yonker thus bespeaking himself Rejoyce my soul in thy youth c. and then nips him on the crown again with that stinging But in the end of the verse Or else which I rather think by an ironical Concession hee bids him rejoyce c. yeelds him what hee would have by way of mockage and bitter-scoff like as Elias jeered the Baalites bidding them cry aloud unto their drowsie or busie God or as Micaiah bade Ahab by an holy scoff go up against Ramoth Gilead and prosper Mark 14.41 Or as our Saviour bade his drowsie Disciples Sleep on now and take your rest viz. if you can at least or have any minde to it with so many Bills and Halberds about your ears And let thine heart chear thee in the daies of thy youth In diebus electionum tuarum so Arias Montanus reads it in the daies of thy chusings that is Luke 12. when thou followest the choice and the chase of thine own desires and dost what thou wilt without controll Walk in the way of thine heart Which bids thee Eat drink and bee merry and had as lief bee knockt on the head as do otherwise Hence fasting is called an afflicting of the soul and the best finde it no less grievous to go about holy duties than it is to children to bee called from their sports and set to their books And in the sight of thine eyes Those windows of wickedness and loop-holes of lust But know Here is that which marrs all the mirth here is a cooler for the yonkers courage sowre sauce to his sweet meats for fear hee should surfeit Verbahaet Solomonis valde emphatica sunt saith Lavater there is a great deal of emphasis in these words of Solomon Let mee tell thee this as a Preacher saith hee And oh that I could get words to gore the very soul with smarting pain that this Doctrine might bee written in thy flesh That for all these things These tricae as the world accounts them these trifles and tricks of youth which Job and David bitterly bewailed as sore businesses God will bring thee to judgement Either in this life as hee did Absolom and Adoniah Hophni and Phinehas Nadab and Abihu or infallibly at thy deaths-day which indeed is thy dooms-day then God will bring thee perforce bee thou never so loth to come to it hee will hale thee to his tribunal bee it never so much against thy heart and against the hair with thee And as for the judgement what it shall bee God himself shews it Isa 28.17 Judgement will I lay to the line and righteousness to the plummet and the hail shall sweep away the refuge of lies and the waters shall over-flow the hiding-place Where what is the hail saith One but the multitude of accusations which shall sweep away the vain hope that men have that the infinite mercy of God will save them howsoever they live And what is the hiding-place but the multitude of excuses which men are ready to make for themselves and which the waters of Gods justice shall quite destroy and overthrow Young men of all men are apt to make a Covenant with death and to put far away from them the thought of judgement But it boots them not so to do for Senibus mors in januis adolescentibus in insidiis saith Bernard Death doth not alwaies knock at door but comes often like a lightning or thunderbolt it blasteth the green corn and consumeth the new and strong building Now at death it will fare nothing better with the wilde and wicked youngster than with that theef that having stollen a Gelding rideth away bravely mounted till such time as being overtaken by hue and cry he is soon afterwards sentenced and put to death James 4.8 Vers 10. Therefore remove sorrow from thine heart One would have thought hee should have said rather considering the premises Remove joy from thy heart Let thy laughter be turned into mourning and thy joy into heaviness turn all the streams into that chanel that may drive that Mill that may grind the heart But by sorrow here or indignation as Tremellius renders it the Preacher means sin the cause of sorrow and so hee interprets himself in the next words Put away evil from thy flesh i. e. Mortifie thy lusts For childe-hood and youth are vanity The Septuagint and Vulgar render it Youth and pleasure are vain things They both will soon bee at an end CHAP. XII Vers 1. Remember now thy Creatour HEB. Creatours scil Father Son and Holy Ghost called by Elihu Eloa Gnosai God my Makers Job 35.10 and by David the Makers of Israel Psal 149.1 so Isa 54.5 Thy Makers is thine Husbands Let us make man Gen. 1.26 and verse 1. Dei creavit Those three in One and One in Three made all things but man hee made fearfully and wonderfully Psal 139.14 The Father did it Ephes 3.9 The Son Heb. 1.8 10. Col. 1.16 The Holy Ghost Psal 33.6 and 104.30 Job 36.13 and 33.4 To the making of Man a Council was called Gen. 1.29 Sun Moon and Stars are but the work of his fingers Psal 8.3 but Man is the work of his hands Psal 139.14 Thine hands have made mee or took special pains about mee and fashioned mee saith Job chap. 10.8 thou hast formed mee by the book saith David Psal 139.16 Hence the whole Church so celebrates this great work with Crowns cast down at the Creators feet Rev. 4.10 11. And hence young men also who are mostly most mindless of any thing serious for childe-hood and youth are vanity are here charged to remember their Creatour that is as dying David taught his young Son Solomon to know love and serve him with a perfect heart and a willing mind 1 Chron. 28.9 for words of knowledge in Scripture imply affection and practice Tam Dei meminisse opus est quam respirare To remember God is every whit as needful as to draw breath sith it is hee that gave us being at first and that still gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life and breath Act. 17.25 Let every thing therefore that hath breath praise the Lord even so long as it hath breath yea let it spend and exhale it self in continual sallies as it were and egressions of affection unto God till it hath gotten not onely an union but an unity with him Of all things God cannot endure to bee forgotten In the daies of thy youth Augustus began his speech to his mutinous souldiers with Audite senem juvenes quem juvenem senes and ierunt You that are young hear mee that am old whom old men were content to hear when I was but young And Augustine beginneth one of his Sermons thus Ad vos mihi sermo O juvenes flos aetatis periculum mentis To you is my speech O young men the flower of age the danger of the mind To keep them from danger and direct them to their duty it is that the Preacher here exhorts them to remember
cause That is Without calling being not thereunto required for this would speak thee spightful rash and revengeful as in the next verse And deceive not with thy lips When called to be a Witnesse speak thy mind simply and plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without preface or passion without varnish of fine words whereby to mislead the Judge or deceive the Jurors to bolster out a bad cause or out-face a good Vers 29. Say not I will doe so to him as he hath done to me Nothing is more natural than revenge of wrongs and the world approves it as right temper true touch As to put up wrongs is held towardise and unmanliness But we have not so learned Christ Nay those that never heard of Christ have spoken much against this vindictive disposition See the Note on chap. 20.22 and on Mat. 5.39 Rom. 12.17 I will render to the man according to his works But is not that Gods Office And will you needs leap into his Chair wring the Sword out of his hand or at least will you be a Pope in your own cause depose the Magistrate or appeal from him to yourself What Luciferian pride is this Nemo te impunè lacessit Is not God the God of recompences Vers 30. I went by the field of the slothful Not purposely to spy faults for Nemo curiosus quin malevolus but my business lay that way and I was willing to make the best of every thing that came before me By the vineyard of the man voyd of understanding Hebr. That had no heart that is that made no use of it that was not Egregie cordatus homo as one describes a wise man Vers 31. And loe it was all grown over with thorns So is the Spiritual sluggards soul with lusts and sins under the which lurketh that old Serpent Vers 32. Then I saw and considered it well I made my best use of it for mine own instruction A Bee can suck honey out of a flower which a Fly cannot doe So a spiritual mind can extract good out of every object and occurrence even out of other mens faults and follies he can gather grapes of thorns and figgs of thistles as here Well therefore may grace be called the Divine Nature 2 Pet. 1.4 for as God draws light out of darkness good out of evil c. so doth grace by an heavenly kind of Alchymy as I may so say And received instruction Exemplo alterius qui sapit ille sapit The worse others are the better should we be getting as farre off from the wicked as wee can in our daily practice and saving our selves from this untoward generation Vers 33. Yet a little sleep Mercer makes this to be the lesson that the Wiseman both learnt himself and also layes before others viz. to be content with a little sleep to be up and at it betimes c. that the begger catch us not But I rather incline to those that think that he here brings in the sluggard pleading for his sloth and by an elegant Mimesis imitates and personates him saying as he used to doe yet a little more sleep a little more slumber c. A little and yet sleeps in the plural A little he would have but a little will not serve his turn See the Note on chap. 6.9 c. Vers 34. So shall thy poverty come Swiftly and irresistably Seneca calls Sloth the Nurse of beggery the Mother of misery CHAP. XXV Vers 1. These also are Proverbs of Solomon which the men SAlomon hath his thousand out of this his Vine-yard of three thousand Proverbs 1 King 4.32 and these men of Hezekiah that kept and yet communicated the fruit thereof Prima sequmtem bonestum est in secundi◠tertiisque confistere Gic. de Orat. their two hundred Cant. 8.12 It is good for men to be doing what they are able for the glory of God and good of others If it be but to Copy out another mans Work and prepare it for the Press Them that any way honour God he will honour that is a bargain of his own making and we may trust to it Vers 2. It is the glory of God to conceal a thing That what we conceive not we may admire mirari non rimari and cry out with Paul O the depth Rom. 11.33 as the Romans dedicated to their Goddesse Victoria a certain Lake the depth whereof they could not dive into God is much to be magnified for what hee hath revealed unto his people in the holy Scriptures for their eternal good But those unsearchable secrets of his such as are the union of the three Persons into one Nature and of two Natures into one Person his wonderful Decrees and the no lesse wonderful execution thereof c. these make exceeding much to the glory of his infinite Wisdom and surpassing greatnesse Aristot in speaking whereof our safest eloquence is our silence sith tantum recedit quantum capitur saith Nazianzen much like that Pool spoken of by Polycritus which in compasse at the first scarce seemed to exceed the breadth of a shield but if any went in to wash it extended it self more and more But the honour of Kings is to search out a matter As Salomon did that of the two Harlots 1 King 3. Job 29.16 There are that divide this Book of Proverbs into three parts In the nine first Chapters things of a lower nature and fit for instruction of youth are set down and described Next From thence to this five and twentieth Chapter the wise man discourseth of all sorts of virtues and vices sutable to all sorts of People Lastly From this Chapter to the end he treateth for the most part of higher matters as of King-craft and State-business Vers 3. The Heaven for height c. It is a wonder that we can look up to so admirable an height and that the very eye is not tired in the way If this ascending line could be drawn right forwards some that have calculated curiously have found it 500 years journey to the starry sky Other Mathematicians say that if a stone should fall from the 8th Sphere and should pass every hour 100 miles it would be 65. years or more before it would come to ground I suppose there is as little credit to be given to these Aug de Civit. Dei l. 16. as to Aratus the Astrologer who boasted that he had found out and set down the whole number of the stars in heaven or as to Archimedes the Mathematician that said Sphinx Philosoph that he could by his Art cast up the just number of all the sands both in the habitable and inhabitable parts of the world And the earth for depth From the surface to the center how far it is cannot be known exactly as neither whether hell be there but that it is somewhere below may be gathered from Rev. 14.11 and other places Ubi sit sentient qui curiosius quaerunt And the heart of Kings is
mad man Robert de Beliasme Earl of Shrewsbury Anno Dom. 1111. delighting to doe mischief and exercise his cruelty and then to say Am not I in jest An example hereof he shewed upon his own Son who being but a child and playing with him the father for a pastime Speeds Chron. 473. put his thumb in the boys eyes and thrust out the balls thereof Vers 20. Where no wood is there the fire goeth out Lignis ignis conservatur so is strife by evil tongues these are the Devils bellows and boutefeaus Ye shall conceive chaff yee shall bring forth stubble your breath as fire shall devour you Isa 33.11 Such is the breath of Tale-bearers A cover-feu bell would doe well for these Incendiaries that else may set on fire the whole course of Nature Jam. 3.6 See the Note on Chap. 16.28 Vers 21. So is a contentious man Hebr. A man of contentions Vir biliosus bellicosus a man made up of discords as Democritus said the world was that loves to live in the fire as the Salamander doth the dog-dayes continue with such all the year long and like mad doggs they bite and set a madding all they can fasten on as did Sheba Korah and Judas who set all the Disciples a murmuring at the oyl poured on Christs head So Arrius set all the Christian world on a light fire and Pope Hildebrand cast abroad his firebrands Vers 22. The words of a tale-bearer c. See chap. 18.8 Vers 23. Burning lips and a wicked heart c. The tongue of the righteous is as fined silver but glosing lips upon a false heart is no better than drosse upon dirt counterfeit friends are naught on both sides having os maledictum cor malum as Luther renders this Text a bad mouth and a worse heart Wicked men are said to speak with an heart and a heart Psal 12. as speaking one thing and thinking another drawing a fair glove on a foul hand These are dangerous to be dealt withall for like Serpents they can sting without hissing like curre doggs suck your bloud only with licking and in the end kill you and cut your throats without biting so cunning and close are they in the conveyance of their collusion Squire sent out of Spain to poyson Queen Elizabeth annoynted the pummel of her saddle with poyson covertly Camd. Eliz. â—7 and as it were doing somewhat else praying with a loud voyce God save the Queen When those Romish Incendiaries Gifford Hodgeson and others had set Savage a work to kill the said Queen they first set forth a Book to perswade the English Catholicks to attempt nothing against her So Parsons when hee had hatched that nameless villany the Powder-plot set forth his book of Resolution as if hee had been wholly made up of devotion Caveatur osculum Iscarioticum It is the property of a godly man to speak the truth from his heart Psal 15. Vers 24. He that hateth dissembleth with his lips And so heaps sin upon sin till he be transformed into a breathing devil This is meant not so much of the passion of hatred as of the habit of it when it hath wholly leavened the heart and lies watching its opportunity of doing mischief The Devil is at Inne with such as Mr. Bradford phraseth it and was as great a Master Serm. of Repent long before the Florentine Secretary was born as since Vers 25. When he speaketh fair beleeve him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed whom you trust beware of men Matth. 10.17 blesse your selves from your pretended friends and pray with David to be delivered from lying lips and from a deceitful tongue Admit they not only speak us fair Psal 120.1 but doe us many kindnesses yet beleeve them as little as David did Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soph. Virgil. Martial Enemies gifts are giftlesse gifts said one Heathen And timeo Danaos dena ferentes saith another Munera magna quidem misit sed misit in hamo Et piscatorem piscis amare potest Vers 26. Whose hatred is covered by deceit c. He shall be detected and detested of all sooner or later God will wash off his varnish with rivers of brimstome Love as it is the best armour so it is the worst cloak and will serve dissemblers as the disguise Ahab put on and perished 1 King 22. Vers 27. Whoso diggeth a pit shall fall thereinto This is the same with Psal 7.15 Where-hence it seems to be taken See the Note there Heathen writers have many Proverbs to like purpose See Erasm Chiliad And he that rolleth a stone it will return upon him Cardinal Benno relates a memorable story of Pope Hildebrand or Greg. 7. that he hired a base fellow to lay a great stone upon a beam in the Church where Henry 4. the Emperour used to pray and so to lay it that it might fall as from the top of the Church upon the Emperours head and kill him But whilst this Caytiff was attempting to doe it the stone with its weight drew him down and falling upon him dashed him in peeces upon the pavement The Thracians in Herodotus being offended with Jupiter for raining unseasonably upon them shot up their arrows at him which soon after returned upon their own pates Vers 28. A lying tongue hateth those that are afflicted by it False love proves to be true hatred by the evil consequent of its ruine and destruction to the party flattered and betrayed by a smooth supparasitation There are that thus read the Text The false tongue hateth those that smite it c. Truth breeds hatred as the fair Nymphs did the ill-favoured Fauns and Satyrs CHAP. XXVII Vers 1. Boast not thy self of to morrow Exod. 13.14 THat is of what thou wilt doe hereafter in quovis tempore postero See 1 Sam. 28.19 Petrarch lib 3. Memurah ad finem Jam. 4.14 Hee was a wise man that being invited to a feast on the next morrow answered Ex multis annis crastinum non habui for these many years I have not had a morrow day to promise for any business But what luxurious fools were those Sybarites Aelian that intending a feast did use to invite their guests a whole year before Nescis quid serus vesper vâ—hat Hinc Haebrei eventae appellaâ—t filios temporis For thou knowest not what a day may bring forth A great-bellied day Whiles a Woman is yet with child none can tell what kind of birth it will be Luk. 12.16 17. Time travelleth with Gods Decrees and in their season brings them forth but little doth any man know what is in the wombe of to morrow till God hath signified his will by the event David in his prosperity said that hee should never be moved but he soon after found a sore alteration God confuted his confidence Psal 30. So the evil which men intend against us may prove abortive either dye in the wombe or else they may
and abilities to do good dum solis contemplationis studiis inardescunt Past. Cur. p. 1. c. 5. parere utilitati proximorum praedicatione refugiuâ— while they burn in the studies of contemplation onely do shun to seek by preaching to profit their neighbours Solomon was none of these Yea hee gave good heed Or hee made them to take good heed Ausâ—ultare fecit Pag. Ar. Mon. tan hee called upon them ever and anon as our Saviour did upon his hearers Let him that hath an ear to hear hear Or as the Deacons in Chrysostoms and Basils time used to call upon the people in these words Oremus attendamus Let us pray let us give heed And sought out By diligent scrutiny and hard study beating his brains as the foul bears the shell to get out the fish with great vehemency The staves were alway in the Ark to shew saith Gregory that Preachers should alwaies meditate in their hearts upon the sacred Scriptures that if need require they may without delay take up the Ark teach the people And set in order many Proverbs Marshalled them in a fit method and set others a work for to do the like Dan. 68. For Regis ad exemplum c. Our Henry the first sirnamed Beauclerk had in his youth some taste of learning And this put many of his subjects into the fashion of the Book so that divers learned men flourished in his time as Ethan Heman Chaâ—col Agur and other Paroemiographers did in Solomons Luther Vers 10. The Preacher sought c. Hee sought and sought by pains and prayer Hee knew the rule Bene orasse est bene studuisse To have prayed well is to have studied well By prayer and tears St. John gat the Book opened Rev. 5.4 Luther got much of his insight into Gods matters by the same means To finde out acceptable words Verba desiderata so Cajetan renders it Verba delectabilia so Tremellius Verba expetibilia so Vatablus Delectable and desireable words dainty expressions that might both please and profit tickle the ear Intoâ—abat fulgurabat Cicero Plutarch and withall take the heart Such a Master of speech was Paul Act. 14.12 who thundred and lightened in his discourses like another Pericles Such a one was Apollos that eloquent Preacher mighty in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like another Phocion a weighty Speaker such were many of the Greek and Latine Fathers Ambrose for one whom when Augustine heard preach Veniebant saith hee in animum meum simul cum verbis quae deligebam etiam res quas negligebam there came into my mind together with the words which I chiefly looked after the matter which till then I made no reckoning of Et res verba Philippus Melanchthon could dress his doctrine in dainty tearms and so slide insensibly into the hearts of his hearers Egit vir eloquens ut intelligenter ut obedienter audiretur De doct Christ l. 4. c. 14. as Augustine hath it This eloquent man took pains that hee might bee heard with understanding with obedience The like might bee said of Calvin famous for the purity of his style and the holiness of his matter Zanch. Miscell Ep. dedic Viret in whose Sermons singularem eloquentiam in commovendis affectibus efficacitatem admirabar saith Zanchy I greatly admired at his singular eloquence and skill to work upon the affections by his elaborate discourses And that which was written was upright A corde ad cor void of all insincerity and falshood Prov. 8.8 Seducers come for the most part with pithanology by good words and fair speeches they deceive the hearts of the simple Rom. 16.18 But our Preachers words are of another alloy not more delicious and toothsome than sound and wholesome 2 Tim. 3.16 proceeding from a right heart and tending to make men upright transforming them into the same image and transfusing them into the Divine nature Vers 11. The words of the wise are like goads To rouse up mens drousie and drossie spirits to drive them as the Eagle doth her young ones with her talons out of the nest of carnal security to awaken them out of the snare of the Devil who hath cast many into such a dead lethargy such a dedolent disposition that like Dionysius the Heracleot they can hardly feel sharpest goads or needles thrust into their fat hearts fat as grease Psal 119.17 St. Peter so preached that his hearers were prickt at heart Act. 2.37 St. Stephen so galled his adversaries that they were cut to the heart Act. 7.54 And before them both how â—â—rely and boldly dealt John Baptist and our Saviour Christ with those enemies of all Righteousness the Pharisees qui toties puncti ac repuncti nunquam tamen ad resipiscentiam compuncti as one saith of them who like those Bears in Pliny or Asses of Tuscany that have fed on hemlock were so stupified that no sharp words would work upon them or take impression in their hearts so brawny were their breasts so horny their heart-strings And as nails Such as Shepheards fastened their tents to the ground with Jael drove one of these tent-nails thorow Sisera's Temples Judg. 4. and laid his body as it were a listening what was become of the soul Now as nails driven into pales do fasten them to their rails so the godly and grave sentences of Teachers those Masters of Assemblies do peirce into mens hearts to unite them unto God by Faith and one to another in love Our exhortations truly should bee strong and well pointed not onely to wound as arrows but to stick by the people as forked arrows that they may prove as those of Joash the arrows of the Lords deliverance And surely it were to be wished in these unsetled and giddy times especially that people would suffer such words of exhortation as like goads might prick them on to pious practice and like nails might fix their wilde conceits that they might bee stedfast and unmoveable stablished in the truth and not whiffled about with every wind of Doctrine But wee can look for no better so long as they have so mean an esteem of the Ministers those Masters of the Assemblies whose Office it is to congregate the people and to preside in the Congregations which are given from one Shepheard 1 Pet. 2.25 the Arch-Shepheard of his Sheep Jesus Christ who in the daies of his solemn inauguration into his Kingdome gave these gifts unto men viz. some to bee Apostles some Evangelists some Pastors some Teachers c. Ephes 4.11 What a mouth of blasphemy then opens that Schismatical Pamphleter The Compas Samarit that makes this precious gift of Christ to his Spouse this sacred and tremend function of the Ministery to bee as meer an Imposture as very a mystery of iniquity as arrant a juggle as the Papacy it self Vers 12. And further by these my son bee admonished By these divine directions and documents contained in this short Book
growth is not alwaies to be measured by joy and other accessory graces These sweet blooms may fall off when fruit comes on c. Verse 15. A fountain of gardens a well c Or Oh fountain of the Gardens c. For they do best in mine opinion that make this to be the Churches speech to Christ grounded upon his former commendation of her And it is as if she should say Callest thou me Lord a Garden enclosed a Spring shut up a Fountain scaled True it is I am the garden which thine own right hand hath planted walled watered c. but for all that I am or have the entire praise belongs to thee alone All my plenty of spiritual graces all my perennity of spiritual comforts all my pleasancy and sweetness is derived from thee no otherwise than the streams of Jordan are from mount Lebanon all my springs are in thee as in their Well-head Certum est nos facere quod facimus sed Ille facit ut faciamus saith Augustine True it is that wee do what wee do but it is as true that Christ maketh us to do what wee do For without him we can do nothing John 15.5 In him is our fruit found Hos 14.8 It is hee that works all our works in us Isa 26.12 Hence it is that the Church is no where in all this book described by the beauty of her hands or fingers because hee alone doth all for her The Church of Rome that will needs hammer out her own happiness like the Spider climbing up by a threed of her own weaving and boasting with her in the Emblem Mihi soli debeo shews thereby of what Spirit shee is That wretched Monk died blasphemously who said Redde mihi aeternam vitam quam debes Pay mee heaven which thou owest mee And what an arrogant speech was that of Vega Coelum gratis non accipiam I will not have heaven of free-cost Haec ego feci haec ego feci shews men to be no better than meer Feces said Luther wittily This I have done and that I have done speaks them dregs and dogges that shall stand without doors Rev. 22.15 Hear a childe of our Church speaking thus of himself Georg. Fab. Chemnicensis de scipso Fabricius studuit bene de pictate mereri Sed quicquid potuit gloria Christe tua est This was Matrissare to be like his mother whose Motto hath ever been Non nobis Domine Not unto us Lord not unto us but to thy name give the praise Psal 115.1 If I be thy garden Thou art my fountain from whence unless I be continually watered all will be soon withered and I shall bee as one that inhabiteth the parched places in the wilderness in a salt land and not inhabited Abbot his Georg. 251. Jer. 17.6 In the Island of St. Thomas on the back-side of Africa in the midst of it is an hill and over that a continual cloud wherewith the whole Island is watered Such is the Lord Christ to his Church Hos 14.5 6 7. which therefore as Gideons Fleece must needs be wet and moist when all the Earth besides is dry and desolate as the mountains of Gilboah or as St. Davids in Wales which is said to be a place neither pleasant fertile nor safe A well of living Or A pit of living and life-giving waters Christus coelum non patiuntur hyperbolen 2 Sam. 1.20 Godw Catal. Giral Camb. Puteus effossus ubi est aqua viva scaturiens clara Merc. A man cannot say too much in commendation of Christ and his Kingdome Hence the Church here cannot satisfie her self A Fountain shee calls him a well a stream such as makes glad the City of God even that pure river of the water of life proceeding out of Gods Throne Rev. 22.1 with Ezek. 47.6 Gregory makes this Fountain to bee the Scriptures which bee saith are like both to a Fountain and to a pit Some things in them are plain and open and may be compared to a spring which runs in an open and eminent place Other things therein are dark and deep and like unto a pit that a man must dive into and draw out with hard labour And streams from Lebanon Watering the whole Church as Jordan did the holy Land and tasting no doubt of that sweetness mentioned before vers 11. Even as we see by experience saith one that the waters that come out of the hills of some of the Islands of Molucca taste of the Cinnamon cloves c. that grow there Verse 16. Awake O North winde come thou South c. These windes she supposeth to be asleep because they blow not Rupertus calls the windes Mundi scopas the worlds Beesomes because God makes use of them to sweep out his large house and to purge the air The Spirit of God first purgeth and then watereth the faithful whom the Church here calleth her garden though indeed it bee Christs by reason of the nigh conjunction that is between him and her Ephes 5.30 so that they both make but one mystical Christ 1 Cor. 12.12 Now wee all know that to a compleat Garden are necessary 1 that it be well enclosed 2 Well planted 3 Well watered 4 that it bee amaena coeli aspiratione perflabilis well situate for winde and air 5 that it bee fruitful and profitable The Churches Garden hath every of these good properties as appears here And for the fourth Christ is all the diverse windes both cold and hot moist and dry binding and opening North and South fit for every season What winde soever blows it blows good to the Church for Christ speaks to them as David did to his Captains Do this young man no hurt handle him gently for my sake The Sunne may not smite him by day Psal 121. nor the Moon by night The nipping North of adversity the cherishing South winde of prosperity must both make for him That the spices thereof may flow out That I may be some way serviceable to God and profitable to men Shee knew that in Gods account to be idle is all one as to bee evil Matth. 25.26 to bee unthankfull Horat. is to bee wicked Luke 6.35 Paulum sepulta distat inertia Celata virtus could one Poet say and another Vile latens virtus quid enim submersa tenebris Proderit obscuro veluti sub remige puppis Claudian de Consul Honor. Vel lyra quae reticet vel qui non tenditur arcus Christ had made his Church a garden of sweetest sweets Her desire is therefore that her fruits being rightly ripened her graces greatned and made mature by the benign breath of the Holy Ghost compared here as elsewhere to the several windes their sweetness may bee dispread and conveyed to the nostrils of such as have their senses habitually exercised to discern good and evil Heb. 5.14 As for others their heads are so stuffed with the stenches of the world that great muck-hill and themselves so choaked up
maintain good works or honest professions for necessary uses these things are good and profitable to men Tit. 3.8 14. Some think that the Holy Ghost here alludeth to the order of old and still in use of strawing the wedding-house doors with sweet-smelling flowers Others to the customes of those that have Orchards to lay up their fruits over the gate-house New and old As a good storer that hath plenty and variety wherewith to please all palates new for delights and old for wholesomeness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13.52 Extrudit copiosâ— alacriter The good Scribe well instructed to the Kingdome of heaven throweth out of his treasury things new and old new for the nice and old for the stronger stomach Some delight in the sweetness of things as in new wine David tells them the Word is sweeter than live-hony dropping from the hony-comb Others say the old is better are all for profit as elder people he tells them there 't is better than gold Psal 19. In the Churches store-house men shall bee sure to meet with all that heart can wish or need require Which I have laid up for thee Oh my Beloved Propter te Domine propter te 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit ille Graculus Augusto is the Churches Motto As all his springs are in her and all his offices and efficacies for her so all that shee has and is is onely for him and a great deal more shee could beteem him Let Ephraim that empty vine bear fruit to himself Hos 10.1 and those hypocrites Zech. 7.5 fast to themselves Christs hidden ones hide all for him set up and seek him in all they do or suffer are wholly devoted to his sole service CHAP. VIII Vers 1. O that thou wert as my Brother HEb Who will give thee for a Brother to mee q. d. Men may give mee many other things but God alone can give mee thy brother-hood love and communion which I wish above all saith the Bride here Ephes 1.3 Spiritual blessings in heavenly things in Christ are chiefly to bee desired and indeavoured after Quaerito primum bona animi saith Philosophy Seek first the good things of the minde Quarito primum regnum Dei saith Divinity Seek yee first the Kingdome of God and his righteousness and then other things shall seek you shall bee cast into the bargain as it were Let the Many say Who will sheir any good David prefers one cast of Gods countenance before all the worlds wealth Aug. de pec mort l. 1. c. 11. Psal 4.7 Oh that Ishmael might live in thy sight said Abraham Oh that hee might bee written among the living in Jerusalem bee an heir of life truly so called for Aeterna vita vera vita The Lord make his face to shine upon you said the Priests to the people Numb 6. Grace bee to you and peace saith Paul what ever else be wanting Covet earnestly the best things saith hee 1 Cor. 12.13 With all thy getting get understanding saith Solomon Prov. 4.7 Hee desired wisdome above wealth and dispatcht the Temple in seven years space when as hee was thirteen years ere hee finished his own house as holding it a work of less haste and care Elisha begs a double portion the Spouse chap. 2. of this Book calls for whole flagons nothing less would content her The Prophet Isaiah chides men for laying out their mony on that which is not bread Isa 55.1 2. or but panis lapidosus bread made of gravell And our Saviour bids labour not for the meat that perisheth but for the meat that endureth to eternal life John 6.27 Mors privare potest opibus non operibus these dye not with us as Hortensiu his orations did with him but follow us to heaven when wee dye and shall be found to praise honour and glory at that day 1 Pet. 1.7 Hence the Church so earnestly desireth here to have more close conjunction and consociation with Christ as a brother yea as a most natural and kinde-hearted brother that had sucked the breasts of her mother that had been her collactaneus and so more inwardly affected toward her as Joseph was toward his brother Benjamin Gen. 43.29 30 34. In sum shee wisheth that shee may feel Christ dwelling in her heart that hee would remove all impediments of their happy conjunction and hasten the accomplishment thereof in heaven When I should finde thee without or at the door I would kiss thee As the Bride was wont to do the Bride-groom receiving and welcoming him with all comely familiarity and sweetness Kiss the son and covet his kisses Psal 2.12 Cant. 1.2 Bee not ashamed or afraid to perform all duties of an holy love and sound obedience toward him Hee was not ashamed of 〈◊〉 when wee had never a rag to our backs Ezek. 16. Hee stretcht the ski◠〈◊〉 love over us and said unto us Live when hee might well enough have loathed to look on us ib. vers 6. Yet I should not bee despised Heb. they should not despise mee Or if they did yet they should not dishearten mee from duty 2 Sam. 6.22 If this bee to be vile I will be yet more vile said David to his mocking Mâ—chal Wee may not suffer our selves to bee mocked out of our Religion Barren Michal hath too many sons that scorn the holy habit and exercises but they shall bee plagued as their mother was with continual fruitlesness they shall also one day viz. when they are in hell behold those with envy whom now they behold with scorn as the scoffers of the old world from the tops of the mountains that could not save them behold Noahs Ark floating upon the waters It is as impossible to avoid as necessary to contemn the lash of lewd tongues whether by bitter scoffes or scurrilous invectives as full of scorn commonly as the wit of malice can make them The Church here resolveth so to deport her self as that none shall have cause to contemn her or if they do bravely to slight all contumelies and contempts for her conscience taking them as crowns and confirmations of her conformity to Christ Vers 2. I would lead thee and bring thee With solemnity and joy Shee speaks it twice as fully resolved to do it and hereby to binde her self more straightly to a performnce I would not onely kiss thee at the door but bring thee into the house Many are strict abroad and in company but too too loose at home and in their own houses follow these stage-players to their crying rooms where they dis-robe themselves and you shall soon see what they are Heed must bee taken say the very Heathen Aedibus in propriis quae prava aut recta gerantur Religion admits not of that distinction between a good man and a good Governour If you will be for the publique bee good in private bear your own fruit work in your own hives reform your own hearts and houses man your own Oars
Sermon preached by Mr. Paul Bains Mr. Whateley by Mr. Dod. In Righteousness or by Gods faithfulness in fulfilling his promises whereby they are made partakers of the Divine Nature having escaped the corruption that is in the World through lust 2 Pet. 1.4 Ver. 28. And the destruction Heb. the shivering or shattering Tremelius rendereth it the fragments or scraps sc of the dross above mentioned these shall be broken and burnt together Shall be together As well the sinners in Zion or Hypocrites as the Transgressors or notorious offendors shall be destroyed without distinction Such as turn aside unto their crooked wayes stealing their passage to Hell as it were the Lord shall lead them forth with the workers of iniquity with openly prophane persons Psalm 125.5 The Angels also shall bundle them up together to be burnt Mat. 13.30 Ver. 29. For they shall be ashamed of the Okes Pudefient peribunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be ashamed of their false wayes of worship but not with a godly shame such as was Ephraims Ier. 31.19 that made him say What have I do any more with Idols Hos 14.8 See Ezek. 16.61 36.31 Dan. 9.5 2 Thess 3.14 Of this holy shame Chrysostom saith that it is the beginning of Salvation as that which drives a man into himself makes him fall low in his own eyes shame and shent himself in the presence of God seek for covering by Christ that the shame of his nakedness may not appear Rev. 3.18 c. But the shame here mentioned is of another nature unseasonable unprofitable not conducing at all to true Repentance such as was that of Cain and of those Jews in Jeremy Chap. 2.26 and of Reprobates at the Resurrection Dan. 12.2 Which ye have desired Or have delighted in as Adulterers do sin their sweet sin Alludit verecunde ad scortationem qua est in idolorum cultu Oecolamp as they call it And the Gardens where you have wickedly worshipped Priapus or Baal-peor That ye have chosen Where ye have had your sacra electitia which now ye see cannot help you Ver. 30. For ye shall be as an oak Peccato poenam accommodat By oaks they sinned and by a withering oak is their punishment set forth Infelicissime marcesceth exarescetis Jun. as also by a garden that wanteth water wherein every thing fadeth and hangeth the head as suffering a Marasus Well might God say Hos 12.10 I have multiplied Visions and used similitudes by the Ministery of the Prophets such as are very natural plain and proper Ver. 31. And the strong shall be as tow The Idol is here called the strong one either by an Irony sicut siquis scelestum bonum virum dicat as if one should say to a knave You are a right honest man or else according to the Idolaters false opinion of it and vain expectation of it like as 2 Chron. 28.23 the gods of Damascus are said to have smitten or plagued Ahaz not that they did so indeed for an Idol is nothing in the world and this strong in the Text is weak as water Ier. 10.5 2 Cor. 8.4 but he thought they did so like as the silly Papists also think of their He-saints and She-saints whereof they have not a few but are shamefully foyled and frustrated besides that they are here and elswhere threatned with unquenchable fire Hierom following Symmachus for tow hath the refuse of tow which is quickly kindled And the maker of it Or and his work that is all your pains taken to no purpose in worshipping your mawmets and bringing your Memories as they are called and presents to them And they shall both burn together As one saith of Aretines obscene book that it is opus dignum quod cremetur cum Authore Boissard Biblioth Rev. 19.20 fit for nothing but to make a bone-fire to burn the Author of it in The Beast and his Complices shall be cast alive into the burning lake And none shall quench them Hell-fire is unquenchable chap. 30. ult Mat. 3.12 This Origen denied and is therefore justly condemned by all sound Divines CHAP. II. Ver. 1. THe word that Isaiah the son of Amos saw An august Title or inscription such as is not to be found in the whole book again unless it be in the former Chapter There alass he had laboured in vain and spent his strength for nought and in vain as chap. 49.4 Howbeit he will try again as considering that he had lost many a worse labour and although his Report were not believed chap. 53.1 yet he would bestow one more Sermon upon them the short Notes and general Heads whereof we have in this and the two following Chapters I say the general Heads For Calvin in his Preface to this Book telleth us that it was the manner of the holy Prophets to gather a compendious summ of what they had preached to the people and the same to affix to the gates of the Temple that the Prophesie might be the better viewed and learned of all after which it was taken down by the Priest and put into the Treasury of the Temple for the benefit of after-Ages Ver. 2 3 4. And it shall come to pass c. See for these three Verses what I have noted on Micah 4.1 2 3. where we shall find that that Prophet hath the self-same words with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So hath Obadiah the same with Jeremy St. Mark with St. Matthew St. Iude with St. Peter the blessed Virgin in her Magnificat with holy Hannah in her Canticle c. Ver. 5. O house of Jacob So Mic. 2.7 O thou that art called the house of Jacob and the house of Israel Isa 5.7 Thou that art called a Jew and makest thy boast of God Per aemulaticnem provocat Oecolamp Rom. 2.17 This Rupertus maketh to be the voyce and advice of the converted and Christian Gentiles to the Iews others of our Prophet to his perverse Country-men to joyn with the Gentiles or rather to go before them as worthy Guides in Heaven-wayes and not to lie behind those whom they have so much slighted Let us walk in the light of the Lord that is in the Law of the Lord for Lex est Lux Prov. 6.23 and not by the sparks of our own Tinder-boxes Isa 50.11 not by the Rush-candle of Philosophical prescriptions Let us walk in the fear of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est in Apostrophe and in the comfort of the Holy Ghost as Acts 9.31 Ver. 6. Therefore thou hast forsaken thy people Or But thou hast c. By a sad Apostrophe to God he sets forth the Iews dereliction and destruction irrecoverable together with the causes of it their impiety cruelty c. but especially their contempt of Christ and his Kingdom Let us beware and be warned by their example Rom. 11. To be forsaken of God is the greatest mischief Lay hold upon him therefore with Mary Magdalen and say nobiscum
Calvin readeth it thus Shall be esteemed as the Potters clay i. e. is as easily effected as he maketh a vessel at his pleasure For shall the work say of him that made it He made me not It should say so upon the matter by denying his knowledge of it The Watch-maker knoweth every pin and wheel in it so the Heart-maker knoweth every turning and winding in it were they more then they are Ver. 17. Is it yet not a very little while Nonne adhuc paululum paululum or an hundred years hence the Gentiles shall be called by the preaching of the Apostles for here beginneth the Consolatory part of this Chapter see on ver 1. and that 's but a very small time with God He speeds away the generation that he may finish the calling of his elect and so put an end to All. And Lebanon shall be turned into a fruitful field Heb. Lebanon shall be turned into Carmel Sylvestria corda electorum inter gentes Piscator the wide world the wilde waste of the Gentiles confer Isai 22.15 the Elect amongst them shall be made Gods husbandry or vineyard Eph. 2.12 Rom. 11.17 è contra Carmelus fiet Libanus The fruitful field shall be esteemed as a forrest The obstinate Jews with their seeming fruitfulness shall be rejected Lo here is a turning of things upside down that you dream not of this is that marvellous work ver 14. Ver. 18. In that day shall the deaf hear the words of the book i. e. the deaf and blind Gentiles being by the preaching of the Gospel drawn out of darkness into Gods marvellous light shall see and hear that which eye never saw nor ear heard neither hath entred into the heart of any natural man to conceive 1 Cor. 2.9 They shall first be illightened secondly accheared ver 19. so Act. 13.48 Rom. 14.17 The words of the book the holy Scriptures that book which the proud would not read the ignorant could not ver 11. 12. Shall see out of obscurity see their Saviour as Simeon see that blisful vision Eph. 1.18 19. See Joh. 9.39 Ver. 19. The meek also shall increase their Joy in the Lord All sincere Converts such especially as have mastered and mortified their unruly passions and are cured of the Fret these shall add Joy these shall have Joy upon Joy they shall over-abound exceedingly with Joy 2 Cor. 7.4 The poor amongst men the poor in spirit These shall greatly rejoyce both for the mercy of God to themselves and for the Justice of God exercised upon others ver 20 21. Ver. 20. For the terrible one is brought to nought This is part-matter of the Just mans joy where observe the contrary Characters given to the godly and the wicked those are said to be lowly meek poor in spirit these to be tyrants scorners sedulous in sin catch-poles incorrigible such as turn aside the Just c. ver 20.21 And all that watch for iniquity Surgunt de nocte latrones they also break their sleep to devise mischief Psal 36.4 Mic. 2.1 but they should watch for a better purpose Mar. 13.37 as Seneca also could say and Pliny qui vitam mortalium vigiliam esse pronunciat Proaem nat Hist who calleth mans life a watch Ver. 21. That make a man an offendor for a word when he meant no hurt or by perverting and misconstruing his speeches Thus they sought to trap Christ in his speeches and thus they dealt by many of the Martyrs and Confessors To say The Lord Act. Mon. fol. 1116. and not Our Lord is called by Stephen Gardner symbolum haereticorum a note of an Heretick Dr. Stories rule to know an heretick was they will say The Lord and We praise God and The living God Robert Cook was abjured for saying that the blessing with a shoo-sole was as good as the Bishops blessing Ibid. 1803. Another for saying that Alms should not be given untill it did sweat in a mans hand Mrs. Catismore for saying that when men go to offer to images Ib 952. Ib. 765. they did it to shew their new geare and that images were but Carpenters Chips and that folks go on pilgrimage more for the green way then for devotion Ib. 763. Philip Brasier for saying that when any miracle is done the Priests do noint the images and make men believe these images sweat in labouring for them Ib. 952. c. Every day they wrest my words saith David of his enemies Psal 56.5 As the spleen is subservient to the liver to take from it only the most putrid and feculent blood so do Detractors pick out the worst of every thing to lay it in a mans dish or alledge it against him And lay a snare for him that reproveth See the Note on Amos 5.10 Freedom of speech used by the Waldenses in blaming and reproving the vices and errors of great ones Girard offecit ut plures nefariae affingerentur eis opiniones à quibus omnino fuerant alieni made them hardly thought and spoken of Ver. 22. Who redeemed Abraham sc out of his Idolatry that pulled him as a brand out of Up of the Chaldees Josh 24.2 3. The Rabbins say that his Father Terah was a maker and seller of Images Concerning the house of Jacob i. e. The calling of the Jews confer Rom. 11.25 Ver. 23. The work of mine hands Created in Christ Jesus unto good works Eph. 2.10 and now sanctifying Gods name in their hearts and lives and walking in the fear of the Lord and in the comforts of the Holy Ghost Thus as it were ex profâ—sso doth the Prophet Isaiah here handle the doctrine of Regeneration which and other like places whiles Nicodemus had not noted he was worthily reproved Joh. 3. Ver. 24. They also that erred in spirit Erroneous opinions and muttering against Ministers are here instanced as two special Opposites to effectual Conversion Those that relinquish not these two evils are far enough from Gods Kingdom and yet now adayes nothing more ordinary hence so few Converts so many Apostates CHAP. XXX Ver. 1. WOe to the rebellious children Vae filiis desertoribus vel Apostatis so he boldly calleth the Politicians of his time the Counsellors of State Est species quadam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliunde quam à Deo auxilium petere Shebna and others who gave good Hezekiah ill counsel to send to Egypt for help when Sennacherib invaded him Well might St. Paul say Esaias is very bold Rom. 10.20 Consurgens enim Proceres inquit quid hoc rei est quod occeptatis malè omnino factum vae vohis vae reip toti such another bold Court-preacher was Elias Amos John Baptist Chrysostom Latimer Deering c. See Latimers letter to King Henry the eighth after the proclamation for abolishing English Books Act. Mon. fol 1591. where we may see and marvel at his great boldness and stoutness saith Mr. Fox who as yet being no Bishop so freely
hath the face to say that the Catholicks were never yet worsted by the Hereticks as they call us in a set battle Ver. 18. Hear ye deaf and look ye blind Ye who as so many sea monsters or deaf Adders will not hear and as so many blind moles will not see by a perulant blindnesse and of obstinate malice such were the Scribes and Pharisees who winked hard with their eyes and wilfully shut the windows lest the light should come in unto them See more of this in the Notes on chap. 6. and 29. That ye may see In nature Caecorum mens oculatissima est We read of Didymus Alexandrinus that though blind yet he wrote Commentaries and of two of Archb. Vshers Aunts that being blind from their cradles they taught him first to read such was their readinesse in the Scriptures But this was rare and in spirituals it is otherwise till God enlighten both Organ and Object Ver. 19. Who is blind but my servant Who so blind as he that will not see Israel was Gods peculiar and had the light of his Law yet were blind as beetles Or deaf as my messenger The Priests and Levites Mal. 3.7 Such were the Papists dolts till awakened by the Reformation Buxtorf Tiber p. 5. Who is blind as he that is perfect The Elders of the people who arrogated to themselves perfection chap. 65.5 Rom. 2.17 18 19 20. as likewise the Popish Perfectists the Jewish Doctours with their pretended Mashlamnutha's and the Turkish Mussalmans i. e. Perfectionaries Ver. 20. But observest not Viz. for holy practice But he heareth not Viz. for any good purpose he heareth not what the Spirit saith to the Churches Ver. 21. The Lord is well pleased he will magnifie his Law c. Or to magnifie his Law and make it honourable sc by recompensing so highly those that observed it this he did for his righteousnesse sake i. e. of his free grace and fidelity but these are none such they are practical Antinomians and to me direct Antipodes Ver. 22. But this is a people robbed and spoiled And all too little unless they were better Hierom expoundeth this of the destruction of the Jews by the Romans after their voluntary blindness and malice shewed against Christ at what time they were pulled out of holes and privies spoiled slaved sold thirty a penny Ver. 23. Who among you will give ear to this Magna nimirum haec sunt sed paucis persuasa We shall have much adoe to make you believe these things though your liberties lives and souls lie upon it Hyper. Ver. 24. Who gave Jacob for a spoile Omnia magno adfectu sunt pronuncianda debentque singula membra hujus orationis expendi This is a very remarkable passage Let us cry out O the severity and beware Cavebimus autem si pavebimus Ver. 25. And it hath set him on fire When the Country was wasted the City and Temple burnt and ruined Read Josephus Lege inquam luge And he laid is not to heart This was worse than all the rest Like a sleepy man fire burning in his bed-straw he cryeth not out when others haply lament his case that see a far off but cannot help him CHAP. XLIII Ver. 1. BVt now thus saith the Lord Here the Prophet comforteth those with the Gospel whom he had frighted with the Law saith Oecolampadius That created thee O Jacob By a new creation Aug. especially Isa 9.23 Eph. 2.10 2 Cor. 5.17 Magna sunt opera Dei Creatoris Dei Recreatoris longe maxima The work of Redemption is far beyond that of Creation And he that formed thee O Israel As the Potter formeth to himself a vessel of honour and distinguisheth it from other vile and sordid vessels so have I dealt by thee I have redeemed thee A mercy much celebrated in this book and for very great reason I have called thee by thy Name Which was no small favour See Exod. 33.17 Psal 147.4 Some think he alludeth to his giving Jacob the name of Israel when he had wrestled with God and prevailed Thou art mine I have adopted thee which is no small honour 1 Joh. 3.1 Meus es tu may very well be the new name spoken of Rev. 2.17 with Hos 2.23 better than that of sons and of daughers Isa 56.5 See it displayed 1 Pet. 2.9 Ver. 2. When thou passest through the waters Fire and water we say have no mercy when once they get above us extream calamities are hereby denoted Psal 66.12 But Gods gracious presence kept the bush from burning burn it did but was not consumed through the good will of him that dwelt in it saith Moses Deut. 33.16 the Israelites in the red sea from drowning Exod. 14. His presence made the fiery furnace a gallery of pleasure the Lyons den an house of defence the Leonine prison a delectable Orchard as that Italian Martyr phrased it the fiery tryal a bed of roses as another Tua praesentia Domine Laurentio ipsam craticulam dulcem fecit Hierom of Prague and other Martyrs sang in the very flames Blessed Bilney being condemned to be burnt for the Testimony of Jesus when he was comforted by some against the extremity of the fire he put his hand toward the flame of the candle burning before them and feeling the heat thereof Oh said he I feel by experience and have learned by Philosophy that fire by Gods Ordinance is naturally hot But yet I am perswaded by Gods holy Word and by the experience of some spoken of in the same that in the flame they felt no heat and in the fire no consumption I constantly believe that howsoever the stubble of this my body shall be wasted by it yet my soul and spirit shall be purged thereby a pain for the time wherein notwithstanding followeth joy unspeakable and here he much treated on this text Fear not when thou passest through the waters c. So that some of his friends there present took such sweet benefit therein Act. Mon. fol. 923. that they caused the whole said sentence to be fair written in Tables and some in their books the comfort whereof in divers of them was never taken from them to their dying day Ver. 3. I gave Egypt for thy ransom quasi victimam piacularem à Sennacheribo mactandam loco Judaeae in exchange for thee so the Septuagint render it This was done when Tirhakah King of Egypt and Ethiopia was beaten by Sennacherib who was then making toward Jerusalem which he had already devoured in his hopes chap. 37.9 Thus the righteous is delivered out of trouble and the wicked cometh in his stead Prov. 11.8 Saul and his people were afflicted by the Philistins that David might escape 1 Sam. 23. The Canaanites were rooted out to make room for the Israelites Charles the fifth and Francis the French King after a mutual agreement to root out Lutheranisme fall together by the eares and the Church the while hath her Halcyons So the Turks