Epicureans that if any were good amongst them it was meerly from the goodness of their nature for they taught and thought otherwise And as Peter Moulin said of many of the Priests of France that they were for their loyalty not beholding to the Maxims of Italy and yet Bellarmine hath the face to say De notis Eccles l. 4. c. 13 Sunt quidem in Ecclesia Catholica plurimi mali sed ex haeriticis nullus est bonus Among Papists there are many bad men but among Protestants not one good man is to bee found Vers 10. Hee made the pillars thereof i. e. The faithful Ministers called Pillars Gal. 2.9 and that Atlas-like bear up the pillars of it Psalm 75.3 Those that offer violence to such Sampson-like they lay hands upon the pillars to pluck the house upon their own heads Yea they attempt to pull Stars out of Christs hand Revelations 1. which they will finde a work not feisable Of silver For the purity of matter and clearness of sound for their beauty stability and incorruption Let Ministers hereby learn how they ought to behave themselves in the house of God which is the Church of the living God the pillar and ground of truth 1 Tim. 3.15 The bottom thereof of gold Understand it either of Gods Word which is compared to the finest gold or of that precious grace of Faith the root of all the rest whence it is laid by St. Peter as the bottom and basis the foundation and fountain of all the following graces 2 Epist 1.5 Add to your Faith virtue and to virtue knowledge c. they are all in Faith radically every grace is but Faith exercised Hence wee read of the joy of Faith the obedience of Faith the righteousness of Faith c. Shee is the Mother-grace the womb wherein all the graces are conceived Hence the bottom of Christs fruitful bed the pavement of his glorious Bride-chamber the Church is here said to bee of gold that is of Faith which is called gold Rev. 3.17 compared with 1 Pet. 1.7 that the tryal of your Faith or your well-tryed Faith for it seems to bee an Hebraism being much more precious than that of gold c. And here Bern. Melius est pallens aurum quam fulgens aurichalcum gold though paler is better than glittering copper Splendida peccata The Faith of Gods Elect is far more precious than the shining sins of the beautiful abominations of meer Moralists Suppose a simple man should get a stone and strike fire with it and thence conclude it a precious stone Why every flint or ordinary stone will do that So to think one hath this golden grace of Faith because hee can bee sober just chast liberal c. Why ordinary Heathens can do this True gold will comfort the fainting heart which Alchymy gold will not Think the same of Faith The covering of it of Purple I am of their mind that expound it of Christs blood wherewith as with a Canopy or a kinde of Heaven over head the Church is covered and cured Rev. 5.16 7.14 Rom. 6.3 4. Purple was a rich and dear commodity amongst them see Prov. 31.22 7.5 Mark 15.17 Luk. 16.19 The precious blood of Christ is worthily preferred before gold and silver 1 Pet. 1.18 19. The midst thereof being paved with love For Christ loved us and washed us with his blood Rev. 1.5 Hee also fills his faithful people with the sense of his love who therefore cannot but finde a great deal of pleasure in the waies of God because therein they let out their souls into God and taste of his unspeakable sweetness they cannot also but reciprocate and love his love So the bottom the top and the middle of this reposing place are answerable to those three Cardinal graces faith hope and love 1 Cor. 13. For the daughters of Jerusalem This Charret or Bridal-bed hee made for himself hee made it also for the daughters of Jerusalem for all his is theirs Union being the ground of Communion As wee must do all for Christ according to that Quicquid agas propter Deum agas and again Propter te Domine propter te choice and excellent Spirits are more taken up with what they shall do for God than what they shall receive from God so Christ doth all for us and seeks how to seal up his dearest love to us in all his actions and atchievements Christs death and bloodshed saith Mr. Bradford is the great Seal of England yea of all the world for the confirmation of all Patents and Perpetuities of the everlasting life whereunto hee hath called us This death of Christ therefore look on as the very pledge of Gods love toward thee c. See Gods hands are nailed they cannot strike thee Serm. of Repent 63 his feet also hee cannot run from thee His arms are wide open to embrace thee his head hangs down to kiss thee his very heart is open so that therein look nay even spy and thou shalt see nothing therein but love love love to thee Hide thee therefore lay thine head there with the Beloved Disciple joyn thee to Christs Charret as Philip did to the noble Eunuchs This is the cleft of the Rock wherein Elias stood This is for all aking heads a pillow of Down c. Vers 11. Go forth O yee Daughters of Zion i.e. All yee faithful souls which follow the Lord Christ the Lamb that stands upon Mount Zion Rev. 14.1 4. Yee shall not need to go far and yet far yee would go I dare say to see such a gallant sight as King Solomon in his Royalty the Queen of Sheba did behold hee is at hand Tell yee the Daughters of Zion behold thy King cometh c. Mat. 21.5 Go forth therefore forth of your selves forth from your friends means all as Abraham did and the holy Apostles Confessours and Martyrs and as the Church is bid to do Psal 45.10 forget also thine own people and thy Fathers house Good Nazianzen was glad that hee had something of value to wit his Athenian learning to part with for Christ Horreo quicquid de meo est ut meus sim saith Bernard Hee that will come to mee must go utterly out of himself saith our Saviour All Saint Pauls care was that hee might bee sound in Christ but lost in himself Epist ad Gabr. Vydym Ambula in timore contemptu tui ora Christum ut ipse tua omnia faciat tu nihil facias sed sis sabbatum Christi saith Luther walk in the fear and contempt of thy self and rest thy spirit in Christ this is to go forth to see King Solomon crowned yea this is to set the Crown upon Christs head Camd. Elisab Anno 1585. When Queen Elizabeth undertook the protection of the Netherlands against the Spaniard all Princes admired her fortitude and the King of Sweden said that shee had now taken the Diadem from her own Head and set
of thy least love as blessed Bradford was with his Miserrimus peccator Ioh. Bradford as Mr Dod and Mr. Cleaver your and my old and good acquaintance were with whom we well remember it was usual Agur like to vilifie yea to nullifie themselves to the utmost And this comes 1. From increase of light 2. From much and long experience of their unavoidable failings and infirmities 2. He is very heavenly minded as having by the constant practice of mortification comfortably subdued his corruptions seen through the vanity and vexation of outward things set one foot upon the battlements of heaven had here much sweet intercourse and communion with God gotten a full gripe of Christ laid fast hold upon eternal life for the full fruition whereof he therefore dearly and daily longs and labours Hence also it comes to pass that this good old Saint this earthly Angel is so heavenly in his Spirit fruitful in good speeches innocent in his life abundant in deeds of Piety and Charity still doing something that may further his reckoning and add weight to his crown which he ever eyeth and even reacheth after The former instances might be here called over again all whose humility was not more low then their aims were lofty 3. This good old disciple of Christ is very able to bear and forbear like as a man at maturity can bear with little childrens follies and not set his wâ—t to theirs as we use to phrase it Thus Abraham bore with Lots rudeness Moses with the peoples petulancies and insolencies Paul with the buffoneries and indignities put upon him by the Corinthians and Galathians Ye have not injured me at all saith he Gal. 4.12 Your disrespects and affronts reach me not I am far above them I am out of your gun-shot So Fulgentius an Ancient of the Church being abused by one who was far his inferiour Maluit tolerare quà m deplorare put it off with Plura adhuc pro Christo toleranda This is a small Trial I must frame to bear more yet for Christ As an old Porter that had been beaten to the Cross he went singing under his burthen holding it no small grace Elegantissimum Oxymoron Casaub to be disgraced for the name of Jesus as it is said of those Disciples of our Saviour Acts 5.41 who soon after his Ascension were all upon the suddain of Babes become Grandees in Grace 4. Lastly he is much affected with the state of others Good Abraham could not rest in his bed that night for thinking of poor Sodom Gen. 19.27 as Luther observeth But especially he is affected with the well-fare or ill-fare of the Churches as being himself of a publick that is of a noble spirit and as a living member of Christs mystical Body he feels twinges whensoever others are hurt in the least See this in Daniel Nehemiah EZra but especially in Paul upon whom lay the care and cumber of all the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.28 it came upon him as an armed man and gave him no rest or respite Cyprians Cum singulis pectus meum copulo is well known And of Calvin it is recorded in his life by Beza that he was no otherwise affected toward the Churches though far remote then if he had born them on his own shoulders This is a sure Note of a Father Indeed Babes and young men are so cumbred with their own corruptions have so much work of their own to do within doors that they have little leisure or list to look abroad Neither are they therefore so much affected with other mens conditions To speak a little of those two also in their order And first of the young man in Christ Where let it be I beseech you no trouble or offence of heart singultus cordis some render it 1 Sam. 25.31 to You Noble Colonel together with your * Jungat epistola quos junxit conjugium immò charta non non dividat quos Christi nectit amor Hier. praefat in Proverb elect or choice Lady to be set among the second sort of good Christians though I must needs say for your very eximious and exemplary Piety and Prudence you may well claim place in the upper form of this lower world But you know who it was that said long since Cicero Honestum est ei qui in primis non potest in secundis tertiisve consistere And to have a door-keepers place in Gods house David held no small preferment Psalm 84.10 But to go on with our business A young man in Christ may be thus Characterized 1. He is strong in grace but withall he hath some one or more strong corruption suppose Passion evil Concupiscence Worldliness or the like that holds him play and puts him shrewdly to 't so that sometimes he could almost find in his heart to sin My feet were almost gone my steps had well-nigh slipt Psalm 73.2 But afterwards he better bethinks himself forbears and forgoes it as a man would do a Serpent in his way or poison in his meats He maketh strong resistance and reneweth his well-knit resolutions against sin A mighty combat and coil there is other whiles as it useth to be in a thunder-clap caused by a hot dry vapour wrapt up in a cold moist cloud which ends in a great rumble and dreadful crack Patient Job and devout David for instance the one abhorring himself for his impatient out bursts the other be-beasting himself for his precipitancy his rash resolves one time when sick of the Fret Psalm 73.22 2. Next the weapons of this young mans warfare are not carnal such as natural reason shame of the world fear of Hell c. have put into his hand but spiritual mighty through God to the pulling down of Satans strongest holds the digging down of his deepest trenches 2 Cor. 10.5 He fights against the enemies of his soul with Gods own Arm and with Gods own Armour he is strong in the Lord and in the power of his might and taking the sword of his Spirit mingling with faith in his heart the Precepts Menaces and Promises he layes about him lustily and prevails accordingly driving the field of that old Man-slayer 3. He is much affected with his success If he get the better in any measure so that he doth not so much and oft break out as he was wont if his corruption be any whit abated his strength increased a little he is marvellous glad and thankfull Was not David so when disarmed by the discretion of Abigail 1 Sam. 25. and detained from shedding innocent blood As on the other side if wounded and worsted at any time he is all amort sorely disquieted restless as on a rack like a man thrust thorough the body he bleeds and sinks till with Peter he run to Christ the right Chirurgeon in this case with tears in his eyes bitter complaints in his mouth and utmost self-abhorrency in his heart and is cured set right again 4. Lastly
so here in the event all our wisedom is soon refuted with one black Theta which understanding us not snappeth us unrespectively without distinction and putteth at once a period to our reading and to our being And why was I then more wise This is a peece of peevishnesse a childish folly we are all prone to viz. to repent us of our best pains if not presently paid for it so short spirited are we that unlesse we may sow and reap all in a day unlesse all things may goe with us as well as we could wish wee repent us of our repentance with David Psal 73.13 hit God in the teeth with our obedience as those hypocrites in Esay chap. 58.2 3. and as that elder brother in the Parable that told his father he had never been worth a Kid to him for all his good service But what is God like to break or to dye in our debts that we are so hasty with him This was good Barucks fault and he is soundly chidden for it Jer. 45.1 with chap. 36.1 2. Good men oft find it more easie to bear evil than to wait till the promised good bee enjoyed It was so with those Christian Hebrews chap. 10.34 36. whom therefore the Apostle there tells they had need of patience or tarriance to carry Gods time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It needs not repent the wise of this world much lesse the children of Light of any good they have done or gotten however it prove with them sith some degree of comfort follows every good action as hear accompanies fire as beams and influences issue from the Sun And this is so true that very Heathens upon the discharge of a good Conscience have found comfort and peace answerable Vers 16. For there is no remembrance of the wise viz. unlesse hee bee also wise to salvation for then he shall be had in everlasting remembrance Or otherwise either he shall be utterly forgotten as being not written among the living in Jerusalem Esay 4.3 or else he shall not have the happiness to bee forgotten in the City where he had so done Eccl. 8.10 I mean where he had been either a dogmatical or at least a practical Atheist as the very best of the Philosophers were Rom. 1. 1. Cor. 1. the choysest and the most picked men amongst them 1 Cor. 3.21 And how dyeth the wise man as the fool See the Note on vers 14 15. wise men dye as well as fools Psal 49.10 good men dye as well as bad Ezek. 21.4 yet with this difference that the righteous hath hope in his death which to him is neither total but of the body only nor perpetual but for a time only till the day of refreshing See both these Rom. 8.10 11. Vers 17. Therefore I hated life i. e. I lesse loved it than I had done I saw mortality to be a mercy with Cato I was neither fond of life Vsque adeone mori miserum Virgil. nor afraid of death with Q. Elizabeth I preferred my Coffin before my Cradle my Burial-day before my Birth-day chap. 7.1 A greater than Solomon threatens those that love life with the loss of life Luk. 17.33 and hath purposely set a particular vanity and vexation upon every day of our life that wee may not dote upon it sith we dye daily Sufficient to the day is the evil that is the misery thereof Quicquid boni est in mundo saith Austin what good thing soever we have here is either past present or to come If past it 's nothing if to come it 's uncertain if present yet it is unsufficient unsatisfactory So that whilst I call to mind things past said that incomparable Q. Elizabeth behold things present and expect things to come Camb. Eliz. fol. 325. I hold them happiest that goe hence soonest Vers 18. Yea I hated all my labour i. e. I was sorry to think that I had been so eager and earnest in getting a great estate which now I must leave and to whom I know not sure I am to those that never took any pains for it And herein we see the corruption of our nature discover it self in that we are so wedded to the things of this world especially if gotten by our own art and industry that we think much to bee divorced from them by death and to leave them to others when our selves can enjoy them no longer Henry Beauford that rich and wretched Cardinal Bishop of Winchester and Chancellor of England in the reign of Henry 6. when hee perceived that hee must dye Act. Mon. fol. 925. and that there was no remedy murmured at death that his riches could not reprieve him till a further time For he asked wherefore should I dye being so rich If the whole Realm would save my life I am able either by policy to get it or by riches to buy it Fye quoth he will not death bee hired will money doe nothing Latimer in a Sermon before King Edward the 6. tells a story of a rich man that when hee lay upon his Sick bed there came one to him and told him that certainly by all reason they can judge by hee was like to be a man for another world a dead man As soon as ever he hears but these words saith Latimer What must I dye said he send for a Physician wounds sides heart must I dye wounds sides heart must I dye and thus he goes on and there could bee nothing got from him but wounds sides heart must I dye Must I dye and goe from these here was all here 's the end of a man that made his portion to bee in this world If this mans heart had been ript up aâ—ter hee was dead there might have been found written in it The God of this present world Serm. on Psal 17.14 April 3. 1643. before the L. Maior Mr. Jeremy Burroughes relates in print of another rich man that had sometime lived neer unto him who when hee heard his sickness was deadly sent for his bags of mony and hugg'd them in his arms saying Oh! must I leave you Oh! must I leave you And of another who when hee lay upon his sick bed called for his bags and laid a bag of gold to his heart and then bad them take it away it will not do it will not do Mr. Rogers in his Treatise of love tels of one that being near death clapt a twenty shillings peece of gold into his own mouth saying Some wiser than some I le take this with mee howsoever Vers 19. And who knoweth whether he shall bee a wise man A friend or an enemy an acquaintance or a meer stranger riches oft change masters How many by a just hand of God dye childless or else leave that they have to ding-thrifts that will spend it as merrily as ever their parents got it miserably scatter with a fork as it were what they have wretchedly raked together Our Henry 2. some few hours before hee
Thus those who by the fumes of their own corrupt wills are grown headstrong will not be drawn by that which draweth others who are not so prejudicated Malitiam eorum Piscat What is among them What their sins are Or Quid in eos sc constituerim what I have resolved to bring upon them Or Quae in eis know O congregation of the Saints which art among them Ver. 19. Hear O earth In case none else will hear Even the fruit of their thoughts Why then should any man think that thought is free free they are from mens courts and consistories but not from Gods eye law or hand Ver. 20. To what purpose cometh there to me incense Cui bono so long as it smelleth of the foul hand that offereth it so long as you think to bribe me with it See Isa 1.14 From Sheba Whence the Greeks seem to have their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship and the Arabians call God the adequate object of divine worship Sabim and a Mystery Saba And the sweet cane Heb. cane the good The Septuagint render it cinamon and the Vulgar Calamus of which see Pliny lib. 12. cap. 22. From a far Country From India saith Hierom Haec omnia bene in nostros Papistas quadrabunt Strages sc â—lades in quas incident corruent Ver. 21. Behold I will lay stumbling blocks Heb. Stumblements i. e. occasions preparations and means to work their ruth and ruine what these are see ver 22. Ver. 22. Thus saith the Lord It is not in vain that this is so oft prefaced to the ensuing Prophecies Dictum Jehovae is very emphatical and authoritative Behold a people cometh from the North This the Prophet had oft foretold for fourty years together sed surdis fabulam but he could not be beleeved Ver. 23. They shall lay hold on bow and spear To destroy eminus cominus both afar off and at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their voyce roareth like the sea Which is so dreadful that the horrible shriekings of the devils are set out by it Jam. 2.19 They who would not hear the Prophets sweet words shall hear the enemies roaring in the midst of their congregations Psal 74.4 Ver. 24. Our hands wax feeble He modestly reckoneth himself among the rest though the armes of his hands were made strong by the hands of the mighty God of Jacob Gen. 49.24 and his heart was fixed trusting in the Lord Psal 112.7 Ver. 25. Go not out into the field Sith there is no peace to him that goeth out nor to him that cometh in 2 Chron. 15.5 but Luctus ubique pavor plurima mortis imago Ver. 26. Gird thee with sack cloth Liv. lib. 3. and wallow thy self in ashes The very heathens did so when in danger of a merciless enemy veniam irarum caelestium poscentes saith Livy seeking the pardon of their sins and the favour of their Gods Ver. 27. I have set thee for a Tower and a fortresse Or a fortified watch-tower have I made thee among my people i. e. To discry and discover their dispositions and affections Ver. 28. They are all grievous revolters Heb. Revolters of revolters Chald. Princes of revolters arch-rebels Jeremy Gods champion such as was wont to be set forth compleatly armed at the Coronation of a King in this Nation findeth and reporth them such here and proveth it Walking with slanders Trotting up and down as pedlers dropping a tale here and another there contrary to Levit. 19.16 They are brasse and iron Base and drossy false and feculent metals silver and gold they would seem to be a sincere and holy people but they are malae monetae a degenerate and hypocritical generation adulterini sunt nihil habentes probi as Theodoret hath it here naught and good for naught not unlike those stones brought home in great quantity by Captain Forbisher in the raign of Queen Elizabeth Camd. Elis 189. He thought them to be minerals and of good worth but when there could be drawn from them neither gold nor silver nor any other mettal they were cast forth to mend the high-wayes Thy are all corrupters Of themselves and of others Ver. 29. The bellows are burnt The Prophets lungs are spent Let us to the wearing of our tongues to the stumps preach never so much men will on in sin Bradford Mr. Case his Treatise of afflictions all their paines spilt upon a perverse people See Ezek. 24.6 12 13. Jeremy had blowed hard as a Smith or Metallary doth with his bellows he had suffered as it were by the heat of a most ardent fire in trying and melting his oar he had used his best Art also by casting in lead as now-adayes they do quick-silver to melt it the more easily and with less loss and waste but all to no purpose at all The lead is consumed All the melting judgements which as lead is cast into the furnace to make it the hotter God added to the Ministry of the Prophets to make the Word more operative they will do no good The founder melteth in vain Whether God the Master-founder or the Prophets Gods co-founders or fellow-workmen as the Apostle calleth them 1 Cor. 6.1 The wicked are not pluckt away Or their wickednesses they will not part with their dross or be divorced from their dilecta delicta beloved sins The vile person will speak villany and his heart will work iniquity to practise hypocrisy and to utter errour against the Lord Isa 32.6 Ver. 30. Reprobate silver shall men call them Dross and refuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unapproved rather then pure mettal silver they would seem to be but their hypocrisie shall be made known to all men who shall count them and call them reprobate because impurgabiles and inexpiabiles uncounsellable and incorrigible a sore sign of reprobation Hieron Lyra. as Aquinas noteth from Heb. 6.7 8. For the Lord hath rejected them As refuse and counterfeit Deus est sapiens nummularius such as will not passe in payment Hence they are to be cast into Babylons Iron-furnace quasi antro Aetnao Cyclopico adhuc decoquendi a type of that eternal fire of hell prepared of old for the devil and reprobates CHAP. VII Ver. 1. THe word that came to Jeremiah A new Sermon but to the same purpose as the former See on chap. 1 2. Oecol Toto libro idem argumentum sursum deorsum versat Ver. 2. Stand in the gate of the Lords house The East-gate which was the most famous and most frequented of the people and therefore fittest for the purpose And proclaim there this word Stand there with this Word as once the Angel with a terrible sword did at the porch of Paradise to excommunicate as it were this hypocritical people and do it verbis non tantum disertis sed exertis plainly and boldly Ver. 3. Amend your wayes and your doings Heb. make good your wayes sc by repentance for
out unto them in my word and their conformity thereunto for the lives of Gods people are but the Word exemplified they walk as patters of the rule and are of exemplary holinesse as Luk. 1.6 To swear by my Name In righteousness in truth and in judgement as chap. 4.2 Then shall they be built i. e. Blest Ver. 17. But if they will not obey The tartnesse of the threatning maketh us best taste the sweetness of the Promise and a mixture of them serves to keep the heart in the best temper I will utterly pluck up and destroy that Nation This is fulfilled to the utmost upon the Jews especially since the last destruction of Jerusalem CHAP. XIII Ver. 1. GO get thee a linnen girdle Or belt or swath And put it not in water Or lye to wash it or whiten it but take it as it is first made us sordâ—ciem magis contrahat to shew say some that the Jewish Nation when first chosen was black by sin and nothing amiable better skilled and exercised in making morter and bricks in Egypt then in the worship of God and in good manners Or put it not in water i. e. Keep it from being rotted as a type of Gods care of and kindnesses to that people Ver. 2. So I got a girdle God is to be obeyed readily and without sciscitation Ver. 3. And the Word of the Lord came to me Heb. Was to me At sundry times or piece-meal God spake to his servants the Prophets Heb. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per gradus momenta non sâ—mul semel Ver. 4. Arise go to Euphrates A river which ran by Babylon six hundred and fourescore miles from Jerusalem The Prophets journey therefore thither seemeth to have been but visional as was Isay's going barefoot Hosea's marriage with a whore Ezekiels lying on one side three hundred and ninety dayes together his journey from Chaldea to Jerusalem chap. 8.3 c. Ver. 5. So I went and hid it by Euphrates In the cliffe of a rock where it might lye dry never once asking the reason This was simple and acceptable obedience far beyond that of the Popish Novices who yet if their Padres or Superiours send them to China or Peru without dispute or delay they do presently set forward Ver. 6. And it came to passe after many dayes See on ver 3. Ver. 7. Then I went to Euphrates See on ver 4. Those that are for an actual journey alledge that Jeremy might do this without danger in the dayes of Jehoiakim who was the King of Babylons Vassal and paid him tribute And behold the girdle was rotted it was profitable for nothing This shewed that the Jews should in that Country lye rotting as it were in basenesse and servility and sin together many years so that God might justly have left them there still in misery as a man leaves his rotten girdle to become dung Ver. 8. Then the word c. Adaptat simile See ver 3. Ver. 9. After this manner will I marre the pride Their pomp and power wherein they pride themselves Ver. 10. This evil people Populus ille pessimus these Pâ—neropolitans who are naught all over nequitiâ cooperti Walk in the imagination of their heart See chap. 9.13 and 11.8 Ver. 11. So have I caused to cleave unto me For nearness and dearness the loines are the seat of strongest desires and affections And for a name and for a praise That I might be magnified and glorified in them and for them also among other nations Ver. 12 Therefore Or Moreover Thou shalt speak unto them this word This other paradigmâ— or parable an excellent way of teaching and much used in both Testaments Every bottle shall be filled with wine Wine they loved well and a great vintage they now expected They shall have it saith God but of another nature then they look for Their heads not altogether unlike bottles for roundness and emptiness of all good shall be filled with a dry drunkennesse even with errours and terrours a spirit of giddinesse c. Do not we certainly know c. This they seem to speak insolently and jearingly q. d. you should tell us some news Ver. 13. Behold I will fill Heb. Lo I am filling but the lâ—quour is such as whereof you shall have small joy See ver 12. Ver. 14. And I will dash them one against another As so many earthen bottles brittle and soon broken Si collidimur frangimur said those in the fable Ver. 15. Hear and give ear Or Hear and hearken be not haughty Here the Prophet calleth upon them again to repent and to that end to listen diligently and to lay aside the highness of their hearts and the stoutness of their stomacks sith it is the Lord that speaketh The Lyon roareth who can but fear Am. 3.8 Repentance is the Removens prohibens as being founded in humility and wrought by the Word preached Jonah 3. Act. 2. Ver. 16. Give glory to the Lord your God Confess your sins Josh 7.19 one part of repentance put for the whole Jeremy was as constant a Preacher of Repentance as Paul and after him Austin were of the free-grace of God The impenitent person robbeth God of his right the penitent man sarcit injuriam Deo irrogatam seemeth to make some kind of amends to God whom he had wronged by restoring him his glory which he had run away with whilest he putteth himself into the hands of justice in hope of mercy Before he cause darknesse sc Of calamity and captivity Currat poenitentia ne praecurrat sententia Modestissima explicatio infaelicitatis Before your feet stumble So before ye fall upon the dark and dangerous cragges and precipices of eternal perdition Which to prevent work whiles the light lasteth walk whiles it is yet day Ver. 17. My soul shall weep in secret places Good men are apt to weep Et faciles motus mens generosa capit Good Ministers should be full of compassionate tears weeping in secret for their peoples unprofitableness and their danger thereby The breast and right shoulder of the sacrifice belonged to the Priest to shew that he should be a breast to love and a shoulder to support the people in their troubles and burthens Ver. 18. Say to the King and to the Queen Or Madam the Lady or Mistresse that is to the Queen Regent even to Necustah the mother of Jeconiab say the Jews When Beza in the behalf of the reformed Churches in France made a speech at Possiacum before the young King and the Queen-Mother he spake so effectually saith Rivet that a great Cardinal who heard it wished that either he had been dumb that day or that they had all been deaf This King and Queen in the text might be as much convinced though not throughly converted Humble your selves sit down Heb. Humble sit below For your Principalities Or your head-attires The crown of your glory Or your crown of glory that is your glorious crown