had hereunto in these lamentations a principal regard.  
The other reason, which they that refer these Lamentations to the dayes of josias, is the place in the fourth of these Lamentations, where mention is made of the taking of the annoynted of the lord. under whose shadow, the people said, they should live, among the Heathen. But in this reason there seemeth no probability, because that King josias was not taken, but hurt, and forthwith carried into jerusalem by his people, where he immediately died.  
Other later learned interpreters seem to follow an opinion between both, that they might reconcile both the one and the other, saying, that in very deed the beginning and first occasion of the miseries of judah and Lamentations of jeremy, was the death of the valiant king josias, but that notwithstanding these Lamentations extended even to the going forward of the calamities which continued unto the captivity of Babylon, and the utter overthrow of all judah. As in very deed after the death of josias, there was no great quietness in judah, but that great and huge billows of all sorts of miseries arose one in an others neck, because, as in the 34. chapter of the second of the Chronicles we read, that hardly could the horrible fury of God his iustice, which Manasses, josias his predecessor, had provoked, be appeased: such a fearful thing it is once to fall into the hands of the almighty, and to force his patience.  
Ioachas, the son of josias reigned only three months. After him, the king of egypt established joachim, king: whom Iechonia succeeded and in his dayes, the Babylonians spoyled the city, and soon after destroyed it, by reason of Zedechia his rebellion. Thus we see that after the death of josias there was nothing, as it were, but a full and through continuance of miseries.  
But seeing J am freely to speak my mind, which of their opinions is most likely, J willingly yield to them, that think these Lamentations of ieremy not to bee so much a prophesy, or a denunciation, or portraiture of a thing to come, as a sorrowing, grieving, and complaining of a most notorious and evident extreme present calamity: whether it was that ieremy wrote them in prison, whiles the city was a sacking: or whether it was that he put them in writing sithence, whiles he was with Godoliah in Masphat.  
For, at the very first entrance, 
Iere. 40.  and beginning of every Chapter, he lamenteth not any particular accident, but a general ruin and deluge of miseries, which fell vpon the whole country: to be short, a total turning up side down as well of the city of jerusalem( which Plinie himself hath placed in the rank among the chiefest Cities of the East) as also of the whole service and worship of God: likewise of the civil policy, and of the whole government both spiritual and temporal: a thing, which is able mightily to wound true settled heartes, to see the covenant of GOD, as it were frustrated, and the right religion derided and reproached, which hath moved the Prophet to aggravate, and engrave within this notable book, for posterity to come, all these disorders, and confused dealings: to the end to cause the people that then were, and the generation that should come after, feel the wrath and fury of God his just vengeance, and howe foolish they are, that give their mindes to harken unto privy deceivers and false Prophetes, which lulle worldlings asleep in their sins, and fourde them on in a vain hope, as though God for the love of the outward temple, for the love of ceremonies, for the love of an outward profession, and for the love of the name of the Church, should surcease the execution of his judgements, 
The common reward for plain and sound dealing.  as the people of judah were oftentimes too too much falsely deceived by these enchantments: wishing to good ieremy, that dealt plainly and faithfully with them an evil death, because he soundely and roundly told them of the mischief which hung over their heads, and because also, that for their daily exceeding in all kindes of sins, they must look for none other payment but utter desolation. Thus wee see the matter, J say, which the Prophet ieremy here handled in these Lamentations.  
now he handeleth, and setteth it down in such manner, as that the whole book seemeth rather to bee his history, than a foretelling of a thing to come: he so lively and earnestly pictureth out and setteth before our eyes all sorts of calamities, or else all the occurrauntes and circumstances of this Lamentable destruction of jerusalem, which the Assyrians shall bring to pass, and of the captivity as well of the princess, as of the people. True it is, because he right well knew, that this should not bee the last destruction, and that in the end of 70. yeares, the lord God would restore again the captived people unto their pleasant country and restablish both themselves and the religion within their city: he entermedleth as it were all over holy prayers and consolations, to comfort the heartes of good men with-all, to the end they should not bee utterly discouraged, and hopeless. now, the like comforts and promises the Jews had not in the last siege and destruction, when Titus and Vespasian came against them: For at that time, the Prophetes of GOD gave them clean over, because their wickedness was come now to the full ripeness, when as they utterly rejected and crucified the great Prophet of Prophetes, and the Doctor of Doctors, Christ Iesus our lord, banished, murdered, and persecuted his Prophetes: and to be short, would not understand the time of their visitation. And thus much as touching the argument of the Lamentations.  
Now followeth, that we consider of the method or order, and artificial handling of this writing: which no man can sufficiently admire, if he look well to the argument. For, although the Orators haue nearly found out and invented many ways and mean●s, either for the highly commending of any great and excellent thing, either else for the bewailing or lamenting of certain sorrows and griefs, which kind of speaking and writing Tully in the 3. of his partitions, reputeth to be the most rich and copious, and most profitable kind of order for commonweals: yet the farthel of mans eloquence, cometh nothing near the nature and dexterity of the Lamentations, which the spirit of God hath framed in ieremy his heart, and uttered forth by mouth to the use of all the Hebrewes. And although in this Treatise, the Prophet enterlaceth prayers and exhortations to repentance,& withall consolations: yet they are all so pathetical, or of such notable feeling as is possible: and it is the principal scope whereat he aimeth, to discover, in lamenting the geatnesse of God his wrath, and so consequently, the greatness of the iniquities and sins of the people, that they might serve him, as it were for matter and wood, to set such a fire on a light flamme. moreover, the Prophet so Lamenteth the case, as that he keepeth himself still within his limits, without soaring a-loft in the air in long discourses, which haue not the grace, so lively to touch mens heartes, as grave, natural, and short sentences, proceeding from out of a sorrowful and wounded heart, which is unmeet for long or affencted speeches: as this roman orator tully also testifieth, It is an hard matter, saith he, to keep men long while in a very passioned beholding of any misery, because it is a thing that sooner drieth up, than the tears of a mans eyes. And such are the style, and words of the Prophet ieremy in these Lamentations, that is to say, grave, and feeling,  
Beautified with lively portraytures, and very fit comparisons, which led the Readers even unto the beholding of the very same things that are spoken of. If then by the art oratory, mens heartes are made flexible to compassion, when as there shalbe told and figured out unto them, the sudden changes and revolutions from great prosperity to extreme beggary, from an high estate, unto a base and miserable condition: then of very right ought a man to be moved by these Lamentations of ieremy: which art is as well practised here, as any orator in the world is able. And it is a great deal less suspected, because he lamenteth not any particular mishaps, but the spoiling of an whole country, and the very ruin thereof. And this J say, ieremy so artificially and orderly handleth, as that it is no marvel that gregory nazianzen wrote as he did, when he said: That he never read the Lamentations of ieremy without tears. And to say the truth, who would not be moved to see these holy Lamentations, proceeding from the love of God: the love of a mans country: the love of pure and holy Religion: the love of order and policy: the love of his fellow Citizens, and of so many& so many families, who with a world of young children are seen led in exile, or else to the shambles, and every estate turned upside down. For, the greater, the more surpassing, and the more singular that the benefits of God were unto the city of jerusalem, the more lamentable was her destruction. And therefore it was very well said of Tully, when he said, That there was nothing more to be pitied, then to see a man that hath been in great prosperity, and advanced to high degree of honour, to be cast down into great misery and poverty.  
now, although in very deed, a man shal here and there meet with many mourninges and lamentations in the holy scripture, as among the rest, with that which we read in the first of the 2. of Samuel, where david heartily and tenderly mourned and lamented for the death of King Saul: most affectionately bewailing the lamentable discomfiture which came to pass in the mount Gelboa: yet shall we find nothing so ample, serious, and enriched with all sorts of excellent comparisons, neither yet grounded upon so great and manifest reasons, as are the Lamentations of ieremy: about which, are five whole Chapters spent without any superfluous kind of matter in them, but diversely handled with many excellent and strange protractions, ravishing sometimes mens mindes with astonishment, and casting them down, as it were, into a bottomless depth,& sometimes again raising thē up, into an hope of Gods grace and favour, bringing them thereby, unto true and vnfeyned repentance. But all set out with a most comely grace: representing first of all in general, the miseries of jerusalem, under the person of a poor desolate widow, or of a princess, suddenly thrown down from the highest degree of honour, into a most miserable servile estate. And after all this, there are lively represented the triumphs and braveries of the aduersaries, by which they thought to break even the very heart strings of these miserable afflicted people.  
In the second chapter, the Prophet beginneth to particularise every charge, and to descifer by piece meal, the notablest losses that that country of judah had, vpon which the Egyptians at that time, furiously entred, and chiefly and above all the rest he bewayleth, as a man would say, the loss of the two eyes, and two pearls of the country, which are Religion, and politic government, The order of priesthood and kingly state: dolefully lamenting their sclauerie, and the rest of the things depending vpon them as the ruin of the Prophetes, Nazarites, fortresses, castles, and such other like things.  
in the third chapter, the Prophet taking vpon him, the person of the people, very fitly expresseth& representeth the spiritual conflicts, which the poor afflicted souls in their great distresses were wont to suffer together with the issue& victory, which the faithful through faith obtained.  
The fourth Chapter setteth out the remedies, and layeth open a way and means to heal the wound, by setting down a form of free confession of sins. For, the first beginning to heal a wound, it to haue a through feeling of the grief and pain, and after to seek the remedy. The Prophet also in this chapter, addeth a prophetical foretelling of the destruction of the enemy: thereby continually to ease the wound and sore of the Jews, and advance their hope.  
in the fifte Chapter, wherein the Prophet ieremy concludeth& endeth his lamentations, there is a very fit and necessary prayer, to keep all the poor people at once, in all humility and true contrition: and likewise in a sure trust and hope of their deliverance. Thus we see, that after he had thoroughly lamented and sorrowed, yet that he must at last be driven to this point, even in the midst of these extremest desolations, to bring our heartes and mindes together unto this great God, that quickeneth the dead, and who indeed is such a Surgeon, as that there is no wound nor sore but he can heal, when as in a true and lively faith, he is sought unto, and called vpon. moreover, we are here especially to note one thing, that whensoever the Prophetes summon the people to repent, or appease the wrath of God, they never send men to their own satisfactions or merites, but to the only free mercy of this good God: And S. Ambrose writing vpon Luke, rightly speaking of S. Peter; saith in this sort: I read( saith he) in the Gospel of Peters tears, 
Peter repented and made amendes in tears, and not in merites.  but nothing of his satisfactions. Thus wee some what plainly see, what is to be noted touching the order and continuation of the Chapters of these Lamentations.  
Some greatly marvell why ieremy after this sort made these Lamentions, seeing the lord God in the 16. Chapter of his prophesy, ver. 5. said thus unto him: Thou shalt not enter into the house of mourning, neither shalt thou go to lament for them; for I haue taken my peace from this people, saith the Lord: and so haue I also my mercy and compassion, &c. But here we are to note in the first place, that the lord forbiddeth him not simply to lament: but yet so lament,& to such an end, as that the judgements of god against the people might not take effect: As if God should haue said thus: Thou hast lamented fairly but it will not serve, for this people must needs be chastised. Secondly, our God in this place alleged, meaneth not utterly to take away hope of grace from his people: But speaketh of that that should generally fall out unto the people, and to the obstinate and rebellious multitude, who altogether hardened their hearts against the lord, So that the Lamentations of ieremy were not written so much for him, as they were written to serve the peoples turn,& to be unto them as a glass to behold their miseries in: and a pattern of true and pitiful mourninges, following true repentance and conversion unto the altogether good and almighty God.  
whilst we are now in speaking of the Lamentations, wee are to note by the way, that the four first Chapters are written according to the hebrew alphabet, save that in the 3. Chapter, there are sometimes more verses contained in every letter. This order of the Alphabet, is kept also among some of the psalms. S. jerome thought it was because of the poesy, and traveled to define what kind of verses they were, and in the end he took the lamentations to bee such kind of verses, as are called Saphique, alleging for testimonies origen,& Philo the jew: and yet he himself in his preface vpon Isaiah affirmeth, that the Prophetes wrote in plain prose. And although in very dead the Iewes used poesy, which Reuchlin and Munster in our time, haue very carefully and painfully laboured to confess: yet the most parte of the learned and wiser sort say, that no man is able at this day certainly to show any poesy, or kind of verse which the Jews used, although they may as yet haue their poetical accentes. And it should seem, that when the harmony of their commonwealth and estates was dissolved, their fine musicque and poesy, withall their excellent singing notes, were eftsoons lost and quiter overthrown with the temple of Jerusalem. Thus we see what a thing it is, not to agree and be at one with the great God of heaven, and to withdraw ourselves from his service and obedience. it should seem that this order of beginning the verses with the Alphabet, is observed for brevities sake of the grave sentences entersuing, which are of marvelous weight, and for the better imprinting of them in memory, and the making of those sentences to be as familiar as the Alphabet itself: without some wrangling company will start up and say, that the Prophet, by running through the whole Alphabet, ment to show the great continuance of the miseries that then were.  
It remaineth now, that we speak of the latter point of this preface, which concerneth the use of the Lamentations of ieremy, and the fruit and commodity which all the faithful may gather out of them. For, their opinion is not to be received, which think that such writings are but old womens tales, which only concern the people of old time, and us no whit at all: seeing we are taught by the scriptures, 
Rom. 15.4  That what soever things were written afore time were written for our learning, that we through patience and comfort of the scriptures might haue hope: And that whatsoever came to pass unto our fathers, are even so many examples for us, and that such things are written to admonish us upon whom the ends of the world are come. In very deed as it is not a gift given to every man to know howe to rejoice as he ought( according to the saying of the Prophet david in his 89. Psalm ver. 15. Blessed are the people that can rejoice in thee, &c.) no more is it common to all men, to know howe to lament: J mean, so to lament, as that their Lamentations bee not made in the air, but to good purpose, and such as please this good God. For S. Augustine in his Epistle which he wrote to Victorian saith, 
The difference be: tweene the mourning of the faithful, and of the unfaithful.  that there is as great difference between the mournings and Lamentations of the faithful, as there is between sweet clarified oil, and the Lees thereof: Because the faithless( as the Prophet Oseah in his 7. Chapter ver. 14. saith) cry not truly vpon the lord with their hearts: but lye howling and lamenting vpon their beds for the loss of worldly things. Wee read sufficiently in the Heathen histories of very passioned Lamentations and mourninges: yea and so pitiful, as that the poets make mention of them, as if the tops of the houses, and the houses themselves had melted into mourninges: some lamenting the death of their friends, and other some the destructions and desolations of certain Noble and famous Cities: as the Cities of Troy, Thebes, Carthage, Rome, and such other like: And therefore it may well be said that that went somewhat near unto the Lamentations of ieremy. But it is an other manner of of spirit that guideth and pusheth forward ieremy in his Lamentations, and it is also an other maner of argument when he lamenteth this peerless and royal city of jerusalem, a city, whereas the lord had, as it were chosen and set up his throne: a city which was a figure and type of the Church of God: And again, ieremy aimed at an other maner of mark, than did either the heathen Poets, or historiographers, because he did it to this end to make men tremble under the just iudgments of God, and hang down their heads before his majesty, that he might bring them unto true repentance. To be short, he squared& seasoned his Lamentations with an assured faith and hope of Gods favour, and with very excellent and well knit and conjoined prayers, thereby to prick men forward to return unto the lord, whom they had offended.  
But if there be any that would find fault with us and say, 
An objection.  that the Prophet ieremy himself once passed his limits, when a●( as in the 20. Chapter of his prophesy ver. 14. we read) He cursed the day wherein he was born: wee answer him with the words of that ancient Doctor S. Hylarie writing vpon the 119. psalm, who properly saith, that he did not then curse the day of his birth, because he right well knew that he was sanctified from his mothers womb, and ordained to the office of a Prophet: but rather by reason of the long continuance of so irksome a charge, and the consideration of the hateful times, that then were. But be it that we did grant, that ieremy was sore troubled in mind, and that he sustained some temptation: yet it appeareth that he was not swallowed up therof: but kept such a temperance in his lamentations, as that he grieved no man, neither shewed any despite against the lord: but rather all reverence unto his majesty.  
And as for that which the Lord commandeth in the 9. of jeremy, ver. 17. 18. That they should call for the mourning women, and send for the skilful women to take up a lamentation, and cast out tears unto the people: No whit favoureth vain and feigned worldly lamentations and hired mourners, whom the very Heathen themselves laughed to scorn: howbeit these phrases of speech; are uttered as it were scoffingly, to awaken the people, and to depaint out the wonderful hardness of their heartes, which was such as that they were fain to hire, and cause come, all the mourning men and women of the world, to make them  shed tears.  
In very deed it is good that a mean be kept in all things, as on the one side to keep us from hypocrisy, and from feigned and excessive sorrowing:& on the other side, from that stoic blockishness. And to be short, wee must all rule and season our passions, which this great creator hath not in vain engraven in every of us: For, there is a time to be merry, and a time to be sorry: and all things haue their certain limits and rules: and above all, it is meet that both the one and the other be moderately, and to good purpose done. For they that look for nothing else, but for happy and merry daies in this world: they are they whom the Lord chiefeliest meaneth, and whom he in the 8. of Amos. ver. 10. in very deed threateneth, 
A sharp threat.  That he will turn their songs of ioy and pleasure, into lamentation and mourning. And therefore( as Aristotle himself in the 3. chapter of his 2. book of his ethics maketh mention) it was very well said of Plato, that men in their youth should be so brought up, as that they should know how and when to be merry, and howe and when to be sorry, because saith Aristotle, it must needs be, that they greatly are deceived, which think virtues to be nothing else but senseless& blockish benummednesse: so that a man may be merry and sorry as he will, and when he will: so it be with such a proportion and temperance as is seemly and meet. To be short: let no man think so to lead his life here in this world, as to be void of pain and grief, 
sin the cause of all our miseries.  seeing we carr●● 〈◇〉 us the very matter and substance of all 〈◇〉 sorrows, which is sin, and is the cause of all the torments that we suffer in this miserable life. 
Nothing more displeaseth God, then when he by his chastisements calleth us to repentance and we will not cut off the least jot of our pleasures.  And there is nothing in the whole world that more displeaseth God, then when he by his notable chastisements, calleth us to mourning and weeping, we in the mean while, in a bravery to despite him withall, bath ourselves in all our delights, and will not once cut off any of our least pleasures and follies, to win him unto us again. For which great unthankfulness, the Lord God in the 22. of the Prophet Isaiah most sharply reproveth the people of the Iewes.  
Thus then we see the first use of these Lamentations of ieremy, which learn us Christianly to lament, and teach us what the very occasion of Lamentations& mourninges is: which is to be sorrowful when we offend the majesty of God, when we see the Church under the cross, and his pure service turned upside down: and not lament and weep like children for apple or nuts: who are more afraid, as Chrysostome saith, 
Of such kind of men it is to be seared ther are over many in these daies every where.  of their own shadows, and of visers, than of a sword or of the fire: even such kind of men are they, which sorrow for the loss of a few temporal& transitory goods and for a handful of money, never greatly troubling themselves for the overthrow of k●ngdomes, of iustice, of piety, of schools of learning, and of all holy discipline, no not for the sacking and spoiling of their own country, so it touch not themselves any way particularly.  
As for the second, the lamentations of ieremy do teach us, what the true cause of the calamities and miseries which come unto us are: whereof we are wonted diversly and fond to judge: some attributing the cause of their woe and misery unto pure religion, and reformation of the worship of God: and some other also, because the worship of Jdols and of false Gods is banished; say with those people, of whom mention is made in the 44. of jeremy. ver. 10. after this manner, 
They called the moon the queen of heaven.  Sithence wee left burning of incense unto the queen of heaven, and powring out of drink offerings unto her, as we haue done, we haue had scarsenesse of all things, and haue been consumed by the sword and by famine. But ieremy telleth them that it is clean contrary: that is to say, that it is the contempt of God, of his word, and of his sincere worship, that are the causes of all our adversities, which thing S. Cyprian also writing to Demetrian, very well declareth. Othersome there are which attribute all ill things that come to men, unto fortune: not giuing credite unto the words written in the 3. Chapter of the Prophet Amos, where it is said: Is there any adversity in the city, but by the just ordinance of God. Some of the Philosophers lay and attribute the whole desolations of countries, and other lamentable encounters upon, and to a certain dissolute harmony of the stars and planets: As did the Philosopher Secundus, when as he comforted Pompey, after the journey of Pharsale, in which that great roman captain lost the battle against Iulius Caesar.  
nevertheless, this we say: that kingdoms and cities haue their times set, as well as the life of man hath, and their flourishing and decaying also: but yet we must bee driven to confess thus much, that the eternal Monarch, 
When sins increase and grow to a full ripeness in a presumptuous security in any kingdom then is it like suddenly to be destroyed.  giveth and taketh away kingdoms to whom, from whom, and when it pleaseth him: and that when sins increase& multiply then kingdoms decay and come to nought: especially, when those iniquities are grown to such a full ripeness, as are accompanied with an arrogant and presumptuous security. And Salomon, in the 14. of his proverbs, ver. 34. saith thus, Iustice exalteth a people, but sin is a shane unto Nations. And in the 16. Chapter, ver. 18. he saith thus, Pride goeth before destruction, and an high mind before the fall.  
Hereupon ensueth, that sith we ourselves are the cause of our own miseries, and pull vpon us Gods scourges, through impenitency: wee are therefore patiently to bear the miseries which we ourselves haue been the occasion of, and frame a complaint rather against our sins, than sophistically reason against the eternal.  
Now for the third, the Lamentations of ieremy do teach us that we must not abuse the patience of our God. 
A fearful thing to abused the patience& long suffering of the lord. Rom 2.  For the longer he deferreth& surceaseth his punishments and chastisementes, the roughlier dealeth he with us, as by the captivity of Babylon,& sacking of Jerusalem may appear. And therefore it is better for us to suffer ourselves to be told of our faults, and yield unto the holy admonitions of our teachers, then contemn the riches, clemency,& patience of God, and his long tarrying, which calleth us to repentance.  
Fourthly, we are in these Lamentations of ieremy, 
A kingdom corrupted with sin, causeth the religion also to smell thereof.  manifestly to note that saying of an ancient Poet, which said, that what soever Region is corrupt, the Religion also smelleth thereof, and the Church likewise, whether it bee placed either in provinces, Cities, or kingdoms of the world, suffereth the same. 
2. Kings. cap. 24.  Wee see that Zedechias king of judah, in falsifying his oath& promise unto the Babylonians, troubled the peace of the whole common wealth, drew the enemy, and a sore war upon himself and the whole country, whereupon ensued the destruction both of the temple and also of the city: and therefore all occasions of unnecessary tumults and warres and all other foolish garboils are to be avoyded: that we may walk in the fear of the lord, and in whatsoever vocation he calleth us unto, incessantly recommending unto him the public peace and estate of those kingdoms, wherein wee live, and dwell.  
The fift use, that we learn by these lamentions of ieremy is this, 
What the duty of all good men, but especially of the Pastors, ought to be in●any public calamity.  that it is the duty of all good men, but especially of the Pastors of the Church during the public calamity, to pray earnestly unto God, for the restablishing of the country, and of sincere religion: and to go before the people in good example of life, accordingly as it is set down in the 3. of Ioel: neither must we love the Church, or our country any whit the worse, because they are ignominious,& desolate, and too too unthankful and forgetful. For, was there ever any man worse entreated by his own country men, thē was this good ieremy? And yet we see, how the spoiling of his country, 
It is utterly unlawful for any man to be ill minded towards his country, much less towards the Church of God.  which he himself had foretold, wrong, and tormented him at the very heart. Surely, it is utterly unlawful for any man to set himself, or to bee ill minded against his country, much less against the Church: considering that as david in the 102. psalm, ver. 14. saith: That the servants of God delight in the stones of zion, and haue pity on the dust thereof.  
By the sixth use, we may gather out of these Lamentations, 
The Lord oftentimes causeth the very heathen Idolaters to punish the disobedience of his people which haue the truth of his word amongst thē, as, the Babylonians did the Iewes fo● a time.  that wee must not judge by the outward events of Religion, whether the same be good or bad. For who doubteth that the Iewes had not the true worship of God: that Moses lawe was not holy: and contrariwise, the Babylonians, profane heathen Jdolaters. And yet it pleased the lord to let the Babylonians, and other barbarous Nations over run them, and take their pleasure upon them: and overwhelm the Iewes with a deluge of miseries, as among other things, the Lamantations of ieremy, do testify. For, the lord many times, punisheth other sins, besides Jdolatrie and false Religion:& as S. Peter in the 4. of his 1. Epistle saith: Beginneth first with his judgements at his own house, without forgetting nevertheless to be most horribly aduenged of Idolatrous and persecuting Nations, whom he will haue for a time, to serve him, for the chastising of his own people. And to prove this to be true, we may read in the 14. and 33. of Isaiah, that he spared not the Babylonians, but that they had their course and turn. And experience in all ages hath given us to understand, that this great God is just: 
Psal. 57.  for although he hath for a season given unto his own people a cup of bitter drink: yet hath he made the wicked drink the lees and dregs thereof in the end.  
Lastly, the Lamentation of ieremy should make us think the matter nothing so strange, 
unfaithfulness unto God under the Gospel is far more grievous unto his majesty, than the vnthankefuln●sse of the Iewes under the lawe.  although the lord maketh us mourn and lament, and behold great desolations, seeing he hath not spared the natural branches: and that our vnthankefulnesse under the time of grace, and of the gospel, is without all comparison more grievous than the unthankfulness of the Iewes, that were brought up in Babylon. And therefore let us learn not to trust and dwell securely vpon the jolly titles of the Church, vpon Religion, and vpon the Temple of the lord, who regardeth not the outward show, and is able of very stones to raise up children unto Abraham, and repeople and revive his Church, although she seem to bee like a field full of dry and bare bones, as God in the vision of the prophesy of ezechiel right well sheweth. For it was a common saying in Babylon, That the children of Israell were, as it were, butted: and their estate utterly overthrown. But now the time is come, that God hath wiped away their tears, and restored the desolate places: so that our duty is to live by faith, and hold us in a good hope, looking patiently for the appointed time, staying ourselves upon the infallible promises of the lord, who against the gates and power of hell, will always conserve his little flock, and a few humbled people, which shall call vpon his holy name: so that the most comfortable saying of our saviour Christ in the 5. of S. matthew, is most true, where he saith: Blessed are they that mourn, for they shall be comforted: always provided, saith S. Hylarie, writing vpon this place, that we mourn not so much for our private losses, as for our offending of God.  
Go to then, let us learn from this great Prophet jeremy, rightly to lament. A knowledge, alas at this day too too much requisite and necessary: considering that the most men, as if they meant even of set purpose, to despite God, after so many civil warres, spoils, and murders, and having the knife even at their very throats, are more proud, dissolute and hypocritical, then ever they were. This is it, which ieremy in his 5. chapter speaketh of, saying: Thou hast smitten them,& they haue not mourned, thou hast made them of no reputation, but they haue refused to be corrected, they haue made their faces, harder than stones. Awake us therefore( O God) and let us not lye still, either in despair, or in foolish mourning for the things of this world, neither let us any longer kick against the prick: But let us lift up our pure hands, and contrite heartes unto heaven: 
It is a great deal better to be in the house of mourning and worshipping for a time that we might rejoice eternally: then in the house of ioy and mirth to die everlastingly.  let us pierce the clouds, and the tender affectioned heart of our heavenly father, with holy Lamentations: let us rather go into the house of mourning and weeping for a time, then into the house of joy and mirth: that we may rejoice eternally, and that God may change this so disfigured an estate of our miserable Christian provinces, which look like old walls ready to fall into a peaceable, blessed, and sure estate. advance again, O lord, the great numbers of dissolute Churches, and renew a people that will fear and call vpon thee, and sing unto thee, holy and condign praises. So be it.   

The Argument of the first Chapter of the Lamentations of Jeremiah.  
THIS Chapter hath no large nor long entrance into it, but beginneth even at the first chop to power out such feeling mourninges and Lamentations, as they that are wonted to be extremely and grievously tormented with sorrow: from whom is not to be looked any long or affencted narrations and discourses. And therfore the Prophet beginneth, as it were, to make a sudden exclamation unto some passenger or friend, whereby he would put him in mind of Ierusalems former prosperity, and of all the whole country round about her, that he might with fear and trembling, the easier see the horrible destruction and ruin, now fallen vpon her. It is a thing almost incredible, to see howe artificially the Prophet setteth before our eyes, the mourning and sorrowing even of insensible creatures: lively picturing out the misery of the people, the unfaithfulness of neighbours, the fury of enemies: intermeddling nevertheless an acknowledgement of their sins, and of their holy submission unto God which is in the 18. verse, with adding of a prayer, and reproachful words against the enemy.  
This chapter may be divided into four principal parts or heads. whereof the first extendeth itself unto the 8. verse: wherein is contained a lamentable mourning for the goodly ornaments that jerusalem was spoyled of, and the horrible and strange alteration of a flourishing estate, into the most miserable and wretched estate in the whole world. The said ornaments are spoken of in general: and in the chapters ensuing, they are particularly desciffered: As by the titles of the noble, honourable, rich, and well peopled city, of their friends and allies: of the kingly state: of the Priestes: of the holy solemnities: of the flourishing youth,& in steede of all this, there could nothing else be seen, but a desolate and wild wilderness: an utter spoil, all disloyalty, no amity, all anguish& pain, no ioy nor comfort: and nothing else but crying out, sigh●… ng, and shedding of bloody tears.  
The second part or head, containeth a confession of their sins, which ●… s in the 8. and 9. verses. For jeremiah ●… is lamentations are not entermedled either with murmuring, or yet with ●… espayre.  
The third part or head from the 9. ●… erse unto the 18. representeth unto us ●… e terrible effects, determinations, ●… nd purposes of Gods wrath.  
The fourth, preacheth unto us his ●… stice, and the Prophet falleth into his speech of purpose, meaning ther●… y to bridle their inordinate passions, ●… ecause they should not lay the fault ●… 'pon God, and charge him with ouer●… such rigorousnesse. And so this part 〈…〉 he●d concludeth with a short and ●… ruent prayer for the deliverance of ●… e Church from the unbridled vnmer●… fullness and fury of their aduersaries: so that we haue in these lamentations a notable description of godly ●… rrow, which S. paul in the 2. to the ●… or. the 7. ver. 10. saith: causeth repen●… nce unto salvation. &c.   

THE LAMENTATIONS OF jeremiah the Prophet. According to the truth of the hebrew text, and other most learned translations.  


The first part of the first Chapter.  
HOW doth the city remain solitary, 
Aleph.  that was full of people? She is as a widow: she that was great among the Nations,& princess among provinces, is made tributary.  
2 She weepeth continually in the night, 
Beth.  ●… nd her tears run down by her cheeks: ●… 'mong all her louers she hath none to com●… rt her: all her friends hath dealt vnfaith●… lly with her, and are her enemies.  
3 judah is carried away captive, 
Gimel.  because of affliction, and because of great servitude: shee dwelleth among the heathen, and findeth no rest: all her persecutors took her in the straites.  

Paleth.  4 The ways of zion lament, because no man cometh to the solemn feasts: all her gates are desolate: her Priestes sigh: her virgines are discomfited, and she is in heaviness.  

and.  5 Her aduersaries are the chief, and her enemies prosper: for the lord hath afflicted her for the multitude of her transgressions, and her children are gone into captivity before the enemy.  

Van.  6 And from the daughter of zion all her beauty is departed: her princes are become like Hartes that find no pasture,& are gone without strength before the pursuer.  

Zain.  7 Jerusalem remembered the dayes of her affliction, and of her rebellion, and all her pleasant things, that she had in times past, when her people fell into the hand of her enemy, and none did help her: the aduerseries saw her, and mocked at her sabbaths.  

ANNOTATIONS VPON the first part of the first Chapter.  
WE will here first of all consider of certain words of the text, which are very significant, and afterward speak somewhat of the chief and principal matters.  
How) This first word is it, why the Hebrewes call them the Lamentations. And some other learned interpreters are of the opinion, that this word is to be understood and repeated, not only in every member of the first verse, as, How doth the city remain solitary? How is she that was great, become now as a Widow? How is the princess become tributary? but also in the beginning of all the four first verses: How weepeth she day and night? How is judah carried away captive? &c.  
A man were never able to express how effectual and proper, vpon the sudden and first entrance, these exclamations are, immediately to ravish mens minds to the beholding and considering of any thing, so that this very well agreeth with that which the Lord foretold in the 19. of jeremias, vers. 3. saying: Thus saith the Lord of hostes the God of Jsrael, Behold, J will bring a plague vpon this place, the which whosoever heareth, his ears shall tingle.  
remaineth solitary) This speech here is sometimes in the holy scripture, taken in good part, as to be at rest and peace: As in the fourth Chapter of the first book of the Kings, vers. 25. All the daies of Salomon, every man remained without fear under his vine, and under his fig three, &c. But in this text it is taken in ill part, signifying the great sorrow wherein the Iewes were then plunged: resembling a widow remaining or dwelling in the world, in her sorrowful and comfortless widowhood. And as the Hebrewes also derive the name of a widow, from a word which signifieth solitariness, and a quiet or peaceable body, that taketh no pleasure in talking nor scoffing: which word or title, properly belongeth to widows, that are in very deed widows, and haue a feeling of their plague and misery. So that to compare the country of judah to a widow, is to very good purpose, considering that it was in deed a widow, because it had neither citizens, nor yet other men of better quality: for so much as they are, as it were, the husbands of all Cities and towns, and do both beawtifye, and give them estimation and credit.  
is made tributary.) This place causeth some of the learneder sort to gather, that in these Lamentations, jeremiah meant not onely to lament the later captivity of Babylon( because that the people at that time were rather utterly sacked, sold, and cleare●●●anished, then made tributaries) but also the former miseries, sorrows and griefs, to wit, those which came to pass in the daies of King Eliakim, who by the King of egypt was name joachim, because the people of judah were then made tributaries: which thing may very well agree with the matter, if this maxim or sure ground be held, that ieremy in these Lamentations chiefly looked unto the captivity of Babylon, and unto the desolation that fell vpon judah in those daies: Although it were not amiss to think, that even at that time a great part of the people was sacked ●… r lead captive, yet, that there was a ●… emnant of them dispersed here and ●… here, and especially such of them as ●… emained in judah, under the go●… ernment of Gedalia, that at that time were wounded and cabaged.  
Judah is carried away captive, because of Affliction.) The Chaldee Paraphrast understandeth this Affliction actively, as if the Prophet had said, that the cause of the Iewes exile and captivity, was by reason of their afflicting, rough handling, and hard dealing with the poor seruants, widows, and fatherless: howbeit, this is the more likely interpretation, according to the common manner, and ordinary signification of the servile Hebrew letter Mem: That the people is carried away captive, being with extreme affliction enforced: which they suffered al the country throughout, more now, then a man would that they had suffered: for, there were many of them that were not constrained to forsake their country, but they were so ill entreated, as that they choose rather to forsake both house and home, as we say, then see that they saw, and suffer that they suffered.  
Ja such necessities or distresses,) This is a kind of borrowed speech, taken from those that are cowped up between stone-walles, or in dongeons, not being able to go either backward or forward, and therefore must needs be very good prise, being shopt up. The like manner of saying also we find in the 14. verse of the Prophet Obediah, where it is thus said: Thou shouldst not haue stood up in the crossewayes of them that should escape, neither shouldst thou haue shut up the remnant thereof in the day of affliction.  
The ways of zion lament,) The Prophet, to move every man to compassion, maketh the very senseless hye ways as it were to mourn.  
zion is taken for the people, and also for the Church, which is figured by Mount zion: zion also many times is taken for the whole city of jerusalem, yea for the whole country, a part for the whole.  
Her enemies are the chief,) This is a notable manner of speech used in the Scripture, that is, the head is appoynted to be the most honourable part of the body in us: and contrariwise, in a beast, the tail is placed as the most abject and vile part: as in the 28. of deuteronomy in this sort we read: if thou observe the Commandements of the Lord, he will make thee the head and not the tail, to wit, he will exalt thee and bring thee to honor.  
They mocked at her Sabboths.) This word sabbath, which signifieth rest, may be taken for resting from their estates, mightiness, and revenues, from the which they then restend: or else for the serving of God: as the sabbath was one of the testimonies of the alliance and favour of God, and a notable observation taken many times for the professing of the whole service of God. The heathen Poets, as Iuuenall and Martiall, mocked the sabbath and Religion of the Iewes, and in a mockery called them Sabbotharies.   

The principal doctrines that are to be noted vpon the first part of the first Chapter.  
THE first part of this Chapter, as hath been before said, is a most pitiful and sorrowful complaint of the humbling of jerusalem, and of the country of judah, and of all the general loss they had, which thing, the Prophet meaneth here to set down in writing, thereby to let us understand, that the Lord our God will in verse deed haue us feel his chastisements, and be touched by them at the very hart, as well because he would haue his truth to be known in his threatenings, as in his promises, as also because he would haue us humble ourselves under his mighty hand: for if there be any thing that displeaseth the almighty, it is that blockishness and hardness of hart, wherewith the men of the world are possessed, who will neither feel the hand which scourgeth them, nor yet return unto him that smiteth them, which thing the Lord findeth fault withall in the ninth of Isaiah, and the fifth of jeremiah, saying: Thou hast scourged them, but they never sorrowed nor lamented for the same, &c.  
In very deed, we are to make a difference between the lamenting and sorrowing of the faithful, 
The difference between the lamenting and sorrowing of the children of God, and the wicked.  and of the unfaithful: for when the faithful cry out and lament in this sort, Out alas, they do it not angerlie nor impatientlie, but as it were in an admiration, and in a reverent beholding of the just judgements of God.  
Now then, ieremy, who had oftentimes foretold of such calamities, set them not down in writing, as though he had not known the cause of all these woes, which he himself toucheth in the eight verse, nrither yet as one that meant to find fault with God, or dispute with him, seeing that in the tenth verse he giveth him this commendation, to be just, but to the end he would lively touch the hard harts of the Iewes, and make them feel their misery, and let them understand how grievous a thing it is to offend the majesty of God through sin.  
We farther learn in this part of the chapter, that wee never aclowledge nor sorrow our prosperity, until it be gone and past recovery: for when we are in prosperity, we make no reckoning of it, as is most tragically set down in the three and thirtieth of Ezechiel: and although all the ignominy and shane in the world should come unto them, yet should they even then know that there had been a Prophet amongst them: and therefore, the words of Salomon in the twelfth of Ecclesiastes verse 1. are throughly to be considered of, where it is said: Remember thy Creator in the dayes of thy youth, before the evil dayes come vpon thee, &c.  
nevertheless, it should not be well concluded of the heathen vpon these sorrowful and hard bondages of the people of God, one while in Egypt, another time in Babylon, and eftsoons amongst the Romaines, to infer and say, that this was a bastard nation, predestinate to bondage, and to reprove the miserable Iewes so much, as we read they were in the thirty Chapter of ezechiel, to be a country that devoured her enhabitants, and caused her people to miscarry, leaving them daily as a pray: for these calamities never happened them but by God his punishment: when as the Iewes would not aclowledge the great benefits of the almighty, and the incomparable graces which were bestowed upon them, which graces, amongst other places of the Scriptures Moses highly commendeth and acknowledgeth in the three and thirtieth Chapter of Deuteronomy, verse 29. saying: Blessed art thou o Israel: who is like unto thee, o people saved by the Lord, the shield of thine help, and which is the sword of thy glory, &c. And in the 147. psalm. vers. 19.20. the Prophet david saith: He sheweth his words unto jacob, his statutes and judgements unto Israell, he hath not dealt so with every nation, neither haue they known his judgements.  
On the other side, the Iewes came short of their reckoning, when as they thought to maintain themselves in their greatness, and flourishing estate, without to be supported by the grace of God, and the keeping of his covenants and ordinances, according as the alliance which was made with them required: and over and besides, because they extremely exalted themselves in pride and arrogancy, for the which, the Prophet Sophonie in his second Chapter, verse 15. reproved the city of niniveh, saying: Behold( saith the Lord) this is the rejoicing city that dwelled careless, that said in her hart, I am, and there is none besides me: how is she made waste, and the lodging of the beasts? every one that passeth by her, shall hiss, and wag his hand at her.  
Now, the sum and cause of their miseries and woes, yea, and of their final destruction, and of the utter overthrow of all the country of judah, was, because they would not know the time of their visitation. So that our saviour Christ Iesus his meaning was, to establish another manner of kingdom here vpon earth, to wit, his spiritual kingdom, which long ago was in some sort figured by the kingdom of david and of his successors: unto the which kingdom of Christ, not onely some of the Iewes are to gather themselves together, but many of the Gentiles also, even from the East unto the West.  
And yet for all this, we must not think that our God hath dealt deceitefully with the ancient fathers, or not kept promise with david, unto whom he promised to choose his resting place in zion, 
Psal. ●32. verse 14.  and that it should never be shaken: for in the first place, these promises were conditional, and was vpon this charge, that they should be obedient. Secondarily, those promises were not to be accomplished so much in shadows and figures, and in the mount zion and kingdom of david, as in the thing itself, and in the truth of the figures, to wit, in the Church, and in Christ, in whom, as Saint Paul saith, All promises are yea and Amen: 
2. Cor. 2.  that is to say, accomplished and finished.  
As for the complaint which the Prophet ieremy maketh, that jerusalem was made tributary, it helpeth no whit the opinion of the Anabaptists, who imagine that the Church of Iesus Christ, the new jerusalem, is freed from all tributes and exactions. For there is here another consideration to be had in respect of the Iewes, who from the beginning, before they were revolted from the King of kings, were privileged to pay unto the Lord but one half shekle, 
Exod. 30. verse. 13.  but after they had cast off the yoke of the Lord, and desired to haue kings and princes as other people had, the Lord gave power, not only unto their own kings to tax them, but also unto other strange princes, thereby to beate down their pride and presumption. here is then to be noted, that the gospel overthroweth not the civil government and order that is used at this day, seeing that Christ himself paid tribute money, as in the seuententh verse of Saint matthew we read. And Saint paul also in the thirteenth to the Romaines exhorteth us thereunto, although it were to be wished, that they would not so pluck the wool from the sheeps back, as if they were flayed, neither yet so gather herbs, as if they would pluck up both roote and rind. Secondarily, tribute money was bestowed to an especial end, which is, for the defence of Countreys, and maintenance of Iustice, towards the charges of which things Princes haue tribute money granted them.  
One of the notable doctrines of this first part, and as it were through the whole book of Ieremies Lamentations, is an excellent example what it is to serve God, 
To serve God sincerely, is the store-house of all happiness: and contrariwise, the loss of all his blessings.  and what to forsake the true serving of him. For in truth, to serve God sincerely, is to rule and reign, and the very store-house of all happiness: contrariwise, to contemn the service of God, to bestow his graces ill, to turn our backs vpon him, to abuse the name and title of Religion, is the cause of all our hindrances and losses, and causeth all our bravery, glory, and excellency to be taken from us: and to be short, to make us be spoyled of all blessings, but namely, of this blessing, for the which the people mourn and sorrow, to wit, the multitude both of old and young people: as Salomon also witnesseth, saying: In the multitude of the people is the honor of a King, 
Prou. 14. verse 28.  and for the want of people cometh the destruction of the prince. For I pray you tell me, what are Cities and towns, what are kingdoms and provinces without men? Aristotle in the third book of his Politiques, saith, that it is neither the walls nor stones that make Cities, but the Citizens and inhabitants. Now when GOD is angry, he dispeopleth kingdoms, causeth neighbours become mere strangers, driveth friends far off, plucketh from us all favour and assurance. And it is no marvell though God many times maketh us feel the unfaithful dealing of men, or else their vanity, weakness, and misery, 
God plageth princes diuers byways by their friends, allies, and citizens, when as they make idols of them.  considering that we oftentimes make very idols of our friends, allies, and citizens. And as Saint Augustine vpon the 146. psalm very well saith, that we so much presume vpon men, and trust so much unto them, as that if any bring us tidings that such a Prince, or such a city will join with us in friendship, we are in a marvelous glory, and make great bonefyers: 
A sign and token of great infidelity, which at this day reigneth even in those governments which would seem to be most religious.  but when all the whole scripture shall tell us that the God of hostes is on our side against all power whatsoever, we are could in that, and care not, nor yet once rejoice as we ought.  
moreover, there are many degrees and kinds of calamities, which the Prophet jeremy bewaileth: but the highest and loudest complaint that he maketh, is the overthrowing of the service of God, the making no account of the sabbath and festival daies. And he hath great reason therein, for, the holy assemblies and festival daies are, alas, other manner of festival daies, then were the Olympiall and pithiall assemblies and festival dayes, wherein the heathen feasted and sported in the honor of jupiter& of Apollo. But in the Church of God, his service is brought in question, who hath manifested himself unto us by his wonderful works, and by his word: the exercise also of our faith, and the spiritual ioy and consolation in this good God is brought in question, which is a great deal more particularly, certainly and clearly manifested unto his people, then the Gods of the gentiles, 
Deut. 4.  who were but devilish deceivers amongst the barbarous nations. O what a bitter, heavy, and grievous thing then is this, to all honest souls that fear God, and haue tasted of the sweetness and pleasantness of his house, to see such assemblies cease, such exercises overthrown, and besides all this, the name of God dishonoured, and blasphemed, and religion laughed at: which is an huge heap of grief unto a true Christian heart.  
Such assemblies I say, as are not brought in by superstition, or by mans invention, but by Gods ordinance, for the maintenance of his service, and confirmation of our faith, are highly to be commended: for although the Lord be very well able extraordinarily without means, without preaching, without assemblies to gather unto himself a people yet his will is that his church should here on earth be known by certain marks and tokens: his meaning also is to try our faith and obedience, and to be served by convenient means to help our infirmities, by which means he worketh, adding thereunto his power: For sithence the son of righteousness, Iesus Christ hath appeared wee are not charged with so many ceremonies, nor so many feasts as the Iewes were: and being but a few ceremonies, they are as S. Augustine saith, more pure, easy& more significant.    

THE SECOND PART OF the first Chapter of the Lamentations: wherein is contained a confession of the sins of the people.  

●heth.  8 jerusalem hath grievously sinned, therefore she is in derision: all that honoured her despise her, because they haue seen her filthiness: yea, she sigheth and turneth backward.  

Theth.  9 Her filthiness is in her skirts: she remembered not her last end, therefore she came down wonderfully: she had no comfort. O Lord behold mine affliction, for the enemy is proud.  

THE OBSERVATIONS and notes of the second part of this Chapter. Hath forfeited a forfeit, or according to the Hebrew text, word for word, hath sinned a sin.  
THIS manner of speech is as much to say, as, hath grievously sinned: for otherwise, we know well enough that every man sinneth, as is said in the eight Chapter of the first book of the Kings. But the Prophet here understandeth a long continued bead-roll of sins: which increasing and overflowing, causeth the wrath of God also to overflow and exceed, as in the 32. of Exodus it is said, That the people had sinned a grievous sin in setting up a golden calf. moreover, it seemeth that the Prophet in this verse meaneth to answer the former exclamations: How doth the city remain solitary, &c. As if he would haue said: the very cause of this misery is nothing else but her great and grievous sins.  
Was derided) or as some read, cast out, and word for word according to the Hebrew, in quaking or reeling wise. Othersome take it to be the wagging of the head, that is to say, derision: some others, for banishment, other some for separation, as we read the same word for word in the twelfth of Leuiticus, how the unclean women were separated: as also in the 19. of numbers, That all other unclean persons were divided, separated, and put out of the host. And thus much as touching the words.   

THE principal doctrines of the second part.  
THE first and especial doctrine, out of which wee are in this behalf to draw our benefit, is this, That the feeling of our miseries, must lead us unto a feeling of the wrath of GOD, and of our sins: not to murmur against him, after the manner of the Heathen, who sometimes say, that their jupiter is cruel: but to humble ourselves under his majesty, and return unto him.  
Secondly, wee are here to note, that wee beware howe wee excuse or extenuate our sins, which wee cannot sufficiently enough detest and aclowledge, seeing that all the filthiness in the world doth nothing like seem so shameful in the eyes of the lord as sin. And therefore the scripture oftentimes setteth down the menstruous cloath of a woman and such other vile things: not as it were vnreuerently or vnciuilly: but to the end wee should reverence God: and cause us feel how stinking and detestable sin is: whereas now we smooth, daub up, and bathe ourselves in the same. Therefore it is well said of Salomon in his proverbs. 
Prou. 28. verse 13.  he that hideth his sins shall not prosper: but he that confesseth, and forsaketh them shall haue mercy. Saint Augustine likewise, very graciously writing vpon the 32. psalm: 
The secretlier that we seek to cover our sins, the manifestlier the Lord layeth them open, and the oftener that we remember them and repent us heartily of them, the more the Lord forgetteth them.  O Lord I haue not hid my sins, but laid them wide open, that thou mightest cover them: I haue not kept them close, because thou shouldst not discover them: saith, That when a man doth discover them, then God doth cover them: when a man hideth them, then God layeth them wide open and when man is ready to aclowledge them, that then our good God pardoneth them.  
Last of all, this second part of the Chapter teacheth us, that faith& repentance must always go hand in hand together: and that the children of God must at once fall down& humble themselves, and be sorry for their sins, and so eftsoons lift up themselves in an assurance of the grace and favour of God, unto whom they commit themselves, and call vpon him, beseeching him to behold( for so saith ieremy) to behold I say in mercy, to look with a powerful and helping regard, as is the property of the almighty.    

THE THIRD PART OF the first Chapter concerning the fearful effects of Gods wrath.  

Iod.  10 THE enemy hath stretched out his hand upon all her pleasant things: for shee hath seen the heathen enter into hir sanctuary, whom thou didst command that they should not enter into thy Church.  

Caph.  11 All her people sigh and seek her bread: they haue given their pleasant things for meate to refresh their souls: see O Lord and consider, for J am become vile.  

lame.  12 Haue ye no regard, all ye that pass by the way? Behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the lord hath afflicted me in the day of his fierce wrath.  
13 From above hath he sent fire into my bones, which prevail against them: 
Mem.  he hath spread a net for my feet, and turned me back: he hath made me desolate, and daily in heaviness.  
14 The yoke of my transgression is bound vpon his hand: they are wrapped, 
Nun.  and come vpon my neck: he hath made my strength to fall, the Lord hath delivered me into their hands, neither am J able to rise up.  
15 The Lord hath trodden under foot all my valiant men in the mids of me: 
Samec●.  he hath called an assembly against me, to destroy my young men: the Lord hath ●roden the vinepresse vpon the virgin, the daughter of Judah.  
16 For these things J weep, mine eye, even mine eye, casteth out water, 
Aain.  because the comforter that should refresh my soul, ●… s far from me: my children are desolate because the enemy prevailed.  
17 zion stretcheth out her hands, and ●… here is none to comfort her: 
Pe,  the Lord hath ●… ppointed the enemies of Jaacob round about him: Jerusalem is as a menstruous ●… oman in the mids of them.  

certain OBSERVAtions vpon the third part of the first Chapter.  

lame.  O All ye that here pass by) he turneth his speech to the strangers that pass by thereabout, to aggravate the the calamity of jerusalem, and of the country: even as a comfortless man, feeleth himself somewhat relieved, if at least he see a man but look towards him. Howbeit, this place is not red al after one sort, by reason of the shortness of the Hebrew tongue. For in the Hebrew text, these onely are the words: This belongeth not to you, you that pass hereby. Vatable understandeth it thus: that such misery happeneth not unto you, my friends which here pass by. Certain late learned interpreters think this to be the meaning of the Prophet: It is not you ye Gentiles, to whom the lord hath sent these scourges and miseries which here you see, but to us that are his people: it is we whom he meaneth to chastise. Or else, It i●… not you that it must take hold on: bu●… it is we that must bear the foolish rebellion of our sins. As Aegesippus the Historiographer writeth, that Titus, Vespasian his son, seeing the desolation that was in jerusalem:& that famine,& partial dealing herein more prevailed against them, than the enemy without: was enforced to protest& say, that it was the revenging hand of God, and not he that had so vexed them. Now we haue followed the least restrained interpretation, and which best agreeth with that that followeth, to wit: all ye that here pass by, although this misery toucheth not you, yet take some pain a little to consider of our miserable estate, and tell us, if ever ye saw the like.  
moreover, no man living is able to express, how many excellent similitudes& comparisons the Prophet ieremy hath collected together in this part, to represent unto us the honor& force of the wrath of the most mighty god: as the similitude of the fire which consumeth all things: of the spreading of a net: of a wine press: of a yoke that is wrapped: which kindes of speeches do right well agree,& give an excellent grace unto such an argument: as well for the enriching of the argument, as also for the strengthening thereof, lively& justly to express the matter that he treateth of. For we red in the 3. Chap. of the 6. book of Aristole his Topiques, that all metaphorical speeches with similitudes are obscure or dark: howbeit, he speaketh not generally and simply of them, but only in respect of the definitions: and when as we haue to deal with Sophisters and wranglers, who with counterfeit and deceitful words seek to beguile vs.   

The doctrines that are to bee learned out of the third part of this Chapter.  
SO often as are seen in these lamentations of jeremy, or in the psalms of david, as in the 74. psalm ver. 1. it is said, Why hast thou O Lord so long forsaken us,& left us to the wild world? And as in the 79. psalm, ver. 1. O Lord, the Gentiles invade thine inheritance: that the ancient Fathers with so many grievous groans& bitter tears, sorrowed for the Temple of Ierusalen,& were so sotrangly grieved and vexed for the destruction of it, which was but a material temple and figure of the true Church: let us learn how to lament and sorrow when we see the ruin and destruction of the lively stones, and mystical body of the true Church of Iesus Christ our Lord: and when in steede of the happy signs of the true& pure preaching of the gospel, and of the true use of the Sacraments, we see nothing else but abominable idolatries, dissoluteness, and riot, and hear nothing else but blasphemies, or fables, either slanders& lies. Seeing then that every man in particular ought to be the temple of God, and of his holy spirit: let us be well advised to walk in all holinesse and integrity of life: and suffer no unclean thing dwell therein: which was also declared& figured, by that ordinance which the Lord made in 23. of Deutron. ver. 2.3. commanding that no bastard, Ammonite, Moabite, or other profane body should come within the holy congregation: giuing thereby an infallible advertisement of the purity and sanctity which is generally required to bee, as well in the body of the Church, as particularly in the members.  
over and besides this, wee are to note that which is most truly set down in the 2. Chapter of the 1. book of Samuel, to wit, That God honoureth those which honour him, and causeth them become infamous which dishonour him. Which thing most manifestly appeareth in the estate of the Iewes. For so long as this mighty God favoured them, there was not the greatest Monarch in the world but feared them, and regarded their temple and sanctuary, as in the histories we may read: 
Iosephus in the 8. chap. of his 11. book.  for as Iosephus writeth, wee red that Alexander the great, the mighty conqueror, when he was come near the city, and in the rage and heat of his fury and pride, the lord suddenly strooke him with such an horror and fear, that when he thought to haue triumphed over the Iewes, or to haue attempted some matter against their city or temple, 
Iosephus in the 8. chap. of his 14. book.  he did Iaddus, the high Priest that then was, the greatest honour that a man could do. And besides, that great roman captain Pompey, as he on a time thought to haue entred into the sanctuary of the Temple of jerusalem, he was so restrained, as that he touched nothing that was within it but with his eye. 
Comfortable examples for the Church of God.  And the progress of his life and acts was afterward full well noted, that after that time, he never prospered, nor had any good success: from that time, I say, that he dared set foot within the sanctuary of the lord.  
now the chief point that we are to consider of in this third part, is the description of the fearful wrath of our God, which is amplified and set forth by so many notable similitudes:& therfore the articles ensuing must be well weighed of vs.  
The wrath of God, 
What the wrath of God is.  as S. Augustine in the 20. Chapter of his 1. book against the aduersaries of the law and Prophets very substantially teacheth, is not such an heat of a troubled mind, as is in us poor wretches: but a just reuenge and punishment for our sins: so that the scripture stammereth out, as a man would say, but speaketh unto us according to our capacity in attributing unto God, wrath, fury and indignation. And it is because that wee for the more part, are so blockish, as that we cannot apprehended as we ought: the greatness of the divine majesty, neither yet fear his judgements:& yet surely his wrath is such a fearful thing as that neither the consuming fire, nor yet the naming of the most terrible things can at the full sufficiently inform us of the great vehemency thereof. Thus we see how the Scripture awaketh us, to make us conceive at the least, some little fear of his divine vengeance, by comparing sometimes the lord unto an hot consuming fire: as amongst other we may well see in the 32. chapter of Deutron. and in the first Chap. of the Prophet Nahum.  
now the Scripture doth not only set down terrible words and similitudes, when as it meaneth to paint out the wrath of God: But eftsoons layeth before our eyes the terrible effects and examples of Goddes fury. As amongst others, the universal deluge in the dayes of Noah: the setting on fire of sodom, Gomorthe, Adama, Seboim, the captivity of Babylon which ieremy particularly lamenteth:& in sum many other testimonies of the horrible punishments that haue fallen as well vpon the bodies of Cities& provinces as vpon other in particular, who through their iniquity haue enforced,& tempted the majesty of the Almighty. For, that which is said of the lord in 34. Chapter of Exodus. That he is slow to wrath, and of great compassion, must not be so taken, as though his goodness were decayed,& of no force: but is spoken by way of comparison: because it is an essential property in God, and wherein he delighteth, to be full of compassion, and to do good to his creatures: as in the second commandment of the lawe it is written: that although he on the one side punisheth unto the third and fourth generation, yet that he is merciful unto a thousand generations in them that fear him, and keep his commandments. And this would soon become of us, if God would rigorously pursue us: neither is there any one of his creatures so mighty and strong, as that would not be soon overthrown and destroyed. And as for the wrath of God and his vengeance: we must always hold this maxim or ground: that it is most just: For as paul in the 1. to the romans ver. 18. saith: That the wrath of God is revealed& made seen from heaven, against all ungodliness. Which thing jeremy also confesseth in his lamentations: That God properly punisheth not men and his creatures, 

God properly punisheth not his creatures, but their sin that is in them.  
The difference that is betwen the chastising of the elect, and the punishing of the reprobate, Rom. 9. every small sin hath sufficient matter in itself to kindle the wrath of God: but idolatry, pride, the vain confidence in the things of this world, cruelty,& inhumanity, set it on a light flamme.   but the extreme sin and iniquity which he findeth in vs. And although both the elect and reprobate, and wicked worldlings be punished here in this world: yet is there a great difference between the one and the other: For the children of God are corrected and chastised for their learning, and not for their destruction: and are assured to be delivered from the everlasting wrath of God, as paul in the 1. Chapter of the first to the Thessalonians teacheth vs. But the wicked and reprobate are called the vessels of ire, prepared to destruction.  
moreover we may know and understand by these Lamentations of ieremy and other places of the scripture that although every sin may serve for matter and sparks to kindle the wrath of God: yet is it singularly let on fire through idolatry: pride, and the vain confidence in the things of this world: and through cruelty and inhumanity, which make us revolt from our God: and engender in our heartes a contempt of his word. Such were the sins of jeroboam the son of Nabath: of ahab also& Manasses: and their sins aforesaid also, haue from them, begotten many other sins, as licentiousness, vanity, inordinate life, and murmiring against GOD: which sins are spoken of in the 78. psalm, and in the beginning of the 10. chapter of the first to the Corinthes.  
When these sins are put together, and overflow with a contempt of all the admonitions which the servants of God shall give: 
When sins are grown to such a full ripeness, as that the admonition of gods ministers are contemned, then cometh the vengeance of God vpon that people that haue so sinned.  it is a token that the Apostume is grown to a full ripeness, and will soon break, and in sum, that the vengeance of God will not be long behind. As we may in very deed often times see, either great and cruel warres, and extreme desolations, or else deadly plagues, either else barrenness and famine accompanied with all manner of miseries: and among the rest, the death of good and famous men, and of Princes which were the Nurses of countries and Churches: and so of such examples, alas, there are too too many in our dayes.    

THE fourth AND LAST part of the first Chapter, wherein the wrath of God heretofore spoken of, is moderated with an acknowledging of his iustice, and a foretelling of the destruction, of the enemies of jerusalem.  

Tzade.  18 THE lord is righteous, for J haue rebelled against his commandments: hear J pray you all people, and behold my sorrow: my virgines and my young men are gone into captivity.  

Caph.  19 J called for my louers, but they deceived me: my Priestes and mine Elders perished in the while they sought their meate to refresh their souls.  

Res.  20 behold O lord, howe J am troubled, my bowels swell, my heart is turned within me, for J am full of heaviness: the sword spoileth abroad, as death doth at home.  

Schin.  21 They haue heard that I mourn, for there is none to comfort me: all mine enemies haue heard of my trouble, and are glad that thou hast done it: thou wilt bring the day that thou hast pronounced, and they shall be like unto me.  
22 Let all their wickedness come before thee: 
Tau.  do unto them as thou hast done unto me, for all my transgressions: for my sighs are many, and mine heart is heavy.  

THE OBSERVATIONS OF the last parte of the first Chapter.  
IN this part is partly contained, complaints: partly, prayers and submissions unto God: partly reproaches to the enemies. Thus we see how that in our miseries we may be suffered to accuse either our sins, or else the cruelty of our enemies: but never the Almighty. And therefore it was very well said of that heathen man Tully in the second book of the nature of Gods: That it is a most wicked custom to dispute and reason against God: either in earnest or in iest. even so here, the Prophet no whit blameth the majesty of God, or his judgements: but seemeth rather in this parte, to prevent those that would go about to ask this question. Is God therfore unjust or cruel, in so horrible punishing his people the Iewes? No surely saith he: for although scarcely shal a man see the like affliction and like losses, if things bee weighed according to their valour: yet we can not choose but take them to be for our disobedience and rebellions. So that it is just in God, and open confusion& shane in us: as in the 9. verse of Daniel his prophesy it is written.  
And in that the Prophet directeth his speech, 
The regard of God.  sometimes to one sort and eftsoons to another: he doth it as men amazed do, who know not which way to turn them, seeking all occasions possible to discharge and vnburden their mindes. It is very true, that one while he desireth God to look upon the matter, and an other while, men and strangers: For, in desiring to haue our good God to behold it: who by his onely look healeth all our griefs and miseries, as in the 42. psalm, ver. 5. is said: That he waiteth by a sure faith for his aid and regard, which is full of power and force: And yet he thinketh not, but that it is to great purpose also, that other people should behold the misery. First, because that when any look pitifully upon us, it somewhat mytigateth our sorrows and griefs. Secondly, because every man is so to look into examples, and as that he may thereby learn to be wise by other mens harms, and think, that as much hangeth over his own head, as over any other. The Historiographer polybius writeth, That he stood hard by Scipio the roman captain his side, who destroyed Carthage, whilst the same City was on a flaming fire, and that when Scipio saw it so burn, he began forthwith to weep: although it had been the city, that had long time made head against the Romans: whereupon, Scipio being asked why he then wept: answered, that when he called to mind the revolutions& changes of the world, he perceived that all kingdoms& Cities had their turns and stratagems, and that it would one day come to pass that Rome also would be set on fire. To be short, there is no doubt, as the Poet Iuuenall writeth in certain verses, but that the great Creator of the whole world hath given unto us tender hearts, and fountains of tears, to bewail the sorrowful estate of our friends, or neighbours.  
My very bowels do swell) or according ro the hebrew, do rise, or swell, as wine that is troubled, worketh, or as the sea that boileth and swelleth: a man is no way able to express the Emphasis and property of the Hebrew word, the very pronunciation whereof expresseth unto us a kind of troubling.  

Res.  Thou hast made the pronounced day come vpon me, &c.) the greater number of the Interpreters would refer this to the enemies: as if the Prophet would haue said, Thou hast caused even the very set day to light vpon mine enemies. For the Babylonians had also their course and stratagem, which thou mayest see in the 13.& 14. of Esaiah. But all things considered, it is like the interpretation which we haue followed, to be least restrained,& to haue a more large scope: seeing that in the hebrew text it is thus word for word: Thou hast pronounced, name, and determined the day: but they shal be like unto me. And therefore this should be no very good sense, to say: thou hast made come vpon them the pronounced day.  
But they shal be like unto me) This word then but giveth us to understand, the meaning of this place. For, when the Prophet speaketh of the determined day, we are not curiously to dispute as some do, of the periods or fatal ends of kingdoms, as they call them, or how long they shal continue: as some make their reckoning, that within 500. or 250. yeares, men shall see the revolutions and changes of the estate of kingdoms and common weals. But it is enough that we know that there is no permanent kingdom save the kingdom of our God: and that the creator hath ordained unto all kingdoms, provinces, and Cities, a sure and certain end, certain and sure punishments, changes& signs, vpon which it were better for us to lay hold, as wee are taught by the scriptures, to come by reason of our sins, dissoluteness of life, and such other like signs, then by the constellation of the stars, or any certain arithmetical number and proportion.  
Let all their wickedness come) Some read: let all their sorrow come. 
verse 22.  Some others: Let all the trouble and affliction which they haue brought vpon me, come before thee. Howbeit, I gladly yield to their opinion, which refer this unto the wickedness of the enemies. For the scripture speaketh after this manner, that God setteth before him the sins of all such as he meaneth to punish. S. jerome giveth us to wit, that this is not here taken so much for an imprecation or curse: as it is for a kind of prophecy, of that which shall fall upon the enemies. This is true, that it is no new thing, to red in the Prophetes, of the curses they pronounce, not in their own private names, or according as flesh& blood directeth them: but according as the spirit of God guideth them, and putteth it into their mouths: and to this end for the which we daily pray and say, Thy kingdom come: and so consequently, that all things contrary to his will, be brought to nought.  
And tread them under foot: or press them together.) This is a notable saying, and doth signify in deed to tread under foot, even as a man treadeth together grapes in a vine press: the sum and effect whereof is this: deal with them, as thou hast dealt with me: dress them, after the same manner, as in the 137. psalm ver. 8. it is written: even so shall Babylon also be brought to dust and ashes.   

The doctrines of the last part, of the first Chapter.  
THe Lord is righteous &c. It is the property of the children of God to speak reverently of the judgements of the Lord, which as david saith in the 36. psalm, are bottomless depths: and therefore the most sure way for every man, is to submit himself under the mighty hand of the eternal, and not howl and cry out against him as some did, of whom Oseah in the 7. of his prophesy speaketh, who never would turn unto God: neither yet sorrow, save onely for the loss of their temporal commodities and pleasures, no whit weighing the abhominablenes and greatness of sin, ne yet the pureness and holiness of almighty Gods iusti●e, which can by no means abide sin to go unpunished. 
There are too too many of such carnal gospelers in this latter age of the world every where.  And therefore it is a very ill custom amongst us, in crying out for our losses, griefs, and afflictions: and never care, when our sins, rebellions, vnthankefulnesse, and contempt of his word touch us, to be half so eloquent and copious in crying out against them: and yet this is it, that we ought both feel, aggravate, and lament.  
This is the holy reuenge which we ought to make, whereof the Apostle Saint paul in the seventh Chapter of the 2. to the Corinths the eleventh verse speaketh.  
And ●he words of jeremy are greatly to be considered of, in saying: I haue rebelled against thy commandments, against so holy, redoubted, and true commandments of the living God: and when is that? forsooth even then, when as we contemn the words of his Prophets and seruants which speak unto us, showing unto us as from his own mouth, his holy will which he putteth into the mouth of his seruants that carry his Ambassade in his name, as in the 10. of S. matthew,& in the 5. of the 2. to the Corinths we read. To conclude, the righteousness of God on the one side maketh us hang down our heads in our afflictions, and bear them patiently: and on the other side it amendeth us, when as in deed we assure ourselves that it is so. And jeremy in the end of this chapter sheweth, that God will exercise the same not only vpon us, but also vpon our aduersaries, who also shal be sure to haue their payment: and therfore, as david in the 75. Psal. ver. 5. saith, they need not lift up their horns so bye, considering that they shall drink the lees: and if, as our saviour Christ in the 23. of Saint Luke, saith: if this happen to the green branches what shall become of the withered ones and of such as are altogether unprofitable and profane.   

Now followeth a Paraphrasis, to wit, a more larger interpretation of the first Chapter of the Lamentations, not word for word, but sentence for sentence.  
out alas, what meaneth this most pitiful and strange change and revolution? What is the cause, I beseech you, ●… hy this noble and famous city, but ●… f late so mightily peopled, rich, and ●… xceeding in all prosperity and ho●… or, to be thus humbled, and become ●… ke a poor, solitary, and comfort●… esse widow, who in her sorrowful ●… iddowhood, sitteth all alone, with●… ut company, stay, and furniture? How fareth it, I say, that the most royal province, which sometimes made so many kingdoms stand in awe of her, to become now bonde and thrall, and to be pulled, and torn in pieces by strange and barbarous nations.  
behold how this poor city sheddeth tears day and night, and is so far of from any so hearty a kinsman or friend, to comfort her, as that the nearest friends she hath, rurne their backs vpon her: and as a most unfaithful kindred, are of friends become mere enemies.  
Alas that poor judah is now come to the very end of her fall and destruction, and shee who it is that made this reckoning, that her exile and banishment should mitigate the grief and sorrows which she both suffret●… and seeth. For is there any sense mo●… tender, and woundeth more the ha●… than that which is of the eye. And is so far of that she findeth any re●… as that strange Nations haue fors●…ken her. Can she I beseech you, take any way well, and stay herself as 〈…〉 were in so great distresses and ang●…shes?  
But what speak I of the people 〈…〉 judah? Would ye properly say, that ye saw the ways leading to jerusalem, unto the mount Sion, sorrow, and ●… head tears: which  shed and burst out before the multitude of the people: who yearly went up into the holy city in jolly and great troops: and are near,( alas) become as it were altogether abashed, with so small a terror ●… nd scourge, as that they could see now no body come unto the solemn ●… eastes commanded in the lawe. But what should I say? There is nothing now in all judah to be seen, but cruelty and anguish. For the noble gates of the Cities, where al their honoura●… le personages sate, and where the redoubted head of Iustice was, are undermined and overthrown.  
To be short, her enemies haue had the vpper hand of her, and all things else they can wish. For poor judah hath not had to do with man onely, but with the mighty God of hostes, who meaneth to make her feel the multitude and grievousness of her sins, by the horrible sighs which she shall see before her face:& among the rest, when she shall see her young children driven before her into the strange country of Babylon, even as a man would drive an heard of brute beasts before him.  
In sum, all the glory of zion is turned into smoke, in so much, that her very princes and nobles( so greatly is their magnificence abased) are chased and put to flight, even as Hunters chase and pursue the poor hyndes, until they haue brought and snared them within their toils.  
And this is presently done, that undiscreet jerusalem might again remember herself, how wonderfully the almighty had in times past enriched her: but alas, it cometh all too late, considering that all is now consumed with fire and out of order: the most active and deliver people so discomfited by the enemy, and so unlikely to be relieved, as that her aduersaries make themselves merry with beholding her, and scorning her Sabboths. Alas, what Sabboths can they be, when as the service and worship of God ceaseth, when as the land lieth lay for want of manuring, and when as the flower and choice of the people lye miserablie slain upon the earth?  
Surely it may very well be said, and without dissimulation truly confessed, that jerusalem had forgotten herself, and committed great and grievous offences, seeing she was grown to such a point, as that they which honoured her, made now no account of her, because she was so vile and filthy, as any woman in the world could be, insomuch that even with very shane and grief she got herself into a corner, and kept her aloof out of all mens sights.  
To be short, the very hemmes of her garments were filthylie spotted, and yet she never thought to come to any such end: for a fool never believeth that the plague will overtake him, until such time as it lighteth vpon him: and therefore is she so subjecteth and cast down, as that she might no way find comfort here upon earth: whereupon, she is enforced to seek help from heaven, and call vpon the Lord, saying: O thou that art the God of reuenge,& judge of al the world, although al such as tread thy people under foot say, The eternal seeth it not, 
Psalm. 99. Psal. 123.  yet show thou thyself manifestly, and with thy merciful eye behold mine afflictions: for I haue too too much abidden the despite of the proud, which haue risen up against me.  
She is without all doubt very poor and comfortless: And again, she that fleew the highest pitch in all respects, hath not now left her one plume amongst all her jolly plumes, which the enemy hath not plucked from her. But that which hath chiefly burst her very hart strings, is this, to see these villainous profane heathens thrust and intrude themselves even into the Lords holy place and sanctuary, a place heretofore cleerlie forbidden unto such people, by Gods express commandment, to enter into.  
Is not this an extreme misery to see an universal people utterly discomfited and frushed in pieces, to seek a small pittance here and there most lamentably, for a poor refresshing of themselves, and as a mans life is far more worth then raiment, to exchange their most precious jewels for cantles of bread. O, this people had very good occasion to call upon God, and beseech him somewhat to look down to behold their misery and slavery.  
And now I speak unto you also which here pass by, that although you feel none of this misery, which the Lord keep you from, to beseech you onely to see and consider, if ever you saw or heard tell of the like destruction which hath fallen vpon me, in the hot indignation of this great and terrible God.  
Such a fearful and pearsing indignation, as that me thinketh a fire from heaven is fallen vpon me, which is entred my skin into my very bones, or else, that a net hath been pitched to catch and overthrow me, that I might live in continual misery and distress.  
I am like an ox that is drawn with a rope by the horns into the slaughterhouse to be slain. My sins and iniquities, alas, are the rope wherewith I am tied: I should haue taken vpon me the sweet and amiable yoke of my good God. Alas, I am utterly undone: for behold, I am delivered into perpetual bondage, without hope of any likelihood to come out thereof again.  
For all my valiant and old men are, as a man would say, by the ears, as from out of the most principal parte of their country: and so assailed and charged, as that a man might say, that the lord had invited an huge company of enemies vpon a solemn festival day, to overthrow and tread under foot, the pride of my youth, as men tread grapes in a vine press.  
And therefore what shal I most miserable wretch do, but power out even riuers of tears, when as I shall see myself in the iudgement of the world, void of all comfort, bereaved of my children; and encompassed with a cruel, fierce, and victorious enemy.  
I must therefore be fain to hold up both mine hands, and cry out for mercy. There was never man that ever had pity vpon poor zion. For it was the ordinance of the most high, that her enemies should encompass her, and jerusalem became stinking and infamous.  
And yet GOD is just: and I for my oft rebelling against his holy word, and the sacred mouths of his ministers am worthy of shane and confusion. But yet let me a little sorrow and lament my miseries: and ye people, what so ever ye are, if there remain any spark of humanity in you, do me yet this courtesy, as to understand and take knowledge of my sorrows and griefs, and behold a little my miseries: if you haue any heart, to look upon such lamentable cases. But alas, I can not hold me from talking hereof. For where a man is grieved, of that he will complain. behold howe my chast virgines and tender Damselles, behold howe my strong and gallant young men, that yet live, are led captive by a barbarous Nation into a strange country.  
At this time I find no friends: for there is none that will know me, which right well teacheth me, that all men are liars, and that friends are farthest of& wanting, when a man hath most need of them. And as for my Church-men, and Iudges, they themselves daily die, for want of victuals.  
There remaineth now, my good God, no hope of aid, but that thou look vpon me with thine eye of pity. For I am perplexed and grieved at the full: my bowels swell, and my heart is turned within me: and because I haue rebelled, the sword without, and famine within, make war upon me, and sore wound me.  
many there are which hear me sigh and sobbe: but there is not one of them all, that any whit comforteth me. I see nothing else but the braving and triumphing of mine enemies,& therefore I right well perceive that it is thou that wouldest haue me to be thus dealt withall, and that it is with thee that I haue to do: and I confess now indeed that thou makest me see these dolorous dayes, wherewith thou oftertimes threatnedst me by thy holy Prophets. But howe ever it fareth now with me, yet let them be sure, though long first, that they themselves will be paid home as well as I, at the last.  
go to now then most righteous God, thou that punishest without acception of persons: as thou hast considered of my wicked transgressions, even so likewise call thou mine enemies to the like reckoning, punish thou them for their so infinite, horrible and grievous sins, who haue as well deserved to be proceeded against as I, and be aduenged of them,& tread them under thy feet, even as thou hast trodden me most miserable and sorrowful caitiff.     

THE SECOND CHAPTER.  

The Argument of this Chapter.  
such men surely do greatly ouershoot themselves who think that there is no art, or skilful handling in the proceedings of the holy scriptures. For Saint Ambrose writing to one justus in the viij. book of his Epistles, saith thus: Although( saith he) it were granted that the Prophetes wrote nothing Rhetorically, yet must wee needs confess and say that they wrote according to the gift of the grace of the spirit of God, which surpasseth all arte and knowledge. In so much as it it is to be presumed, that the most excellent Orators haue borrowed many things of the holy scriptures, especially such, as might any way come by the books to read thē. For are there any passions, descriptions, comparisons, and such other like things taken or appertaining for or to any matter or purpose, whereby to move and stir up the heartes and mindes of men, which are not to be found in these Lamentations? Namely in this second Chapter, which, as the first Chapter beginneth with this word ECHA: to wit, HOW: even so likewise doth this, and hath also the verses divided according to the order of the hebrew Alphabet.  
now this Chapter is divided into two principal partes. The first is drawn down in the first twelve verses: and beginneth most fearfully set forth in such words, as if the heaven and stars would fall, and the elements melt. And therefore wee may see, that the Prophet here writeth an higher style, and proceedeth more pathetically or feelingly, than he did in the former. And this method or order of his, is also very resolute. For first, he at once speaketh of the body in general, and afterward particulariseth all the members and partes thereof. The body and whole substance of the matter, was the civil and ecclesiastical Estate: the regality and nobility, and priesthood, or ministery of the Church. Where this beginning to be shaken and fall, the estate of the country is in a lamentable case: and the civil government being troubled and changed, Religion abyeth for it, considering that commonweals, as Plato in his books of laws writeth, are as it were an house established by GOD, or an inn and place of receipt of many laudable and holy laws, ordinances, and good and honest studies, in so much that all good and godly men are justly grieved, when as they see the estate and policy of kingdoms troubled and in an uproar. When as the Prophet ieremy hath generally spoken of these things, he after particularizeth the whole, and descendeth unto the members and partes, as unto the palace, fortresses, walls, gates, feasts, Sabothes, Priestes, old men, and young children, the holy laws, &c. For, commonweals stand and are grounded upon all these partes: in so much that when the lord promiseth a restablishment: he saith among all other things, that they shall see in the streets, the reverend fatherly old men sitting in their Gates: and the young children playing in the streets.  

Zachary. 8  The other parte of the chapter from the 12. verse, unto the end of the chapter, is a kind of speech which the Prophet addresseth unto the people, in telling them of their duty: and showing them in the first place, what they ought to beware and take heed of: to wit, that they should not beleeue or trouble their brains with the frivolous words of the false Prophetes, who would extenuate or lessen the wrath of God, and induce the people, not to make so great an account of it: on the other side, that they wax not savage and become like brute beasts, at the proud threats of the adversary: which keep a proud stir with the people: speaking thousands of reproachful words unto them: but that the best counsel and resolution for them, was to address themselves forthwith unto God, in tears, and sorrow of heart: seeing that the end for the which he afflicteth his people, is onely to summon and call them to repentance: And therefore sythe there was yet a mean and way left to find grace, and appease him that is naturally pitiful, and who never rejecteth those souls which are in deed truly contrite and sorrowful: there was no better way, than to call upon his divine goodness: as in very deed in the end of this Chapter he setteth down before them a short form of hearty and earnest prayer.  
here wee see the firm and sure anchor of the soul, 
Hebr. 6.  which the children of God haue in their wracks: This is the hope( saith the Apostle) which wee lay hold on, staying ourselves vpon the infallible promises of our good and true God. This hope maketh not ashamed: this hope, maketh us pass through the red sea of the miseries of this world: and patiently, and quietly to wait, for the promised deliverance.   

THE SECOND CHAPTER.  

Aleph.  1 HOWE hath the lord darkened the daughter of zion in his wrath: and hath cast down from heaven unto the earth, the beauty of Israel, and remembered not his footstool in the day of his wrath.  

Beth.  2 The lord hath destroyed all the habitations of Jaacoh, and not spared: he hath thrown down in his wrath, the strong houldes of the daughter of judah: he hath cast them down to the ground: he hath polluted the kingdom, and the Princes thereof.  

Gimel.  3 He hath cut off in his fierce wrath all the horn of jsrael: he hath drawn back his right hand from before the enemy, and there was kindled in Jaakob like a flamme of fire which kindled round about.  

Daleth.  4 He hath bent his bow like an enemy: his right hand was stretched up as an adversary, and slew all that was pleasant to the eye, in the tabernacle of the daughter of zion: he powred out his wrath like fire.  

He.  5 The lord was an enemy: he hath devoured Israel, and consumed all his palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah lamentation and mourning.  
6 For he hath destroyed his tabernacle, 
Vau.  as a garden, he hath destroyed his congregation: the lord hath caused the feasts and Sabbothes to be forgotten in zion, and hath despised in the indignation of his wrath, the King and the Priest.  
7 The lord hath forsaken his Alter: 
Zain.  he hath abhorred his sanctuary: he hath given into the hand of the enemy, the walls of her palaces: they haue made a noise in the house of the Lord, as in the day of solemnity.  
8 The lord hath determined to destroy the wall of the daughter of zion: 
heath.  he stretched out a line: he hath not withdrawn his hand from destroying: therefore he made the rampare and the wall to lament: they were destroyed together.  
9 Her gates are soonke to the ground: 
Theth.  he hath destroyed and broken their bars: her King and her Princes are among her Gentiles: the lawe is no more, neither can her Prophets receive any vision from the lord.  
10 The Elders of the daughter of zion sit upon the ground, 
Iod.  and keep silence: they haue cast up dust vpon their heads: they haue girded themselves with sackcloth: the virgines of Jerusalem hang down their heads to the ground.  

Caph.  11 Mine eyes do fall with tears, my bowels swell: my liver is powred upon the earth, for the destruction of the daughter of my people, because the children and suckelinges swoon in the streets of the city.  
12 They haue said to their mothers, where is bread and drink: 
lame.  when they swooned as the wounded in the streets of the city, and when they gave up the Ghost in their mothers bosom.  

THE OBSERVATIONS vpon the first part of the second Chapter.  
HAth darkened the daughter of zion) This is a similitude that fitly serveth for that purpose: by which the Prophet opposeth the darkness of the afflictions which they had heaped up unto themselves, unto the light and brightness of the grace of the lord, as if the Prophet should thus haue said: Alas, what is now become of that brightness of the favourable face of the Lord, which once shined vpon us in all ioy and felicity: which is of such power and strength, as that so long as the Lord favoureth us, although, as david in his 68. psalm saith, we were as black and foul, as they that lye among the brands ends, and handirons in a chimney corner, yet would he make us shine more bright then the silver glistering wings of any dove, most curiously pictured. Some other interpreters suppose, that jeremy speaking in this place of a dark and black cloud, had regard unto the glorious cloud which was seen in jerusalem at the dedication of the Temple, as in the eighteenth Chapter of the first book of the Kings we read: meaning that there had been a great alteration of things sithence that time.  
He hath not remembered his footstool.) This is a kind of speech borrowed from the manner of men, for, we right well know, that God, who is a spiritual substance, hath no need of a footstool. But by this allegorical manner of speech, is meant the Temple, in which they saw the signs and tokens of God his presence. The earth also in comparison of heaven, which is the throne of the heavenly majesty, is sometimes called, as in the 66. of Esay we read, The footstool of the Lord. But when the Temple is so called, it is upon some other consideration, to wit, because it seemeth that God, as it were abode in that temple, and there testified that he walked among his people. But when the Lord calleth the Temple his footstool, he giveth us to understand, that we should not set our minds vpon the material Temple, or take it for the very dwelling place of his majesty, but only for some small testimony of his presence, and that there is a far great deal more to be said, between his heavenly glory, and the shining glory in the Temple, as may be spoken of a kingly throne and a footstool, because the people should always lift up their hearts on hye towards the true Throne of glory.  
He hath polluted the kingdom.) This is such a kind of the hebrew maner of speech, as we find in the 89. psalm, verse 39. Thou hast profaned his crown, casting it to the ground: that is to say, thou hast rejected& forsaken it, as a polluted and profane thing.  
He hath destroyed, or plucked down his tabernacle, as the  shed or cabane of a Garden.) Some read: He hath despised, or violently turned upside down: but it seemeth to agree better with the similitude of cabanes, or sheds: let us therefore read, He hath destroyed, or plucked down: even as shepherds which entrench themselves sometime in one place, sometime in another, or as sheds and cabanes that are set up in a garden, one while in one place, another while in another. This is much like unto that which is spoken of in the 80. psalm, verse 12. Thou hast plucked down her hedge, that every one that passeth by might destroy her. And in the fifth of Isaiah, ver. 5. I will break down her hedge, and tread it under foot, and lay her waste. This speech could the Iewes hardly digest, who persuaded themselves that their Temple should continue for ever,& their gates to be everlasting, according as david in the 24. psalm saith. But here is to be noted, that the promises which we finde made in the Scripture, concerning the everlasting continuance of the Temple, were not made in regard of the stones, or the material building thereof, but for the love of the Church of Christ, which shall be maintained and preserved unto the end of the world, notwithstanding that the visible tabernacle was transported one while to Sylo, another while to Gabaa, and another time some whether else: or albeit that the kingdom of God and the gospel be transported to a nation that shall profit thereby, whether it be one time into Greece, another time into Almayne, one while into france, or else whether.  
Her kings and princes are among the Gentiles: there is no more lawe:) Some read: They are among the Gentiles without lawe. The Chaldee interpretation is thus, They were lead away because they regarded not the lawe. But in mine opinion, this place is rather to be referred unto the discord that was then in jerusalem, and in all judah, when as they which should haue been the observers of the laws, and haue kept the people under discipline, were either dead, or else lead captive. here then is represented unto us the sorrowful countenance of a people, void of good direction and government. For the very office and duty of all Magistrates, is, to maintain the authority of the laws of peace, of the seemly order, and quiet of all Cities and countreys. And it was in elder daies, 
22 of the first book of the Kings.  in the reign of good King josias, an especial happy time that the book of the law was found again, that was so long missing, and trodden under foot as it were in the time of that wicked infidel king Achas: or at least, as Lyra writeth, was hide in a wall, and found at such time as the Temple was restored. To be short, it is very well said of the Lawyers, That it is to small purpose to haue laws and ordinances in Cities, if there be not also qualified men to render to every man his right, and to execute iustice and iudgement. For we see how that in the daies of jeremy the laws of God were of no force, written either in paper, parchment, or tables, seeing that the Prophets, Priests, Iudges, and such as should haue been the life of the law unto the people were either dead, or scattered. Theodoret in the 15. Chapter of his first book of his ecclesiastical history, allegeth what an holy ordinance the Emperour Constantine the great had made, which was this, that he caused the holy books of the holy scripture to be copied out, for the which, at his first entrance into the Empire, he was highly commended: to the end they might every where he red, that thereby the will of GOD might be understood and known: where contrariwise, that cursed julian pretended nothing more, then the suppressing of them. And we see that among the Turkes and barbarous nations, all good laws and holy books are made no account of, and such beastliness established, as that the people haue no knowledge of the word of God, neither yet of any other good laws established by Christian Emperours: and therefore we see alas, that civil warres bearing sway, every thing is abased, so that there is neither rule nor law, but the violence and will of the most wicked and mightiest men, a thing which can not enough be bewailed with the Prophet jeremy.  
The Prophets can receive no mo visions.) His meaning is not, that there were no Prophets in the dayes of the captivity of Babylon: for unto that time there were jeremy, Ezekiel, daniel, and others: but he meaneth that visions ceased for a time, even when the people lay sowzed in captivity, which was foretold them by many visions.  
They were silent,) To wit, by reason they were so greatly distressed: they were so stuffed with sorrow and grief, as that they were not able to speak, 
extreme sorrow so pincheth the hart, as that the eyes can not burst out into tears,  but became like dead blocks: and as we read in histories of a king of egypt name Psammenitus, who being asked by King Cambyses, why he bewailed not the death of his son, answered, that men were wont to weep for common and ordinary afflictions, but if the sorrow pinch us near, our heart is so great, as that we are not able to weep.  
Mine eyes do fall with tears,) that is to say, I am even blear eyed with much weeping: and yet, sorrow& heaviness is not always eased with weeping. david also in his 6. Psa. saith, That he washed his bed with tears. Such representations of extreme sorrow are very feeling: but this description specially which jeremy maketh of the lamentable condition of the young children that died of hunger in their mothers bosoms, and knew not how to come by their wonted food, is able to kill the very harts of those with sorrow and grief which consider of it. And although we haue no express histories of the famine that then was, and of that which happened unto the young infants, yet are we not to doubt that the Prophet hath set down any thing that came to pass at that time in jerusalem, otherwise then as Iosephus the historian hath left in writing in the tenth and eleventh chapped. of his sixth book of his history. And besides, we find that in our daies, both at Harlem in Holland, and also at the siege of Sansare in berry, in the year 1573. mothers were brought to great extremities by the like famines. Neither are we to doubt, that famine is one of the most cruel deaths, and one of the most fearful whips that can be laid vpon us by the hand of God. And Aristotle also in his Ethiques writeth: That to die of famine, is one of the most miserable deaths that may be.   

certain POINTS AND common places to be noted upon the first part of thesecond Chapter.  
here is to be noted among other things, that the Prophet always setteth down before our eyes, as it were, the most principal loss, and the most precious jewels: to wit, the kingly state, and the priesthood which then were abased and brought low. And to say the truth, these are the two most notable lights of the people of God: yea, two of the most notable remembrances of his majesty, whereupon ensueth, that it is a fearful thing to see such things foiled, and troad under foot: which thing, the comical heathen Plautus doth us to understand, in bringing in a man, saying: what man is he that is so bold and shameless, as dareth do violence unto a priest. But yet above all the rest, the kingly state and priesthood among the people of the Iewes was most honourable, because they figured the Messiah, and anointed of the Lord, which should come into the world: and also because that the Lord had especially established their two degrees and dignities among the Iewes.  
moreover, as the Iewes had received from the hand of God more excellent benefits and surpassed all the rest of the people in glory and honor before the Lord: even so also, according to the old saying, their fall was the more grievous and strange, in as much as they fell from an hye: and it happened unto them as it did unto the Cities of Capernaum and Bethsaida, of whom our saviour Christ spake in the 11. of saint matthew, That because they were exalted up unto heaven, they should be cast down into hell. Such examples in very deed ought to make us look well to ourselves, to the end we might make an account to come to the like market. if we abuse the excellent graces by his majesty bestowed vpon us in these latter daies: 
A fearful iudgement of God for unthankfulness of his graces bestowed vpon any nation.  as we already see that the axe is laid to the roote of the three, and the hand of God stretched out over all the world, to do vengeance, for the horrible vnthankefulnesse against the gospel, and the contempt of so many advertisements bestowed vpon us, whereupon it hath come to pass, that in stead of zealous Princes, and of great magnanimity, we see Tyrants, dissolute, and effeminate men govern in diuers places, and in stead of excellent teachers endowed with godliness and knowledge, which seek the glory of Christ, and the building up of his Church, we see many disturbers and hirelings, who seek nothing else but themselves, and the confusion of Churches.  
But yet let us notwithstanding beware and take heed how we imagine God to be either inconstant or cruel, when we see these changes, and when as we see him thus abase his Church, and the pure ministery of his word, one while in one place, another while ●… n another, but rather call to mind ●… hat his promises are conditional, as in the lawe of Moses we may see: for there is a condition enjoined us to obey God, and keep his commaundeme●ts.  
And in the new testament, we haue promises of grace made unto us, if wee beleeue in Iesus Christ, and haue a lively and steadfast hope in him, which he himself giveth and worketh in his chosen, we shal then do God great wrong, if we complain against him, seeing that our disloyalty is the cause of all our miseries, as the Historiographer Titus livius wrote of the Romaines, saying, that it was against reason that they which violated both divine and human things, should require to be inviolable, and holily dealt withall. mark how Saint jerome writing upon this place of ieremy, rightly applieth it to our use, when as he saith, that we had need take heed that the holy Ghost by reason of our iniquities, 
The holy Ghost will not dwell in an hart sold unto sin.  forsake not the tabernacle of our harts, and that we then become as it were a profane place, and as an overgrown garden, which a man will no more dig. nor water, Are you saith Saint paul in the sixth of the first to the Corinths, the temples of God? glorify then God both in body and soul, whose they are.  
As concerning the feasts and solemn daies which are spoken of here in this place, 
Of the solemn feasts.  we are to note, that this serveth nothing the Papists turns, who would yet play the Iewes, an●… after the jewish manner retain man●… festival daies in the Church, wherein they show their sloth, and desire of idle life, for such men hunt always after holidays. Now, the cause why jeremy lamenteth the Iewes feasts, was not for any love that he bare to the feasts, but because of the service of God that was exercised in them, and by reason of the solemn assemblies that were used there in those daies. But the Papists feasts which the Popes ordained for the honor of creatures, and many other Idolatrous devises, full of riot and excess, haue no more community with the holy feasts of the lawe, then had Bacchus feasts. If then, as it is written in the first of Isaiah, it be said of the feasts which God himself expressly ordained: I hate your solemn feasts: my soul abhorreth your new moons because you abuse them, and because the people look to nothing else but to the outward show. What would the Prophets at this day say, if they saw these superstitious and riotous feasts devised by men, and by nurse mothers, of a thousand and a thousand dissolute things, as by experience we commonly see. So that the festival daies of the people in the old time were a part and parcel of the ceremonies and scholemaistership of the lawe and shadows, the body, and accomplishment whereof was in Christ, as in the second Chapter of Saint paul his Epistle to the Colossians it is written: in so much that now at this day no man may, or can bind us unto any such feasts, either condemn or find fault with us for any such dayes or Sabboths: but we must rather put in practise the spiritual meaning of the feasts: and that is it which Isaiah, speaking of the later times maketh mention of in the last Chapter of his prophesy, saying: Let us make unto ourselves perpetual Sabboths, according to the spirit, and rest from our evil works, and rejoice in the Lord. As for the Law, whereof Eusebius in the 24. Chapter of his fourth book of the ecclesiastical history writeth in the life of Constantine the Emperour by him made, concerning the observation of the solemn feasts of the Martyres. First of all we must understand, that it can bind no mans conscience, because it is not the ordinance of God, but of man. Secondarily, it was at that time another manner of thing to commend in assemblies the faith and constancy of the Martyres, to the end to stir up others courageously to suffer for the name of Christ, then to celebrate feasts, for the hudlings and roaring out of Masses, or for the preaching of shod fables and legends, and to pass the day in all vanity& riot, as the Papists in their feasts at this day do.  
Now jeremy right well teacheth us by his example, what a loss it is to lose good laws and ordinances, and good governors: and what a misery it is, when as there is neither faith nor law to be had, neither yet any good exhortations: and to be short, when as God revealeth himself no more unto vs. Such was the great misery of king Saul, when the Lord so withdrew himself from him, 
1. Sam. 28.  as that he never more answered him either by prophets or visions.  
Lastly, we see in this first part of the second Chapter, what a fearful iudgement of God it is, when as our poor infants do feel his heavy wrath and fierce fury: so that, although we ourselves haue no compassion of our selves, yet ought we at least to haue compassion of our tender Infants, vpon whom, for our sins, and licentious kind of life, we bring them into those miseries wherein they are wrapped: not for that this great, good, and merciful God punisheth the Innocents which can not do withall, 
When God layeth his cross upon young Infants, he doth it not of any malice to thē, but to wound the rebellious hearts of their parents with such sights to call them thereby to repentance.  or hateth the young Infants, whom he especially cherisheth, and maketh much of, as in the first of Deuteronomy, and in the 10.& 18. of S matthew we read. But it is his pleasure first of all to punish the parents in their own children, being a part of themselves, and their own flesh: and therefore it is the Lords will to wound and cast down by such sights, the stubborn and rebellious harts of such fathers and mothers against his holy word. And yet notwithstanding, he is able to discern his chosen children which are ordained to everlasting life, from the reprobate, drawing his chosen in good time unto himself, because they should no more sin here in this world: or else he punisheth those children which he seeth still so go on in their fathers wickedness, as we put to death young wolf cubbes. To be short, there is great difference between civil iustice, who punisheth none but such as she manifestly seeth consent unto wickedness, and between the living God, before whose face we are all sinners, and by nature the very children of wrath.    

THE SECOND PART OF the second Chapter.  
13 WHat thing shall J take to witness for thee? 
Mem.  what thing shall J compare thee unto, O daughter jerusalem? what shall J liken thee unto, that J may comfort thee, O virgin zion? for thy breach is like the Sea: who can heal thee?  
14 Thy Prophets haue looked out vain and foolish things for thee, 
Nun.  and they haue not discovered thine iniquity, to turn away thy captivity, but haue looked out for the false Prophets, and causes of banishment.  
15 All that pass by the way, 
Samech.  clap their hands at thee: they hiss and wag their head vpon the daughter jerusalem, saying: is this the city that men call, The perfection of beauty, and the secondary of the whole earth?  
16 All thine enemies haue opened their 
Phe.  mouth against thee: they hiss, and grind their teeth, saying: Let us devour it: certainly, this is the day that we looked for: we haue found and seen it.  

Ain.  17 The Lord hath done the thing which he had purposed: he hath fulfilled his word that he had determined of old time: he hath thrown down and not spared: he hath caused thine enemies to rejoice over thee, and set up the horn of thine aduersaries.  

Zade.  18 Their heart cried unto the Lord, O wall of the daughter zion, let tears run down day and night like a river: take thou no rest, neither let the apple of thine eye cease.  

●aph.  19 Arise, cry in the night: in the beginning of the watches power out thine hart like water before the face of the Lord: lift ●p thine hands towards him for the life of thy young children that faint with hunger in the corners of all the streets.  

Res.  20 Behold, O Lord, and consider to whom thou hast done thus: shall the women eat their fruit, and children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord?  

Schin.  21 The young and the old lye on the ground in the streets: my virgins and my young men are fallen by the sword: thou hast slain them in the day of thy wrath: thou hast killed and not spared.  
22 Thou hast called as in a solemn day my terrors round about, 
Van.  so that in the day of the Lords wrath none escaped nor remained: those that J haue nourished and brought up, hath mine enemy consumed.  

certain NOTES upon the second part of the second Chapter.  
THIS part containeth in it such new& strange deductions and amplifications of the strange miseries which then were, as that the prophet was no way able to tel whereunto to compare them: howbeit, he goeth on further,& putteth the people in mind of the causes of their troubles both present and past. Thus we see why he maketh mention as well of the wrath of God, as of the false Prophets, and jollity of the enemy. To be short, he bringeth in the fearful effects of God his wrath, and runneth through all kindes, ages, and conditions, declaring thereby, that there was none exempt. And yet he so handleth the matter, as that his purpose is not to drive men to desperation, but rather to cause them seek the Lord, and to wait for their deliverance from his hands, as from one who both woundeth and healeth, who leadeth into the pit, and bringeth out again: and in sending the aforesaid afflictions, 
Cyprian in his 4. book of his Epistls the fourth Epistle.  will( as Cyprian saith) sand also the promised deliverances, and as discipline and correction haue gone before, so also will grace and pardon follow, so that we incessantly craving, and through faith believing to receive, do simply, and with courageous minds call vpon the Lord in weeping and groaning. moreover, the Prophet jeremy setteth before us the way how to repent, first, by certain outward signs, as by weeping, lamenting, and lifting up of the hands, and also by the duties which every faithful soul ought to poure out before the Lord.  

Verse 13.  What shall I say.) Some read thus, whom shall I bring in for witness? God or men? Some others read, what shall I give warning of, what declaration shall I make? Howbeit, me thinketh that this translation which we follow agreeth best. What shall J say? what testimonies, or what examples shall I bring in and set down? Now although this seemeth to be an hyperbolical or excessive kind of speech, yet if we weigh all the circumstances, we shall finde that never people had so great cause to complain, as the people of the Iewes then had, who right well felt that they had to deal with the living God, and that he banded himself against them, and had received from him more largely, then ever any people else had, and therefore were more astonied at this alteration, which caused jeremy to redouble these words: Consider O Lord to whom thou hast done these things: consider that they are thy chosen people: consider also that it is thy city jerusalem, which thou so highly esteemedst, that thou hast thus so roughly handled and entreated. Surely there is nothing more hardly to be born, then the anger of a deere friend, or of a father. even so was this a bitter thing to feel at that time the hand of the heavenly father turned, his countenance altered, and his favours converted into fury& indignation.  
Virgin daughter of zion.) He understandeth by this zion hil which was in jerusalem, all the whole city, even all the people of the Iewes: The hebrew word Bethulah, signifieth a maid that is of ripe yeeres, and in the flower of her age. And so sometimes are the people of God called, as here they are, and in the 37. Chapter of Isaiah, He hath contemned thee thou maiden daughter of zion. Thus we see how the holy people of God are called, either for their weakness, and because they wholly depend vpon God, as a maiden dependeth vpon her mother, either else for their chastity, and purity of their religion: as contrariwise, idolatry is oftentimes called whoredom and adultery. But this speech sometimes is taken in a scoffing manner, noting thereby a delicate and an effeminate people, as in the three and twentieth of Isaiah we read, That Tyre is called the maiden daughter of zion: as if the lord should haue said: Thou delicate, and effeminate city of Tyre, which wert never taken by assault, but remainest as a maid that never lost her virginity.  

Verse 14.  Prophesies and banishments.) We haue not so much expressed the words of the Prophet, as we haue his meaning, because his meaning is, that the prophesies and visions of the Prophets were banishments, that is to say, that the people sleeping in their sins, were the cause, what with their flatteries, and supposed visions, that, they were banished their country, and fell into so great misery: and it seemeth in very deed, that the Prophet had reason to use this hebrew word, which properly signifieth an heavy weight, or burdenous prophesy: as if he would haue said, Surely thy false Prophets haue prophesied of burdens and banishments: for although they seemed to be mild and gentle Preachers, and that there were none of the seruants of God but we, that were the grievous and burdenous Prophets, yet for all that, the effect hath shewed, that these thy notable Preachers haue preached and prophesied such prophesies unto thee, as haue weighed thee down to the ground, and are the cause of these burdens, banishments, and afflictions which at this day thou sufferest.  
Their hart cried unto the Lord.) Some learned interpreters read, Against the Lord, and refer this verse unto the enemies, and to their blasphemies and roisting iolities: howbeit, I had rather in this place follow those interpreters, who with one consent mean this, of the Iewes: unto whom, jeremy also in the fourteenth Chapter of his prophesy giveth them council, to poure out tears day and night, and to run unto God in all their troubles and distresses, and to say truly, this manner of speech is worthy the noting, Their harts cried unto the Lord, because the cry which pearseth the heauens, is not onely the cry of the voice, but also of the hart: for the voice and hands are but the outward signs of the affection of the heart, which saint paul in the second Chapter of his first Epistle to Timothy joineth together, When as he exhorteth us to lift up pure hands unto the Lord. And the Prophet jeremy himself also so interpreteth it, when as he admonisheth the people to poure out their hearts before the face of the Lord: for, it is God alone unto whom we must address ourselves, because it is he whom we offend,& he it is which scourgeth us for the same. Howbeit, as S. Augustine vpon the 139. psalm writeth, we fly from his severity and rigour, and appeal unto his bounty and grace.   

Here follow the doctrines that are chiefly to be noted in this second part of the second Chapter.  
THis is one of the chiefest points that we are here to consider of, to know and understand what a mischief it is to haue to do with false Prophetes, who smoothing us up with faire speeches, and flattering us in our sins, do utterly destroy us: And are in very deed, as S. Peter in his 2. Chapter of his 2. Epistle, calleth them, wells without water. Let us then here note, that it is our greatest avail and benefit, when as our Pastors and Doctors do not only instruct us: but also when as they do lively and sharply reprove us: seeing it belongeth to their charge so to do, as in the first Chapter of S. Paul his Epistle to Titus wee may read. For it is good and profitable for us to bee powdered with the salt of reprehension, because we should not putrifie in our sins.  
For this purpose wee are to weigh and consider the saying of S. Cyprian an ancient Doctor of the church, in these words: That man( saith he) that smootheth up a sinner with flattering words, giveth him a light burning torch to set his sin on a light burning fire, and in steede of casting it abroad and putting of it out, doth by all means possible maintain and nourish it. But he which lively exhorteth and admonisheth his Brother, furdereth his salvation. even so it behoveth every minister of the Lord, not by fair and deceitful words to beguile the people: but to provide wholesome remedies for every disease. He is a very foolish chirurgeon, that will neatly and tenderly handle inuetered and old sores. For, he that so favoureth his patient, maketh his wound the worse:& letteth the poison lie hid within the infected partes: But he should open and make incysion of the wound, yea although his patient should even whine& bite, and show himself never so impatient by reason of his pain& grief: but he will, after he is once whole, give his chirurgeon great thanks for his so doing. Ther is at this day a new& strange cruelty discovered, when as under the title and colour of mercy and compassion, there is brought in pleasant poison, and a disease dormant to deceive the people, &c. Thus wee see what S. Cyprian hath written. S. Barnard also hath written a notable Homely upon this matter, wherein he sheweth, That an ecclesiastical person ought, if the case so requireth, to bee both gracious, and ●ustere. Wherefore it is most certain, that they which desire to haue pleasant things preached unto them, seek by al means possible their own destruction, as we may red of them, that are mentioned in the 30. Chapter of Isaiah, who utterly rejected the hearing of the admonitions and advertisements of Gods heavy wrath and indignation. whereupon also ieremy in. the 8. Chapter of his prophesy complaineth, when he speaketh of the false Prophetes, that sclenderly daubed up and healed the peoples wounds, Crying unto thē peace peace, when in very deed there was no peace at all. Therefore,( saith the Lord) they shall fall in the day wherein I will visit them: And in the 4. of Oseah it is said, There is none that will chasten nor reprove one another: and therefore shalt thou stumble in the day and the Prophet also with thee.  
The other point which wee are to note, is the scoffing and evil favoured jesting of the aduersaries, who seeing the calamities of Gods people, as in the 1. of Habacucke it is written, rejoice and wax proud, offering unto their nets, and commending their own counsels and enterprises: howbeit they shall buy these their reioycinges and iolities full dear. For as our saviour Christ in the 23. of Luke ver. 31. saith: If this be done to a green three, and that the faithful be afflicted, what shall be done to the dry, that is to say, to unprofitable oaths and promises, what shall the reprobate look for, but for eternal fire? over and besides this, we know that the wicked can haue no power over us, without it be given them from above which thing ieremy putteth us in mind of, when as he so often reciteth these words: The lord hath caused this to fall vpon us, even as he had determined, To show unto us that ancients and wicked men are but God his instruments to do his will for the chastising of his own people, and the executing of his just iudgement, although they think not so, as in the 10. of Isaiah wee red.  
When the Prophet speaketh of the voice, 
Of the outwarde shows and gestures of repentance.  and of the rest of the gestures of the body which are commonly used of such as humble themselves before the lord: as tears, sighs, hanging down of the head, lifting up of the hands, knocking on the breast,& such like: we are to learn and know, that the whole man both in body and soul humbleth himself, and by such outward signs testifieth unto us our inward affection: otherwise, all our gestures& lamentable speeches were very mockeries, and plain hypocrisy. And therfore it was very well said of Basil, writing vpon this place in the first of Isaiah: When as they shall lift up their hands, I will not hear them. It is no marvell saith he, For they alone lift up their hands as they should, which seek after heavenly things: and as a young child, simply lifteth up his hands unto his nurse, even so haue they recourse unto their God. But the Iewes lifting up their hands full of violence, unto the Lord, provoked him more and more, faring like a man that had slain a kings son, and afterward imbruing his hands in his blood would then come and show himself unto the King: were this the way to mitigate the kings wrath?  
moreover, that which hath been heretofore said is very notable, That we must poure out our harts before the lord, which thing david in his 62. psalm advertiseth us of, saying: put you trust in him, o ye people, always, and poure out your harts before him: which maner of speech giveth us first of al to understand, that we may frankly and freely tell all our sorrows& griefs unto the Lord, and poure out our anguishes into his bosom, as a young child would do into the bosom of a most loving father, Besides, we are advertised to beware of hypocrisy, and to confess ourselves perfectly unto God,& tell him whatsoever lieth in our hearts. For he it is that soundeth the hearts: and as david in the 51. psalm saith, All our sins lye open before him. This great God, loveth perfetnes& inward truth: 
S. Ambros● in the 5. Chap. of his 2. book of repentance.  And as S. Ambrose also very well saith, It availed Iudas nothing to power out his heart before the Iewes, saying: I haue betrayed innocent blood. For the Iewes sent him back without comfort, and in steede of easing him of his grief, they despitously chid him: but no man ever poureth out his heart before God in vain, because it is he that blotteth out al our iniquities, as in the 103. psalm we red, and in the 43. of Isaiah, and therfore dischargeth our wretched consciences,& comforteth thē.   

A Paraphrasis or exposition of the s●cond Chapter.  
HOW hath the Lord, I beseech you, in his just fury, withdrawn the brightness of his countenance from zion? Howe hath he darkened the whole honor of Israel,& mightily obscured this people that he once made shine above all the people of the world? How hath he beaten down to the ground,& cast down from on high into the lowest parts, those whom as it seemed, he had lifted up above the skies, without regard( such was the greatness of his ire) unto this holy place, that he who hath his throne in heaven, had chosen as his resting place and footstool.  
He hath at one blow shattered in pieces all what so ever, not sparing any thing, he hath headlong cast down all the Manors of jacob, set on fire the fortresses of judah, shaken in sunder and trodden under foot as a profane thing, the kingdom itself which had been so long ago holy, and all her Princes.  
even the Princes, alas, which were the strength and glory of the people, as the braunched horns are the strength and glory of the Hartes: but such their horns are pulled& torn in pieces, because God seeing the people lift up their horns against him, he withdrew his hand from over his aduersaries to rebate such their pride, and cast vpon them his fierce wrath.  
now therefore he purposeth to deal with his people, as with an enemy: bendeth his bow against them, and thrusteth out his right arm to cast down to the ground all their excellent and pleasant things: poureth out, alas, in the midst of the Tabernacle of zion his fierce wrath, as a consuming fire.  
Alas, it is a hard piece of work, to haue the almighty himself an enemy, who overthroweth and destroyeth whole palaces, fortresses, and castles, multiplying nothing, alas, unto the miserable spoyled daughter of judah of all her ornaments, but sorrow, sobs, and grief.  
And al this was done as it were with a trice. For he dispatched and threw up the notablest tabernacles of jacob, and the holiest Manors which a man would haue thought impregnable, as easily as a man would throw up the tent or pauillion of a garden: In somuch that whosoever had seen these miserable people, would haue said that there had never been among them, either holy assemblies, Sabbaothes, or yet festival dayes. To bee short, he brought to nought both the kingly estate, and also the order of the priesthood.  
So that all the service of God ceased: And a man would haue said, that he had abhorred both the altar and the sanctuary, in which,( alas) wee altogether believed, having a greater regard to the outward matter, thē unto the inward. And in the mean while, behold, all our notable palaces destroyed, our goodly strong walls laid flat; and besides( which would haue burst the heart of any man) behold, in steede of praising of God, and singing of holy psalms, the fearful howling noise of the barbarous idolaters, most irreligiously roaring out, in the midst of the house of God.  
To be short, the almighty executing his righteous counsels, is resolved to destroy the walls of jerusalem, and to lay it plain, and in steede of laying the line to build it up, he laid it now to destroy it, never with-drawing his hand until he had razed it: in so much that a man would haue said that the very bulwarks and walls themselves lamented this desolation.  
Her royal and costly gates were soonke an hundred foot within the ground: her great and mighty strong bars, were shaken and brought to dust: but that which was worst, the kings and Princes that were the very hengies of the city, were prisoners in a strange country: the laws were silent: There was neither Religion, law, Priest, nor religious house left.  
The Elders of the people which remained behind, sate vpon the ground with broken harts, in sackcloth& ashes, in token of their extreme sorrow and grief: the young damselles also, who before time( alas) went bolt upright, were fain now to hang down their heads to the ground.  
When I saw these doleful sights, I could not hold myself from wonderfully weeping: all mine inward partes were drowned, my bowels swelled, my liver consumed clean away. In sum, I was clean beside myself, when I considered these desolations: but especially, when I saw the young infantes die, hanging at their mothers breasts.  
Who would not be amazed to see a company of young children worn to the bare bones, with very hunger, calling vpon their mothers with most faint and pitiful voices, where is our meate and drink, and our ordinary food, scarcely able to make an end of these words, without yielding up the ghost into their mothers bosoms, as if they had been even slain with the sword.  
What then shall I say, or speak unto thee, O thou desolate city? Where shall I find the like miserable example, whereby to appease thy sorrow and comfort thee? Alas, I can find none at all. For this thine adversity is a sea and gulf of miseries, where shall a man find a remedy to heal such a wound as this?  
Wilt thou go unto thy jolly Prophetes, 
When a people will not hearken unto the faithful ministers of God in reproving their sins, but give ear unto foolish Prophetes▪ which smooth thē vpin them, then suddenly cometh their destruction and captivity.  who with their foolish and deceitful prophesies, haue greatly abused thee? For they in not discovering thine iniquity, haue left thee wallowing in thy sins, by mean whereof this captivity hath come vpon thee, which thou mightest haue escaped, if thou hadst hearkened unto the true servants of God, who seemed to thee at that time to be too too severe men, preaching unto thee hard and burdenous things: but now thou seest the fruit of thy pleasing and mild Prophetes, that is, thou bearest the burden of all the mysteries in the world, and thy children are led captive.  
And now behold thou art a scorn to all that pass by, for they clap their hands, hysse, and wag their heads at thee, saying: ho, ho, is this the city, that was called the beautiful city of the East, and such a one as was most pleasant to behold?  
All thine enemies haue opened their mouths and mowed at thee: they haue hissed, and grynded their teeth at thee, saying: wee haue in the end devoured it, and gotten it as wee would: is this the day which wee so greatly desired to see, and so long looked for?  
Surely this is the day which the Lord had purposed, who alone ruleth all things by his providence, and hath fulfilled the word which he had determined and concluded vpon of old, yea he hath thrown down and not spared, and hath caused thine enemies to rejoice, and set up their horns.  
In the mean while these miserable people, could do nothing else but with wounded heartes bray and cry unto the lord, who scourged them, and healed the wound which he himself had made. And in very deed this was the best,( o zion) to let tears run down day and night like a river, and not take any rest, not yet let the apple of thine eye once wink.  
Arise therefore I say, and cry in the night in the beginning of the watches and power out thine heart before the face of the lord: lift up thine hands unto him,& beseech him to haue mercy vpon thy young children, who dying for famine, yield up the ghost in all the corners of the streets.  
And beseech him in all humbleness of mind, that it would please him, to consider to whom he hath done this, that he hath done it to his poor Turtle, to his holy city, to the sheep of his pasture: to poor young children of a span long. Alas must these extremities be, to see mothers eat the fruit of their own bodies, and to see the Priests and Prophets slain in the midst of the sanctuary.  
And the young and the old without respect of age, or quality, lye in the streets: the chast virgines and lusty young men fall by the sword without pity and mercy.  
behold me, O lord, most miserable oppressed city of jerusalem, howe horror and griefs assail me, as if they were solemnly summoned to appear at a day, and the affliction is so grievous, as that no man escapeth the wrath of the almighty: and besides, I must see these, whom I haue with great pain and diligence nourished and brought up, to be slain by the enemy.     

THE THIRD CHAPTER. The Argument and sum of this Chapter.  
A Man might say that this third Chapter is the strength, and as it were the very soul of these Lamentations: because it is so furnished with such grave sentences, similitudes, and comparisons, as are most apt and meet to move mens affections, and thereby drive them to compassion. For although the Prophet handleth the self same subject or argument which he doth in the Chapters going before: yet he here, more notably advanceth and garnisheth his style or vain of writing and more at large amplifieth the miseries of jerusalem& of the country round about: whereby, it seemeth that his meaning is to show, that no tongue, art, nor comparison is able sufficiently to express the calamity thereof: and in very deed, it is impossible for a man, more affectionately, and more eloquently to set it forth, than he doth.  
moreover, the Prophet in this chapter, speaketh no more in the third person, neither yet in general, as he did in the beginning of the first Chapter, in the person of a comfortless widow: but speaketh in his own person: or, as it is most likely, he bringeth in a certain person outrageously lamenting, and representing all the people of judah: even as some of the ancient Fathers thought the book of job to be a representation of a man wrestling against most mighty temptations, and in the end got the victory: although there is more likelihood that this book is an history of things that came to pass and were done, both by reason of the circumstances of the places and personnes which are therein particularized. The order of the Alphabet is not here in each point followed, as in the rest of the Chapters. For, there are three verses joined to every letter, save that the letter, P H E, is left out.  
As for the poesy that may be in these Lamentations, it is not needful to haue it curiously sought after, and besides, the most learned interpreters never busy nor trouble themselves about it.  
Now there are in this Chapter contained three principal points, the first, reacheth unto the 20. verse, and is a pattern of an extreme combat between the flesh and the spirit, and of a strong assault which a man sustaineth, when he is brought into extreme sorrow and grief: The like whereof wee may read in the 73. and 77. psalms. For this is most certain, as Saint Augustine writeth upon the 60. psalm, to wit, That we can not live in this pilgrimage of ours without temptation: because that through temptations wee must profit and advance ourselves, and no man can know it, without he be tempted,& no man can be crwoned, without he conquer, neither can any man overcome, without he fight, and no man can fight, without he haue an enemy to set vpon him.  
In the second parte is contained the victory over the temptations, and the means to bridle and abate the impatiency of our flesh. In this part, which goeth unto the 40. verse, are many excellent sentences, which in this chapter glister like orient pearls. But to bee short, the Prophet holdeth up these three bucklers against all temptations. First of all, he compareth the punishment which they abide, with that, which the people had well deserved, by reason of their sins: and so findeth, that in respect, they were very gently dealt withall.  
Secondarily, he beholdeth& setteth down the constancy of God, and his great goodness, which far surpass our small, and momentany temporal miseries, which, in regard of the glory and felicity that the children of God look for in the life to come, are of no valour. As in the 4. chapter of the 2. Epistle of S. paul to the Corinthes, we may red.  
Thirdly, ieremy setteth before the peoples eyes, the end and purpose of our GOD in his chastisementes, who seeketh not, nor desireth our destruction: but our amendment and salvation: and is wonted by afflictions to try and cleanse those that are his, that he might afterward more amply bestow his holy graces vpon them.  
In the third part, from the 40. verse, unto the end of the same Chapter is contained a prayer. For although the faith of the children of god overcometh the world and all temptations: yet the same faith never presumeth or waxeth proud therein: but giveth all the glory to God alone,& maketh us also always to call to mind our infirmity, and the stratagems and cunning policies of the devill: who for a time maketh show to depart from us, that he might thereby afterward more fiercely set vpon vs. And therefore we are continually to watch and stand vpon our guard: and according to the counsel of S. Cyprian, be always ready to withstand satan, as often as he assaileth vs. Now the weapons wherewith we must resist him, are laid before us in the 6. Chapter of the Epistle to the Ephesians.  
Let us therfore in these latter daies, and most miserable times, make profit of the doctrines contained in this chapter, that we may thereby together, lively feel our miseries, and withstand desperation and impatiency, to the end we walk not in the ways of the Apostles, who in the time of affliction fall away, showing themselves for a while, to be but shallow Christians, much like unto the seed sowed in the stony ground, written in the 13 of S. Matthew his gospel.  

THE FIRST PARTE OF the third Chapter.  

Aleph.  1 I Am the man that hath seen affliction in the rod of his indignation.  
2 He hath lead me and brought me into darkness, but not into light.  
3 Surely he is turned against me, and turneth his hand also against me all the day.  

Beth.  4 My flesh and my skin hath he caused to wax old, and he hath broken my bones.  
5 He hath builded against me, and compassed me with gull and labour.  
6 He hath set me in dark places, as they that be dead for ever.  

Gimel.  7 He hath hedged about me, that J cannot get out, he hath made my chains heavy.  
8 Also when I cry and shout, he shutteth out my prayer.  
9 he hath stopped up my ways with hewn ston, and turned away my paths.  
10 He was unto me as a bear lying in wait, and as a lion in his den. 
Daleth.   
11 he hath stopped my ways, and pulled me in pieces: he hath made me desolate.  
12 He hath bent his bow, and made me a mark for the arrow.  
13 He caused the arrows of his quiver to enter into my reins. 
He.   
14 J was a derision with my people, and their song all the day.  
15 He hath filled me with bitterness, and made me drunken with wormwood.  
16 He hath also broken my teeth with stones, and covered me with ashes. 
Vau.   
17 Thus my soul was far off from peace, I forgot prosperity.  
18 And J said, my strength and my hope is perished from the lord.  
19 remembering mine affliction and my mourning, the wormwood and the gull.  
20 My soul hath them in remenbrance, and is humbled in me.  

THE OBSERVATIONS OR notes vpon the first part of the third Chapter.  
THE subject or Argument is this, That there can bee nothing more miserable, than such a people as God taketh in hand to punish in his wrath, leaving them altogether comfortless. Such a miserable condition the Prophet amplifieth and setteth down, by the similitudes of the most sorrowful and lamentable things that are in the whole world to be found.  
And this is the use and benefit of this part, That when wee consider of these things, we should make more account of the loving kindness& favour of God, then commonly we do. For if we understood what a treasure and felicity it were, to bee in the favour and grace of the most mighty God, there should nothing touch our harts more, than to keep ourselves in his favour and grace. But herein is all the mischief, that few men taste& savour the goodness of the most high, according to the exhortation of the Prophet david in his thirty& fourth psalm, Taste ye and see, 
Verse. 8. ( saith he) how gracious the lord is: blessed is the man that trusteth in him.  
Surely, who soever he be that thoroughly tasteth of this gracious goodness, shall find that there is nothing more good& gracious, and that that which was said unto the Apostle S. paul in the 12. chapter of his 2. Epistle to the Corinthes, was not without cause spoken, to wit: My grace is sufficient for thee. And contrariwise, there is nothing more fearful then the fierce and terrible wrath of God, and yet there are few men which understand& look into the force thereof: as in the 90. psalm we may read.  
Now, this first part of the Lamentations rightly setteth forth unto us, howe that this great GOD oftentimes leadeth his holy ones in to hell, and as it were into a bottomless depth of temptations and griefs: insomuch that whosoever at the first sight, should hear thē speak after that maner, would take them to be desperate men, and void of all consolation and comfort. Such another combat sustained the Prophet david, as in the 77. Psalm verse, 3.7.8. we read, when he saith: J did think vpon God, and was troubled: I prayed, and my spirit was full of anguish: will the lord absent himself for ever? is his mercy clean gone for ever? And afterward I said, This is my death, &c. S. Augustine also writing vpon the 91. Psalm, ver. 6. supposeth, that that which is there spoken of the plague, which destroyeth at noon day, is understood, of such hot and vehement temptations.  
J was a derision with my people) Thus the latter learned interpreters do red, 
Verse. 14.  as Tremelius and jun. whose interpretation we haue followed. Some others there are that red thus: I was a derision unto my people: 
Ierem. 20.  which kind of interpretation they favour, who think that jeremy wrote this Chapter when he was in prison, before the captivity of Babylon, at what time his own countrymen persecuted him. Howbeit wee may very well see that he handleth one and the very self same argument, which he handleth in the Chapters going before, albeit he setteth it down in another manner of sort, and in an other maner of person. And this is a thing which greatly stirreth up the readers, when as they hear a people sorrowing and lamenting, one while in the person of a poor desolate widow, and another while in the person of a man unmeasurably sorrowful. This also serveth to humble us, and to make us more desirous of the mercy of the almighty, even as was the preaching of the law, to the end to beate us down, and to prepare us the more earnestly to receive the newness of grace.  
My soul is humbled. 
Verse 20. ) Some learned interpreters read: My soul meditateth: Howbeit, I haue followed the common translation, because it best agreeth with the saying of the Prophet, to wit, that the people remembered their misery, and that they had so considered of it, as that it went to their very hearts: and therefore, that through the remembrance and consideration thereof, 
The often remembering of our miseries, is the next way to humble vs.  they were in deed humbled. For when as we stand vpon our pantoffles to show ourselves gallant, not looking into our miseries, but lye sleeping in a certain kind of show of prosperity, it is the very right way to humble us, if so be we play the proud Peacocks, and look vpon our feet, filthiness and miseries. And then will we say as david said in the 39. psalm, Man that liveth, is nothing but vanity: Surely, man walketh like a shade. And in the 144. psalm, verse 3, 4. What is man that thou so thinkest on him, or the son of man that thou so much esteemest. Man is like unto vanity: his dayes are like a shadow that vanisheth.    

THE SECOND PART OF the third Chapter.  

Cheth.  21 I Consider this in mine heart, therefore haue I hope: to wit.  
22 It is the Lords mercies that we are not consumed, because his compassions fail not.  
23 They are renewed every morning: great is thy faithfulness.  
24 The Lord is my portion, saith my soul: therefore will J hope in him.  

Teth.  25 The Lord is good unto them that trust in him: and unto the soul that seeketh him.  
26 It is good both to trust, and to wait for the salvation of the Lord.  
27 It is good for a man to bear the yoke in his youth.  
28 He sitteth alone, 
Iod.  and keepeth silence, because he hath born it upon him.  
29 He putteth his mouth in the dust, if there may be hope.  
30 He giveth his cheek to him that smiteth him: he is filled full with reproaches.  
31 For the Lord will not forsake for ever. 
Caph.   
32 But though he sand affliction, yet will he haue compassion according to the multitude of his mercies.  
33 For, he doth not punish willingly, nor afflict the children of men.  
34 in stamping under his feet all the prisoners of the earth. 
lame.   
35 in overthrowing the right of a man, before the face of the most high.  
36 in subverting a man in his cause: 
So is the word, to see, taken in the 12. of Deuter. verse 13.  the Lord seeth it not.  
37 Who is he then that will say, that a thing cometh to pass, if the Lord commandeth it not?  
38 proceed not both evil and good from the mouth of the most high?  
39 Wherefore then is the living man sorrowful, for suffering for his sins?  

THE OBSERVATIONS or Notes vpon the second part of the third Chapter.  
WE haue heard in the first part, of very boisterous temptations and assaults, but we shall by and by hear of far more mighty and strange consolations and comforts: for, he which dwelleth within us, and standeth for us, is much stronger then he that is against us, now, we were soon ouergone in these fights, if we trusted to nothing else but unto the world, seeing that the hope and trust of all worldlings( as job in the eight Chapter of his book saith) is like unto the spiders web. But we must in such assaults put vpon us all the whole armor of God, to the end that we, who haue not to do with Babylonians, and outward enemies only, being fenced with his power, might be able stoutly to stand and fight against our own selves, against flesh and blood, and spiritual wickednesses.  
We are therefore to note, that the second part of this Chapter leadeth us unto the very storehouse of munition and defence of the faithful, 
The storehouse of munition, and defence of the faithful.  and teacheth us with what armor and weapon we should fight against such enemies, and how sure and resolute we should be of our God, and of his judgements. To be short, herein is shewed unto us, that the faithful must always with the one eye look vpon their own miseries, and with the other, vpon the mercies of the Lord, and unto the right hand of the most high, who turneth all the events unto a good end, according to the saying of the Prophet david in his 77. psalm and 11. verse, for if we should behold and consider nothing else but our own misery, it were such a gulf as would swallow us clean up.  
The first thing then that the Prophet jeremy setteth down for the appaysing of the peoples grief, is the comparing of the punishments with the sins. And forthwith he findeth no equal proportion, for that our sins haue without all comparison, deserved greater miseries and torments, then is possible for us to endure in this life. For, we having infinitely offended his divine and infinite majesty, haue all deserved as much as is possible, infinite punishments, yea, even to be utterly destroyed: so that it was the wonderful great grace of God, to leave in the fierceness of his wrath such a number of Israelites as he did, placing them here and there in passable places,& assuring them by his promise, that he would in the end of seventy yeeres visit their captivity.  
it is the Lords goodness that we are not consumed.) Some others, as Vatable for one, read: The mercies of the Lord are not consumed, which interpretation, some very notable men do follow, and seemeth to haue reference to that which followeth, to wit, they are renewed daily. But for mine own part, I had rather in this place follow the translation of Santes and Tremelius, because it agreeth better with the text, and with the literal meaning of the tongue. The word to consume, in the Hebrew tongue signifieth sometime perfection, and is taken in the good part: but here it is taken in the worse part, and signifieth, to destroy, as in the fourteenth Chapter of the first book of the Kings, verse 10. we read, where it is said, J will rase the house of jeroboam, and sweep it away, as a man sweepeth away dung, till it be all gone and consumed. Let us then take the saying of jeremy here, as it is taken in the first Chapter of Isaiah, ver. 9. where it is said, Except the Lord of hosts had reserved unto us even a small remnant, we should haue been as sodom. Now, the cause that jeremy allegeth, why the people were not consumed, was, by reason that his compassions failed not. For, although he stay his benefits here for a season, yet do his compassions never fail, neither doth the fatherly affection which he beareth to his, which as a father, he assureth them of, fail, although for a while he chastise thē. whereupon, the Prophet Habacuck calling the same to mind in his 3. Chap. saith, O Lord in thy fury, remember yet thy mercy. The Prophet speaketh not this as though the Lord were forgetful, but thereby to comfort himself, as after in the 23. verse we shall see, how jeremy more at large, and in better terms setteth it down, saying: that the mercies of the Lord are renewed every morning, to wit, daily,& so long, as the day dawneth,& not only every month, as the moon doth, which the Hebrews term by a word that signifieth renewing, because she reneweth the moneths by her periodical course, as by her far departing from the sun, and her near drawing unto the same. But jeremy speaking of the mercies of the Lord, goeth on further, and saith, to wit, that there is not one day that passeth over our heads, wherein we do not see new tokens of Gods mercies and favour, according to that saying of the kingly Prophet david in his 30. Psalm. ver 5. Although( saith he) that weeping cometh in the evening, yet ioy cometh in the morning. For this end and purpose, is greatly to be noted the saying of S. Cyprian in the fourth Epistle of his fourth book of his Epistles, where he making mention of the afflictions that at those daies fell upon the Church, saith: The Lord God( saith he) sheweth in the person of his seruants which he afflicteth, and whom he oftentimes taketh out of this world, a wonderful renewing of his Church, as when after rain, he sendeth faire weather, after darkness light, and after tempests, calmness.  
Great is thy faithfulness,) or as some read, Thy truth. Some here in this place take faithfulness for our faith or belief, and it is no small matter to beleeue in God: but yet here, it soundeth rather to be referred unto the faithfulness of God, and the assurance of his promises. For, the very efficient cause of the renewing of the Church, and of the graces of the Lord, is his assured faithfulness, and constant verity. For, God being altogether true, and such a one as ●hose goodness is not grounded vpon our deserts, it can not be, but that he must establish his Church, according to the free goodness, and the eternal and infallible truth of his promises, renewing in us a taste of his graces, which we find to be most pleasant unto us, after we haue for a time been afflicted and been deprived of his loving kindness. And therefore it was to great purpose, that the Prophet jeremy speaking of this faithfulness of the Lord, cried out and said, Great is thy faithfulness, putting us in a marvelous admiration of the fidelity of this mighty God, who as S. paul in the third Chapter of his Epistle to the Ephesians, verse 20. saith, is able to do exceeding abundantly, above all that we ask or think. And so also writeth david in his 36. psalm, verse 7. saying: How excellent is thy mercy O God, therefore the children of men trust under the shadow of thy wings.  
The Lord is good,) not onely good, but also loving, and liberal. But here is to be noted, how jeremy restraineth these promises which he sheweth unto us, when as he saith, That God is good unto them that trust in him. For although the loving kindness of God be great, and his fidelity most sure, yet so long as the wicked and faithless remain stil in their wickedness& incredulity, they shut up the gate against the favour of God, and never enjoy this faithfulness, because God never promiseth in his word any such thing to such kind of people, but rather denounceth his wrath& mighty threats against thē, because, as in the 1. Tim. 2. Chap. it is written, his will is, that they which should be saved, should come to the knowledge of his truth, for all the elect of God are brought thereunto, in whom he worketh that which he commandeth, and giveth them new hearts to fear& reverence him. And above all the rest, he would haue us still trust in him, and never be weery in trusting to his goodness, according to the exhortation of the Prophet abacuch in his 2. Chap. And therfore in the 78. Psal. the Iewes are sharply reproved for their impatiency, because they would limit the holy one of Israell,& enforce him to do as pleased thē,& help thē at such time& in such sort as liked their fantasies, as in the history of judith we read the inhabitants of Bethulia did.  
The Lord is my portion.) This is another argument of comfort, taken from the abundance of Gods benefits, and from the contentation which every faithful man hath in him: and this is the right property of faith, to apply and appropriate such treasure unto a mans self, and constantly beleeue that the Lord is our rich reward, portion, and inheritance: whereof david in his 16. psalm, ver. 3.6. assureth himself, boasting himself to haue a far better portion, and a more excellent lot, then all the children of this world.  
Wee commonly know, that there is a distinction and difference between movable, and immovable goods, which are not so easily to be carried away as movable. Now, the Prophets call the eternal, our right inheritance, firm, certain, and immovable prosperity and welfare. For, when we haue said all we can, all the rest that we possess are but wandring and fleeting possessions, even vanity itself, as by many examples we haue set down, of whatsoever is under the sun in the book of Ecclesiastes, where in the twelfth Chapter is concluded, That to fear God, and keep his commandments, is the total and whole sum that is required in man. And therfore, when we read in this place, or else-where, that God is called our portion and inheritance, we must remember that it is to this end, that we should contemn, and make no reckoning of the frail& transitory things of this world, 
How greatly the mighty and rich men of the world are deceived in their false opinion of the faithful seruants of God.  nor yet of these great mighty earthly ones, who take all the faithful that fear and obey God, to be but miserable wretched caitiffes, who for the more part haue scarcely one inch of ground, and yet for all that, they are richer then all the Emperours in the world, who in the end are enforced to leave all their arrayes, kingdoms, and whatsoever else, and be contented with three or four feet of earth, or as much as may bury a dead corps. Away therefore with all such vain confidence, fie of all such enheritances, which so soon depart from us, yea even unto those whom we never knew, nor yet will ever once thank us for them. Such I say, is the state and condition of all those, whose portion is here in this world, and who feed themselves, as david in his 17. psalm, verse 14. saith, with these earthly delights. But let us hold this principle and ground which is written in the 73. psalm, verse 1. That surely God is good unto Israel, and to all those that reverence him with pure hearts, so the same proceed from faith, although they be for a time but poor with the goods of this world: and that there is no such thing, as constantly to trust in God, who will let it be well known, as in the third Chapter of Malachy is said, That a man shall not lose his pain in serving of him: and that although to the outward iudgement of man, there is great difference between the children of God, and the children of this world, yet let them know, that death and afflictions are common to them both.  

Silence, the very power and force of the children of God.  We are also to note this notable manner of speaking which is used in the scripture, that we must be quiet and still before God, and that our strength and power standeth and resteth in silence and in hope. Now, this silence consisteth not only in not murmuring nor replying against God, but we must also take heed, that we in no case stubbornly and rashly depart from our vocation, and quietly& patiently walk in such sort as God hath called vs. For, Aristotle himself writeth, that it is the property of a wicked man to be always boiling, storming, and never resting and abiding all in one mind: so that a certain miserable and wretched man said once in virgil, that if he could obtain nothing at the hands of the Gods, that he would go down into hell, and see if he could obtain any grace there.  
Who shall bear his yoke in his youth,) or from his youth: for no doubt of it, it is a marvelous matter for any man to accustom himself so from his youth,& frame himself unto obedience. S. Hilary writing vpon the 119. Psal. and interpreting these words, Wherewith shal a young man redress his way? saith thus, the prophet jeremy( saith he) in the 3. Chapter of his Lamentations, right well declareth, that it is the most blessed and most requisite thing for a young man in his youth, to bear the yoke: for in very deed, custom doth and can do marvelous much. The Prophet therefore hath reason not to haue us tarry until such time as we be either hardened, or wax old and obstinate in our sins, against all discipline. True it is, that youth is very impatient to bear the yoke, but after it hath once taken it, and accustomend itself thereunto, it will then be quiet, and rejoice in the Lord: these men afterward become such valiant champions, and such notable practised souldiers against sin and iniquity, as God requireth in this spiritual battle. The scripture commonly calleth wicked& dissolute men, the children of belial, 
What the children of Belial are.  that is to say, disordered men, rejecting all rule& government. Now, there is no such way to bring thē to obedience, as to bow thē in time: neither is ther any age fitter, or sooner framed to subiection, then youth, specially christian youth: and when we are once accustomend to abide sorrow and pain, we are afterward a great deal the pacienter in all kindes of adversities whatsoever, yea and we joyfully receive them: for, when we consider of that which is written in the 12. to the Hebrewes, That when God chastiseth us, he offereth himself unto us as a father, chastising us for our good, that we might be partakers of his holinesse. To be short, Salomon in the 12. of his proverbs, verse 1. saith, He that loveth correction, loveth wisdom, but he that hateth discipline, is a beast.  
He is quiet or contented with that which is laid vpon him.) Some learned men read, he will be silent, because he hath taken vpon him the yoke of the Lord, that is to say, because he is determined to bear the yoke of the Lord patiently, or else, because that the Lord hath laid it vpon him, as in the 39. psalm, verse 99. we read, how david there saith, J was doombe and held my peace, because thou didst it. Some others read, that he would be patient when any thing happened him: but we haue followed the translation which best agreeth with the Hebrew text, and meaning of the Prophet.  
To put the mouth in the dust,) Is a phrase of speech which the Hebrewes use, and is as much to say, as patiently to hang down the head, and to be humbled in silence without reply. The like phrase of speech we shall read in the 14. of the first to the Corinthes, verse 25. where it is said, He will fall down on his face and worship God, and say plainly, that God is in you in deed.  
If haply there be hope.) This manner of speech is to be well weighed, because it shal not be thought to confirm the error and opinion of the Papists, who fain and forge an obscure and doubtful faith: for the scripture borroweth many speeches from us, in our ordinary talk, as for example, we commonly say: Let us see whether this thing will be brought to pass, or obtained, yea or no. And yet this phrase and manner of speech proceedeth not of mistrust, but of a christian modesty, not prescribing unto the Lord either the time, or yet the mean of our deliverance, and in acknowledging our unworthiness of his favour, is always spoken by way of submission, as in the second of Ioel, vers. 14. is said, Who knoweth whether he will return and repent, &c. And likewise in the 8. of the acts, verse 22. it is said unto simon the magicien, Pray unto God, that if it be possible, the wicked thought of thine hart may be forgiven thee. S. Peter here speaking of the mercy of God, was not in doubt thereof, but he said thus much to simon, to the end to humble him the more, and because he doubted of the soundness of his heart. For, as there is nothing more certain and sure then the grace of God, even so it is not for us to define and determine when, and to whom he will communicate and bestow his graces, seeing we are not sure of the faith of men. moreover, when as the promises of God are received by faith, they are certain& infallible: and this is most sure, that the Lord thrusteth not them back from him which come unto him: and to be short, 
John 6.  ther are none which believe, shal perish, but shall haue everlasting life.  
He turneth his cheek to him that striketh him.) This also is a figurative kind of speech, name by the schoolmen Metonomia, when as the sign is taken for the thing signified. And so in this place, to turn the cheek, is taken to haue patience, and is as much as if jeremy should haue said, he is so patient and courteous, as that, as a man would say, he turneth his cheek to them that smite him. And therefore the Anabaptists, because they know not, nor understand this manner of speaking, do conclude according to the bare letter of our saviour Iesus Christ in the 5. of S. matthew, That if we be stricken vpon the one cheek, we should turn the other. That he would make us very idiots, to give the wicked occasion to buffet us on both cheeks, which were to uphold and maintain evil, and mens outrageous liberty, and that were to tempt God, whose meaning is that we should avoid and withstand injury& wrong, 
John 18. verse 22.  even as Christ Iesus himself did, who is the most perfect pattern,& example of patience. For, when one of the high Priests men stroke him on the cheek, he turned not the other to him, but avoided the mischief,& said, he was injuriously dealt withal. We are therefore to observe& hold this rule, that when such commandements and advertisements as these are, to wit, to turn our cheek to those that strike us, we must not think them to be spoken of our outward behaviour and gestures: but we must understand, that by these signs christian patience is greatly commended unto us, 
What the turning of our cheek to our enemy meaneth.  which ought always be ready to bear new violences, if it so please God, when as we cannot otherwise by honest& lawful means avoid thē. Now, it is one thing patiently to bear an injury,& another thing to oppose ourselves unto the injuries& violences of men,& to give thē occasion to no purpose, and without reason, despitefully to entreat vs.  
He forsaketh not for ever.) This is the third argument of comfort, which is drawn from the use and end of our afflictions. Now, the miseries and calamities of this life which we can so hardly suffer and bear, cometh from this, that we most oftentimes think that they will oppress and clearly overthrow us, and that God hath utterly forsaken us: howbeit, it never falleth out so, neither is it yet his meaning, and therefore there is no reason why we should be so impatient. The Prophet here proveth his saying by two reasons, the one, taken from the event, and common experience, the other, from the nature of God, and from his counsels. We are then here in the first place to note, that the Lord never useth to forsake those that are his, but rather upholdeth them in the midst of their temptations, and with the temptation giveth a blessed and happy issue, as witnesseth unto us the holy Apostle saint paul in the 10. of the 1. to the Corinths: whereof, besides our common experience, we haue the examples of Abraham, 
God taketh no delight in the afflicting of any.  joseph, david, job, and many others. moreover, this is most sure, that the nature of God is such, as that he delighteth not in our afflictions, being himself naturally good, gentle, slow to anger, and of great compassion. Thus we see how God is described unto us throughout the whole volume of the scripture, namely, in the 34. Chapter of Exodus, insomuch that when as Isaiah in his 28. Chapter, saith, He punisheth and afflicteth us, it seemeth rather that he dealeth like a stranger, and not like himself. And namely, in the midst of all our afflictions, he maketh his singular goodness always appear in the moderating of our punishments, turning them all to our benefit and welfare. 
It is as necessary, and many times better for the children of God, sometimes to suffer affliction, then continually to be in prosperity.  And according hereunto, most notably wrote saint Augustine in his Epistles to Felix and Rusticus, saying, what is it that our good God will not mercifully do unto man? And how can it be, but that he will show him all the favour he can, considering that all the tribulations which he sendeth, are more benefits. For, as prosperity is a benefit, and an effect of his comforts, even so is adversity also a gift of God, to admonish us, that we haue as great need of good admonitions, as we haue of consolations. And although God causeth Tyrants and wicked men to serve his turn for the punishing of us, yet doth he in no wise allow of their wickedness, as jeremy in the 34. 35. and 36. verses of this third Chapter most especially declareth.  
To subvert the right,) To do injury to prisoners. Such things, saith he, the eternal seeth not, neither doth he allow of them, but rather detesteth them. Some interpreters haue red this a little otherwise, as jeremy in the verses above mentioned, counterfetteth the sayings of the wicked, who make themselves beleeue, that the Lord seeth them not, when as they pervert iustice, and do wrong. According to which also, david in the 94. psalm speaketh of the wicked: and such a one was that Tyrant of Sicile, who after he had sacked the Temples, 
The wicked when they scape punishment for doing of some notorious wicked deed, think that God likes of their villainous dealing, which is most blasphemous.  and was at Sea with a prosperous wind, bragged, and swore most blasphemously, that the Gods favoured and liked of pirates and Church-robbers: howbeit, it seemeth that the Interpretation which wee haue followed, stretcheth itself further, and agreeth better with the meaning of jeremy, to wit, that God taketh no pleasure in seeing of injuries and extortions committed, neither is he the author of them. And besides, he putteth not evil nor wicked thoughts into mens harts, albeit, he ordaineth and guideth them to such ends as pleaseth him, repressing their boldness and malice when he himself thinketh it best.  
And although in man his iudgement there seemeth to bee great contrariety in these sayings, that God alloweth not of wicked mens sins, and yet, that nothing is done without his commandment and ordinance: yet shall we see a notable concordance and agreement between them, if so be we first of all look into the great difference that is betwixt that which God created in man, and his natural actions, and between his sin, which is a blot and a leprosy in his nature. 
God is not the author of sin.  For, first, as concerning sin, God neither alloweth of it, nor yet commandeth it: but, as appeareth by his commandments, both forbiddeth and abhorreth it: and yet notwithstanding, he governeth his creature, and in him, and by him, all men move and live. He limitteth also, and proportionally frameth and ordereth mens actions to such an end as best liketh him, whether it be for the chastising of those that are his, or for the punishing of the world, which he by his wonderful power and wisdom doth. moreover, it is very needful that we know after what sort God ordaineth and commandeth a thing. 
God commandeth two manner of ways.  For, one while he commandeth, when he teacheth us in his word, from whence he would haue us learn his will, and what it is that we must do, or what it is that we must leave undone, and therefore in the eight of Esay, wee are sent unto the lawe, and testimony.  
Another while he commandeth that which he governeth, determineth, and guideth to such an end as he himself lusteth: for in the 34. of ieremy, it is there said, that He commanded famine, the sword, the pestilence, and the Chaldeans to sack jerusalem: and yet the wicked know not, nor think any thing less then to obey him: and therefore are they punished and condemned.  
From the mouth of the most high, proceed both evil and good) here we haue great need to beware, how we understand this manner of saying, to the end wee may keep us from such as haue made God the Author of sin, as did the Valentinians, the Manichees,& other heretics, who taught, that God created both sin and evil, which is a most blasphemous, pernicious, and insupportable doctrine, which thing, Plato himself, in his books which he wrote of the laws testifieth, And homer likewise, who in the first book of his Odes, bringeth in his jupiter speaking, saith thus, That it is a strange and foolish custom in men, to attribute unto God the evil which they themselves do and procure. Howe much more should Christians then be far off from any such thoughts,& detest and abhor such as slander the Almighty, in casting and laying vpon him all the sin& iniquity that is in themselves? now, when wee hear the mouth of the lord spoken of, in such places, we must take it for his decree and ordinance, and so is it taken in the 8. Chapter of Deutro. and alleged also in the fourth of S. Matthewe. That man liveth not onely by bread: but by every word which proceedeth from the mouth of the lord: That is to say, by his commandment, ordinance, grace, and power: So also is it said in the 25. chapter of ieremy, That he calleth the sword upon all the inhabitants of the land, in which place, his meaning is, that he is determined to punish the iniquity of men, and that swords, and all other things else serve him, when as he will execute his just judgements. now, we haue shewed that what soever God ordaineth, is justly ordained: but yet it is in his onely word, that wee must learn what to do, or what to leave undone, and that he commandeth besides, what so ever happeneth in the world, not by way of instructing or counseling the same, but by way of ordaining or determining it unto a certain and good end, as well the malice, as the wicked counsel of men: and here among other things wee must see howe these words, that are written in the 16. Chapter of the second of samuel, are to be understood, where GOD commandeth Semei to curse david, not that the Lord gave him commandment to do it: But insomuch as the almighty by his sure& certain providence, directed& addressed Semei his curses to another end then Semei his meaning was: to wit, to humble david. Now this doctrine stayneth not God with any blot: but rather giveth him the commendation of the most high, in that, as david in his 115. psalm. ver. 3. saith, He doth whatsoever he will both in heaven and in earth. This doctrine also maketh us patient in all our adversities, and causeth us submit ourselves unto his will and ordinance: it stirreth us up also to call vpon him, and to hang wholly vpon his providence, 
God, never created sin in man, but ordereth and disposeth the same which came of himself, through his fall, to such righteous ends as he himself in his holy and eternal counsel hath ordained.  as vpon him who by an incredible, power, wisdom, and goodness, guideth all events and all things else whatsoever. And as for the evil of the fault, to wit, of sin, It is not GOD that maketh it, but ordereth and disposeth the same to such righteous ends, as he himself in his sacred and eternal counsel hath ordained. And for the evil of the punishment, to wit, of the adversities, it is he that sendeth, willeth, and alloweth them, not so much by reason they are extreme, and did exceed, or that the wicked so gently grieve and harm us( for this our good God, hath no pleasure in our miseries) but because it is the execution of his iustice, and by reason also that they are wholesome remedies, although bitter and sharp ones, to awake our slothfulness, and to whet our faith and patience. That place of the third of the Prophet Amos, where it is said, is there any evil in the city which the lord hath not done? Must altogether be understood of the evil of the punishment, or of the calamities, according as the circumstance of the mattet, which the Prophet here handleth, doth permit: So that this hebrew word Raah, is not always taken in the scripture, for the evil of sin: but also for the evil of affliction, as in the 15. of the proverbs, ver. 15. it is taken, where it is said: All the dayes of the afflicted are evil. And in the 45. of Isaiah, it is said: it is the Lord that maketh peace, and createth evil: where, is well to be seen, That the word evil, is taken for that that is contrary to peace and prosperity.  
And therefore seeing that all things are done and governed by God his providence and appointment: It were an vnneedefull thing to bring into the Church the doctrine of fortune or chance, which for the more part is borrowed of Aristotle and Tully, and grounded vpon an evil and false principle, as though free will were such a thing, as that something might fall out or come to pass against the will of the Lord, if we should not restrain the same unto ourselves, that in regard of us, certain unlooked for things and events, which we see not the causes of, might come unto us by fortune or chance. Notwithstanding this is certain, that although the causes which go before, seem to us to come by fortune or chance, yet the eternal governeth them not by a changeable will( for there is no change or ranging will in God) but by an immutable& an eternal counsel, which ruleth above nature, and although nature fail in her actions, yet he never faileth in his determination. As for example, by nature the resurrection of the dead, is not necessary, but it is because God hath so decreed, which cannot be stopped. Now then, although nothing be done without Gods providence: yet can not man excuse himself when he sinneth, because he looketh not unto God when he sinneth, but sinneth without constraint, freely, and of his own accord. Secondly, because he hath the will of the lord declared unto him in his word, according to which his life must be squared and ruled, and seeth as much in the word, as he seeth in the punishing of the wicked, howe greatly sin displeaseth the Lord.  
Wherefore is man sorrowful for suffering for his sins) This word sin is not taken here onely, for the punishment of sin: but in many other places of the holy scripture also, as in the fourth of Genesis, where cain saith: My sin is greater than J am able to abide. he meaneth the punishment for his sin.  
Some read. The man against or upon his sin) As if ieremy would haue said: why should man strive and be angry with God: seeing he continueth wallowing in or upon his sin: why returneth he not rather( O lord) unto thee? To what purpose is sorrowing and lamenting without repentance? Howbeit the interpretation which wee haue followed is less strained, and better agreeth with that that went before, and with the doctrine of Gods providence: For, sith it is God that chastiseth us, and he who never forgetteth his mercy: why behave we ourselves so naughtily: why weep wee and frette we against the most high? Haue not we to do with the almighty, who knoweth better what is meet for us, then we ourselves can tell?   

THE DOCTRINES THAT are gathered from these verses.  
THere are almost as many notable doctrines in this part, as there are verses: but the principal doctrine concerneth the providence of God: the remembrance whereof comforteth the Prophet ieremy and the people in their greatest distresses. now the providence of God, as appeareth in the 37. 
What the providence of God is.  and 38. verses, is no naked and bare foreknowledge: or permission, or contemplation: but a continual disposing and administration of all things, addressed to a certain good end, which our God, by a sure, eternal, and holy counsel doth, in working all things by his firm and stayed will: and by him, all things consist and work continually: and as ieremy here in our text saith: 
Ephes. 1. Colloss. 1. John. 5.  All things proceed from his mouth, That is to say, come from his ordinance, as heretofore hath been said. They then are deceived, who either will not acknowledge a providence in God: as all Epicures: or else fain unto themselves an universal and confused providence only: For the holy scripture sufficiently telleth us, that there is not so small and vile a thing, which the providence of God governeth not, and turneth to such an end, as pleaseth himself, and therefore he alone is commended to be almighty: doing whatsoever he will, both in heaven and in earth: and who governeth not onely the whole general thing: but also all the means and instruments: which cannot do, or execute any thing without his leave, and ordinance. As for example, when as God had determined that the seed of Abraham should serve in Epygt, and that such a bondage was pursued with a memorable deliverance. I beseech you tell me, after what sort brought this great god this matter to pass: and how followed and performed he this work? He sent dreams to joseph. He is sold to the Ismaelites: cast into prison: and from thence exalted to very great honours: Long after that, was Moses born: he was miraculously preserved, and brought up in king pharaoh his house: and a great many of other wonderful things came to pass, before such time as the people came out of Egypt, and so might we also bring forth many other mo like examples.  
But to conclude, let us keep in mind, 
The use of the doctrine of God his providence  that the use of the doctrine of Gods providence is this: First of all it maketh us a great deal the better understand the excellent power of the eternal: who hath not onely created the world, but also ruleth and governeth it: showing and declaring no less his power in the government, than in the creation of the whole. Secondly, this doctrine stirreth us up, to pray earnestly unto God, and incessauntly to recommend ourselves unto him, who hath all in his hand and conduct. Thirdly, it driveth us unto patience, and to abide and take all in good worth, whatsoever that this altogether good and mighty God sendeth: as wee are taught to pray. Thy will be done. Last of all, it induceth us, most reverently to use the second causes and means which God offereth unto us, when as we beleeue, that we haue them from the hand of the Lord: but yet so, as that wee, notwithstanding, trust not, nor rest not to and upon those means: considering, that we are always to haue a regard unto the first cause, to wit, unto that great and almighty Creator, and governor of the whole world. Neither is this doctrine common, with that foolish destiny of the senseless stoics, called by them, FATVM. For, the power and wisdom of God, in governing the world, is another manner of thing, over and besides that coniunction of causes necessary twixt ensuing, whereof the stoics forge their destiny, never looking unto God.    

THE THIRD AND LAST parte of the third Chapter.  
40 LEt us search and try our ways, 
Nun.  and turn again unto the lord.  
41 Let us life up our heartes with our hands unto God in the heauens.  
42 We haue sinned, and haue rebelled, and therefore hast thou not spared vs.  
43 Thou hast covered us with wrath, and persecuted us, thou hast slain, 
Samech.  and not spared.  
44 Thou hast covered thyself with a cloud, that our prayer should not pass through.  
45 Thou hast made us as the ofscouring and refuse, in the midst of the people.  
46 All our enemies haue opened their mouth against vs.  
47 fear and a snare is come vpon us, with desolation and destruction.  

Ain.  48 Mine eyes cast out riuers of water, for the destruction of the daughter of my people.  
49 Mine eye droppeth without stay, and ceaseth not.  
50 Till the lord look down and behold from heaven.  
51 Mine eye breaketh mine heart, because of al the daughters of my city.  
52 Mine enemies chased me sore like a bird, 
Zade.  without cause.  
53 They haue shut up my life in the dungeon, and cast a ston vpon me.  
54 Waters flowed over my head, then thought J, J am destroyed.  
55 I called vpon thy name, O lord, out of the low dungeon.  
56 Thou hast heard my voice: stop not thine ear from my sigh and from my cry.  
57 Thou drewest near in the day that J called vpon thee: thou saidst, fear not.  
58 O lord thou hast maintained the cause of my soul, and hast redeemed my life.  
59 O lord thou hast seen my wrong, judge thou my cause.  
60 Thou hast seen all their vengeance and all their devises against me.  
61 Thou hast heard their reproach, O lord, and all their imaginations against me.  
62 The lips also of those that rose against me, and their whispering against me continually.  
63 behold their sitting down, and rising up, how J am their song.  
64 give them a recompense, O lord, according to the work of their hands.  
65 give them sorrow of heart, even thy curse unto them.  
66 Persecute with wrath, and destroy them from under the heaven, O Lord.  

certain NOTES VPON the third and last part of the third Chapter.  
LEt us search and try our ways) These words, are as it were a preparative to prayer: which is always necessary, namely even when wee are in the midst of our greatest temptations: according to that of S. james, saying: if any man among you be afflicted, let him pray. Now this is a very good way to prepare us to prayer, when as wee diligently try and examine ourselves: because God liketh of an humble and contrite heart. But it is a very rare thing to see any of us all take the pains to aclowledge our faults: And S. Augustine in the 11. Epistle of his third book of his Epistles writeth thus: It is a rare thing( saith he) to see in us, a true confession of our sins: for our nature will in no wise take knowledge thereof: and many times a very fonde kind of shamefastness stayeth us from the same. To be short, wee had a great deal rather flatter ourselves in them. And therefore is ieremy thus instant, to haue us search and try our ways. For, our wicked ways, as ieremy in his fourth Chapter writeth, are the cause of our miseries. howbeit wee must on the other side, of necessity, join faith with the trial that wee make of ourselves and of our ways, whereby wee may assure ourselves to bee in Gods favour: as ieremy in adding these words afterwards, teacheth us, saying: Let us lift up our hands with our heartes unto God. The conversion therefore or returning unto the lord, is not in our power, neither yet cometh of our natural strength, but is an effect of faith, whith enligtneth us, and maketh us certain and sure of Goddes mercy: which is far above our iniquities: according to that saying of david in his 130. psalm, ver. 3.4. if thou O Lord( saith he) shalt look straitly unto our sins, who is able to abide it? But with thee is mercy, that thou mightest be reverenced and feared.  
As for the Prophets amplifying of Gods wrath, and the peoples calamities, with new parables and similitudes, setting God before us, as one that were covered with a cloud, and with anger, he doth it to the end to make us more humble, and to cause us feel, in very good earnest, the greatness of Gods wrath: and to make us see what a fearful thing it is to fall into the hands of the living God. 
Hebr. 10.   
We are made as the ofscouring and refuse) This is spoken as it were according unto that of S. Paul in the fourth of the first to the Corinthes, ver. 13. saying: That there is nothing so vile and abject in the word, as are the children of God, and yet that this is their comfort, that they are dear in the sight of the Lord, and as Isaiah in his 62. chapter writeth, like an honourable crown, and kingly Dyademe in his hand.  
Thou drawedst near, saying, fear not) The Prophet here, confirmeth both his own, and the peoples faith: partly, through the experience of the time paste, and partly, by the nature of GOD: for he, being always like unto himself, it can not bee but that he must always help his Church, which hath recourse unto him, even as he hath ever done sithence the beginning of the world. The Prophet david in his psalms, many times used such a kind of argument, and such a like reason, and among the rest in his 85. psalm, ver. 1.2.3. he saith thus. Thou hast brought jacob out of captivity: Thou hast forgiven thy people all their sins: and now therefore also, let thine anger cease.  
now, it is said in our text, That God draweth near unto us, so as we may feel him: because it seemeth he is near us, when as he putteth forth his hand to help us, and that he is far from us, when as wee feel not his wonted favours. Although in very deed, he is then nearest us, when as he seemeth to bee farthest off from us: and is always near unto them, who truly call upon him: as in the 145. psalm, ver. 18. it is said. moreover, God biddeth us not fear, not onely when wee shall see visions, as sometimes when the angel, as it is written in the 27. of the acts, ver. 24. appeared unto paul and said, fear not paul: or as wee read in the 25. chapter of the first book of the history of Theodoret; howe that two men appeared in white vestmentes unto the Emperor Theodosius in a dream, when as he was greatly tormented, who bad him bee of good cheer: but wee are to note, that the lord also assureth, and emboldeneth us, in his word and sweet promises: and likewise by his holy spirit: who joyeth and delighteth our heartes, testifying unto us, that wee are the children of God. As in the 41. of Isaiah it is said, J am the lord which took thee by the handt, saying, fear not, it is J that will help thee.  
recompense them the like) There are contained in this prayer which ieremy here maketh, two points: The one, that GOD delivereth his Church: The other, that he exerciseth his judgements against his enemies, I mean not such judgements, as flesh and blood, or desire of reuenge, would pronounce and set forth unto unregenerate men: but such judgements as God setteth down in his word: as in the 14. of Isaiah, we read, howe the Babylonians were touched with reproachful words: not after a fleshly bravery: but to amnounce the just judgements of the eternal, long before foretold: For, it is written in the first of the 2. to the Thessalonians, ver. 6. it is a just thing in God, to punish those that haue afflicted his Church.  
give them sorrow of heart: or according to the signification of the hebrew word, A shield or Target for the heart) our later interpreters of the Bible, refer not this unto the enemies, but unto the Church: as if ieremy should haue prayed God to be her target and buckler, that is to say, her protection: and contrariwise, that he would curse the enemies, But because all these verses, unto the 60. verse, tend to the enemy, I purpose not to follow the opinion of those interpreters, which take this cover or shield of the heart, for an obstinate and hardened hart, bent against God; even as hard as a flynt: which is a sign of a cursed and reprobate heart, as ieremy also soon after maketh mention of cursing and malediction. It seemeth here then that the Prophet requireth that an heap of curses might be laid upon the heartes of his enemies, so as they might bee covered either with darkness, or with anguishes, or else with hardness of heart: as was pharaoh, and all those whose hearts were fatted up, as in the 6. of Isaiah we read: so that that being brought so to pass, they might fall out of one mischief into an other. Contrariwise, when God sendeth deliverance to his, and causeth them feel his favour and grace: Their harts are mollified and enlarged to rejoice in God their saviour, as in the 60. of Isaiah, is said.   

A PARAPHRASE VPON the third Chapter.  
whosoever he bee that intendeth to see a most miserable& wretched person, most fearfully afflicted on every side, proceeding from the heavy wrath of the eternal, let him look upon me.  
He hath, alas, cast me down headlong into all kindes of darkness, and hath turned away from me the pleasant brightness of his face.  
It is I myself, I say, whom he meaneth thus to deal withall, holding always his heavy and hard hand over me.  
Insomuch that my miserable flesh, and skin is altogether wonted thereunto, and my very bones likewise are all to broosed.  
For, he hath besieged me on every side, and environed me with sorrows bitterrer than any gull.  
He hath laid me down in dark places, like unto them which long sithence were dead.  
A man would say that he had enclosed me within four strong walls, to the end I should never come out: because he holdeth me in so straightly: and not contented therewith, holdeth me bound, as it were, with a very great linked iron chain.  
neither will he fuffer me to cry out, and bewail my misery and grief, as he will suffer the most miserable. For he rejecteth my cries, and will not once suffer them come before him.  
To be short, I know not on which side to turn me, I am so barred from all ways; as if a man should lay great mighty squared stones overthwart against me.  
What should I say? He,( alas) that was wonted to show himself my most gracious and loving Father, is now become like unto a bear that lieth in wait to spoil& pray vpon the flock: or like a cruel and fierce lion in his den.  
By him I am altogether left at large, broosed, and discomforted.  
A man would say, that he had bent his bow: and made choice of me as of a butte, to discharge his whole quiver of arrows at me.  
Such arrows( alas) as are shot from the hand of the most mighty, insomuch that I already feel them pierce my very rains.  
What marvell then is it, though I, and my people be had in derision: yea to become even a very song unto our most cruel enemies?  
Alas, I am even drunk, howbeit, it is neither with wine, nor yet with bier: but with bitterness and grief: which so dulleth me, as that I scarcely know what I do.  
I wretch that I am, am like as if a man had made blunt my teeth with flynt stones: and had covered me over with dust.  
Insomuch, that if ye look on me, ye shall see me like one forsaken of all felicity, and as a dead body: yea I can scarcely bethink me that ever I had any prosperity here in this world.  
Whereupon I, like a forlorn man, and as one overcome with sorrow and grief, said: I am utterly undone: it is not for me to look any more for succour and aid, at the hands of the eternal.  
Thus( alas) we see, what a notable discourse this poor and wretched flesh hath made, when it saw itself thus abased, and brought unto such misery.  
But at last, when I had gathered together my spirites, and was come again to myself, I eftsoones became bold, and had a good hope, and considered thus with myself and said.  
What a wonderful mercy of the lord is this, that wee were not all consumed and utterly extirped: but that his great compassions can never fail.  
But they are renewed daily, so great and constant is his holy faithfulness.  
Wherefore my soul submitteth and comforteth herself, in that shee acknowledgeth God to bee her portion, her inheritance, and wholly hers.  
And that in sum the Lord is good and liberal to all those that patiently trust in him, and never cease calling vpon him.  
And in very deed, what so ever flesh and blood imagineth and thinketh: there is no such thing as to trust in the eternal, and peaceably attend for the salvation and deliverance which he hath promised vs.  
And a better course can no man take, then to bee happily kept under discipline, and accustom himself to bear the yoke of the lord in his youth:  
To wait, and be contented: peaceably bearing the burden which is laid vpon vs.  
To behave ourselves, howsoever the world goeth with us, most humbly and patiently not looking unto things present, but unto those things which we hope for.  
Although we should, as a man would say, turn the cheek to those which smyt us,& be filled full with reproaches.  
For, sure it is, that we shall not always abide such despiteful dealing, as if we were men altogether destitute of gods help.  
But after he hath once afflicted us, he will haue so much the more compassion vpon us: and bestow vpon us his great mercies.  
For, our good heavenly Father taketh no pleasure in troubling miserable wretched men: but with grief correcteth them, as an earthly father chastiseth his children.  
moreover, he can not abide to see affliction added to afflicted persons, nor poor prisoners trode under feet.  
Neither can he abide to see the right of a man overthrown, before the face of the Magistrates.  
Or that a man should make a brabbling and alter●tion in any thing, thereby to make a poor man loose his cause or suite, in such things I say the Lord hath no delight.  
And yet this is true, that nothing cometh to pass in the whole world, without the leave and commandment of the most high.  
From the holy decree of his mouth proceed both prosperity and adversity.  
Why then should a man contend and be angry, when he suffereth punishment for his sins?  
Well then, in stead of murmuring against the Lord, let us examine and try ourselves, let us make suite, and after turn again unto the Lord.  
Let us come before him with harts and hands lifted up unto the heauens, calling vpon his divine goodness, saying in few words:  
O Lord God, we haue sinned and rebelled against thee: and therefore hast thou corrected and not spared vs.  
And having thy wrath before thine eyes as a vale, hast hide thyself from us: thou hast pursued and slain us, without showing us any favour or grace.  
And certainly, a man would say, that there were a cloud between thee and us, to the end our prayers might not come unto thee.  
In so much, that we are become as it were, like the offskowring and scum of the world.  
And being in this estate, our enemies make mouths at us, and nickname vs.  
We see nothing else before our eyes, but fear, captivity, ruin, and destruction.  
Great riuers of waters haue fallen from our eyes, to see the people of God in so miserable a case.  
And as afflictions and miseries never cease, no more also can our eyes cease from powring out of abundance of tears.  
Still waiting that the Lord will look down from heaven with a favourable eye vpon vs.  
Alas, I can not tell what it is that hath brought me into these distresses, & into these massacres of the daughters of my most unhappy people, but eyes altogether blubbered, or my miserable heart filled all over with sorrow and heaviness.  
I am sore chased on every side like a poor bide, and mine enemies lay their nets for me wrongfully, and without cause.  
A man is not able to express the mischief which they haue done unto me, for it might be said, that I were cast into a dungeon, and covered over with stones.  
And I am lost and drowned as one that were overwhelmed with great riuers of water.  
Now, in these dongeons of evils, I called vpon thy name, O Lord.  
And in very deed thou many times heardest my voice: hid not thyself therefore now, and stop not thine ear from my sighs and groans.  
Thou hast many and sundry times drawn near unto me,& assured me by thy grace, saying to me, fear not.  
Thou hast maintained my right, and redeemed my life from death.  
Seeing then that thou seest the wrong and harm which they do me, judge and plead thou my cause O God.  
For, thou once hast seen the vengeable spirit, fury, and wicked devises of mine enemies against me.  
Thou hearest the words and despiteful reproaches, which they that persecute me, poure out against me.  
Behold, I beseech thee, how they sit down and rise up against me, and how I am their song.  
Let thy just judgements pay home into their bosoms, the evil which they haue done to others, and recompense them as they haue deserved.  
And according to thine accustomend proceeding against hard hearted people, make thou their harts as hard as a flint, and sand them thy curse.  
Persecute thou them in thy wrath, and power vpon them the lees of thy fury, because that they, who haue contemned thee, the governor of the whole world, might be destroyed, and utterly rooted out; that there never be any remembrance of them hereafter.     

The fourth Chapter. The Argument of the Chapter.  
THis Chapter followeth, as it were, in his verses, the same order of the hebrew Alphabet, as the first Chapter doth: and although some ground themselves vpon the words set down in the 20. verse, of the king taken in the enemies nets, meaning to refer this Chapter to the dayes of the death of king josias: yet because the history no whit agreeth with that which is here spoken, we will be of their opinion that suppose and take, that in this Chapter is pursued, the self and same matter which is in the Chapters going before: and that it is altogether a Lamentation, which the Prophet greatly desireth to engrave in the harts of all men, concerning the captivity of Babylon, and that which in those dayes fell out among the Iewes. For, jeremy useth no superfluous repetitions, neither doth he lightly and as it were after a slender sort, lament the miseries that then were, but delivereth deep and holy sighs and groans, proceeding from an heart, enlightened, guided, and governed by Gods own spirit, who furnished, and delivered unto him by word of mouth those complaints that he might touch to the quick, all such as commonly show themselves too too blockish and drowsy.  
And in very deed, if we would but a little aclowledge our imperfections, we should find that wee are by nature very dull and sluggish, being nothing touched at the heart with the threats of Gods heavy wrath and indignation, so that we can not be too much spurred forward. For, there is no kind of matter or substance so easily to be set on fire, and thereunto apt and disposed, that of itself will burn, if a man put not fire thereunto: much less will man, who in heavenly things is far colder then ice, become fervent and hot, that is to say, be touched to the quick, to understand the judgements of God, if he meet not with the fire of Gods word, and with some good and zealous preachers of the same, and of the judgements of the Lord. Now, it is not for any man to say, with what diversity of art these Chapters of the Lamentations of jeremy are made and coloured, and of what weight and importance the similitudes and comparisons which he bringeth in, are both for the awaking of the veriest dullards, as also for the bridling and moving to compassion the most savage and brutish persons.  
This foutth Chapter standeth vpon three partes: the first, beginneth afresh by way of exclamation, How, &c. In which are contained forcible lamentations unto the 11. verse. The amplifications of these Lamentations are drawn partly from the person and dignity of those that were desolate, and comfortless prisoners, partly from the nobility, Priestes, Nazarites, and young children: some making great mone by reason of the great dignity from whence they were fallen: and other some, because of their age: partly, by that that jeremy compareth that people unto certain cruel and savage beasts, and compareth also their ignominy unto the ignomy of sodom and Gomorre: partly, the Prophet taketh occasion to amplify the misery that then was, by the sorrowful events that at that time fell out: in that there was nothing else there to be seen, but lamentable and monstrous sights, nothing but most infamous, miserable, and extreme dealings, even to the seeing of unnatural mothers eating their own children.  
The second part, is the answer to this demand, exclamation,& lamentation that is made in the beginning of the Chapter, and goeth on to the 20. verse. And in this part are partly instructions, partly reprehensions: for he there teacheth, that these miseries proceed from the very wrath of God, but yet from a righteous God, who, as in the 6. of the book of wisdom it is said, grievously punisheth grievous sins: showing himself thereby to be a true God, in effecting that which he had threatened unto men, and therefore it is past time, as in common proverb we say, to shut the stable door when the stead is stolen, and to remember ourselves, when vengeance is fallen vpon our heads. But it is our best to aclowledge our faults in time, whiles God speaketh unto us, and calleth us to repentance. Howbeit, fools, as we commonly say, are never wise until they are beaten, and never beleeue what is said unto them, until it lie upon their jacks.  
After these instructions of jeremy, he addeth also certain demonstrations, reproving the cruelty of the Magistrates, in the 13. verse: reprehending the exceeding dissoluteness of the people in the 14. and 15. verses: and in the 17. and 20. verses, he findeth fault with mens vain confidence in the arm of flesh and blood.  
The third part of this Chapter is a prophesy, wherein is foretold the judgements of God against the aduersaries, namely, against the Idumeans, who shewed themselves more outrageous, then all the rest of the enemies, as also may be seen in the prophesy of Obediah.  
Thus we see, how, after that the wicked haue braved themselves, and at their pleasures ranged abroad, that they themselves also shall haue their turn and course, and be called to a reckoning, and it is they that shall drink the lees and dregs of the Lords cup, although his judgements begin first at his own house. Now this is a very profitable doctrine for us: for, as saint Ambrose in his Offices saith: There is nothing that bringeth a man sooner to an honest course of life, then when he setteth before his eyes, that God will judge the world: yea even that great God, from whose eyes nothing is hide nor covered, and who alloweth of nothing, but of that which is good and honest, detesting all beastliness and villainy. This consideration of Gods judgements maketh us patiently bear our afflictions, and the insolences of the wicked, according to that saying of david in his 119. psalm, verse 51. 52. The wicked O Lord( saith he) haue made an exceeding scorn of me: yet haue J not declined from thy lawe. J haue called to mind thy judgements which thou hast done of old, and haue by them been comforted.  

THE TEXT OF THE fourth Chapter.  

Aleph.  1 HOW is the gold become so dim? the amass of most fine gold is changed, and the stones of the sanctuary are scattered in the corners of every street.  
2 How is it, J say, 
Beth.  that the noble men of zion, comparable to fine gold, are no better esteemed then earthen pitchers, even the handyworke of the potter.  
3 even the dragons draw out their breasts, and give their young ones suck: 
Gimel.  but the daughter of my people is become cruel like the Ostriches in the wilderness.  
4 The tongue of the sucking child cleaveth to the roof of his mouth, 
Daleth.  even with very thirst.  
5 They that did feed delicately perish in the streets: 
He.  they that were brought up in Scarlet, embrace the dung.  
6 For, 
Van.  the punishment of the iniquity of the daughter of my people is become greater, then the punishment of sodom, that was destroyed as in a moment, without once laying any hand vpon her.  
7 Her Nazarites were whiter then the snow, and purer then the milk: 
Zain.  they were more ruddy then the Ruby, and more polished then the sapphire.  
8 Now, 
heath.  their visage is blacker then any coal: they can not be known in the streets: their skin cleaveth to their bones, and is become as dry as a stick.  
9 They that were slain with the sword, 
Teth.  were in better case, then they that were killed with hunger: J say, that they were in better case that were runned quiter through, then they that died for want of the fruit of the earth.  

Iod.  10 The hands of the pitiful women haue sudden their own children, which were their meate during the destruction of the daughter of my people.  

THE OBSERVATIONS or notes vpon the first part of the fourth Chapter.  
THE noblemen of zion, comparable to fine gold,) or the gold of Vphas, which is a kind of most fine gold, as a man would say, the gold of India. This fine gold in the scripture is called the gold of Vphaz, or of Ophir, as in the 45. psalm, verse 10.14. By this comparison of fine gold and fine silver, the scripture representeth unto us most excellent and perfect things. In the first Chapter of Isaiah, the Lord maketh this complaint, saying: Thy silver( saith he) is turned into dross: And thy wine is mingled with water: meaning hereby, that the most notable men among the people were degenerate. Now jeremy expoundeth it himself, when as he nameth the noble men of zion, and compareth them unto fine gold: for the more honourable that we haue sene a man placed in high room and dignity above other, so much the more strange it is unto us, when we see the same man abased and brought low. It is even as fearful a sight, as to see the Eclipses of the sun and the moon, or as job in the 24. Chapter of his book, verse 24. saith, As if a man should cut off in summer the top of an ear of corn: or, as if a man should see a crown of fine gold trodden under feet. And as we read also in the 28. of Isaiah, verse 23. where this great God threatening the king of Israell, and the children of Ephraim by his Prophet, saith thus: Because, saith he, of your pride and drunkenness, your crown of pride shall be broken and trod under feet, and all the flower and beauty of your magnificence shal fall to the ground. Thus we see, that the Prophet jeremy doth not only lament that which generally happened unto all the people, but setteth down in particular what happened to all estates, as well to the mighty ones, as also to the base sort, giuing to the great and noble men of this world, 
Two advertisements unto the mighty ones of this worlde.  two notable advertisements: first, that they ought to be more excellent and virtuous in life and conversation, then others, and therein surpass all the rest, because that true nobility should so far surmount the common people, as fine gold surmounteth all other metals. Secondly, he maketh the mighty ones of the world understand, that they are as subject to falling and affliction, as are the most poor and miserable: and that for them to be abased, is to themselves so much the more intolerable, because they had been once exalted unto high dignity. And this cometh to pass, when as we fear not him that is Lord over all, and whose throne is exalted above the heauens: by reason whereof, david in his 29. psalm, verse 5.6.7.8.9.10. exhorteth all Princes to give glory unto this great Lord, who with the onely noise of his thundering voice, maketh the whole world tremble. They therefore that regard not this great Ruler, before whom, all the mighty Potentates of the world are but dust and ashes, do wonder to see how the most honourable personages, and men of note, should decline or fall: even as Titus livius in the 9. book of his 4. Decade, wondered how these three famous and lusty men could come to so lamentable an end, and so far disagreeing from their former high estates, to wit, hannibal, who being betrayed by his host, was poisoned, and Philomen and Scipio, who died in exile.  
Now, jeremy describeth unto us these mighty and noble men, not onely by these comparisons of gold and silver, but also by the fashions of their fine and strange kinds of apparel, according to that which Iesus Christ in the 11. of saint Matthew, setteth down, saying: They( saith he) that wear fine and costly apparel, are, for the most part in kings houses: and it was spoken to this end, that such lusty gallants should wisely learn to understand that they haue a great Lord in heaven, who can easily pull from them their ornaments and costly apparel, and cloath them with sackcloth and ashes, as in the third of Isaiah, verse 24. he threateneth, saying: That in stead of sweet savours, he will sand them stench, in stead of a girdle, a rent, and in stead of brave fashions of apparel and curling the hair, sackcloth and baldness, &c. And therefore, let all the mighty ones in the world use their brave and costly apparel modestly, and without pride, always acknowledging that all the cost that is bestowed here in this world, is but even as smoke.  
even the Dragons draw out their breasts,) as if he should haue said, It is a lamentable case to see the most savage beasts give their young ones suck, and to see the women of jerusalem so famished, and so forget themselves, as that they had neither strength nor mind to give their young ones suck. The hebrew word Tanin, which is translated, Dragons, is taken for earthly Serpents, and sea monsters, that creep on the earth. Some think, that in this place he meaneth the sea calves, of whom, Plinie writing in the 13. Chapter of the ninth book of his history, saith, that when they come near the shore, they give their young ones suck, and lay them in some warm dry place, until such time as they haue by little and little wonted them to the water. Earthly Serpents and Dragons haue no breasts, and among flying things, only the butterfly hath.  
cruel, like the Ostriches in the wilderness.) He speaketh of certain Ostriches, of whom, Plinie in his tenth book writeth, calling them Struthiocameles: who, notwithstanding that they are feathered, yet haue much to do to rise from the ground: of whom also Aristotle maketh mention in the 14. Chapter of his 4. book vpon that part thereof, wherein he treateth of living creatures. Some read thus, like unto the owls, who as they say, forsake their young ones. It should seem that this place of jeremy hath a kind of reference unto that which is written in the 39. of job, verse 19. where it is said, That the Ostrich is as cruel unto her young ones, as though they were none of her own, &c.  
There is none that breaketh, or distributeth bread unto them.) The hebrew word, signifieth not so much to break, or pull in pieces, as to divide and distribute: and it is the same word which is found in the 58. of Isaiah, verse 7. where it is said, See that thou part or divide thy bread to him that is hungry. And therefore among the Prophetes, it is another manner of thing to distribute bread, then to break bread, as is used in the Lords Supper, and as Iesus Christ expresseth by a word, which signifieth, to break, or pull in pieces: where he maketh a distinction betwixt distributing and breaking, regarding the ceremony of the body of Christ broken and torn in pieces vpon the cross with torments, as in the 11. Chapter of the first to the Corinthians we may read.  
They haue embraced the dung.) That is to say, they that before were clothed with all manner of silks, are now quiter and clean covered over with dung: or rather, the famine was so extreme, as that the richest of them were enforced to dig in the doonghilles, to get them whereon to eat, as came to pass in the famine of Samaria, written in the sixth Chapter of the second book of the Kings: during which time, pigeons dung was very dearly sold.  
My punishment was thought to be greater.) Some read, my time is greater then the iniquity of sodom. Howbeit, the very sequel of the text declareth, that the Prophet conferreth not sin with sin, but punishments with punishments: because that, as the Prophet here expressly toucheth it, sodom was destroyed in a moment, and had to do with none but with God, and fell into the hands of none other: whereas the Iewes during the siege, and after, abode continually in their miseries, and fell into the bloody hands of their aduersaries. And the Hebrew word signifieth not iniquity alone, but for the most part also, the punishment of sin. Thus we see, how the shortest punishments are easiliest born of us: even as a sick or diseased man is best contented, when as he hath a medicine given him, 
2. Sam. 10.  that he may readeliest dispatch: and the Prophet david also choose rather to fall into the hands of God, then to haue long warres in hand, and to deal with men.  
The Nazarites were whiter.) The Prophet jeremy having regard to those dayes, and to the honourable degrees that were among the people, frameth a complaint of the misery that came vpon al estates. Among which, the Nazarites had the first place, a kind of people that had wholly vowed themselves unto the service of God. Their order of life and institution, is to be found in the 6. Chapter of the book of numbers. And although they abstained from wine, and many other pleasant things, yet jeremy in this place testifieth, that they had lusty bodies, and well coloured faces: as in the first of daniel we read, how that he and his companions through the same providence of the Lord, were in as good case and better with their pulse, then they which did eat the most delicate meats that came from the Kings table. Howbeit, this order now of the Nazarites hath an end in the new Testament: as also the order of the levites, ever sithence the great and excellent priest Iesus Christ appeared: who, although he was not by profession a Nazarite( for he did eat and drink as other men did) yet is he a right Netzer, that is to say, the Surgeon of the house of david, that seemed to be lost: and being a dweller in Nazareth, would haue it, as it were by the allusion of the word, to be made so known. And as for Christians, they should be always right Nazarites, separating themselves from all uncleanness, as in the sixth of the second to the Corinths it is written. For, although the ceremony be abolished, yet ought we truly and in deed be an holy and sacred people unto God, because we haue this honor given us to be called the temples of the holy Ghost.    

THE SECOND PART of the fourth Chapter.  
11 THE Lord hath accomplished his indignation: 
Caph.  he hath powred out his fierce wrath, he hath kindled a fire in zion, which hath consumed the foundations thereof.  
12 The kings of the earth, 
lame.  and all the inhabitants of the world, would not haue believed, that the adversary and the enemy should haue entred into the gates of jerusalem.  
13 For the sins of her Prophets, 
Mem.  and the iniquities of her Priestes, that haue  shed the blood of the just in the midst of her.  

Nun.  14 They haue wandered as blind men in the streets, and they were polluted with blood, so that they would not touch their garments.  

●amech.  15 But they cried unto them, Depart ye polluted, depart, depart, touch not: therefore they fled away, and wandered: They haue said among the Heathen, they shall no more dwell there.  
16 The anger of the lord hath scattered them, 
ply.  he will no more regard them: they covered not the face of the Priests, nor had compassion of the Elders.  

Ain.  17 Whiles wee waited for our vain help, our eyes failed: for in our waiting wee looked for a nation that could not save vs.  

Tzade.  18 They hunt our steps that we cannot go in our streets: our end is near, our dayes are fulfilled, for our end is come.  
19 Our persecutors are swifter than the eagles of the heaven: 
Caph.  they pursued us on the mountaines, and laid wait for us in the wilderness.  

Res.  20 The breath of our nostrils, the anointed of the lord was taken in their nets, of whom we said, under his shadow we shall be preserved alive among the Heathen.  

certain OBSERVATIons vpon the second part of the fourth Chapter.  
THE lord hath accomplished all his indignation) This part goeth on unto the 20. verse, and layeth down the causes and occasions of the calamity of the Iewes. now, the Prophet bringeth in here two occasions: The one is the sin of the people, as heretofore wee haue seen in the 8. verse of the 1. Chapter: The other is the wrath of God& his just judgements, according to which he punished the sundry sins which reigned in this people. But because we haue heretofore treated of this point of Goddes wrath and of the effects of the same we will speak no further of it.  
The kings of the earth would never haue believed,) As if he would haue said, This is a very strange calamity, and such a one as that the most barbarous tyrants durst not once haue thought that ever such miseries should haue over taken vs. For when God favoured us, it was a pleasure to see these people, whom all the kings in the world feared, as in the 48. psalm we read, where it is said, Great is the Lord, and greatly to be praised in the city of our God, even upon his holy mountain. Mount zion lying Northward, is faire in situation, it is the ioy of the whole land, and the city of the great King. in the palaces thereof God is known for a refuge: for lo, the Kings were gathered, and went together. When they saw it, they marveled, and were astonied, and suddenly driven back. fear came there vpon them, and sorrow, as vpon a woman in travell, &c. But now, saith jeremy, it appeareth how all things are turned and changed, considering that they which heretofore were astonied to see our greatness and prosperity, are at this present abashed to see our adversity and calamity. And in the mean while it fel vpon them even as the Lord had said in the 28. of Deuteronomy, to wit, That if they would diligently harken unto the voice of the lord their God, that they should be blessed with all kindes of blessings, and that all the people of the world should aclowledge, that the name of the Lord should be called vpon over them, and that they should be afraid of them. But that if they would not obey him, that the lord would bring them and their King unto an unknown Nation: in the midst of which they should serve strange Gods, and be a by-worde and proverb among all people, &c.  
Whiles I am a writing of these things, I cannot without great grief and sorrow of heart, but call to mind the great number and well peopled Churches, which I remember I haue seen in the principal Cities of all the provinces of france, sithence the year 1560. until the year, 1570. which in the prime yeares, did so agree,& were so zealous, and were so honoured and feared, as that the enemies themselves never thought that it had been possible to haue become so, as it were in a moment, overthrown and destroyed: such was the accord, courage& magnanimity, namely of a good part of the nobility of France. And although the destruction was sudden, strange, incredible, yea and such as that very hardly might or could the Churches bee raised up again, yet for all that, the faithful should never bee discouraged, nor helpless: For the destruction of Churches is not so strange, as the deliverance is wonderful,& worthy the noting: which thing is notably represented unto us in the 126. Psalm. in these words following, saying: When the lord brought again the captivity of zion, we were like thē that dream. Thē was our mouth filled with laughter,& our tongs with ioy, then said they among the heathen, The Lord hath done great things for them. And in the 49. of Isaiah it is there said: Thus saith the Lord, the redeemer of Israel, to the despised soul, to a Nation that is abhorred: to the servants of Rulers: Kings shal see& arise, and Princes shall worship, because of the lord that is faithful, and for the love of the holy one of Jsrael which hath chosen thee.  
Because of the sins of her Prophets) now the Prophet beginneth particularly to set down the cause of their desolation: not acknowledging only, as it were by the way, the sins of the people, but also aggravateth and grievously accuseth thē in particularities. For he complaineth and telleth them that their wickedness did so exceed, as that they all erred and became degenerate: yea even they, on whom the world had a singular opinion of holiness& integrity.  
Now, this is a miserable estate,& every way to be lamented, when as the Magistrates& Doctors of the church, who should show the way, and a lively lawe unto others, shall shamelessly defile themselves,& wallow in al maner of pollutions. For, our saviour Christ, as in the 5. of S. mat. it is written, speaking to his disciples,& to the doctors of the Church, saith thus unto thē: ye are the salt of the earth: but if the salt loose his savour, to what use is it good? It is good for nothing else, but to be cast out of the doors,& trampled under foot. In the 4.& 5. of Oseah also a great complaint is made of the sins of the Priests and Magistrates, because that they who should thoroughly haue administered equity and iustice, lay in wait for the life of others: even as fowlers lay their nets for birds. This then is an heap of miseries, 
A most sure sign and token of a destruction at hand up on any nation and not to be avoided.  and a sure token of a destruction at hand, and not to be avoyded, when as they that should be the master Masons, do themselves destroy& overthrow the Church:& they which with good& wholesome doctrine& example should teach the world, show themselves to haue in them, neither soundness of doctrine, nor yet holinesse of life. And this( alas) is too too common a thing, That by how much more excellent gifts, men are endued withall, and as it were the lights of the world, even by so much the more, are their faults the greater, and do more hurt, and are the more straungly eclipsed when as they go astray: yea and become far more cruel and intolerable: As among other examples wee may see in the 26. of ieremy, howe that the fury of the false Prophetes was more barbarous, and more unreasonable against him, thē was the rage of the King, or of the people; which thing we haue long sithence by woeful experience found. And therefore the meaning of ieremy in this our text, is this, that this people could not long continue in this case and quietness, where such dissoluteness of life was, and where the will and affection of the Magistrates and Priestes stood for lawe: whose hands also were all full of blood: whereupon may soon bee conjectured, that the state and condition of the common people was very evil and too too vile, when as the most notable personages, and such as should haue shewed good examples to others, had so greatly forgotten themselves. But if there were any of them that went somewhat farther, yet exceeded they their office and duty, in that through a foolish and vain assurance they more looked for aid out of egypt, and trusted more to the arm of flesh and blood, than unto the living God.  
Of the estate and condition of these dayes, especially after the death of Manasses, we read in the thirty six Chapter ver. 14. of the second book of the Chronicles that which ensueth: where it is said: All the chief of the Priestes also, and of the people trespassed wrongfully, according to all the abominations of the Heathen, and polluted the house of the lord which he had sanctified in Jerusalem. Therefore the lord God of their Fathers sent unto them by his messengers, rising early and sending: for he had compassion on his people, and on his habitation. But they mocked the messengers of God, and despised his words, and misused his Prophetes, until the wrath of the lord arose against his people, and till there was no remedy, &c.  
S. Cyprian in his treaty De Lapsis, 
The complaint of Cyprian in his daies  maketh the like report of the disorders and sins that were in his time saying: because that long rest and quietness hath bastarded the discipline and good order that was among us: The heavenly correction hath redressed our altogether feeble& sleepy faith. For in very deed no man once thinketh but particularly of himself,& of the increasing and enlarging of his patrimony, without any remembrance of the time past,& of that which the Apostles& all true faithful men were wont to do: to be short, ther is nothing among us, but an insatiable desire of scraping together of this worldly pelf: insomuch that there is neither religion, nor yet devotion in the ministers of the Church: neither sound faith, nor mercy in works: nor discipline in our manners. many Bishops in steede of excelling, and giuing good example to others, 
A practise over true in these miserable dayes of ours, in so great light of the gospel.  leaving their charge, burden& trouble themselves about worldly affairs,& forsaking their pulpit& flock, travell and compass diuers& sundry provinces,& thrust themselves into many worldly dealings, whereby they may get money,& so getting into their own clowches other mens possessions, help themselves by deceit and usury. Now when we shalbe such kind of men, what punishment can be too grievous for us to suffer? Namely, seeing that long ago, as appeareth by the 89. Psalm. That the Lord admonished his Church, That if his children profaned his statutes, and contemned his laws, that he would visit their sins with rods. Thus wee see what S. Cyprian hath said of his dayes. here then we see in sum, what haue been the sins that haue caused the overthrow of mighty peoples and nations, and haue been sure forerunners of a very near desolation, 
The sins that are the forerunners of the destruction of a kingdom.  when as the magistrates& governors of the People, shall suffer their affections run at rovers, and bee bought and sold, drawing by their example all the rest of the people to an extreme licentiousness of wicked doing. And although the civil laws say, That the people never die, because ther are always some others to succeed, yet is it a sorrowful death, to see a good policy or government die, and to cause a change in the estate, which is the ruin and destruction of all well ordered things. For although new men daily come in place, as in summer, new leaves bud out and spring, in steede of the old fallen leaves, yet there come not virtuous men yearly into the world to rule in good government and flourishing common weals: for wee see at this day, that there is as great difference, for the more part, between the Princes, Teachers, and guiders of the people, and the Churches which profess the gospel, that were within these twenty or thirty yeares, as there is between high Ceders and bramble bushes: considering that the more part which would bee accounted the greatest Doctors,& pillars of the Church, namely in Almayne, in steede of advancing and setting forth of the truth, are through masterlike and pernicious disputations, contentions,& condemnations, quiter& clean gone back: and in steede of bearing the cross themselves, cause honest and godly men to bear it: even as ieremy complaineth of the cruelty of the Priestes in his dayes,& as Iesus Christ himself in the 23. of S. matthew, findeth fault with the Scribes and Phariseis.  
They haue wandered as blind men) these two verses are somewhat darkeby reason of the construction and shortness of the hebrew tongue, which useth not many words. The most Hebrewes understand this according to the letter, to wit of the blind: that they fell in the streets through the multitude of dead bodies that lay vpon the ground,& therefore were polluted with blood, for which cause, as many as met with those blind men, would cry out a far of unto them and say, depart ye polluted, depart, depart, and touch us not, least ye pollute us, and it seemeth that the Zurich translation hath followed this interpretation. Howbeit the greater number of other interpreters, whom we in this place follow, suppose that the Prophet calleth these wicked Priestes and false Prophets( of whom he heretofore spake) blind men, who being overcome with cruelty& rage, made quarrels and seditions in the streets, and embrued themselves in blood: whereupon, it came to pass that the common people, or, some others think, certain of the heathen, in way of mockery, cried out upon them and said, depart ye polluted, depart, depart: get you a good way from us, having regard unto the commandement in the law, for the separating of the unclean: as if it had been a reproach, which the Lord had through his just vengeance caused, these profane Priests polluted with blood, to be dispersed,& driven far away from the sanctuary: banishing thē this way and that: In so much, that the profane Nations scorned them,& took them to be a profane and an abominable people. moreover, when the Prophet saith, They shall no more dwell there: or they shall return no more thether to dwell: It was not to put the people out of hope of their return: but speaketh it there only in regard of those wicked ones, whom God punished for their cruelty: and speaketh also according to the outward show of the things that then were: at which time all things were in a lamentable case, so that there was nothing there to bee seen but a very deep dungeon of all miseries: In such sort as that when the Prophet Ezechiel in his 37. chap. meant to comfort the people,& assure thē of their return out of captivity, saith: That it should be like unto the resurrection of the dead, even as if dry bones should be clad with skin, and a new soul breathed thereinto. This place then is manifest& clear, if we consider the meaning of the Prophet, and the sequel of the verses, and the manner also of the usual speaking in the scriptures, which commonly call the blind, such as are blinded through covetousness& presumption: as in the 42. of Isaiah ver. 10. it is said of the Iewes, in this maner: 
Mat. 15.  Who is blind but my servant? Iesus Christ also calleth the Scribes and Phariseis blind, and leaders of the blind. Here also, for the understanding of this place wee must call to mind, the ceremony commanded in the law: where every man was forbidden to touch any dead thing, or blood: such a wonderful mind had the Lord to estraunge his people from all kind of cruelty: and above all other, the Priestes were enjoined holiness: who were especially forbidden to be at the burial of the dead, and to come where any dead dody was: as in the 21. Chap. of Leuiticus we may red. And it was ordained by the lawe that whosoever were unclean, namely the lepers, meeting with any, should cry a far off: I am unclean, I am unclean: as in the 13. of Leuit. the 45. verse we red: from whence it seemeth that the Prophet ieremy hath borrowed this manner of speech, Depart, depart, &c.  
This place to be short, teacheth us, that there cannot be a greater abomination nor profanes, then when the ministers of God defile themselves: and that the strange and ignorant Nations, yea even the very Heathen themselves, haue more show of godliness in them in very deed, then they which so vilanously misuse the name of God. For, we haue in all ages seen among the very Heathen Priestes, some show of wisdom and virtue, which made the people honor them, as we may read in Plutarch his treaty vpon Isis and Osiris, where he writeth, 
The Egyptians choose their kings either from among the Priestes, or from among the Souldiers.  That the kings of egypt were chosen either out of the order of the Priestes, or else from among the soldiers, because the one was honoured and feared for their valour, and the other, for their wisdom: and therefore it is no marvell though the Prophet ieremy bringeth in the very Heathen, scorning the profanes, shamelessness and infamy of the Priests and false Prophetes of judah.  

Verse. 17.  Our eyes consumed with waiting for ou●… vain help) This is a gentle representation of this vain waiting of the Iewes, who, so greatly bent and fixed their eyes upon the help of egypt; as that with overmuch waiting and bending their eyes that way, they even consumed themselves. The like words we find in the 69. psalm, ver. 3. where it is said: Mine eyes fail, while J wait for my God. That is to say, I haue diligently, and without ceasing looked, and never cast mine eye aside. now vpon this place we are to note the history,& call to mind how the Iewes in very deed oftentimes called for the help of the egyptians, and waited for the same. True it is that wee red in the 37. Chapter of ieremy, how that pharaoh his army marched out of egypt against the Chaldeans, whereupon the city of jerusalem for a while had some rest,& was not altogether so straightly besieged: 
A daungerous thing to contemn and set light the wrath of God denounced by his ministers.  which thing made the false Prophetes wax haughty& proud, and band themselves against ieremy, as though his threats of Gods wrath, and of the destruction of jerusalem, had been frivolous and nothing worth: as commonly fonde and foolish worldlings are wont to triumph before the victory. Howbeit it was the determined counsel of God to punish this people: as in the Chapter above mentioned, ver. 8.9.10. is found this threatening of the lord, saying: The Chaldeans shall return and assault this city: and shall take it, and set it on fire. deceive not your harts, saying, the Chaldeans shall surely depart from us: for they shall not depart. For though ye had smitten the whole host of the Chaldeans that fight against you, and there remained but wounded men among them, yet should every man rise up in his tent, and burn this city with fire, &c. Wee read also in the 24. Chapter of the 2. book of the kings, howe that the power of the Babylonians was so great as that the egyptians were enforced presently to retire, and keep themselves at home in their own country. And yet notwithstanding it is an incredible thing to see in what a wonderful jollity the Iewes were, of the aid of egypt, most slavishly gaping after it, and putting all their whole trust& comfort therein: which made the Prophets many times testify against them, as in the 30. Chapter of Isaiah, it is said, Woe to the rebellious children ( saith the lord) which walk forth to go down into Egypt( and haue not asked at my mouth) to strengthen themselves with the strength of pharaoh, and trust in the shadow of Egypt: but the strength of pharaoh shall be your confusion, and the trust in the shadow of Egypt, your confusion. For thus saith the lord your God, in quietness and in confidence shall bee your strength, &c.  
It is wonderful to see howe these wretched Iewes could never haue the mindes to look for any help at the egyptians hands, 
Plutarch in his treatise of Isis and osiris.  considering that Plutarch himself, as heathenish as he was, testifieth, that the egyptians laughed to scorn the worshipping of creatures, and brute beasts, and that they never had such brutish& beastly thoughts: And as they were many in number, so also were they commonly a fickle and an uncertain people: and therefore the eternal and almighty God had great reason to forbid his people to haue any league and familiar dealing with the egyptians: first, because the Iewes had already so much degenerated in egypt, as that they could not but sorrrow in that they had forsaken the garlic and onions of the same country, notwithstanding all the slavery which they there suffered, and were brought at last even to be defiled with the cursed idolatry of egypt, as in the 20. of Ezechiel, ver. 7 we may read. Secondly it was impossible in so great an incompatibilitie of religion and manners, whereof wee also read in the 45. of Genesis, that there could be any true and faithful love and amity continued between them: considering the natural and ancient hatred which the one of thē bare to the other: which thing, without doubt, representeth unto us the hatred and malice which the divell& Antichrist beareth unto the church of Christ, and the bondage of egypt under pharaoh, with the bondage of sin, which esclaueth us unto satan. Thirdly, the Lord right well saw, that this trusting to the help of egypt, brought his people a sleep, and withdrew them from having any hope in the conduct of the almighty, who alone is the God Schada, for so he calleth himself in the 17. of Genesis, when he spake unto Abraham: that is to say, he that is all sufficient: whereupon, the lord also saith in the 31. of Isaiah, ver. 3. The Egyptians are men and not God, and their horses flesh and not spirit; and when the Lord shall stretch out his hand, the helper shall fall, &c.  
And therfore david went more resolutely unto work, when as he said in his 73. psalm, ver. 25.27.28. Whom haue I in heaven but thee? Neither haue J in earth any other but thee. Thou destroyest all those which withdraw themselves from thee: 
It is a perilous thing to be in league or haue any familiarity with Idolaters.  as for me it is good that J draw near unto God, &c. They thē are at all times deceived, and daily deceive themselves, that fall in league, and be familiarly acquainted with the children of this world, namely with Idolaters: who care not for the purchasing of the welfare and good of the Church, which to them, is a very thorn in their foot: neither had God any such regard, as to do the egyptians the honor to make them the instruments for the deliverance of his Church. In so much as it is a lamentable thing, to see such a great number of Churches, after so many scorchings and fryinges so opinatiuely seek after the deceivable fellowship of egypt,& the imaginative power of the mighty ones, whose greatness consisteth more in titles and opinion, then in effect or in deed: For, let them know this, and take it for a principle or ground, That God will in no wise divide his honour with men: but will reserve this honour of the aiding and defending of his Church to himself alone: and shee also shall call vpon him, and worship him alone: as in the 43. of Isaiah, ver. 11. it is said: J, even J am the Lord,& beside me there is no saviour. I haue declared, and J haue saved, and J haue shewed, when there was no strange God among you: and therefore you are my witnesses, saith the lord, that J am God. And in the 23. of ezechiel, ver. 27.28.30. our God is so angry against these goers and comers into egypt, as that he saith after this manner: J will make thy wickedness to cease from thee, and thy fornication of the land of Egypt: 
A fearful laying.  so that thou shalt not lift up thine eyes unto them, nor remember Egypt any more. I will deliver thee into the hands of them, whom thou hatest: I will do these things unto thee: because thou hast gone an whoring after the Heathen, and because thou art polluted with their idols, &c. By this he meaneth not, that men should despise the means which God offereth unto them, or not aid themselves therewith. But in the first place, the lords meaning is, that we should not use any unlawful or forbidden means to help ourselves, or which might any way, were it never so small, withdraw us from his true service and worship. And besides, he would not haue us set our whole mind and affection upon the means which he giveth us, nor yet trust altogether unto thē: But depend vpon his onely providence: and make his help our buckler: considering that it is he which raiseth up the means for us: and he who without any worldly means, and against all hope, is able, and can defend us: 
2. of the kings 19. Chap.  as he shewed unto Ezechias king of judah: when in one night the angel of the Lord slay an hundred four score and five thousand in the Tentes of the Assyrians. over and besides all this, it beseemeth not Christians so to fly the cross and eschew it, as if they should always carry it away with the force of mighty armies: 
Psal. 110.  seeing that Christ reigneth in the midst of his enemies, and maketh his Church flourish and wax fresh amidst the greatest persecutions. According, as that ancient Doctor Tertullian, writing to Scapula, president of Carthage, testifieth, where he saith, That the Church of Christ is of such a nature, as that the more it is despitefully entreated and persecuted, so much the more it is advanced and strongly edified.  

Verse. 19.  Our persecutors are swifter than the Eagles of the heaven.) Surely the comparison is good: for in very deed, the flight of an eagle is marvelous swift: as Aristotle in his 9. book of the history of living creatures writeth. They fly, I say, so high, as that this foul is called the heavenly bird: and ieremy calleth them the Aegles of heaven, for their high flying, by reason whereof they seem as it were, to pierce the heauens. Now we read in the 39. of ieremy, howe swiftly the Chaldeans pursued the king that fled from jerusalem.  
The breath of our nostrils, the anointed of the lord) It hath been said in the preface and argument of this Chapter, 
Verse. 20.  that some refer this place unto king josias, although the whole circumstances plainly show, that it is to bee referred to king Zedechias. And it is no new thing in the scripture, to haue wicked kings adorned and beautified with honourable titles: as we see that Saul and others, were called the anointed of the lord: 
The hard-heartedness of Princes maketh their office no whit the worse.  not in regard of their persons, but in respect of their charge& calling which they received from God: For, the wickedness of kings maketh not the office any whit the worse; neither doth the wicked government and loose behaviour of many married persons prejudice the honourable estate of marriage: and withall, all the kings issuing from the house of david are honourable, because the from them, as touching the flesh, our saviour must come. The history of king Zedechias that was taken in his flight, is to be found in the 23. Chapter of the 2. book of the kings. And in the year of our Lord 1453. the like issue as it were, had Constantine Paliologue, the last Emperour of Constantinople, who flying away, was put to death, after that Mahomet the second had besieged the said city,& taken it by assault a little while after. But the which fell vpon Zedechias, was far more lamentable: because that in his own sight his own children, and the greatest part of the nobility, were slain: and himself having his eyes put out, 
God abhorreth the falsifying of faith in one Prince to another and in his good time grievously punisheth the same. & fettered with copper chains, was led prisoner to Babylon: which was more grievous unto him than death itself. And this was his punishment, first, for his rebellion against God, and next, for his rebellion against the king of Babylon, unto whom he had falsified his faith: whereupon he was wrapped and folded in all kind of misery: For, no flying could save him, nor any secret place hid him, when as God would haue him render an account. For, God is not bound to keep promise, and be favourable with, and to those, which will not keep their faith, and be obedient, with, and to him: So that when God forbiddeth us not to touch his anointed, 
Psal. 105.  he meaneth that we should not touch those Princes, which honour and aclowledge him for their sovereign: otherwise it is meet that they execute their office: for God is no acceptor of persons, and they shall die as well as the rest, as david in his 82. psalm saith: 
How long will ye, corrupt Judges,  
False iudgement then award,   
And afterward he saith, 
Yet notwithstanding ye shall die  
as men, and so decay,  
Thus shall ye Princes pass from hence  
as well as we, J say.   
And in the 49. psalm, he speaketh of kings that shall be fettered in iron chains. Now, the Prophet ieremy, 
A note worthy the observation.  by the way, meaneth to reprehend and tax the foolish confidence which the Iewes had in their king Zedechias, under whose shadow they looked for nothing but peace and quietness. For although the lord in very deed, oftentimes communicateth unto us great benefits by the hands of all kings and Princes, as in the 4. Chapter of the first book of the kings we read, that in the dayes of Salomon every man lived peaceably under his vine and fig three, and that for that cause kings are compared to great trees full of green leaves, under which, many living creatures shadow themselves: 
Daniel. 4.  yet must wee put great difference betwixt good Princes, and wicked and Apostate Princes, in which rank Zedechias was one: and yet withall, very good Princes are subject to alterations and changes, and every man is a liar, whereof wee haue a notable example in the person of Salomon: and therefore the surest way for us, is to beleeue that which david setteth down in 33. psalm, ver. 12.16. where he saith: Blessed is that nation whose God is the lord: The King is not saved by the multitude of an host: And in the 146. psalm, ver. 3.4. he saith: Put not you your trust in Princes, nor in the son of man, for there is no help in him His breath departeth, and he returneth to his earth, &c.  
The complaint of ieremy, taken from the king of judah, putteth me in remembrance of such things as in our dayes haue come to pass about the Churches that professed the gospel, which is, that the greatest Princes amongst them, and of whom most account was made: as namely the two brave and stout Princes, Fredericke Duke of Saxon,& Philip landgrave Hesson fell into the enemies hands in the dayes of the Protestantes wars: as also of later date, but after a more cruel and barbarous manner, hath been seen trapped, the virtuous men of note, my lords the Prince of Conde, and the admiral Chastillon, under whose two shadows, the world verily thought the Churches should safely and peaceably remain: as in deed the lord had brought great things to pass by them. But because we cannot, or at least will not, but make flesh& blood too too much our arm: therefore the lord will haue such Princely nourish fathers to be taken from us, to the end we should call vpon him, and say as david in his 57. psalm, ver. 1.2. said: Haue mercy vpon me, O God, haue mercy vpon me: for my soul trusteth in thee, and in the shadow of thy wings will J trust, till these afflictions be overpassed. J will call upon the most high God, even vpon the God that performeth his promise towards me. And in very deed, It hath been always the meaning of our good God to declare unto his people, that although he raised up kings who should be as remembrances of the Messiah, yet for all that, that they should not think, that it was either Salomon, Ezechias, or yet Zedechias, who were but wretched sinners, and subject to many inconveniences, whose kingdoms also came to an end, that they must look for, but for the true king, whose kingdom is everlasting, and whose n●me should be called The God of our righteousness, as in the 23. of ieremy wee read. It is he alone, as zachary in the first of S. Luke writeth, That shall save us from the hands of our enemies, that wee might serve him without fear in holinesse and righteousness, &c.    

THE THIRD AND LAST part of the fourth Chapter.  

●chin.  21 rejoice and be glad, O daughter of Edom, that dwellest in the land of ur: the cup also shall pass through unto thee: thou shalt be drunken and vomit.  

Ta●.  22 Thy punishment is accomplished, O daughter zion; he will no more carry thee away into captivity, but will visit thine iniquity, O daughter Edom, and discover thy sins.  

certain NOTES vpon this last part.  
IN this third and last part of the Chapter, the Prophet addresseth his speech unto the enemies of the Church: but especially to the Idumeans, unto whom is foretold their ruin: and with such reproachful words as a cruel and an ungodly Nation deserveth: as if the Prophet should haue said thus. I would not wish you think, O ye Idumeans, that poor miserable judah alone, shal lye soaking in these miseries, and drink the sour soup alone that is within this cup: but that you also shall haue your turn, and march in your own rank. The like revolution also the Prophet Obadiah in the 16. and 17. verses of his prophesy, foretold unto the Idumeans, saying: As ye haue drunk vpon mine holy mountain, so shall all the heathen drink continually: yea they shall drink and swallow down, and they shall bee as though they had not been. But vpon mount zion shall be deliverance, &c. To the same purpose also speaketh the Prophet Michah in his 7. Chapter, ver. 8.9.10. saying: rejoice not against me, O mine enemy: though I fall, I shall rise: when I shal sit in darkness, the lord shall be a light unto me. J will bear the wrath of the lord, because I haue sinned against him, until he pled my cause, and execute iudgement for me: then will he bring me forth to the light, and J shall see his righteousness. Then she that is mine enemy, shall look upon it, and shane shall cover her which said unto me, where is the lord thy God? Mine eyes shall behold her: and see her trooden down as the mire in the streets, &c.  
moreover, we are to note this excellent manner of speaking used in the holy Scripture, when as the Prophet saith: That the cup shall pass unto the Jdumeans: and as it is also said in the 75. psalm ver. 8. That there is in the hand of the lord a cup, and the wine is read: and it is full mixed, and he poureth out of the same: surely all the wicked of the world shall wring out, and drink the dregs thereof. Which saying is thus much to declare unto us, that like as the father of an household distributeth to every one his portion and due, even so doth our great God, appoint to every one his charge, punishment and chastisement, but yet to diverse ends and purposes: For, this drink is to some, to wit, to the elect of God, an wholesome medicine, as a draft of wine moderately taken is comfortable and gladsome to the heart of man. For otherwise, as david writeth in his 16. Psalm ver. 5. The lord is their portion and their cup, &c. But it destroyeth the wicked, even as the dregs of wine which dronkardes drink, destroyeth them. Such a cup of drink was it that was given to the Idumeans, who should be discovered and laid bare, even like drunkards: and as it fell out with poor Noah when he was overtaken with wine. Which thing the Prophet ieremy in the 49. chapter of his prophesy, ver. 10.11.12. 
Gennes. 9.  hath more expressly declared, saying: J haue discovered Esau, I haue vncouered his secrets: and be shall not bee able to hid himself: his seed is wasted, and his brethren, and his neighbours, and there shall be none to say: leave thy fatherless children, and I will preserve them alive, and let thy widows trust in me: behold, they whose iudgement was not to drink of the cup, haue assuredly drunk, and art thou he that shall escape free? Thou shalt not go free, but shalt surely drink of it, &c.  
Now it may be asked, howe it cometh to pass, why these Idumeans are set before us, as the greatest enemies of the Church: seeing they were descended from the ancient fathers. For Esau, who was surnamed Edom, that is to say, red, because he sold his birthright of eldership for a mess of red pottage, as in the 25. of Genesis we read, was the son of Isaak, Iacobs brother. The reasons which hereon are to be noted, are these: first, the righteous and unsearchable events of God: who hated Esau, and made his mountaines desolate,& yet justly, as in the 1. of Malachy we red. For, throughout all the scriptures may be seen an extreme pride, and a very revolting in Esau, and in al his, who sequestered and withdrew themselves into the mount Seir, and there trusting to their fortresses, lay in wait to vex and trouble their brethren, in every place where they were able, as in the prophesy of Obadiah: and in the 137. psalm we may red. And the inhumanity and cruelty of these people was so great, as that they denied passage unto their poor bretheren which were coming out of egypt: notwithstanding that they most humbly besought them, as in the 20. chapter of numbers may be seen: To bee short, this was but a mingle mingle-mangle in their religion, although they were circumcised: for there was nothing in them, but pride in their manners and behaviours, and violence in their actions. And without all doubt, the family of cain and Esau was but a figure and representation of the tyranny, apostasy, and wickedness of Antichrist: who after he had once begun to disturb Christian Religion, and had attained to great authority and power: set up himself more cruelly against all true and faithful Christians, then all the rest of the heathen, and barbarous Nations. But wee will not here deal about the jolly and honourable titles of the Church, or yet of the successors of Peter: For, the Pope is such a successor to Peter, 
A comparison.  in the order of all his dealings, as Esau and the Idumeans were Successors to Abraham. Neither must we be discouraged, or think that God will continually suffer and abide this his arrogant and shameless boldness: but let him bee assured that he shall also drink of the cup with the Idumeans: and that this great Babylon shall come down, which hath done thus many and so great wickedness, and spilled so much Christian blood: as in the 18. of the apocalypse is foretold.  
That dwellest in the land of Hur) Hur, was Aram his son, and Sem his Nephew, from whom are issued the Aramites, that is to say, the Syrians: who were neighbours to the Idumeans in Trachonite: which is the country of Hur, of which country, as some suppose, job was.  

Verse 22.  Thine iniquity is consumed, or thy punishment is accomplished) The hebrew word, Tam, signifieth not only perfection, but also an end and consummation. now, ieremy his meaning is not, That the iniquities should be so consumed, as that there should be no more account made of them, but that the punishments and chastisements of their iniquities were ended& past. For, after that the 70. yeares were ended, the lords anger was past, and it never fell out after that, that all the people were led captive: until such time as for their not acknowledging the day of their visitation,& for their despitefully contemning of the glad tidings of grace, the city of jerusalem was razed by titus and Vespasian, and all their government overthrown and brought to nought. When the Prophet saith, That their iniquities and chastisementes were past: it is spoken to show unto us, That God is not always angry, and that when he hath executed his judgements, he will remember his mercies: as in that notable place of the 40. of Isaiah, ver. 12. we red, where it is said: Comfort ye, comfort ye my people, will your God say, speak comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, and her iniquity pardonned Let them then, that with great arrogancy, and bold confidence, look vpon the calamities that haue lighted vpon France, and upon the low Countries, and haue of them no compassion, but attribute those punishments, to come to them, either for their maintaining of the gospel, or else for the dissolute and wicked lives of the said Nations, thinking it as it were to be a just recompense, and very well bestowed on thē: remember themselves, that the iniquity of those afflicted people shall be consumed, and their cup emptied, 
A good lesson for E. to learn, and beware in time.  and taken away: and that then, God will lay before his righteous face, the iniquities of other Nations, which now live in a jolly security: and make thē drink by turn, of the cup of his wrath: and their drink shalbe sowrer& bitterer, than ever they were proud, uncourteous, and lulled a sleep, in their sins and iniquities. 
An admonition of Constantine the great to all his familiars.  Wherefore it were very requisite for every man to think wisely with himself, and do as Constantine the great was wont to do, which was this, he would commonly admonish all those that were about him, and say, my masters, wee must all of us one day render an account unto God of our administrations and governments. Which thing david marvelously well declareth in his 11. psalm, ver. 4.5.6. saying: The lord is in his holy place: the lords throne is in heaven: his eyes do behold, and his eye lips do try the children of men. The Lord trieth the righteous: but his soul hateth the wicked. Vpon the wicked he will rain, coals, fire, and brimstone, and a stormy tempest shall be their cup, &c.   

HERE follow THE principal doctrines which were briefly handled in the observations or notes.  
OF the true ornaments of common weals, and kingdoms.  
Of the sorrowful issue and condition, which oftentimes befalleth great personages.  
Of the degrees of punishments: according to the diverse and sundry degrees and circumstances of sins: as for example, the people of judah complain and say, that their punishment was more rigorous than the punishment of sodom: for their vnthankefulnesse also was far greater. Now the captivity that they then were in, seemed to them more rigorous than the destruction of sodom: first, because it seemeth in very deed, to bee more gentle and tolerable, precisely to fall into the hands of God, than into the hands of men, even as david in the 24. of the 1. of samuel said. Secondly, we always think short punishments and adversities more tolerable, then those that continue long: as in the captivity of Babylon, to behold whiles jerusalem was besieged, the starved young children die of hunger in the streets: the horrible murders of the Babylonians, the nobility carried away captive like poor beasts: the sanctuary destroyed: to hear the blasphemies of the barbarous people: To live and not to haue the means to live well, was a great deal more grievous than if they had been suddenly cast down headlong into a dungeon, and been consumed with fire from heaven. In very deed as for that that remaineth, the destruction of sodom is set down unto us in the scripture, as a notorious and fearful iudgement of God against the reprobate: as in the 13. of Isaiah. ver. 19. wee red, where it is said. That Babylon which is the glory of kingdoms, shall be in the destruction of God, as sodom and Gomorhe. And in the 34. of the said Isaiah, ver. 9.10. when a grievous punishment was denounced to the Idumeans, it is said, That the riuers therof should bee turned into pitch, and the dust thereof into brimstone, and the land thereof should be burning pitch: it shall not be quenched night nor day, and the smoke thereof, shall go up ever more. And in the 7. verse of S. Iude his Epistle it is also said, That sodom and Gomorhe and the Cities about them, are set forth for an example, and suffer the vengeance of eternal fire. And therefore the Prophet ieremy his meaning is not to compare in every condition, the captivity, with the destruction of Sodom●… and Gomorrhe: but only that in respect of the continuance, it seemed that the Sodomites were sooner rid and dispatched.  
Here is also to be noted the place of the Nazarites, unto which they whom basil calleth the order of ASCETES, are like: who were not like monks and friars, and that jolly rabble which lived in howling and chanting: But a choice kind of people, that used a straite manner of life in all virtuous things, and especially in the exercises of all godliness, and reading of the holy scriptures, not meaning thereby to merit heaven, but rather to tame their flesh: not tying themselves to any human tradition: For, it is lawful for every Christian that hath this gift of God, to command whatsoever particular exercises of piety he will.  
The fift point is, how cruel a thing the rod and scourge of famine is.  
The sixth doctrine is of the greatness of Gods wrath: whereof hath been heretofore sufficiently spoken.  
Of the signs of a near destruction of a country, and what an ill presage it is, when as the Gouernours and Teachers of the people overflow in wickedness.  
Of the vain confidence in the arm of flesh and blood.  
Of the shortness, weakness, and inconstancy of the greatest Princes and mightiest kings, of the shortness of their lives, and how subject they are unto a thousand inconveniences and changes.  
Of the bounds which the Lord limiteth to our miseries, appointing them certain periodes, and making all people come to their turn& course when they are called by name.   

A PARAPHRASE VPON the fourth Chapter.  
behold, I beseech you, howe all our glorious glittering is bedimmed: behold I say, if ever ye saw fine gold, or any ingote of the most excellent gold, so dusked in the midst of a furnace, as were all the glittering and beautiful outward shows that were among us: behold,( alas) how all the goodly an●… beautiful stones of this proud and sacred Temple are scattered about all the corners of the streets.  
Howe, forsooth, the noble men of judah, who were of an other manner of mettall than the finest gold in the world, are no more esteemed nor cared for, then old earthen pitchers.  
O strange and fearful case: That there should be found wild beasts, yea in the midst of the merciless sea, to swim to the shore, and give their young ones suck: and to see the women of jerusalem more cruel than the Ostryches of the wilderness, not to be able to do the like duty to their sucking babes.  
For, the famine( alas) in this besieged city was such, as that the dry tongues of poor thirsty babes, stuck fast to the ruff of their mouths, and besides, there was many and often times seen, during that siege, poor children holding up their hands, craving of a piece of bread, whose fathers and mothers were not able to afourd them the least morsel to put in their mouths.  
Yea even they that were wonted to fare most delicately, and lived most easily and pleasantly, died of hunger, and threw vpon the myerie doonghils of the streets, the most rich and sumptuous apparel, and most costly furniture that was in all the city.  
So that it verily seemed that the estate of this miserable people, was far wretchedder than the state of Sodom and Gomorrhe, who languished not so long, but were soon comsumed with fire, without falling into the hands of the enemy.  
But among the rest, what an heartbreake, I pray you, was this, to see the venerable and reverend Nazarites, reverend every may, both for their godliness, devotion, comeliness of body, and well coulored faces: which God had made whiter than either milk or snow, yea more orient than either pearls, or yet white sapphires.  
And now,( Alas) were become so tawny coulored and disfigured, as that no man was able to know them that met them in the streets. They were( alas) drier than any kexe, so as their skin cleaved to the very bones.  
Thus wee see, what a scourge famine is, which woundeth more cruelly than the edge of the Sword, and the death of those that died for want of victuals was more grievous, than they that were run through and through with a lance staff, or with a sharp pointed sword.  
For this was a monstrous sight to see in this famine, mothers, who at all other times, were said to bee tender hearted, and yet in this miserable distress of jerusalem, had such hard hearts, as that they slew their own children, and after boiled and roasted them, to satisfy their hunger, for the prolonging of their miserable lives.  
But what shall I say? It was the wrath, and just fury of the eternal against their sins, which now were grown to a full measure. It was the fierce wrath of the almighty, who razed every thing to the bare ground.  
Otherwise, there were never any that once durst think, that any such shane should touch us: no, not the most stout and mighty monarchs of the world, never thought that they should ever haue come to so good a market of us, nor our enemies to haue so triumphed over us in the midst of our gates, and holy places of jerusalem.  
And therefore wee must take it to come by reason of our sins: yea even by reason of the sins of these jolly Prophetes and Priestes, who chiefly seduced the people, to cause them to live loosely, and were also the most cruel, mutinous, and extreme dealers in all kind of violence.  
even to run blinded with rage through the streets, like distraught people, and to spill so much blood, as that their very garments were all imbrued with blood.  
So as they cried out unto them, according to the ordinance of the lawe; depart ye men defiled with blood, depart& defile not others. And indeed God did very well to cause thē depart, and take their flight to some place else: In so much as that the very Heathen scorned them for it and said, That they should look no more to defile the sanctuary, whereunto they should never return again.  
Considering that it was the just wrath and vengeance of God, to haue them dispersed: and committed into the enemies hands, who were so merciless, as that they respected not Priests, nor yet age.  
And yet notwithstanding, we poor fools, we I say, even unto this present haue fixed our eyes upon the vain aid of strangers, and wee, as a man would say, use sharply to look out for the jolly help of egypt, seeking for figs among thistles or briars.  
But we are well enough served. For behold we are so penned in, as that we are watched in the streets: neither is it lawful for us to come out of our doors: our end( alas) and term is come and finished: wee are utterly undone.  
The Aegles which soare and cut the highest clouds in the air, are not swifter nor nimbler than our enemies, that pursue us through the moumtaines: yea they lay wait for us in the wilderness.  
And that( alas) which most discomforteth us, is the king our master, the lords anointed, who was wont to put us in a snoring sleep, and under the shadow of whose whinges, wee thought ourselves very safe, and he that used to iest at the Heathen, is now himself fallen into the hands of his enemies, fettered like a sclaue, and carried away captive.  
go to now ye Idumeans, a people which haue always reioyced at our miseries: stretch out yourselves now, cheer up yourselves with our miseries, and bath ye in them: and do it so much the rather, because ye shall shortly be taught to dance the self same dance, and lye soaking in the same bath, wherein we now lye a soak: and shall drink your filles out of the same cup: until such time as ye be discovered, and your shane laid wide open.  
As for thee zion, and thou people of judah, thy reckoning is ended and thy misery wearing away: GOD is for the rest, contented with that which thou hast fuffered for thy sins. But it is ye( O people of Idumea) with whom the lord now meaneth to haue to do: and will call thee by name: to examine thy sins, cruelties, and wickedness, which he will bring in evidence against thee.     

THE FIFT CHAPTER. Th Argument of the Chapter.  
THIS Chapter is commonly called: The prayer of the Prophet ieremy: for it carrieth not with it the like argument that the others do: but seemeth to be, as it were, a very recapitulation of the lamentations. The order of the Alphabet is not observed in this Chapter, but beginneth& endeth with a prayer: whereupon it is called, The prayer of ieremy. For, although the Lord was fully resolved, as heretofore wee haue shewed, to accomplish his fury, and exercise his just judgements upon the captived people into Babylon: yet for all that, on the other side, the miserable Iewes were promised to be one day delivered, as in the 29. of ieremy ver. 10.12. we red in these very words: After seuentie yeares( saith the lord) be accomplished at babel: I will visit you, and perform my good promise toward you, and cause you to return unto this place: Then shall ye cry unto me, and ye shall go and pray unto me, and J will hear you, &c. By these words ieremy teacheth us, not to be faint hearted, nor yet yield, no not unto the most extreme grievous, and intolerable tribulations and afflictions, but rather with an invincible assurance lay fast hold upon this anchor of faith and hope, in the infallible promises of our God, which the Apostle in the 6. to the Hebrewes, verse 19. calleth, The sure and steadfast anchor of the soul. Vpon this anchor did good king Ezechias lay fast hold, when as after he had heard the wicked blasphemies of Rabshaketh, he sent ambassadors unto Isaiah, 
Isaiah. 57.4.  praying him to lift up his prayer unto God, for the residue that were left: that is to say, to pray fervently and effectually. See also howe the Prophet Habacucke concludeth his prophesy with a prayer in his 3. Chapter. For, after he understood by an especial revelation, that many great calamities should light vpon the people, he presented himself both in his own name, and in the name of all the people, before the divine majesty, giuing to th● rest a form of most humble& hear●●e prayer, according to the promise which we haue in the 50. psalm ver. 1. where it is said, Call vpon me in the day of trouble, and I will hear thee. 
The tears& prayers of the faithful are very effectual before God.   
And it was also very well said of S. Ambrose, That tears and prayers are the very true armor and weapons of the servants of God: yea, armor and weapons of great effect, and terrible to the wicked.  
Now, there are in this Chapter contained three points. For, in the five first verses is comprised the proportion, abridging, and abating of the misery, not to the end to make known unto GOD a thing which he before knew not: but by our humility, to draw him to compassion, and make us ourselves understand and feel our miseries. And to make the matter more lamentable, the Prophet likeneth the people to poor fatherless children and widows, which kind of people are greatly to be pitied, and are recommended in the lawe, forbidding any man to hurt them, as in the 16. and 24. of Deutron. we may red. ieremy amplifieth this complaint, by the excellency of the things which they had lost, as of their so honourable possessions which were delivered up unto the Heathen: and of their extreme poverty, and how the people with the endaungering of their lives, must get their food, and howe that hunger oftentimes causeth men take ill counsel and part, so that they being pressed with hunger, were brought to submit themselves unto the egyptians and Assyrians, for bread: In so much that in stead of abundance they suffered want, in steede of liberty, sclauerie: and that which was most grievous, no age nor sex was exempt, or spared.  
But here a question may be moved, whether ieremy keepeth a good order and right proceeding in his prayer, yea or no, because that in his prayer and petition, he beginneth first to crave worldly things. For it seemeth, that it agreeth not with that order, that ought to bee in prayer, whereof the ancient Doctor Basil in his book of solitary life speaketh, saying: There is in prayer saith he, two partes? The first, requireth the glorifying of God, with a true submission: The other, the petition which wee intend to make unto God. And therefore when thou entendest to pray unto god, thou must not at the first chop, begin with thy demand: for in so doing, 
After what maner we ought to begin to pray.  thou discouerest a dishonest kind of rash boldness, as though nothing else moved thee to pray, but thy necessity& want. Wherefore, when thou meanest to pray, cast thyself, thy wife, thy children, yea and al the world besides, behind thy back: and then let thy heart ascend into heaven, and begin thy prayer for his glory, who created all things both in heaven and in earth. And after thou hast glorified God, his power, goodness, and majesty: and acknowledged thine own wretchedness, unworthiness, and insufficiency, then crave at God his hands, that which thou hast to demand, &c. Thus wee see what Basil saith. And this right well agreeth, with that form of prayer which Iesus Christ himself hath taught us, making us begin with sanctifying, hallowing of his name. But here we are to note, that God regardeth not so much the order, and eloquence of words, as he doth the heart. In so much that ieremy oftentimes in the chapters going before, highly commendeth the iustice of God, and testifieth the acknowledgement of the peoples sins. Lastly, there is a difference between artificial prayers which a man vpon some meditation before hand, maketh and poureth out, although they be very large, and those prayers which S. Augustine calleth roving prayers, as it were, 
Augustine to Probā.  shot out of a bow, which we suddenly and lightly power out, even as we find our want.  
The other part of ieremy his prayer, is a sound and free confession of sins, as in the sixth verse may be seen. Woe be unto us, because we haue sinned: And from that place and verse we draw the interpretation of the 7. verse, where it is said: Our fathers haue sinned, and are not: and wee haue born iniquities. It seemeth by these words that the Prophet murmureth, as though they had wrongfully& without cause, born the pain and punishment due to their Fathers: but when we confer and compare it with the saying of the 16. verse, it appeareth that ieremy his meaning was nothing else, but according to that which is said in the 9. of Daniel his prophesy ver. 5. saying: We and our fathers haue sinned, &c. Which thing also Ezechiel in the 18. chapter of his prophesy ver. 2. makerh mention of, saying: Our fathers haue eaten sour grapes, and the children teeth are set on edge: now this is not the Prophet his opinion, but the opinion of the Iewes: who took the words amiss: as afterward in the 20. verse is declared, for thus it is said: That the soul that sinneth shall die: and that God layeth no punishment vpon any man, except he● deserveth it: And therefore these words of ieremy, Our fathers haue sinned, and are not, are spoken only by way of lamenting the long continuance of the adversities, from the fathers to the children: So that their ancestors that were dead, seemed to haue escaped far better cheap, than they that lived, who saw so long a continuance of miseries. Howbeit in the 16. verse he acknowledgeth it to bee the just vengeance of God. And therefore both the one and the other is true, that is to say, That the child beareth the fathers iniquity: for so much as the children also are sinners: and it is all one reason with the lord to punish the children, as well as the fathers: again, it is true that the children bear their fathers punishments, and do continue from the fathers to the son, yea many times unto the third and fourth generation: but yet most justly, when as the iniquities of the fathers descend unto the children by inheritance, and that when the children follow the wicked steps of their fathers, then many times the sins of their ancestors are heaped vpon them, without God of his mere favour and grace meaneth to exempt some one or other. And therefore ieremy his intent was nothing less than to flatter, or excuse the people: whom he always as sharply reproved as any Prophet could do: as in very deed, it is the office and duty of Pastors, to make men lively feel the grievousness of their sins: as S. jerome very notably hath written vpon this place of the twelve of Ecclesiastes ver. 11. The words of the wise are like goads. These words( saith he) are not spoken to flatter and smooth men in their sins, 
Flatterers the greatest and most notable idiotes and fools  but to prick and awake them that they might be stirred up to repentance. If words therefore be accompanied with flattery, a man may very well conclude, that they proceed not from a wise heart. &c.  
The third part of the chapter, from the 19. verse unto the end, is a prayer, and petition full of holy devotion, and an acknowledging of the greatness of our God; as in the 19. verse, is celebrated the eternity and stability of the lords throne, which is opposed unto the frail and weak thrones of earthly Princes, and of the Temple of Ierusalen, that was set on fire& burnt, and is as much as if ieremy should haue said. Although, O lord our God, all the world should tremble and shake, and the Temple of Salomon become more ruinous than it is: yet thy glory, O thou most high, remaineth firm and sure, and thy dominion lasteth for ever,& thou art strong enough to uphold and maintain those that are thine. All the force of his argument is in the 20. verse, where ieremy saith: Wherefore dost thou forget us thine own people for ever, &c. For a Master of a household hath great care over his servants, and maintaineth them: now, wee O lord are thine, and therefore we beseech thee to defend and uphold vs. But it may bee that some man will say, why? every Master is bound to do that, if he be able whereunto ieremy answereth; that God, whose throne is everlasting, is full of ability to do it. again on the other side, if any man would say, why? it is reason that every man should help his servants. But these people were sinners, and were revolted from the obedience of the lord. Now jeremy referreth al this unto the free promiss,& maketh his foundation thereon, according to the saying of the Psalmist in his 79. psalm, We are the sheep of thy pasture: And in the 120. psalm, the Prophet also concludeth in this manner, that by reason of the union which the faithful haue with Christ, therfore as the throne of God is everlasting, even so also shal his servants remain and his church be preserved.  
In the 21. verse followeth the demand, convert us unto thee O lord, and we shall be converted. even thus do Vatable and Santes red this verse, and the greatest number of the interpreters understand this place to be meant of repenting and converting to God: out of which place, this doctrine of the Pelagians hath been wonted to bee drawn: that it lieth not in our power and strength to convert: but we must desire it at Gods hands with earnest and fervent groans: as david in his 51. psalm beseecheth the Lord to create in him a pure and clean heart. Our later interpreters, as Trimelius, and Iunius red it thus, Restore us O lord again into our former estate, that wee may return: as in the 80. psalm it is said, Restablish us O Lord God: as if he should haue said, change our captivity, O lord, into freedom, and bring us again into the land of promise. The like words also we find in the 126. psalm, ver. 4. where it is said Cause us O Lord, to return out of captivity. And thus much as touching the argument of this 5. Chap.  

THE TEXT OF THE fift Chapter.  
1 REmember O Lord, what is come unto us: consider and behold our reproach.  
2 Our inheritance is turned to the strangers, and our houses to the Aliantes.  
3 We are fatherless, even without fathers: and our mothers are as widows.  
4 We haue drunk our water for money, and our wood is sold unto vs.  
5 Our necks are under persecution: and are weary, and haue no rest.  
6 We haue given our hands to the Egyptians, and to ashur to be satisfied with bread.  
7 Our fathers haue sinned and are not: and we haue born their iniquities.  
8 servants haue ruled over us, and none would deliver us out of their hands.  
9 We gate our bread with the peril of our lives, because of the sword of the wilderness.  
10 Our skin was black like as an oven, because of the burning wind of famine.  
11 They defiled the women in zion, and the maides in the Cities of Judah.  
12 The Princes are hanged up by thei●… hand: the faces of the Elders were not had in honour.  
13 They took the young men to grind: and the children fell under the wood.  
14 The Elders haue ceased from the gate: and the young men from their songs.  
15 The joy of our heart is gone: our dance is turned into mourning.  

certain OBSERVATIons vpon the first part.  
REmember O lord,) S. jerome vpon this place had great reason to say, that it was an uncomely and unfit thing to attribute forgetfulness unto God. ●ut it is a kind of speech which we use, when as wee would h●●e God let us understand by some good and gracious effect, that he remembreth vs.  
Our inheritance) It is very God him self, to speak properly, that is our true possession and inheritance: as the Prophet david in his 16. Psame calleth him. But here ieremy hath regard unto the holy land that was promised to Abraham, Isaac, and jacob, and their posterity, whereinto, by the especial and wonderful conduct of the most mighty God, they were brou●ht: which land, was as it were a visible power and testimony of gods favour, and of the incorruptible inheritance, that was reserved for them in heaven: as in very deed the Apostle in the 12. to the Hebrewes. ver. 28 most notably exhorteh us: That wee should look for a kingdom, which cannot be shaken: retaining notwithstanding the grace, whereby we may serve& please God in the full obedience and reverence of his holy name, as becometh his faithful servants. And whensoever the Tyraunts of this world shall drive us out of our lands or possessions, let us remember that wee are not tied to any certain land in this world ●nd that our Citizenship is in heaven: where al our ioy is, that is to say, Iesus Christ, in whom and by whom, we are established the inheritors of the world, as in the 37. psalm it is said, yea the very right& true inheritors of al things: as S. paul in the 8. to the romans teacheth. And therefore let it not grieve us to see the wicked put us out of our earthly manors or possessions, but let us say as david in his 119. psalm, ver. 19. saith: I am a stranger vpon earth: hid not thy commandments from me. And in the ver. 57. O Lord, thou art my portion, I haue determined to keep thy words.  
We haue given our hands) Some understand these words, as if the Iewes had made a covenant with the egyptians. But because ieremy saith as much in that behalf of the Assyrians, that the Iewes had given to them also, their hands: it cannot be taken for a covenant made with them alone: but it is rather to be understood of a great submission, whereinto they were driven, even with lifting up their hands to beg their bread of them both.  
Our fathers haue sinned) The meaning of this place, wee haue handled in the argument of this Chapter.  
servants haue ruled over us) This falleth to their lot that are overcome: To wit, They must be bondslaves, and make coursie even unto their seruants that haue subdued them. now, there is not a more grievous bondage than for a man to become bondslave to beggars and beggars brattes, who most commonly are the cruelest and hardest to be pleased, and will take upon them more than their Masters themselves: as our saviour Christ in the 18. of S. matthew sheweth, speaking of the parable of the servant that dealt hardly with his fellow servant. And it is not to be thought any strange thing, that there were in this great court of Babylon proud and disdainful servants: seeing that in the meanest houses that almost can be, a man shal find arrogant and presumptuous servants, who if any haue to do with them, will take vpon them more than any noble man or gentleman of great worship.  
Because of the sword of the wilderness) Some, by this word, desert, or wilderness, understand the land, which at that time was made desert or a wilderness. Howbeit the scripture calleth most what, a desert, all lands that are not thoroughly manured and enhabited: and it seemeth that the Prophet his meaning is, that hunger so sore pressed them, as that it no whit grieved them to run over the wildest places to get themselves food, if the danger of the souldiers had not stayed them.  
They made the young men grind) This was a most grievous pain which they laid vpon servants and sclaues for a punishment: even to grind in the milles, as Asses did. In the 11. of Exodus ver. 5. where the first born of egypt are spoken of: it is said, That all the first born should die, even from the first born of pharaoh that sate upon the throne, unto the first born of the maid that was at the Mill, that is to say, from the honourablest parsonage, unto the meanest and basest.  
The Elders haue ceased from the gate) ieremy useth a very good grace, when as he attributeth to every age such pleasure as chiefly belongeth unto him, and whereof he was then deprived. For all judgements were used in the gates of the Cities, as in the 16. of Deutro. we red. So that it was a sign that all judgements ceased, when as none of the Elders were seen sitting in the gates. unto the young men is attributed music: which the old men cared not for: as in the 2. of Samuel 19. ver. 3. we red what the old father Barzellay said unto david, That in that his so great old age he could not hear any more the voice of singing men and women. now, this can be no small grief, but also a very lamentable estate, to see all degrees of men so discountenaunced, as that none can be suffered to use his ordinary and accustomend exercises. This is as much as if the sun, the earth,& the stars, should cease any more to do their office. Among all the rest, music, is an especial gift of God, not onely to rejoice and recreate mens mindes: but it is meet also for every honest man to take pleasure in sweet harmony: and besides, all the faithful should bend all their music to the praising of God: and according to the times and places, serve him therwith: always keeping a comely and decent order in all things. Whereupon, S. james in his 5. Chapter, ver. 13. setteth us down a rule saying: is there any man among you that is afflicted? Let him pray. Is any merry? Let him sing. ieremy in his 33. Chapter, ver. 10.11. speaking of the deliverance and restoring of the people saith: There shall be heard in this place, the voice of ioy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, &c. But when in the peace and rest which God bestoweth upon them, they become secure, and exceed in all licentiousness, plonging themselves over head and ears in the delights and pleasures of the world, in steede of looking unto GOD: then the lord is enforced to change his music and Harmonous accords, into pytifull cries, sighs, groans and sobs: as in the 8. of Amos he threateneth to do.    

THE SECOND PART OF the fift Chapter.  
16 THe crown of our head is fallen: wo unto us that ever we sinned.  
17 Therefore our heartes are heavy, and our eyes dim.  
18 Because of the Mount zion which is desolate: the Foxes run upon it.  

THE OBSERVATIONS vpon these verses.  
THE second part, is a confession of sins, which right well sheweth that the Prophet meaneth not to excuse the people, but teacheth the very self same lesson which all the rest of the Prophetes do: which is this, That the best and soundest way for us, in all our afflictions, is to humble ourselves before God, and cry him mercy: For, hear what the lord saith in the 66. of Isaiah ver. 2. unto whom shall I look, saith the lord, even unto him that is poor, and of a contrite spirit, and trembleth at my words.  
The crown) he calleth the crown of their head, their honour and ornament: which thing most manifestly appeareth in every common wealth: For, the crown is the most honourable ornament that kings keep in their closerts. Salomon also in the 16. of his proverbs, ver. 31. saith: That age is a crown and ornament of glory, when it is found in the way of righteousness. In this place ieremy by a crown, meaneth whatsoever honourable and notable thing they haue: which thing hath been particularly set down in the 4. chap.  
Woe unto us that ever we sinned) here we see the right and sure remedy against impatiency: to feel how grievously wee haue offended this great God: and that therefore his wrath is justly enflamed against us: For, from whence come our murmurings? whence proceedeth our impatiency? save only but that we think wee haue great wrong, or that God sheweth himself too too rigorous unto us? Which thing no man in truth will think, that will in very deed aclowledge what a grievous fact it is to offend the majesty of God. S. hilary, writing upon 126. psalm saith: That wee should sow with tears the confessing and acknowledging of our sins, to the end that we being thus humbled, might reap and gather together with joy the comfort promised by Iesus christ, which consisteth in the forgiveness of our sins, and in the assurance of his grace.  
Because of the Mount zion) By this Mount is meant also the other mount joining to Moria, whereupon the Temple was built: yea even the whole city of jerusalem, but because david his Castle was built upon Mount zion, and that david the King and Prophet was he, who was not onely a figure and representation of the Messiah, but also he, of whom he should bee born according to the flesh: it falleth out many times, that in the Scripture, memtion is made of Mount zion, as the thing that representeth the Church. But now the said Mount zion is abandoned as well as Sylo, where the ark of the lord in old time restend: as God in the seventh of ieremy menaceth, as well because of the vain confidence which the Iewes had in that mountain, and in that Temple: as also for that time the is now come, whereof Iesus in the 4. of Saint John, ver. 23. spake unto the woman of Samaria, That the true worshippers, without being tied to any certain mountain or country, should worship the lord in all places of the world in spirit and truth. Now ieremy complaineth in our text, that this holy mount zion was overrun with Foxes, which wandered about there at their pleasure showing thereby, that it was become altogether a wilderness, and an habitation for wild beasts: or else signifying thereby, allegorically, the subtle tyrants which are compared to Foxes, as in the second of the chronicles, and third of S. Luke, where Iesus christ speaketh of herod, wee may red.    

THE third PART OF the fift Chapter.  
19 but thou, O lord remainest for ever: thy throne is from generation to generation.  
20 Wherefore dost thou forget us for ever, and forsake us so long time?  
21 turn thou us unto thee, O lord, and we shall be turned: renew our dayes as of old.  
22 But thou hast utterly rejected us: thou art exceedingly angry against vs.  

THE OBSERVATIONS vpon these verses.  
THIS last parte, as being the conclusion of these lamentations, is very feeling, and garnished with arguments, taken from the very nature of God himself, even by ancient experience: thereby to induce the lord to reach out his hand unto them, for their deliverance.  
Thou O lord remainest, or sittest for ever) This manner of speech is taken from the thrones,& chairs of Estate, of worldly Princes, wherein they sit, and wherein they mean to show their majesty, as in the 12. of the acts we read: what a stir herod kept, to show himself in his kingly throne, when as the Tyrians and Sydonians came to reconcile themselves unto him. But as concerning God, although heaven in the scripture is called his throne, yet we must not imagine him to be an earthly, corruptible, and corporal substance: 
Math. 5.  but that by his throne is meant, an holy, righteous, and stable rule: his government and righteousness. And therefore as often as wee see numbers of wrongs, and violences proceed from these worldly thrones: or that the mighty ones vpon their royal seats pronounce decrees against us, yet let us remember this firm throne of our God, 
Psal. 2.  who reigneth on high, and laugheth mens enterprises and devises to scorn. For although the greatest kings in the world shall loose their thrones, and all kingdoms come to an end, as in the 2. of Daniel was shewed by that great image, yet shal the kingdom of Christ& his throne remain steadfast for ever,& S. Paul in the 5. of the 2. to the Cor. saith: That we must and shall, all appear before the iudgement seat of Christ.  
Wilt thou forget us for ever) This is spoken according to the capacity and weakness of our flesh, which always feareth we should be forgotten: In so much that our ill consciences many times perplex us,& make us doubt of Gods favour. And although the faithful abide many great conflicts, as if God meant utterly to forget thē, and haue many cogitations in their heads, yet they come to this point at last which david in his 94. Psalm, ver. 14. mentioneth, That the Lord will not fail his people, nor forsake his inheritance.  
turn thou us) This is not spoken here properly of the inward turning as we haue said in the argument: but of the turning, or returning of the people into their former estate, seing that he addeth, renew our daies as of old: and it is much like unto that which is spoken in the 90. Psalm, ver. 13.15. saying: return( O Lord, how long?) Comfort us according to the daies that thou hast afflicted vs. And that which jeremy saith, to thee: turn thou us to thee: is to show the end of the deliverance: as if he should haue said, that it may be for thy glory, or, to the end thou mightest haue a people which may honor thee, in thy sanctuary, as heretofore they haue done. As in very deed this is the end of all spiritual deliverances, 
1. Pet. 2.  That we should show his power, who hath called us out of darkness, into his marvelous light.  
Wilt thou utterly reject us?) Some red thus, If thou hast not rejected us: or surely, if thou hast rejected us, thou art exceedingly angry with vs. All cometh as it were to one point: onely this is to be noted, that the Prophet his meaning is not to charge God with an unbridled kind of fury or choler, as men are possessed withall: but as it is notably set down in the 11. of Oseah, ver. 9. where it is said: That God will not execute the fierceness of his wrath, because he is God, and not man. Wherefore, the Prophet ieremy was well assured that the Lord would not utterly reject his people whom he had chosen: which thing S. paul also in the 11. to the romans assuredly setteth down, howsoever he punished the Iewes: howbeit ieremy meaneth thus to conclude this his excellent prayer: O eternal and everliving God, is it possible that thou wilt ever fail thy people? And continue thy fury for ever, as in very deed wee haue well deserved: and as at this day in open sh●we, and by the sorrowful countenance of the whole country, many ●ay well think: but( alas) thou hast no such respect: thou art most faithful in thy promises: and most able to deliver us even out of the midst of the grave. Whereof, there is in the 51. of Isaiah, ver. 6. a very notable promise, wherein is said: Lift up your eyes unto the heauens, and look upon the earth beneath: for, the heauens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall perish in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished, and in the 16. ver. he saith:  
J haue put my words in thy mouth, and haue defended thee in the shadow of mine hand: and that J may say unto zion, thou art my people. now unto the King of kings, and Lord of lords, be all honor and power for ever. So be it.   

A PARAPHRASE VPON the fift Chapter.  
TO conclude, O eternal God, unto whom all things are open, and which knowest us before we were, and remembrest us before we sought thee: show unto us, if it be thy good pleasure in this our extremity, wherein it seemeth thou hast no care nor thought of us, yet that thou hast not forgotten vs. look upon us with thine eyes of mercy, that thou mayest consider of the misery and shane which we now suffer.  
2 For,( alas) what a lamentable thing is it to see a barbarous Nation rush in upon our possessions, and furiously enter upon our sweet and pleasant houses: to see( I say) a stranger in this land of promise, out of which, thou in old time, drauest out the people, that in it thou mightest plant our forefathers.  
3 But what speak I here, of our fore-fathers, we are now Orphelins: without Father: and our Mothers, through these horrible slaughters, are become widows.  
4 We haue no water, but that wee must pay for, and as for our wood it is sold unto vs.  
5 Our necks are laden with an heavy bundle of afflictions, and wee can haue no rest in all our pains.  
6 If we will haue any meate, wee must bee fain to bow unto the Barbarians, egyptians, and Assyrians, and beseech them upon our knees for it.  
7 This misery( alas) continueth from the father to the son: but as for our fathers, they are dead and gone, and haue born their punishment for their sins: and we still suffer the same punishments.  
8 We haue in this sorrowful and violent transporting, to do both with masters& seruants: whereby we haue very well experimented, that there is not a more rude& unmerciful villain, than a beggar or beggars bratte, that cometh once to be a commander: even as we now are mastered,& cheered up by the Assyrians stony hearted lackeys: so that we are dealt with all out of all reason.  
9 We cannot go any way to seek for victuals: yea although we travell the most unknown and wild ways, but that wee travell in peril of our lives.  
10 Whereupon hunger hath made us so taunie,& donne coloured, as that a man would say, we were altogether skorched, as it were in an oven, or in a skorching wind.  
11 But the thing that is more intolerable than death itself, there is neither wife nor maid in all the country, whom the Barbarians haue not enforced and defiled.  
12 For they had so little regard, as that they took marvelous great pleasure in hanging up the Princes and men of greatest note of all judah: not sparing or reverencing old gray heard men.  
13 And as for the young men, they employed their flourishing age, as they employed their Asses and milhorses to draw in the mill, or else to the carrying of such great burdens of wood as pressed them to the ground.  
14 In so much as they had no care to see the reverend old Fathers sit in the gates of the Cities, or in their seats of Iustice: neither yet to hear the pleasant songs and sweet harmony of any jolly and lusty young damsel.  
15 Alas wee haue forgotten what mirth meaneth,& it is so long since we had a breathing time, as that in stede of melody, there is nothing to bee heard among us, but sighing and weeping.  
16 For, the crown of honour, and whatsoever notable thing else that we had, is fallen to the ground, and crushed in pieces. O cursed sins which haue caused so many miseries.  
17 Which maketh our heartes languish, and dim our sorrowful eyes, with powring out of abundance of tears.  
18 When as we see this noble mount zion, with the little holy hill near adjoining to bee an habitation for Foxes.  
19 But thou O most high and mighty God, whose throne is established above the heauens, and whose kingdom is everlasting.  
20 What availeth it to haue gotten unto thee, by thy mighty and terrible arm, and with so many wonderful exploits, this people,& so long time conducted, dressed, and addressed, and of thy mere favour and grace allying them unto thee, and making unto thē so gracious and beneficial promises: if thou wilt now let them lye still in their miseries, and leave them for ever.  
21 Now therefore, thou great shepherd of Israell, bring once again the captived people into their ancient manors: restablish thou thy Church, and gather together thy flock, and poor servants, and through thy favour and grace, renew thou our estate: as the rose in the spring time reneweth and refresheth the face of the earth.  
22 Declare and show( O heavenly father) unto the whole world, that thou mindest not to contemn those that are thine, and reject them for ever, although for a while, thou correctest and chastisest them. Let the effect show thee to be a God, yea, and that a gentle and merciful God, and not a man that will always keep extreme choler and anger in his heart.     

A PRAYER FOR THE Church in these dayes, wherein is contained a Lamentation of the present miseries, and an earnest prayer unto the Lord, for the deliverance of his people.  
O almighty, everliving, most good, most true,& most gracious God, and most merciful, loving, and holy father: If ever it was lawful for thy Prophet jeremy to lament the miseries of his time, and the captivity of Babylon: and if it was in old time expedient to engrave in mens memories such ignominies, as that by thē they might learn to fear thy just judgements and stoupe under thy majesty: we beseech thee suffer us to power out our heartes unto thee as this day, that thou mightest feel our sorrows,& groan for our desolations, which( alas) are so much more the greater, by howe much more wee are now come to the very end of the later times, and having been even heaped up to the full, with thy most rare and perfect blessings, haue through our unthankfulness, caused an huge heap of miseries to fall vpon us: such miseries, as are so much the greater, in that we haue little or no whit acknowledged them& which the lesser part of us haue felt: and yet so great as that our posterity will hardly beleeue: neither wee ourselves are scarcely able to number, or yet in words possibly present them, and set them down. For, who is he that knoweth the power of thy heavy displeasure: much less then able in words to express howe lamentable& pitiful they are, O Lord our God, thy judgements are a deep sea, and bottomless depth, which never man yet sufficiently hath feared: never haue any seen the more terrible effects of thē, thē the effects of those which we daily see before our eyes. For how unbridled( alas) is the fury of ancients at this day? how d● mens wickednesses& villainies exceed, in whom is neither faith, nor lawe, and who also glory in their most horrible treasons, and most desperate cruelties. Howe are the fairest Roses of our garland, even the most precious pearls of the crown of the people, in few yeares withered and dried up? how many gallant, and stout Princes and noble men, howe many reverend aged fathers, howe many resolute and skilful men, how many zealous and faithful Doctors of thy Church, haue in few yeares been made away? how many great congregations, and notable and flourishing Churches, haue been dispersed, and rent in sunder? How haue all youth, for want of good examples, been bastarded and depraved: by seeing nothing else but pernicious and bloody commotions: by hearing nothing but blasphemies, droms, phifes, trumpets, and the noise and cries of men of war? How is the discipline of Churches changed into dissolute licentiousness: the fervent zeal to thy word, into contemptible cold ice: charity, into vanity: iustice, into avarice: to be short, good& pure wine, into water, fine gold into copper, and into other gross mettal: and the sun into darkness? And the reason( alas) is this, that every thing every where is in the declining, for faith and truth fall down in the streets, and in regard of godliness and iustice, every thing goeth down in the west, whether ye travell southward or northward. For, we haue long time sithence, alas, seen the East in the West: and thy clear bright shining sun; covered with the countries of the Leuant. But yet this is a forrwfull and lamentable thing, that they which heretofore sate in the shadow of death: haue much to do to see thy light, but go on still groping in their former darkness: and that they which were the Master Masons and chief builders, put to their helping hand to destroy& overthrow by new and monstrous doctrines, the foundations of faith: beholding at their pleasure with proud eye brows, like unto new Idumeans, the wounds, murders, and desolotions of a marvelous great number of poor faithful ones, greatly daring men which haue no faith, and they themselves making a mock of faith, give laws to every man. Alas, O lord shall the earth for ever bee dimmed with thy wrath? shall the poor be like the food of fire, shall not one spare an other, but that every man must eat the flesh of his own arm? shall Manasses be against Ephraim, and Ephraim against Manasses, and they both at once against judah? Shall the streets, riuers, and open fields, be continually died with the blood of thy children? Shall thy servants and word be still blasphemed, mocked, and sclaundered by wicked men? Shall we on the right hand, be overthrown by the ambition and covetousness of some, and on the lift hand, by unsatiable cruelty by other some? O most good& merciful God, thou which hast made an everlasting covenant with thy Church: which is not grounded vpon our sufficiency or merites, but vpon the free love which thou bearest us, in thy son Iesus Christ, look vpon us in his face. For, we are in very deed nothing else but mire and corruption, and yet hast thou done us this honour, to call thyself our God and Father. We are all covered with sin and iniquity, and yet we prostrate ourselves at thy feet, covered with the perfect righteousness of thy son Iesus, which he giveth and imputeth unto us, as to his members. We are foul and filthy, but yet our sins are washed away by the shedding of the precious blood of thy dear son Iesus. We haue offended thee,& haue been unthankful many& sundry times, but yet thou hast promised us, that although thou chastisest us with reddes, that thou wilt not for all that, withdraw thy mercy from us, always remembring thy fatherly goodness. O Lord God if it be thy good will, we beseech thee to be contented with our chastisements past, to the end that the overlong continuance of these shames, distresses and miseries cast us not utterly down and make us become desperate, that thy name bee not blasphemed by Infidels; and that a great number of weak persons, enforced through impatiency, suffer not themselves to follow the desire and will of idolaters, thereby wounding and slaying their consciences, for the avoiding of the sword without, and slaughter of their bodies. show some good token of thy favour towards us: as in very deed, thou canst with thine only look, heal all our torments. But especially and above all other things, we beseech thee, to turn us unto thee, and give us true sorrowful hearts, and repentant souls, to the end that we all may return again unto thee, both Princes, magistrates, Doctors,& Pastors,& all we thy seruants, and sheep of thy Pasture. Create in us( O Lord) we beseech thee, new hearts: enlighten in us a lively faith,& holy love of thy word, and a blessed perseverance therein. Restore again to thy Church a good policy,& an holy guiding of good laws and ordinances, notsomuch to be written in paper, as in the hearts of every of us,& pluck up by the roots al those plants which thou hast not planted, power out thine whole indignation vpon the seat of Antichrist, who blasphemeth& dishonoureth thee: and most outrageously persecuteth al those which beleeue in thy son Iesus:& shew● in sum that thou art the king of kings, the just& righteous God, unto whom the dominion of the whole world appertaineth, and heal all our sores, that wee may in peace& ioy of the spirit, glorify thy name, and sing a new song unto thy glory, waiting for the blessed coming of thy son Iesus. So be it.   
FINIS.