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 Lord sc As an aggravation of Israels great unkindness and unthankfulness to so liberal a Lord Summam Cantici sui paucis complectitur so bountiful a Benefactour Good turnes exaggerate unkindnesses and mens offences are increased by their obligations See Deut. 32.7 14. According to his mercies c. Which are such as words are too weak to utter hence this Copia verborum and all too little See the like Ephes 2.5 7. Ver. 8. For he said Surely they are my people children that will not lye q. d. I presume they will not it were a foul shame for them if they should deceive my expectation deale disloyally shew themselves deceitful in the Covenant The Officers of Merindol in France answered the Popish Bishop that moved them to abjure that they marvelled much that he would offer to perswade them to lye to God and the world And albeit that all men by nature are lyars yet they had learned by the Word of God that they ought diligently to take heed of lying in any matter be it never so small Also that they ought diligently to take heed that their children did not accustome or use themselves to lye and therefore punish them very sharply when they took them with any lye Act. Mon. 866. even as if they had committed a robbery for the devil is a lyar c. Here the Bishop rose up in a great anger and so departed Ver. 9. In all their afflictions he was afflicted See Exod. 3.7 9. Judg. 10.16 Zach. 2.8 Act. 9.4 Jer. 31.20 Of God we may better say than the Poet did of Augustus 2. de Ponto Eleg. 2. Est placidus facilisque parens veniaeque paratus Et qui fulmineo saepe sine igne tonat Qui cum triste aliquid statuit sit tristis ipse Cuique fere poenam sumere poena sua est And the Angel of his presence saved them i. e. Jesus Christ who is called the face of God Exod. 33.14 15. the image of the invisible God Colos 1.15 whom who so hath seen hath seen the Father also Joh. 14.9 He who is in the bosom of the Father Joh. 1.18 and as an everlasting Priest mediateth and ministreth in the presence of his Father making request for us Heb. 9.24 Rev. 8.3 that Angel of the Covenant Mal. 3.1 And he bare them As Parents do their young children And carryed them As Eagles do their young See Exod. 19.4 Deut. 32.11 with the Note Ver. 10. But they rebelled and vexed his holy Spirit By sinning against light checks of conscience motions of the Spirit mercyes without measure c. Junius thinketh this a clear place for proof of the Trinity in Unity So he was turned to be their enemy This was an ill turn for them abused mercy turneth into fury with the froward God will wrestle Psal 18. Ver. 11. Thou he remembred i. e. Israel remembred the dayes of old Heb. of antiquity the dayes of yore as some old Translations have it See Psal 89.50 c. Saying Where is he that brought them up out of the sea q. d. How is it that he is not now to be found as then he was for the succour of his poor people They had vexed his holy Spirit and therefore he withdrew himself See Hos 5.6 With the shepherd of his flock Or shepherds as some ancient copies had it viz. Moses and Aaron Psal 77.20 Where is he that put his holy spirit within him But this holy Spirit they had vexed ver 10. and now they sorrowfully enquire after Delicata res est spiritus sanctus ita nos tractat sicut tractatur saith a Father i. e. The Spirit of God is a delicate thing he deals with us as we deal by him Ver. 12. That led them by the right hand of Moses with his glorious arm Or that maâ—e his gallant arm to go at Moses his right hand Funâ—cius Dividing the water before them So that Pseudo-Moses the devill likely made many over credulous Jews of Creet believe that he would do for them whom he cozened into the midst of the sea to their destruction Anno Christi 434. Some are of opinion that this affectionate prayer was purposely penned by the Prophet for the use of those poor Jews who after the coming of Christ and manifestation of the Gospel should see themselves to be rejected by God and his Church and should now beg to be owned again cui sanc instituto omnia magis quam dici queat conveniunt saith Hyperius the ensuing petitions suit very much Ver. 13. That led them through the deep Which threatened to swallow them but indeed preserved them so doth every main affliction As a horse in the wildernesse Or as an horse goeth in the plain when led by his rider in qua non est lutum vel lapis where there is neither mire to stick in nor stone to stumble at See Psal 106. Leniter commode Ver. 14. As a beast goeth down into the valley i. e. Gently and leisurely according to that known Distich Ascendente tuo vel descendente caballo Vox ait ista Fave vox ait illa Cave The Spirit of the Lord caused him to rest Or led them until he brought them to rest sc in the promised land To make thy self a glorious name q. d. So thou maist do again if thou please to shew mercy unto us Name is here put for fame or renown Ver. 15. Look down from heaven Affectus dolentium atque ardenter petentium scite exprimuntur a pathetical and pithy prayer And behold from the habitation of thy holiness c. They pray otherwise now then when the Temple stood Psal 121.1 now they look higher and Oh that they would do so The modern Jews pray thus daily but because not from a right principle they are not heard Where is thy zeal Thine ancient fervour and forwardness in vindicating thy people and being avenged of their enemies The sounding rumbling or yerning of thy bowels c. Sometimes God seemeth to loose his mercy and then we must find it for him as here sometimes to sleep or delay and then we must waken quicken him Psal 40.17 Isa 62.7 Are they restrained Chrysostom exhorteth people whether God grant or not to pray still for when God denies it is as good as if he grants And if we pray for any temporal mercy the very ability to pray Hom. 30. in Gen s is better then the thing we pray for for Whosoever calleth upon the name of the Lord shall be saved Ver. 16. Doubtlest thou art our Father Though thou frownest and withdrawest The people of God saw that He was angry that their hearts also were hard yet they thought they should know him amidst all his austerities and they make to him for help And doubtless help the Jews might yet have could they seriously say as here Certainly thou art our Father and would no longer rest upon carnal things boasting of Abraham their Father Circumcision
skill of those good words that do ingratiate with God and man Gen. 49.21 compared with Deut. 33.23 Hee is fit to make a Courtier a Favourite such as was Joseph Mordecai Daniel who though hee used not alwayes verbis byssinis soft and silken words but delivered heavy messages from God to Nebuchadnezzar and Belshazzar yet God so wrought their hearts though Tyrants that they greatly honoured him and highly preferred him And when out of his love to pureness of heart hee chose rather affliction than sin to bee cast to the Lions than to bear a Lion in his own bosome by offending his conscience God made the Kings heart yearn towards him c. So that this plain-dealing Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian Dan. 6.28 Vers 12. The eyes of the Lord preserve knowledge That is knowing persons Those in the former verse that love truth in the inward parts and hold this a rule Truth must bee spoken however it bee taken these howsoever they may suffer for a season as Daniel in the den Micaiah in the stock-house yet the watchful providence of God will preserve them and provide for them Hee will clear their innocency and so plead for them in the hearts of greatest Princes that they shall find the truth of this divine Proverb and the falsity of that other so common amongst men Obsequium amicos veritas odium parit Flattery gets friends but truth hatred And hee overthroweth the words or matters of the transgressors That is of the Court-parasites who speak onely pleasing things saepe leonum laudibus murem obruunt flatter abominably as those Acts 12. did Herod as the false Prophets did Ahab God will confute and convince their soothing words 2 King 21.13 of singular vanity he will also overthrow their matters attempts practices as a man wipeth a dish turning it upside down See in that claw-back Amalekite 2 Sam. 1.4 5 6. c. in Ahitophel Haman Scianus c. Vers 13. The sloathful man saith There is a Lion c. The Lion is not so fiere as is painted saith the Spanish Proverb much less this sluggards Lion a meer fiction of his own brain to cover and colour over his idleness Hee pretends two Lions for failing first Leo est Foris There is a Lion abroad or in the field where his work lyes Psal 104.23 and another in the streets A likely matter Lions haunt not in streets but in Woods and Wildernesses Here is no talk of Satan that roaring Lion that lyes couchant in the sluggards bed with him and prompts him to these senseless excuses Not yet of the Lion of the Tribe of Judah who will one day send out summons for sleepers and tearing the very caul of their hearts in sunder send them packing to their place in hell Matth. 10. But to hell never came any yet that had not some pretence for their coming thither The flesh never wants excuses Corrupt nature needs not bee taught to tell her own tale Sin and shifting came into the world together and as there is no wool so coarse but will take some colour so no sin so gross but admits of a defence Sin and Satan are alike in this they cannot abide to appear in their own likeness Some deal with their souls as others deal with their bodies when their beauty is decayed they desire to hide it from themselves by false glasses and from others by painting so their sins from themselves by false glosses and from others by idle excuses Vers 14. The mouth of a strange woman Diabolus capite blanditur venire oblectat caudâ ligat saith Rupertus These shee-sinners as their stallions call them are most dangerous See the Notes on Chap. 2.16 and 5.3 Solomon had the woful experience of it Eccles 7.26 and Sampson Judg. 16. who Lenam non potuit potuit superare leaenam Quem fera non potuit vincere vicit hera How did David moyl himself in this deep pit Psal 57. and there might have stuck in the mire had not God drawn him out by a merciful violenc and pureged him with hyssop from that abhorred filth Hee that in abhorred of the Lord shall fall therein As the Jesuits those odious Connubisanchfugae Commeretricitegae too often do though they boast that they can talk and dally with the fairest women without danger and the people must beleeve no otherwise but that when they are kissing a woman they are giving her good counsel David George that execrable Heretick was so far from accounting Adulteries Fornications Incests c. for being any sins Hist David Georgii that hee did recommend them to his most perfect Scholars as acts of grace and mortification and was confident that the whole world would submit to his doctrine Peccatum peccatum trabit as the Hebrew Proverb hath it One sin draws on another and the latter is oft a punishment of the former God by a peculiar kinde of revenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering up such to a reprobate sense or a minde disallowed or abhorred of God as the Apostles word Rom. 1.28 signifies Vers 15. Foolishness is bound in the heart c. As a pack or fardle is bound to an horses back Errour and folly bee the knots of Satan wherewith hee tyes children to the stake to bee burnt in hell Better see their brains dashed out against the stones saith one than suffer the ignorance of God to abide in their heads Therefore that wee may loose the bands of death and works of the Devil Parents must bring their sons in their arms and their daughters upon their shoulders to the house of God that they may learn to know him Isa 49.22 They must also see to their profiting and exact of them a daily growth nurturing as well as nourishing them Eph. 6.4 the one being as needful as the other and using the rod where words will not do so to chase away that evil by chastisement seasoned with admonition and seconded with prayer that else will prove pernicious to their souls Eli brought up his sons to bring down his house Davids sons were undone by their Fathers fondness A fair hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee say makes a foul wound Correction is a kinde of cure saith Aristotle and God usually blesseth it to that purpose Corrections of instructions are the way of life Prov. 6.23 Vers 16. Hee that oppresseth the poor c. By fraud or force or any indirect means This man layes his foundation in fire-work Job 20. hee walks upon a Mine of Gun-powder brimstone is scattered upon his habitation Job 18.15 if but a flash of Gods lightning light upon it all will bee on fire all blown up and brought to nothing And hee that giveth to the rich Either to ingratiate and curry favour for countenancing their oppressive practices or with a mind to get more than they give for so saith one that clause To increase their riches must here
that found his Glove with a desire to restore it him Mr. Sam. Ward but pursued inwardly with a guilty conscience leaps over a hedge plunges into a Marle-pit behind it unseen and unthought of wherein he was drowned But the righteous is bold as a Lion Conscientia pura semper secura a good Conscience hath sure confidence and he that hath it sits Noah like Medius tranquillus in undis quiet in the greatest combustions freed if not from the common destruction yet from the common distraction for he knows whom hee hath trusted and is sure that neither life nor death nor things present nor things to come Rom. 8.38 can ever sunder him from Gods love in Christ He is bold as a Lion saith the Text yea as a young Lion that is in his hot bloud and therefore fears no other creature yea when he is fiercely pursued hee will never once alter his gate though he dye for it No more will the righteous man his resolution against sin such is his Christian courage Daniel chose rather to be cast to the lyons than to bear a lyon in his own bosome to violate his conscience The primitive Christians chose rather to be abandoned ad leones quam ad lenones they preferred affliction before sin And this their persecutors counted not courage and magnanimity but wilfulness and obstinacy Tertul. in Apolog But they knew not the power of the Spirit nor the privy armour of proof that the righteous have about their hearts that insuperable faith whereby some have stopped the mouths of lyons quenched the violence of fire c. Heb. 11.33.34 and whereby they do all daily encounter and conquer that roaring lyon the devil quenching his fiery darts c. Eph. 6. Vers 2. For the transgression of a land many are the Princes Either many at once or many ejecting and succeeding one another to the great calamity and utter undoing of the People as may be seen in the books of Judges and Kings as in the Roman state after Nero's death by the succession of Galba Otho and Vitellius What a deal of trouble was here in the time of the Heptarchy and in the dissensions of the two houses of York and Lancaster causing the death of twice as many natives of England Daniels hist 249. as were lost in the two conquests of France besides 80 Princes of the blood royal slain And all this is said to be for the transgression of a land thus chastised by the LORD Elihu tells Job that the hypocrite is set to reign for the peoples sin Job 34. and Levit. 26. it is threatned as an heavy curse If yee still trespass against mee I will set Princes over you that shall hate you mischievous odious Princes odious to God malignant to the People And Isa 3.4 I will give children to be their Princes and babes shall rule over them How many Kings had the ten Tribes after their defection from the house of David and not one good one amongst them all And what got most of the Roman Cesars by their hasty honours nisi ut citius interficorentur saith one but to be slain the sooner Very few of them till Constantine but died unnatural deaths If ye do wickedly ye shall perish both you and your King 1 Sam. 12.25 But by a man of understanding and knowledge As one sinner may destroy much good Eccles 9.18 so one excellently wise man called here a man of understanding knowledge there is no copulative in the Original the state may be prolonged there may be a lengthening of its tranquillity it may be delivered by the pureness of thine hands Job 22.30 See 2 Sam. 20.16 c. Eccles 9.13 c. Jer. 5.1 Religious and prudent Princes especially may do much in this case 2 King 22.20 Vers 3. A poor man that oppresseth the poor c. Such an oppressour bites hard as a lean louse doth makes clean work plunders to the life as they say omnia corradit converret Poor men should pitty poor men as knowing the misery of poverty but to oppress or defraud their comperes is greatest inhumanity as that merciless fellow servant did Matth. 18.28 c. A Weesel is a ravenous beast as well as a Lyon a Sparrow-hauk as greedy as an Eagle and more mercy is to be expected from those more noble creatures than from the base and abject Vers 4. They that forsake the Law praise the wicked As Machiavel doth Cesar Borgia that bipedum nequissimum proposing him for a pattern to all Christian Princes as Onuphrius the Popes Biographer doth Hildebrand or Gregory 7th in five books written of his noble acts and great virtues whom Cardinal Benno truly describeth to have been a murtherer an adulterer Epiphan barcâ— 38. a conjurer a Schismatick an heretick and every way as bad as might be Epiphanius tells us that there were a sort of brain-sick hereticks that cried up Cain and were therefore called Cainites They also commended the Sodomites Korah Judas the traitour c. In the book of Judith the act of Simeon and Levi upon the Shechemites is extolled and there was one Bruno that wrote an Oration in commendation of the devil But they that keep the law contend with them Moved with a zeal of God they cannot be silent As Craesus his dumb son they cry out Wilt thou â—ill my father dishonour my God c Good blood will never belye it self good metal will appear How did young David bristle against black-mouthed Goliah and enter the lists with him Do not I hate them that hate thee saith he Psal 139. Yea I hate them with a perfeâ—â— hatred I cast down the gauntlet of defiance against them I count them mine enemies Asa cannot bear with Idolatry no not in his own mother Our Edward the sixth would by no means yield to a toleration for his sister Mary though solicited thereunto by Cranmer and Ridley for politick respects Mihi quâ—dem Auxentius non alius erit quam diabolus quamdiu Arrianus said Hilary I shall look upon Auxentius as a devil so long as he is an Arrian It was the speech of blessed Luther who though he was very earnest to have the Communion administred in both kinds contrary to the doctrine and custome of Rome yet if the Pope saith he as Pope commanded me to receive it in both kinds I would but receive it in one kind sith to obey what he commands as Pope is a receiving of the mark of the beast Vers 5. Evill men understand not judgement They are wise to do evil but to do good they have no knowledge their wits work not that way they are bard and brutish as horse and asse Psal 32. Yea they fall beneath the stirrup of reason and know not their owner which yet the ox and asse doth Esa 1.3 no wiser at 70 years old than at seven Ut liberius peccent libenter ignorant not willing to know what they are not minded to practice But they
Religion is the root But for want of this it was that Jehoiakim though royally descended is likened to an Asse Jer. 22.19 and Antiochus though a mighty Monarch is called a vile person Dan. 11. And thy Princes eat in due season for strength c. Being modest and moderate not diffluent and debauched Great men should not cater for the flesh Rom. 13. ult but so serve the body that the body politick may bee served by it and the Lord by both Did eâ—er any one see King Deiotarus dancing or drunken saith Cicero and this hee holds to be a singular commendation Orat. pro Rege Deiotaro See Prov. 31.3 4 c. with Notes See my common place of Abstinence Vers 18. By much slothfulness the building decayeth So doth the Common-wealth not sheltered with good Government For as the housholder is in his house so is the Magistrate in the City and the King in his Dominions In his palace hee may see a pattern of his Kingdome a draught of his City Especially if it bee as George Prince of Anhalts was Ecclesia Academia Curia a Church an University and a Court. Melch. Ad. in vit For the better dispatch of civil businesses there was daily praying reading writing yea and preaching too as Melanchthon and Scultetus report Here was no place for sloth and sluggishnesse within this most pious Princes Territories Cant. 1.17 1 Pet. 2. His house was built of Cedar-beams of living-stones his polity a Theocratie as Josephus saith of the Jewish Government and of his people it might bee said as Polydor Virgil saith of the English Regnum Angliae Regnum Dei O the blessednesses of such a Country And through idleness of the hands the house droppeth c. Stillicidia praecedunt ruinam sic poenas gravissimas leviores saith Hierome If course bee not timely taken the house will run to ruine for want of people or reparation So will that person that takes not warning by lighter punishments Surely as one cloud follows another till the Sun disperseth them So do judgements greater succeed lesser till men meeting God by repentance disarm his wrath Vers 19. A feast is made for laughter Daniel and wine maketh merry Slothful Governours Regni dilapidatores so our Henry the Third was called for his pride and prodigality are all for feasting and frollicking See Prov. 31.4 with Dan. 5.3 4. This cannot bee maintained without money for the getting and gathering in whereof the poor people are pilled and polled and rich mens gifts are received to the perverting of Justice by those corrupt Rulers qui vili precio nihil non humile vile parati sunt facere as Gregory Thaumaturgus speaketh in his Note upon this verse But money answereth all things It gives a satisfactory answer to whatsoever is desired or demanded Seneca saith circa pecuniam multum vociferationis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. excid Hierosol cap. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare that about mony there is much noise great crying but though never so much never so great mony answereth all it effects all What great designs did Philip bring to pass in Greece by his gold the very Oracles were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say as Philip would have them Antipater non tenuis fuit pecuniae ideo praevalidae potentiae saith Egesippus hee was a well-monyed man and therefore a very mighty man The Hebrew or rather Chaldee word used for mony 1 Chron. 29.7 Ezra 8.27 signifies to do some great work because mony is the Monarch of the world and therein bears most mastery Among suitors in love and in Law especially mony drives the bargain and business to an upshot Vers 20. Curse not the King no not in thy thought Or In thy conscience but in this or any other kinde Auson Turpe quid acturus te sine teste time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucyd The present Government is ever grievous And nothing more usual than to grudge against it but take heed of wishing hurt to Rulers thought is not free much more of uttering it though in hugger-mugger Kings have long ears heavy hands walls also and hedges have ears Some may over-hear thee as Mordecai did the two Traitours Esth 2.22 or thou mayest unwittingly and unwillingly betray thy self as our Powder-plotters That which hath wing c. It was a quill a peece of a wing that discovered that hellish plot Wilful murder and treason will out by one means or other Turk Hist fol. 460 Fr. Hist. Those two Traitours sent by Mahomet to kill Scanderbeg falling out betwixt themselves let fall something that brought all to light and themselves to punishment The like befell that Gentleman of Normandy that confessed to a Priest his intent to have killed King Francis CHAP. XI Vers 1. Cast thy bread Acts and Mon. fol. 765. THine own well-gotten goods Alms must not bee given said a Martyr until it have sweat in a mans hand Let him labour working with his hands saith the Apostle that hee may have to give to him that needeth Ephes 4.28 And the bountiful man giveth of his bread to the poor Amos 2.8 saith Solomon Prov. 22.9 God hateth to have ex rapina holocanstum a sacrifice of things got by rapine and robbery With such Sacrifices God is not well-pleased Wherefore if thou hast of thine own give If not better for thee to gratifie none than to grate upon any saith Augustine When our Henry the third an oppressing Prince had sent a load of Freeze to the Frier Minors to cloathe them Dan. hist 168 they returned the same with this message that hee ought not to give Alms of what hee had rent from the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxtorf neither would they accept of that abominable gift The Hebrew word signifying Alms signifies properly Justice to intimate that the matter of our alms should bee goods justly gotten Hence also the Jews call their Alms-box Kuphashel tsedaka the chest of Justice Into this box or basket if thou cast but bread so it bee thy bread brown bread such as thou hast and then wait for the Lord when hee will return from the wedding with a full hand thou shalt bee fed supernae mensae copiosis deliciis as one saith with the abundant dainties of the heavenly table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the waters Heb. Upon the face of the waters where it may seem clearly cast away as seed sown upon the Sea or a thing thrown down Avon as wee say no profit or praise to bee had by it Or upon the waters i. e. upon strangers if necessitous whom wee never saw and are never like to see again Or upon the waters i. e. upon such as being hunger-bit or hardly bestead do water their plants being fed with bread of tears as Psal 80.5 To this sense Munster renders the words
famine and sword and want of consolation as ver 18. By whom shall I comfort thee By whom but by my self when thou art at thy greatest under and even forsaken of thy hopes See ver 12. Ver. 20. Thy sons have fainted Fame macie tabe vulnere utterly disabled to relieve thee ver 18. As a wild Bull in a net Taken in a toil where he struggles and strives foames and fumes but cannot get out Ver. 21. Thou afflicted and drunken With a dry drunkennesse which thou canst not so easily sleep out See ver 17. Ver. 22. Behold I have taken Though man could not Where humane help faileth Divine help beginneth Thou shalt no more drink it i. e Not of a long time till thy last devastation by the Romans Ver. 23. But I will put it into the hand of them that afflict thee Who shall drink it not to drunkennesse only as thou hast done but unto madnesse Jer. 25.10 Baltasar and his Babylonians did so the revenging hand of God was afterwards upon Antiochus Vespatian and his children Antichristians drink of the wine of Gods wrath Rev. 14.10 Bow down This passage setteth forth their extreame cruelty and Thrasonical insolency But the case shall be altered Rev. 3.9 CHAP. LII Ver. 1. AWake awake Pluck up thy best heart as we say and rouse up thy self to receive the sweet promises For as mans laws so Gods promises favour not them that are asleep but awake and watchful O Jerusalem the holy City Thou that hast been brought through the fire being refined as silver is refined and tryed as gold is tryed Zach. 13.9 There shall no more come into thee Or against thee i. e. I will not suffer tyrants to vex thee or profane ones to harbour with thee See chap. 35.8 Ver. 2. Shake thy self from the dust Wherein thou layest along when trampled on chap. 51.23 Arise and sit down O Jerusalem Rather arise sit up O Jerusalem It hath been noted before that when Vespasian had subdued Judaea money was stamped with a woman sitting in the dust with this inscription Judaea subacta Loose thy self from the bonds of thy neck From thy spiritual servitude especially as Luk. 1.74 Rom. 6.19 shake the devils-yoke from off thy neck gestaque monilia sponsae libertatis and get on the Spouses ornaments Ver. 3. For thus saith the Lord Thus he pleadeth the cause of his people chap. 51.22 Ye have sold your selves for nought Heb. ye were sold for nought Babylonii non egerunt mihi gratias Piscat Mat. Paris Hist A. D. 1072 I had not so much as thanks for you from the enemy no more hath he from the devil and yet a letter was framed in Hildebrands dayes as sent from the devil wherein he kindly thanked the Popish Clergy for the many souls they dayly sent him to hell by their negligence and wickednesse And ye shall be redeemed without money Heb. without silver so were we 1 Pet. 1.18 Ver. 4. And the Assyrian oppressed them without cause Nulla injuria lacesssitus So did the Primitive Persecutors the Christians of those times though they were non aliunde noscibiles quam ex vitae integritate saith Justin Martyr eminent for their innocency as Pliny also in his Epistle to Trajan the Emperour testifieth What hurt had the Israelites ever done to malicious Moah that he was irked at them Num. 22.3 or the Hebrews to the Assyrians that they should oppresse them Ver. 5. Now therefore what have I here Cui bono to what purpose or profit for what wealth or worth suffer I my poor people to lie captives here at Babylon Or as others sense it Piscator what make I here any longer at Jerusalem when my poor people are in durance at Babylon why hasten I not to help them out They that rule over them make them to houle i. e. The Chaldaans and after them the Romans and then the Scribes and Pharisees by binding heavy burthens grievous to be born and laying them on mens consciences Mat. 23.4 And my name continually every day or all the day long is blasphemed That 's all I get by the bargain Ver. 6. Therefore my people shall know my name sc That I am Jehovah as Exod. 6.3 the God of Amen Isa 65.16 who will not suffer my faithfulness to faile nor alter the thing that is gone out of my mouth Psal 89.33 34. And it shall therefore be so because my name that nomen majestativum hath been blasphemed and vilified Gods people fare the better for their enemies insolencies That I am he that doth speak behold it is I Or that it is I that do speak saying Loe here I am This some understand of the second person in Trinity the eternal Son of the eternal Father called the Word Joh. 1.1 and there are that give us this Rule Where the Old Testament bringeth in God appearing and speaking we are to understand it alway of the second person See Joh. 12.37 to 42. Ver. 7. How beautiful Quam amaeni i. e. amabiles How amiable or desireable Interrogatio admirantis exultantis Vpon the mountains Whence they may best be heard as Judg. 9.7 saying as there Harken unto me that God may harken unto you Our Saviour that Arch-Evangelist who as some is here first and chiefly meant by Mebassher him that bringeth good tydings seeing the multitudes went up into a mountaine Mat. 5.1 which is said to be in the tribe of Nephthali and called Christs mount to this day blis Apostles afterwards travel'd and trudg'd on foot over hills and dales What a compasse fetcht Paul Rom. 15.19 Inter valium illud est milliarium Germanicorum 350. so that he might better be called than afterwards George Eagles the Martyr was Trudge-over-the world to preach the Gospel and to plant Churches to whom their feet though fouled and worn how much more their faces were deemed delectable and debonnaire Gal. 4.14 Act. 10.21 The Pope Peters pretended successor holdeth forth his feet to be kissed but preacheth not or not peace but war which he stirreth up by his roaring Bulls Of him that bringeth good tydings Whosoever he be that preacheth the Gospel that chief work of a Minister Rom. 10.15 Of Mr. John Dod it is written and I know it to be true that he was very Evangelical striving first to make men see their lost condition clearly for said he sense of misery must goe before sense of mercy and then largely and excellently opening the promises and the grace of God in Christ according to the Gospel looking at that as the most effectual preaching Some said he labour still to keep men under terrours loading them with threatnings c. lest they should not be humbled enough but the Gospel worketh true humiliation not the law it ariseth from sense of sin and misery joyned with hope of mercy The damned have terrour and sense of misery enough but that doth not humble them That publisheth peace The Gospel is a doctrine of peace
their Potentates have believed our report concerning the Messiah chap. 52.13 14 15. But Lord how few Jews will give credit to what we have said Lib. 1. de Consens Evang. cap. 31. Albeit this Chapter may not unfitly be called The Gospel of Jesus Christ according to Isaiah and things are here set down so plain that Austin thinks they need no exposition yet those Buzzards the later Rabbines cannot or rather will not see that the Prophet speaketh here all along concerning Christ but do strangely writh wring and wrest his words to a wrong sense applying them some to Moses some to Ezra some to Joshuah the son of Josadak c. John Isaac indeed the Jew confesseth of himself as hath been said before that by pondering upon this Chapter he was converted to the Christian Religion the like we read of some few others in Andreas Bayna and Cornelius à Lapid But the Jews themselves will tell you falsely and maliciously that such pretended Proselytes are not of them but poor Christians hired by us to personate their part such a thick veil is still before their eyes such a hard hoof upon their hearts till God pleases by his own holy arm made bare to remove it They could not that is they would not believe Joh. 12.39 They have not all nay scarce any in comparison obeyed the Gospel Rom. 10.16 but blasphemously call it Avengelaion a volume of vantiy scorning to be saved by a crucified God although by mighty miracles wrought amongst them he shewed himself to be the Son of God and an arm to save all that believe in his name Joh. 12.37 And to whom is the Arm of the Lord i. e. His Gospel which is his power to salvation Rom. 1.16 and is hid only to them that perish 2 Cor. 4.3 Ver. 2. For he shall grow up before him as a tender plant His beginning shall be mean and despicable See chap. 11.1 with the Notes God hid his Son under the Carpenters son Humilis Christi prosapia nocatur this the Jews much stumbled at Matth. 13.55 57. Luke 24.1 Joh. 7.27 41 53. 1 Cor. 1.23 that Christ should come without sightly shew or state But they should have known that his Kingdom is not of this world Some of their Rabbines can say In regno Messiae nihil mundanum He hath no form or comliness How could he say when his fair face was covered sanguine sputo spinis lacrymis with blood black and blew swelths spettle tears scratches so that Pilat wondering at it said Behold the man q. d. he is not dealt with as a man but being in greatest misery he deserveth to be pittied And when we shall see him Here the Prophet taketh upon him the person of a carnal Jew who judged of Christ according to his outward appearance Joh. 7.24 But what saith the Chaldee Proverb Ne spectes cantharum vel urceum sed id quod in eo est Look not on the pitcher but on the liquor that is contained in it And when we shall see him there is no beauty Heb. And we shall see him and no sight or sightliness That we should desire him And yet he was a Man of desires yea the desire of all Nations Hag. 2.7 all over desirable Cant. 5.16 but so he is only to such as have their senses exercised to discern good and evil Heb. 5. ult Ver. 3. He is despised and rejected of men Heb. desitus virorum one at whom the nature and name of man endeth as we would say the very list and fag-end of mankind Jun. Tertul. nullificamen hominis a worm and no man not held so good as wicked Barabbas but crucified betwixt two theeves as worse then either of them and made nothing of Mar. 9.12 This is so plainly here set forth that some of the Jew-doctours Aben-Ezra for one when as they cannot rightly distinguish betwixt the two comings of Christ the one in humility and the other in glory duos construunt Christos Genebrard they make us up two Christs the one the Son of Joseph to whom agree those things which the Scriptures speak of concerning Christs meanness and sufferings the other the Son of David to whom they apply those things that are written concerning the glory majesty and triumphs of Christ Ex doloribus conslatus A man of sorrows q. d. made up of sorrows Atque hic mirus artifex est Propheta and here the Prophet sheweth singular skill in discribing Christs state of humiliation through all the degrees of it And Faith is much happier in finding out his cross blood nails tomb and all then ever Helen was or any Popish relique-monger and in making use of them too to better purpose then that Popish Covent of Friars do who have hired those places of the Turk built Temples altars and silver floores in honour of the Passion And acquainted with grief Heb. knowing of infirmity or inured to it see Heb. 4.15 The Greek Letany hath By thine unknown sorrows and sufferings Good Lord deliver us And we hid as it were our faces from him Or And he hid as it were the face from us viz. as one for his loth somenesse his low condition ashamed to be seen The Jews in their Talmud question What is the name of Messiah Sanhedrin Some answer Hhenara leprous and he sitteth among the poor in the gates of Rome carrying their sicknesses He was despised double-despised and for the unworthinesse of the things this is repeated And we esteemed him not i. e. We contemned and derided him Ver. 4. Surely he hath born our griefs He took our infirmities natural though not sinful or He suffered for our offences and his satispassion is our satisfaction as Luther phraseth it he suffered saith Peter the just for the unjust he bore our sins in his own body on the tree 1 Pet. 2.24 he the true scapâ—-goat taketh away the sins of the world Joh. 1.29 bearing them into the land of forgetfulnesse this is his continual act and this should be as a perpetual picture in our hearts Surely he did all this for us Juramentum est Vere This Surely or Truely is an oath for better assurance and satisfaction to any doubting conscience For which cause also the same thing is said over again ver 5. and herewith agreeth that of the Apostle 1 Tim. 1.15 This is a sure saying and worthy of all men to be received that Jesus Christ came into the world to save sinners Yet we did esteem him stricken smitten of God sc for his own deserts and not for ours we looked upon him as a deceiver a wine-bibber a blasphemer and one that wrought by Beelzebub c. and therefore we crucified him Smitten of God Percussus Dei saith the Syriack The Apostle saith God spared not his Son Flagellatum à Deo Theodotion Rom. 8.32 and because the creature could not strike a stroke hard enough himself was pleased to bruise him But that this was done
the seats they sit on the pillars they lean to the dead bodies they tread upon So shall ye serve strangers God loves to retaliate Ver. 20. Declare this in the house of Jacob c. Cease not to ring it in their ears whether they will hear or whether they will forbear for it is a rebellious people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the number of those who wink willingly that they may not see when some unsavory potion is ministred to them as Justin Martyr expresseth it Ver. 21. Hear now this O foolish people They were strangely stupified and were therefore thus rippled up Those that are in a Lethargy must have a double quantity of Physick to what others have And without understanding Heb. Without an heart Cor sapit pulmo loquitur c. The heart is the symbol and seat of wisdom See Hos 7.11 with the Note Which have eyes and see not c. See Esay 6.9 and 42.20 which have not senses habitually exercised to discern good and evil Heb. 5. ult Ver. 22. Fear ye not me saith the Lord What not me whom the sea it self that tumultuous and unruly creature feareth and obeyeth See Psal 65.7 and 93.4 Who have placed the sand for a bound to the sea A weak bound for so furious an element Vis maris infirmissimo sabuli pulvere cohibetur But so I will have it and then who or what can gainstand it Now who can but be moved at such miracles Know you not that I can soon make your arable sailable and that I can shake the earth as oft as there is a tempest in the Ocean sith the earth is founded not upon solid rocks but fluid waters See 2. Pet. 3.5 By a perpetual decree Heb. by an ordinance of antiquity or of perpetuity clapping it up close prisoner Ver. 23. But this people have a revolting and rebellious heart Cor recedens amaricans gone they are and return they will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Apostates are dangerous creatures and mischievous above others witnesse Julian once a forward professour Lucian once a Preacher at Antioch Staphylus and Latomus once great Lutherans afterwards eager Popelings Harding was the Target of Popery in England saith Peter Moulin against which he had once been a thundering Preacher in this land wishing he could cry out against it as loud as the bells of Oseney Act. Mon. fol. 1291. The Lady Jane Gray whose chaplain he had sometimes been gave him excellent counsel in a letter but he was revolted and gone past call Ver. 24. Neither say they in their hearts God understands heart language and expects a tribute there Let us now fear the Lord Fear him for his goodness as well as for his greatness ver 22. See Hos 3.5 and Notes That giveth rain Which God decreeth Job 28.26 prepareth Psal 147.8 withholdeth Am. 4.7 bestoweth Deut. 28.12 Mat. 5.41 for a witness Acts 17.14 of his general goodness Mat. 5.45 and special providence as a good housholder Act. 14.17 He reserveth unto us the appointed weeks of harvest Which if he should deny us but one year only how easily might he starve us all See his love and fear his Name Ver. 25. Your iniquities have turned See on Isa 59.1 2. Ver. 26. For among my people are found wicked men This was as bad as to find a nettle in a garden unchastity in a Virgin or the devil in Paradise All the Lords people are or ought to be holy They lye in wait Or watch or prey See on Mic. 7.2 They set a trap they catch men To spoil them or slay them Such a one was Otto the Popes Muscipulator as the story stileth him i. e. Mice-catcher sent hither by Gregory 9. to take and take away our money Tecelius sent by Leo 10. into Germany was another Ver. 27. As a cage is full of birds so are their houses full of deceit i. e. Of ill-gotten goods which will prove no such catch in the close as they count upon Ver. 28. They are waxen fat they shine Pingues nitidi sunt cutem curant ut Epicuri de grege porci fat they are and fair liking slick and smooth Yea they overpasse the deeds of the wicked They out-sin others Or as some sense it they escape better then others Psal 73.5 Ver. 29. Shall I not visit See ver 9. Ver. 30. A wonderful and horrible thing Res stupenda horrenda an abhorred filth such as may well draw from us an hen hen Domine Deus Is committed in the Land Heb. in this land where men are therefore the worse because they should be better Ver. 31. The Prophets phophecy falsely and the Priests bear rule The chief Priests bearing rule in the causes and consciences of the people had suborned their abbettours ambitious Prophets who applauded their greatness for preferment teaching the people to dote on the titles of Moses chair High-Priests the Temple of the Lord Mat. 15. Aposiopesis de extremo tam deploratae policiae exterminio c. as if there were not many a goodly box in the Apothecaries shop without one dram of any drug therein Such false Prophets were those Pharisees factours for the Priests with their Corban and such also for the Pope are the Jesuites and Seculars which differ only as hot and cold poison both destructive to the State What will ye do Alass what will become of you at last CHAP. VI. Ver. 1. O Ye children of Benjamin These were the Prophets Country-men for Anathoth was in that tribe so was also part of Jerusalem it self He forewarneth them of the enemies approach and bids them be gone The Benjamites were noted for valiant but vitious Judg. 19. Hos 9.9 and 10 9. And blow the trumpet in Tekoah A place that had its name from trumpetting so there is an elegan◠in the Original See the like Mic. 1.10 14. It was twelve miles from Jerusalem and six from Beth-haccerem Here dwelt that wise woman suborned by Joah 2 Sam. 14.2 Life of Ed. 6. by S J. Heyw. Set up a sign of fire A Beacon or such as the fire-crosse is in Scotland where for a signal to the people when the enemy is at hand two fire-brands set across and pitched upon a spear are carried about the Countrey Ver. 2. I have likened the daughter of Zion to a comely and delicate woman Certatim amatae Bucolicae puellae some fair Shepherdess to whom the Kings with their armies make love but for no love that they may destroy and spoil her Ver. 3. The Shepherds See on ver 2. Ver. 4. Prepare ye warre against her Say those Chaldean sweet-hearts this is their wooing language like that of the English at Muscleborough Let us go up at noon Let us lose no time why burn we day-light by needless delays Ver. 5. Let us destroy her Palaces Where we shall find all precious substance we shall fill our hands with spoile as Prov. 1.13 Ver. 6. For thus hath the
28. He sitteth alone Sessio solitaria as being much in meditation according to that counsel of the Preacher In the day of adversity consider And keepeth silence When Gods hand is upon his back his hand is upon his mouth See on ver 26. Because he hath born it upon him Or When he hath taken it upon him taken up his crosse as being active in suffering Ver. 29. He putteth his mouth in the dust He lyeth low at Gods â—eet putting himself into the hands of Justice yet in hope of mercy See 1 Cor. 14 25. If so be there may be â—â—pe Heb. Peradventure there is hope q. d. doubtlesse there is however I will try sith I have lost many a worse labour Ver. 30. He giveth his cheek to him that smiteth him Humility the product of affliction sanctified is still at her lesson or rather practising what she hath learned David having suffered by Absolom can well enough bear with Shimei's tongue smitings and the Apostles after they had been in prison departed from the Council rejoycing that they were so far graced as to be disgraced for the name of Jesus Acts 5.41 He is filled full of reproach He can bravely bear all contumelies and contempts for his conscience taking them as crowns and confirmations of his conformity to Christ Ver. 31. For the Lord will not cast off for ever No nor at all however he may seem to some so to do Non deserit etiamsi deserat saith a Father He doth not put his poople far from him as the word here signifieth Ver. 32. For though he cause grief As sometimes he doth in very faithfulnesse and that he may be true to his peoples souls Yet he will have compassion He will repent and return and leave a blessing behind him that 's certain Joel 2.14 Ver. 33. For he doth not afflict willingly Heb. From the heart Non nisi coactus Non est Deo volupe proprium aut per se intentum Paenas dat dum paenas exigit Sen. de Augusto Justu etiam supplietis illacâ—ymavit ingeâ—uit De Vespas Sueton. as that Emperour said when he sealed a writ for execution of a condemned person I would not do it but upon necessity It goeth as much against the heart with God as it can do against the hair with us Ille dolet quoties cogitur esse ferox Ver. 34. To crush under his feet all the prisoners of the earth i. e. All those that are in misery to lay more load upon them and so to crush them to pieces yea to grind them to powder This he could as easily do as bid it be done but he takes no such delight in severity and harshnesse Ver. 35. To turn aside the right of a man To wrest his right by false witnesse and corrupt means as wicked men use to do before the face of the most High or of a Superiour under colour of law God liketh none of all this though eftsoones for excellent ends he suffereth it so to be and ordereth it when so it is Ver. 36. To subvert a man in his cause By legerdemain to tilt the ballance of Justice on t 'one side The Lord approveth not Heb seeth not Non videt i. e. non ei visum est it seemeth not good unto him he liketh it not Ver. 37. Who is he Tam imprudens imperitus Can any one be so simple as to think that the enemy could do ought against us but by the divine permission and appointment God as he made all by his power so he manageth all by his Providence This the Egyptians hieroglyphically set forth by painting God 1. As blowing an egge out of his mouth that is as making the round world by his Word 2. As compassing about that Orb with a girdle that is keeping all together and governing all by his Providence Ver. 38. Out of the mouth of the most High proceedeth not evil and good i. e. Prosperity and adversity q. d. Who doubteth of that Amos 3.5 Isa 45.7 Talk not then of â—ate and blind Fortune Ver. 39. Wherefore dâ—th a living mâ—n complain Mourn immoderately or murmure causelesly If he mourn let him mourn for his sin as the cause of his suffering let him revenge upon that If he be tempted to murmure let him remember that he is yet alive and that 's more then his part cometh to sith it is the Lords mercy that he is not consumed and sent packing hence to hell Life in any sence is a sweet mercy even that which to the afflicted may seem a lifelesse life as Prov. 15.15 Let this patient us that we are yet alive A man for the punishment of his sine Heb. man for his sin for sin doth as naturally draw and suck punishments to it as the Laod-stone doth Iron or Turpentine fire wherefore also the same word in Hebrew signifieth both Ver. 40. Let us search and try our wayes i. e. Make accurate enquiry into them so shall we soon find out selves to be a whole new-found world of wickedness Search we therefore and do it throughly Many either search not at all â—hey cannot endure these domestical Audits its death to them to reflect and recognize what they have done or as though they desired not to find they search as men do for their bad mony they know they have it but they would gladly have it passe for currant among the rest Heathens will rise up in judgement against such for they prescibed and practised self-examination Pythagoras once a day Non prius in dulcem declines lumina somnum Quam prius exactae reputaveris acta diei c. Phocyllides thrice a day if Stobaeus may be believed Serm. And turn again to the Lord Let self-examination end in reformation else sin will be thereby but imboldened and strengthened as idle vagrants and lawlesse subjects are if questioned only and not punished and restrained Of turning again to the Lord. See the Notes on Zach. 1.2 Ver. 41. Let us lift up our hearts with our hands Holy hearts pure hands Instead of wrangling with God as ver 39. let us wrastle with him in prayer this is the only way to get off with comfort Nazianzen saith that the best work we can put our hands unto is in coelos eas extendere ad precesque expandere to lift them up to God in prayer But then it must be with a true heart Heb. 10.22 See Job 11 13. with the Notes Ver. 42. We have transgressed and have rebelled We have committed evil and omited good and failed in the manner and are therefore justly punished Let God hear such words fall from our mouths set a work by our hearts and then we may have any thing Ver. 43. Thou hast covered with anger Overwhelmed us with thy Judgements None out of hell have ever suffered more then the Saints they have felt the sad effects of displeased Love Ver. 44. Thou hast covered thy self with a cloud Hid thy face from us and secreted
such stand shall they thus escape by iniquity Ver. 15. But he rebelled against him As Ottocarus King of Bohemia did against Rodolphus the first Emperour of Germany by the instigation of his Queen and as Ladislaus King of Hungary did against Amurath the Turkes Emperour by the encouragement of Capistranus the Popes Agent to the very great reproach of the Christian Religion Ver. 16. As I live So surely will I punish perjury aâ—d treachery Histories are full of examples in this kind Mr. Greenhil and I have elsewhere recited some of them That of Henry the third of France related by a Reverend man deserves to be memorized After great differences between Him the Cardinal and Duke of Guise he was reconciled unto them confirmed the reconciliation with many oathes took the Sacrament upon it and gave himself to the devil body and soul in case he meant or should attempt any thing against them Yet saith the story he caused the Duke to be killed in his own presence and the Cardinal his brother the next day after Here was breach of Covenant but did he prosper escape do such things and have deliverance No within eight moneths after he was slain by a Friar in the midst of his Army Ver. 17. Neither shall Pharaoh God will cause the strongest sinew in the arm of flesh to crack See Psal 33.10 11. Ver. 18. Seeing he despised the oath Despised it ex fastu quodam out of pride and disdain as the word signifieth as Pascenius the Papist jeareth at King James for inventing the oath of allegiance There is in our Chronicles a memorable story of one Sr. Ralph Percy slain upon Hegely-moor in Northumberland Speed by the Lord Mountacute General for Edward the fourth He would no wayes depart the field though defeated but in dying said I have saved the bird in my breast meaning his oath to King Henry the sixth Had false Zedekiah done so he had for this once at least escaped But Ambition whose Motto is said to be Sic mea fata sequor was his ruine Ver. 19. Surely mine oath Because taken by my name so that I am deeply engaged highly concernd it it Ver. 20. And I will spread my net upon him See on chap. 12.13 The history telleth us that when Zedekiah with his Nobles were gotten into the plains of Jericho and thought themselves out of danger those great hunters the Babylonians caught him and carried him to their King Ver. 21. And all his fugitives See on chap. 14.13 14. They shall know Serò sapient Vexatio tandem dabit intellectum All too lâ—te they shall knowledge it Ver. 22. I will also take of the highest branch of the high Cedar Understand this great and precious Promise of Zerubbabel and his successours Insignis est haâ— prophetia Lavat but especially of Christ and his Kingdom How oft in the Prophets is he stiled the Branch Isa 11.1 And how ordinary is it with God after dreadful threats against the wicked to come in with his Attamen for the comfort of his Elect who in their deepest distresse have cause enough to encourage themselves in the Lord Christ their God as did David at the sack of Ziglag 1 Sam. 30.6 Here they are excited in the losse of all else to fetch comfort from Christs descent from David his Exaltation to the kingdom of the Church Universal his bounty and benefits his bringing in the fulnesse of the Gentiles and his setting forth of his Fathers glory A tender one Christ of weak and low beginning Tenellum Psal 2.6 And will plant it Upon Zion spiritual especially upon Calvary saith Theodoret expounding the Septuagint who render the text thus I will hang it upon the high mountain of Israel Ver. 23. In the mountain In the Church that highest top And it shall bring forth boughes c. Christ shall yield food and defence to all his All foul of every wing i. e. The just saith the Chaldee who mind heavenly things and mount upward Ver. 24. And all the trees of the field i. e. All men high and low Have brought down This God loves to do as Heathens could say Have exalted the low Lavater thinks our Saviour alluded to this text in that parable Matth. 13. of the grain of mustard-seed CHAP. XVIII Ver. 1. ANd the Word of the Lord came unto me This is oft prefaced by the Prophets to make their sermons more authoritative and authentike Pausanias telleth us that some Heathen Sages to adde weight to their works were wont to perfix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. God God Ver. 2. What mean you Or What 's come to you qua vos dementia cepit that you do so tosse this sinful and senselesse Proverb amongst you both at Jerusalem Jer. 31.29 and also here at Babylon delicta parentum Immeritus Judaee luis Must I be blasphemed rather then you faulted Is it for your fathers sins only that ye suffer and do ye thus think to put off the reproofs of the Prophets as if your selves had not seconded and out-sinned your Fathers and are therefore justly punished The fathers have eaten sour grapes Sin is no better it is an evil and a bitter thing to forsake the Lord Jer. 2. what wild sour grapes your fathers both bred and fed upon see Isa 5.2 8 11 20 21 22 c. and it was woe woe unto them And the childrens teeth are set on edge Or stupified But is there not a cause and are there not sins enough with you even with you to procure your ruth and your ruine but that I must be injurious rather then you be found obnoxious Ver. 3. Ye shall not have occasion any more For I will shortly take an order with you and not by words but by blows vindicate my just Judgements from your cavils and scurrilities Ver. 4. Behold all souls are mine So that to shew my Soveraignty I may do with them as I see good Howbeit let me tell you that I slay none but for his sins i. e. idque ipsi suâ injustitiâ evenit non injuriâ meâ the fault is meerly in himself so little reason is there that you shoud be thus quarrelsom and contumelious against me The soul that sinneth it shall dye i. e. Shall suffer for his sin either here or hereafter without repentance Every man shall bear his own burden every tub shall stand upon its own bottom and every fox yield his own skin to the fleaer as the Jews at this day proverbially can say Ver. 5. But if a man be just Keep faith and a good conscience do good acts and have good aimes do all as well as any not this or that but this and that too as here it followeth duties of Piety and duties of Charity Ver. 6. And hath not eaten upon the mountains i. e. Hath not offered there to idols for at their sacrifices they feasted Exod. 32. the people sat down to eat and drink and rose up to play See chap. 20.28
knowledge Hos 4.6 Infatuaci seducentur seducti judicabuntur being infatuated they shall be seduced and being seduced they shall be judged as Austin's Note is on 2 Thess 2.10 Ver. 11. And from the time that the daily sacrifice shall be taken away sc By Antiochus as hath been before said and with the knowledge whereof I would have thee to rest satisfied There shall be a thousand two hundred and ninety dayes Which are the three years and a half mentioned before saith Diodate with thirteen dayes over for some unknown reason The Wonderful Numberer hath all in numerato The Russians use to say in a difficult question God and our great Duke know all this The Jews in like case say Messias when he comes will tell us all things we desire to be informed of Ver. 12. But blessed is he that waiteth and cometh to the thousand three hundred and five and thirty dayes Here are forty five dayes more then in the former number and Probably they were from the restauration of Gods service until the death of Antiochus a blessed time to Gods poor persecuted people as was here the death of Queen Mary or else until some other signal mercy as the victory that Judas Machabaus and his brethren had about that time over the Edomites Ammonites and Moabites who thought to root Israel quite out Ver. 13. But go thou thy way Here Daniel to his great comfort hath a fair and favourable dismission out of this life before those great clashings and confusions should come which had been foreshewn to him So Austin and Paraeus dyed a little before Hippo and Hidelberg were taken Till the end be Whenever it shall be sooner or later thou shalt be sure to awake out of the dust of death unto everlasting life as ver 2. Yea thou shalt shine as the Stars for ever and ever ver 3. All that thou hast to do now is to prepare for such an end and to wait till thy change shall come comforting thy self against death with the hope of a blessed resurrection For thou shalt rest Thy soul shall rest in Abraham's bosom thy body in the grave as in a bed of down until the Resurection of the Just Mors aerumnarum requies was Chaucers Motto And stand in the lot i. e. In thine own order 1 Cor. 15.23 and in that degree of heavenly glory which shall be given thee as thy lot in allusion to the promised land divided amongst the Israelites by lot and as the reward of a faithful Prophet instrumental to the good of many who shall blesse God for thee thoroughout all eternity Ipse quidem studuì bene de pietat◠mereri Sed quicquid potui gratia Christe tua est Sel◠Quid sum Nil quis sum Nullus sed gratia Christi Quod sum quod vivo quodque laboro facit FINIS AN Alphabetical TABLE OF All the Principal things contained in this whole WORK A ACtion Life consisteth in it b. pag. 125. being acted by God let us act vigorously for him b. 207 353. a. 164 Adultery See Whoredom Affliction make the best of it a. 12. Men are best when worst a. 139. faint not in adversity a. 161. God afflicteth his in measure and for good b. 63. rejoyce in affliction b. 86. t is but short b. 71. it instructeth b. 92. exciteth devotion b. 94. it is in love not fury b. 96. in measure 97. for a cure or for a curse ib. purgeth out sin ib. God afflicteth not willingly b. 102. but most wisely b. 102 103. and in measure b. 152. why God afflicteth his own b. 173. Affliction sanctified is a great mercy b. 258. Some are good only in Afflictions b. 322 Alcair a great City b. 473 Alexander the great described b. 552 557 Alms Give liberally a. 16 131. chearfully a. 150. of your own a. 296. Motives and Directions a. 297 298 299. Alms-deeds are acceptable b. 189 Ambition Limitless a. 166. masked with Religion b. 341. pernicious b. 439 Angels Gods Agents b. 393. their knowledge swiftness serviceableness c. ib. See also on Dan. 9 10 11 12. Anger defer it a. 129. it is allayed by time a. 168. proud wrath stigmatized a. 145. t is unruly a. 177. moderate it and why a. 263. Rash anger is over-hot b. 532. angry not fit to be conversed with a. 154 Antinomy Dogmatical and Practical a. 195 Apostates are dangerous creatures a. 241 249. their doom a. 84 Arnold martyred for plain dealing b. 300 Arrogancie intollerable b. 470. arrogant boasters b. 539 Astrologers their vain predictions b. 150. their covetousness b. 151. they befool folk b. 543 B BAbylons strength b. 364. ruine b. 360 Bancrofts Epitaph b. 114 Beauty abused a. 62 Bellarmines rash censure a. 348 Blasphemy b. 485 Blind folk are sharp-witted b. 136 Boasting a. 134. proud boasters a. 168 b. 539. praise not thy self a. 176 Brittain soon converted and perverted b. 195 Butas a cunning thief b. 228 C CAto Major commended b. 520 Causes of things are unknown to us b. 395 Chaldee tongue b. 521 Chinois are a great people b. 156 Children to be corrected a. 79 194 195. Catechized 140. children cruelly punished for parents faults b. 441. Duke Dudleyes children dyed all childless b. 290 Cities die as well as men b. 85 Colosse Rhodian huge b. 531 Company good keep such a. 77. comfort and benefit of it a. 240 241 242. Man a sociable creature b. 26 27 Company evil danger of it a. 33. shun it a. 20 Compassion excelleth alms b. 190. Saints pitty the wickeds misery b. 69 70 Conscience is a divine faculty a. 139. power of it a. 270. what it is b. 192. t is spring of duty b. 531. comfort of a good Conscience a. 96 97 120. force of a clear Conscience b. 533. burthen of a wounded Conscience a. 125. terrour of an evil Conscience b. 542 549 281 Confession findeth mercy a. 186. b. 232 233 Content hath comfort a. 97 Christ Affect a unity with him a. 314. his sweetness a. 315. run to him a. 316. let him alone have the heart a. 323. his dear love to his Church a. 326. why he is compared to common creatures a. 328. his fulness a. 329. b. 175 176 197. his gifts to all his b. 512. Love the Lord Jesus a. 333. provoke him not ibid. he is at hand to help his a. 334. our safety is from him 332. his death a pledge of Gods greatest love a. 349. deny thy self for Christ ibid. He is a branch b. 21. his Incarnation and Government 39. by him we conquer b. 46. his names offices c. b. 46 47 55.56 57 197 198. The Lord our Righteousness a sweet name b. 290 291. his humiliation b. 168 169. his satispassion is our satisfaction ibid. our sins are imputed to him b. 170. his singular patience ib. come freely to him b. 170 Church not alway so visible a. 337. it is Christs workmanship a. 347. a Vineyard b. 24. Her beauty a. 350. t