locum Heyl. Geog. that it should not be lawful for housholders to pray with their families and that of the Jesuites at Dola forbidding the common people to say any thing at all of God either in good sort or in bad That whosoever shall ask a petition of any god or man What not of their own gods nor yet of Cyrus who was compartner with Darius in the Kingdom But like enough these complotters might think hereby the rather to ingratiate with the old dotard Darius who feared the virtue and valour of his Nephew and colleague Cyrus and would say with tears as Xenophon reporteth that Cyrus was more glorious then he and had more applause of the people Ver. 8. Now O King establish the decree Confirm it that it may receive the force of Law According to the Law of the Medes and Persians that altereth not This was too much to be given to any law made by man so mutable a creature I have read of a people whose laws lasted in force but for three dayes at utmost This was a fault in the other extream The Persians laws were therefore irrepealable because they worshipped Truth for a goddesse to whom Inconstancy and Change must needs be opposite and odious But this was no good reason neither unless the Lawmakers shall be supposed such as cannot erre nor will any thing unjust which can be truely attributed to none but God only Ver. 9. Wherefore King Darius signed the writing As well enough content to be so dignified yea deified So was Alexander the Great Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod Domitian Dominus Deus noster Papa Vah scelus Ver. 10. Now when Daniel knew that the writing was signed Which he knew not belike till it was proclaimed and published and then it may be he did as much against it as Latimer did herein like case by writing his mind unto King Henry the eighth after the Proclamation for abolishing English books See his letter in the book of Martyrs and marvel at his heroical boldnesse and stoutnesse Act. Mon. 1591. who as yet being no Bishop so freely and fearlesly adventuring his life to discharge his conscience durst so boldly to so mighty a Prince in such a dangerous case against the Kings law and Proclamation set out in such a terrible time take upon him to write and to admonish that which no counsellor durst once speak unto him in defence of Christs Gospel He went into his house He left the Court as no fit aire for piety to breath in and get him home Exeat Aulâ— qui vâ—lit esse pius where he might more freely and comfortably converse with his God Tutissimus est qui rarissime cum hominibus plurimum cum Deo colloquitur saith a good Divine that is he is safest who speaketh seldom with men but oft with God And his windows being open in his chamber This was his wont belike at other times and now he would not break it to the scandal of the weak and the scorn of the wicked who watched him and would have charged him with dissimulation should he have done otherwise Say not therefore What needed he thus to have thrust himself into observation could he not have kept his conscience to himself and used his devotions in more secrecy our Politick-Professours and Neuter-passives indeed could and would have done so But as Basil answered once to him that blamed him for venturing too far for his friend Non aliter aware didici I never learned to love any otherwise so might good Daniel here have done his zeal for God would not suffer him to temporize or play on both hands It shall well appear to his greatest enemies that he is true to his Principles and no flincher from his religion His three companions were alike resolved chap. 3. and Paul Act. 21.13 and Luther when to appear at Wormes and many more that might here be mentioned Toward Jerusalem For the which he was now a petitioner sith the time to favour her yea the set time was come Psal 102.13 There also sometime had stood the Temple not without a promise of audience to prayers made in or toward that holy place 1 King 8.43 which also was a type of Christ c. He kneeled upon his knees Constantino the Great as Eusebius telleth us would have this as his portraiture a man on his knees praying to shew that that was his usual practice and posture Three times a day At morning noon and night thus constantly beside other times also upon emergent occasions All the power and policy of Persia could not keep God and Daniel asunder no not for a few dayes Philip. 3.20 Ephes 2.19 't is a part of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our City-employment or spiritual-trading with God to pray and if prayer stand still the whole trade of godliness standeth still too Clean Christians therefore typed by those clean beasts in the law Levit. 11.3 must rightly part the hoof rightly divide their time giving a due share thereof to either of their callings as Daniel did sanctifying both by prayer and at hours of best leisure Psal 55.17 And prayed and gave thanks before his God Chald. Confessed either his sins that he might get pardon thereof or else Gods benefits the glory whereof he thankfully returned unto him Prayers and praises are like the double motion of the lungs Let every breath praise the Lord. As he did aforetime An excellent custome doubtlesse and most worthy to be kept up Arist Ethic. lib. 8. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 11. Then these men assembled But for ill purpose as did also our Saviours enemies Luk. 22.6 and Stevens Act. 7. the Popish Councels at Rome they have a meeting weekly de propaganda fide for the propagating of the Romish Religion and abolishing of heresie as they call it And found Daniel praying The Sun shall sooner stand still in heaven then Daniel give over to pray to his Father in heaven Ver. 12. Hast thou not signed a decree But should wickednesse be established by a law Psal 94.20 See on ver 7. So in France there was published an edict whereby the people were forbidden on pain of death D. Arrowsus Tact. Sacr. p. 89. to have in their houâ—â— any French book wherein the least mention was made of Jesus Christ Ver. 13. That Daniel He was principal president and deserved a better attribution then That Daniel But ill will never speaketh well of any Which is of the Captivity This also is terminus diminuens q. d. This royal slave whom thou hast preferred above us all and hast moreover some thoughts to set him over the whole realm ver 3. New men shall be much spighted 'T was therefore no ill counsel Fortunam reverenter habe quieunque repâ—â—te Auson Dives ab exili progrediere loco Regardeth not thee O King Chald. putteth no respect on thee This is common falsely to accuse Gods most faithful servants as
6.2 Shall he honour This doubling of the word seemeth to shew the Angels indignation at the indignity of the fact See the like Gen. 49.4 Ver. 31. Ver. 39. Thus shall he do in the most strong holds Heb. in the fortresses of munitions i. e. both in the Temple called elsewhere a strong-hold and in the places of defence near unto the Temple where he set a garrison to force the people to worship his Idols Whom he shall acknowledge and increase with glory Or those whom he shall acknowledge to be favourers and furtherers of his abominable idolatry those he shall increase with glory he shall raise and prefer them as he did Jason Menelaus c. And he shall cause them to rule over many In praestantes illos so Piscator rendreth it over the godly Jews Gods Rabbines And he shall divide the land sc Of Judaea For gain Heb. for a price Sic omnia Romae vaenalia All things are saleable and soluble at Rome Ver. 40. And at the time of the end The year before his death Shall the King of the South Ptolomie Philometor And the King of the North Antiochus his third expedition into Egypt see ver 39 in favour of Physcon And shall overflow i. e. Victoriously overrun Egypt Ver. 41. He shall enter also into the glorious land Judaea as ver 16. but for no good In Greece they say Where the Grand Signior once setteth his foot there groweth no more grasse But these shall escape Because they shall side with him Ver. 42. He shall stretch forth his hand also He shall be very victorious toward his latter end that he may be the riper for ruine fatted ware are but fitted for destruction Ver. 43. Shall be at his steps i. e. Obey him as their Captain Ver. 44. But tidings out of the East c. It it seldom seen that God alloweth to the greatest darlings of the world a perfect contentment but something or other they must have to trouble them still Ver. 45. And he shall plant the Tabernacles of his palace i e 1 Mac. 3.40 4 3. He shall pitch his tent royal in token of full power given to his Captains Lysias and the rest in Emmaus near to Jerusalem to keep the Jews in subjection Between the Seas The Dead Sea and the Midland Sea Polyb. Joseph l. 12. c. 12. which are the bounds of Judaea called here the glorious holy mountain Yet he shall come to his end A loathsome and lamentable one See 1 Maccab. 6.8 2 Maccab. 9. not so much because he would have spoiled the Temple of Diana but because he did spoil the Temple at Jerusalem CHAP. XII Ver. 1. ANd at that time i. e. In the last dayes and toward the end of the World for in this Chapter seemeth to be set forth the State of the Church in the last times that it shall be most afflicted yet she shall be fully delivered by Christs second coming to Judgement Cyprian was in like sort wont to comfort his friends thus Venit Antichristus sed superveniet Christus Antichrist will come but then Christ will come after him and overcome him Shall Michael stand up i. e. The Lord Christ that Prince of Angels and Protector of his people not a created Angel much lesse Michael Servetus that blasphemous heretike burnt at Geneva who was not afraid to say as Calvin reporteth it se esse Michaelem illum Ecclesiae custodem that he was that Michael the Churches Guardian David George also another blackmouthed heretike said that he was that David foretold by the Prophets Jer. 30.9 Ezek. 34.23 Hos 3.5 and that he was confident that the whole World would in time submit to him Which standeth for the children of thy people For all the Israel of God to whom Christ is a fast friend and will he while the government is upon his shoulder Isa 9.6 And there shall be a time of trouble To the Jews by the Romans after Christs ascension Mat. 24.21 to the Christians by the Romists And at that time thy people shall be delivered The elect both Jews and Gentiles shall be secured and saved Every one that shall be found written in the book Called the writing or catalogue of the house of Israel Ezek. 13.9 and the Lambs book of life Rev. 21.27 which is nothing else but conscriptio electorum in mente divina saith Lyra the writing of the elect in the divine mind or knowledge such are said to be written among the living in Jerusalem Isa 4.4 Ver. 2. And many of them that sleep in the dust Many for all as Rom. 5.18 19. these are said to sleep which denoteth the immortality of the soul and the resurrection of the body The soul liveth in the sleep of death as it doth in the sleep of the body in this life And this the poor Jews when to lose land and life for the truth are here seasonably and plainly told of amidst other things that are but darkly delivered to bear up their sinking spirits Awake they shall as out of a sweet sleep those that are good and then be full of Gods Image Psal 17. â—it The wicked also shall come forth but by another principle and for another purpose they shall come out of their graves like filthy roads against this terrible storm c. Some to everlasting life Which is here first mentioned in the old Testament See Matth. 25.45 Joh. 5.29 And some to shame and everlasting contempt Christ shall shame them in that ample Amphitheatre and doom them to eternal destruction Graevissima paenarum pudor est saith Chrysostom Oh when Christ shall upbraid reprobates and say Ego vos pavi lavi vestivi c. which way will they look or who shall say for them They shall look then upon him whom they have pierced and lament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all too late they shall be sore ashamed of their sinful practises which shall all be written in their foreheads and this shall be as a bodkin at their hearts that ever they turned their backs upon Christs bleeding embracements whilst they refused to be reformed hated to be healed Ver. 3. And they that be wise And withal do what they can do to wise others to salvation as all wise ones will for Goodnesse is diffusive of itself and would have others to share with it charity is no churl Shall shine as the brightnesse of the firmament A good amends for their present sufferings chap. 11.33 with Rom. 8.18 Solomon allowed little or no considerable reward to his workmen Mat. 13.42 Cant. 8.12 but Christ doth For they shall shine as the firmament yea as the Stars yea as the Sun in his strength yea as Christ himself shineth they shall appear with him in glory Colos 3.4 Their souls shall shine through their bodies as the candle doth through the lanthorn their bodies shall also be so light-some and transparent saith Aquinas that all the veins humours nerves and bowels shall be
9.17 God stands not upon multitudes he buried the old World in one universal grave of waters And turning the Cities of Sodome and Gomorrah into ashes condemned them with an overthrow 2 Pet. 2.6 This is a good sense Howbeit I cannot but incline to those that expound Hand to hand for Father and Childe in regard of the following hemistich But the seed of the righteous shall be delivered As if the Prophet should say The wicked traduce a cursed stock of sin to their Children and shall therefore bee punished in their own person or at least in their posterity Psal 49.11 13 14. This their way is their folly yet their posterity approve their sayings Therefore like sheep they are laid in the grave death shall feed on them c. Vers 22. As a Jewel of gold in a Swines snout It is a small praise saith one to have a good face and an evil nature No one means saith another hath so enriched Hell as beautiful faces Aureliae Orestillae praeter formam nihil unquam bonus laudavit saith Salust In Aurelia Orestilla there was nothing praise-worthy but her beauty Art thou fair saith an Author be not like an Aegyptian Temple or a painted Sepulcher Art thou foul let thy soul bee like a rich pearl in a rude shell Si mihi difficilis formam naturae negavit Sapph ap Ovid. Ingenio formae damna rependo meae So is a fair woman which is without discretion Sic dignitas in indigno est ornamentum in luto saith Salvian Fair and foolish ones abuse their beauty to pride and incontinency and so give occasion to some Diogenes to say O quam bona domus malus hospes O fair house but ill inhabitant Vers 23. The desire of the righteous is onely good i. e. So far as hee is righteous or spiritual hee delights in the Law of God after the inward man willing in all things to live honestly Heb. 13.18 Evil motions haunt his minde otherwhiles but there they inhabit not Lust was a stranger to David as Peter Martyr observes out of Nathans Parable There came a Traveller to this rich man 2 Sam. 12.4 The main stream of his desires the course and current of his heart ran upon God and godliness Psal 119.4 5. And Psal 39.1 3. Hee resolved to do better than hee did The spirit ever lusteth against the flesh howbeit when the flesh gets the wind and hill of the spirit all is not so well carried As the Ferry-man plyes the Oar and eyes the shore home-ward where hee would bee yet there comes a gust of wind that carries him back again so it is oft with a Christian But every man is with God so good as he desires to bee In vita libro scribuntur qui quod possunt faciunt et si quod debent non possunt â—ern They are written in the book of life that do what good they can though they cannot do as they would But the expectation of the wicked is wrath i. e. The good they expect proves to bee indignation and wrath tribulation and anguish Rom. 2.8 9. woful perplexities and convulsions of soul which will bee so great and so grievous as will make them rave and rage with madness and fury especially because they looked for a better state Vers 24. There is that scattereth and yet increaseth Bounty is the most compendious way to plenty neither is getting but giving the best thrift The five loaves in the Gospel by a strange kinde of Arithmetick were multiplied by Division and augmented by Substraction So it will bee in this case But it tendeth to poverty St. Austin descanting upon those words Psal 76.5 They have slept their sleep all the rich men and have found nothing in their hands for so hee reads that Text And why is this saith Hee Nihil invenerunt in manibus suis quia nihil posuerunt in manu Christi They found nothing in their own hands because they feared to lay up any thing in Christs hands Manus pauperum gazophylacium Christi saith another Father The poor mans hand is Christs treasury Vers 25. The liberal soul shall bee made fat See the Note on Matth. 5.7 and my Common-place of Almes Vers 26. The people shall curse him i. e. Complain and cry out of him as the people of Rome did of Pompey in another case Nostrâ miseriâ tu es Magnus In another case I say for in this I must acquit him remembring that speech of his when being by his office to bring in Corn from a far Country for the peoples necessity and wished by his friends to stay for a better wind hee hoysed up sail and said Necesse est ut eam non ut vivam There is a necessity of my going not so of my life If I perish I perish Hence hee was the peoples Corculum or Sweet-heart as it is said of Scipio Nasica Vers 27. Hee that diligently seeketh good Hebr. Hee that is up betime to promote the publike good as Joseph who came not in till noon to eat meat as Nehemiah who willingly brake his sleep and traded every talent for his peoples comfort As Scipio Africanus who usually went before day into the Capitol in cellam Jovis and there stayed a great while quasi consultans de Rep. cum Jove Gell. lib. 7. cap. 1. as consulting with his God about the Weal-publike whence his deeds were pleraque admiranda saith mine Author amiable and admirable the most of them And as Daniel who though sick yet rose up and did the Kings business Chap. 8.27 It shall come to him It shall come certainly suddenly irresistibly and as wee say of foul weather unsent for God will say to such as Aulus Fulvius did to his trayterous son and then slew him Non Catâ—linae te genui sed patriae The Lord shall pour upon him and not spare because hee cruelly oppressed spoiled his brother by violence and did that which is not good among his people therefore hee shall dye in his iniquity Ezek. 18.18 Vers 28. Hee that trusteth to his riches shall fall Riches were never true to any that trusted to them The rich Churl that trusted and boasted that hee had much goods laid up in store for many years when like a Jay hee was pruning himself in his boughes hee came tumbling down with the arrow in his side Luke 12.15 16. c. So did Nebuchadnezzar Belteshazzar Herod c. The righteous also shall see and fear and laugh at such a one saying Loe this is the man that made not God his strength but trusted in the abundance of his riches and strengthned himself in his wickedness Psal 52.6 7. But I am like a green Olive tree c. vers 8. Agreeable whereunto is this that follows here But the righteous shall flourish as a branch whiles the wicked Foenea quadam felicitate temporaliter florent Aug. Epist 120. exoriuntur ut exurantur flourish and ruffle for a time but shall
Cabbin Chest and corner above-board were searched and some things found to draw him further on so that the hatches must bee opened which seemed to bee unwillingly done and great signs of fear were shewed by their faces Speeds hist of great Britain fol. 1174. This drew on the Doctor to descend into the hold where now in the Trap the Mouse might well gnaw but could not get out for the hatches went down and the sails hoysed up which with a merry gale were blown into England where ere long hee was arraigned and condemned of high Treason and accordingly executed at Tiburn as hee had well deserved Vers 13. The wicked is snared by the transgression of his lips His heart is oft so full of venome that it cannot bee hid but blisters his tongue and breaks out at his lips to his own ruine as it befell Story Campian Garnet and other Popish poysonful Spiders who were swept down by the hand Justice and drew their last thred in the Triangle of Tiburn Detexit facinus fatnus non implevit as Tacitus saith of one that was sent by the Senate to dispatch Nero but bewrayed and betrayed himself But the just shall come out of trouble They suffer sometimes for their bold and free invectives against the evils of the times or otherwise for discharging their consciences but they shall surely bee delivered There is yet one man saith Ahab Micaiah the son of Imlah by whom wee may inquire of the Lord but I hate him for hee doth not prophesie good concerning mee but evil It is very probable that Micaiah was that disguised Prophet who brought to Ahab the fearful message of displeasure and death for dismissing Benhadad for which hee was ever since fast in Prison deep in disgrace But God with the temptation made a way for him to escape So hee did for Peter Act. 12. Paul 2 Tim. 4. All the Apostles Act. 4. John Baptist indeed was without any law right or reason beheaded in prison Act. Mon. fol. 1423. as though God had known nothing at all of him said George Marsh the Martyr And the same may bee said of sundry other faithful witness to the truth but then by death they entred into life eternal Mors fuit aerumnarum requies which was Chaucers Motto besides that heaven upon earth they had during their troubles Philip Lansgrave of Hesse being a long time prisoner under Charles the fifth was demanded what upheld him all that while Respondit divinas consolationes Martyrum se sensisse hee answered that hee had felt the divine comforts of the Martyrs The best comforts are usually reserved for the worst times Vers 14. A man shall bee satiated with good c. There are empty Vines that bear fruit to themselves Hos 10.1 And as empty Casks sound loudest and base metal rings shrillest so many empty Tatlers are full of discourse sed cui bono as hee said Plato and Xenophon thought it fit and profitable that mens speeches at meals should bee written And if Christians should so do what kinde of books would they bee Mat. 12. Mal. 3. And yet for every idle word account must bee given as for every good word there is a book of remembrance Much fruit will redound by holy speeches to our selves much to others Paul sheweth that the very report of his bands did a great deal of good in Cesars house A poor captive Maid was the means of Naamans conversion As afterwards the words of his servants were greater in operation with him than the words of the great Prophet Elisha One seasonable truth falling upon a prepared heart hath oft a strong and sweet influence Sometimes also though wee know that which wee ask of others as well as they do yet good speeches will draw us to know it better by giving occasion to speak more of it wherewith the Spirit works more effectually and imprints it deeper so that it shall bee a more rooted knowledge than before for that satiates the soul that is graciously known and that is graciously known that the Spirit seals upon our souls In the morning therefore sow thy seed and in the evening with-hold not thy hand for thou knowest not whether shall prosper this or that or whether they both shall bee alike good Eccles 11.6 And the recompence of a mans hands shall bee given unto him Hee shall eat the fruit of his doings Isa 3.10 For the talk of the lips if that bee all tendeth onely to penury Prov. 14.13 Nos non eloquimur magna sed vivimus said they of old Origens teaching and living were said to bee both one Hee cannot look to bee satisfied with good by the fruit of his mouth qui operibus destruit quod recte docet who sayes one thing and doth another A smoothe tongue and a rough hand carries away double judgement Vers 15. The way of a fool is right in his own eyes Hee thinks his own wit best Arachne ap Ovid. Consilii satis est in me mihi hee will not part with his Commonwealth of bables for the Tower of London And such a fool is every natural men Job 11.12 wise enough haply in his generation so is the Fox too wise with such a wisdome as like the Ostrich-wings makes him out-run others upon earth and in earthly things but helps him never a whit towards heaven nay hinders him and hangs in his light as it fared with the Pharisees Matth. 21.31 Of such it may bee said as Quintilian said of some over-weeners of themselves that they might have proved excellent Scholars if they had not been so perswaded already so might many have been wise if they had not been conceited of their own wisdome and saved if not over-well perswaded of their good estate to God-ward They clasp and hug the barn of their own brain with the Ape till they strangle it At parit ut vivat regnetque beatus Hor. Ep. 2. Cogi posse negat But hee that hearkneth to counsel is wise Hee that suspecting his own judgement takes advice of wiser than himself seldome miscarries There is that self-love in many that they think their Mole-hill a Mountain their Kestril an Eagle their Goose a Swan And being self-conceited they love to bee flattered Not so the wise man hee knows that humanum est errare And that Triste mortalitatis privilegium est licere aliquando peccare Hee is therefore glad of good counsel and thankful for a seasonable reproof Let the righteous smite mee Vers 16. A fools wrath is presently known Hee hath no power over his passions Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fool and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly rashly is from the same root Like Tow hee is soon kindled like a pot hee soon boyls and like a candle whose tallow is mixt with brine as soon as lighted hee spits up and down the room A fool uttereth all his minde Prov. 29.11 The Septuagint render it All his anger 〈◊〉 〈◊〉 〈◊〉
runs deep is the ford The Dial stirs yet none perceives it move c. Vers 28. Even a fool when hee holdeth his peace c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that you would altogether hold your peace and it should bee your wisdome saith Job to his friends that spake much but said little Job 13.5 CHAP. XVIII Vers 1. Through desire a man having separated himself c. HEre the reading that is in Margin mee thinks is the better Hee that separates himself either from his friend as the old interpreter makes the sense or from any thing else that hee hath formerly followed seeketh according to his desire seeketh to satisfie his own hearts lust and to compass what hee coveteth and intermedleth with every business stirs very busily in every thing that is done and leaves no stone unrowled no course unattempted whereby hee may effect his design and come off with his credit The practice hereof wee may observe in the Pharisees those old Separatists who slandered all that our Saviour did and in their pertinacious malice never left till they had slain him for a deceiver of the people So the Donatists separated and affirmed that there were no true Churches but theirs They were also divided among themselves in minutula frustula into small sucking Congregations as Austin saith whose arguments not being able to confute they reproached him for his former life when hee was a Manichee In like sort dealt the Anabaptists with Luther whom they held more pestiferous than the Pope Muncer wrote a book against him dedicating it to the illustrious Prince Christ and rails at him Scultet Annal. 238. as one that wanted the Spirit of Revelation and savoured onely the things of the flesh Apologet. Narrat p. 6. Our Separatists the better sort of them have said that the differences are so small between themselves and us that they can for a need come to our Churches partake in the Sacraments and hold communion with us as the Churches of Christ c. But if so how then dare they separate and intermeddle with every business that they may have some specious pretence for it Turks wonder at English for cutting or pinking their cloaths counting them little better than mad to make holes in whole cloath which time of it self would tear too soon Men may do pro libitu as some render through desire in this Text as they will with their own but woe bee to those that cut and rend the seamless coat of Christ with causeless separations Vers 2. A fool hath no delight in understanding but that his heart may discover it self Or in discovering his own heart i. e. in following his own humour against all that can bee said to the contrary Hee is wilful and so stands as a stake in the midst of a stream le ts all pass by him but hee stands where hee was It is easier to deal with twenty mens reasons than with one mans will Hee hath made his conclusion you may as soon remove a rock as him Quecquid vult valde vult quicquid vult sanctum est His will is his rule and when a man hath said and done his utmost to convince him by force of reason hee shall finde him like a Mill-horse just there in the evening where hee began his morning circuit Some think that Solomon here taxeth not so much the wilfulness as the vain-gloriousness and ostentation of fond fools who seem to delight in wisdom but it is onely for a name and that they may by setting their good parts a sunning gain the applause and admiration of the world for men singularly qualified But why should any affect the vain praises of men and not rest content with the Euge of a good conscience The blessed Virgin was troubled when truly praised of an Angel Moses had more glory by his veil than by his face Christ beside the veil of his humanity sayes See you tell no man c. Vers 3. When the wicked cometh then cometh contempt It comes into the world with him so the Hebrew Doctors expound it Hee is born a contemner of God of his people and of his ordinances being vainly puffed up by his fleshly minde Col. 2.18 and having a base esteem of others in comparison of himself Thus vain man would bee wise yea the onely wise though man bee born like a wilde Asses colt Job 11.12 and so hee could not but confess would hee but consult a while with himself But hee doth with himself as some people do by Dogs and Monkeyes which they know to bee paltry carrion beasts and yet they set great store by them and make precious account of them meerly for their minds sake And with ignominy reproach These two hee shall bee sure of according to that 1 Sam. 2.30 They that despise mee shall bee lightly esteemed and Prov. 3.34 Surely God scorneth the scorners see the Note there hee payes them in their own coyn over-shoots them in their own bow makes them to meet with such as will mete them out their own measure and for their contempt repay them with ignominy reproach Vers 4. The words of a mans mouth are as deep waters Fitly are the words of the wise resembled to waters saith one in as much as they both wash the mindes of the hearers that the foulness of sin remain not therein and water them in such sort that they faint not nor wither by a drought and burning desire of heavenly doctrine Now these words of the wise are of two sorts some are as deep waters and cannot easily bee fathomed as Sampsons Riddles and Solomons Apophthegms so very much admired by the Queen of Sheba 2 Chron. 9. some again are plain and flow so easily as a flowing brook that the simplest may understand them The same may bee affirmed of the holy Scriptures those words of the wise and their dark sayings Prov. 1.6 The Scriptures saith one are both text and gloss one place opens another one place hath that plainly that another delivers darkly The Rabbius have one saying That there is a mountain of sense hangs upon every Apex of the word of God And another they have Nulla est objectio in lege quae non habet solutionem in latere i. e. There is not any doubt in the Law but may bee resolved by some other Text. Parallel Scriptures cast a mutual light one upon another and is there not a thin veil laid over the word which is more rarified by reading and at last wholly worn away A friend saith Chrysostome that is acquainted with his friend will get out the meaning of a letter or phrase which another could not that is a stranger So it is in the Scripture Vers 5 It is not good to accept the person of the wicked Indeed it is so bad as can hardly bee expressed and is therefore here set forth by the figure Liptote which is say Grammarians cum minus dicitur plus intelligitur when little is said Vt
than the Lion they have no power to flye from him Kings have long hands strong clutches Good therefore is the wise mans counsel Eccles 8.2 3 4. See the Note on Chap. 16.14 15. Vers 13. A foolish Son is the calamity of his Father Children are certain cares but uncertain comforts Let them prove never so towardly yet there is somewhat to do to breed them up and bring them to good But if they answer not expectation the Parents grief is unexpressible See the Note on Chap. 10.1 and 15.20 How many an unhappy Father is tempted to wish with Augustus O utinam caelebs vixissem orbusque perissem And the contentions of a wife are a continual dropping Like as a man that hath met with hard usage abroad thinks to mend himself at home but is no sooner sate down there but the rain dropping thorow the roof upon his head drives him out of doors again Conjugium Conjurgium De discordi conjugio Theomistocles dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such is the case of him that hath a contentious wife a far greater cross than that of ungracious children which yet are the Fathers calamities and heart-breaks Augustus had been happy if hee had had no children Sylla if hee had had no wife All evils as elements are most troublesome when out of their proper place as impiety in Professours injustice in Judges discomfort in a wife This is like a tempest in the Haven most troublesome most dangerous Vers 14. House and riches are the inheritance of the Fathers Viz. More immediately God gives them to the Parents and they leave them to their children being moved thereto by God Though a carnal heart looks no higher than Parents cares not so hee may have it whence hee hath it It is Dos non Deus that maketh marriages with them good enough if goods enough mony is the greatest medlet and drives the bargain and business to an upsho◠Mostly such matches prove unhappy and uncomfortable How can it bee otherwise sith Hic Deus nihil fecit God indeed had a hand in it but for their just punishment that so followed after lying vanities and so forsook their own mercies But a prudent wife is of the Lord Nature makes a Woman Election a Wife but to bee prudent wise and virtuous is of the Lord. A good wife was one of the first real and royal gifts bestowed on Adam God set all the creatures before him ere hee gave him a wife that seeing no other fit help hee might prize such a gift not a gift of industry but of destiny as one saith for Marriages are made in Heaven as the common sort can say and as very Heathens acknowledge The Governour of Eskichisar hearing Othoman the Great Turk his relation of a fair Lady whom hee was in love with and had highly commended for her virtues seemed greatly to like of his choice saying that shee was by the divine providence appointed onely for him to have Turk Hist fol. 136. Vers 15. Slothfulness casteth into a deep sleep Sloth bringeth sleep and sleep poverty See this excellently set forth Chap. 6.9 10 11. See the Notes there and on chap. 10.4 Vers 16. Hee that keepeth the Commandement keepeth his own soul This is the first fruit of shaking off sloth and sleepiness Hee that stirs up himself to take hold of God Isa 64.7 and to take hold of his Covenant Isa 56.4 to love the name of the Lord and to bee his servant vers 6. to love him and keep his Commandements Exod. 20.6 to do that little hee does out of love if it bee no more than to think upon his Commandements to do them Psal 103.18 this mans soul shall bee bound up in the bundle of life hee shall finde his name written in the book of life For in vitae libro scribuntur omnes qui quod possunt faciunt etsi quod debeut non possunt saith Bernard Their names are written in Heaven who do what they can though they cannot do what they ought If there bee a willing mind 2 Cor. 8.12 God accepts according to what a man hath not according to what hee hath not Aug. Exchir cap. 32. And here also Nolentem praevenit Deus ut velit volentem subsequitur ne frustrà velit God that gives both to will and to do causeth his people to keep his Commandements Ezek. 36. Isa 26. and worketh all their works in them and for them Lex jubet gratia juvat petamus ut det quod ut habeamus jubet Aug. in Exod. quast 55. The Law commandeth but Grace helpeth let us beg that God would make us to be what hee requires us to be But hee that despiseth his waies That is Gods waies chalked out in his word See the Note on chap. 13.13 Or Hee that despiseth his own waies Aut mentem aut restim comparandum Chrysip lives carelesly and at randome walks at all adventures with God cui vita est incomposita possimè morata contra gnomonem canonem Decalogi a loose and lawless person hee shall dye not a natural death onely as all do but spiritual and eternal There is but an inch betwixt him and hell which already gapes for him and will certainly swallow him up Vers 17. Hee that hath pitty upon the poor lendeth c. This is a second fruit of shaking off sloth and working with the hands the thing that is good Ephes 4.28 that one may have to give to him that needeth Hee doth not give it but lend it God accepts it both as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a gift and a Loue saith Basil Nay Orat. de Eleemos he lends it upon usury Faeneratur Domino and that to the Lord who both binds himself to repay and gives us security for it under his own hand here Hee will pay him again to bee sure of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel hee will fully and abundantly repay him mostly in this world but infallibly in the world to come Evagrius in Cedrenus bequeathed three hundred pounds to the poor in his Will but took a bond before-hand of Synesius the Bishop for the repayment of it in another life And the very next night saith the history after his departure appearing to him in his shape delivered in the bond cancelled and fully discharged Vers 18. Chasten thy Son while there is hope See the Note on chap. 13.24 Vers 19. A man of great wrath shall suffer punishment Hee that laies the reynes in the neck and sets no bounds to his wrath whether in chastising his childe or otherwise shall bee sure to smart for it shall bring himself and his friends into great trouble Such therefore as are cholerick should pray much and prevent all occasions of wrath as Callius and Cotis because they would not bee stirred up to anger burned their enemies letters before they were read The like did Pompey to the Letters of Sertorius and Casar to Pompey's Letters
bee repeated which is a more artificial kinde of selling their gifts than if they had professedly set them to sale as the Greek Orator observeth Both these take a wrong course to bee rich Isocr ad Demon. The way were to give to the poor and not to oppress them Psal 76.11 1 Tim. 6.17 and to bring presents to him that ought to bee feared sith it is hee alone that giveth us all things richly to injoy Vers 17. Bow down thine ear and hear Here begins say some Interpreters the third book of Solomons Proverbs as the second began at Chap. 10. And indeed hee here seems to assume a new kinde of bespeaking his son different from his discourse in the twelve preceding Chapters and much like that in the nine first And apply thy heart c. q. d. Call up the ears of thy minde to the ears of thy body that one sound may pierce both at once otherwise thou wilt bee like the Wolf in the fables thou wilt never attain to any more divine learning than to spell Pater and when thou shouldest come to put together and to put thy heart to it as Solomons phrase here is instead of Pater thou wilt say Agum thy minde running a madding after profit and pleasures of the world as hath been once before noted Vers 18. For it is a pleasant thing if thou keep them within thee Heb. In thy belly that is in thine inwards Truth it is that St. John found the little book hee ate whether wee understand it of the Revelation only or of the whole Bible which Bishop Bonners Chaplain called in scorn his little pretty Gods-book it much matters not bitter in his belly though sweet in his mouth Rev. 10.10 because Ministers finde it grievous to bee kept from making known the whole counsel of God to their people But the Word of God attentively heard and by an after meditation well digested and incorporated into the soul is sweeter than hony as David felt it and yeelds more pleasure than all the tasteless fooleries of this present world They shall withall bee fitted in thy lips Thou shalt need no other help to discourse thou shalt get a singular dexterity and volubility of holy language being able to utter thy minde in pure Scripture Loquamar verba Scripturae saith that incomparable Peter Ramus Utamur sermone Spiritus sancti c. thou shalt so speak and so do as one that must bee judged by that law of liberty Jam. 2.12 Vers 19. That thy trust may bee in the Lord Onely a divine word can beget a divine faith and herein the Scripture excells all humane writings none of which can bring our hearts to the obedience of faith I can speak it by experience saith Erasmus that there is little good to bee got by the Scripture Erasm Praef. in Lucam if a man read it cursorily and carelesly But if hee exercise himself therein constantly and conscionably hee shall feel such a force in it Pet. Mart. Praf in com in Ep. ad Rom. as is not to bee found again in any other book whatsoever I know saith Peter Martyr that there are many that will never beleeve what wee say of the power of Gods word hidden in the heart and not a few that will jear us and think wee are mad for saying so But O that they would but bee pleased to make trial Malèe mihi sit ita enim in tanta causa jurare ausim nisi tandem capiantur Let it never go well with mee for so I am bold to swear in so weighty a business if they finde not themselves strangely taken and transformed into the same image if they pass not into the likeness of this heavenly pattern The Ephesians trusted in God so soon as they heard the word of truth they beleeved and were sealed Ephes 1.13 And the Thessalonians faith was famous all the Churches over when once the Gospel came to them in power 1 Thess 1.5 8. To thee even to thee Men must read the Scriptures as they do the Statute-books holding themselves as much concerned therein as any other threatning themselves in every Threat binding themselves in every Precept blessing themselves in every Promise resolving to obey God in all things as convinced of this that these are verba vivenda non legenda words to bee lived and not read only Vers 20. Have not I written to thee excellent things Heb. Princely things Principles for Princes Rare and Royal sentences The word signifies say some the third man in the Kingdome for Authority and Dignity Others read the words thus Have not I three times written for thee concerning Counsels and Knowledge meaning his three books Proverbial Penitential Nuptial Key of the Bible by Mr. Roberts The Canticles were penned perhaps in his younger years saith one when his affections were more warm active and lively in spirituals The Proverbs in his manly ripe age when his Prudence and parts were at highest most grave solid setled Ecclesiastes in his old age c. Vers 21. That I might make thee know the certainty And so finde firm footing for thy faith Luke 1.3 5. These words of God are true saith the Angel Rev. 21.9 These words are faithful and true Rev. 22.24 void of all insincerity and falshood How can it bee otherwise when as they are as Gregory speaks Cor animae the very heart and soul of the God of truth Greg. in Reg. 3. there must needs bee a certainty in these words of truth neither need wee hang in suspence When some took Christ for John Baptist some for Elias Mat. 16. some for Jeremias But whom say yee that I am to teach that Christ would not have men stand doubtful halt between two bee in Religion as beggers are in their way ready to go which way soever the staff falleth but to search the Scriptures and grounding thereon to get a certainty a full assurance of underderstanding Col. 2.2 so as to bee able to say Wee have beleeved therefore have wee spoken 2 Cor. 4.13 Vers 22. Rob not the poor c. Here some Caviller will bee apt to cry out Object Quid dignum tanto feret hic promissor hidlu After so promising a Preface and such wooing of attention wee looked for some new matter and that of best note too But behold here is nothing but what wee had before Sol. Phil. 3 1. It is truth saith the Wise man and yet I must tell you that to write the same things to mee indeed is not grievous but for you it is safe See the like Psal 49.1 2 3 c. The scope of the Psalm is to shew the happy and secure estate of the Saints in trouble Object Sol. and the slippery condition of the wicked when at their height Now whereas some might object and say this is an ordinary argument we have heard of it an hundred times The Psalmist answers that yet this is the great wisdome that
These treacherous kissers are of kin to that mad Hacket hanged in Queen Elizabeths days who bit off his honest schoolmasters nose as he embraced him under colour of renewing their love and ear it down before the poor mans face So and no better are the kisses that is the fawnings and flatteries of perfideous persons Vers 7. The full soul loatheth an hony comb Heb. treadeth it under feet as dung or dogs-meat Chrysostome reports the saying of a certain Philosopher to the same purpose Anima in satietate posita etiam favis illudit The sated soul rejecteth finest fare and most sweetest sustenance This holds true in spirituals too The hony of Gods holy word how is it trampled on by those stall-fed beasts in whom fulness hath bred forgetfulness saturity security Our soul loatheth this light meat said they of their Manna when once cloyed with it The Pharisees found no more sweetness or savouriness in our Saviours own Sermons than in the white of an egge or a dry chip Our Nation is also sick of a spiritual plethory or plurifie we begin to surfeit on the bread of life Now when God sees his mercies lying under Table 't is just with him to call to the enemy to take away Behold therefore I will deliver thee to the men of the East who shall eat thy fruit and drink thy milk Ezek. 25.4 But to the hungry soul every bitter thing is sweet Hunger is the best Cook say the Dutch the best sawce say we experience proves it so how sweetly doth it season homely cates Jejunus stomachus raro vulgaeria temâ—it Horat. coarse fare Artaxerxes Memor being put to flie for his life fed hungerly on barley-bread with dried figs and said he never made a better meal in all his life Huniades once driven out of the field by the Turks and lighting upon a shepheard craved for Gods sake of him something to eat who brought him to a poor cottage not farre off causing to be set before him bread and water with a few Onions who in the pleasant remembrance of that passed misery Turk Hist fol. 310. would oftentimes after in his greatest banguers say that he never in his life fared better or more daintily than when he supped with this shepheard Vers 8. As a bird that wandereth from her nest Doth it of inconstancy and oft meets with misery whereas God had taken order that none should molest a bird upon her nest Deut. 22.6 7. So is a man that wandreth from his place A vagrant an idleby or a busy-body that keeps not his station abides not in the calling wherein he was called 1 Cor. 7.20 exposed to misery and mischief to ruth and ruine Numb 16.32 2 Sam. 6.6 7. 2 Chron. 26.19 Jonah 1. Jude 6. Psal 107.4 An honest mans heart is where his calling is such an one when he is abroad is like a fish in the ayr whereinto if it leap for recreation or necessity yet it soon returns to its own element Vers 9. Oyntment and perfume rejoyce the heart Sweet oyntment sensum afficit spiritum reficit cerebrum juvat affects the sense refresheth the spirit comforteth the brain So doth the sweetness of a mans friend by hearty counsel It is as a fresh gale of sweet ayr to him that lives among walking dung-hils open sepulchres It preserveth the soul as a pomander and refresheth it more than musk or civet doth the brain The Counsel of such especially Ministers I mean of whom the Scripture saith that they are unto God a sweet savour of Christ unto them that are saved 2 Cor. 2.15 These are they that can sell us oyl for our lamps that we may buy for our selves Mat. 25.9 Such a Counsellour may be an Angel nay a God to another as Moses was to Aaron the comfort given by such as the blessing of Parents is usually most effectual because they are in Gods room See Job 33.23 If there be a messenger with him an interpreter one among a thousand Unus è millibus not Vnus è similibus as the Vulgar reads it falsely and from the purpose Vers 10. Thine own friend and thy Fathers friend forsake not To forsake a friend an old friend especially is to forsake ones self for a friend is a second self and friendship as wine is commendable from its oldness What a Price set Salomon upon Hiram who had been his fathers friend 1 King 5 and how did he seek his love as a precious inheritance left him as it were by his father and how courteously for his fathers sake likewise dealt hee with Abiathar that had dealt disloyally with him Neither go into thy brothers house Cajetan reads it and perhaps better Thy brothers house will not come in the day of thy calamity When thine old friend will visit thee and stick close to thee as Jonathan did to David and Onesiphorus to Paul David complains of his carnal kindred My lovers and my friends stand a far off from my sore and mine acquaintance stand aloof Psal 88.18 as the Priest and Levite did from the wounded man when the Samaritan a stranger but a neighbour indeed relieved him Vers 11. My sonne be wise and make my heart glad See the note on chap. 10.1 Vers 12. A prudent man foreseeth the evill See the note on Chap. 22.3 Vers 13. Take his garment that is surety See the note on chap. 20.16 Vers 14. He that blesseth his friend with a loud voice Qui leonum laudibus murem obruit that extols a man above measure as the false Prophets did Ahab and the People Herod that praiseth him to his face In vita Alphons which when a Court-parasite did to Sigismund the Emperour he gave him a sound box on the ear A Preacher in Constantines time ausus est Imperatorem in os beatum dicere Euseb de vit Const l. 4. c. 4. saith Eusebius presumed to call the Emperour a Saint to his face but he went away with a check When Aristobulus the Historian presented to Alexander the great book that he had written of his glorious acts wherein he had flatteringly made him greater than he was Alexander after he had read the book threw it into the River Hydaspes and said to the Authour It were a good deed to throw thee after it Rising early in the morning As afraid to be prevented by another or that he shall not have time enough all day after to do it in Vers 15. A continual dropping See the note on chap. 19.24 Vers 16. Whosoever hideth her hideth the wind i. e. One may as soon hide the wind or hold it from blowing as hide her shame or hush her brawling The wife should make her husband her covering when she is abroad especially but many wives are so intemperate and wilful that a man may as well hide the wind in his fist or oyl in his clutch-fist as his wives infirmities Let this be marked by those that venture upon shrews if rich fair
Father who tells him there that which hee found true by experience Loe children are an heritage of the Lord c. for by all his Wives Salomon had none but one Son and him none of the wisest neither Vers 2. What my son and what the son of my wombe An abrupt speech importing abundance of affection even more than might be uttered There is an Ocean of love in a Parents heart a fathomless depth of desire after the Childes welfare in the mother especially Some of the Hebrew Doctors hold that this was Bathsheba's speech to her son after his fathers death when she partly perceived which way his Genius leaned and lead him that then shee schooled him in this sort q. d. Is it even so my son my most dear son c. O doe not give thy strength to women c. Vers 3. Give not thy strength to women Waste not unworthily the fat and marrow of thy dear and precious time the strength of thy body the vigor of thy spirits in sinful pleasures and sensual delights See chap. 5.9 Nor thy wayes to that which destroyeth Kings Venery is called by one Deaths best Harbinger It was the destruction of Alexander the great of Otho the Emperour called for his good parts otherwise Miraculum mundi of Pope Sextus the fourth qui decessit tabidus voluptate saith the Historian dyed of a wicked waste and of Pope Paul the fourth of whom it passed for a Proverb Eum per candem partem animam profudisse per quam acceperat The Lacedemonian Common-wealth was by the hand of Divine Justice utterly overturned at Leuctra for a rape committed by their Messengers on the two Daughters of Scedosus And what befell the Benjamites on a like occasion is well known out of Judg. 20. that I speak not of the slaughter of the Shechemites Gen. 34. c. Vers 4. It is not for Kings to drink wine i. e. To bee drunk with Wine wherein is excess Ephes 5.18 where the Apostle determines excessive drinking to bee down-right drunkenness viz. when as Swine do their bellies so men break their heads with filthy quaffing This as no man may lawfully doe so least of all Princes for in maxima libertate minima est licentia Men are therefore the worse because they are bound to be better Nor for Princes strong drink Or as some read it where is the strong drink It is not for Princes to ask such a question All heady and intoxicating drinks are by statute here forbidden them Of Bonosus the Emperour it was said that he was born non ut vivat sed ut bibat not to live but to drink and when being overcome by Probus he afterwards hanged himself it was commonly jested that a tankard hung there and not a man But what a Beast was Marcus Antonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strabo Camd. Elis that wrote or rather spued out a book concerning his own strength to bear strong drink And what another was Darius King of Persia who commanded this inscription to bee set upon his Sepulcher I was able to hunt lustily to drink wine soundly and to bear it bravely That Irish Rebel Tiroen Anno 1567. was such a Drunkard that to cool his body when hee was immoderately inflamed with Wine and Uskabagh hee would many times bee buried in the earth up to the chin These were unfit men to bear rule Vers 5 Lest they drink and forget the Law Drunkennesse causeth forgetfulness hence the Ancients feigned Bacchus to bee the sonne of forgetfulness and stands in full opposition to reason and religion when the Wine is in the Wit is out Plutarch in Sympos Seneca saith that for a man to think to be drunk and yet to retain his right reason is to think to drink rank poyson and yet not to dye by it And pervert the judgement c. Pronounce an unrighteous sentence which when Philip King of Macedony once did the poor woman whose cause it was presently appealed from Philip now drunk to Philp when hee should be sober again The Carthaginians made a Law that no Magistrate of theirs should drink wine The Persians permitted their Kings to be drunk one day in a year only Solon made a Law at Athens that drunkenness in a Prince should be punished with death See Eccles 10.16 17. Vers 6. Give strong drink to him c. To those that stand at the barre rather than to them that sit on the bench Wine maketh glad the heart of man Judg. 9.13 Psal 104.15 Plato calls Wine and Musick the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mitigaters of mens miseries Hence that laudable custome among the Jews at Funerals to invite the friends of the deceased to a feast and to give them the cup of consolation Jer. 16.7 And hence that not so laudable of giving Wine Bacchus afflictis requienâ— mortalibus affert Tibul. mingled with Myrrhe to crucified Malefactors to make them dye with lesssense Christ did not like the custom so well and therefore refused the potion People should be most serious and sober when they are to dye sith in Death as in Warre non licet bis errare if a man miss at all he misses for all and for ever Vitellius trepidus dâ—in temâ—lentus Vitellius therefore took a wrong course who looking for the messenger Death made himself drunk to drown the fear of it And Wine unto those that be of heavie hearts Heb. bitter of spirit as Naomi was when she would needs be called Marah Ruth 1.20 as Hannah was when she pleaded that she had neither drunk Wine nor strong drink though at that time she had need enough of it but was a Woman of a sorrowful spirit 1 Sam. 1.15 as David was when his heart was leavened and sowred with the greatness of his grief and he was pricked in his reins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73.21 This grief was right because according to God 2 Cor. 7.11 so was that bitter mourning Zach. 10.12 and Peters weeping bitterly These waters of Marah that flow from the eyes of repentance are turned into wine they carry comfort in them there is a clear shining after this rain 2 Sam. 23.4 Such April-showers bring on May-flowers Dejicit ut revelet premit ut solatia praestet Enecat ut possit vivificare Deus Vers 7. Let him drink and forget his Poverty And yet let him drink moderately too lest he increase his sorrows as Lot did and not diminish them for drunkennesse leaves a sting behind it worse than that of a Serpent or of a Cockatrice Prov. 23.32 Wine is a prohibited ware among the Turks which makes some drink with scruple others with danger The baser sort when taken drunk are often bastinadoed upon the bare feet And I have seen some saith mine Author after a fit of drunkennesse lye a whole night crying and praying to Mahomet for intercession Bluâ—tâ— voyage p. 105. that I could not sleep neer them so strong is conscience even where
of the chiefest good Serranus compiled and composed with such a picked frame of words with such pithy strength of sentences with such a thick series of demonstrative arguments that the sharp wit of all the Philosophers compared with this Divine discourse seems to be utterly cold and of small account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Experientia optima magistra their elaborate Treatises of Happiness to be learned dotages and laborious losse of time How many several opinions there were amongst them concerning the Chief Good in Solomon's days is uncertain divers of them hee confuteth in this book and that from his own experience the best School-dame But Varro the learned'st of the Romans reckoneth up 280 in his time and no wonder considering mans natural blindness not unlike that of the Syrians at Dothan Aug. de civ Dei lib. 18. or that of the Sodomites at Lots door What is an eye without the optick spirit but a dead member and what is all humane wisdom without divine illumination but wickedness of folly yea foolishness of madness as our Preacher not without good cause calleth it A spirit there is in man saith Elihu viz. the light of reason and thus far the Animal-man goes and there hee makes an halt Eccles 7.15 hee cannot transcend his orb but the inspiration of the Almighty giveth them understanding Job 32.8 God had given Solomon wisdom above any man Abulensis saith above Adam in his innocency which I believe not He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Macarius was called a man at twelve years old Niceph. His Father had taught him Prov. 4.4 His Mother had lessoned him Prov. 31.1 The Prophet Nathan had had the breeding of him But besides as he was Jedidiah loved of God so he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God And being now when hee penned this Penitential Sermon grown an old man he had experimented all this that hee here affirmeth So that hee might better begin his speech to his scholars than once Augustus Caesar did to his souldiers Audite senem juvenes quem juvenem senes audierunt Young men hearken to mee an old man whom old men hearkened unto when I was yet but young Have not I written for you excellent things in counsels and knowledge Prov. 22.20 Or Have I not written three books for thee so some read those words Proverbial Penitential Nuptial See the Note there Nescis temerarie nescis Ovid. Metam Quem fugias ideoque fugis Job 4. Esay 55. Surely if thou knewest the gift of God and who it is that speaketh unto thee thou wouldst encline thine ear and hear thou wouldst listen as for life it self Knowest thou not that I am a Preacher a Prince Son of David King in Jerusalem 2 Cor. 3.1 Regis epistolis acceptis quo calamo scriptae sint ridiculum est quaerere Greg. Luke 13.28 Bellarminus Solomonem inter reprobos numerat and so do come multis nominibus tibi commendatissimus much commended to thee in many respects But need I as some others epistles of commendation to my Readers or Letters of commendation from them Is it not sufficient to know that this book of mine both for matter and words is the very work of the Holy Ghost speaking in mee and writing by mee For Prophecy comes not by the will of man but holy men of God speak it as they are moved by the holy Ghost 2 Pet. 1.21 And albeit this be proof good enough of my true though late repentance whereof some have doubted some denied it yet take another Of the Preacher Or of a preaching Soul for the Hebrew word Koheleth is of the feminine gender and hath Nephesh Soul understood or of a person re-united and reconciled to the Church Anima congregata cum Ecclesia se colligens Cartw. and in token of reconciliation to God re-admitted by him to this Office in his Church like as Christ sealed up his love to Peter after his shameful fall by bidding him feed his lambs and to the rest of the Apostles that had basely forsaken him by saying to them after his resurrection Peace be unto you As my Father hath sent mee even so send I you Receive yee the holy Ghost John 20.21 See the like mercy shewed to St. Paul 1 Tim. 1.12 Howbeit some learned men here observe that it is no new thing in the Hebrew tongue to put feminine names upon men as Ezra is called Sophereth descriptrix a Shee-scribe in the very same form as Solomon is here called Koheleth a Preacheress and the Gospel-preachers Mebaseroth Psal 68.11 with Esay 52.7 either to set forth the excellency and elegancy of the business or else to teach Ministers to keep themselves pure as Virgins whence they are also called Wisdomes Maids Prov. 9.3 and Christs Paranymphs John 3.29 to present the Church as a chaste Virgin to Christ 2 Cor. 11.2 The Son of David So Christ also is said to be Mat. 1.1 as if David had been his immediate father The glory of children are their fathers Prov. 17.6 to wit if they be godly and pious The Jews made great boasts that they were the seed of Abraham Mat. 3.9 John 8.33 And that caitiff Elymas the Sorcerer Act. 13.6 had surnamed himself Barjesus or the son of Jesus as if hee had been of neerest alliance to our Saviour of whom all the families of heaven and earth are called Eph. 3. What an honour is it now accounted to be of the posterity of Latimer Bradford Ridley c How much more of David that man of renown the Father of our princely Preacher who himself took also not scorn to teach and do the office of a Preacher Psal 32.9 and 34.11 though he were the Governour of Gods people Psal 78.71 and head of many Heathen Psal 18.43 The like may be said of Joseph of Arimathea who of a Counsellor of State became a preacher of the Gospel so did Chrysostome a noble Antiochian Ambrose Lieutenant and Consul of Millain George Prince of Anhalt Earl Martinengus John a Lasco a noble Polonian and sundry others of like quality and condition Psal 138.4 5. and 119.72 the Psalmist shews by prophecying that they that have tasted of the joys of a crown shall leave the throne and palace to sing with the Saints and to publish the excelling glory of God and godliness King in Jerusalem and of Jerusalem The Pope will allow the Duke of Millain to be King in Tuscany but not King of Tuscany Solomon was both Prov. 1.1 See the Note there Spec. Europ Hither came the Queen of Sheba from the utmost parts of the earth to hear him here hee wrote this excellent book these words of delight which he had learned from that one Shepheard the Lord Christ ch 12.10 11. and hath left them faithfully set down for the use of the Church so honouring learning with his own labours as Sylverius said of Caesar Here lastly it was that he soveraigned
Ephes 2.14 New attendance Psal 91.11 New wages new work Isa 62.11 A new Commandement 1 Joh. 2.8 A new Covenant Jer. 31.33 A new way to Heaven Heb. 10.20 And a new Mansion in Heaven Joh. 14.2 2 Cor. 5.8 Vers 11. There is no remembrance of former things None to speak of How many memorable matters were never recorded How many ancient records long since perished How many fragments of very good Authors are come bleeding to our hands that live as many of our Castles doe but only by their ruines God hath by a Miracle preserved the holy Bible from the injury of times and Tyrants who have sought to abolish it There wee have a true remembrance of former things done in the Church by Abraham and his off-spring when the Grandees of the Earth Ninus Belus c. lye wrapt up in the sheet of shame or buried in the grave of utter oblivion Diodorus Siculus confesseth that all Heathen antiquities before the Theban and Trojan Warres are either fabulous relations or little better Ezra that wrote one of the last in the Old Testament lived afore any Chronicles of the world now extant in the world Neither shall there be any remembrance Unless transmitted to posterity by Books and Writings which may preserve and keep alive their memory and testifie for their Authors that such have one day lived Quis nosset Erasmum Chilias aeternum si latuisset opus Niniveh that great City is nothing else but a sepulture of her self no more shall Rome be ere long Time shall triumph over it when it shall but then live by fame if at all as others now doe Vers 12. I the Preacher was King over Israel And so had all the helps that heart could wish the benefit of the best Books and Records that men or mony could bring me in the happinesse of holy conference beside mine own plentiful experience and therefore you may well give credit to my verdict Mr. Fox had a large Commission under the Great Seal to search for all such Monuments Manuscripts Registers Legier-books as might make for his purpose in setting forth that worthy Work the Acts and Monuments of the Church of England And the like had Polydor Virgil for the framing of his History though with unlike successe for he had the ill hap to write nothing well saith one Peacham save the life of Henry the seventh wherein he had reason to take a little more pains than ordinary the Book being dedicated to Henry the eighth his Son See the note on vers 1. Vers 13. And I gave my heart to seek and search out by wisdome God had given Solomon a large heart and great store of wisdome and this made him not more idle but more industrious more sedulous and serious in seeking and searching out by wisdome i. e. by the best skill that hee had maturely and methodically the causes properties and effects with the reason of all things that are and are done under heaven Neither did he this in pride and curiosity as Hugo de Sancto Victore here sharply censureth him but soberly and modestly setting down his disquisitions and observations of things Political and Natural for the use of posterity And forasmuch as these are now lost because haply too much admired and trusted to 1 King 4 3â— by those that had the use of them under the first Temple in and with the which some Jewes say they were burnt what an high price should we all set upon this and the other two Books of Solomon the wisest of men as not Apollo but the true God of Heaven hath called him and commended him unto us Surely as in the Revelation Heaven never opened but some great Mystery was revealed some Divine Oracle uttered So we may be confident that the Holy Ghost never sets any Pen-man of Scripture a work but for excellent purpose And if we dis-regard it he will complain of us as once Hos 8.12 I have written for them the great things of my Law but they were counted as a strange thing As for those other worthy Works of Solomon the fruits of this privie search into the natures of the Creatures here mentioned that the injury of time hath bereft us of how much better may we say of them Rolloc de vocatione p. 130. than a godly and learned man once did of Origens Octapla Hujus operis jacturam deplorare possumus compensare non possumus This great losse we may well bewayl but cannot help Vers 14. I have seen all the works that are done I have seen them and set down mine observations of them 1 King 4.33 Pliny did somewhat like unto this in his Natural History which work of his saith Erasmus Non minus varium est quam ipsa rerum natura imo non opus sed the saurus sed vere mundus rerum cognitu dignissimarum it hath as much variety in it as Nature her self hath To speak truth it is not a Work but a Treasury nay a world of things most worthy to be known of all men And behold all is vanity and vexation of spirit Nothing in themselves and yet of sufficient activity to inflict vengeance and vexation upon the spirit of a man so farre are they from making him truly happy They doe but feed the soul with wind as the text may be rendred wind gotten into the veins is a sore vexation Vers 15. That which is crooked cannot bee made streight Most men are so wedded and wedged to their wicked wayes that they cannot bee rectified but by an extraordinary touch from the hand of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hes Hesiod speaking of God saith that he can easily set crooked things streight and only hee Holy Melanchthon being himself newly converted thought it impossible for his Hearers to withstand the evidence of the Gospel But after he had been a Preacher a while he complained that old Adam was too hard for young Melanchthon and yet besides the singular skil and learning that God had given him for the which he merited to be called the Phoenix of Germany Ad cum modum in hoc vitae theatro versatum Philippum Melanchthonem apparet saith a friend and Scholar of his i. e. It well appeareth that Melanchthon was Solomon-like on this wise busied upon the Theatre of his life that seeing and observing all he could he made profit of every thing and stored his heart as the Bee doth her Hive out of all sorts of flowers for the common benefit Howbeit he met with much crosness and crookedness that wrâ—ng many tears from him as it did likewise from St. Paul Phil. 3.18 not in open enemies only as Eccius and other Papists but in professed friends as Flaccius Osiander Melch. Adam in vita Mel Melanchthon mortuus tantum non ut blasphemus in Deum cruci affigitur Zanch. Miscel ep ded c. who not only vexed him grievously whiles alive but also fell foul upon him when he was dead
rich fool in the Gospel either knew not or considered not Eat drink and bee merry said he to himself but God was not in all his thoughts How much better David Hope in the Lord saith he to himself and others and be doing good dwell in the Land and verily thou shalt be fed Psal 37.3 Vers 14. I know that whatsoever God doth it shall be for ever i. e. That his Decree is unchangeable that his counsel shall stand Prov. 19. that the Sun may sooner be stopt in his course than God hindered of his will or in his work sith his power and grace is irresistable Nature Angels Devils Men may all be resisted and so miss of their design Not so God For who hath resisted his will Vain men whiles like proud and yet brittle clay they will be knocking their sides against the solid and eternal Decree of God break themselves in peeces 1 King 1. as Adoniah did And whilest with Pompey vanquished by Julius Caesar they complain that there is a great mist upon the eye of Divine Providence they doe but blame the Sun because of the sorenesse of their blear eyes Certain it is and Solomon knows it though the best of Heathens doubted of it when they saw good men suffer bad men prosper that every Creature walks blind-fold only he that dwels in light sees whither they goe and that the Charrets of all effects and actions come forth from between those mountains of Brasse Gods provident Decrees and counsels most firm and immutable Zach. 5.6 That men should fear before him And not lay the reigns in the neck casting away all care upon pretence of Gods decree as that French King did Ludo. 11. that thus desperately argued Si salvabor salvabor si vero damnabor damnabor If I shall bee saved I shall bee saved and if I shall bee damned I shall bee damned therefore I will live as I list This was to suck poyson out of a sweet flower to dash against the Rock of ages to fall into the pit like a profane beast which was digged for better purpose Exod. 21.23 to stumble at the word an ill sign and yet an ordinary sinne whereunto also they were appointed 1 Pet. 2.8 A bridge is made to give men safe passage over a dangerous River but hee that stumbleth on the bridge is in danger to fall into the River So here Vers 15. That which hath been is now c. viz. With God to whom all things are present Rom. 4.17 2 Pet. 3.8 Jer. 1.5 6 7. Hence God is said to know future things Exod. 3.9 John 18.4 not to foreknow them For indeed neither foreknowledge nor remembrance are properly in God sith his whole Essence is wholly an eye or a mind it is the example or pattern of all things so that hee needs but to look upon himself and then hee seeth all things as in a glass The eye of man beholds many things at once as Ants in a mole-hill but if it will see other things at the same time it must remove the sight The mind of man can take in a larger circuit even a City a Country a World but this it doth onely in the lump or whole masse of it for else it must remove from form to form and from thought to thought But God takes all at once most stedfastly and perfectly All things without him are but as a point or ball which with as much ease hee discerneth as wee turn our eyes And God requireth that which is past Or enquireth asketh that which is by-gone hee bespeaks it as present calling those things that are not as if they were Non aliter scivit Deus creatae quam creanda saith Austin God knew things to be created as if they had been before created Vers 16. The place of judgement that wickedness was there i. e. That wrong reigned in the places of Judicature that Justice was shamefully perverted and publick Authority abused to publick injury Cato saw as much in the Roman States and complained that private robbers were laid in cold irons A. Gell. lib. 21. cap. 16. when publick theeves went in gold chains and were cloathed in Purple Another not without cause complains that even among us Christians some follow the administration of Justice as a trade onely with an unquenchable and unconscionable desire of gain which justifies the common resemblance of the Courts of Justice to the Bush whereto whiles the Sheep flyes for defence in ill weather hee is sure to lose part of his fleece Such wickedness saw the Wiseman in the place of Judgement where hee least looked for it God himself looked for judgement but behold a scab Isa 5.7 So the Hebrew hath it Vers 17. I said in my heart God shall judge c. Hee did not deny the Divine Providence as Averroes for this cause did much less did hee turn Atheist with Diagoras because hee could not have Justice done upon a fellow that had stollen a Poem of his and published it in his own name But hee concluded within himself Psal 37. that God would surely take the matter into his own hand Judge those unrighteous Judges right and relieve the oppressed bring forth their righteousness as the light and their innocency as the noon-day if not in this world yet certainly at that great Assizes to bee held by his sonne Because hee hath appointed a day in the which hee will judge the world in righteousness whereof hee hath given assurance to allmen c. Act. 17 31. His petty Sessions he keepeth now letting the Law pass upon some few corrupt Judges by untimely death disgraces banishment remorse of conscience c. as hee did upon Judge Morgan that condemned the Lady Jane Gray Judge Hales Belknap Empson Dudley that I speak not of Pilate Felix c. reserving the rest till the great Assizes 1 Tim. 5.24 Some hee punisheth here lest his Providence but not all lest his patience and promise of Judgement should be called into question as Austin well observeth His two and twenty learned Books De civitate Dei were purposely written to clear up this truth And so were Salvians eight Books De gubernatione Dei de justo praesentique ejus judicio Vers 18. That they might see that they themselves are beasts It is reckoned a great matter that wicked men are made to know themselves to bee but men and no more Psal 37 22. Psal 9.20 But God will make good men see and say with David Ambr. in Psal 72. So foolish was I and ignorant I was as a Beast before thee Pulchre addidit Apúd te saith Ambrose upon those words Elegantly said the Psalmist Before thee because in respect of God what is man but an unreasonable Beast He that is wisest among men Socrat. apud Platon said Socrates who himself was held the wisest of men if hee bee compared to God Simia videbitur non sapiens hee will seem rather an Ape
themselves about with the winding sheet that they purpose to bee buried in to shew themselves mindful of their mortality The Philosopher affirms that man is therefore the wisest of creatures because hee alone can number Bruta non numerant this is an essential difference Psal 90.12 but especially in that divine Arithmetick of so numbring his daies as to apply his heart to wisdome This speaks him wise indeed right in his judgement right also in his affections This will render him right in his practice too Pauperes de Lugduno as it did Waldus the Merchant of Lions who seeing one suddenly fall down dead before him became a new man and chief of those old Protestants the poor men of Lions called also Waldenses from this Waldus Prov. But the heart of fools is in the house of mirth See the Note one verse 3. As the heart of the wicked is light and little worth so it is their trade to hunt after lying vanities as the childe doth after Butter-flies to rejoyce in a thing of nothing Amos 6.13 hee wilders away his time either in weaving spiders webs or hatching Cockatrice eggs Isa 59.5 froth or filth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 7.22 is their recreation Sad and serious thoughts they banish and therefore love not to bee alone They hate to hear of that terrible word Death as Lewis the eleventh of France commanded his servants not once to mention it to him though hee lay upon his death-bed They live and laugh as if they were out of the reach of Gods Rod or as if their lives were rivetted upon eternity They can see death in other mens brows and visages not feel it in their own bowels and bosomes When they behold any laid in their graves they can shake their heads and say This is it wee must all come to but after a while all is forgotten As water stirred with a stone cast in to it hath circle upon circle on the surface for present but by and by all is smooth as before As chickens in a storm haste to bee under the Hens wing but when that is a little over they lye dusting themselves again in the sun-shine So it is here Good thoughts fall upon evil hearts as sparks upon wet tinder or if they kindle there fools bring their buckets to quench them run into merry company to drink or otherwise drive away those troublesome heart-qualms and melancholy dumps as they call them This is to excel in madness c. See the Note on Prov. 10.23 Vers 5. It is better to hear the rebuke of the wise Sharp truth takes better with an honest heart than a smooth supparasitation Seneca compares flattery to a song or symphony but it is a Syrens song and our ears must bee stopt to it for like the poison of Asps it casts one into a sleep but that sleep is deadly Those that had the Sudor Anglicus or sweating sickness died assuredly if suffered to sleep those then were their best friends that kept them waking though haply they had no thank for it So are wise and merciful reprovers Faithful are these wounds of a friend Prov. 7.26 See the Note there David was full glad of them Psal 141.5 So was Gerson who never took any thing more kindly saith hee that writes his life than to bee plainly dealt with The Bee can suck sweet hony out of bitter Thyme yea out of poisonous Hemlock So can a wise man make benefit of his friends nay of his enemies It is good to have friends as the Oratour said of Judges modo audeant quo sentiunt so they dare deal freely this an enemy will do for spite and malice though it bee an ill Judge yet is a good Informer Austin in an Epistle to Hierome approves well of him that said there is more good to bee gotten by enemies railing than friends flattering These sing Satans lullaby such as casts into a dead lethargy and should therefore bee served as Alexander the Great served a certain Philosopher whom hee chased out of his presence and gave this reason because hee had lived long with him and never reproved any vice in him Or as the same Alexander dealt by Aristobulus the false Historian who had written a book of his Noble Acts and had magnified them beyond truth hoping thereby to ingratiate and curry favour Alexander having read the book cast it into the River Hydaspes Curt. and told the Author it were a good deed to throw him after Qui solus me sic pugnantem facis Vers 6. For as the crackling of thorns under a pot Much noise little fire much light little heat So here is much mirth little cause a blaze it may yeeld but is suddenly extinct this blaze is also under a pot the gallantry of it is checkt with troubles and terrours it is insincere many times it is but the hypocrisie of mirth as one calls it It is truly and trimly here compared to a handful of brushwood or sear thorn under the pot Apul. Ecquando vidisti flammam stipula exortam claro strepitu largo fulgere cito incremento sed enim materia levi caduco incendio nullis reliquiis saith Apuleius a very dainty description of carnal joy and agreeable to this text Psal 58.9 And herewith also very well suits that of the Psalmist Before your pots can feel the thorns hee shall take them away with a whirlwind both living and in his wrath Fools themselves are but thorns twisted and folded together Nahum 1.10 briers Micah 7.4 brambles Judg. 9.14 Their laughter is also fitly compared to thorns because it choaks good motions scratcheth the conscience harbours the vermine of base and baggage lusts And as themselves like thorns shall bee thrust away and utterly burnt with fire in the same place 2 Sam. 23.6 So their joy soon expireth and proves to bee rather desolation than consolation as lightning is followed with rending and roaring as Comets out-blaze the very stars but when their exhaled matter is wasted they vanish and fill the air with pestilent vapours The Prophet Amos telleth the wicked that their Sun shall go down at noon-day chap. 8.9 Surely as metals are then nearest melting when they shine brightest in the fire and as the fishes swim merrily down the silver-streams of Jordan till they suddenly fall into the dead Sea where presently they perish So it fares with these merry Greeks that flear when they should fear and laugh when they should lament Luk. 6.25 Psal 118 1◠Woe to you that laugh saith Christ How suddenly are they put out as the fire of thorns Vers 7. Surely oppression maketh a wise man mad viz. Till such time as hee hath recollected himself and summoned the sobriety of his senses before his own judgement till hee hath reasoned himself and prayed himself out of his distemper as David did Psal 73. Anger is a short madness fury a phrensie and who so apprehensive of an injury as the wise
salvation when a Cardinal I feared my self but now that I am Pope I am almost out of hope And if the tree fall toward the South i. e. Which way soever it groweth it fructifieth so should rich men bee rich in good works 1 Tim. 6.18 and being fat Olive-trees Psal 52. â— they should bee as David green Olive-trees full of good fruits Or thus trees must down and men must die and as trees fall South-ward or North-ward so shall men bee set either at the right hand of the Judge or at the left according as they have carried themselves towards Christs poor members Matth. 25. Up therefore and bee doing whiles life lasteth and so lay hold upon eternal life Mors atra impendet agenti Where the boughs of holy desires and good deeds are most and greatest on that side no doubt the tree will fall but being fallen it can bear no fruit for ever Vers 4. Hee that observeth the wind shall not sow In sowing of mercy hee that sticks in such objections and doubts as carnal men use to frame out of their covetous and distrustful hearts neglects his seeds-time by looking at winds and clouds which is the guize of a lewd and lazy seeds-man A word in season saith Solomon so a charitable deed in season how good is it Hee that defers to do good in hope of better times or fitter objects or fewer obstacles or greater abilities c. it will bee long enough ere hee will do any thing to purpose When God sets us up an Altar wee must offer a sacrifice when hee affords us an opportunity wee must lay hold on it and not stand scrupling and casting perils lest wee lose the sowing of much seed and reaping of much fruit lest wee come with our talent tied up in a napkin and hear Thou idle and therefore evil servant Vers 5. As thou knowest not what is the way of the Spirit Or Of the wind as some render it grounding upon the former verse q. d. why should any so observe the wind the nature whereof hee so little understands John 3.8 and the inconstancy whereof is grown to and known by a common proverb But by spirit I rather think is meant the soul as by bones the body Who can tell when and how the body is formed the soul infused The body is the souls sheath Dan. 7.15 an abridgement of the visible world as the soul is of the invisible The members of the body were made all by book Psal 139.16 and curiously wrought in the lowest parts of the earth that is in the womb Homo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. as curious work-men when they have some choice peece in hand they perfect it in private and then bring it forth to light for men to gaze at What an admirable peece of work is mans head-peece Gods Master-peece in this little world the chief seat of the soul that cura divini ingenii as one calls it There is nothing great on earth but man nothing in man but his mind said the Philosopher Favâ—rin Many locks and keyes argue the price of the Jewel that they keep and many papers wrapping the token within them the worth of the token The Tables of the Testament First Laid up in the Ark Secondly The Ark bound about with pure gold Thirdly Overshadowed with Cherubims wings Fourthly Inclosed with the veil of the Tabernacle Fifthly With the compass of the Tabernacle Sixthly With a Court about all Seventhly With a treble covering of Goats Rams and Badgers-skins above all must needs bee precious Tables So when the Almighty made mans head the seat of the reasonable soul and over-laid it with hair skin and flesh like the threefold covering of the Tabernacle and then incompassed it with a skull of bones like boards of Cedar and afterwards with divers skins like silken curtains and lastly Enclosed it with the yellow skin that covers the brain like the purple veil which Solomon calls the golden Ewre Eccles 12.6 hee would doubtless have us to know it was made for some great treasure to bee put therein How and when the reasonable soul is put into this curious Cabinet Philosophers dispute many things but can affirm nothing of a certainty as neither how the bones do grow in the womb how of the same substance the several parts as bones nerves arteries veins gristles flesh and blood are fashioned there and receive daily increase This David looks at as a just wonder Psal 139.14 15. Mirificatus sum mirabilibus operis tuis Montanus saith hee I am fearfully and wonderfully made and Galen a prophane Philosopher could not but hereupon sing an hymn to mans most wise Creator whom yet hee knew not Even so thou knowest not the work of God i. e. The rest of his works of creation and providence which are very various and to us no less unknown than uncertain Do thou that which God commandeth and let things fall out as they will Prov. 3.5 Isa 58.7 there is an over-ruling hand in all for the good of those that love God Trust therefore in the Lord with all thine heart and lean not to thine own understanding Hide not thine eyes from thine own flesh Hee that doth so shall have many a curse The Apostle useth a word for liberality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8.2 which properly signifieth simplicity and this hee doth in opposition to that crafty and witty wiliness of the covetous to defend themselves from the danger as they take it of liberality Vers 6. In the morning sow thy seed c. At all times bee ready to every good work as the Bee is abroad so soon as ever the Sun breaks forth Tit. 3.1 Sow mercy in the morning sow it likewise in the evening as those bountiful Macedonians did to the shame of those richer but harder Corinthians sending once and again to Pauls necessities 2 Cor. 8.3 with Phil. 4.16 Oh sow much and oft of this unfailable seed into Gods blessed bosome the fruit whereof you are sure to reap at your greatest need Men may bee thankful or they may not Perraro grati reperiuntur saith Cicero it is ten to one if any cured Leper turn again to give thanks But God is not unrighteous to forget your labour of love in ministring to his Saints Heb. 6.10 Haply you may not sow and reap the same day as the widow of Sarepta did haply the seed may lye under ground some while and not bee quckned except it dye but have patience nothing so sure as a crop of comfort to those that are duely merciful Up therefore and bee doing lose no time slip no season It but a morning and an evening one short day of life wherein wee have to work and to advance your blessedness Sow therefore continually blessed is hee that soweth besides all waters Acts and Mâ—n Blessed Bradford held that hour lost wherein hee had not done some good with his hand tongue or pen.
being little less than a Monster What so monstrous as to behold green Apples on a tree in winter and what so indecent as to see the sins of youth prevailing in times of age among old decrepit Goats that they should bee capering after capparis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of Capers as the Septuagint and Vulgar render it here Because man goeth to his long home Heb. to his old home scil to the dust from whence hee was taken Or to the house of his eternity that is the grave that house of all living where hee shall lye long till the Resurrection Tremellius renders it in domum saeculi sui to the house of his generation where hee and all his contemporaries meet Cajetan in domum mundi sui into the house of his world that which the world provides for him as nature at first provided for him the house of the womb Toward this home of his the old man is now on gate having one foot in the grave already Hee sits and sings with Job My spirit is spent my daies are extinct the graves are ready for mee Job 17.1 And the mourners go about the streets The proverb is Senex â—os non lugetur An old man dies unlamented But not so the good old man Great moan was made for old Jacob Moses Aaron Samuel The Romans took the death of old Augustus so heavily that they wished hee had either never been born or never died Those indeed that live wickedly dye wishedly But godly men are worthily lamented and ought to bee so Isa 57.1 This is one of the dues of the dead so it bee done aright But they were hard bestead that were fain to hire mourners that as Midwives brought their friends into the world so those widows should carry them out of it See Job 3.8 Jer. 9.17 Vers 6. Or ever the silver cord bee loosed Or lengthened i. e. before the marrow of the back which is of a silver colour bee consumed From this Cord many sinews are derived which when they are loosened the back bendeth motion is slow and feeling faileth Or the golden bowl be broken i. e. The heart say some or the Pericardium the Brain-pan say others or the Piamater compassing the brain like a swathing-cloath or inner rind of a tree Or the pitcher bee broken at the fountain That is the veins at the Liver which is the shop of sangnification or blood-making as one calls it but especially Vena porta and Vena cava Read the Anatomists Or the wheel bee broken at the cistern i. e. The head which draws the power of life from the heart to the which the blood runs back in any great fright as to the fountain of life Vers 7. Then shall the dust return to the earth c. What is man saith Nazianzen but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul and Soil Breath and Body a puff of wind the one a pile of dust the other no solidity in either Zoroaster and some other antient Heathens imagined that the soul had wings that having broken these wings shee fell headlong into the body and that recovering her wings again shee flies up to Heaven her original habitation That of Epicharmus is better to bee liked and comes nearer to the truth here delivered by the Preacher Concretum fuit discretum est rediitque unde venerat terra deorsum spiritus sursum It was together but is now by death set asunder and returned to the place whence it came the Earth downward the Spirit upward See Gen. 2.7 God made man of the dust of the earth to note our frailty vility and impurity Lutum enim conspurcat omnia sic caro saith one Dirt defiles all things so doth the flesh It should seem so truly by mans soul which coming pure out of Gods hands soon becomes Mens oblita Dei vitiorumque oblita coeno Bernard complains not without just cause that our souls by commerce with the flesh are become fleshly Sure it is that by their mutual defilement corruption is so far rooted in us now that it is not cleansed out of us by meer death as is to bee seen in Lazarus and others that died but by cinerification or turning of the body to dust and ashes The spirit returns to God that gave it For it is divinae particula aurae an immaterial immortal substance that after death returns to God the Fountain of life D. Prest The soul moves and guides the body saith a worthy Divine as the Pilot doth the ship Now the Pilot may bee safe though the ship bee split on the rock And as in a chicken it grows still and so the shell breaks and falls off So it is with the soul the body hangs on it but as a shell and when the soul is grown to perfection it falls away and the soul returns to the Father of spirits Augustine after Origen held a long while that the soul was begotten by the Parents as was the body At length hee began to doubt of this point and afterward altered his opinion confessing inter caetera testimonia hoc esse praecipuum that among other testimonies this to bee the chief to prove the contrary to that which hee had formerly held Vers 8. Vanity of vanities saith the Preacher Who chose for his Text this Argument of the vanity of humane things which having fully proved and improved hee here resumes and concludes Vide supra Vers 9. And moreover because the Preacher was wise Hee well knew how hard it was to work men to a beleef of what hee had affirmed concerning earthly vanities and therefore heaps up here many forcible and cogent Arguments as First that himself was no baby but wise above all men in the world by Gods own testimony therefore his words should bee well regarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our wise men expound to day said the Jews one to another Come let us go up to the house of the Lord c. Cicero had that high opinion of Plato for his wisdome that hee professed that hee would rather go wrong with him than go right with others Averroes over-admired Aristotle as if hee had been infallible But this is a praise proper to the holy Pen-men guided by the Spirit of Truth and filled with wisdome from on high for the purpose To them therefore and to the word of prophecy by them must men give heed as unto a light that shineth in a dark place c. 2 Pet. 1.19 Hee still taught the people knowledge Hee hid not his talent in a Napkin but used it to the instruction of his people Have not I written for thee excellent things or three several sorts of Books viz. Proverbial Penitential Nuptial in counsels and knowledge Prov. 22.20 Synesius speaks of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes that having great worth in them will as soon part with their hearts as with their conceptions And Gregory observeth that there are not a few who being enriched with spiritual gifts
wherein thou shalt finde fulness of matter in fewness of words Or by these that is by the holy Scriptures which according to some interpreters are called in the former verse Lords of Collections because they are as Lords paramount above all other words and writings of men that ever were collected into volumes Odi ego meos libros saith Luther Luth. in Genes I do even hate the Books set forth by my self and could wish them utterly abolished because I fear that by reading them some are hindred from spending their time in reading the sacred Scriptures Of these it is that the Psalmist saith Moreover by them is thy servant warned or clearly admonished as the word signifies and in doing thereof there is great reward Psal 19.11 Of making many Books there is no end Ambition and covetousness sets many Authors a work in this scribling age Scribimus indocti doctique c. Presses are greatly oppressed and every fool will bee medling that hee may bee a fool in Print Multi mei similes hoc morbo laborant ut cum scribere nesciant tamen a scribendo temperare non possunt Many are sick of my very disease saith Erasmus that though they can do nothing worthy of the publick yet they must bee publishing hence the world so abounds with books even to satiety and surfeit many of them being no better than the scurf of scald and scabby heads And much study is a weariness to the flesh Hierome renders it Labor carnis a work of the flesh They will finde it so one day to their sorrow that are better read in Sir Philip than in St. Peter in Monsieur Balsaâ—s letters than St. Pauls Epistles The holy Bible is to bee chiefly studied and herein wee are to labour even to lassitude to read till being overcome with sleep wee bow down as it were to salute the leaves with a kiss Hierom ad Eust as Hierome exhorted some good women of his time All other Books in comparison of this wee are to account as waste Paper and not to read them further than they some way conduce to the better understanding or practising of the things herein contained and commended unto our care Vers 13. Let us hear the conclusion of the whole matter scil Touching the attainment of true happiness Let us see for a perclose of all where and how it may bee had Shall I tell you in two words saith the Preacher I will so and see that yee mark it In the Original the word rendred conclusion here hath the first letter bigger than the rest to stir up the greater attention to that which follows sith in this short sentence is contained the sum of all Divinity Fear God and keep his commandements Bear an awful respect to the Divine Majesty a reverential fear and from this principle obey God in every part and point of duty Do this and live for ever Do it in an Evangelical way I mean for wee can do it now no otherwise Wish well to exact obedience as David doth Psal 119.4 5. Oh that I could keep thy commandements accurately and woe is mee that I cannot And then bee doing as thou canst for affection without indeavour is like Rachel beautiful but barren Bee doing I say at every thing as well as at any thing for thou must not bee funambulus vertutum as Tertullian phraseth it one that goeth in a narrow tract of obedience No thine obedience must bee universal extending to the compass of the whole Law which is but one copulative as the Schools speak And then Aug. beati sunt qui praecepta faciunt etiam si non perficiunt they are blessed that do what they can Bern. though they cannot but under-do And in libro tuo scribuntur omnes qui quod possunt faciunt si quod debent non possunt They are surely written all in Gods Book that do what they can though they cannot do as they ought I cannot let slip a Note given by one that was once a famous Preacher in this Kingdome and still lives in his printed Sermons The Book of Ecclesiastes saith hee begins with All is vanity and ends with fear God and keep his commandements Now if that sentence were knit to this which Solomon keepeth to the end as the haven of rest after the turmoils of vanity it is like that which Christ said to Martha Thou art troubled about many things but one thing is necessary That which troubleth us Solomon calls vanity that which is necessary hee calls the fear of God From that to this should bee every mans pilgrimage in this world Wee begin at vanity and never know perfectly that wee are vain till wee come to fear God and keep his commandements For this is the whole duty of man Heb. This is the whole man q. d. Hee is not a compleat man hee loseth all his other praises that fears not God It is the very nature and essence of man to bee a reasonable creature Now what more reasonable than that God should bee feared and served What more irrational than irreligion See 2 Thes 3.2 and what is man without true grace but praestantissimum brutum as one saith a very fair beast Vers 14. For God shall bring every work into judgement Full loth is sinful flesh to come to judgement but will they nill they come they must God will bring them Angels will hale them out of their hiding holes Rocks and mountains will then prove a sorry shelter sith rocks shall rent and mountains melt at the presence of the Judge Let us therefore judge our selves if hee shall not judge us and take unto us words against our sins if wee will not have him to take unto him words against our souls Hos 14.2 And then Ita vivamus ut rationem nobis reddendam arbitremur saith the Heathen Oratour Let us so live as those that must shortly bee called to an account For who can tell but that hee may suddenly hear as that Pope did and was soon after found dead Veni miser in judicium Come thou wretch receive thy judgement Let this bee firmly beleeved and thorowly digested and it will notably incite us to the fear and service of God This some Heathens knew Zaleucus Locrensis in the Proeme to his Laws hath these words Hoc inculcatum sit esse Deos venturum esse summum fatalem illum diem Remember to press often upon the people these two things First That there are Gods Next to these Gods an account of all must bee given The Areopagites at their Council were wont diligently to enquire what every of the Athenians did Rouz his Archaeol Atti. 125 and how hee lived that men knowing and remembring that once they must give an account of their lives though but to earthly Judges might imbrace honesty With every secret thing For at that day of Revelation as it is called Wee must all appear or bee made transparent pellucid and clear like
edifie the faithful That golden-mouthed Preacher did so please the people that it was grown to a Proverb Better the Sun shine not than Chrysostome preach not Bilney the Martyr a little before hee was burned entreated much on that Text Isa 43.2 Fear not when thou walkest thorow the fire thou shalt not bee burnt neither shall the flame kindle upon thee so that some of his friends present took such sweet fruit thereby saith Mr. Fox that they caused the whole sentence to bee fair written in Tables Act. and Mon. 923. and some in their books the comfort whereof in divers of them was never taken away from them to their dying day Ibid. 1559. The same Author saith of Bishop Ridley Martyr that hee usually preached every Sunday and Holyday to whose Sermons the people resorted swarming about him like Bees and coveting the sweet juice of his heavenly doctrine How pleasant and profitable to Latimer was the private conference hee had with Bilney and the like benefit had Ridley by Bradford Luther by Stanpicius Gâ—leacius by Peter Martyr Junius by a Country-man of his not far from Florence Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hony and Milk are under thy tongue The language of Canaan is thy proper dialect for Canaan was a Land that flowed with Milk and Hony 1. With things both pleasant and profitable Yea I doubt not saith an Interpreter but that under these tearms the Holy Ghost meaneth fit food as well for strong men as for weak ones in the Church Milk most properly belongs to children 1 Cor. 3.2 Heb. 5.12.13 and hony to them of more strength as examples of the word and reason it self teacheth sufficiently in Jonathan 1 Sam. 24.27 and John Baptist Matth. 3.4 By these comparisons also may well bee understood the good House-keeping that is in Christs Church Hony and Milk shee hath ever at hand And why hath hee put these provisions under her tongue but that shee should look to lip-feeding Prov. 10.22 Let our words bee alwaies with Grace Col. 4.6 Mel in ore verba lactis this becomes the Churches children Felin corde fraus in factis is for those brats of fathomless perdition that have Adders poison under their lips Psal 140.3 that being in the gall of bitterness and bond of perdition shew themselves by their words and actions to be the sons of the sorceress the seed of the Adulterer and of the Whore whose lips also drop the hony-comb but her end is bitter as wormwood Prov. 5.3 4. Isa 57.3 And the smell of thy garments is like the smell of Lebanon Which was passing pleasant by reason of the odoriferous and sweet-smelling trees that grew there Now what are these garments but the Churches inward graces say some outward behaviour say others which is most gracious amiable and sweet as far above all worldly grace as the smell of Lebanon is above the savour of common woods Vers 12. A Garden inclosed is my Sister my Spouse Fair and sweet hee had before affirmed her Now because Lis est cum forma magna pudicitiae Fair women have many that wish them and lye in wait for them Aul. Gell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said hee to his friend disswading him from marriage If shee bee fair shee will lightly be common Christ therefore here commends her for her purity and chastity and shews that hee was so hedged and defensed by Discipline and Government that none could come at her to hazard her Virginity no more than they could enter into a well-walled Garden Shee openeth the gates that the righteous Nation which keepeth the truth may enter in Isa 26.2 those which subscribe with their hands unto the Lord Isa 44.5 that when hee shall say Who is on my side Who do heartily avouch him for their God Deut. 26.17 that fly to her as a cloud Isa 60.8 and flock to her as a flight of Doves As for the unclean or any thing that defileth shee hath her Porters on purpose to keep them out 2 Chron. 23.19 Rev. 21.27 no dirty dogg shall trample on her golden pavement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Isa 5.2 35.8 9 10. 62.8 1 Cor. 5.11 12 13. It was not permitted to a dogg to enter into the Acropolis or Tower at Athens for his heat in Venery and for his ill favour saith Plutarch Goats likewise saith Varro come not there lest they should hurt the Olive Irish Air will sooner brook a Toad or Snake to live therein than the true Church if shee may freely exercise her power scandalous and heretical persons Papists teach Bell. lib. 3. cap. 2. de Eccles Militan that the Catholick Church consisteth of good and bad and that a man may bee a true member thereof though hee have no inward virtues Wee confess that in all particular Congregations there are hypocrites as appears in the parable of the Tares of the Net c. But yet wee deny that the holy Catholick Church mentioned in the Creed hath a mixture of good and bad sith shee is the chaste Spouse of Jesus Christ who owneth no wicked man or hypocrite in her for how should hee love such unless it bee with a common not with a conjugal love so as hee loved that tame young man Mark 10.21 whom hee pittied as a self-deceiver like as wee pitty moderate and devout Papists In Christs Garden as there is no ground but what is special good set apart for the purpose fit for him to sit and walk in for his recreation Isa â— 1 My Well-Beloved hath his Orchard in a very fruitful hill in a cornu-copia Country so it is furnished and filled with the choicest fruits and flowers plants of renown and pleasant trees yeelding fruit according to their kind and though all cannot bear Cinnamon and Balsam yet as in Spain there is said to bee nihil infructuosum nihil sterile nothing barren or unfruitful so all that are planted in the house of the Lord do flourish in the Courts of our God they do still bring forth fruit in old age they are fat and flourishing Psal 92.13 14. they are both actuosi and fructuosi 2 Pet. 1.8 neither barren nor unfruitful in the knowledge of our Lord Jesus Christ And indeed how can it bee otherwise with Gods Garden when as hee himself keeps it and watereth it every moment lest any hurt it hee keepeth it night and day Isa 27.3 God fenceth it with his Omnipotent arm keepeth it from the wilde Boar and other devoratory evils as Tertullian phraseth it better than the Garden of Eden was kept with the flaming Sword And whereas the Church may seem to lye open to all incursions this verse shews that it hath a Well within it and a Wall without it Yea himself is a Wall of fire round about Jerusalem Zach. 2.5 in allusion to the custome of those East-countries where by reason of the great number of wilde-beasts shepherds and travellers guard themselves
also reap in due season if they faint not if they grow not weary of well-doing Gal. 6.9 See the Note on vers 11. Vers 13. Thou that dwellest in the Gardens i. e. O thou Church universal that dwellest in the particular Churches frequently called Gardens in this book The French Protestants at Lions called their meeting-house Paradise The companions hearken to thy voyce The Angels so some interpret it learn of the Church and profit in the knowledge of the manifold wisdome of God in mans redemption Ephes 3.10 1 Cor. 11.10 1 Pet. 1.10 Or rather thy Fellow-Christians thine obedient children that will hearken to their mothers counsell No sooner can shee say Hear and give ear bee not proud for the Lord hath spoken it but they give glory to the Lord their God as Jer. 13.15 16. glorifie his Word Acts 13.48 set to their seals John 3.33 dispute not Christs commands but dispatch them Illi garriant nos credamus said Augustine of hereticks that would not bee satisfied The Philosophers called the Christians Credentes Believers by way of reproach because they believed God upon his bare word Wee believe and know saith Peter John 6.69 And wee believe and speak saith Paul after David 2 Cor. 4.13 And wee believe and practice as Noah and those other Worthies did Heb. 11.7 laying faith for a foundation of all their doings and sufferings in and for the Lord like as Ezra 6.4 the foundation of the Temple was laid with three rows of great stones and a row of new timber This is the guise of the Churches children they are soon perswaded to beleeve and obey their mother whom they look upon as the pillar and ground of truth Cause mee to hear it See the Note on chap. 2.14 Tremellius renders it Fac ut me andiant Cause them to hear mee deliver nothing to them for truth but what is consonant to my Word of truth let all thy doctrines bear my stamp come forth cum privilegeo carry mine authority What said Austin to an adversary it was Faustus the Manichee I trow what matter is it what either thou saiest or I say to this or that point Audiamus ambo quid dicit Dominus Let us both hear what God saith and sit down by it Vers 14. Make haste my beloved Heb. Flee or speed thee away as Amaziah said to Amos Go flee thee away into the land of Judah Amos 7.12 And as a Senatour of Hala in Suevia wrote to Brentius Fuge fuge Brenti cito citius citissime make all possible speed haste haste haste So the Church is at it here with her Come Lord Jesus come quickly O mora Christe veni Thus Augustine as this Book began with a wish so it ends Tota vita boni Christiani sunctum desideriumest The whole life of a good Christian is an holy wish Hee loves and longs and looks for Christs second appearance and even spends and exhales himself in continual salleys and egressions of affection unto him in the mean while Hee hath taken some turns with Christ upon those mountains of spices so heaven is called for its unconceiveable height and sweetness he hath tasted of the grapes of this celestial Canaan hence he is as eager after it Plut. in vita Camilli as once the Gauls were after Italy when they had once tasted of the sweet wine of those grapes that grew there The old character of Gods people was they waited for the consolation of Israel Christs first comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Isa 16.5 Septu Now they long as much for his second as the espoused maid doth after the marriage as the Apprentice for his freedom the captive for his ransom the traveller for his Inn the mariner for the haven c. looking for and hasting the coming of that day of God 2 Pet. 3.12 Soli Deo gloria in aeternum FINIS A Commentary or Exposition Upon the BOOK Of the Prophet ISAIAH CHAP. I. Verse 1. THE Vision of Isaiah That which was not unfitly affirmed of a Modern Expositor Snepfius that his Commentaries on this Prophesie of Isaiah are mole parvi eruditione magni small in bulk but great in worth may much more fitly be spoken of the Prophesie it self which is aureus quantivis precii libellus worth its weight in gold A great roll or volume it is called chap. 8.6 because it is Magnum in parvo much in a little and is said there to be written with a mans pen that is plainly and perspicuously so little reason was there that John Haselbach Mercat Atlas Professor at Vienna should read twenty and one years to his Auditors upon this first chapter only and yet not finish it I confess there is no Prophesie but hath its obscurity the picture of Prophesie is said to hang in the Popes Library like a Matron with her eyes covered and Jerom saith that this of Isaiah containeth all Rhetorick Ethicks and Theologie But if Brevity and Suavity which Fulgentius maketh to be the greatest graces of a sentence if Eloquence of stile and Evidence of Vision may carry it with the Reader Casaub here they are eminently met in this Seraphical Orator of whom we may far better say then the learned Critick doth of Livy Non ita copiosus ut nimius neque ita suavis ut lascivus nec adeò lenis ut remissus non sic tristis ut horridus neque ita simplex ut nudus aut adeò comptus ut affectatâ compositione calamistris videatur inustus Par verbis materia par sententia ribus c. A Courtier he was and a Master of speech a man of Noble birth and as noble a spirit not the first of the holy Prophets and yet worthily set in the first place as St. Pauls Epistle to the Romans is for like cause set before the rest because in abundance of Visions he exceedeth his fellows and in speaking of the Lord Christ he delivereth himself more like an Evangelist then a Prophet Hieronym Est in fragmentis Demadâ— orationes Demostheniâ— esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Isaiae vision bus idem pâ— Conciones haâ— poenitentialâ— comminator as Consâ—â—ortas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is therefore called The Evangelical Prophet In the New-Testament he is cited by Christ and his Apostles sixty several times at least and by the devouter Heathens he was not a little respected as appeareth by the history of that Ethiopian Eunuch Acts 8. The vision That is the several Visions or Doctrines so certainly and clearly revealed to him by God as if he had seen them with his bodily eyes see chap. 2.1 Nahum 1.1 for they are not to be hearkened to who hold that these Seers the Prophets understood not their own prophesies 1 Pet. 1.10 11. though it is true that those holy men of God spake as they were moved acted and powerfully carryed on to see and say as they did by the Holy Ghost 2 Pet. 1.21 Of Isaiah Which signifieth
up with an opinion of their own power or policy Ver. 15. And upon every high Tower In these the Jews trusted as sure succours in time of distress but all in vain Ver. 16. And upon all the ships of Tarshish Or of the Mediterranean sea the ships whereof were of great bulk and burden and perhaps were garnished and inlaid with curious pictures called here Pictures of desire Virg. Pictasque innare carinas Ver. 17. And the loftiness of man shall be This is oft inculcated and all little enough to abate and abase the pride of people and to bring down every high thought that exalteth it self against the Knowledge of God and the Obedience of Jesus Christ 2 Cor. 10.5 This holy fisher-man that he might catch souls spreads his Net dilates his discourse telling the proud person over and over what to trust to Ver. 18. And the Idols he shall utterly abolish Their names shall be cut off out of the Land and they shall no more be remembred Zech. 13.2 unless it be with shame and detestation as Ezek. 16.61 Psalm 16.4 Hos 14.8 Isa 30.22 Ver. 19. And they shall go into the holes See ver 10. Ver. 20. In that day a man shall cast his Idols Though never so much worth either for weight or workmanship for value or elegancy he shall pollute what before he had perfumed Isa 30.22 To the Moles and to the Bats Coeci coeca coecis having their eyes opened in that extream danger as the Mole hath they say when the pangs of death are upon her These ashamed of their vain confidences and hasting to hide themselves shall cast their Idols into by-corners saying as chap. 30.22 Get you hence Moles do all their mischief by working under ground so saith Epiphanius do Hereticks but if once they be above ground they are weak and contemptible creatures Bats have wings as a Bird and teeth as a Beast being both and yet neither Such are our Vespertilian Professors time-serving Gospellers who should do well to cast away either their wings or their teeth and loathing this bat like Nature be what they are either birds or beasts Ver. 21. To go into the clefts of the Rocks See ver 10. Only here the double repetition of this dreadful Judgement is very Emphatical and may serve to teach Preachers to inculcate upon their Hearers Gods severity against sinners and to remind them much of those last things Death Judgement Hell Vtinam ubique de his dissereretur saith Chrysostom that excellent Preacher O that these things might resound from all Pulpits Ver. 22. Cease ye from man Man or means humane helps and creature comforts think not that these can secure you from an angry God or moat you up against his fire Put not your trust in Princes nor in the son of man in whom there is no help His breath goeth forth he returneth to his dust in that very day his golden thoughts perish Psalm 146.3 4. See the Notes there Whose breath is in his nostrils Every moment ready to puffe out as the Emperour Jovinians did a good Emperour but he raigned only seven months being stifled as t is thought with the smell of his bed-chamber newly white-limed Eutrop. Oros wherein he had commanded a great fire to be made in a cold night Hence Hierome Jovinian who succeeded Julian the Apostate in the Empire In epitap Nepotian when as yet he had scarce tasted of the goodness of it faetore prunarum suffocatus interiit died suffocated with the stench of hot-burning coals declaring to all men what a poor thing man is in his greatest power The Cardinal of Lorrain was lighted to his Lodging Bâ—vlus de vit Pen. and to his long home both at once by a poisoned Torch Pope Adrian 4. was choaked by a flie getting into his Wind-pipe Anno Dom. 1159. For wherein is he to be esteemed All his power without God is but weakness all his wisdom folly all his plenty poverty What is man saith a Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. but Soul and Soyl Breath and Body a puff of wind the one a pile of dust the other no solidity in either Abstinete ergo vos ab ipso homine nam quanti est what reckoning is to be made of him CHAP. III. Ver. 1. FOr behold This is also part of the former Sermon though made the beginning of another Chapter for of our Prophet that is some way true which Petrarch saith of Livy viz. that he wrote many Books quos in Decades non ipse sed fastidiosa legentium scidit imperitia which not himself but others without any great skill divided into Decads sc Chapters The Lord doth take away Heb. is taking away i. e. He will surely and suddenly do it and thereby pave a way to the utter ruine of all For as it was a Sign Sampson meant to pull down the House when he pulled away the pillars so that God is about to ruine a State when he plucketh away those that are the shores and props of it The stay and the staff Validum validam so some render it Sept. Piscat the Miriams as well as the Mosesses Mic. 6.4 Others baculum bacillum the staff and the little staff all the supports and stayes of the State both great and small one with another Cease ye therefore from man as chap. 2.22 The whole stay of bread Sustenance as well as Supporters quicquid alimento aut munimento esse poterat Ver. 2. The mighty man and the man of War Such as were Davids Mighties Hannibal Fabius Maximus of whom the Poet Hic patria est murique urbis stant pectore in uno Scipio Africanus of whose death when Metellus heard he run out into the publick Forum and cryed out Concurrite cives urbis vestrae maenia corruerunt Come forth and consult what is to be done for your City is undone The Judge and the Prophet When God gathereth such by clusters as it were some evil is at hand as when men pull up their hedges and fences it is open-tide And the prudent Heb. the Diviner such as have their eyes on their head Eccl. 2.14 their hearts at their right hands Eccles 10.20 that judiciously pondering things past can prudently order things present and providently foresee to prevent dangers likely to ensue And the ancient With whom is Wisdom and Counsel Job 32.4.6 7. Ver. 3. The Captain of fifty One of the least and lowest Commanders in War such also shall fail and therefore all must needs fall to wrack and ruine this Epaminondas when he was dying foresaw at Thebes Plut and therefore counselled his Country-men to make peace upon any terms And the honourable Heb. the man eminent in countenance Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of respect and authority in the eyes of Augustus Caesar sate such a rare Majesty as a man could hardly endure to behold them without closing of his own And the cunning artificer Such
signifieth to deal perfidiously or treacherously as Isa 21.3 perhaps because it is tegumentum testimonium not more a covering of mans shame then a testimony of his first sin in falling from God So that a man or woman hath no more cause to brag of his fine cloaths or to be proud of them then a Thief of a silk-rope or then one bath of a Plaister laid to his filthy sore Ver. 24. And there shall be in stead of sweet smell stink Ex illuvie sordibus captivitatis carceris Martial and Marcellinus tell us of a natural stench the Jews have such as made the Emperour Aurelius coming amongst some of them and annoyed with their ill savour Ammian li. 2. to cry out O Marcomanni O Quadi O Sarmatae c. O Marcomans Quades and Sarmatians at length I have met with those that are more nasty and loathsome then you are These dainty Dames are threatened with dirty doings in captivity and prison such as should render them odious And in stead of a girdle a rent Or rags or a beating the Vulgar rendereth it a cord And instead of well set hair Heb. work of even or smooth setting or trimming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hair-trimmers were anciently noted for effeminate Pompey is taxed in History for that he did Vnico digitulo caput scalpere scratch his well-set hair with his little finger only Baldness Pro crispanti crine calvitium pro fascia pectorali cilicium Pride is so hatefull to God that such as are guilty of it seldom escape his visible vengeance And burning instead of beauty Burning that is Sun-burning Ver. 25. Thy men shall fall by the sword for suffering and favouring the womens excesses such as are now adaies naked breasts and shoulders Abhorred filth Our King Henry the 6. at such a sight cryed Fit fie Ladies in sooth you are too blame c. Ver. 26. And her gates shall lament because unfrequented as Lam. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian And the King desolate swept and wiped of all not as once with her turrified head and stretcht forth neck Sitteth upon the ground as a sad mourner Mony was coined by Vespatian with a woman sitting at the root of a Palm-tree and this inscription Judae capta CHAP. IV. Ver. 1. ANd in that day sc that day of desolation chap. 3.26 Seven women i. e. many women See the like Zach. 8.23 The women had been grievously threatened chap. 3. the men also for their sakes ver 25.26 and yet the Prophet hath not done with them so hainous is sin in either sex Shall take hold of one man who themselves were wont to be sued unto by many men and perhaps were not content with their own Husbands when they had them alive but were sick of a Plurisie We will eat our own bread c. whereas the husband giveth to his wife food rayment and due benevolence these would crave the last only which yet they could not do neither in this sort but by laying aside womanlike modesty Only let us be called by thy name As wives used to be by their husbands names both among the Jews and other Nations as Mary Cleophas Mary Zebedee c. Solomons wife was after his name called Shulamite Cant. 6.13 and the Roman Ladies were wont to say to their husbands Vbi tu Cajus ibi ego Caja To take away our reproach of want of husbands and children See Psalm 78.63 Judg. 11.36 37. Jer. 30.17 Ver. 2. In that day the branch of the Lord Here the Prophet draweth to a close of this excellent Sermon and he concludeth it as he began with a gracious promise of the coming and Kingdom of Christ and of the felicity of his Subjects which consisteth first in their sanctity ver 3.4 Secondly in their security ver 5.6 This is more amply set forth chap. 11. The branch of the Lord The Lord Christ the Consolation and Expectation of Israel called elswhere the Bud or Branch Chap. 11.1 Zech. 3.8 6.12 See the Notes there Luke 1.78 The Day-spring from on high is by Beza rendred the Branch from on high and the Branch of Righteousness Jer. 23.5 33.15 The Jew Doctors also understand it of the Messiah Istud germen quod de virga Jesse virore virgineo pullulavit saith Bernard The Branch of the Lord he is called saith Oecolampadius because being true God he hath God to his Father in Heaven and the Fruit of the earth because being also true man he had the Virgin to his mother in earth Ecce habet incarnationis mysterium Lo here we have saith he the great Mysterie of God manifested in the flesh Others by the Fruit of the earth here do understand the body of the Church which is as the Plant that groweth out of that Branch Shall be beautiful and glorious excellent and comly Heb. Beauty and glory excellency and comliness or gayness and goodliness all in the abstract and yet all too little All this Christ is and more to his Elect Evasores â—rd elis who are here set forth by many Titles as the escaped of Israel the residue in Zion the remnant in Jerusalem the written among the living there c. Saepe autem ad paupertatem aut pancitatem redigitur Ecclesia Howbeit known to the Lord are all his as well as if He had their Names set down in a book Ver. 3. He that is left in Zion See on ver 2. Shall be called holy Heb. holy shall be said to him or of him he shall have the Name and Note of a Saint the comfort and the credit of it Christs holiness shall be both imputed and imparted unto them He shall both expiate their sins and heal their Natures pay their Debts and give them a stock of grace and holiness so that men shall call them an holy people chap. 62.12 Even every one that is written among the Living written in Gods book of Life which is matter of greater joy then to have the Devils subdued unto us Luk. 10.26 for a man may cast out Devils and yet be himself cast to the Devil Mat. 7.22 23. but in Gods book of Life there is no blots no crossings out but as many as are ordain-to eternal Life believe 1 Pet. 1.4 See Ezek. 13. and the same are kept as in a Garison by the power of God through faith unto salvation The Prophet seemeth her to allude to that custom in Jerusalem of enrolling the names of all the Citizens Psalm 48.3 Christ Jesus is the Master of the Rolls in Heaven Rev. 13. wherein none are recorded but such as are designed to glory and vertue 1 Pet. 1.2 2 Thess 2.13 All others are said to be dead in trespasses and sins Ezra 2.63 Eph. 2.1 and to be written in the earth Jer. 17.13 Those Priests that could not produce their genealogy were cashiered by the Tirshata so shall those one day be by Christ whose names are not found written among the
not his flesh so here When he maketh all the stones of the Altar as Chalk-stones When he that is Jacob in token of his true repentance abandoneth all his mawmets and monuments of idolatry and them abolisheth and demolisheth so as never to be re-edified The Jews after the captivity were so far from idolatry that they would not admit a Painter or Carver into their City And how zealous they were to keep their Temple from such defilement both in the time of Antiochus Epiphanes and of the Romans Histories shew us Ver. 10. Yet the defenced City shall be desolate Or But or Therefore shall they suffer ut ad saniorem mentem ad frugem calamitesi redeant that they may be thereby bettered See on ver 9. Ver. 11. For it is a people of no understanding Heb. Not a people of understandings i. e. non sapiunt nisi plagis emendentur they will not be wise without whipping I must therefore handle them the more sharply and severely Castigat Deus quem amat etiamsi non amat castigare Therefore he that made them Deus factor ejus fictor A fearful sentence such as should affright those many Ignaro's that say God that made us will surely save us Ver. 12. In that day sc When God shall have purged his people by his Word and by his Rod. The Lord shall beat off Or shall thresh The Ministry of the Word is Gods Flail to sever the Chaff from Corn to single his out of the midst of wicked and prophane worldlings See the like of Afflictions sanctified ver 9. And ye shall be gathered As Ears of Corn are for threshing One by one There is no thresher in the world saith one here that thresheth half so clean for he looseth not one grain See Joh. 17 12. 10.3 Christ hath a care of every one particularly and by the poll some gather from hence that the calling of the Jews shall be general and universal Ver. 13. The great Trumpet shall be blown Or a blast shall be blown with a great trumpet Tuba haec magna Apostolica praedicatio est saith Oecolampadius This great trumpet is the Gospel the preaching whereof is of power to save those that perish to put life into the dead Joh. 5.25 CHAP. XXVIII Ver. 1. VVO to the crown of pride to the drunkards of Ephraim Drunkenness is a sin at the heel whereof hangeth many a Woe Some think it is a dry drunkenness that is here threatned that there is a dry drunkenness as well as a wet see chap. 51.21 2 Tim. 2.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may awake out of their drunken sleep a drunkenness with prosperity which made them proud and dissolute even the King of Israel and his Counsellors also not considering that in maxima libertate minima est licentia It is not for Kings to drink wine Prov. 31.4 Whose glorious beauty is a fading flower Or and to the fading flower of his goodly gallantry Some conceive that the Prophet here alludeth to the Etymologie of the word Ephraim whereof see Gen. 41.42 but Ephraim was now declining and decaying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crapula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That are overcome with wine Heb. smitten beaten overmastered as Sisera was by Jaels hammer which hath its name from the word here used Judges 4.23 Tremellius rendreth it Obtusis vino to those that are blunted with wine or beaten about ears with it Ver. 2. Behold the Lord hath a mighty and a strong One viz. Salmaneser King of Assyria For whereas Ephraim might say Who is there that can or dare pull off the flower of our goodly gallantry God answereth that he hath at hand One that can do it The Romans pictured Pride with a triple crown on the first crown was written Transcendo on the next Non obedio on the third Perturbo and do it with a turn of a hand with little ado Ver. 3. The Crown of pride shall be trodden under foot This noteth utmost ignominy Finge ideam animo saith one here imagine you saw Salmantser pulling the Crown from the King of Israels head throwing it to the ground and then trampling on it What brave Rhetorick is here Ver. 4. As the hasty fruit quasi primae praematurae ficus rath-ripe fruits much coveted and caught at Ver. 5. For a Crown of glory and for a diadem of beauty so he was to Judah alled here the residue of his people during Hezekiahs daies a crown unfading or a garland made of Amaranth as 1 Pet. 1.4 which is saith Clemens a certain flower that being hung up in the house yet is still fresh and green And as God is thus to his people so enterchangeably are they to him a crown of glory Isa 62.3 and a royal diadem ib. his throne of glory Jer. 4.21 The beauty of his Ornament Ezek. 7.20 Ver. 6. And for a spirit of judgement A sagacity more then ordinary◠in regard whereof Solomon calleth the Kings doom a divination Prov. 16.10 as is well observed And for strength to them c. In this verse we have the description of an happy State governed justly at home Diod. and able abroad to resist any endeavour of the enemy Ver. 7. But they also have erred through wine Judah had caught this disease of Ephraim as the English are said to have done of the drunken Dutchmen Sin is more contagious and catching then the plague The Hebrew word importeth an alienation of mind Prov. 20.1 Hos 11. Jer. 23.9 Vino sapientia obscuratur said Alphonsus King of Arragon They are swallowed up of wine they are out of the way through strong drink Errarunt propter Shecar they are buckt in beer they are drowned in drink like as George Duke of Clarence was drowned in a out of Malmsey by his own election Nam sicut athletico potore dignum erat ut potando moreretur elegit saith mine Author for being condemned to die by his brother King Edward the fourth he chose that kind of death as became a stout drunkard They err in vision the Prophets do They stumble in judgement the Priests do for they were to interpret the law and to decide differences Drunkenness in Rulers is a capital sin and maketh the land reel Ver. 8. For all places are full of vomit and filthiness Vah vah vah Cum tu Narbone mensas hospitum convomeres said Tully to Antony who was not ashamed likewise to write or rather to spue out a book concerning his own great strength to bear strong drink and to lay up others who strove with him for the mastery Tully taxeth Julius Caesar for this soul custom so doth Philo Caligula Veniunt ut edant edunt ut vomant Senec. and Suetonius Vitellius Ver. 9. Whom shall he teach knowledge Quem docebit scientiam Doceo governeth two Accusative cases Ministers must have 1. Quem whom to teach and 2. Quid what to teach sc Knowledge Isaiah had no want of knowledge
and plainly without all fear of death adventuring his own life to discharge his Conscience so boldly to so mighty a Prince in such a dangerous case against the Kings Law and proclamation set out in such a terrible time durst take upon him to write and to admonish that which no Counsellor durst once speak unto him in defence of Christs Gospel c. That take Counsel but not of me Though I am the Wonderful Counsellor chap. 9.6 and though they profess to be my children but unruly rebellious ones I must needs say they are such as like petty-gods within themselves run on of their own heads and lean to their own understanding Prov. 3.5 as if I were nothing to them or as if Consilii satis est in me mihi were their Motto See the like folly Josh 9.14 That cover with a covering But it will not reach Et ordiremini telam chap. 28.20 God will make the strongest sinew in the arm of flesh to crack and the fairest blossoms of humane Policies to wither That they may add sin to sin i. e. Thereby adding sin to sin as Devt 29.19 Job 34.37 See the Notes there Ver. 2. That walk to go down into Egypt This they were flatly forbidden to do But State-policy doth sometimes carry it against express Scripture to the formalizing and enervating of the power of truth till at length they have left us an heartless and sapless Religion as One well observeth This is no thriving course certainly here we have a dreadful Woe hang'd at the heels of it The Grecian Churches first called in the Turks to their help who distressed them and then through fear of the Turks Anno 1438. sent and subjected themselves to the Bishop of Rome that they might have the help of the Latine Churches but shortly after they were destroyed their Empire subdued c. teaching all others by their example not to trust to carnal Combinations not to seek the association of others in a sinful way Ver. 3. Therefore shall the strength of Pharaoh be your shame They that consult not with God consult shame to their own houses Hab. 2.10 and because they despise him they shall be lightly esteemed 1 Sam. 2.30 When any came to Bacon and Burleigh Q. Elizabeths gravest Counsellors with a project or design of raising her revenue or promoting her interest they would ask him how much reputation would redound unto her by it Moses who was faithful in all Gods house had the like care of Gods glory Exod. 32.10 12. and is therefore renowned to all posterity But these Apostates in the Text for carnal policy and contempt of God are justly branded and threatned with disgrace and disappointment Ver. 4. For his Princes were at Zoan where Pharaoh kept his Court and Moses had done his Miracles And his Embassadors came to Hanes This was saith Hierom a famous City in the utmost part of Egypt toward Aethiopia Oecolampadius saith it lay beyond Egypt so far did these men travel and trouble themselves in seeking forrein help when they might have staid at home to better purpose Ver. 5. They were all ashamed of a people that could not profit them Either could not or would not for fear of provoking the Assyrian so potent and formidable a Prince When Queen Elizabeth undertook to protect the Netherlanders against the Spaniard the King of Sweden hearing of it said That she had taken the Crown off her own head and set it on the head of fortune Ver. 6. The burden i. e. the gifts and presents wherewith the Hebrews beasts were laden to carry southward to hire help from Egypt A mans gift maketh room for him Prov. 18.10 Philip was wont to say that he doubted not of taking any town or tower if he could but thrust into it an ass laden with Gold But these Jewish Ambassadors lost both their labour and their treasures carried upon the shoulders of many young Asses and upon the bunches of Camels to a very great quantity See what a present was sent to a poor Prophet even of every good thing of Damascus forty Camels burden 2 King 8.9 and guess by that what a deal of wealth went now to Egypt to procure help Into the land of trouble and anguish that great and terrible wilderness of Arabia wherein were fiery serpents and scorpions Deut. 8.15 and other fell-creatures not a few Thorough that waste howling desert Deut. 32.10 that lay between Judea and Aegypt travelled these beasts with their burdens but all was labour in vain and cost cast away because God was not of the counsel Ver. 7. For the Egyptians shall help in vain and to no purpose Heb. in vanity and inanity such are creature-comforts if relyed on a very magnum nihil Therefore have I cryed but could not get audience Their strength is to sit still to bide at home and behold the salvation of the Lord for the Prophet here seemeth to relate to that Exod. 14.14 Contented godliness is great gain saith the Apostle 1 Tim. 6.6 and quiet godliness is great strength saith the Prophet here Their strength is to fit still as good sit still saith our English proverb as rise and fall The word here rendred strength is Rahab which signifieth pride and power and is sometimes put for Egypt her self Psal 86. Hence the Vulgar translation here is Superbia tantum est quiesce Egypt is but a flask or a piece of proud flesh she is all in ostentation but will not answer thine expectation therefore keep home and be quiet Others rendring the Text as we do set this sense upon it your Rahab or Egypt is to sit still and to hold you content by so doing you shall have an Egypt whatsoever succour you might think to have that way you shall have it and better this way si tranquillo sedato sitis animo if you can compose your selves and get a Sabbath of spirit Ver. 8. Now go write it before them in a table and note it in a book He had proclaimed it before ver 7. but with ill success now he is commanded to commit it to writing for a testimony against them to all posterity viz. that they had been told in two words what were their best course to take for their own security and safegard but they thought it better to trot to Egypt then to trust in God Now therefore if they suffer and smart as they must for their contempt and contumacy the blame must be laid upon themselves alone who else can be faulted when as they were so fairly forewarned Ver. 9. That this is a rebellious people Isaiae concepta verba praeit Deus God dictateth to the Prophet Isaiah what very words he shall set down So he did to Moses to Jeremy chap. 36. to Habakuk chap. 2. to John the Divine Rev. 14.13 the whole Scripture was inspired by God not for matter only but for words also 2 Tim. 3.16 and is therefore more then a bare commonitory as Bellarmine calleth it a
were prayed to take the office and to help to govern the State but here were none left for such a purpose Ver. 13. A Court for Owles Or Ostritches see on ver 11. Ver. 14. The wild beasts of the desart Heb. Ziim Jiim See Chap. 12.21 22. where these monstrous creatures are said to dance whence Basil noteth that men learned of devils to dance Conr. Clingius And another saith that a dance is a circle the centre whereof is the devil the circumference all his Angels And the Satyr shall cry to his fellow Heb. the rough or hairy one Chald. Daemones inter se colludent the devils shall play among themselves Satan is a rough harsh spirit so are his See Levit. 17.7 Ver. 15. There shall the great Owle make her nest Heb. Kippoz The Hebrews themselves agree not what creatures these are here mentioned so far are they faln from the knowledge of the Scripture Their tale about Lilits once Adams first wife but now a scriech-Owle or an evil spirit is not worthy the mentioning Ver. 16. Seek ye out of the book of the Lord Sciscitamini ex libro Domini the Holy Bible which Bishop Bonneri Chaplain called in scorn of the Martyrs Your little pretty Gods-book Another Bohemian blasphemer for Biblia called it Vitlia which in the Bohemian language signifieth Vomit But let us search the Scriptures and particularly this Prophecy commanded to be written in a book chap. 30.8 and compare the truth of these predictions with the events None shall want her mate Some write of the Asp he never wandreth alone without his companion and none of these birds of desolation want their mate so craft and cruelty do ever go together in the Churches enemies Ver. 17. And he hath cast the lot for them i. e. For those creatures of prey aforementioned From generation i. e. For many generations CHAP. XXXV Ver. 1. THe wildernesse and the solitary place shall be glad for them The Edomites and other enemyes have had their part It hath been sufficiently said Woe unto the wicked it shall be ill with him for the reward of his hands shall be given him And now the Prophet is bidden to say to the Righteous to tell him so from the Lord that it shall be well with him for the reward of his hands shall be given him Isa 3.10 11. The wildernesse and the desart that is the poor people of God that have been oppressed and slighted in this world shall be restored into a happy and flourishing estate the Church shall have her Halcyons under Hezekiah but especially under Christ She shall have it both in temporals and spirituals ver 2. Ver. 2. The glory of Lebanon shall be given unto it the excellency of Carmel c. Outward blessings shall be heaped upon Gods people even all that heart can wish or need require They shall see the glory of the Lord Spiritual blessings in heavenly things in Christ Jesus shall be conferred upon them also even every good gift and perfect giving from the Father of lights Qui icturatos intexit floribus hortos Quique jubet rutilis albescere lilia campis Ver. 3. Strengthen ye the weak hands q. d. Chear up my hearts be of good courage and God shall strengthen your hearts all ye that hope in the Lord. Comfort ye also one another with these words and build up each other on your most holy Faith and I will shew you how and in what termes you shall do it Ver. 4. Say to them that are of a fearful heart Inconsideratis to them that consider not the Promises but forget the consolations Heb. 12.5 so poring upon their sins that they see not their Saviour Behold your God will come with vengeance He will tread Satan under your feet shortly Rom. 16.20 Even your God with a recompence Diabolo par pari retribuet Christus saith Hierom Christ will be even with the devil He had got one of Christs Disciples Judas and to cry quittance Christ gat one of his Paul Cyprian was wont thus to comfort his hearers Veniet Antichristus sed superveniet Christus Antichrist will come but Christ will not be long behind him Ver. 5. Then the eyes of the blind shall be opened This was fulfilled corporally in cures wrought by Christ Mat. 4.27 and 11.5 c. and spiritually in the preaching of the Gospel by the efficacy of his spirit Act. 26.18 and 16.14 Apollonius Tyanaeus could never do such miracles nor any other This sheweth that Jesus of Nazareth was the true Messiah Ver. 6. Then shall the lame man leap as an hart As that impotent man did Act. 3.8 and those Loripedes Heb. 12.13 And the tongue of the dumb sing As good old Zacharies did Luk. 1. Not so much for his speech restored or his son received as for his Saviour now at hand and as did those that sang He hath done all things well he maketh both the deaf to hear and the dumb to speak Mac. 7.37 yea to utter the great things of God and to speak good of his name Lo here saith Luther miracles to confirm the Gospel to be of God against those that deride his Ministers saying They cannot make so much as a lame horse sound For all they in whose hearts it taketh effect of blind are made to see of deaf to hear of lame to go and of dumb to speak For in the wildernesse shall waters break out This and that which followeth in the next verse Junius maketh to be the matter of their song viz. the grace of God abundantly communicated to his Church See Joh. 7.38 39. The Jews dream that when their Messiah cometh the red sea shall again be divided and the rock cloven much water gushing out c. Thus they work themselves into the fooles Paradise of a sublime dotage by misunderstanding this text Ver. 7. And the parched ground c. See on ver 6. Ver. 8. And an high-way shall be there i. e. In the Church of Christ and a way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings high-way to Heaven arcta ampla latet lucet The way of holinesse Or the way of the Sanctuary But it shall be for those Those Beneficiaries of Christ mentioned ver 5 6. the ransomed of the Lord ver 10. The wayfaring men though fooles Simple Christians Shall not erre Misse their way or miscarry in it Ver. 9. No Lyon shall be there The Devil that roaring Lyon nor his actuaries tyrants and hereticks shall haunt these holy high-wayes God will preserve his people from all deveratory evils as Tertullian calleth them 2 Thes 3.3 that wicked one the devil shall not once touch them 1 John 5.18 so as to thrust his deadly sting into them Ver. 10. And the ransomed of the Lord Those happy ones Deut. 33.29 Shall return To the Lord from whom they had deeply revolted Tantum gaudebimus quantum amabimus Tantum amabimus quantum cognoscemus Aug. With songs As they were wont to do in their
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
oft hotter than that of husband and wife so superstition many times out-doeth true religion Slaying the children A barbarous practice taught them by that old man-slayer Careless parents do little less whom therefore Bernard calleth peremptores potius quam parentes rather Parricides than Parents Ver. 6. Among the smooth stones of the stream is thy portion Pars sors tua a poor portion it is but such as thou art well apaid of viz. thine altars and thine idol-service and settest up in my place how exceeding devout in their way are some misled and muzzled Papists those of the weaker sex especially in the service of their god Mauzzim in the honour of their over-admired reliques which they esteem no less than the people of the Isle Zeiilon in the East-Indies did their consecrated Apes-tooth which being got from them they offered an incredible masse of treasure to recover it Should I receive comfort in these Or should I not ease my selfe of these as Jer. 5.9 Ver. 7. Vpon a lofty and high mountain In all places hast thou poured out thy whoredoms setting thy sin upon the cliffe of the rock as it were a sunning so shameless art thou grown Thy bed i. e. thy Temples and Altars as likewise do the Masse-mongers at this day Ver. 8. Behind the doors also and the posts Where my Law should have been written Deut. 6.9 and 11.20 Hast thou set up thy remembrance Thy mawmets and monuments of Idolatry such as Papists now call Memories and Lay-mens books Thou hast discovered thy self Thy nakedness like a meretrix meretricissima divaricasti tibias as Ezek. 23. Omnibus modis tâ— comparans ut impudentissimum scortum prostituting thy self as a most impudent Harlot prodigiously lascivious Ver. 9. And thou wentest to the King The King of Assyria who stiled himself the great King to whom Ahaz both sent and went 2 King 16.8 10. With ointment Heb. with oyle that is with balsam such as Judea only afforded and was therefore highly esteemed in other countries And didst debase thy self even unto hell By crouching and cringing to those forraign states in a most submisse and servile way as Ahaz had done with his I am thy servant and thy son 2 King 16.7 to the dishonour of God and to the reproach of Israel who was Gods first-born higher than the Kings of the earth Psal 89.27 Ver. 10. Thou art wearied in the greatnesse of thy way Great paines thou hast taken to small purpose and yet thou thinkest and hopest but groundlesly that Thou hast found the life of thy hand A sure way of subsistence thy desired help and safety Ver. 11. And of whom hast thou been afraid or feared q. d. Not me surely as thou oughtest but thy fellow-creatures whom thou shouldest have looked upon as so many mice That thou hast lyed i. e. So basely flattered the Assyrian Have I not held my peace i. e. Born with thee more than any else would ever have done and yet my lenity is even worse than lost upon thee Ver. 12. I will declare thy righteousnesse i. e. Thine unrighteousnesse by an Irony Antiphrasis Ironica or thy righteousness secundum dici non secundum esse thine hypocrisie For they shall not profit thee Nay they shall undo thee Ver. 13. When thou cryest let thy companies Heb. thy gathered ones or troopes deliver thee See Deut. 32 37 38. Judg. 10.13 14. with the Note But the wind shall carry them all away The wind of Gods power shall scatter them quisquiliarum in morem Ver. 14. And he shall say Or and it shall be said This is further added for the comfort of those that trusted in God that they shall have a smooth and clear passage home This is literally meant of their return from Babylon but mystically of the recollection of the Church out of the captivity of the devil and power of sinne Ver. 15. For thus saith the high and lofty one Higher than the highest so high that he is said to abase himself to behold things done in heaven Psal 113.6 to look out of himself upon the Saints and Angels there He is a God saith one whose nature is Majesty whose place is immensity whose time is eternity whose life is sanctity whose power is omnipotency whose work is mercy whose wrath is justice whose throne is sublimitie whose seat is humility That inhabiteth Eternity Gigas saeculorum saith the Syriak The Apostle Paul hath a like stately description of Almighty God 1 Tim. 6.16 who yet is above all Name or Notion and must be thought of as one not to be thought of Herein he is most unlike to men who the higher they are the less they look after the poor afflicted I dwell in the high and holy place In the light which no man can approach unto 1. Tim. 6.16 In the holy place of the material Temple which was without windows there burned lights perpetually to represent the celestial lights but in the most holy place there was no light at all to shew that all outward light is but darkness being compared with that light which God inhabiteth and which is inaccessible With him also that is of a contrite and humble spirit In the lowest hearts he dwelleth as well as in the highest heavens A broken heart is Gods lesser heaven here he dwelleth with delight Not that the affliction of a mans spirit is pleasing to God but the separation of sin from the soul when the soder that joyneth a sinful action and the heart together is dissolved this pleaseth the Lord. To revive the spirit of the humble As this very text hath done many a one Ver. 16. For I will not contend for ever It soon repenteth the Lord concerning his servants Et pro magno peccato parum supplicii satis est patri Terent. See Psal 103.9 For the spirit would fail before me Heb. would be overcovered sc tenebris aâ— terroribus it would even sink and faint away When the child swoones in the whipping God le ts fall the rod and falls a kissing it to fetch life into it again Jer. 31.20 As the rule in Physick is still to maintain nature so doth he their spirits by Cordials Ver. 17. For the iniquity of his Covetousnesse Or of his Concupiscence the sin of his nature But covetousnesse is a wickednesse with a witnesse the root of all evil 1 Tim. 6.10 Timon could say that there were two sources of all sin viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse and vain-glory And he went on frowardly in the way of his own heart i. e. Excoâ—atus sequitur animalem suum spiritum he blindling blundered on without fear or wit cross-grained and irreclaimable Ver. 18. I have seen his waies His waies of covetousnesse crossness c. I could be as cross as he for the heart of him Psal 18.26 But I will heal him q. d. I see these froward children will say nothing to heart frowns will not humble them blows will not benefit them if I do not
integrity good of a little child a young Saint and an old Angel an admirable Preacher as Keckerman rightly calleth him Keck de Rhet. Eccl. cap. ult and propoundeth him for a pattern to all Preachers of the Gospel Nevertheless this incomparable Prophet proved to be a man of many sorrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. Epist 198. as Isidor Pelusiot a most calamitous person as appeareth by this Book and one that had his share in sufferings from and fellow-sufferings with his ungrateful Country-men as much as might be Nazianzen saith most truly of him Prophetarum omnium ad commiserationem propensissimus Orat. 17. ad cives Nazi n. that he was the most compassionate of all the Prophets witness that Pathetical wish of his chap. 9.1 2 3. Oh that my head were waters c. and that holy Resolve chap. 13.17 But if ye will not hear it my soul shall weep in secret places for your pride and mine eye shall weep sore and run down with tears because the Lords flock is carried away captive It was this good mans unhappiness to be a Physician to a dying State Tunc etenim doctâ plus valet arte malum Long time he had laboured amongst this perverse people but to very small purpose Vide Oecol as himself complaineth chap. 27.13 14. after Isaiah chap. 49. whom he succeeded in his office of a Prophet some scores of years between but with little good successe For as in a dying man his eyes wax dim and all his senses decay till at length they are utterly lost so fareth it with Common-wealths quando suis fatis urgentur when once they are ripe for ruine the nearer they draw to destruction the more they are overgrown with blindness madness security obstinacy such as despiseth all remedies and leaveth no place at all for wholesome advice and admonition Loe this was the case of those improbi reprobi reprobate silver shall men call them chap. 6.30 with whom our Prophet had to do Moses had not more to do with the Israelites in the wilderness then Jeremy had with these stifnecked and uncircumcised in in heart and ears Acts 7.51 as good at resisting the Holy Ghost as ever their Fathers were The times were not unlike those described by Tacitus concerning which Casaeubon saith quibus nulla unquam aut virtutum steriliora aut virtutbus inimiciora that no times were ever more barren of virtues or greater enemies to virtues And to say sooth how could they be much better when the Book of the Law was wanting for above sixty years and the whole land overspred with the deeds of darknesse Josiah indeed that good young King by the advice of this Prophet Jermy Josias à zelo ignis divini nomen babet Significat autem Jeremias Altitudinem Dei vel Exaltatum à Deo who was younger then himself but both full of zeal did what he could to reform both Church and State but he alass could not do withall the Reformation in his dayes was forced by him and there was foul work in secret as appeareth by Zephany who was our Prophets Contemporary it met with much opposition both from Princes Priest and People who all had been wofully habituated and hardned in their idolatry under Manasseh and Amon c. Unto which also and other abominations not a few they soon relapsed when once Josiah was taken away and his successours proved to be such as countenanced and complied with the people in all their impieties and excesses This Prophet therefore was stirred up by God to oppose the current of the times and the torrent of vices to call them to repentance and to threaten the Seventy years captivity which because they believed not neither returned unto the Lord came upon them accordingly as is set forth in the end of this Prophecy Whence Procopius Isidor and others have gathered that besides this Prophecy and the Lamentations Jeremiah wrot the first and second Book of Kings But that is as uncertain as that he was stoned to death by the Jews in Egypt Isidor Doroth. Epiphan or that the Egyptians afterwards built him an honourable Sepulcher and resorted much unto it for devotion sake when as R. Solomon thinketh from chap. 44.28 that Jeremy together with Baruc returned out of Egypt into Judaea and there dyed The son of Hilkiah The High-priest who found the Book of the Law say the Chaldee Paraphrast and others but many think otherwise and the Prophet himself addeth Isal 10. Of the Priests that were at Anathoth Poor Anathoth renowned as much by Jeremy Ex praepositis Templi Iunuitur in ipsum rectius potuisse competere Propheticum munus quam in multos alios vel ex aula vel ex caula vocatos as little Hippo was afterwards by great Austin Bishop there The Targum tels us that Jeremy was one of the twenty four Cheiftains of the Temple A Priest he was and so an ordinary Teacher before he acted as a Prophet but his Country-men of Anathoth evil-intreated him In the land of Benjamin Some three miles from Jerusalem Ver. 2. Vnto whom the Word of the Lord came in the dayes of Josiah Woe be to the world because of the Word The Lord keepeth count what Preachers he sendeth what pains they take and how long to how little purpose they preach unto a people He saith that it was the Word of the Lord for authority sake and that none might despise his youth sith he was sent by the Ancient of dayes In the thirteenth year of his reigne Eighteen years then he prophecyed under good Josiah who was too blame doubtlesse in not sending to advise with this or some other Prophet before he went forth against Pharaoh-Necho sometimes both grace and wit are asleep in the holiest and wariest breasts Ver. 3. It came also in the dayes of Jehoiachim Called at first Eliachim by his good Father Josiah from whom he degenerated cutting Jeremies roul with a pen-knife and burning it chap. 36. at which his Fathers heart would have melted as 2 Chron. 34.27 Vnto the end of the eleventh year of Zedekiah Jehoahaz and Jehoiachim are not mentioned because their raign was so short hardly half a year By this computation it appeareth that Jeremy prophecyed forty years at least And the Holy Ghost setteth a special mark as a Reverend Writer hath well observed upon those forty years of his prophecying Lightfoots Harmony Chron. of old Test Ezek. 4.6 where when the Lord summeth up the years that were betwixt the falling away of the ten Tribes and the burning of the Temple three hundred and ninety in all and counteth them by the Prophets lying so many dayes upon his left-side he bids him to lye forty dayes upon his right-side and bear the iniquity of the house of Judah forty dayes a day for a year Not to signify that it was forty years above three hundred and ninety betwixt the revolt of the ten Tribes and
was a prayer-hearing God Psal 65.2 O thou that art hearing prayers so the Hebrew hath it alwayes hearing some and ready to hear the rest Our God is not like Jupiter of Creet that had no cares nor as those other heathen-deities of whom Cicero sadly complaineth to his brother Quintus in these words I would pray to the gods for those things but that they have given over to hear my prayers Jeremy could upon better ground pray then ever he in Plato did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English thus Great God the good thou hast to give Plat. in Alcibiad Whether we ask't or no Let 's still receive no mischief thrive To work our overthrow Ver. 17. Seest thou not what they do And hast thou yet an heart to pray for them and should I yet have an heart to pitty them there is only this hope left sometimes that something God will yeild to the prayers of his people Ratio additur quasi digito ad Jeremiam extenso even when he is most bitterly bent against them Flectitur iratus voce rogante Deus Distribuunt inter se munera Ver. 18. The children gather wood All sorts sizes and sexes are as busie as bees Sed turpis labor est ineptiarum Oh that we were so intent with united forces to the worship of the true God of heaven Vae torpori nostro Oh take heed of industrious folly dispirâ—t not your selves in the pursuit of trifles c. Scilicet tenui popano corruptus Osiris Juven Sal. 6. To make cakes Popana cakes stampt with stars To the Queen of heaven i. e. To the heavenly bodies and as some will have it to the Moon in special The Hebrews have a saying that God is to be praised in the least gnat to be magnified in the Elephant but to be admired in the Sun Moon and Stars And if the Jews in the text had stayed here who could have blamed them but to deifie these creatures was gross Idolatry and an inexpiable sin Epiphanius telleth us of certain heretikes called Collyridians that they baked cakes and offered them to the Virgin Mary whom they called the Queen of heaven and do not the Papists at this day the very same Haeres 79. saying that hyperdulia is due unto her not to speak of Bonaventure his blasphemous Lady-Psalter Bernard Bauhusius the Jesuite hath set forth a book in praise of the Virgin Mary by changing this one verse Tot tibi sunt dotes Virgo quot sidera caelo A thousand twenty and two wayes according to the number of the known stars The Jesuites commonly write at the end of their books Laus Deo beatae Virgini Praise be given to God and to the blessed Virgin but this is the badge of the beast Let us say Soli Deo Gloria and yet not in the sense of that Persian Embassadour who whensoever his business lay with Christians was wont to have Soli Deo gloria very much in his mouth but by Soli he meant the Sun whom he honoured for his God Why the women here and chap. 44. should be so busie in kneading cakes to the Moon these reasons are given 1. Because the Moon was a Queen 2. Because the women at their labour were most beholden to the Moon who by her great moisture mollifies the secundines and makes the passage easie for their delivery This custom of offering cakes to the Moon saith one our Ancestors may seem not to have been ignorant of Greg. Posth 202. to this day our women make cakes at such times yea the child is no sooner born but called cake-bread Add that the Saxons did adore the Moon Ibid. 132. to whom they set a day apart which to this day we call Moonday The same Author telleth us that he who not long since conquered the Indies perswaded the Natives that he had complained of them to their Moon and that such a day the goddess should frown upon them which was nothing else but an Eclipse which he had found out in the Almanack Ver. 19. Do they provoke me to anger i. e. Hurt they me by their provocations or hope they to get the better of me and to cause me to lay down the bucklers first Surely as Vlysses his companions said to him when he would needs provoke Polydamas may we better say to such as provoke the Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or as the wise-man contend not with him that is mightier then thou meddle with thy match man Ver. 20. Mine anger and mine fury A very dreadful doom denounced against these daring monsters Those that provoke God to anger shall soon have enough of it It is a fearful thing to fall into the punishing hands of the living God Heb. 10. Oh keep out of them Ver. 21. Put your burnt-offerings to your sacrifices and eat flesh Congerite ingerite digerite egerite take away all your sacrifices wherewith ye fondly think to expiate your sins and feast your carcasses with them for I wot well that you offer them to me ventris potius gratiâ quam internae pietatis rather of gourmandise then good devotion You have therefore my good leave to make your best of them for I account them no other then ordinary and profane food such flesh as is bought and sold in the shambles So Hos 9.4 their meat-offering Lev. 2.5 is in scorn called their bread for their soul or life that is for their natural sustenance And no better are the elements in the Lords Supper to the unworthy Receiver whatever he may promise himself by them Videlicet solum aut simpliciter Ver. 22. For I spake not unto your Fathers I gave them not those holy rites as the substance of my service or that ye should thus hold them up against my threats for your rebellions as a buckler of defence Sacrifices without obedience nec placent nec placant Deum Ver. 23. But this thing I commanded them i. e. I principally commanded them giving them therefore first the Decalogue and then afterwards the ceremonial Law which was or should have been their Gospel Ver. 24. But they hearkened not nor inclined So crosse-grained they were and thwart from the very first In the imagination of their evil heart In sententia animi sui pessimi Trem. Heb. aspectu cordis ut Deut. 19.9 They went backward and not forward As Crabfish do as vise Apostates in pejus proficiunt grow every day worse then other being not only averse but adverse to any good they dayly grow worse and worse deceiving and being deceived seipsit indies facti deteriores Islebius first became an Antinomian and the Father of that Sect and then a Papist and lastly Atheist and Epicure as Osiander testifieth Whilest he was an Antinomian only Cent. 16. pag. 802. he many times promised amendment being convinced of his errour but performed it not After that he condemned his errour and recanted it in a publike auditory and printed his
But Gods eye is like the Sun yea far brighter and more peircing then that eye of the world neither needeth he a window in mans breast as Momus wisht to look in at for every man before God is all window totus totus transparens pellucidus This Thales and other Philosophers saw and confessed Ver. 11. As the Partridge sitteth on eggs and hatcheth them not Because either she is taken in an evil net or the eggs are marred by the male or otherwise before they can be hatched So he that getteth riches and not by right That cryeth Rem rem quocunque modo rem Vnde habeat nemo quaerit sed oportet habere Right or wrong many are resolved to be rich but are usually crossed or else cursed with a blessing for treasures of wickedness profit not but righteousness delivereth from death Prov. 10.2 God sometimes giveth wealth to the wicked as men put money into an earthen bottle which that they may get out again they break the bottle in pieces Shall leave them in the midst of his dayes Either they shall leave him or he them to his unmedicinable grief and heart-break A poor fool God will be sure to make of him He that trusteth in his riches as every Mammonist doth shall fall Prov. 11.28 for although he blesse himself as well underlaid and what should ayle such an one saith the world yet the Lord abhorreth him Psal 10.3 so that he many times cometh in the midst of his daies to an untimely end as did Judas Ahab Achan Balaam Ananias and Sapphira c. And thus many a rich wretch spinneth a fair thred to strangle himself both temporally and eternally he by his covetousness not onely killeth others Prov. 1.19 but himself too Ver. 12. A glorious high throne from the beginning Therefore its best to trust in God at all times ye people and to pour out your hearts before him sith God is a refuge for us Psal 62.8 All that do otherwise shall be ashamed ver 12. and worthily because having so glorious a God resiant amongst them they so basely forsake him to serve and seek to Idols Ver. 13. Shall be written in the earth i. e. Aeternâ morte damnabuntur they shall be hurled into hell as not having their names written in Heaven Luke 10.20 where all that are written among the living in Jerusalem Isa 4.3 are enrolled Heb. 12.23 non pro gloriosis sed pro probrosis habiti See Psal 17.14 Prudentius rightly saith that their names that are written in red letters of blood in the Churches Calendar are written in golden letters in Christs register in the book of life As on the contrary these Idolaters whose sin was with an Iron-pen ingraven on the tables of their hearts as ver 1. are justly written in the earth i. e. cast to hell Ver. 14. Heal me O Lord and I shall be healed viz. of that cordolium that my malicious country-men cause me The Prophet was even sick at heart of their unworthy usages and prayes help and healing ne totus ipse labascat inter auditores deploratissimos lest he should perish by them and with them Ver. 15. Behold they say unto me Heb. they are saying unto me it is their daily dicterium or jear Where is the Word of the Lord Whereby thou so oft threatenest us with desolation Thus prophane persons flear when they should fear Vbi est i. e. nusquam est Piscat See 2 Pet. 3 4. Isa 5.19 Amos 5.18 Ver. 16. I have not hastned from being a Pastor before thee I have neither rashly taken up the work of the Ministry quo secundus abe te essem Pastor wherein I have been thine under-shepheard but was rightly called by thee thereunto and have obeyed thy call neither have I been over-hasty to rid my hands of this so troublesom and thanklesse an employment Latimer in one of his Sermons speaking of a Minister who gave this answer why he left off preaching because he saw he did no good but got the hatred of many This saith He was a naughty a very naughty answer Neither have I desired the woful day The doleful or deadly day sc of their desolation or my denunciation of it Gods Ministers take no delight to fling daggers at the faces of gracelesse persons whatever they may think or to terrify them causelesly but as knowing the terrour of the Lord they seek to affright them by the menaces of Gods mouth from such sinful practises as will be their ruine and hence they are hated an expectes ut Quintilianus ametur Juven Thou knowest it See chap. 12 1. 15.15 2 Cor. 1.12 Ver. 17. Be not a terrour unto me Let me have fair weather over head how foul soever it be under foot If we have peace with God though trouble in the world we can take no hurt If vapours be not got into the bowels of the earth and stir not there storms and tempests abroad cannot cause an earth-quake so if there be peace within c. But like as all the letters in the Alphabet without a Vowel will not make one word nor all the Stars in the firmament without a Sun will make a day so neither can all this worlds good make one happy without God and his favour Ver. 18. Let them be confounded A heavy imprecation Let persecutours take heed how they move Ministers to make intercession to God against them as Elias did against Israel Rom. 11.2 as Jeremy here and elsewhere doth against the Jews as the Christian Churches did against Julian the Apostate God will set to his Fiat Let them be dismaied but let not me be dismaied Paveant illi non paveam ego So the Vulgar Latin hath it But what a Lack-latin dolt was that Popish Priest who alledged to his Parishioners this text to prove that not he but they were to pave the Church-way So Another of them finding it written in the end of Paul's Epistles Missa est c. bragged he had found the Masse in his bible So another reading Joh. 1.44 Invenimus Messiam made the same conclusion Ver. 19. Go and stand in the gate of the children The sheep-gate say some whereof see Neh. 3.1 32. 12.39 or as others the water-gate whereof Neh. 3.26 a place it was of great resort and concourse and therefore fittest for this new Sermon to be made in first though afterwards also he was to preach it in all the gates of Jerusalem forasmuch as it was about a matter of greatest importance even the serious sanctification of the Sabbath-day Diem septimum Opifex mundi natalem sibi sacravit observari praecepit That fourth Commandement saith Philo is a famous precept and profitable to excite to all kind of virtue and piety Ver. 20. Ye Kings of Judah Magistrates being Lord-keepers of both the Tables of the Law should carefully see to it that both be duely observed Our King Edgar made laws for the sanctification of the Lords-day-Sabbath
they might not hurt them Ver. 7. That ye might provoke me See chap 7.17 18. Ver. 8. Because ye have not heard i. e. Not heeded them as chap. 7 19. Ver. 9. Behold I will send and take By a secret instinct as chap. 1.15 And Nebuchadnezzar my servant i. e. Mine executioner the rod of my wrath Isa 10. and the scourge of the world as Attilâ—s stiled himself And against all these Nations round about Who were so infatuated that they did not combine against Nebuchadnezzar whom the Septuagint called a dove ver 38. of this chapter but he was a vulture rather and these Nations were as so many silly doves which save themselves by flight not fight and sitting in their dovecotes see their nests destroyed and their young ones killed before their eyes never offering to rescue or revenge as other souls do So dealt the old Britons when invaded by the Romans they joyned not their forces against the common enemy sed dum singuli pugnabant Tacitus universi vincebantur Ver. 10 Moreover I will take from them See chap. 7.34 and Rev. 18.22 Ver. 11. And this land shall be a desolation seventy yeares Which commenced at the deportation of Jeconiah 2 King 24.8 See Jer. 29.1 2 3. with Ezek. 4.1 and 33.21 Avignon in France was the residence of the Pope for seventy years Heyl Cosm fol. 188. which time the Romans yet remember till this day by the name of the Babylonian captivity Luther when he first began to stir against the Pope wrote a book bearing title De captivitate Babylonica which when Bugenhagius a Pomeranian Divine first read he pronounced it to be the most heretical piece that ever was written Scult Annal. but afterwards having better considered the contents of it he retracted his former censure he told his colleagues that all the world besides was in deep darkness and that Luther alone was in the light and in the right and him he would follow So he did and drew many more with hâ—m Ver. 12. I will punish the King of Babylon As had been forethreatned Isa 13 14 21 47. and was accomplished Dan. 5. Ver. 13. And I will bring upon that Lâ—nd sc By Cyrus and his Successours who out of the ruines of Babylon built two Cities Câ—esiphon and Seleucia Ver. 14. For many Nations The Medes and Persians together with the rest that served under them And great Kings Cyrus and Darius especially Vtitur demonstratione seu ostentâ— divino Ver. 15. Take the wine cup of this fury Or take this smoaking wine-cup A cup is oft put for affliction and wine for extream confusion and wrath Poison in wine works more furiously then in water See on Psal 75.8 And cause all the Nations According to that power which I have put into thine hands chap. 1.10 Vengeance is still in readiness for the disobedient 2 Cor. 10.6 as ready every whit in Gods hand as in the Ministers mouth who threatneth it Ver. 16. And be moved and be mad As men that are overcome by some hot and heady liquour are mad-drunk Because of the sword that I shall send For it is God who puts the sword in commission Jer. 47.6 7. and there it many times rideth circuit as a Judge in Scarlet There are certain seasons wherein as the Angel troubled the poole so doth God the Nations and commonly when he doth it to one he doth it to more as here and 2 Chron. 15.5 6. and as at this day in Europe Ver. 17. And made all drink viz. In vision and by denunciation Ver. 18. To wit in Jerusalem Judgement beginneth at Gods house 1 Pet. 4.17 See the Note there and on Mat. 25.41 Sed si in Hierosolymis maneat scrutinium quid fiet in Babylone saith an Ancient Ver. 19. Pharaoh King of Egypt Pharaoh Hophra chap. 44.30 of whom Herodotus writeth that he perswaded himself and boasted that his Kingdom was so strong that no god or man could take it from him Lib. 2. He was afterwards hanged by his own subjects The mixed people That lay scattered in the deserts and had no certain abode Scenitae and Hamaxobii And all the Kings of the land of Vz Jobs country called by the Greeks Ausitis Ver. 21. Edom and Moab c. By the destruction of all these Nations we may make a conjecture at the destruction of all the wicked when Christ shall come to judgement All that befalleth them in this world is but as drops of wrath foreruning the great storm or as a crack foretokening the fall of the whole house Here the leaves only fall upon them as it were but then the body of the tree in its full weight to crush them for ever Ver. 22. And all the Kings of the Isles As Cyprus Rhodes and the Cyclades subdued also by the Babylonian saith Hierom Rabanus and Vatablus Ver 23. Dedan and Temae and Buz The Hagarens or Saracens chap. 49. And all that are in the utmost corners Qui attonsi sunt in comam Roundheads See chap. 9.26 Ver. 24. And all the Kings of Arabia Petraea That dwell in the desert In Arabia deserta Ver. 25. And all the Kings of Zimri i. e. Of Arabia falix Lib. 6. cap. 28. Zamarens Pliny calleth them Ver. 26. And all the Kingdomes See on ver 16. And the King of Sheshac i. e. Baltasar that bezelling kink of Babylon whilest he is quaffing in the vessels of Gods house to the honour of Shac the Babylonian goddess whence those feast dayes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shesac id est poculum laetitiae aut vanitatâ— vel sericum tuum being like the Roman Saturnalia Antichrist also who hath troubled all the Kingdomes of the earth shall himself perish together with his Babylon the great which hath made the Nations drunk with the wine of her fornications Ver. 27. Drink ye and be drunk and spew and fall Eckius or Eccius otherwise by some called Jeccius from his casting or spewing being nonplus't by Melancthon Manlii loc com 89. and well nigh madded fell to drinking for his own solace and drunk himself to death so should these do of the cup of Gods wrath not only till they were mad-drunk as ver 16. dut dead drunk Ver. 28. Ye shall certainly drink See on ver 15. Ver. 29. The City that is called by my Name Periphrasis Hierosolymae argumentosa And should ye be utterly unpunished See on ver 18. Ye shall not be unpunished But suffer as surely and as sorely Ver. 30. The Lord shall roar from on high As a lusty Lyon having discovered his prey runneth upon it roaring so horribly that he astonisheth the creatures and sets them at a stand He will mightily roar upon his habitation Pliny reporteth of the Lioness that she bringeth forth her whelps dead and so they remain for the space of three dayes until the Lyon coming near to the den where they lye lifteth up his voyce and roareth so fiercely
religious brothers of love and the Bramines successours to the Brachmanni among the Indians who are extremely impure and libidinous claiming the first nights lodging of every bride Heyl. Cosmog c. having nothing of a man but the voyce and shape and yet these are their Priests Even I know and am a witnesse saith the Lord Let them carry their villany never so cleanly and closely with their Si non caste saltem caute yet I know all am now an eye-witnesse and will be one day a swift witnesse against them Vtinam animadverterent haec Principes ille qui non in sede Petri sed in prostibulo Priapi Lampsaeceni sedens fornicationes tegit sancta conjugiae vetat mera somnia vendit Dei oculos claudit saith one Ver. 24. Thus shalt thou also speak to Chemajah the Nehelamite Or Dreamer dream-wright Enthusiast such as were the Messalanian heretikes of old and some of the same stamp loaves of the same leven now-adayes Ver. 25. Because thou hast sent letters in thy name Such as Sadoletus a Popish Bishop sent to Geneva in Calvins absence to bring them back again to the obedience of the See of Rome and as we have many from the Romish factors sent hither to the seducing of not a few a subtle and shrew'd way of deceiving the simple Act. Mon. And to Zâ—phaniah The second under the High-Priest Seraiah and successour likely to that Pashur chap. 20. who was deposed for some misdemeanour like as Dr. Weston was here in Queen Maries dayes put by all his Church-dignities for being taken in bed with an harlot Of this Zephaâ—iah see 2 Kings 25.18 his office was to judge of prophecies and to punish such as he found to be false Prophets And to all the Priests Who were too too forward of themselves to bandy against Gods true Prophets chap. 26.8 and did as little need by letter to be excited thereunto Clarkes Martyr l. 136. as Bishop Bonner did to be stirred up to persecute Protestants and yet to him were letters sent from King Philip and Queen Mary complaining that heretikes were not so reformed as they should be and exhorting him to more diligence c. Ver. 26. The Lord hath made thee Priest instead of Jehoiada the Priest That heroical Reformer in the dayes of Joash 2 King 11. Therefore as he did by Mattan the Baalite so do thou by Jeremiah the Anathothite But neither was Zephaniah Jehoiada nor Jeremiah Mattan Shemaiah himself was more like a Baalite and better deserved that punishment which shortly after also befell him as was foretold ver 32. A hot-spirited man he was and a boutefeau being therefore the more dangerous He also seemed to himself to be so much the more holy by how much the Prophet whom he set against was more famous for his holinesse For every one that is mad Maniacus arreptitius fanaticus so Gods zealous servants have alwayes been esteemed by the mad world ever besides it self in point of salvation See 2 King 9.11 Act. 26.24 Jer. 43.2 That thou shouldest put him in prison As chap. 20.2 Ver. 27. Now therefore why hast thou not reproved Or restrained Jeremiah Alasse what had the righteous Prophet done he taxed their sin he foretold their captivity he deserved it not he inflicted it not yet he must smart and they are guilty Zephaniah also is here blamed for his lenity as bloody Bonner once was by the rest of the Popish Bishops who made him their slaughter-slave Ver. 28. For therefore he sent to us in Babylon And is this all the thank he hath for his friendly counsel haec est merces mundi Ver. 29. And Zephaniah the Priest read this letter For ill-will likely and with exprobration Vbi insignis elucet Dei tutela saith an Interpreter where we may see a sweet providence of God in preserving his Prophet from the rage and violence of the people so incensed Ver. 30. Then came the Word of the Lord Or Therefore came c. In the five former verses we had narrationem causae Shemajah's crime In these three last we have dictionem sententiae Shemajah's doome Ver. 31. Send to all them of the captivity Send the second time let not so good a cause be deserâ—ed Vincâ—s aliquando pertinax bonitas Truth will take place at length Because Shemajah hath prophesied unto you He hath rewarded evil thereby to himself and to his seed after him his posterity shall rue for it saith Jeremy who was irrefracti plane animi orator a man of an invincible courage and might better have been called Doctor resolutus then was afterwards Bacon the Carmelite Ver. 32. Behold I will punish Shemajah and his seed As being part of his goods and walking likely in his evil wayes He shall not have a man to dwell among his people Viz. At the return from Babylon but both he and his shall perish in this banishment which he prophesied should be shortly at an end but shall prove it otherwise See the like Amos 7.17 Neither shall he see the good He nor any of his See the like threatned to that unbeleeving Prince 2 King 7.2 Because he hath taught rebellion against the Lord So chap. 28.16 See chap. 23.27 Mat. 5.19 To be tuba rebellionis is no small fault Luther was so secundum dici sed non secundum esse so may the best be but let not the sins of Teachers be teachers of sins c. CHAP. XXX Ver. 1. THe Word that came to Jeremiah from the Lord This Chapter and the next are Jeremyes thâ— teenth Sermon as some reckon them and it is wholly Consolatory The Authour of it he sheweth to be the God of all Consolation and this the Prophet inculcateth six several times in the five first verses pro majori efficaciae that it may take the better Ver. 2. Write thee all the Words that I have spoken to thee in a book For the use of posterity as Hab. 2.2 and that the consolations may not be forgotten as Heb. 12.5 Vox audita perit littera scripta manet Ver. 3. I will bring again the captivity of Israel and Judah This promise Oecolampadins thinketh was written in the book in greater letters then the rest it was fulfilled according to the letter in carnal Israel sent back by Cyrus upon Daniels prayer who understood by that book here mentioned that the time of deliverance Convertam conversionem Vulg. yea the set time was come Dan. 9 2 but more fully in those Jews inwardly Rom. 2.29 those Israelites indeed who are set at liberty by Christ Joh. 8. and shall be much more at the last day Ver. 4. And these are the words These are the contents of this precious book every leafe nay line nay letter whereof droppeth myrth and mercy That the Lord spake See on ver 1. Ver. 5. We have heard a voyce of trembling We were at first in a pittiful plight sc when the City was taken and the Temple burnt and
Church which cannot be ruinated CHAP. XXXII Ver. 1. THe word that came to Jeremiah What this word was see ver 26. In the tenth year of Zedekiah The City had now been a year at least besieged Notanda est tam diutina populi pertinacia and yet these sinners against their own souls went on to do wickedly and held the Prophet prisoner for the faithful discharge of his duty Full forty years had he been prophecying to them and for many years he had foretold this seige and the following deportation but could never be believed and now he is imprisoned but not left destitute by God of prison-comforts such as made his Prison a Paradise and his sleep sweet unto him as chap. 31. Ver. 2. And Jeremiah the Prophet was shut up in the Court of the prison Where he had some liberty more then at some other times chap. 37.16 20 21. So had Paul at Rome Acts 28. Bradford in the Counter c. this was a mercy and so they esteemed it Good people were suffered to come about them and they made use of that opportunity to do what good they could Ver. 3. For Zedekiah had shut him up He who before had set him at liberty and thereby haply hoped to have stopt his mouth but that might not be Behold I will give this City This holy City as the false Prophets stiled it and therefore held this Prophecy little better then Blasphemy Ver. 4. And Zedekiah King of Judah shall not escape As he hoped to have done either by his wiles or by his wealth and accordingly attempted it but all in vain And he shall speak with him mouth to mouth This was no small punishment to Zedekiah that he must look him in the face from whom he had so persidiously revolted even against oath and hear his taunts before he felt his fingers How then will gracelesse persons do to stand before the King of Kings whom they have so greatly offended at that great day See Rev. 9.17 Ver. 5. And there shall he be untill I visit him sc With death but the Prophet useth a general term that might be taken either in good part or bad for his own safety sake Ver. 6. The Word of the Lord came unto me saying He had Gods Word for his warrant and this bore him out against the jeares of the ungodly who would easily think it a very simple part in him who prophesied a desolation of the whole land to go about to buy land Ver. 7. Behold Hanameel the son of Shallum This Shallum and Hilkiah the Father of Jeremiah were brethren And it was no lesse an honour to Hanameel to have such a kinsman as Jeremy then afterwards it was to Mark to be Barnabas his sisters son Buy thee my field that is in Anathoth The Priests though they had no corn-fields yet they had meadows for their cattle gardens and orchards in the suburbs of their Cities which in some cases they might sell one to another till the year of Jubilee howsoever Some say that if such a field were so sold to a kinsman as here it remained to him for ever But the possession of the Levites might at any time be redeemed Lev. 25.32 For the right of redemption is thine See Levit. 25.25 32. Ruth 3.12 4.3 4. Ver. 8. So Hanameel my uncles son came to me God ruleth and boweth mens wills and all second causes according to the good pleasure of his will he doth also so frame and contemper them among themselves that there may be an harmony and correspondency betwixt them Then I knew that this was the Word of the Lord Or that it was a businesse of God sc for the better settling of the faithful in the assurance of a return out of captivity Ver. 9. And I bought the field This was bravely done Liv. lib. 26. Plutar. in Annib Flor. l. 2. c. 6. to make a purchase at such a time when the enemy was seizing upon all That Roman is famous in history who adventured to purchase that field near Rome wherein Annibal had pitcht his camp Verum eorum res non erant ita deploratae but the Romans were nothing near so low at that time as the Jews were at this And weighed him the money That was the manner of payment in those times Olim moneta librabatur Pater puellae id aurum in dotem viro appendit Vnde nomen marcharum bodie nobis superest Zegedin Hence the Hebrew Shekel from Shakel to weigh Gen. 23.16 our English word Scale seemeth to come from it the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponderare Exod. 30.13 Mat. 27.9 or of statera for a balance the Dutch and English Mark cometh from a like Original Even seventeen shekels of silver No great sum not much above fourty shillings but it might be as much as the thing was worth considering the times especially Ver. 10 And I subscribed the evidence Heb. I wrote in the book and sealed it Men love to be upon sure grounds in things temporal oh that they were as wise for their souls Ver. 11. So I took the evidence of the purchase both that which was sealed c. There were then two copies of these contracts and covenants for preventing of after-claimes and quarrels Ver. 12. And I gave the evidences of the purchase unto Baruch Who was Jeremiah's houshold servant and his Scribe or Notary such as was afterwards Paulus Concordiensis to Cyprian In the sight of Hanameel c. Here was good husbandry Fullers Church hist which Bishop Andrews was wont to say was good Divinity Before all the Jews who sat in the court of the prison Whither they came likely Act. Mon. 1457. to hear the Prophet as the well affected here did to hear and see the Martyrs in Queen Maryes dayes To Mr. Bradford by his keepers courtesie there was such resort at his lecture and ministration of the Sacrament that commonly his chamber was well-nigh filled therewith Ver. 13. And I charged Baruch See on ver 12. Ver. 14. That they may continue many dayes Even beyond the seventy years of Captivity and then be produced again Ver. 15. Houses and fields and vineyards c. How unlikely soever it may seem like as it did to Moses that the people should eat flesh a moneth together He thought that God had made an unadvised promise and prayes him to consider that the people were six hundred thousand footmen and that the flocks and herds would not suffice them Jeremy seemeth to object some such matter in his following prayer especially ver 25. But God answereth them both alike viz. that his hand was not waxen short that nothing was too hard for him that he was never non-plust c. See ver 27. with Num. 11.23 Ver. 16. I prayed unto the Lord saying His heart began to boile with unbelief and carnal reasonings he therefore setteth himself to pray down those distempers As a man may sleep out his
Scriptures and the excellent use that may be made of reading them A man may be thereby doubtlesse converted where preaching is wanting as divers were in Queen Maries dayes Fox Martyrol when the Word of God was precious as Austin was by reading Rom. 13. Fulgentius by the Prophet Jonah Franciscus Junius by Joh. 1. c. The Eunuch Act. 8. and those noble Bereans Act. 17.11 were notably prepared for conversion by this ordinance That I may forgive their iniquity and their sin i. e. Their sins of all sorts giving them a free and full discharge Baruch Isle notarius diaconus Jeremiae simâ—â—que Propheta fuit Oecol Ver. 4. Then Jeremiah called Baruch and Baruch wrote from the mouth Dictantis ab ore pependit Jeremy it seemeth had either not written his prophecies or not so legibly or in loose papers only now he hath them fair written out into a book making the same use of Baruch as afterward Paul did of Tertius Rom. 16.22 who himself wrote no very good hand as some have gathered from Gal. 6.11 See my Notes there Ver. 5. I am shut up Or I am detained or restrained haply by some legal pollution that he had contracted as by touching a dead carcasse c. or by some bodily infirmity or by the lying in wait of his enemyes or by the Spirit of God as Act. 16 6 7. for a punishment to the Jews by the Prophets absence and silence and for the safety of his servant in those perilous times Ver. 6. Therefore go thou and read in the roll A Minister when he cannot himself officiate must provide another in his room Which thou hast written from my mouth And which the holy Ghost hath put into my mouth both matter and words Vpon the fasting-day A very fit time for the reading of the Scriptures that the people then convened might hear and fear and supplicate and convert and God might heal them The Fast here mentioned was not the ordinary yearly fast called the day of Expiation or Atonement but another that was conceptivum liberum kept on some special occasion for the averting of Gods judgement such as was that at Nineveh There was afterwards indeed a yearly Fast kept in November to bewaile this wicked practise of King Jehoiakim in cutting and casting into the fire this blessed-book Genebrard ex Menologio Hebraeor Ver. 7. It may be they will present their supplication Heb. Their supplication will fall before the Lord. Fasting of it self is but a bodily exercise and profiteth little If the soul be not afflicted rebel-flesh tamed prayers edged and reformation effected men fast to no purpose Isa 58.3 5. Zach. 5.5 7. Ver. 8. And Baruch the son of Neriâ—h did according c. Nihil de sua saliva admiscens He faithfully performed the Prophet Jeremyes commands not standing to cast perils being thereunto heartened and hardened by Jeremy chap. 45. Ver. 9. They proclaimed a fast Haply for fear of the Chaldaeans who having lately beaten Pharaoh-Necho was like enough to invade Judea or else because of that great dearth chap. 14 1 2 12 See on ver 6. Ver. 10. Then Baruch read in the book He read with a courage verbis non solum disertis sed exertis out of a chamber-window that the people under him might the better hear In the chamber of Gemariah Who himself it seemeth was not present but his son Micajah was and carried his father and the rest of the Princes the news ver 12. Ver. 11. When Micajah the son of Gemariah had heard With what affection he heard the book read by Baruch is uncertain We have many Herodian hearers before us eftsoones such I mean as have an Herods heart toward the Preacher and little do we know who they are that sit before us those precious balmes we bring break their heads with a witnesse and make the blood run about their eares Ver. 12. Then he went down into the Kings house For there was his Father and the rest of the Princes suam aulam vel gulam consectantes following their court-delights whilest the people were now humbling themselves before the Lord and trembling at his Word Great men are many of them of that Earle of Westmerlands mind who profanely said I need not pray to God as having tenants enow to pray for me Ver. 13. Then Micajah declared unto them See ver 11. Ver. 14. Therefore all the Princes sent Jehudi Apparitorem Regis ut ex sequentibus constat Jun. Ver. 15. And they said Sit down now This was some curtesie Reverenter sedere susserunt Oecol Alter alterum intuentes vel alloquentes Piscat and token of good respect to Baruch These Princes were not all out so bad as their King Ver. 16. They were afraid both one and other Expavescunt sese mutuo respiciunt they were afraid and looked one upon another being much distracted at this new and unexpected occurrence neither wist they at first what to do being affected after a sort and smitten with the weightinesse of the businesse We will surely tell the King They durst do no otherwise for if these things should have come to the Kings ear and they not first tell him they might come into the danger of his displeasure Ver. 17. Tell us how didst thou write all these words at his mouth Praeposterum movent interrogationem they put an odd question saith one Hos fere simili responso eludere videtur sanctus Dei homo Zeg when they should rather have bethought themselves of breaking off their sins by Repentance God loves Currists and not Quaerists saith Luther Ver. 18. And Baruch answered them Answerably to the question they asked him ver 17. Dignum patellâ operculum And I wrote them with inke in the book The use then of writing with pen and ink is ancient among the Hebrews Ver. 19 Go hide thee thou and Jeremy This was well but not all They draw not Baruch before the King to answer what he had done but why do they not take him to the King with his roll and plead both for it and him too had they been true Patriots and hearty friends to the truth they would have done so But they knew that this wicked King could not endure the Prophets chap. 26.21 and 36.26 and one of their company had been the Kings agent in bringing Vriah the Prophet out of Egypt to be butchered by him chap. 26.22 Ver. 20. And they went in to the King God by his providence so disposed it that both King and Princes whether they would or not should hear their doom and as for some of the Princes they seem to have some good affections wrought in them but too weak to work unto true repentance to salvation Ver. 21. So the King sent Jehudi See on ver 14. Ver. 22. Now the King sat in the winter-house There sat he in that his stately and sumptuous Pallace built by iniquity chap. 22. curant cuticulam ad
Job 20.12 15. Yea the wall of Babylon shall fall Which yet was strong to a miracle as being two hundred cubites high of the Kings cubites which were larger then ordinary and fifty cubites thick having a hundred brazen gates and many stately towers c. All shall down saith the Prophet Ver. 45. My people go ye out of the midst of her This is much pressed chap. 50 8. ver 6. and it was but need for many of the Jews were as hardly drawn to depart thence as a dog ab uncto corio from a fat morsel Ver. 46. And lest your heart faint Or And let not your hearts faint And ye fear for the rumour sc Of Cyrus his coming fear it not all 's for the best to you your redemption draweth nigh A rumor shall both come one year sc Of Cyrus his preparation and then another of his expedition toward Babylon Ruler against Ruler i. e. Cyrus against Belshazzar so Constantine against Maxentius Maximinus Licinius c. this was for the best to the poor Church of Christ Ver. 47. I will do judgement c. See chap. 43.12 13. Exod. 12.12 Est Hyperbolica Prosopopaesa And all her slain shall fall Her dancers One rendereth it their merry dance shall end in a miserable downfal Ver. 48. Then the heaven and the earth c. shall sing There shall be as it were a new face set upon the world and all the creatures shall appear to be well-apaid at the downfal of Babylon under the oppressions whereof they even groaned and laboured See what a like general joy there will be at the ruine of Rome Rev. 18. Ver. 49. So at Babylon shall fall the slain of all the earth Or rather of all the land i. e. of all Babylon or Assyria When God once cometh to make inquisition for the blood of his Saints woe to the wicked c. Ver. 50. Ye that have escaped the sword sc Of the Medes and Persians who at the taking of the City killed all promiscuously Goe away stand not still Haste home to your own Country for therefore hath the Lord delivered you from so many deaths and dangers See ver 25. Remember the Lord afar of Should not we mind heaven and hasten thither Plotinus ap Augâ—st de civ Dei l. 9. c. 16. If a Heathen could say ought not we much more Fugiendum est ad clarissimam patriam ibi Pater ibi omnia Haste we home to heaven there 's our Father there are all things Ver. 51. We are confounded because we have heard reproach This is the Jews lamentation as in the next verse we have the answer to it Ver. 52. Wherefore behold the dayes come So soon is God up at the cry of his poor people Psal 12.5 I will do Judgement See ver 37. 49. Ver. 53. Though Babylon should mount up to heaven As her walls are said to have been of an incredible height see on ver 44. and her tower to have been little lesse then four miles high threatning heaven as it were Ver. 54. A sound of a cry commeth from Bâ—bylon See chap. 48.3 Ver. 55. Because the Lord hath spoiled Babylon Heb. is spoiling for it was long in doing but as sure as if done together and at once In like sort many of the promises are not to have their full accomplishment till the end of the world as those about the full deliverance of the godly the destruction of the wicked the confusion of Antichrist c. And destroyed out of her the great voice Of the revellers and roaring-boyes or of their enemies as some rather sense it breaking in upon them Ver. 56. For the Lord God of recompences Princeps ille arbiter justae taelionis God who loveth to retaliate Lib. 16. Ver. 57. And I will make drunk See ver 39. Ver 58. The broad wals of Babylon See on ver 44. Or Lib. 6. c. 26. the walls of broad Babylon that greatest of all Cities saith Strabo the compasse whereof within the wals was near upon threescore miles saith Pliny Ver. 59. The word which Jeremiah the Prophet commanded Seraiah This is now the last part viz. a type used for confirmation of this prolix preceding Prophecy uttered at Jerusalem haply in the fourth year of Johejakim which was the first of Nebuchadnezzar and now to be read at Babylon in the fourth year of Zedekiah which was seven years before the destruction of Jerusalem and above Sixty years before the destruction of Babylon God loveth to fore-signify but Babylon would not be warned which was a just both desert and presage of her ruine When he went with Zedekiah In company with him say some out of the Jewes Chronicle at which time Nebuchadnezzar who had made him King took an oath of him to be true to him which he afterwards brake and was punâ—shed accordingly 2 Chron. 36.13 Others think that Seraiah went not with Zedekiah but for him and from him with a present to Nebuchadnezzar that he might keep his favour or that he might be reconciled unto him after his revolt from him 2 King 24.20 And this Seraiah was a great Prince One that opposed the rebellion against Nebuchadnezzar or a peace-maker at Court or the great Chamberlain Heb. a Prince of rest or Prince of Menucha a place so called Judg. 20.43 or a quiet honest and humble Prince otherwise he would not have been thus commanded by a poor Prophet especially in a matter of so great danger as it might have proved if publikly noticed Ver. 60. So Jeremiah wrot in a book all the evil For Babylon's commonition if at least the book were read publickly as some hold it was and the Jewish captives consolation Ver. 61. When thou comest to Babylon and shalt see sc The sinfulnesse as well as the statelinesse of that City And shalt read all these words Or then shalt thou read all these words They who hold he did it publickly extol the authority of the Prophet the boldnesse of Seraiah and the mildnesse of the King of Babylon somewhat like that of the King of Nineveh Jon. 3. but the most think he read it privately yet not in some closet a part by himself but in some private house to his country-men who came unto him Ver. 62. Then shalt thou say O Lord c. The promises are to be prayed over and then we may expect their accomplishment Prayer also added to the outward sign according to Gods holy Word maketh it a sacramental sign Ver. 63. Thou shalt bind a stone to it See the like Symbol or Chria Rev. 18.21 Where by the mighty Angel Alcazar understandeth the Prophet Jeremy Ver. 64. Thus shall Babylon sink Ceremonies are to little purpose unlesse they have divine expositions annexed unto them And they shall be weary That seek either to save it or to restore it Thus far are the words of Jeremiah sc Concerning Babylon See the like concerning Moab chap. 48.47 CHAP. LII Ver. 1. ZEdekiah was one
thy self as a Judge doth when he hath passed sentence upon a malefactour that he may not be solicited to reverse it That our prayers should not passe through The veil of the Temple was of no debarring matter but thin and pervious that the incense might easily passe thorough it into the Holy of Holies but now it was otherwise God had set a barre betwixt him and his people Ver. 45. Thou hast made us as the off-scouring Eradicationem saith the Vulgar rasuram potius not the rooting out but the scrapings off As the Jews did rather extrinsecus radere peccata quam intrinsecus eradicare Bern. Exverras Scobes ramenta Excreamenta excrementa shave off their sinnes outwardly then root them out from within so God made them as despicable as the parings of a pavement or of a leprous house And refuse See 1 Cor. 4.13 with the Notes Ver. 46. All our enemies have opened their mouths against us i. e. Reviled and derided us See chap. 2.16 Ver. 47. Fear and a snare is come upon us Heb. a pit Great terrour and no way to escape See Isa 24.17 18. Ver. 48. Mine eye runneth down Heb. mine eye descendeth i. e. Falleth as it were wholly away See chap. 1.16 2.18 Ver. 49. Mine eye trickleth down and ceaseth not Put fire under the still and water droppeth from roses Fiery afflictions cause drops of repentance and Repentance like the Philosophers stone maketh golden afflictions 1 Pet. 1.7 Ver. 50. Till the Lord look down Let God but see the Rainbow of sound Repentance in our hearts and he will soon shine forth and cause it to clear up Ver. 51. Mine eye effecteth my heart Iisdem quibus videmus oculis flemus we see and weep with the same eyes Lib. 2. cap. 32. But Pliny wondereth where that humour is at other times that floweth out of the eyes so readily and plentifully in case of grief Because of all the daughters of my City Or more then all the daughters c. more then the most passionate women use to weep Prae omnibus filiabus when they are most grieved Ver. 52. Mine enemies chased me sore In most eager and extream manner with utmost cruelty and craft As a Bird Beaten from bush to bush Without cause Jeremy and the godly party might say so but not Zedekiah and other perfidious ones Ver. 53. They have cut off my life in the dungeon Where I lead a lifelesse life such as did Roger Bishop of Salisbury in King Stephens time who sustained such miseries in prison ut vivere noluerit mori nescierit that live he would not and yet dye he could not And cast a stone upon me As they did upon the mouths of dens dungeons or sepulchers to make sure work The Chaldee hath it they stoned me Ver. 54. Waters flowed over mine head Many and great miseries have overwhelmed and oppressed me both in body and soul These are frequently compared to waters Then I said I am cut off sc From the land of the living but God was better to me then my hopes Ver. 55. I called upon thy name O Lord out of the low dungeon See Psal 130.1 Jon. 2.1 with the Notes Ver. 56. Thou hast heard my voyce Seem a mans case never so desperate if he can but find a praying heart God will find a pittying heart Prayer is the best lever at a dead lift Hide not thine ear at my breathing As breathing is a proof of animal life so is prayer though never so weak of spiritual If therefore you cannot speak weep fletu saepe agitur non affatu teares also have a voyce Psal 39.12 if you cannot weep sigh a storm of sighs may do as much as a showe of teares if you cannot sigh yet breath as here God feels breath and happy is he that can say In te spero respiro In thee I hope Lord and after thee I breath or pant Ver. 57. Thou drewest near This thou hast done and this I hope thou yet wilt do Experience breedeth confidence Ver. 58. O Lord thou hast pleaded the causes of my soul whereof those Babylonians were no just Judges Thou hast redeemed my life It is the life nay the soul of the Saints that the wicked hunt after though they do not alwayes professe so to do Ver. 59. O Lord thou hast seen my wrong Thou hast seen it and art sensible of it that 's my comfort for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge thou my cause As Psal 43.1 See there Ver. 60. Thou hast seen all their vengeance See on ver 59. The Saints fare the better for their enemies spite and cruelty and they may very well plead and present it to God in prayer Ver. 61. Thou hast heard their reproach Their spiteful speeches and taunting termes have come into thine eares And all their imaginations Heb. Their contrivements As the eyes of the Lord are upon the righteous and his eares are open to their prayers Psal 34.15 so he both seeth the ill carriage and heareth the ill language of gracelesse persons against the godly Ver. 62. The lips of those that rose up See on ver 61. Ver. 63. Behold their sitting down and their rising up Or at their both sitting down to meat and at their rising up from meat I am their musick-maker their table talk and the matter of their mirth they make sport with us as the Philistines did with Sampson David complaineth of the like evil-dealing Psal 35.15 16 17. Ver. 64. Render unto them a recompense Call them to an account and requite them Let their musick be marred and the meale once ended send them in a reckoning Ver. 65. Give them sorrow of heart In place of their mad mirth and sinful musick turn their Psalm as the vulgar rendreth the word Musick in the foregoing verse into a black Santâ—â— as they call it ferale carmen a doleful ditty Dabis eis scutum cordis saith the Vulgar And indeed the word rendred sorrow signifieth a sheild or cover A lapide Mr. Burroughs Hos Operculum cordis vel apostema cordis It noteth saith one the Gardiaca passio whereby the heart is so opprest and there is such a stopping that it is as it were covered sicut scuto as with a shield there is a lid as it were put over the heart to keep off the most refreshing cordials and so the heart is suffocated with sorrow It is as if he should say put them into such a condition that no creature may yeild them the least refreshment Spira was in this condition Thy curse upon them All the curses written and unwritten in thy book This is not more a prayer then a prophecy How effectual Christs curse is may be seen in the withered fig-tree in the Gospel presently dryed up by the roots Ver. 66. Persecute and destroy them in anger Sith they are thine and our implacable and irreformable enemies be thou Lord implacably bent against them to their utter destruction
wheeling businesses of the world These are so one within another as that all their motion dependeth on the Angels whom he also moderateth and ordereth at his own pleasure Dr. Prest Whensoever therefore we see such things come to passe that we can see no reason for as the Churches overthrown the wicked exalted c. consider that one wheel is within another and the wings of the Angels are one within another c. Ver. 17. When they went they went upon their four sides Or according to their four sides i. e. thorough the four parts of the world as they were moved by the four living creatures And they returned not when they went But kept on strait forward without stopping or stepping back Diod. A figure of the constant and consonant harmony which is in all the works of Gods Providence toward the world but especially toward his Church Ver. 18. As for their rings they were so high Apsides earum tam amplae seu altae ut propterea formidabiles The rings or strakes Heb. backs of these wheeles were so broad and high that they struck terrour into the beholders It is hard to take the altitude of second causes Well might one write a book of the Vanity of Sciences and another a Tractat Quod nihil scitur I would see the proudest of you all define the nature of a straw as one preached in Cambridge to all the Schollars so of a flower of a fly c. Well might David say Thy judgements Lord are a great deep Psal 36.6 such as hath neither bank nor bottom Well might Paul cry out O the depth how unsearchable are his wayes c. Rom. 11.23 And the rings were full of eyes Instead of cart-nailes Understand hereby Gods all-seeing Providence which never erreth but alwayes ordereth the worlds disorders to his own glory Round about them four The Divine Providence is like a well-drawn picture which eyeth all that are in the room See 2 Chron. 16.9 Psal 34.15 Zach. 4.10 Job 34.21 and 36.7 Jer. 16.17 and 32.17 Ver. 19. And when the living creatures went the wheels went by them The Angels are Gods hands as it were whereby are acted and agitated this lower world and the second causes therein The wheeles were lift no The spirits of the creatures were heightened and elevated to some unwonted and more then ordinary service by some special instinct We use to say Magnarum rerum tarda molimina when there are many wheeles some will be alwayes out But it is otherwise here and that of Ambrose is verified Nescit tarda molâ—mina Spiritus sancti gratia God can soon effect great things by his powerful grace Ver. 20. Whithersoever the Spirit was to go See ver 1â— and take notice that whatever the instrument is or means of this or that occurrence God is the main Agent It is Christ who by his Spirit worketh all in all in his Church 1 Cor. 12.16 Eph. 1.11 Col. 3.21 Spiritus vitalis There falleth not a haire from a mans head nay not a bristle from a sows back saith Tertullian without God For the spirit of the living creatures Or of life The Divine inspiration was the procreant cause of the wheels motion This is here called Haruach that spirit by an excellency Est Deus in nobis The spirit is in the wheels as an invisible but irresistible Agent The heart of the King is in the hand of the Lord he turneth it whithersoever he will Prov. 21.1 Ver. 21. When those went these went and when those stood these stood This is but the same again as before but more fully and plainly See the like Joh. 1.2 Ver. 22. And the likenesse of the firmament The glory of God in Christ is revealed to the Prophet in this ensuing vision even that great mystery of godlinesse God manifested in the flesh c. 1 Tim. 3. whereof this was a kind of prelude To like purpose also was that visiion Isa 6.1 with Joh. 12.39 40 41. Vpon the heads of the living creature Between them and the Lord Christ as a skreen and supplyed likely the office or that other pair of wings Isa 6.2 See Exod. 24.10 Vide Plin. lib. 37. cap. 2. Chrystallus est gelu concretum Was as the colour of the terrible crystal Heb. of the formidable frost that is of the most vehement frost a Periphrasis of crystal All things above are dreadfully glorious as all things below are pellucid pervious and clear to Gods eye like a diaphanous body Heb. 4.13 Mountains of brasse are as transparent to him as the clearest Crystal The firmament is so clear that Christ seeth through it It s a molten looking-glasse Job 37.18 and those Atheists are utterly out who ask How doth God know can he judge through the dark clouds Job 22.13 Ver. 23. Were their wings strait sc When they flew for at other times they covered their bodies with them ver 11 in reverence to Christ their Creatour and Lord. The one toward the other They serve the Lord Christ with one shoulder or consent they do all mind the same thing Congeries similium faciens ad amplificat Ver. 24. And when they went I heard a noise of their wings A very great noise as is here set forth by a threefold similitude Like the noise of great waters Which fall with an horrible fragor as with the Catadupes for instance See Psal 46.3 As the noise of the Almighty i. e. As thunder Psal 29 4. 18.13 The voice of speech When a man cryeth aloud lifteth up his voice like a trumpet sic clamans ut Stentora vincat As the noise of an host Barritus ille militaris besides the roaring of Cannons rattling of wheels beating of drums c. This none heare but the spiritual man who discerneth all things 1 Cor. 2.15 and hath his senses habitually exercised to discern good and evil Heb. 5. ult They let down their wings As expecting a new commission Ver. 25. And there was a voice from the firmament i. e. From above the firmament even from Christ on the throne When they stood When all was husht So Rev. 8.1 there was half an hours silence in heaven that is in the Church on earth when the seventh seal was opened Sedate and silent spirits are fittest to hear Christ's voice Job 4.16 Ver. 26. And above the firmament See on ver 22. Was the likenesse of a throne Far beyond that of Solomon 1 King 10.18 19. That was of Ivory but this of Saphire that had a rich canopy over it but this the azured sky under it See Exod. 24.10 all to set forth Christ's kingly dignity and surpassing Majesty And upon the likenesse All was but likenesse and appearance because all was visional here As the appearance of a man This was the Man Christ Jesus and this is the last and best part of the vision viz. Christ set by his father in supercelestial places far above all Principality and Power c. Ephes
vindictae meae in te exhausero till I have emptied my quiver spent my wrath upon thee Ver. 14. I the Lord have spoken it And you may write upon it Sententia haec stabit Think not that these are only big words bug-bear terms devised on purpose to affright silly people for do it I will yea that I will Ver. 15. Also the Word of the Lord See chap. 18.1 Ver. 16. Behold I take from thee the desire of thine eyes i. e. Thy wife who is impendiò dilecta visu pergratiosa thy dearly beloved and greatly delighted in With a stroke With pestilence palsy or some like sudden death This was no smal trial of the Prophets patience and obedience Let us learn to hang loose to all outward comforts Yet neither shalt thou mourn or weep Which might he have done Est quaedam flere voluptas Ovid. l. 4. ed Trist Fletus aerumnas lenâ—t Sen. Justa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have been some ease to him for Expletur lacrymis egeriturque dolor As hindes by calving so do men by weeping cast out their sorrows Job 39.3 Ver. 17. For hear to cry Heb. be silent and so suffocate thy sorrows ne plangas ne plores Not as if the dead were not to be lamented tears are the dues of the dead Mors mea ne careat lachrymis or that it were unbeseeming a Prophet to bewail his dead Consort but to set forth by this figure the greatnesse of their ensuing sorrow bigger then any tears for Curae leves loquuntur ingentes stupent Bind the tire of thy head upon thee Mourners it seems used to go bare-headed and bare-footed to cover their Mustachoes to eat what their friends sent them in at such a sad time to chear up their spirits Jer. 16.5 7. The Prophet must do none of all this Singultus devorat but keep his sorrows to himself Ver. 18. And at even my wife dyed Though a good woman probably and to the Prophet a great comfort the sweet companion of his life and miseries yet she dyed suddenly and by some extraordinary disease All things come alike to all And I did in the morning as I was commanded Grievous though it were and went much against the hair with me yet I did it Vxorem posthabuit praecepto Dei Obedience must be yielded to God even in the most difficult duties and conjugal love must give place to our love to him Ver. 19. Wilt thou not tell us They well knew that there was something in it more then ordinary for the Prophet was no Stoike but sensible enough of what he suffered Ver. 20. Then I answered them The Prophet was ready to tell them the true meaning of all so should Ministers be See Job 33.23 with the Note Ver. 21. Behold I will profane my Sanctuary I will put it into the hands of profane persons to be spoiled and polluted for a punishment of your manifold pollutions of it The excellency of your strength The Jewes had too high a conceit of and did put too much confidence in their Temple which therefore they called as here the excellency of their strength the desire of their eyes and that which their soul pittied animarum indulgentiam The Temple of the Lord they cryed but the Lord of the Temple they cared not for Jer. 7. Ver. 22. And ye shall do as I have done Your grief shall be above teares you shall be so over gone with it besides you shall have neither leisure nor leave of your enemies to bewaile your losses c. Ye shall not cover See on ver 17. Antonius Margarita a Christian Jew hath written a book of the Jewish rites of superstitions at the burial of the dead and otherwise so hath Leo Modena another Jew but no Christian Ver. 23. But ye shall pine away for your iniquities Non tam stupidi prae moestitia quam prae malitia stipites Oecol This was long since threatened Levit. 26. and it is reserved to the last as not the least of those dismal judgements Ver. 24. Thus Ezekiel is unto you a sign Portentum portending no good to you whether he were made dumb till these things were fulfilled as some gather from ver 27. I have not to say Ver. 25. When I take from them their strength their Kingdom Temple all And that whereupon they set their minds Heb. the lifting up of the soul or the burthen of their souls that whereof they are most sollicitous Ver. 26. To cause thee to hear it Viz. The performance of that which now thou foretellest but canst not be believed till Experience the mistrisse of fools hath better taugth it them Ver. 27. In that day shall thy mouth be openâ—d Mean-while make use of a sacred silence wait till a new Prophecy concerning this peope shall be committed unto thee as was done chap. 33. Till then prophecy against forreiners Ammonites Tyrians Egyptians CHAP. XXV Ver. 1. THe Word of the Lord Contra Gentes against those Nations chiefly that molested the Jews after their overthrow by the Babylonians Sins they had enow besides but for none did they suffer more deeply then for their malignity toward Gods poor afflicted The Ammonites Moabites Edomites and Philistines are here more briefly threatened The Tyrians and Egyptians more at large because it seemed impossible that they should be brought down Ver. 2. Set thy face against the Ammonites Look upon them firmo torvo minaci vultu as if then wouldst look through them and having so lightened thunder accordingly Against the Ammonites Who have had their part already of threatnings chap. 21.28 but not therir full due Ver. 3. Because thou saidst Aha Insolently insulting over mine Israel when under hatches as when a tree is down every man will be pulling at the branches and Leoni mortuo vel mus insultat but it is ill medling against Gods Church be it but by a frown or a frump as here An Aha or an Euge shall not escape unpunished Psal 35.21 Ver. 4. I will deliver thee to the men of the East To the Arabians Keturah's posterity who were Shepherds and Camel-masters They shall eat thy fruit and drink thy milk Sept. Thy fatnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est enim adeps lac coagulatum The Ammonites as now the Flemmings were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 butter-boxes as we say and lived much upon milk-meats So do we Let us use our plenty to Gods glory lest we lose all Ver. 5. And I will make Rabbah The Metropolis of the Ammonites it signifieth that Great City and was afterwards rebuilt by Ptolomy Philadelph and called Philadelphia Valet ima summis Mutare Hor. lib. 1. Od. 34. insignem attenuat Deus Obscura premens c. Ver. 6. Because thou hast clapped thine hands Manibus plaudis pedibus complodis c. God is very sensible of the least indignity and injury affront or offence done to his poor people by words looks gestures c. Cavete Ver.
Joh. 11.24 But whether in this world and at this time that was the question The Jew-doctours boldly but groundlesly answer that these dead bones and bodies did then revive and that many of them did return into the land of Israel and married wives and begat children But this is as true as that other dotage of theirs that the dead bodies of Jews in what Country so ever buried do by certain under-ground passages travel into Judaea and there rest untill the general resurrection O Lord God thou knowest And he to whom thou art pleased to reveale it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Russians in a difficult question use to answer God and our great Duke know all this Ver. 4. Prophesie upon these bones Be thou the interpreter of my Will who by mine all-powerful Word do quicken the dead and call things that are not as if they were Rom. 4.17 And say unto them O ye dry bones Together with Gods Word many times there goeth forth a power Luk. 5.17 as when he said Lazarus come forth Joh. 11.43 So it is in the first resurrection and so it shall be at the last Joh. 5.25 28 29. See the Notes Ver. 5. Behold I will cause breath to enter into you i. e. Into each number of you that belong to each body Neither need the resurrection of the dead be held a thing incredible Act. 26.8 considering Gods Power and Truth The keeping green of Noahs Olive-tree in the time of the flood the blossoming of Aarons dry rod the flesh and sinews coming to these dry bones and the breath entring into them what were they all but so many lively Emblems of the Resurrection Ver. 6. And cover you with skin Superindam that the flesh may not look gastly The word rendred cover is Chaldee and found only here and ver 8. And put breath in you and ye shall live As when man was first created Gen. 2. and cannot God as easily remake us of something as at first he made us of nothing Ver. 7. So I prophesied He might have said why should I speak to these bones will it be to any purpose but Gods commands are not to be disputed but dispatched without sciscitation And there was a noise A rattle perhaps a thunderclap And behold a shaking Perhaps an earthquake as was at Christs resurrection God will one day shake both the heavens and the earth The heavens shall passe away with a great noise 2 Pet. 3.10 the earth also and the workes therein shall be burnt and fall with a great crack Then shall the Lord descend from heaven with a shout c. 1 Thes 4.16 such as is that of Mariners in a storm or of Souldiers when to joyn battle with the enemy Ver. 8. Lo the sinews and the flesh came up upon them The body is the souls sheath Dan. 7.15 the souls suit the upper garment is the skin the inner the flesh the inmost of all bones and sinews Ver. 9. And say to the wind To the reasonable soul that breath of God Gen. 2.7 divinae particula aurae as one calleth it In this better part of man he is not absolutely perfect till after the resurrection for though the soul do in heaven enjoy an estate free from sin pain or misery yet two of the faculties or operations of the soul viz. that of Vegetation and of sense are without exercise till it be reunited to the body Here we have a representation at least of the Resurrection which the Hebrews call Gilgul the Revolution Come from the foure winds O breath i. e. From God that gave you return again at his command to your own numerical bodies wherever they lye And to this text our Saviour seemeth to allude Mat. 24.31 Ver. 10. And the breath came into them Deforas from without as at first they were infused by God so they are still This Austin sometime and for some space of time doubted of and was therefore censured boldly but unadvisedly by one Vincentius Victor as Chemnitius relateth it And they lived and stood up upon their feet As life will shew it self by sense and motion Live things will be stirring Arida etiam peccatorum corda Deus gratia vitali vegetabit Ver. 11. These bones are That is they signifie and betoken And here we have the Accommodation or Application of the preceding Parable or Type where also we may soon see that this chapter is of the same subject and method with the former only that which is there plainly is here more elegantly discoursed viz. the deplorable condition of the Israelites in Babylon together with their wonderful deliverance and restitution in this and the three next verses Our bones are dryed We lye in Babylon as in a sepulchre we are buried alive as it were we are free among the dead free of that company We are cut off for our parts q. d. Let them hope as hope can we have hanged up all our hopes now that the City and Temple are destroyed Thus carnal confidence as it riseth up into a corky frothy hope when it seeth sufficient help so it sitteth down in a faithless sullen discontent and despair when it can see no second causes Ver. 12. Behold O my people God owneth them still though they had little deserved it Shall mens unbelief make the faith of God without effect Rom. 3.3 Tumulos desperationis aperit he openeth the graves of desperation and lets in a marvellous light So the Lord did for his poor Church by this blessed Reformation begun by Luther whose book de Captivitate Babylonica did abundance of good Scultet Annal. dec 2. ep dedic As for that wrought here in England a forreiner saith of it that it is such as the ages past had despaired of the present worthily admireth and future ages shall stand amazed at O beatos qui Deum ducem è spirituali Babylonia eos educentem secuti sunt Ver. 13. And ye shall know that I am the Lord Ye shall experiment it The Reformed Churches have done so abundantly Gloria Deo in excelsis When I have opened your graves This is spoken over and over for their confirmation who were apt to think the news was too good to be true Ver. 14. And shall put my spirit in you Even my Spirit of Adoption that soul of the soul this was more then all the rest Thrice happy are they that are thus spirited they shall live and live comfortably Ver. 15. And the Word of the Lord See chap. 18.1 Ver. 16. Take thee one stick A cleft stick which is res vilis exilis a poor business in it self but if God please to make use of so slender a thing it may serve for very great purpose as here by the uniting of two sorry stickes in the hand of the Prophet is prefigured the uniting of Judah and Israel yea of Jews and Gentiles in the hand of the Lord that is in Christ Jesus who is the hand the right hand and the Arm of God
prepared for them that love him and sith this City is a type of heavens happiness which is fitter to be believed then possible to be expressed therefore I am the less troubled saith good Oecolampadius here that I understand no more of this surmounting matter Ver. 34. At the West-side c. See on ver 32 33. Ver. 35. It was round about eighteen thousand measures See on ver 32. and on Rev. 21.16 The Lord is there Jehovah-shammah this is the true Churches name and the true Christians happiness such as no good can match no evil overmatch viz. that wheresoever he is there God is and therefore there heaven is like as where the King is there his Court is this very name implyes Gods everlasting being with his Church according to those precious texts of Scripture every syllable whereof dropeth myrrh and mercy Lev. 26.11 12. Mat. 18.20 28.20 Joh. 14.23 1 Cor. 15.28 Rev. 7.14 c 21.3 4 5. 22.3 4 5 6. This is the truth of that which the Temple whil'st it stood as a type or figure did represent This is my rest for ever here will I dwell Psal 132.14 God will not forsake his Church as he did the Synagogue but have it up to heaven to him Rev. 21. where are crowns scepters Kingdoms beatifical visions unutterable exstasies sweetest varieties felicities eternities and all because Jehovah shammah the Lord is there to him be glory and praise everlasting Amen So be it Soli Deo Gloria The Jews having finished a book adde Benedictus qui dat fatigato robur FINIS A COMMENTARY OR EXPOSITION ON THE BOOK of the Prophet DANIEL Ver. 1. THE book of Daniel Written by himself not by another of his name Lib 12. contra Christian in the days of Antiochus Epiphanes as wicked Porphyry that professed enemy of Christianity Mr Ascham blaterateth like as Xenophon and Julius Caesar wrot their own acts so wisely and impartially as none have been so upright in writing the histories of others This divine Book is for the matter of it partly Historical and partly Prophetical The historical part we have in the six first Chapters sc a continuation of the history of the Books of Kings Hieron Ep. 103. ad Paulin during the whole time of the Captivity and after it Hence Hierom calleth Daniel Multiscum totius Mundi Polyhistorem a general Historian The Prophetical part beginning at the seventh Chapter foretelleth future things in the several Monarchies but very obscurely according to that of the Angel chap. 12.9 10. Go thy way Daniel for the words ore closed up and sealed till the end of the time c. and according to that Hieroglyphick of Prophecy which hangs they say among other pictures in the Vatican Library at Rome like a Matrone with the eyes covered for the difficulty Whence it was that Paulinus Bishop of Nola though able would never be drawn to write Commentaries Cajetan and Calvin would set no Notes upon the Revelation and Piscator after that he had commented upon the other Prophets when he came to Daniel he met with so many dark and difficult passages ut parum obfuerit saith he quin in medio commentandi cursu subsisterem calamum è manu deponerem that he was even ready to lay down his pen Piscat Epist dedicat ante Com. in Dan. and to lay aside the businesse But this he did not as considering that the best whiles here know but in part Prophecy but in part c. and that the promise is though none of the wicked understand this Prophecy yet the wise shall chap. 12.10 Hierom well saith Quod alio tempore canitur alio cernitur De vir perfect that a Prophecy is therefore obscure because it is said at one time and seen at another And one thing that causeth a cloud in Daniel is the transposing of the history here often used as the Prophesies contained in the seventh and eighth Chapters which were shewed unto Daniel under the reign of Belshazzar in order should be set before the sixth Chapter c. He seemeth indeed to have been laid aside in the dayes of Belshazzar that drunken Sot till the hand-writing on the wall brought him more in request again chap. 5. That cock on the dunghil knew not the worth of this peerlesse pearl highly prized both by his Predecessor and Successors to whom he was a secretis of their privy Coucil Famous he was grown and worthily for his extraordinary wisdom Ezek. 28.3 and holinesse Ezek. 14.14 so that the Angel Gabriel stileth him a man of Desires or a Desirable man Dan. 9.23 Seneca calleth Cato Virtutum vivam imaginem a lively picture of Virtues Pliny saith that the same Cato Censorius was an excellent Orator an excellent Senator an excellent Commander Lib. 2. and a Master of all good Arts. Paterculus saith that he was a man as like Virtue Dec. 4. lib. 9. as ever he could look per omnia virtutâ— diis quam hominibus propior Livy saith he was a man of rigid innocency and invincible integrity In vita Catonis Cornelius Nepos that being assayed and assaulted by many he not only never lost any part of his reputation but as long as he lived grew still in the praise of his virtues as being in all things of singular prudence and industry Lastly Cicero saith of Cato Cato Major that whereas he underwent the enmities of many potent persons Splendida peccata and suffered no little hardship all his time yet was he one of those few who lived and dyed with glory How much more truely might all this be affirmed of Daniel the Prophet then of Cato the Censor all whose virtues were but glistring sins and all whose praise-worthy parts and practises were but tinckling cymbals in comparison Daniel's whole life was a kind of Heaven adorned with most radiant stars of divine virtues Sixt. Senens Bib. Sanct. lib. 4. And although we cannot say of him as Aleander of Hales did of his scholar Bonavanture in an Hyperbolical strain that Adam seemed to him not to have sinned in Bonavanture such was his sanctity and knowledge yet with more colour of truth might the like he said of Daniel the Jews Jewel and the Worlds darlâ—ng Torshel He wrot this Book part of it in Hebrew and part in Chaldee all in a short but grave stile evident and elegant being a divine Polychronicon to the worlds end or as One calleth it the Apocalypse of the Old Testament CHAP. I. Ver. 1. IN the third year of the reign of Jehojakim That wicked King who killed the Prophet Vriah Jer. 26. cut Jeremia's Prophecy with a knife and cast it into the fire Jer. 36. was a grosse Idolater 2 Chron. 36.8 and therefore justly suffered Came Nebucahdnezzar Surnamed Magnus son to Nebuchadnezzar surnanamed Priscus See 2 King 24.1 2. 2 Chron. 36.8 with the Notes Ver. 2. And the Lord gave Jehojakim Because the affliction by