are lost people Det Deus ut admonitio haec adeo sit nobis omnibus commoda quam sit accommoda Vers 9. Who so removeth stones shall be hurt therewith So he that attempteth to loose and remove the joynts and pieces of a setled Government there is danger that like Sampson he 'l be crusht in the ruin So one gives the sense of it Pemble Hee that goeth about to remove a Ruler out of his place and to divide a setled Government that is at unity in it self undertaketh a dangerous peice of businesse Granger As he undertaketh a desperate work such shall his reward be It is evil medling with edged tools c. saith another Interpreter Some by stones here understand Land-marks which to remove was counted Sacriledge among the Romans Dim Halic and worthy of death What are they guilty and worthy of then Jerem. 6. that abrogate the good old Lawes of a Land or the good old wayes of God that have given rest to so many souls See the Note on Prov. 26.27 And he that cleaveth wood shall bee in danger thereby viz. of breaking his tools if not his shins specially if hee bee a bungler at it This is to the same sense with the three former similitudes Cyprian makes use of this text against Schismatiques Test ad Quirinum lib. reading it thus Scindens ligna periclitabitur in eo si exciderit ferrum Hee that cleaveth wood shall be indangered thereby if that the iron fall off Hierom by wood here understands Hereticks as being unfruitful and unfit for Gods building and makes this Note upon it Quamvis sit prudens doctus vir c. Although he be a wise and a learned man who with the sword of his discourse cutteth this knotty wood Hieron in loc he will bee endangered by it unlesse he be very careful Lib. 34. cap. 14 Vers 10. If the Iron be blunt Pliny calls iron the best and worst instrument of mans life and shewes the many uses of it as in plowing planting pruning plaining c. but abominates the use of it in warre and murthering weapons Porsena enjoyned the Romans Ne ferro nisi in agricultura uterentur saith hee Plin. that they should not use Iron but only about their Husbandry The Philistims took the like order with the disarmed Israelites 1 Sam. 13.19 among whom swords and spears were geasen shares and coulters they allowed them but so as that they must go down to the Philistims for sharpening Gregory compares the Devil to these Philistims blinding and blunting mens wits and understandings lest the light of saving truth should shine unto them These Edge-tools therefore must bee whetted by the use of holy Ordinances and much strength put to 2 Cor. 4.4 great pains taken virtutibus corroborabitur so the old Translation hath it But when all is done he must needsly be obtusè acutus which seeth not that wisdome is profitable to direct that is that whether the iron be blunt or sharp whetted or not whetted more strength added or not added 't is wisdome that rectifies all or the benefit of rectifying is wisdome There is none to that as David said of Galiah's sword Vers 11. Surely the Serpent will bite without enchantment It is for want of wisdome that the babbler or tongue-master as the Original hath it is nothing better than the most poysonous serpent nay in some respects worse For one Serpent stings not another as back-biters doe their best friends And whereas Serpents may be charmed or their poyson kept from the vitals contra Sycophantae morsum non est remedium as the Proverb hath it there is no help to be had for the biting of a Sycophant His tongue is full of deadly poyson saith St. James Again Jam. 3. Serpents usually hisse and give warning though the Septuagint here read non in sibilo the vulgar in silentio in silence and without hissing for without enchantment so doth not the slanderer and detractor he is a silent Serpent and like the Doggs of Congo which bite but bark not Purth Pilg. And therefore as all men hate a Serpent and fly from the sight of it so will wise men shun the society of a slanderer And as any one abhorres to be like to that old Serpent the Devil so let him eschew this evil Vers 12. The words of a wise mans mouth are gracious Heb. Are grace Ne sons quae grace Col. 4. they are nothing but grace so the French Translatour hath it such as render him gracious with God and men so Lyra glosseth it as being usually seasoned with Salt and ministring grace to the hearers But the lips of a fool swallow up himself Suddenly utterly unavoydably as the Whale did Jonas as the devouring sword doth those that fall under it as the grave doth all the living How many of all sorts in all ages have perished by their unruly tongues blabbing or belching our words Quae reditura per jugulum as Pliny phraseth it that were driven down their throates again by the wronged and aggrieved parties Cave ne feriat lingua tua collum tuum Scal. Ar. Prov. Take heed saith the Arabick Proverb lest thy tongue cut thy throat it is compared to a sharp razour doing deceit Psal 52.3 which instead of cutting the hair cuts the throat Vers 13. The beginning of his words are folly Hee is an inconsiderate Ideot utters incoherences pours forth a floud of follies his whole discourse is frivolous futilous To begin foolishly may befall a wise man but when hee sees it or hath it shewed unto him he will not persist Once have I spoken saith holy Job but I will not answer again yea twice but I will proceed no further Chap. 40.4 5. Much otherwise the fool and because hee will bee dicti sui dominus as vers 11. having lasht out at first he lancheth further out into the deep as it were of idle and evil prattle And if you offer to interrupt or admonish him the end of his talk is mischievous madnesse he blusters and lets fly on all hands laying about him like a mad-man And so wee have here as one saith the Serpent the Babbler spoken of in the eleventh verse wreathed into a circle his two ends head and tayl meeting together D. Jerm And as at the one end he is a Serpent having his sting in his head so at the other end he is a Scorpion having his sting in his tavl Vers 14. A fool also is full of words A very wordy man he is Boni oratoris est sermonem habere rebus parem Plut. and a great deal of small talk he has voces susque deque effutit inanes as Thuanus hath it he layes on more words than the matter will well bear And this custom of his is graphically expressed by an imitation of his vain tautologies A man cannot tell saith he what shall be after him and what shall be after him
natural men are very hardly drawn to do The best are so backward that an Ezekiel may hear Son of man behold with thine eye and hear with thine ears and set thine heart upon all that I shall shew thee c. chap. 40.4 and Hagget calleth upon the good people of his time to consider and better consider chap. 1.5 7. Ver. 21. Produce your cause saith the Lord He had dealt with the Heathens and convinced them now have at their Gods and their best proofs are called for Bring forth your strong reasons Heb. your bony arguments argumenta trabalia but alass they had none such Saith the King of Jacob Not the God of Jacob for that was now the matter in question whether he were God or the Heathen deities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because they were silent and to seek of such arguments he helpeth them to a couple Ver. 22. Let them bring forth and shew what shall happen By such arguments as these Cleanthes in Tully testifieth though himself were an Heathen that the deity might be known And whereas it may be objected Lib 2. de nat deorum that the Delphick devil had foretold things to come it is answered that the devil cannot foretel all future things nor any thing infallibly and of himself but either as it is revealed unto him by God as was Ahabs fall at Rameth-Gilead or as he forseeth it in the causes signes or Prophecies of holy Scripture wherein he is not a little skilled Ver. 23. Shew the things that are to come This first argument is much insisted on God alone can properly predict Tertul. Apol. cap. 20. and Testimonium divinitatis est veritas divinationis Cato Major was wont to say that he wondered how one Diviner could look upon another and not laugh as knowing themselves to be no better then deceivers of the people Yea do good or evil good to your friends evil to your foes this is the second argument and it is unanswerable If it be objected that this the Devil can do and hath done The answer is 1. that Idols can do neither good nor evil 2. No nor yet Devils but the good they do their clients is a meer juggle and the evil they do to any is by divine permission Vide etiam Aug. de Civ Dei l. 2. c. 22. 25. Baruc. 6. See Cyprians fourth treatise de vanitate idolorum Ver. 24. Behold ye are of nothing Hence Paul took that assertion of his 1 Cor. 8.4 we know that an Idol is nothing in the world For the matter of it t is true wood is wood and stone is stone but the relation and signification which is fastned thereunto is nothing at all all the being of an Idol is nothing but the Idolaters imagination And your work of nought Or of the Basilisk or Viper it will doe you to death An abomination is he that curseth you Papists therefore must needs be abominable Idolaters Dr. Rainolds his work De Idololatria Romana is yet unanswered Weston writes that his head aked in reading it Ver. 25. I have raised up one from the North Here God beginneth to prove that He can do both those things whereof the Heathen vanities could do neither This One in the Text is Cyrus say some Christ say others by whom God here foretelleth that he will punish his enemies but do good to his Church and chosen He shall call upon my name Or proclaim my name Ver. 26. Who hath declared Who besides my self ever did or could predict such a thing If any other hath done it we will do him right clepe him a God Ver. 27. The first shall say to Zion Or I first said to Zion I first brought her that good tidings by my Prophets Ver. 28. For I beheld and there was no man None to say any thing for these dumb Idols why I should not pass a definitive sentence against them It is therefore this Ver. 29. Behold they are all vanity Jer. 10.3 15. Their works are nothing See ver 24. Are wind and confusion Or emptynesse Heb. Tohu Nothing in themselves and yet of sufficient efficacy to inflict vengeance on their worshippers CHAP. XLII Ver. 1. BEhold my servant Cyrus partly but Christ principally Matth. 12.18 See the Notes there with Philip. 2.7 A Servant he was yet not Menial but Magisterial that he was one or other is admirable and well deserveth an Ecce Whom I uphold That he faint not under the weight of his Mediatorship and the importable burthen of my wrath which he must suffer for a season Some render it whom I lean upon see 2 King 5.18 7.2 13. Mine elect Or choice one Cyrus was so chap. 44.28 45.3 4. but Christ much more chap. 43.10 Joh. 6.27 29. 10.36 See the Notes on Matth. 12.18 Cyrus was so singular a man saith Herodotus that no Persian ever held himself worthy to be compared unto him Herod lib. 3. Xenoph. Cyrop lib. 8. And of his Court Xenophon hath this merable saying that though a man should seek or chuse blindfold he could not miss of a good man How much more truly may this be spoken of the Lord Christ and his people In whom my Soul delighteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God affected Cyrus chap. 45.3 4. 44.28 but nothing so well as Christ Matth. 3.17 17.5 Once God repented him that he had made man but now it is otherwise He shall bring forth Judgement to the Gentiles Who shall all cry Grace Grace unto it to see mercy rejoycing against judgement See on Matth. 12.18 Lib. 3. Ver. 2. He shall not cry nor lift up See on Matth. 12.19 Cyrus was a very mild and gentle Prince so that his Persians called him their Father but his Son Cambyses their Lord as Herodotus recordeth Christs government is much more gentle he will not by a loud and terrible voice affright broken spirits or rule them with rigour Cyrus umbra Christus Sol ipse c. Christians must likewise put away all bitterness and wrath and anger and clamour And be kind one to another tender-hearted Eph. 4.31 32. This is to be like unto Christ all whose actions whether Moral or Mediatory were either for our Imitation or Instruction Ver. 3. A bruised reed shall he not break i. e. A contrite heart Psal 51.17 in whom there shall appear to be any thing of Christ Mar. 9. though never so little that are faithful in weakness Cruclger though but weak in Faith as He was who cried out Lord I believe help mine unbelief and Another Invoco te fide quamvis languidâ fide tamen See on Matth. 12.20 He shall bring forth judgement unto truth Unto victory saith the Evangelist after the Septuagint Truth will prevail sincerity proceed to perfection The righteous also shall hold on his way and he that hath clean hands shall be stronger and stronger Job 17.9 Where there is truth of grace there will be victory Bernard
ictus ictus vulnera saepe vulnera morâ— consequitur Wrath stirs up strife strife causeth ill words ill words draw on blows bloodshed and losse of life sometimes But hee that is slow to anger appeaseth strife Is as busie to stint strife as the other to stir it brings his buckets to quench this unnatural fire betwixt others and puts up injuries done to himself as Jonathan did when his Father flung a Javelin at him hee rose from Table and walked into the field David also though provoked yet hee as a deaf man heard not and was as one dumb in whose mouth there was â—â— reproof Such peaceable and peace-making men are blessed of God and â—â—ghly esteemed of men when wranglers are to be shunned as perilous persons Make not friendship with an angry man saith Solomon Prov. 22.24 And they are not much to bee regarded that with every little offensive breath or disgraceful word are blown up into rage that will not bee laid down without revenge or reparation to cure their credits Vers 19. The way of a slothful man is as a hedge of thorns Perplexed and let some so that hee gets no ground makes no riddance hee goes as if hee were shackled when hee is to go upon any good course so many perils hee casts and so many excuses hee makes this hee wants and that hee wants when in truth it is a heart onely that hee wants being wofully hampered and inthralled in the invisible chains of the Kingdome of darkness and driven about by the Devil at his pleasure This will bee a bodkin at these mens hearts one day to think I had a price in my hand but no heart to make use of it I foolishly held Germani dicunt Anser est in porta that a little with ease was best and so neglected so great salvation shifting off him that spake to mee from Heaven Heb. 12.25 and pretending some Lion in the way some Goose at the gate when I was to do any thing for my souls health Never any came to Hell saith one but had some pretence for their coming thither Vâ—a strata But the way of the righteous is made plain Or Is cast up as a Causey a Gabbatha John 19.13 a rode raised above the rest There seems to bee an allusion to that bank or causey that went from the Kings house to the Temple 1 Chron. 26.16 18. 1 King 10.5 2 Chron. 9.11 And the sense is that the godly by much practice of piety having gotten an habit dispatch duty with delight and come off with comfort See Isa 40.31 Vers 20. A wise Son maketh a glad Father See the Note on chap. 10.1 Vers 21. Folly is joy to him that is destitute of understanding See the Note on chap. 10.23 But a man of understanding walketh uprightly And hee doth it with delight as the opposition implies Christs burden is no more grievous to him Sinceritas screnitatis mater siâ—e qua tranquillitas omnis tempestas est Isidor than the wing is to the bird Matth. 11.30 1 John 5.3 His sincerity supplies him with a serenity the joy of the Lord as an oyl of gladness makes him lithe and nimble in waies of holiness And this spiritual joy in some is an habitual gladness of heart which constantly after assurance is found in them though they feel not the passions of joy but in others there are felt at sometimes the vehement passions of joy but not any constant gladnesse Vers 22. Without counsel purposes are disappointed The word here rendred Counsel signifies Secret because counsel should bee kept secret which to signifie the old Romans as Servins testifieth built the Temple of Consus their God of Counsel sub tecto in Circo in a publick place but under a covert And it grew to a proverb Romani sedendo vincunt The Romans by sitting in Counsel conquer their enemies But what a strange man was Xerxes and it prospered with him accordingly who in his expedition against Greece called his Princes together but gave them no freedome of speech Val. Max. lib. 9. cap. 5. nor liberty of Counsel Lest said hee to them I should seem to follow mine own counsel I have assembled you And now do you remember that it becomes you rather to obey than to advise Daniels Hist Such another was that James that reigned in Scotland in our Edward the fourths time Hee was too much wedded saith the Historian to his own opinion and would not endure any mans advice how good soever that hee fancied not hee would seldome ask counsel but never follow any See the Note on chap. 11.14 Vers 23. A man hath joy by the answer of his mouth It reflects comfort upon a man when hee hath spoken discreetly to the benefit and good content of others Some degree of comfort follows every good action as heat accompanies fire as beams and influence issue from the Sun which is so true that very Heathens upon the discharge of a good conscience have found comfort and peace answerable A word spoken in due season how good is it One seasonable truth falling on a prepared heart hath oft a strong and sweet operation Galeacius was converted by a similitude used by Peter Martyr reading on 1 Corinth Junius was reduced from Atheism by conference with a country-man of his Luther having heard Staupicius say that that is kinde repentance which begins from the love of God ever after that time the practice of repentance was the sweeter to him Also this speech of his took well with Luther Melch. Adam Doctrina praedestinationis incipit à vulneribus Christi The doctrine of predestination begins at Christs wounds Melancthon tells how that one time when Luther as hee was naturally passionate fell into a great distemper upon some provocation he quickly quieted him by reciting this verse Vince animos iramque tuam qui catera vincis At the hearing hereof Luther curbs in his passion and smiling said Non volumus de his amplius sed de aliis colloqui Joban Manâ— loc com Wee 'l talk no more of these matters Vers 24. The way of life is above to the wise Hee goes an higher way than his neighbour even in his common businesses because they are done in Faith and Obedience Hee hath his feet where other mens heads are and like an heavenly Eagle delights himself in high-flying Busied hee may bee in mean low things but not satisfied in them as adequate Objects A wise man may sport with children but that is not his business Domitian spent his time in catching flyes and Artaxerxes in making hafts for knives but that was the baseness of their spirits Wretched worldlings make it their work to gather wealth as children do to tumble a snow-ball they are scattered abroad throughout all the land as those poor Israelites were Exod. 5.12 to gather stubble not without an utter neglect of their poor souls But what I wonder will these men do when Death
commanded one of better carriage to give the same counsel and then they made use of it The people of Rome sware they would not beleeve Carbo Liv. though hee sware Much lesse do lying lips a Prince Or any ingenuous man as some render it A Princes bare word should bee better security than another mans oath said Alphonsus King of Arragon When Amurath the Great Turk was exhorted by his cruel Son Mahomet to break his Faith with the Inhabitants of Sfetigrade in Epirus hee would not hearken saying Turk Hist fol. 328. That hee which was desirous to bee great amongst men must either be indeed faithful of his word and promise or at leastwise seem so to bee thereby to gain the minds of the people who naturally abhorre the government of a faithless and cruel Prince What a foul blur was that to Christian Religion that Ladislaus King of Hungary should by the perswasion of the Popes Legate Ibid. 291. break his oath given to this Amurath at the great battel of Varna and thereby open the mouth of that dead Dog to rail upon Jesus Christ And how will the Papists ever bee able to wipe off from their Religion that stain that lies upon it ever since the Emperour Sigismund by the consent and advice of the Council of Constance brake his promise of safe conduct to John Hus and Hierome of Prague and burnt them But they have a rule to walk by now Fides cum haereticis non est servanda Promises made to Hereticks are not bee observed And it is for Merchants say they and not for Princes to stand to their oaths any further than may stand with the publike good This Divinity they may seem to have drawn out of Plato who in his third Dialogue of the Common-wealth saith that if it bee lawful for any one to lye it may bee lawful doubtless for Princes and Governours that aim therein at the Weal-publike But God by the mouth of his Servant and Secretary Solomon here assures us it is otherwise In vita Apollon l 3. c. 14. Vers 8. A gift is as a precious stone c. Heb. As a stone of grace Like that precious stone Pantarbe spoken of in Philostratus that hath a marvellous conciliating property or the wonder-working Loadstone that among other strange effects reckoned up by Marbodeus and Pictorius doth possessores suos disertos Principibus gratos reddere make those that have it well-spoken men and well accepted of Princes Whithersoever it turneth it prospereth Most men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and love with shame Give yee Yet some Persian-like spirits there are as hath been made good before by the examples of Luther Galeabrius and some others that regard not silver and as for gold in such a way they have no delight in it Isa 13.17 But these are black Swans indeed The most sing Quis nisi mentis inops oblatum respuat aurum Who but a fool would refuse offered gold Vers 9. Hee that covereth a transgression seeketh love In friendship faults will fall out These must bee many of them dissembled and not chewed but swallowed down whole as Physick-pills for else they will stick in a mans teeth and prove very unpleasant See the Note on Prov. 10.12 But hee that repeateth a matter separateth very friends Hee that is so soft and sensible of smallest offences so tender and ticklish that hee can put up nothing without revenge or reparation Hee that rips up and rakes into his friends frailties and makes them more in the relating having never done with them hee shall soon make his best friends weary of him nay to become enemies to him Vers 10. A reproof entreth more into a wise man c. A word to the wise is sufficient A look from Christ brake Peters heart and dissolved it into tears Augustus being in a great rage ready to pass sentence of death upon many was taken off by these words of his friend Mecaenas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio in Aug. â—â—â—â— Maul loc com written in a Note and cast into his lap Tandem aliquando surge carnifex When Luther was once in a great heat Melancthon cooled him and qualified him by repeating that verse Vince animos iramque tuam qui caetera vincis Master you passions you that so easily master all things else Than an hundred stripes into a fool Hic enim plectitur sed non flectitur corripitur sed non corrigitur Beaten hee is but not bent to goodness amerced but not amended The Cypress the more it is watred the more it is withered Ahaz was the worse for his afflictions so was the railing Theef Jeroboams withered hand works nothing upon his heart Hee had herein as great a miracle wrought before him saith a reverend man as St. Paul had at his Conversion Dr. Preston yet was hee not wrought upon because the Spirit did not set it on Vers 11. An evil man seeketh onely rebellion viz. How to gain-stand and mischieve those that by words or stripes seek to reclaim him Some read it thus The rebellious seeketh mischief only hee is set upon sin hee shall bee sure of punishment No warnings will serve obdurate hearts wicked men are even ambitious of destruction Judgements need not go to finde them out they run to meet their bane they seek it and as it were send for it But this they need not do for a cruel messenger shall bee sent against him God hath forces enough at hand to fetch in his Rebels viz. good and evil Angels Stars Meteors Elements other creatures reasonable unreasonable insensible The stones in the wall of Aphek shall sooner turn Executioners than a rebellious Aramite shall scape unrevenged Not to speak of Hell-torments prepared for the Devil and his Angels and by them to bee inflicted on Rebels and Reprobates Vers 12. Let a Bear robbed of her Whelps meet a man A Bear is a fierce and fell creature the Shee-bear especially as Aristotle noteth but most of all when robbed of her Whelps which shee licketh into form and loveth without measure To meet her in this rage is to meet death in the face and yet that danger may bee sooner shifted and shunned than a furious fool set upon mischief Such were the primitive Persecutors not sparing those Christians whom Bears and Lions would not meddle with Such an one was our bloody Bonner Act. Mon. who in five years space took and roasted three hundred Martyrs most of them within his own Walk and Diocess Such another was that merciless Minerius one of the Popes Captains Ibid. who destroyed two and twenty Towns of the innocent Merindelians in France together with the inhabitants and being intreated for some few of them that escaped in their shirts to cover their nakedness hee sternly answered that hee knew what hee had to do and that not one of them should escape his hands but hee would send them to hell to dwell among Devils Vers 13. Who
head lack no oyntment That thou mayst look smooth and handsome See Matth. 6.16 17. Oyntments were much used with those Eastern people in Banquetings Bathings and at other times Luk. 7.46 Mat. 26.7 By garments here some understand the affections as Col. 3.8 12 which must alwayes be white i. e. cheerful even in times of persecution when thy garments haply are stained with thine own bloud By the head they understand the thoughts which must also be kept lithe and lightsome as anoynted with the oyl of gladnesse Crucem multi abominantur crucem videntes sed non videntes unctionem Crux enim inuncta est saith Bernard Many men hate the Crosse because they see the Crosse only but see not the Oyntment that is upon it For the Crosse is anoynted and by the grace of Gods holy Spirit helping our infirmities it becomes not only light but sweet not only not troublesome Aug. but even desirable and delectable Martyr etiam in catena gaudet Paul gloried in his sufferings his spirit was cheered up by the thoughts of them as by some fragrant oyntment Vers 9. Live joyfully with the Wife whom thou lovest As Isaac the most loving Husband in Scripture did with his Rebecca whom he loved Gen. 24.67 not only as his Country-woman Kins-woman a good Woman c. but as his Woman not with an ordinary or Christian love only but with a conjugal love which indeed is that which will make marriage a merry-age sweeten all crosses season all comforts She is called the Wife of a mans bosome because she should be loved as well as the heart in his bosome God took one of mans ribs and having built it into a Wife laid it again in his bosome so that she is flesh of his flesh yea she is himself as the Apostle argues and therehence enforceth this duty of love Ephes 5. Neither doth he satisfie himself in this argument but addes there blow to blow so to drive this nayl up to the head the better to beat this duty into the heads and hearts of Husbands All the dayes of the life of thy vanity Love and live comfortably together as well in age as in youth as well in the fading as in the freshnesse of beauty Which he hath given thee i. e. The Wife not the Life which hee hath given thee For marriages are made in Heaven as the Heathens also held God as he brought Eve to Adam at first so still he is the Paranymph that makes the match Prov. 18.22 and unites their affections A prudent Wife is of the Lord for a comfort as a froward is for a scourge All the dayes of thy vanity i. e. Of thy vain vexatious life the miseries whereof to mitigate God hath given thee a meet-mate to compassionate and communicate with thee and to bee a principal remedy for Optimum solatium sodalitium no comfort in misery can be comparable to good company that will sympathize and share with us For that is thy portion And a very good one too if she prove good As if otherwise Arist in Rhetor. Aristotle saith right he that is unhappy in a Wife hath lost the one half at least of his happinesse on earth And in thy labour which thou takest c. They that will marry shall have trouble in the flesh 1 Cor. 7.28 let them look for it and labour to make a vertue of necessity As there is rejoycing in marriage so there is a deal of labour i. e. of care cost and cumber Is it not good therefore to have a Partner such an one as Sarah was to Abraham a Peece so just cut for him as answered him right in every joynt Vers 10. Whatsoever thy hand findes to doe doe it with thy might Wee were made and set here to be doing of something that may doe us good a thousand years hence our time is short our task is long our Master urgent an anstere man c. work therefore while the day lasteth yea work hard as afraid to be taken with your task undone The night of death comes when none can work That 's a time not of doing work but of receiving wages Up therefore and be doing that the Lord may be with you Praecipita tempus mors atra impendet agenti Silius Castigemus ergo mores moras The Devil is therefore more mischievous because hee knowes he hath but a short time Rev. 12.12 and makes all the haste he can to out work the children of light in a quick dispatch of deeds of darknesse O learn for shame of the Devil as Latimer said once in another case therefore to doe your utmost because the time is short or rolled up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor 7.29 as sayls use to bee when the ship drawes nigh to the harbour This argument prevailed much with St. Peter to bestirre him in stirring up those hee wrote unto because hee knew that hee must shortly put off his tabernacle 2 Pet. 1.13 14. The life of man is the lamp of God saith Solomon God hath set up our lives as Alexander when hee sate down before a City did use to set up a light to give those within to understand that if they came forth to him whiles that light lasted they might have quarter as if otherwise no mercy was to be expected Vers 11. That the race is not to the swift Here the Preacher proveth what hee had found true by experience by the event of mens indeavours often frustrated that nothing is in our power but all carried on by a providence which oft crosseth our likeliest projects that God may have the honour of all Let a man be as swift as Asahel or Atalanta yet hee may not get the goal or escape the danger Speed The battel of Terwin in France fought by our Henry 8. was called the battel of spurres because many fled for their lives who yet fell as the men of Ai did into the midst of their enemies At Muscle-borough-field many of the Scots running away so strained themselves in their race Life of Edw. 6. by Sir John Heywood that they fell down breathlesse and dead whereby they seemed in running from their deaths to run to it whereas two thousand of them that lay all day as dead got away safe in the night Nor the battel to the strong As we see in the examples of Gideon Jonathan and his armour-bearer David in his encounter with Goliah Leonidas who with six hundred men worsted five hundred thousand of Xerxes host Dan. 11.34 They shall be holpen with a little help And why a little that through weaker means we may see Gods greater strength Zach. 4.6 Not by might nor by power but by my Spirit saith the Lord This Rabshakeh knew not and therefore derided Hezekiah for trusting to his prayers Esay 36.5 What can Hezekiah say to embolden him to stand out What I say saith Hezekiah I have words of my lips that is Prayer Prayer saith
shall hop headless and make you ashamed And joyn his enemies together Heb. mingle them viz. in confederacy and agreement against him though otherwise at ods amongst themselves Ver. 12. The Syrians before Under the conduct of the Assyrian who hath slain their King Rezin and made them his vassals And the Philistins behind Or from the West westward And they shall devour Israel with open mouth The enemies of Gods people are more savage and ravenous then wild beasts Hence they are called in Scripture Boars Bears Lions Leopards Vnicorns Tigers Wolves c. Let us therefore bless us out of their bloody jawes which having escaped let us sing Blessed be God who hath not given us as a prey to their teeth Psal 124.6 The poor Jndians cryed out that it had been better their countrey had been given to the Devils of Hell then to those cruel Spaniards For all this his wrath is not turned away He still frowneth and hath his hand up to smite as angry people use to do Ver. 13. For the people turneth not unto him that smiteth them This were the onely way to escape God viz. to run in to him there is no standing before a Lion no bearing up sail in a storm no stouting it out with God Almighty See the Notes on Am. 4.6 11. Ver. 14. Head and tail i. e. high and low as ver 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Parvi properemus ampli Here he compareth Israel non sine morsu to a beast with a long tail for the perverseness of their practices Or else to the Serpent Amphisbaena which stingeth both with head and tail Branch and rush strong and feeble A branch or bough hath some tack in it a rush is a spungy unsubstantial substance Ver. 15. The ancient and honourable is the head Thus the Scripture frequently expoundeth it self In a general calamity all fare alike Lords and Losels And the Prophet that teacheth lies he is the tail Such like Dogs do caudâ adblandiri sooth and smooth men up in their sins and are the vilest of men Quid enim contemptius abjectius animo fingi potest quam assentari divitibus linguamque venalem habere Such also as Serpents glide smoothly over the body but sting with their tails Ver. 16. For the leaders of this people cause them to erre by their ill counsel and example Exempla enim non ibi consistunt ubi caeperunt The Ancients placed the Statues of their Princes and Patriots near the fountains to shew that they were the springheads of good or evil to the publike Some read the words thus Those that bless this people viz. the false Prophets have been misleaders ductores fuerunt seductores Pope Pius 2. hath this memorable saying Nihil excellenter malum in Ecclesia In Hist Auster Catholica patratur cujus prima origo à sacerdotibus non dependeat ni forte occulto quodam Dei consilio fiat And they that are led of them Or blessed by them Obiecti Tremel Are destroyed Or swallowed up or blindfolded Ver. 17. Therefore the Lord shall have no joy in their yong men Nay he shall laugh at their destruction Prov. 1. Neither shall have mercy on their fatherless and widdows They are deceived therefore that being unregenerate hope to find favour with God merely for their adversity and because they have their Hell as they call it here think to have Heaven hereafter Because every one is an hypocrite and an evil-doer That facies hypocritica of our nation is facies Hippocratica saith One a mortal complexion a sad Prognostick And every mouth speaketh folly Or villany sapless worthless rotten and stinking stuffe Eph. 4.29 Ver. 18. For wickedness burneth as a fire God will burn up these wicked Israelits as once he did those sinfull Sodomits for unregenerate Israel is to him as Ethiopia Am. 9.7 when once scelera abierunt in mores and there is a general defection of all sorts and States God will make an utter riddance of them he will fire the whole forrest Ver. 19. Through the wrath of the Lord of hostes is the Land darkened viz. by that pride of smoke or vast pillar of smoke mentioned ver 18. Tristem miseram rerum faciem designat No man shall spare his brother Wickedness is cruel and a man had as good deal with a Cannibal as with a truly covetous caytiffe Ver. 20. And he shall snatch on the right hand and be hungry Inexplebilem illorum avaritiam rapacitatem notat They shall rape and scrape by right or wrong and yet as sick of a bulimy or under the curse of unsatisfiableness they shall never have enough Eccles 5.10 See the Note there They shall eat every man the flesh of his own arm that is they shall make a prey of they nearest allyes Some understand the text of civil wars which indeed are most unnatural Imbelles damae quid nisi praeda sumus and concerning which One saith well Dissidia nostra sunt amicorum dispendia hostium compendia publica irae divinae incendia Ver. 21. Manasseh Ephraim and Ephraim Manasseh Snarling at and intertearing one another as dogs about the kingly dignity or some other reasonless reason Thus the Prophet exemplifieth what he had spoken And they together shall be against Judah So Herod and Pilate could unite against Christ Luk. 23.7 8 9 and those that were at greatest enmity amongst themselves against the Church Psal 83.5 8. So in Julian the Apostates time Jews and Gentiles combined against Christians and in our dayes Papists and Lutherans against Calvinists In Syngram How unworthily and impotently do the Lutherans of Suevia rail upon that holy man Oecolampadius whose note it is upon this text that these last dangerous times were foretold by St. Paul 2 Tim. 3.1 2. Annon eosdem describunt Paulus Jesaias saith He Do not Paul and Isaiah describe the same men Bullinger observeth concerning the Anabaptists of Germany that as they are at great odds among themselves so they all agree against godly Ministers of the truth to despise and disparage them to the utmost CHAP. X. Ver. 1. VVOe unto them that decree unrighteous decrees Having denounced Woe to wicked of all sorts the Prophet here threatneth wicked Princes in particular as the chief causes of Gods judgements by their misgovernment Periculosissimum Prophetae factum Sculter cui seditionis dica scribi poterat This was boldly done of the Prophet and there wanted not those doubtless that would say it was sedition Luther for like cause was called the Trumpet of rebellion sc for declaring against the Popes decrees and decretals though never so unrighteous and vexatious not much short of that made by Nero Whosoever confesseth himself a Christian so a Protestant let him without further defence of himself be put to death as a convicted enemy of mankind And that write grievousness Or and to the writers that write grievous things viz. the publike Notaries registers
Moab A burthen saith Hierom ever betokeneth sad things to follow A vision doth joyfull at last howsoever The Chaldee paraphraseth thus The burthen of a cup of cursing for Moab to drink off Moab was the brat of an incestuous birth as his name also De Patre declareth There is now no such nation their very name is rooted out ever since they were destroyed first by Salmaneser as is here fore-threatened and then by Nebucadnezzar as Jer. 48. where we meet with many like passages as here so that they live but by fame only as they are mentioned in holy Scripture but never for any good Their destruction is foretold for a comfort to the poor afflicted Jews to whom they were near-allyed but very ill-affected â—iscat Because in the night nocte intempestâ the night is dark and dreadful or in the night i. e. subitò derepentè praeter opinionem suddenly unexpectedly These Moabites dwelt in a fruitful countrey near to those five Cities of the Plain and giving themselves up to loose and luxurious living saith Hierom they worshipped Chemosh or Bacchus as they had been incestuously begotten by Lot in his drink so they proved accordingly Ebrius te Pater genuit said One to a desperate drunkard Some think they are threatened with wasting in the night in allusion to that dismal night-work and that deed of darkness the begetting of their father and founder Moab Gen. 19. Whence other nations were wont to reproach the Moabites as children of the night saith Hierom. Ver. 2. He is gone up to Baiith and to Dibon two chief places of their Idolatrous service whereunto they ran in their distress but all in vain The like at this day do the Papists to their Ladies of Loretto Sichem c. and the Turks to their Mahomet at Mecha scituate in the same countrey as once Moab and perhaps in the same place with one of these Idol-temples by troops and Caravans but they do worse then lose their devotion To weep and to pray too chap. 16.12 but to no good purpose for want of a right object principle motive end So afterwards the Romans in a like exigent cum conjugibus ac liberis jussi sunt à Senatu supplicatum ire pacemque exposcere Deum Liâ— lib. 3. omnia delubra implent c. they were by the Senate commanded to go with they wives and children into the temples of their gods and there to pray make their peace and to seek for ayd Moab shall houle over Nebo and over Medeba Cities surprized and sacked by the enemy But this chapter is so much the more obscure to us because the Cities here mentioned are long since destroyed and the Scripture setteth not forth the manner of their site or downfal On all their heads shall be baldness and every beard cut off This was commonly done in those Eastern parts in times and in token of lamentation Job 1.20 Ezra 9.3 Ezek. 7.18 Alexander mourning for the death of his friend Ephestion not only tore off his own hair but clipped his horses and mules hair yea he plucked down also the battlements of the walls of the City as Plutarch writeth In vita Pelopidae Pudeat nos lathrymis delicta non abstergere spiritualia damna non deplorare saith Oecolampadius What a shame is it then for us Christians not to weep over our sins and to bewail our spirituall wounds and wants Ver. 3. In their streets they shall gird themselves with sackcloth Saccum cilicium non curat Deus God careth not for these externals where there is not an heart sprinkled with the blood of his son The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind Prov. 21.27 On the tops of their houses thence as it were to require help from heaven Weeping abundantly Heb. descending with weeping Miseros ergo Papicolas qui ipâ—i cum fletu ad divos divasque suas ascendunt cum ululatu descendunt Scultet like as with weeping they ascended they get nothing of their Gods though they cryed to them But He that goeth to the true God with an honest heart and lawful petitions is sure to speed See Isa 45.19 Ver. 4. And Heshbon shall cry and Elealeh See on ver 2. The armed souldiers of Moab shall cry out as being faint-hearted and unwilling to fight because to no purpose His life shall be grievous to him Heb. his soul shall be ill-affected to him or for himself that is say some all his care shall be for himself let others shift as they can Ver. 5. My heart shall cry out for Moab Let others do as they will Heu quam dâ—leo corde toto Oecol saith the Prophet here I can do no less then bewail the wofull condition of Moab bad though they be Tu quibus ista legis incertum est Lector ocellis Ipse quidem siccis scribere non potui His fugitives shall flee unto Zoar Whither once their father Lot fled for refuge but it was too hot to hold him Or His fugitives shall cry to Zoar. An heifer of three years old Which being in her prime loweth aloud coelum mugitibus implens so shall these fugitives set up their Note clamore fragosâ— boantes as they pass thorough the countreys they shall even break or rend themselves with crying Ver. 6. For the waters of Nimrim shall be desolate What these waters of Nimrim were it doth not appear Hierom saith that Nimrim is a Town near the dead Sea where the waters are salt and the countrey about it barren so should the Land of Moab now be forlorn and fruitless Ver. 7. Therefore the abundance they have gotten Here the Prophet seemeth to tax the covetousness of the Moabites qui coacervandis thesauris operam dederint who made it their work to hoard and heap up riches And that which they have laid up Heb. their visitation that is their treasures which they often looked upon Shall they carry away to the brook of the willows The Moabites shall cast it into the water as hoping there to find it again when the enemy was gone Or shall they the Assyrians carry away to the valley of the Arabians who were their confederates and for such good offices spared as Herodotus saith Lib. 3. that that they might keep and convey home for them the spoils they had taken from other nations Piscat Ver. 8. For the cry is gone round about c. When the Prophet thus describeth the mourning of the Moabites as excessive and as a fruit of their unbelief we must learn to moderate our mourning for outward losses and crosses and that out of hope of Gods mercy promised to his penitent suppliants The howling thereof unto Eglaim See on ver 2. Ver. 9. For the waters of Dimon shall be full of blood Non tingentur solum sed etiam inundabunt and the bloody enemy shall haply be heard to cry out as once Hannibal did when he
and plainly without all fear of death adventuring his own life to discharge his Conscience so boldly to so mighty a Prince in such a dangerous case against the Kings Law and proclamation set out in such a terrible time durst take upon him to write and to admonish that which no Counsellor durst once speak unto him in defence of Christs Gospel c. That take Counsel but not of me Though I am the Wonderful Counsellor chap. 9.6 and though they profess to be my children but unruly rebellious ones I must needs say they are such as like petty-gods within themselves run on of their own heads and lean to their own understanding Prov. 3.5 as if I were nothing to them or as if Consilii satis est in me mihi were their Motto See the like folly Josh 9.14 That cover with a covering But it will not reach Et ordiremini telam chap. 28.20 God will make the strongest sinew in the arm of flesh to crack and the fairest blossoms of humane Policies to wither That they may add sin to sin i. e. Thereby adding sin to sin as Devt 29.19 Job 34.37 See the Notes there Ver. 2. That walk to go down into Egypt This they were flatly forbidden to do But State-policy doth sometimes carry it against express Scripture to the formalizing and enervating of the power of truth till at length they have left us an heartless and sapless Religion as One well observeth This is no thriving course certainly here we have a dreadful Woe hang'd at the heels of it The Grecian Churches first called in the Turks to their help who distressed them and then through fear of the Turks Anno 1438. sent and subjected themselves to the Bishop of Rome that they might have the help of the Latine Churches but shortly after they were destroyed their Empire subdued c. teaching all others by their example not to trust to carnal Combinations not to seek the association of others in a sinful way Ver. 3. Therefore shall the strength of Pharaoh be your shame They that consult not with God consult shame to their own houses Hab. 2.10 and because they despise him they shall be lightly esteemed 1 Sam. 2.30 When any came to Bacon and Burleigh Q. Elizabeths gravest Counsellors with a project or design of raising her revenue or promoting her interest they would ask him how much reputation would redound unto her by it Moses who was faithful in all Gods house had the like care of Gods glory Exod. 32.10 12. and is therefore renowned to all posterity But these Apostates in the Text for carnal policy and contempt of God are justly branded and threatned with disgrace and disappointment Ver. 4. For his Princes were at Zoan where Pharaoh kept his Court and Moses had done his Miracles And his Embassadors came to Hanes This was saith Hierom a famous City in the utmost part of Egypt toward Aethiopia Oecolampadius saith it lay beyond Egypt so far did these men travel and trouble themselves in seeking forrein help when they might have staid at home to better purpose Ver. 5. They were all ashamed of a people that could not profit them Either could not or would not for fear of provoking the Assyrian so potent and formidable a Prince When Queen Elizabeth undertook to protect the Netherlanders against the Spaniard the King of Sweden hearing of it said That she had taken the Crown off her own head and set it on the head of fortune Ver. 6. The burden i. e. the gifts and presents wherewith the Hebrews beasts were laden to carry southward to hire help from Egypt A mans gift maketh room for him Prov. 18.10 Philip was wont to say that he doubted not of taking any town or tower if he could but thrust into it an ass laden with Gold But these Jewish Ambassadors lost both their labour and their treasures carried upon the shoulders of many young Asses and upon the bunches of Camels to a very great quantity See what a present was sent to a poor Prophet even of every good thing of Damascus forty Camels burden 2 King 8.9 and guess by that what a deal of wealth went now to Egypt to procure help Into the land of trouble and anguish that great and terrible wilderness of Arabia wherein were fiery serpents and scorpions Deut. 8.15 and other fell-creatures not a few Thorough that waste howling desert Deut. 32.10 that lay between Judea and Aegypt travelled these beasts with their burdens but all was labour in vain and cost cast away because God was not of the counsel Ver. 7. For the Egyptians shall help in vain and to no purpose Heb. in vanity and inanity such are creature-comforts if relyed on a very magnum nihil Therefore have I cryed but could not get audience Their strength is to sit still to bide at home and behold the salvation of the Lord for the Prophet here seemeth to relate to that Exod. 14.14 Contented godliness is great gain saith the Apostle 1 Tim. 6.6 and quiet godliness is great strength saith the Prophet here Their strength is to fit still as good sit still saith our English proverb as rise and fall The word here rendred strength is Rahab which signifieth pride and power and is sometimes put for Egypt her self Psal 86. Hence the Vulgar translation here is Superbia tantum est quiesce Egypt is but a flask or a piece of proud flesh she is all in ostentation but will not answer thine expectation therefore keep home and be quiet Others rendring the Text as we do set this sense upon it your Rahab or Egypt is to sit still and to hold you content by so doing you shall have an Egypt whatsoever succour you might think to have that way you shall have it and better this way si tranquillo sedato sitis animo if you can compose your selves and get a Sabbath of spirit Ver. 8. Now go write it before them in a table and note it in a book He had proclaimed it before ver 7. but with ill success now he is commanded to commit it to writing for a testimony against them to all posterity viz. that they had been told in two words what were their best course to take for their own security and safegard but they thought it better to trot to Egypt then to trust in God Now therefore if they suffer and smart as they must for their contempt and contumacy the blame must be laid upon themselves alone who else can be faulted when as they were so fairly forewarned Ver. 9. That this is a rebellious people Isaiae concepta verba praeit Deus God dictateth to the Prophet Isaiah what very words he shall set down So he did to Moses to Jeremy chap. 36. to Habakuk chap. 2. to John the Divine Rev. 14.13 the whole Scripture was inspired by God not for matter only but for words also 2 Tim. 3.16 and is therefore more then a bare commonitory as Bellarmine calleth it a
Disciples The punishment of strange language Mr. Whatel Prototyp saith a grave Divine was an heavy punishment next to our casting out of Paradise and the Flood Ver. 7. But the house of Israel will not hearken unto thee They will not See the like Joh. 5.40 and 8.44 A mans will is his hell saith Bernard And it is easier saith another to deal with twenty mens reasons then with one mans will What hope is there of those that will not hear or if they do yet have made their conclusion aforehand and will stir no more then a stake in the midst of a stream For they will not hearken unto me Speaking unto them in the Scriptures See Hos 8.12 Mat. 10.24 25. Joh. 15.18 c. Let this speech of God to the Prophet comfort faithful Ministers contra cervicosos cerebrosos istes hypocritas that reject or resist their preaching What are we that we may not be slighted when as Christ himself the Arch-Prophet is Curtius Impudent Heb. stiffe of forehead This was a point next the worst Illum ego perjisse dico cui perjit pudor said that heathen he is an undone man who is past shame Ver. 8. Behold I have made thy face strong against their faces I have steeled thy forehead and strengthned thine heart that thou shalt budge for none of them I have rendred thee insuperable Ver. 9. As an adamant harder then flint Heb. strong above a Rock instar rupis quae in mari vadoso horridi Jovis Joh. Wower Polymath irati ut ita dicam Neptuni fer vidis assultibus undique verberata non cedit aut minuitur sed obâ—â—ndit assuetum fluctibus latus firma duritie Durus ut his animus solido ex adamante creatus Hesiod tumentis undae impetum sustinet ac frangit This invincible courage and constancy in Gods Ministers the mad world calleth and counteth pride and pertinacy but these know not the power of the Spirit nor the privy armour of proof that such have about their hearts Fear them not c. See chap. 2.6 Ver. 10. Son of man all my words receive in thine heart c. This is to eat the roul to turn it in succum sanguinem that it may surely nourish See on ver 1 2 3. Go get thee to them of the captivity The fruit whereof they have lost in great part because so little amended thereby Vnto thy people For I can scarce find in my heart to own them So Exod. 32.7 God fathers that rebellious people upon Moses Whether they will hear or whether they will forbear q. d. let them chuse and if they have a mind to it be miserable by their own election See chap. 2.5 Ver. 12. Then the spirit took me up and I heard behind me c. This was for the Prophets encouragement and to put mettle into him as it were that he might the better bear up amidst all sith he should shortly bear a part in that Angelical consort whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodoret hath it their dayly service is singing of Psalmes Blessed be the glory of the Lord from his place i. e. From heaven where Saints and Angels glorifie his name without ceasing or saciety Monica after a discourse with her son Augustine about the happiness of heaven concluded thus Quantum ad me astinet fili nulla re amplius delector in hac vita Quid hîc facio As for me what make I here sith I take no more pleasure in any thing that is here to be had A picture of a globe of the whole earth saith one set out with all the brave things that sea and land can afford with this sentence encircling it round To be with Christ is far better is a Christians Emblem and should be his ambition Ver. 13. I heard also the noise of the wings of the living creatures In consent with the former doxology That touched one another Heb. kissed noting the love and good agreement that is betwixt the holy Angels no woman is so well affected to her sister as they are one to another in serving God and his people And the noise of the wheeles As the Angels so all actions and motions do as they can sing praise to God Ver. 14. So the spirit lifted me up As it did afterwards also Philip Act. 8.39 40. not visionally but really And took me away To Tel-abib And I went in bitternesse in the heat of my spirit Heb. I went bitter in the hot anger of my spirit q. d. I was in a great pet as considering that Gods truths must be spoken however they are taken Hic ecce pilluld voluminis in ore duleâ— in ventre dissoluta ventrem torquet lancinat Alapide and full ill they would be taken from me by mine untoward Country-men This made me for the time much out of temper but I soon denyed my self and got the better of mine unruly passions For The hand of the Lord was strong upon me I was overpowered by the Spirit of God who soon brought those high thoughts of mine into captivity and conformity to Christ 2 Cor. 10 5. Ver. 15. Then I came to them of the captivity of Tel-abib Which was the name of some chief place or plantation of the Jews in captivity saith Diodat It was in the middle part of Mesopotamia saith Junius between two rivers Chebar and Saocorah I sat where they sat Sculking and lusking or at least not acting according to my propheticke function and the gift bestowed upon me which I ought to have stirred up and exercised for the good of my fellow-captives This he freely confesseth as giving glory to God and taking shame to himself Seven dayes Which circumstance of time increased his sinnes saith Polanus Ver. 16. And it came to passe at the end of seven dayes Probably on the Sabbath-day that day of grace and opportunity of holiness God glorifieth his free-grace in coming to his offending Prophet as the Physician doth to his sick Patient and by setting him a work again sealing up his love to him like as he also did to the eleven Apostles by sending them abroad to preach the Gospel after that they had so basely deserted him at his apprehension and death upon the Cross Ver. 17. Son of man So Christ constantly calleth this Prophet to keep him humble See chap. 2.1 I have made thee a watch-man I who am the chief Bishop and Shepherd of souls 1 Pet. 2.25 have set thee in thy watchtower with charge to look well to my flock with golden fleeces precious souls that none be lost for want of warning See therefore that thou be Episcopus not Aposcopus an over-seer not a by-seer a Watcher not a sleeper somnolentia Pastorum est gaudium luporum Ephrem tract de tim Dei Shall the Shepherds sleep when as the wolves watch and worry the flock Act. 20.29 30. Herodotus telleth of one Euenius a City-shepherd Lib. 9. who for sleeping