not when thine enemy falleth If thou dost it is a sure sign of devilish hatred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the devils disease what good will innocency or ignoscency soever thou makest shew off Job cleareth himself of this fault Job 31.24 and so doth David notably Psal 35.13 14. See his practice 2 Sam. 1.11 12. Caesar wept when Pompey's head was presented to him and said Victoriam volui non vindictam See the Notes on Mat. 5.44 and on Rom. 12.19 Vers 18. Lest the Lord see it viz. Thy pride and cruelty as he will for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-eye and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he see he will kindle and turn the wheel upon thee as he threatned to do upon Edom for looking with liking upon Israels calamity For prevention hereof think thus with thy self Either I am like mine enemy or else I am better or worse than he If like him Ezek. Obad. 12. why may not I look for the like misery If better who made me to differ If worse what reason then have I to insult Vers 19. Fret not thy self because of evill men We are wondrous apt to be sick of the Fret hence so many precepts to this purpose See chap. 23.17 and 24.1 Vers 20. For there shall be no reward He shall suffer both pain of loss and pain of sense which whether is the more grievous is hard to determine Sure it is that the tears of hell are not sufficient to bewail the loss of heaven their worm of grief gnaws as painfully as their fire burns Depart from mee yee cursed sounds as harsh in their ears as that which follows into everlasting flames Vers 21. My sonne fear the Lord and the King Who would not fear thee O King of Nations Psal 76.11 for unto thee doth it appertain Jer. 10.7 God is the prime and proper object of fear Whence by an Appelative proper he is called Fear by the Psalmist The Greeks call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some think from the fear that is due to him Princes also must be feared and honoured 1 Pet. 2.17 as those that are invested with Gods Authority and intrusted with the administration of his Kingdome upon earth by the exercise of vindictive and remunerative Justice And whiles they be just ruling in the fear of God 2 Sam. 23.3 and commanding things consonant to the word and will of God they must be obeyed for conscience sake Rom. 13.3 otherwise not See the note on Acts 4.19 And meddle not with them that are given to change i. e. with seditious spirits that affect and effect alterations law lesse persons as Saint Paul calls them Male-contents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present government is ever grievous as Thucydides noteth Such were Kore and his complices Absolom Sheba the ten tribes that cried Alleva jugum Ease our yoke and before them those in Samuels time that cried Nay but we will have a King Novatus hath still too many followers of whom Saint Cyprian under whom he lived thus testifieth Novatus rerum novarum semper cupidus arrogantia inflatus that he was an arrogant innovatour These turbulent spirits prove oft the pests and boutefeaus of the state they live in and it is dangerous having to deal with them Vers 22. For their calamity shall rise suddenly When they think they have made all cock-sure Had Zimri-peace that killed his master Had Absolom Sheba Rhodolphus Duke of Suevia Sanders Story Parry Campian Daniels Hist the powder-plotters Raviliac c. Knute the first Danique King caused the false Edrics head that had been his Agent to be set upon the highest part of the tower of London therein performing his promise of advancing him above any Lord in the Land James the first King of Scots was murdered in Perth by Walter Earl of Athol in hope to attain the Crown Crowned indeed he was but not as his witches and sorcerers had ambiguously insinuated with the Crown of that Realm but with a Crown of red hot Iron clapt upon his head Speed Chron. being one of the tortures wherewith he ended at once his wicked days and desires And who knoweth the ruine of them both i. e. That both God and the King will inflict upon the Rebels Or of them both i. e. both of the King if a Tyrant and of those that seditiously move against him Vers 23. These things also belong to the wise As subjects must know their duties so Magistrates theirs neither may they hold themselves too wise to learn God can send even a Salomon to School to the Raven to the Pismire yea to the Lillies of the Field as being able to teach the wisest man by the weakest Creature It is not good to have respect of Persons Hebr. to know faces to regard not so much the matter as the man to hear Persons speak and not Causes to judge not according to truth and equity but according to opinion and appearance to fear or favour This cannot be good lawful or safe Job 13.13 Hee will surely or thorowly reprove you not verbally only but penally too if you secretly accept Persons Of Trajan it is said that he neither feared nor hated any man but that he heard the Causes of his Subjects without praejudicate impiety judiciously examined them without sinister obliquity and sincerely judged them without unjust partiality Vers 24. Him shall the people curse Hebr. They shall run him thorow with their evil wishes for his evil sentence he shall be generally hated and set against as was Herod Pilate Festus Ferres c. Vers 25. But to them that rebuke him shall be delight Those Judges that reprove and punish the wicked shall besides the Euge of a good Conscience which is farre better than the worlds Plaudite delight themselves in the Lord and reign in the affections of all good men who shall eftsoons also say Gods blessing be on such a good Judges heart for he saveth the innocent and punisheth the wicked c. As he hath done worthily in Ephrata so he shall be famous in Bethlehem Ruth 4.11 See Job 29.11 12. Vers 26. Every man shall kisse his lips That is shall doe him honour as Gen. 41.40 All the people shall kisse at thy mouth saith Pharaoh to Joseph and Samuel kissed Saul when hee annoynted him King 1 Sam. 10.1 and Kisse the Son saith David Psal 2.11 That is give unto him the honour due unto his name Vers 27. Prepare thy work without c. God would have all his to be not good men only but good husbands too to order their affairs with discretion Lib. 18. cap. 1 and to take their fittest opportunities for dispatch of houshold businesses Pliny hath a saying to like sense with this Aedificandum saith he consito agro tunc quoque cunctanter Let building alone till thy field be tilled vined planted c. Vers 28. Be not a witnesse against thy neighbour without
as the Popes Canonists call it Divine Justice doth not use to kill Flyes with Beetles Vers 33. A wound and dishonour shall hee get Either from the husband of the Adulteress or from the Magistrate who will put him to death according to the Law of God Levit. 20. Deut. 22. and of divers Nations with whom Adultery is a capital crime And his reproach shall not bee wiped away See the Note in Chap. 5.9 How oft read we of David that hee was upright in all things save only in the matter of Uriah What an indeleble blot is that still upon him Vers 34. For jealousie is the rage Howbeit hee may not kill the Adulterer though taken in the act Custos utriusque tabula but prosecute the Law against him and appeal to the Magistrate who is the Lord-keeper of both Tables But if no Law will releeve a man yet let him know that hee shall do himself no disservice by making God his Chancellor CHAP. VII Vers 1. My Son keep my words ARistotle hath observed and daily experience makes it good that man shews his weakness no way more than about moderating the pleasure of his Tasting and Touching For as much as they belong to him not as a man but as a living creature Turpe est senescere atatem non tamen senescere lascivâ—am Nazianz Now therefore as where the hedge is lowest there the beast leaps over soonest So Satan will bee sure to assault us where wee are least able to withstand him And whereas old men have no cause to bee secure David was old when hee went in to Bathsheba and Lot not young when hee defloured his two daughters Of the Brabants it is said that quo magis senescunt to magis stâ—â—lâ—escunt Contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senâ—â—c quasi Semintâ—â— the elder the foolisher And the Heathen Sages say Metuendam â—sse senectam quod non veniat sola that old age is to bee feared as that which comes not alone but being it self a diseaseâ— it comes accompained with many diseases both of body and minde young men especially whom the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee hot and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to boyl and who think they have a licence helluari scortari fores effringere to drink and drab which they count and call a trick of youth have but more than need to bee constantly and carefully cautioned and called upon as here they are to fly fornication 1 Cor. 6.8 to fly youthful lusts 2 Tim. 2.22 with post-haste to flee them to abstain from fleshly lusts Tanquam à mellito veneno which war against the soul 1 Pet. 2.11 The body cannot bee so wounded with weapons as the soul is with lusts Holy Timothy so temperate a young man 1 Tim. 5.23 that Saint Paul was fain to prescribe him physick bidding him no longer to drink water but a little wine for his stomacks sake and his often infirmities contracted happily by his too much abstinence for the better keeping under his body and bringing it into subjection is in the same Chapter by the same Apostle exhorted 1 Tim. 5.2 to exhort the younger women with all Purity Whereby is intimated that through the deceit of his heart and the slipperiness of his age even while hee was pressing those young women to purity some impure motion might press in upon him Which though but a stranger to Timothy as Peter Martyr and others observe out of that passage in Nathans parable 2 Sam. 12.5 that lust was to David yet might prove a troublesome inmate if not suddenly ejected It is no marvel therefore that the Wiseman is so exceeding earnest with his Son about the business of abhorring harlotry the hatefulness whereof hee now paints out in a parable setting it forth in liveliest colours Vers 2. Keep my Commandements and live i. e. Live happily Isa 48.17 I am the Lord that teacheth thee to profit therefore keep my Commandements as if God should say it is for thy profit that I command thee and not for mine own In doing thereof there is great reward saith David Psal 19. and present reward saith Solomon here Do it and live In the Courts of earthly Princes there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delaies and changes Men are off and on in their promises they are also slow and slack in their performances But it is otherwise here The very entrance of thy word giveth light Psal 119.130 And the very onset of obedience giveth life It is but Hear and your souls shall live Isa 55.3 Behold I come quickly and my reward is with mee Rev. 22.12 And my Law as the apple of thine eye With all chariness and circumspection The least mote offends the eye and the least deviation violates the Law Sin is homogeneal all of a kind though not all of the same degree as the least pibble is a stone as well as the hugest rock and as the drop of a bucket is water as well as the main Ocean Hence the least sins are in Scripture reproached by the names of the greatest Malice is called man-slaughter Lust Adultery c. concupiscence is condemned by the Law even the first motions of sin though they never come to consent Rom. 7.7 Inward bleeding may kill a man De minutis non curat lex saith the Civilian But the Law of God is Spiritual though wee bee carnal And as the Sunshine shews us atomes and motes that till then wee discerned not so doth the Law discover and censure smallest failings It must therefore bee kept curiously even as the apple of the eye as that little man in the eye that cannot bee touched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab but hee will bee distempered Careful wee must bee even in the minutula legis the punctilios of duty Men will not lightly lose the least ends of gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nequa enim auri tantum massas tollâ—nt sed bractcolâ—s Vers 3. Binde them upon thy fingers That thou mayest have them alwaies in sight as God hath his people Isa 49.16 Behold I have graven thee upon the palms of my hands thy walls are continually before mee The Hebrews here refer fingers to action heart to meditation and retention Men should have the Law of God at their fingers ends Any of us Jews saith Josephus being asked of any point of the Law answereth it as readily as if hee had been asked his own name they should also bee doers of the word and not hearers onely The hand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instrument of action Aristot David lifted up both his hands to the word as if hee would pull it to him with both hands as if hee would do the deed in good earnest Psal 119.48 The Heavens are the work of Gods fingers Psal 8.3 The Law should bee of ours Vers 4. Say unto
speak hath not God given us two ears and one tongue to teach us better to precipitate a censure or passe sentence before both Parties bee heard to speak evil of the things that a man knows not or weakly and insufficiently to defend that which is good against a subtle adversary Austin professeth this was it that hardened him and made him to triumph in his former Manichism that hee met with feeble opponents and such as his nimble wit was easily able to overturn Oecolampadius said of Carolostadius that hee had a good cause but wanted shoulders to support it Vers 14. The spirit of a man will sustain his infirmity Some sorry shift a man may make to bustle with and to rub thorow other aylements and aggrievances disasters or diseases sores or sicknesses of the body as the word here properly importeth Let a man bee sound within and upon good terms at peace with his own conscience and hee will bravely bear unspeakable pressures 2 Cor. 1.9 12. Paul was merry under his load because his heart was cheary in the Lord as an old beaten Porter to the Crosse maluit tolerare quà m deplorare his stroak was heavier than his groaning as Job chap. 23.2 Alexander Aphrodiseus gives a reason why Porters under their burdens go singing because the mind being delighted with the sweetnesse of the musick Problem 1. Numb 78. the body feels the weight so much the lesse Their shoulders while sound will bear great luggage but let a bone bee broken or but the skin rubbed up and raw the lightest load will bee grievous A little water in a leaden vessel is heavy so is a little trouble in an evil conscience But a wounded spirit who can bear q. d. It is a burthen importable able to quail the courage and crush the shoulders of the hugest Hercules of the mightiest man upon earth who can bear it The body cannot much lesse a diseased body And if the soul bee at unrest the body cannot but co-suffer Hence Job preferred and Judas chose strangling before it Bilney and Bainbam Act. Mon. fol. 938. after they had abjured felt such an hell in their consciences till they had openly professed their sorrow for that sin as they would not feel again for all the worlds good Daniel chose rather to bee cast into the den of Lions than to carry about a Lion in his bosome an enraged conscience The primitive Christians cried likewise Ad Leones potiùs quà m ad Lenones adjiciamur What a terrour to himself was our Richard the third after the cruel murther of his two innocent Nephews and Charls the ninth of France after that bloody massacre Hee could never endure to bee awakened in the night without musick or some like diversion But alass if the soul it self bee out of tune these outward things do no more good than a fair shooe to a gowty foot or a silken stocken to a broken legg Vers 15. The heart of the prudent getteth knowledge Such as can keep the bird singing in their bosome and are free from inward perturbations these by meditating on the good Word of God and by listening to the wholesome words 〈◊〉 others get and gather knowledge that is great store of all sorts of knowlâ—â—â—e that which is divine especially and tends to the perfecting of the soul Vers â—â— A mans gift maketh roomth for him This Jacob knew well Gen. 43.11 and therefore â—â—de his Sons take a present for the Governour of the Land though it were but of every good thing a little So Saul 1 Sam. 9.7 when to go to the man of God to enquire about the Asses But behold said hee to his servant if wee go what shall wee bring the man what have wee See more in the Note on Chap. 17. vers 8. 23. Vers 17. Hee that is first in his own cause seemeth just The first tale is good till the second bee heard How fair a tale told Tertullus for the Jews against Paul till the Apostle came after him and unstarcht the Oratours trim speech Judges had need to get and keep that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Alexander boasted of to keep one ear clear and unprejudiced for the defendant for they shall meet with such active Actors or Pleaders as can make Quid libet ex quolibet Candida de nigris de candentibas atra as can draw a fair glove upon a foul hand blanch and smooth over the worst causes with goodly pretences as Ziba did against Mephibosheth Potiphars wife against Joseph c. Hee must therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Athenian Judges were sworn to do hear both sides indifferently and as that Levite said Judg. 19. Consider consult and then give sentence doing nothing by partiality or prejudice Vers 18. The lot causeth contentions to cease As it did Josh 14.2 Where it is remarkable that Joshua that lotted out the Land left none to himself and that portion that was given him and hee content withall was but a mean one in the barren mountains So again Act. 1.26 where it is remarkable that this Joseph called Barsabas seeing it was not Gods mind by lot to make choice of him now to succeed Judas in the Apostleship was content with a lower condition therefore afterwards God called him to that high and honourable office of an Apostle if at least this Joseph Barsabas were the same with that Joseph Barnabas Act. 4.36 as the Centurists are of opinion See the Note on Chap. 16.23 Vers 19. A brother offended is harder to bee won c. Whether it bee a brother by race place or grace Corruptio optimi pessima Those oft that loved most dearly if once the Devil cast his club betwixt them they hate most deadly See this exemplified in Cain and Abel Esau and Jacob Polynices and Eteocles Romulus and Remus Caracalla and Geta the two sons of Severus the Emperour Robert and Rufus the sons of William the Conquerour the Civil dissentions between the houses of York and Lancaster wherein were slain eighty Princes of the blood-royal the dissentions between England and Scotland Daniel 192. which consumed more Christian-blood wrought more spoil and destruction and continued longer than ever quarrel wee read of did between any two people of the world As for Brethren by profession and that of the true Religion too among Protestants you shall meet with many divisions and those prosecuted with a great deal of bitternesse Eucholcer Nullum bellum citius exardescit nullum deflagrat tardius quà m Theologicum No war breaks out sooner or lasts longer than that among Divines or as that about the Sacrament a Sacrament of love a Communion and yet the occasion by accident of much dissention Melch. Adam in vita This made holy Strigelius weary of his life Cupio ex hac vita migrare ob duas causas saith hee For two causes chiefly do I desire to depart out of this world First That I may injoy the
the foundation is but imaginary Vers 8. Open thy mouth for the dumb i.e. Speak wisely and freely for those that either cannot or may not speak for themselves Thus Nicodemus spoke for our Saviour Joh. 7.51 Paphnutius in the Council for the married Clergy Pliny to Trajan for the persecuted Christians the Elector of Saxony for Luther c. Oecolampadius saith that wise men only open their mouthes for a fools mouth is never but open Oecolamp in Job 33. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gapers are put for fools in Lucian and Aristophanes Vers 9. Plead the cause of the poor and needy These are Gods great care as appears in many texts Job comforted himself in this Job 29.15 16 that hee had been eyes to the blind feet to the lame a father to the poor c. Ebedmelech is renowned for pleading the cause of the poor Prophet and so should Pharaohs Butler have been if he had done it sooner Master Holt who was of Counsel to Master Pryn when so unjustly censured in the Star-chamber but refused through cowardise to sign his answer according to promise being over-awed by the Prelates bewayled his own basenesse to his wife and friends New discoveries of the Prelates tyranny p. 47 48. And soon after falling sick for conceit only of the miscarriage of that cause he dyed never going to the Star-chamber after that bloudy sentence Vers 10. Who can find a vertuous woman Good Wives are rare commodities and therefore precious and highly to be prized even above Rubies The Hebrews put rarum pro charo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. as 1 Sam. 3.2 and Prov. 25.7 Let thy feet be precious in thy neighbours house that is let them seldome come there lest thou become over-cheap and under-valued It is easie to observe that the New-Testament affords more store of good Women than the Old When Paul came first to Philippi few or none came to hear him but women Acts 6.13 but they drew on their husbands and it soon became a famous Church What a rare piece was Priscilla who better instructed Apollo ventured her life for Paul Rom. 16.4 and was such a singular help to her husband that she is mentioned before him as the more forward of the two Rom. 16.3 Like as was also Manoahs wife Exod. 18.24 25 and Nazianzens mother Salomons mother was behind none of them as appears by this Poem either composed by Salomon as a character of her as some have thought or else by her self for his direction in the choyce of a good wife which would bee worthy his pains though he should fetch her as farre as men doe rubies Procul prae unionibus precium ejus What a way sent Abraham and Isaac for good Wives for their Sons Vers 11. The heart of her husband doth safely trust in her Hee is confident of her love care and fidelity he dare trust her with his soul-secrets c. hee doubteth not of her chastity secresie or care to keep his family So that he shall have no need of spoyl i. e. of necessary commodities for these she will provide as plentifully by her industry as if she had shared in the spoyls of a sackt and ransackt City The Turks when they took Constantinople were so enriched Turk Hist fol. 347. that it is a Proverb amongst them at this day if any grow suddenly rich to say He hath been at the sacking of Constantinople Vers 12. She will doe him good and not evil c. She is constant in her conjugal affection and sticks to him as Sarah did to Abraham in all changes and chances whatsoever She leaves not off her kindnesse to the living and to the dead Ruth 2.20 See that notable example of the Lady Valadaura in Lud. Vives Vers 13. She seeketh wool and flax This was held no shame for Salomons wife Augustus Caesar taught his Daughters to Spin and Card hee wore no Garments but what his Wife and Daughters made him The like is reported of Charls the great Spinster they say is a term given the greatest women in our Law Rebecca was a dainty Cook so was Thamar Davids daughter 2 Sam. 13. By Mahomets Law the grand Turk himself must be of some trade And worketh willingly with her hands As if her hands did desire to doe what she put them to doe for so the Original soundeth She worketh with the will of her hands The vulgar renders it with the counsel of her hands as if her hands were oculatae She discreetly and cheerfully rids her work with fervour and fore-cast Vers 14. She is like the Merchants ships That is she gets wealth apace yea though she stirre not off her stool and studies how to buy every thing at best hand though she send farre for it Of the Low-Country-men it is said Peterent coelum navibus Belgae si navibus peti posset So the good Houswife would doe any thing to further thrift Vers 15. Shee riseth also while it is yet night That is betime in the morning a great while before day as our Saviour also did to pray Mark 1.35 And a portion to her maids She neither pines nor pampers them but allows them that which is sufficient Three things saith Aristotle a man owes to his Servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work meat and correction Vers 16. She considereth a field and buyeth it Here 's is the fruit of her pains and providence The Manus motitans the stirring hand maketh rich Pro. 10.4 and a wise woman buildeth her house Prov. 14.1 See the Notes She considers of the conveniency of this field and then casts about how shee may compass it Vers 17. She girdeth her loyns with strength She flyeth about her work and sets on it with a courage Wee have read of women in whom besides their Sex there was nothing woman-like or weak such were Semiramis Zenobia Blandina that brave Hungarian woman who in an assault at the Siege of Buda thrusting in among the Souldiers upon the top of the Fort with a great Sythe in her hand Turk Hist fol. 741. at one blow struck off two of the Turks heads as they were climbing up the rampier The like is reported of Marulla a Maid of Lemnos who seeing her Father slain in the Gates of the City by the Turks Ibid. 413 which hoped to have surprized it took up the Weapons that lay by him and like a fierce Amazon notably revenged his death Vers 18. She perceiveth that her merchandize is good She feels the sweet of it and is heartened to redouble her diligence as a Draught-horse feeling his load coming draws the harder The good soul doth the same For having once tasted how sweet the Lord is it can never have enough of him but is carried after him with strength of desire as the Doves to their Columbaries as the Eagles to the Carcases Psal 84.1 2 3. No reason would satisfie Moses but when God had done much for him he
that pinched with penury water their plants feed upon tears And although bread and other comforts cast upon such may seem cast down the waters because no hope of recompence yet thou shalt bee recompenced at the Resurrection of the Just saith Christ to such and blessed in the mean while Luk. 14.14 Temporalia Dei servis impensa non pereunt sed paerâ—uriunt Almes perisheth not but is put to use Vers 7. A time to rent and a time to sew As in making a new or translating an old garment Fuller Turks wonder at English for pincking or cutting their cloathes and making holes in whole cloth which time of it self would tear too soon It was a custom among the Jews to rent their cloathes in case of sad occurrences The Prophet Ahijah rent Jeroboams new garment in twelve peeces to shew that God would rend the Kingdom out of the hand of Solomon 1 King 11.31 Schismaticks rend the Church Hereticks the Scriptures God will stitch up all in his own time and heal the breaches thereof Psal 60.2 A time to keep silence and a time to speak It is a singular skill to time a word Isa 50.4 to set it upon its wheels Prov. 25.11 as Abigail did for her family 1 Sam. 25. as Esther did against Haman And it is an happy thing when a man can pray as one once did Det Deus ut sermo meus adeo commodus sit quam sit accommodus God grant my speech may bee as profitable as it is seasonable He that would be able to speak when and as he ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagorica Cuspin de Coesarib 475. must first learn silence as the Pythagoreans did of old as the Turks doe at this day Perpetuum silentium tenent ut muti they are not suffered to speak Discamus prius non loqui saith Hierome upon this text Let us first learn not to speak that afterwards we may open our mouthes to speak wisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cic. de Amiciâ— Silence is fitly set here before speaking and first takes its time and turn It is a good rule that one gives either keep silence or speak that that is better than silence Vers 8. A time to love and a time to hate Yet I like not his counsel that said Ama tanquam osurus odi tanquam amaturus Let a man chuse whom he may love and then love whom he hath chosen Let love be without dissimulation abhor the evil cleave to the good Rom. 12.9 Hate wee may but then it must be Non virum sed vitium not the man but his evil qualities whereof also we must seek to bereave him that he may bee totus desiderabilis altogether lovely Cant. 5.16 A time of war and a time of peace Time saith an Interpreter is a circle and the Preacher shutteth up this passage of time in a circle For having begun with a time to be born and a time to dye he endeth with a time of warre which is a time of dying and with a time of peace which is a time wherein people by bringing forth are multiplied Vers 9. What profit hath he that worketh c. i. e. How can any man by any means he can use help Cui bono or hinder this volubility and vanity that he meets with in every creature What profit see the Note on chap. 1.3 whereunto this verse relateth as being a conclusion of the principal argument Vers 10. I have seen the travell that God c. Not Fortune but Providence ordereth all crosse occurrences a wheel there is within a wheel Ezek. 1. then when men may think things run on wheels at sixes and sevens as they say Humble your selves under the mighty hand of God 1 Pet. 5.6 His holy hand hath a special stroke in all our travels Hee both ordaineth Act. 2. and ordereth all Gen. 50.20 altering the property Rom. 8.28 and disposing them to good raysing profit from all Thus men afflicted Job for covetousnesse the Devil for malice chap. 1. God for trial and exercise of his graces to bee exercised therein saith the text or as the word signifieth to bee humbled therewith to hide pride from man Job 33. to tame and take him a link lower Their hearts are brought down Isa 29.4 saith the Prophet they speak out of the ground that erst set their mouthes against Heaven and said I am and besides mee there is none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab or natu Mundus a mundicie Vers 11. He hath made every thing beautiful c. Plato was wont to say that God did always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work by Geometry Another sage said Pondere me sura numero Deus omnia fecit God hath done all in number weight and measure made and set all things in comely and curious order and equipage he hath also prefined afore-hand a convenient and beautiful season for every thing ordering the disorders of the world to his own glory and his Churches good Also he hath set the world in their heart i. e. Hee hath given to men the Creature to contemplate together with an earnest desire to search into Natures secrets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.22 The Vulgar renders this Text thus Et mundum tradidit disputationi corum And he hath delivered the world to their disputations But so foolishly and impiously have men disputed of God of his Providence of his Judgements of the chief happinesse c. that they have reasoned or rather wrangled away the truth being neither able to find out the beginning nor end of the causes or uses of Gods works See Rom. 1.21 22. Veritatem Philosophiae quaerit Theologia invenit Religio possidet said Picus Mirandula Philosophy inquires after truth Divinity findes it out and Religion only improves it Glossa Minor Vers 12. I know that there is no good in them i. e. No other good but for a man to rejoyce and doe good in his life i. e. Frui praesentibus facere quod in futuro profit to enjoy things present and to do that that may doe him good a thousand years hence to expend what he hath upon himself and to extend it unto others that are in necessity this is to lay up in store for himself a good foundation against the time to come this is to lay hold upon eternal life 1 Tim. 6.18 19. 2 Thess 3. Vers 13. And enjoy the good of all his labour They that will not labour must not eat saith the Apostle As they that doe shall enjoy the good of all their labour eat the labour of their hands and be thrice happy Psal 12.8 12. Jabal and Jubal Gen. 4. Valeat possessor oportes Si comportatis rebus bone cogitat uti Horat. Psal 43.5 Frugality and Musick good husbandry and good content dwell together and yet not alwayes but where God gives the gift Hee gives strength to labour and health to enjoy the good of our labour This the
nor the worlds opposition As for the former Christ blots out the thick cloud as well as the cloud Isa 44.22 that is enormities as well as infirmities Hee casts all the sins of his Saints into the bottom of the Sea which can as easily cover mountains as mole-hills And for the second Thou art more glorious and excellent than the mountains of prey meaning than all the Churches enemies called for their ravenousness mountains of Lions and Leopards Cant. 4.8 The stout-hearted are spoiled c. Psal 76.4 5. And who art thou O great mountain before Zerubbabel thou shalt become a plain Zech. 4.7 And whereas mans soul hath naturally many mountains of pride and prophaneness in it there is that Leviathan Psal 104.26 and creeping things innumerable as the Psalmist saith of the Sea And for his body there is not a vein in it that would not swell to the bigness of the highest hill to make resistance to the work of grace every such mountain and hill is made low before the Lord Christ Isa 40.4 and every high thing cast down that exalts it self against the knowledge of God 2 Cor. 10. Hee comes with authority and reigns over all impediments Vers 9. My Beloved is like a Roe or a young Hart Viz. For sweetness and swiftness as in the former verse His help seems long because wee are short In the opportunity of time hee will not bee wanting to those that wait for him The Lion seems to leave her young ones till they have almost killed themselves with roaring and howling but at last shee relieves them and hereby they become the more couragious God seems to forget his people sometimes but it is that they may the better remember themselves and reminde him Hee seems as here to have taken a long journey and to bee at a great distance from them when as indeed hee is as near us as once hee was to Mary Magdalen after his Resurrection but shee was so bleared shee could not see him If hee at any time absent himself for trial of our Faith and love to him and to let us know how ill wee can bee without him yet hee is no further off than behinde some wall or screen Or if hee get out of doors from us yet hee looks in at the window to see how wee take it and soon after shews himself thorow the Lattess that wee may not altogether despond or despair of his return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apparuit instar floris exoricutis Yea hee flourisheth or blossometh thorow the Lattesses like some flower or fruit-tree that growing under or near unto a window sends in a sweet sent into the room or perhaps some pleasant branches to teach that Christ cometh not to his without profit and comfort to their souls Vers 10. My Beloved spake and said Heb. Answered and said Shee had sighed out belike some such request unto her Beloved as David did Psal 30.19 Return O Lord how long Lovers hours are full of eternity Hee replieth Even now my Love behold here I am for thy help Now will I rise now will I bee exalted Isa 33.10 now will I lift up my self Rise thou therefore out of the ashes wherewith thou hast been covered Lam. 3.16 and come away to a better condition Or Rise out of sin wherein by nature thou sittest Luk. 1.79 Stand up from the dead come away to Christ and hee shall give thee light Ephes 5.14 Come for the Master calleth as they said to blinde Bartimeus Mark 10.49 Come for it is high time to come sith now is our salvation nearer than when we beleeved The night is far spent the day is at hand c. Rom. 13.11 12. The winter is past the flowers appear c. Up therefore and come with mee to my Country-house as it were to take the pleasure of the Spring-tide In Heaven there is a perpetual Spring and here the Saints have hansel of heaven those first-fruits of the spirit even as many as are holy Brethren partakers of this heavenly calling Heb. 3.1 Vers 11. For loe the winter is past the Rain is over and gone In winter the clouds commonly return after the Rain Eccles 12.2 A showre or two doth not clear the air but though it rain much yet the sky is still over-cast with clouds and as one showre is unburthened another is brewed Loe such is the doleful and dismal condition of such as are not effectually called by Christ Omnis illis dies hybornus est it is ever winter with them no spring of grace no Sun-shine of sound comfort It is with such as it was with Paul and his fellow-sailers Act. 27.20 when as neither Sun nor Stars in many daies appeared and no small tempest lay on them all hope that they shall bee saved was then taken away All the hope is that God who by all his all-quickening voice raiseth the dead and calleth things that are not as if they were Rom. 4.17 that calleth those his people that were not his people and her Beloved which was not Beloved Rom. 9.25 Together with his voice there goeth forth a power as Luk. 5.17 as when hee bade Lazarus come forth hee made him rise and come away so here Of carnal Christ makes us a people created again Psal 102.18 Ephes 2.10 of a wilde Asse Colt hee makes a man Job 11.12 and of an hollow person as empty and void of heart as the hollow of a tree is of substance hee makes a solid Christian fit to bee set in the heavenly building This is as great a work as the making of a world with a word God plants the Heavens and laies the foundation of the Earth that hee may say to Zion Thou art my people Isa 51.16 Hence Christ is called the beginning of the Creation of God Rev. 3.14 And the Apostle Rom. 5.10 argues from Vocation to Glorification as the lesser Vers 12. The flowers appear on the Earth Here wee have a most dainty description of the Spring or prime time as the French call it far surpassing that of Horace and the rest of the Poets Prim-tempe who yet have shewed themselves very witty that way For the sense by flowers made rather to smell to than to feed upon are understood saith an Interpreter the first-fruits of the Spirit whereby the Elect give a pleasant smell and therein lyeth sweetness of speech and words going before works even as flowers before fruits For the which cause as the Apostle exhorteth that our speech bee gracious alwaies ministring Edification to the hearer Col. 4.6 so the Prophet calls it a pure language which the Lord will give to as many as love him as are called according to his purpose Zeph. 3.9 The time of the singing of birds is come Hic autem garritus avium plurimum facit ad veris commendationem this chirping of birds makes much to the Springs commendation saith â—â—nebrard How melodiously sing the Ministers of the Gospel whiles they aâ— unto
transcendently in Christ they should be also found in some measure in all Rulers Deut. 1.16 Exod. 18.25 Lev. 19. 1 King 3.12 Ver. 3. And shall make him of quick undestanding Heb. It shall make him scent or smell sc by a singular sagacity and sharpness of judgement in smelling out an Hypocrite as Simon Peter did Simon Magus who had deceived Philip even unto Baptism but Peter soon found him out how much more will Christ His sharp Nose easily discerneth and is offended with the stinking breath of the Hypocrites rotten Lungs though his words be never so scented and perfumed with shews of holiness So for the innocency of the godly when being defamed they pray as Paul apologize and cannot be heard as the Primitive Christians Psal 37.6 Christ will bring forth their Righteousness as the Light and their judgement as the noon day And he shall not judge after the sight of his eyes He cannot be cozened as knowing all hearts and as having all things naked and dissected before his eyes Heb. 4 1◠Matth. 9.12 John 2.24 Others judge by relation of others and secundum allegata probata not so Jesus Christ but he shall alwayes proceed upon his own knowledge and so pass a most righteous Sentence Oecolampadius thinks the Prophet here alludeth to Solomons sentence passed on the two Harlots 1 King 3. Ver. 4. But with righteousness judge the poor i.e. The poor in spirit those meek ones of the earth So the Anabaptists of Germany called themselves and said that now the Promise must be fulfilled The meek shall inherit the earth when as they by blood rapine cruel wars seized on the possessions of others And have we not now amongst us many loaves of the same Leven brats of the same breed This was written May 1. 1657. bloody in their positions and dispositions the fifth Monarchy-men they call themselves Christ Jesus as he hath lately to his great praise so still preserve and bless us out of their bloody fingers and from their prodigious principles and practices He hath promised it here and much more Thou shalt give thy Judgement to the King Christ and he shall deliver the poor Psal 72.2 viz. from all foes and persecutors And he shall smite the earth i. e. Earthly-minded men who are of the earth speak of the earth and the earth heareth them John 3.31 As the earth is cold and dry so are they As the earth is heavy and beareth downward so do they As the earth keepeth down hot exhalations that naturally would ascend so is it with such And lastly as the earth standeth still in the midst of Heaven and taketh no notice of the whole circumference that is carryed round about it so are earthly men stupid and insensible c. Howbeit by the Rod of his mouth that is by the preaching of the Gospel Christ doth eftsoones secretly smite the earth that is the consciences of carnal people glued to the earth making them sound heavily as a shawlm And with the breath of his lips shall he stay the wicked The Devil and his Deputies Antichrist especially 2 Thess 2.8 and that with little ado even with a blast of his lips only as with his bare Word he laid on their backs those Souldiers that came to apprehend him Ver. 5. And righteousness shall be the girdle of his Loyns Symbelum Regis hoc est The girdle is put for a Kingly Ensign Job 12.18 Calvin saith Scultetus Kings and Princes have their scita in scutis their Motto's on their Escucheons so hath our King here viz. Righteousness and Faithfulness and this is so manifest as if written on his girdle or belt See Rev. 19.16 where for like cause Christs high Titles are written on his vesture and on his thigh Others by this Expression understand Christs alacrity and promptitude to vindicate his Elect and to punish the wicked according to his promise Vaticinatur de Christi solertia in obeundis regni Dei negotiis ac tribuit illi cincturam seu industriam spiritualem pro qualitate obeundae dispensationis Zeged Let us also Christ-like gird up the loyns of our minds he sober and hope perfectly 1 Pet. 1.13 Gird our selves and serve him Luke 17.8 readily nimbly handsomely and hardily A loose discinct and diffluent mind is unfit for Gods service Ver. 6. The Wolf also shall dwell with the Lamb Not worrying as he was wont but made tame and tractable Lo such a blessed change is wrought in all true Converts as is to be seen in Paul that Wolf of the Tribe of Benjamin prophesied of by Jacob Sleidan l. 21. pag. 650. Bucholc Anno. 1548. Act. Mon. 919. Fullers Church-Hist Fol. 405. Gen. 49.27 as some hold And the like may be said of Petrus Paulus Vergerius once the Popes Nuntio but afterwards a great Preacher of the Gospel Hugh Latimer once as obstinate a Papist as any was in England they are his own words but converted by blessed Bilney as he called him usually he became a zealous promoter of the truth according to godliness Confessor general to all Protestants troubled in mind and the Treasury into which restored ill-gotten goods were cast to be bestowed on the poor acording to his discretior And the Leopard shall lie down with the Kid As they did at the Creation and afterward in Noahs Ark all bloodiness and rapine laid aside Those that love not one another out of a pure heart fervently but are filled with envy malice debate deceit malignity are none of Christs subjects nor fellow Citizens with the Saints And a little child shall lead them That is the child Jesus say some Interpreters by the conduct of his Holy Spirit or the Apostles and other godly Ministers who were counted but as little children to the Pharisees and Philosophers called the Grandees and Princes of this world 1 Cor. 2.8 But they do best that understand it of such a tractableness and teachableness in Christians Vt vel ex puero h. e. ex inopi simplici quovis Sculter that they can be content to learn of any one though never so mean that can better inform them See this in Apollos Act. 18.26 Augustine as himself witnesseth thus in one of his Epistles En adsum senex à juvene cöepiscopo Episcopus tot annorum à collega nondum anniculo paratus sum discere I am here an old man ready to learn from a yong man my Coadjutor in the Ministery and so old a Bishop from one who hath scarce been a year in the service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocrates adviseth men not to slack or disdain to learn even of those who are counted Ideots Ver. 7. And the Cow and the Bear shall feed An Allegorical description of greatest confidence and innocence saith Junius Bears are angry and vindictive creatures so are the best by nature Tit. 3.3 till cicurated and mansuefied by Gods distinguishing Grace As for those semiperfectae vertutis homines as an
never went from God without God And holy Bradford would never give over any good duty till he found something coming in as in confession till his heart melted in begging pardon till it was quieted in seeking grace till it was quickened c. Ver. 4. He shall not fail nor be discouraged Non erit tristis nec turbulentus so the Vulgar hath it he shall be master of his passions and keep an even state of his looks and motions whatever befall as they report of Socrates He shall not knit his brows or chide which was Eli's fault 1 Sam. 3.13 but is Christs commendation so Lud. de Dieu rendereth it He shall not make to smoke so Junius from ver 3. nor shall he bruise any one Vntil he have set Judgement See on ver 3. And the Iles shall wait for his Law Heb. shall with desire expect his doctrine Ver. 5. Thus saith God the Lord he that created the Heavens and streched them out Heb. and they that streched them out noting the Trinity in Unity as Deut. 6.4 See there Some Pagans concluded the world must needs have had a beginning otherwise we could not know whether the egge or the bird the seed or the plant the day or the night the light or the darkness were first Ver. 6. I the Lord have called thee To the Mediatorship And will hold thine hand working wonders by thee and with thee And will keep thee That thou be not crucified till thine hour be come and that thou despair not when thou sufferest And give thee for a Covenant of the people i. e. For that Angel of the Covenant Mal. 3.1 and that thou mayest reconcile all the Elect in one body to me by thy crosse c. Eph. 2.16 For a light to the Gentiles See chap. 9.2 Ver. 7. To open the blind eyes By the preaching of the Gospel Acts 26.18 2 Cor. 4.4 5 6. Rev. 3.18 To bring out the prisoners from the prison To free poor souls from the Tyranny of sin and terrour of hell This should make us say to Christ as one did once to Augustus for a deliverance nothing so great Effecisti Caesar ut viverem morerer ingratus let me do mine utmost I must live and dye in thy debt Ver. 8. I am the Lord I and no Heathen petty god as I have plainly and plentifully proved nemine contradicente That is my Name God though he be above all name when Manoah enquired after his name the answer was 'T is wounderful i. e. far above thy conception yet here we have his proper name Jehovah which is also called his glory because incommunicable to any creature And my glory will I not give to another To his Son Christ he hath given it Joh. 17.2 who although he is Alius yet he is not Aliud from the Father but of the same nature and essence God hath given being to all things life to many sense to others reason to men and Angels his glory he will not give to any Excellently hereupon Bernard My glory I will not c. what then wilt thou give us Lord Ser. 13. in Cant what wilt thou give us My peace saith he I give you my peace I leave unto you It 's enough for me Lord I thankfully take what thou leavest and leave what thou keepest to thy self c. Ver. 9. Behold the former things are come to passe The Prophecies are fulfilled Before they spring forth I tell you of them Therefore I am the true God undoubtedly and the doctrine of my Prophets is true assuredly veriora quam qua ex tripode Siquidem Satan etsi semel videatur verax millies est mendax semper fallax Ver. 10. Sing unto the Lord a new song The disputation being ended and God having clearly got the better the Prophet singeth this Gratulatory song and calleth upon others to bear a part with him therein and especially for Christ and his benefits aforementioned Ye that go down to the sea i. e. That dwell toward the West of Judea Ver. 11. Let the wilderness Ye that dwell Eastward It was called the wilderness because but thinly inhabited The Villages that Kedar doth inhabit The most fierce and savage people cicurated and civilized by the Gospel preached among them as it is with us at this day De nat deor whose Ancestours were most barbarous and brutish as Tully testifieth Let the inhabitants of the rock Or of Petra the chief City of Arabia Petraea Ver. 12. Let them give glory See ver 10. Ver. 13. The Lord shall go forth as a mighty man Or as a Gyant And here by an elegant Hypotyposis the fierce wrath of God against his foes is set forth to the life and appointed also to be sung for a second part of the ditty viz. Christs conquest over sin death and hell whereby we are made more than Conquerours He shall cry yea roar Jubilabit atque etiam barriet he shall make an hideous and horrible noise such as the Roman souldiers did of old when they began the battle Vegerius and as the Turks do at this day on purpose to affright their enemies Ver. 14. I have long time holden my peace As a travelling woman biteth in her pain as long as she is able So had God for causes best known to himself forborn a long while to appear for his people and to avenge them of their enemies But now Patientia laesa fit furor Deique patientia quo diuturnior eo minacior now down goeth Dagon and the devils whole Kingdom before this jealous Gyant Now will I cry like a traevelling woman Which when she can bear no longer sets up her note and is heard all the house over This is very comfortable God is pained as it were for his people in all their afflictions he is afflicted he longs for their deliverance which therefore shall not be long ere it come Ver. 15. I will make waste mountains and hills I will rather invert the order of nature and mingle heaven and earth together than my Church shall want seasonable help I will also remove all obstacles by sending fire upon the earth Luk. 12.49 and bring every high thought into an holy obedience 2 Cor. 10.5 Ver. 16. And I will bring the blind by a way This was fulfilled in the letter to the Jews brought back from Babylon where they had been close prisoners and in the mystery to all Christs converts more especially to that blind boy presented to Bishop Hooper Martyr the day before his death at Glocester Act. Mon. where the boy also had not long before suffered imprisonment for confessing the truth I will make darkness light before By bringing them out of darknesse into my marvellous light 1 Pet. 2.9 Ver. 17. They shall be greatly ashamed Heb. be ashamed with shame because disappointed and defeated as the Papists oft have been when they have fought against Prorestants in that Bellum Hussiticum in Germany especially And yet Bellarmine
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