two immutable things wherein it was impossible for God to lye his people might have strong consolation Heb. 6.18 Ver. 6. Into a land that I had espied for them Humanitus dictum Finding it out as it were by diligent search Num. 10.33 Look how a father findeth out for his son an habitation fit for him a help meet for him other things necessary for his comfortable subsistence so dealt God by his Israel He brought them to a land which himself had carefully sought out his eyes were alwayes upon it from the beginning of the year even unto the end of the year Deut. 11.12 Flowing with milk and honey i. e. Abounding with choice and cheap commodities Which is the glory of all lands Or flower decorem disiderium It was so then it is not so now since the Jews were dispriviledged and disjected But as in the earthly paradise after man fallen cecidit rosa mansit spina the rose fell off the briar whereon it grew remained so here See on Dan. 8.9 11.16 Ver. 7. Then said I unto them Viz. Whilest yet in Egypt This we find not in Exodus 't is enough that we find it here See Joh. 5 9. with the Note Cast ye away every man the abominations of his eyes The idols to which your eyes are lifted up chap. 18.6 and which are or should be to you as Alexander called the Persian maides dolores oculorum eye-griefes Ver. 8. But they rebelled against me I might say what I would but they would do what their list Good they were ever if I may call it so at resisting the Holy Ghost obstinate idolaters from the very first so that God had even as much ado to forbear killing them as ever he had Moses in the same country for neglecting to circumcise his childe Exod. 4.24 Neither did they forsake the idols of Egypt This we read not of in Exodus neither t is enough that we have it here The ingratitude of these Israelites was the greater because God had done much for them and was dayly admonishing them of better things Then said I I will pour out my fury It was not therefore for nothing that Israel suffered so much in Egypt Many now marvel at their own miseries but think not of their sins the cause Ver. 9. But I wrought for my names sake Lest the Heathens should say to my dishonour me non voluisse aut valuisse eos educere that I either would not or could not bring them out of the house of bondage Ergo quod nomen suum in nobis servandis asserat sperandum est It is also well to be hoped that God will deal favourably with the reformed Churches though ill deserving for the dâ—shonour that else would redound to himself Fiat Fiat Ver. 10. Wherefore I caused them With a strong hand and an outstretcht arm I caused it against all the force of Egypt Exod. 13.18 God hath also mightily brought England out of Egypt spiritual and dealt with it not according to his ordinary rule but according to his prerogative And brought them into the wildernesse Where I was not any wildernesse unto them or land of darknesse Jer 2.31 but a God All-sufficient raining bread from heaven upon them and setting the flint abroach rather then they should pine and perish Ver. 11. And I gave them my statutes Which were far beyond the laws of the twelve Tables in Rome whereof yet Tully affirmeth that they were far beyond all the libraries of Philosophers And shewed them my judgements Statutes and Judgements are usually put in Scripture for one and the same though the Lawyers make a difference of them Prospers conceit was that this people were called Judaei because they received jus Dei Which if a man do But that he can never do exactly Evangelically he may and that sufficeth to life eternal Ver. 12. Moreover also I gave them my Sabbaths A sweet mercy without which the best would even grow wild What a wretch then was that Egyptian in Phagius who said that those Jews and after them the Christians had a loathsome disease upon them and were therefore fain to rest the seventh day To be a sign between me and them A distinctive sign of my distinguishing grace to Israel above others who jeared them for sabbatizing as those that lost a seventh part of their precious time To be also both a sign of a godly person Anciently when the question was propounded Servasti Dominicum hast thou kept the Lords day The answer was returned I am a Christian and can do no lesse and a means of conveying more holinesse into his heart Ver. 13. But the house of Israel rebelled They did little else they made it their trade for forty years long Psal 95. And my Sabbaths they greatly polluted They vehemently violated either they rested only thereon or else they shamelesly troubled and disquieted that sanctified day of Gods rest B. King on Jon. The world saith one is now grown perfectly profane and can play on the Lords day without book Then I said I would pour out my fury Gods sayings are of two sorts some are the sayings of his eternal counsel and these are immutable Others of his threatening only and these oft are conditional God therefore threateneth that he may not punish saith an ancient Ver. 14. But I wrought for my Names sake Oh how oft are we beholden to this Motive and do escape fair by this Means See on ver 9. Ver. 15. Yet also I lifted up mine hand Here we have an Epitome of Exodus and Numbers Flowing with milk and honey See on ver 6. If it be not so fertile and desireable now Joseph it is for the Jews inexpiable guilt in crucifying the Lord of glory The like befell Sodom once as the garden of God now a dead sea where nothing can live Ver. 16. For their heart went after their idols Heb. their dungy-deities those dirty delights carried them sheer away from God and goodnesse Any beloved sin will do so Ver. 17. Neverthelesse mine eye spared them It was by a Non-obstante of Gods mercy and by a prop of his extraordinary patience that they subsisted Ver. 18. Walk ye not in the statutes of your fathers With this text Frederike the fourth Prince Palatine answered another Prince who pressed him to be of his late Noble Fathers Religion Laban swore by the god of Nahor or Abram and of their idolatrous Fathers but Jacob sware by the Fear of his Father Isaac his immediate Father more right in Religion Gen. 31.53 Joshua would not follow the footsteps of his forefathers chap. 24. but a better precedent Christ saith ego sum Veritas non Vetustas and contradicteth that which was said of old by those Kadmonim who had corrupted the letter of the law by their false glosses Mat. 5.21 Antiquity must have no more authority then it can maintaine Ver. 19. Walk in my statutes This is a surer and safer way Lâ—x Lux Prov. 6.23
seem to groan together with the fathfull Rom. 8. so here by a Prosopopâ—ia they are brought in as congratulating and applauding their deliverance Ver. 13. Instead of the thorn shall come up the fir-tree There shall be a blessed change of men and of manners those who before were stark naught or good for naught yea vexatious and mischievous shall become fruitful and beneficial Spinis paliurus acutis Virg. Eclog. The Fir-tree is good for many uses the Myrtle brings berriers of excellent taste as Pliny tells us The Chaldee thus paraphraseth here Just men shall rise up instead of sinners and such at fear the Lord in the room of the unrighteous Sed cave ne hic somnies saith Oecolampadius but be warned you dream not as some do that in this world and before the day of Judgement the wicked shall all be rooted out For there will alwaies be Cains to persecute Abels c. And it shall be to the Lord for a name i. e. For an honour it shall be much for his glory which is the end that he propoundeth to himself in all that he doth and well he may sith 1. He is not in danger of doing any thing through vain-glory 2. He hath none higher then himself to whom to have respect For an everlasting sign In monumentum non momentaneum Heb. for a sign of pepetuity or eternity That shall not be cut off Or that it the Church shall not be cut off CHAP. LVI Ver. 1. Thus saith the Lord Keep ye judgement and do justice i. e. Repent ye as ye were exhorted chap. 55.6 7. and bring forth fruits meet for repentance as Matth. 3.8 for the Kingdom of Heaven is at hand Matth. 3.1 Tit. 2.12 Christ came to call sinners to repentance Mar. 2.17 and to good works of all sorts which are here called Judgement and Justice as he himself is here called not only Gods salvation but his righteousnesse Ver. 2. Blessed is the man that doth this And withal layeth hold on that i. e. That performeth the duties of both Tables of Piety and of Charity that maketh conscience of keeping the Sabbath especially the fourth Commandement standeth fitly in the heart of the Decalogue and betwixt the two tables of the Law as having an influence into both From polluting it Either by corporal labour or spiritual idlenesse spending the holy time holily And keepeth his hand from doing any evil That is righteous as well as religious not yielding his members as instruments of unrighteousnesse unto sin Rom. 6.13 Ver. 3. Neither let the son of the stranger If a Proselite let not him interline the Covenant of Grace in Christ and say It belongeth not to me Let not him turn the back of his hand to the promise as if he were not concerned in it because no Jew born for now the partition-wall is by Christ to be broken down and the rigour of that old prohibition taken away Acts 10.34 35. Gal. 3.28 Colos 3.11 Ezek. 47.22 Neither let the Eunuch See the Note on Mat. 19.12 Ver. 4. For thus saith the Lord Who comforteth those that are cast down 2 Cor. 7.6 those that are forsaken of their hopes Jer. 30.17 That keep my Sabbaths Which who so do not are worthily deemed to have no true goodnesse in them at all And choose the things that please me Chuse them upon mature deliberation and good advice as Moses did Heb. 11.25 By a free election as Psal 119.30 so shewing themselves wise Eunuchs Ennius such as have their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Scaliger deriveth it i. e. well-minded men egregiè cordati homines And take hold of my Covenant By a lively faith which is said to have two hands one wherewith she layeth hold on Christ and another whereby she giveth up her self unto him and although the Devil rap her on the fingers for so doing yet she is resolute and holds her own Ver. 5. Even unto them will I give in mine house In the Church of the New Testament Ephes 2.19 20 21. A place Heb. a hand A door-keepers place in Gods House is worth having Psal 84. this was that one thing that he so dearly begged Psal 27.4 And a name That new name Rev. 2.17 that power or prerogative royal that heavenly honour Nonnus there calleth it Joh. 1.12 viz. to be the Sons of God and so to be called 1 Joh. 3.1 to have both the comfort and the credit of it this is nomen in mundo prastantissimum none to this 2 Cor. 6. ult for if sons then heirs c. Rom. 8.16 17. Ver. 6. Also the sons of the stranger that joyneth Relinquishing his heathenish superstition and devoting himself to my fear The Levites had their name from the word here used and Leviathan whose scales and parts are so fast joyned and joynted together To love the name of the Lord to be his servants Plato could say Parere legibus est Deo servire haec summa est libertas To obey the laws is to serve God and this is the chiefest liberty this is perfect freedom But Plato never knew what it was to love to be Gods servant In Psal 1. Lex voluntarios quaerit saith Ambrose All Gods Souldiers are volunteires all his people free-hearted Psal 110.3 they wait for his Law Isa 42.8 See Deut 10.12 Every one that keepeth the Sabbath See on ver 2. Ver. 7. Even them will I bring unto my holy mountain i. e. Into my Church and Church-Assemblies Quaere whether Eunuches and strangers were made partakers of all holy services in the second Temple according to the letter Sure we are that that holy Eunuch Acts 8. and the rest of the Gentiles had and still have free admission under the Gospel And will make them joyful in mine house of prayer by their free accesse unto me and all good successe in their suits Pray that your joy may be full Joh. 16.24 Draw water with joy out of this well of salvation Isa 12. Rejoyce evermore and that you may so do Pray without ceasing 1 Thes 5.16 17. Their burnt offerings and their sacrifices shall be accepted upon mine Altar Their Evangelical Sacrifices of prayer praise alms obedience c. shall be accepted through Christ Heb. 13.10 15. who is the true altar that sanctifieth all that is offered on it Rev. 8.3 4. For mine house shall be called c. See on Mat. 21.13 Ver. 8. Which gathereth the out-casts of Israel According to that ancient promise of his Deut. 30.4 None of his shall be lost for looking after he will fetch back his banished as that witty woman said 2 Sam. 14.14 Yet will I gather others to him Strangers Eunuches all mine other sheep that are not yet of this fold Joh. 10 16. together with all my straglers those that are relapsed will I recover Ver. 9. All ye beasts of the field come to devour Statim quasi vehementer ira accensus c. All upon the suddain as one much enraged against
On the contrary our Henry the third for his ill managing of matters was called Regni dilapidator and Richard the third The Calamity of his Country Ver. 13. If thou turn away thy foot from the Sabboth If thou abstain from Journies and all secular businesses as much as may be Ezek. 22.26 Otherwise God will sue thee upon an action of waste and the superstitious Jew will rise up and condemn thee who if in his journy he be overtaken by the Sabbath he must stay though in the midst of a field or wood though in danger of theeves storms or hunger he may not budge From doing thy pleasure on mine holy day Plutarch thought Sabbath was from Sabbos a name of Bacchus that signifieth to live jocundly and jovially The Sabbath that many pleasure mongers keep may well have such a derivation and their Dies Dominicus be called dies Daemoniacus for they make it as Bacchus his Orgies rather then Gods holy solemnity as doing thereon things no day lawful but then most abominable And call the Sabbath a delight Counting it so and making it so The Jews call it Desiderium dierum the desireable day they meet it with these words Veni sponsa mea come my Spouse Of old they blessed God for it Neh. 9.14 and gave the whole week the denomination from it Luk. 18.12 they strictly and spiritually kept it but now they think the Sabbath is not sufficiently observed Buxt Synag except they eat and drink largely and give themselves to other sensual delights After dinner the most of their discourse is about their use-money and other worldly businesses c. They pray indeed but it is that Elias would hasten his coming even the next Sabbath if he please that he might give them notice of the Messiah's his coming c. Let us take heed of being weary of the Sabbath and wishing it over as they did Am. 8.5 Mal. 1.12 13. walk into Gods garden taste how good the Lord is in his Ordinances feel a continual encrease of sweetnesse in the pleasure and dainties of holy duties whereof we have such variety that we cannot easily be sated so little need is there that we should with the Râ—bbines expound this delight in the text of dainty and delightful meats to be eaten on this day The holy of the Lord honourable And therefore honourable because holy as it is said also of the Lord of the Sabbath Holy and reverend is his name Psal 111.9 A holy convocation the Sabbath is called Levit. 23.3 See Levit. 19.30 and 26.2 Let us sanctifie this holy Rest else it will degenerate into idlenesse which is a sin any day one of Sodoms sins but on the Lords day a double sin Better not do our own work any day than not Gods work on his day Debâ—t totus dies festivus à Christiano expendi operibus sanctis saith Rob. Grosthead Bishop of Lincoln In decalog praec 3. The whole Sabbath should be spent in holy duties Debemus die Dominico solummodo spiritualibus gandiis repleri we should be in the spirit on the Lords day and be filled with spiritual delights only saith the Council of Paris held Anno Dom. 829. Christ hath for this purpose made us an holy Nation and a Kingdom of Priests Exod. 19.9 that is holy and honourable and God hath sanctified it for a day of blessing to those that sanctifie it Exod. 20.11 Ezek. 20.12 He hath called it an everlasting Covenant by way of eminency Exod. 31.16 as if nothing of Gods Covenant were kept if this were not kept holy Not doing thine own wayes Ea tantum facias quae ad anima salutem pertinent saith Hierom. Those things only are then to be done that pertain to thy souls health works of piety of charity and of necessity none else Tantum divinis cultibus serviamus saith Austin What meant then that good King Edward 6. and where were those that should have better instructed him Cranmer Ridley c. to deliver to his Council these Articles following Life of Ed. 6. by Sr. J. Heyn that upon Sundayes they intend publick affaires of the Realme dispatch answers to letters for good order of the State and make full dispatches of all things concluded in the week before Provided that they be present at Common-Prayer c Nor speaking thine own words Those words of vanity or vexation ver 9. but words of wisdom and sobriety suitable to the holinesse of the day Ver. 14. Then shalt thou delight thy self in the Lord Find such inexplicable sweetnesse in communion with God use of his heart-ravishing ordinances meditation on his word and works especially that of our Redemption as far far exceedeth all the dirty delights of profane Sensualists and Sabbath-breakers Job 27.10 Prov. 14.10 And I will cause thee to ride upon the high places of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea upon the heights of heaven where thou shalt keep an everlasting Sabbath in which all Sabbaths meet and whereof there is no evening And feed thee with the heritage of Jacob thy Father i. e. With heavenly Manna such food as eye hath not seen ear heard or mouth of natural man ever tasted For the mouth of the Lord hath spoken it The Lord cujus ego sum os organon will certainly do all this you may build upon it CHAP. LIX Ver. 1. BEhold the Lords hand is not shortened That their Fasts were not regarded their Sabbath-keeping rewarded as chap. 58.3 14. their prayers answered chap. 59.1 2. according to expectation the fault is not at all in God saith the Prophet as if he were now grown old impotent deafish or bison as they were apt to conceit it but meerly in themselves as appeareth by the following catalogue of sins which he therefore also in his own and their names confesseth to God and assigneth for the cause of their so long-lasting calamity Ver. 2. But your iniquities have severed i. e. Have set you at a very great distance hinted also by the redundancy of speech that is here in the Original or rather defiance Psal 5.5 Prov. 15.29 chap. 29.13 Nothing intricates our actions more than our sins which do likewise ensnare our souls whiles they are as a wall of separation between God and us Ezek. 43.8 and as an interstitium such as is the firmament that divideth the upper and the lower waters Gen. 1.6 Mimus And your sins have hid his face from you that he will not hear Crudelem medicum intemperant aeger facit Sin is as a devil in the ayre saith one to hinder our prayers turning from sin will charm the devil and make him fall from heaven Ver. 3. For your hands are defiled with blood The Prophet well knew that these perverse Jews would stand upon their justification and put God to his proofs as their posterity also did Jer. 2.35 catalogum ergo bene longum texit therefore he here brings in a long bedrol of their sins wherein their
this holy Prophet in the Spirit as was afterwards also John the Divine upon the Christian Sabbath Rev. 1.10 As I was among the captives In Chaldaea That rule of the Rabbines therefore holdeth not viz. that the Holy Ghost never spake to the Prophets but only in the holy land By the river of Chebar Which was rivus vel ramentum Euphratis a part or channel of Euphrates There sat the poor captives Psal 137.1 and there this Prophet received this Vision here and his Vocation in the next chapter It is observed that by the sides of rivers sundry Prophets had visions of God by a river side it was that Paul and his company met to preach and pray Act. 16.13 And of Archbishop Vssier that most reverend man of God it is recorded His life and death by D. Barnard that to a certain place by a water-side he frequently resorted when as yet he was but very young sorrowfully to recount his sins and with floods of teares to pour them out in confession to God That the heavens were opened Not by a division of the firmament saith Hierom but by the faith of the beleever The like befell Steven the Protomartyr when the stones were buzzing about his eares Speed 335. Vt Montes Dei Cedri Dei civitas Dei Act. 7. and if we may beleeve the Monkish writers Wulfin Bishop of Salisbury when he lay a dying And I saw visions of God i. e. Offered by God or excellent visions Ezekiel was not only a Priest and a Prophet but a Seer also Abraham was the like Joh. 8.56 with Gen. 20.7 This was no small honour Ver. 2. In the fifth day The Sabbath-day likely that Queen of dayes as the Jews call it see on ver 1. Which was the fifth year of Jehoiachims captivity With whom Ezekiel and other precious persons called by Jeremiah good figs were carried captive Existendo extitit chap. 40.1 Ver. 3. The Word of the Lord came expressely Heb. by being hath been or hath altogether been Accurate factum est it really wrought upon me and made me a Prophet Vnto Ezekiel the Priest Whom therefore some have called Vrim and Thummim in Babylon The son of Buzi Thas this Buzi was Jeremy so called because despised for his plaindealing as some Rabbines have affirmed is as true as that Ezekiel himself was the same with Pythagoras the Philosopher which yet some Ancients have fondly fancied In the land of the Chaldaeans Though a polluted land Mic. 2.10 and the dwelling-place of wickednesse Zach. 5.11 the mother of harlots and abominations of the earth Rev. 17.5 Sabbatian By the river Chebar The Rabbines call it the Sabbath-river and further tell us that it runneth not but resteth on the sabbath-Sabbath-day Hor. Credat Judaeus Apella Non ego And the hand of the Lord was there upon him Not only came Gods Word expressely to him but the power and Spirit of God came mightily upon him so that he felt the intrinsecal vertue of this hand as one phraseth it the Spirit of God in his own heart it was a quick and lively word unto him and to as many as beleeved Ver. 4. And I looked and behold In this ensuing mysterious vision of a whirlewind four Cherubims four wheeles a Throne upon the firmament formidabilis Dei forma proponitur is set forth the appearance of the likenesse of the glory of the Lord as it is expounded ver 28. that hereby the peoples arrogancy might be the better subdued the Prophets doctrine more reverently received and the Prophet confirmed in his calling The sum of this celestial vision is that the Divine Providence doth rule in the world and is exercised in all parts thereof and not only in Heaven or in the Temple or in Jury as the Jews then thought As for the changes in the world which are here compared to Wheeles they befall not at all adventures or by hap-hazzard but are effected by God though all things may seem to run upon wheeles and to fall out as it fortuneth At the day of judgement at utmost men shall see an harmony in this discord of things and Providence shall then be unriddled Meanwhile God oft wrappeth himself in a cloud and will not be seen till afterwards All Gods dealings besure will appear beautiful in their season though for present we see not the contiguity and linking together of one thing with another A whirlwind came out of the North i. e. Nebuchadnezzar with his forces See Jer. 1.13 14 15. fitly compared to a whirlwind for suddennesse swiftnesse irresistiblenesse A lapide telleth of whirlwinds in Italy which have taken away stabula cum equis stables with horses carried them up into the aire and dashed them against the mountaines See Habbak 1.6 7 9 10. and consider that those Chaldaeans were of Gods sending A great cloud Nebuchadnezzars army Liv. Jer. 4.13 that peditum equitumque nubes 2 King 25.1 chap. 39.9 that stormed Jerusalem And a fire infolding it self Heb. that receiveth it self within it self as in an house on fire Understand it of Nebuchadnezzars wrath against Jerusalem much hotter then that furnace of his seven times more then ordinary heated Dan. 2. or rather of Gods wrath in using Nebuchadnezzar to set all on a light free And a brightnesse was about it The glory of Divine presence shining in the punishment of evil-doers Out of the midst thereof as of the colour of Amber Not of an Angel called Hasmal as Lyra after some Rabbines will have it Jarchi confesseth he knoweth not what the word Hasmal meaneth This Prophet only hath it here and ver 27 and chap. 8.2 as Daniel also hath some words proper to himself Ver. 5. Also out of the midst thereof i. e. From Gods glorious presence Came the likenesse of four living creatures i. e. Angels chap. 10.8 14 15 20. Quaest Acad. l. 4. Intelligentias animales Tully calleth them See like visions Dan. 7.9 Rev. 4.6 7. These are said to be four because God by his Angels diffuseth his power thorough the four quarters of the world They had the likenesse of a man sc For the greater part they had more of a man then of any other creature as hands legs c. ver 7.8 Ver. 6. And every one had four faces To set forth saith an Expositour that the power of Angels is exercised about all creatures It is as if the Angels did bear on them the heads of all living-wights i. e. did comprehend in themselves all the Elements and all the parts of the world not as if they did move or act by their own power but as they are Gods hands and Agents employed by him at pleasure for the good of his Church especially Heb. 1.14 as being fit and ready to every good work so should we strive to be Tit. 3.1 And every one had four wings To set forth their agility De ascens ment in Deum grad 7. their incredible swiftness far beyond that of the Sun
4.6 And whereunto I will not do any more the like For where ever read we that the fathers did eat their sons in an open visible way and the sons the fathers Ver. 10. Therefore the fathers shall eat the sons See this fulfilled in the pittiful mothers Lam. 4.10 and may it be thought saith one that their hungry husbands shared not with them in those viands Oh the severity of God Cavebis si pavebis And the whole remnant of thee will I scatter A miserably disjected people the Jews are to this day banished out of the world as it were by a common consent of Nations Ver. 11. Wherefore as I live saith the Lord This is Gods usual oath in this Prophet especially and therefore should not be used as an oath or asseveration by any other sith He only liveth to speak properly Therefore will I also diminish thee Or I will break thee down or I will shave thee as ver 1. Jer. 48.37 Ver. 12. A third part of thee c. See ver 2. Ver. 13. Then shall mine anger be accomplished God is then said to be angry when he doth what men do when angry viz. 1. Chide 2. Smite And I will be comforted This also is spoken after the manner of men who are much comforted when they can be avenged Their song is Oh how sweet is revenge Virgil. animumque explêsse juvabit The same word in Hebrew that signifieth vengeance signifieth comfort also for God wll be comforted in the execution of his wrath But what a venomous and vile thing is sin that causeth the most merciful God to take comfort in the destruction of his creature And they shall know that I the Lord have spoken it in my zeale That is seriously threatened by my Prophets whom they have vilipended and derided but shall now feel the weight of their words When I have accomplished my fury in them This he doth not usually all at once but by degrees he suffereth not his whole wrath to arise till there be no remedy as 2 Chron. 36.16 Ver. 14. Moreover I will make thee waste In ariditatem a dry and barren wildernesse whose fruitfulnesse and plesantnesse is so much celebrated not only by divine but profane Authors also See Psal 107.34 with the Notes In the sight of all See on ver 8. Ver. 15. So it shall be a reproach and taunt See this fulfilled Lam. 2.15.16 An instruction They shall enjoy thy folly grow wise by thy harms Vulg. Exemplum I will make thee an example to the Heathen An astonishment A terrour some render it Ver. 16. When I shall send upon you tho evil arrows of famine Not to warn you as Jonathans arrows did David but to wound you to the heart and to lay you heaps upon heaps Deut. 32.23 24. And break your staff of bread See chap. 4.16 penuria fiet pecuniae saith Oecolampadius here you shall want mony to buy you bread Ver. 17. Evil beasts and they shall bereave thee Rob thee of thy children destroy thy cattle make thee few in number and thy high-way desolate as was long before threatened Levit. 26.22 See 2 Kings 17.25 I the Lord have spoken it I Jehovah who will give being to my menaces as well as to my promises CHAP. VI. Ver. 1. ANd the Word of the Lord came unto me Junius observeth that this and the two following Prophecies viz. those chap. 7 8. were delivered on the Sabbath day that 's the proper season of preaching Ver. 2. See thy face toward the mountains of Israel i. e. The Jews who are haughty and hard as mountains who are asperi inculti rough and rude as Mountaineirs use to be In Mount Olivet it self besides other mountains they boldly set up their idols even in the sight of the Lord so that he never looked out of the Sanctuary but he beheld that vile hill of abominations called therefore by an elegant Agnomination the Hill of Corruption 2 Kings 23.13 Ver. 3. Behold I even I will bring a sword upon you Because ye are polluted by mans sins and so made hateful unto me For as God thinks the better of the places wherein he is sincerely served yea where his Saints are born Psal 87.5 or make abode Isa 49.16 so the worse of such places where Satans seat is Ver. 4. Your images shall be broken down Heb. your Sun-images whence also Jupiter Hammon had his name which Macrobius saith was the same with the Sun Lib. 1. Sat. cap. 23. See 2 Chron. 23.5 And I will cast down your slain men Cruentatos vulneratos vel interfectos vestros such as when wounded flye to their idols for safety Before your idols Heb. your dâ—i stercorei dunghil-deities more loathsome then any excrements Ver. 5. And I will lay the dead carkasses of the children of Israel c. That in the very places where they have sinned there they may suffer So in the valley of Hinnom and at Pilates Praetorium c. Ver. 6. In all your dwelling-places Omnia everram evertam funditus I will turn all topsy-turvy Your works shall be abolished Those toilesom toies your Mawmets and monuments of idolatry This the Prophet telleth them again and again that he might waken them and work them to repentance Ver. 7. And ye shall know that I am the Lord That I am dicti mei Dominus one that will be as good as my word So shall all not idolaters only but broachers of heresies also quae furere faetere cultores suos faciunt saith Oecolampadius here Ver. 8. Yet will I leave a remnant For royal use See on chap. 5.3 Ver. 9. And they that escape of you shall remember me Here beginneth that true Repentance never to be repented of Psal 22.27 and 20.7 Because I am broken off from their whorish heart i. e. I am troubled saith Piscator I am tired out saith Zegedine and made to break off the course of my kindness I am broken off from their whorish heart so Polanus rendreth it that is saith he I leave them though loth to do it the breach is meerly on their part for they have an Impetus a spirit of whoredoms in them that causeth them to erre and go a whoring from under their God Hos 4.12 9.1 And with their eyes Those windows of wickedness through which the devil who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Synesius doth oft wind himself into the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. And they shall loath themselves They shall displease themselves saith the Vulgar but that 's not enough Pudefient in faciebus suis say others they shall bleed inwardly and blush outwardly deeply detesting their former abominations and not waiting till others condemn them they shall condemn themselves Ver. 10. And they shall know By woful experience He that trembleth not in sinning shall be crusht to peices in feeling said blessed Bradford And that I have not said in vain In terrorem only Ver. 11. Thus saith
detestable decree of the Council of Trent is well known whereby the Apocryphaâ— is set cheek by joule as they say with the holy Canon the Vulgar Translation with the Original traditions with Scriptures and unwritten verities with those that are written This is intolerable presumption Jews and Turks do the like in their Talmud and Alchoran that I speak not of our Sect-Masters who boldly obtrude their Placits without just proof and require to be beleeved And the wall between me and them Which they have wretchedly set up by their sins to their singular disadvantage Esa 59.2 or they have come under my nose as it were to provoke me Or the nearer they were to Church the further from God Ver. 9. Now let them put away their whoredom So shall all be well betwixt us See Jer. 3.1 Isa 1.18 with the Notes Piscator ictus sapiat Some read it Now they will put away c. and so they did after the captivity but will not be yet drawn to worship the true God aright the Lord perswade their hearts thereto Fiat Fiat And the carcasses See on ver 7. And I will dwell in the midst of them for ever This is the same with that Mat. 28. I am with you to the end of the world Ver. 10. Shew the house Heb. that house sc which I have shewed thee in visions the idea of that Temple which shall shortly be set up its figure and dimensions That they may be ashamed Of having dealt so unworthily with a God so gracious And let them measure the pattern Vt metiantur universe that by a holy Geometry they may in the spirit of their minds take all the dimensions of it and be transformed into the likeness of the heavenly pattern These are those holy and heavenly Mathematikes which none can learn but those that are taught of God Scholae Platonis haec fuit inscriptio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without which none can be Christs Disciple like as none might be scholar to Plato that had not the grounds of Geometry Ver. 11. And if they be ashamed of all that they have done If they blush and bleed at heart for their iniquities Penitents are to be taught the truth which is according to godliness and all such are exactly to know and to do the whole will of God as had not rather be carnally secured then soundly comforted Ver. 12. Vpon the top of the mountain The Church is as a City on an hill seen far and near Mat. 5.14 and the members of it are still ascending from one degree of grace to another from strength to strength till they see the face of God in Sion Psal 15.1 Heb. 12.22 23. The whole limit thereof round about shall be most holy All the Lords people are so at least in profession inchoation honest endeavour divine acceptation and shall be so one day in all perfection Rev. 21.8 27. 22.14 15. Ver. 13. And these are the measures of the Altar viz. Of burnt offerings which was in the Priests court and not at all spoken of till now The cubit viz. That of the Sanctuary Even the bottom Heb. the bâ—som This shall be the higher place Heb. the back as that which bore all We have also an Altar Heb. 13.10 even Jesus Christ the just one who is both our Ariel Gods Lion Rev. 5.5 and our Harcel Gods Mount of four cubits as being preached unto the Gentiles in all parts believed on in the world received up into glory 1 Tim. 3.16 Ver. 14. And from the bottom upon the ground This so exact measuring of the Altar may import saith Polanus the faithful and perfect preaching of the Gospel by the Apostles and all faithful Ministers of Gods Word after them 2 Cor. 10.13 c. 1 Cor. 4.1 2. Rev. 11.1 Ver. 15. So the Altar Heb. Harcel the hill of God or the only place of sacrifices And from the Altar Ariel the Lion of God so called because the fire of this Altar devoured the sacrifices as a Lion doth the prey See Esa 29.16 Ver. 16. Square in the four squares thereof Christ the Christian Altar is compleat firm and fixed Ver. 17. And his staires shall look toward the East As leading to the Sun of righteousnesse and the light of eternal blessedness arising out of heaven Ver. 18. These are the ordinances of the Altar Christians also have their sacrifices though of another alloy to offer and must look to the ordinances of their Altar Ministers must especially Ver. 19. And thou shalt give to the Priests All this is to be understood spiritually as being figuratively spoken A young bullock Together with a goat and a ram ver 22 23 25. All that are Christs have crucified the flâ—sh with the affections and lusts Gal. 5.24 and are still doing at it Ver. 20. And thou shalt take of the blood Christ as Mediatour was consecrated and qualified for the work Ver. 21. Without the Sanctuary So Christ suffered without the gate Heb. 13.11 12. Ver. 22. And they shall cleanse the Altar To set forth how Christ clenseth and sanctifieth his people Heb. 9.19 24. Job 17.19 Heb. 9.13 14. Ver. 23. Thou shalt offer See on ver 19. Plato salâ—ominat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diu charis Nihil utilius sale â—c soâ—e Cael Rhodig l. 6. c 1. Ver. 24. And the Priests shall cast salt upon them Christians must have salt within themselves Mar. 9.50 and see to it that all their speeches be seasoned with the salt of mortification and discretion Eph. 4. so shall God make an everlasting covenant with them even a covenant of salt See Levit. 2.13 Ver. 25. Every day a goat Mortification must be a Christians dayly practice Ver. 26. They shall purge Thou and they together We must also sanctifie the Lord God in our hearts 1 Pet. 3.15 Ver. 27. It shall be upon the eighth day The services of mortified men shall be accepted on the eighth day especially the Christian sabbath in the holy Assemblies CHAP. XLIV Ver. 1. THen he brought me back From the Eastgate which was found shut to the Northgate where the Prophet received large instructions ver 4. Christ must be followed though he seem to lead us in and out backward and forward as if we were treading a maze Ver. 2. This gate shall be shut Is and shall be save only to Messiah the Prince Psal 118.20 and to whomsoever he as having the keyes of David shall open it This gate of the Lord into which the righteous shall enter sc by that new and living way which Christ their forerunner Heb. 6.20 hath prepared and paved for them with his own blood Heb. 10.20 See Heb. 7.8 9 11 12 24. And no man shall enter in it No meer man unless it be by Emmanuel See Joh. 3.13 Ver. 3. It is for the Prince For Messiah the Prince so Christ is called Dan. 9. Or for the Chief Priest who as he had a singular priviledge herein above other Priests so
â—…a Effigies IOHANNIS TRAPP A. M. Aetat Suae 59. 1660. A COMMENTARY OR EXPOSITION UPON These following Books of holy Scripture Proverbs of Solomon Ecclesiastes the Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel Being a Third Volume of ANNOTATIONS Upon the whole BIBLE By John Trapp M. A. once of Christ-Church in Oxford now Pastour of Weston upon Avon in Glocester-shire LONDON Printed by Robert White for Nevil Simmons Bookseller in Kederminster and are to be sold by Henry Mortlock at the Phenix in Pauls Church-yard and by Thomas Basset in Dunstans Church-yard in Fleet-street Anno Dom. 1660. To the Worshipful his much honoured Friends Edward Stephens of Sadbury Esq together with the Worshipful Colonel Thomas Stephens Esq and his thrice-Worthy Consort Mris Katharine Stephens as also to their only Son Mr. Thomas Stephens the younger Much honoured and dearly beloved in the Lord I No sooner bethought me of this Dedication then there came likewise into my mind that Apostolical Distinction of true Christians into Fathers Young men and Little children 1 John 2.12 13. All these taken conjunctim Saint John had by a most kind compellation called Little children ver 1. My little children saith he these things write I unto you as in an Epistle Dedicatory that ye sin not sc sinningly as chap. 3.6 and mortally as chap. 5.16 But if any man do sin as alas we can do no less we have an Advocate with the Father appearing for us as a Lawyer appeareth for his Client Heb. 9.24 even Jesus Christ the just one Vorstius the Judges own Son and he is the propitiation that is the Propitiatour by a Metalepsis for our sins Learn this in general saith the holy Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.9 and hold it fast as with both hands for it is of the very foundation As for particulars I have yet somewhat more to say to you divisim severally and asunder And first for you Little children or Babes in Christ who have had your spiritual Conception Gal. 4.19 Birth 1 Pet. 1.23 and are now in your child-hood 1 Cor. 3.12 Heb. 5.13 as well appeareth 1. Because your sins are forgiven you for his names sake ver 12. for an assurance whereof God hath given you the Sacrament of Baptism to signifie as by sign to ascertain you as by seal to convey to you as by instrument Christ Jesus with all his benefits 2. Because ye have known the Father in some degree at least whilest he hath inwardly sealed you up by his Spirit set his mark upon you and sent you word as it were how well he loveth you Now then the lesson that I have to lay before you Little Ones is only this That it is the last hour and as ye have heard that Antichrist shall come even now there are many Antichrists abroad ver 18. look well to your selves therefore that ye be not beguiled as little ones are apt to be that ye fall not from your own stedfastness but for a Preservative grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever Amen 2 Pet. 3.18 Next for you Fathers you that are old Disciples as Mnason is called Acts 21.16 you that are already gray-headed and experienced Christians Saints of the first magnitude Ephes 4.13 such as the Psalmist celebrateth Psalm 92.14 I grant that ye have known him that is from the beginning ver 13. and I say it again for your singular commendation and encouragement Ye have known him that is from the beginning ver 14. even that Antient of daies whose head and hair are white like wool as white as snow Rev. 1.14 You know him I say with a knowledge not only Apprehensive and Disciplinary but also Affective and Directive of your whole life Nevertheless I must friendly forewarn you of this one thing Old Melancthon was much delighted with that saying of Achilles in Philostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though ye know it already Love not the world neither the things that are in the world ver 15. 'T is strange you should and yet 't is often seen you do dote over impotently on these things here below even then when you have one foot in the grave and should have the other foot in heaven whether ye are hasting The higher the Sun the shorter surely should be the shade The nearer to the Sea the sooner should come in the tide And as in a Piramide the higher you go the lesser compass you find So ought it to be with you Reverend Fathers upon whose heads God hath set a silver crown of hoary hairs already and will shortly set upon them an immarcessible crown of glory Lastly for you Young men that are not only past the spoon but come to a well-grown age in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have to praise you for this and again I praise you that ye have in a good measure overcome that wicked One the Troubler ver 13 14. because ye are strong and the word of God abideth in you ver 14 But yet as strong as ye are and the glory of young men Heb. of choice young men is their strength Prov. 20.29 well improved by you because made use of against the devil yet let me caution you also as well as Elder Saints to beware of the world a subtile a sly enemy and very insinuative into the best breasts Love not the world neither the things that are in the world is your lesson too ver 15. Divorce the flesh from the world and then your Adversary the Devil can do you no hurt Hitherto worthy Sirs you have heard the beloved Disciple only glossed and paraphrased a little and a better you cannot hear for he was à secretis to the wonderful Counsellour and leaned on his bosom Shall I now take the humble boldness Gentlemen after so great an Apostle to bespeak you severally in like sort only with a little inversion of the Apostles order And first for you Sir the Grand-sire the Antientest and most honourable of this thrice-worthy Ternio besides your singular sagacity and prudence both civil and sacred the holy Apostles character of a Father these four Notes of an old man in Christ are all fairly pensil'd out and exemplified in your religious and righteous life and practice absit verbo invidia as in any mans I know alive at this day 1. Such an one is exceeding humble as Abraham was Gen. 18.27 I am but dust and ashes as Jacob was Gen. 32.10 I am less then the least of thy loving kindnesses Lord as David was Psalm 22.6 I am a worm and no man as Nehemiah was when he prayed for pardon of his Reformations chap. 13 22. As Paul was with his Minimissimus sum so Estius rendereth him Ephes 3.8 as Ignatius was with his Tantillitas nostra our utmost meanness as Austin was with his Non sum dignus quem tu diligas I am utterly unworthy
have an Eve a Tempter each one within us our own flesh saith Bernard And Nemâ— sibi de suo palpet quisque sibi Satan est saith another Father wee have enough to watch for our halting the Devil also casts his club at us that wee may stumble and fall and bee broken and snared and taken Isa 8.15 Vers 27. Turn not to the right Keep the Kings high-way keep within Gods precincts Cic. in Offic. and yee keep under his protection The Heathen Oratour could say A recta conscientia ne latum quidem nugnem discedendum A man may not depart an hairs-bredth all his life long from the dictates of a good conscience Remove thy foot from evil Bestir thee no otherwise than if thou hadst trod upon a Snake Abhor that which is evil Rom. 12.9 abstain from all appearance all shews and shadows of it 1 Thes 5.22 Run from the occasions of it come not near the doors of her house Prov. 5.8 CHAP. V. Verse 1. My Son attend unto my Wisdome ARistotle could say that young men are but cross and crooked hearers of moral Philosophy and have much need to bee stirred up to diligent attendance Ethic. lib. 7. cap. 3 4. Fornication is by many of them held a peccadillo And Aristotle spareth not to confess the disability of moral wisdome to rectifie the intemperance of nature which also hee made good in his practice for hee used a common strumpet to satisfie his lust Vers 2. That thou mayest regard discretion Or that thou mayest keep in thy thoughts as Job did Chap. 31.1 Why then should I think upon a Maid Out of the hearts of men proceed evil thoughts adulteries fornications c. saith our Saviour Mark 7.21 Many mens hearts are no better than stews and brothel-houses Psal 104. by reason of base and beastly thoughts and lusts that muster and swarm there like the flies of Aegypt There is that Leviathan and there are creeping things innumerable Yea the hypocrite who outwardly abstains from gross sins yet inwardly consenteth with the theef and partaketh with the Adulterer that is in his heart and fancy supposing himself with them and desiring to do what they do Psal 50.18 19. This is mental adultery this is contemplative wickedness So it is also to recall former filthiness with delight Ezek. 23.21 Shee multiplied her whoredomes in calling to remembrance the daies of her youth wherein shee had plaid the harlot Surely as a man may dye of an inward bleeding so may hee bee damned for these inward boilings of lust and concupiscence if not bewailed and mortified Jer. 4 14. The thoughts of the wicked are abominable to the Lord. Prov. 15.26 To look and lust is to commit Adultery Matth. 5.28 Therefore desire not her beauty in thy heart Prov. 6.25 And that thy lips may keep knowledge As Joseph did in answering his wanton Mistress Gen. 39. as hee in St. Austin did that replied to his minions Ego sum It is I At ego non sum but it is not I. Vers 3. For the lips of a strange woman drop Take heed therefore how thou exchange any words at all with her But if thou bee first set upon Jun in vita sua as Joseph was by his Mistress and as Franciscus Junius was by those impudent Queans at Lions in France whither hee was sent by his Father for learning-sake who night and day solicited him then to keep thee from the bitter-sweet lips of these Enchantresses let thy lips keep knowledge answer them as Joseph did with the words of truth and soberness Act. 26.25 with gracious and wholesome words 1 Tim. 6.3 such as have a cooling and healing property in them with Scripture-language which the Devil and his Agents cannot answer or away with When therefore thou art tempted to this of any like sin say No I may not I dare not for it is forbidden in such a place and again in such a place How then can I do this great wickedness and sin against God Gen. 39.9 Lo this is the way walk in it Let thy lips keep knowledge and it shall keep thee from the lips of a strange woman though they drop as an hony-comb and seem to have plenty of pleasure and sweetness in them Drop as an hony-comb But is like that hony spoken of by Pliny that had poyson in it as being sucked out of poysonous herbs and flowers In the Cadiz voyage at Alvelana three miles from Lisbon many of our English Souldiers under the Earle of Essex perished by eating of hony purposely left in the houses and spiced with poyson as it was thought Speed 12.10 How much better is it to bee preserved in brine than to rot in hony to mortifie lusts than to enjoy them Rom. 8.13 Voluptatem vicisse voluptas est maxima saith Cyprian nec ulla major est victoria quam ea quae è cupiditatibus refertur De bonâ— pudicit There is no such pleasure as to have overcome an offered pleasure neither is there any greater conquest than that that is gotten over a mans corruptions Vers 4. But her end is bitter as wormwood The pleasure passeth In amore â—â—iltum est amari the sting remaineth for in the froth of this filthy pleasure is bred that hell-worm of guilt that never dyeth Principium dulce est sed finis amoris amarus Laeta venire Venus tristis abire solet Diana of the Ephesians was so artificially pourtrayed that shee seemed to smile most pleasantly upon such as came into her Temple Dulcis acerbitaâ— amarissima voluptas Tertul. but to frown at those that went out So doth sensual pleasure Heus tu scholastice dulce amarum gustulum carpis c. said the Harlot to Apuleius Hark Scholar it is but a bitter sweet that you are so fond of Plus aloes quam mellis habet knowest thou not that there will bee bitterness in the end Speed Walsing The Chroniclers have observed of our Edward the third that hee had alwayes fair weather at his passage into France and foul upon his return Such is the way of the Harlot The sin committed with her is as the poyson of Aspes When an Asp stings a man Plutarch it doth first tickle him so as it makes him laugh till the poyson by little and little get to the heart and then it pains him more than ever before it delighted him See Luke 6.25 16.25 Heb. 12.15 16. Job 13.26 Eccles 7.27 28. Vers 5. Her feet go down to death The Romans were wont to have their Funerals at the gates of Venus Temple to signifie that lust was the harbinger Plutarch and hastener of death saith Plutarch As for Whores they were of old shut out of the City and forced to seek places among the graves Lib. Advers 13.19 Hence they were called Maechae bustuariae de scortis dictum inter busta prostrantibus saith Turnebus See the Note on Chap. 2.18 Her steps take hold
This day have I paid my vows A votary then shee was by all means and so more than ordinarily religious So was Doeg why else was hee deteined before the Lord 1 Sam. 21.7 A Doeg may set his foot as far into Gods Sanctuary as a David That many Popish Votaries are no better than this huswife in the text see the Lisbon-Nunnery c. besides those thousands of Infants skulls found in the fish-pools by Gregory the Great Vers 15. Therefore came I forth As having much good chear at home Sine Cerere Libero frigâ—t Venâ—â— as at all peace-offerings they had Gluttony is the gallery that libidinousness walks through Diligently to seek thy face Or thy person not thy purse thee not thine do I seek Quis credit And I have found thee By a providence no doubt God must have a hand in it or else 't is marvel God hath given mee my hire said Leah because I have given my Maid to my Husband Gen. 30.18 See 1 Sam. 23.7 Zach. 11.5 Vers 16. I have decked my bed Lest haply by being abroad so late hee should question where to have a bed shee assures him of a dainty one with curious curtains Vers 17. With Myrrhe Aloes c. This might have minded the young man that hee was going to his grave for the bodies of the dead were so perfumed Such a meditation would have much rebated his edge cooled his courage Jerusalems filthiness was in her skirts and why shee remembred not her latter end Lam. 1.9 As the stroaking of a dead hand they say cureth a tympany and as the ashes of a viper applied to the part that is stung draws the venome out of it so the serious thought of death will prove a death to fleshly lusts Mr. Wards Sermons I meet with a story of one that gave a loose young man a Ring with a deaths-head with this condition that hee should one hour daily for seven daies together look and think upon it which bred a strange alteration in his life Vers 18. Until the morning But what if death draw the curtains and look in the while If death do not yet guilt will And here beasts are more happy in carnal contentments than sensual voluptuaries for in their delights they seldome surfeit but never sin and so never finde any cause or use for pangs of repentance as Epicures do whose pleasure passeth but a sting staies behinde Job calleth sparks the sons of fire being ingendred by it upon fuel as pleasures are the sons of mens lusts when the object and they lye and couple together And they are not long-lived they are but as sparks they dye as soon as begotten Vers 19. For the good man is not at home Heb. The man not my man or my husband c. the very mention how much more the presence of such a man might have marred the mirth Vers 20. Hee hath taken a bag of mony And so will not return in haste Let not the children of this world bee wiser than wee Lay up treasure in Heaven provide your selves baggs that wax not old Luk. 12.33 Do as Merchants that being to travel into a far Country deliver their mony here upon the Exchange that there they may receive it Evagrius in Cedrenus bequeathed three hundred pound to the poor in his will but took a bond beforehand of Synesius the Bishop for the re-payment of this in another life according to the promise of our Saviour of an hundred fold advantage Vers 21. With much fair speech Fair words make fools fain This Circe so enchanted the yonker with her fine language that now shee may do what she will with him for hee is wholly at her devotion Vers 22. Hee goeth after her straightway Without any consideration of the sad consequents Lust had blinded and besotted him and even transformed him into a brute Nos animas etiam incarnavimus saith one Many men have made their very spirit a lump of flesh and are hurried on to Hell with greatest violence Chide them you do but give physick in a fit counsel them you do but give advice to a man that is running a race bee your counsel never so good hee cannot stay to hear you but will bee ready to answer as Antipater did when one presented him with a book treating of happiness he rejected it and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have no leasure to read such discourses As an Oxe goeth to the slaughter When hee thinks hee goeth to the pasture or as those Oxen brought forth by Jupiters Priest with garlands unto the gates but it was for a slain-sacrifice Acts 14.13 Fatted ware are but fitted for the shambles Numella Beza in loc Or as a fool to the correction of the Stocks Such stocks as Paul and Silas yet no fools were thrust into feet and neck also as the word there signifieth Acts 14.24 This the fool fears not till hee feels till his head bee cooled and his heels too till hee hath slept out his drunkenness and then hee findes where hee is and must stick by it See this exemplified Prov. 5.11 How many such fools have wee now adaies Mori morantur quocunque sub axe morantur that rejoyce in their spiritual bondage and dance to Hell in their bolts as one saith nay are weary of deliverance They sit in the stocks when they are at prayers and come out of the Church when the tedious Sermon runs somewhat beyond the hour like prisoners out of a Gaol The Devil is at Iâ—ne with such saith Master Bradford and the Devil will keep holy-day as it were in Hell in respect of such saith another Vers 23. Till a dart strike thorow his liver i. e. Filthy lust that fiery dart of the Devil Plato in hepate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponit Horat Ode 1. lib. 4. Ode 25. lib. 5. Ovid. Trist pointed and poisoned as the Sythian darts are said to bee with the gall of Asps and Vipers Philosophers place lust in the liver Mathematicians subject the liver to Venus the Poets complain of Cupids wounding them in that part Cor sapit pulmo loquitur fel commovit iras Splen ridere facit cogit amare jecor Or as some sense it till the Adulterer bee by the Whores husband or friends or by the hand of justice deprived of life perhaps in the very act as Zimri and Cozbi were by Phineas in the very flagrancy of their lust Vers 24. Hearken now therefore Call up the ears of thy minde to the ears of thy body that one sound may pierce both Solomon knew well how hard it was to get ground of a raging lust even as hard as to get ground of the Sea Hence hee so sets on his exhortation Vers 25. Let not thine heart Think not of her lust not after her Thoughts and affections are sibi mutuo causae Whilest I mused the fire burned Psal 39. so that thoughts kindle affections and these cause thoughts to boyl See Job
31.1 See therefore that evil thoughts though they rush into the heart yet they rest not in it Vers 26. For shee hath cast down many That have let in death at those windows of wickedness those loop-holes of lust that have dyed of the wound in the eye Aliorum perditio tua sit cautio Seest thou another man shipwrackt look well to thy tacklings Yea many strong men have been slain by her The valour of man hath oft been slaved by the wyses of a woman Witness many of your greatest Martialists who conquered Countries and were vanquished of vices being captivarum suarum captivi The Persian Kings commanded the whole world and were commanded by their concubines So was Alexander Sampson Hercules whom some make to bee the same with Sampson Lenam non potuit potuit superare leaenam Quem fera non potuit vincere vicit hera Vers 27. Her house is the way to hell The shortest cut to utter destruction This if well beleeved would make the young man stop or step back as if hee had trod upon a serpent Sed vivunt homines tanquam mors nulla sequatur Aut velut infernus fabula vana foret Going down to the Chambers of death Both temporal and eternal Lo those Hoasts that welcome men into their Inne with smiling countenance will cut their throats in their beds The Syrens are said to live in green meadows Natal Comes and to have by them ever an heap of dead mens bones CHAP. VIII Vers 1. Doth not Wisdome cry ANd shall a Harlot bee sooner heard than shee Shall men prefer dross before gold acorns before wheat a swine-sty before a Sanctuary dirty delights and sensual pleasures before peace that passeth all understanding Xenophon joy unspeakable and full of glory Heathen stories tell how Hercules when hee was young was courted by Vertue on the one hand and Pleasure on the other But Pleasure lost her sweet words upon him hee hearkned to Vertue rather Shall not wee to Wisdome Put forth her voyce In her Ministers who are Cryers by office and must bee earnest Isa 58.1 See an instance in holy Bradford I beseech you saith Hee I pray you I desire you I crave at your hands with all my very heart I ask of you with hand pen tongue and minde in Christ through Christ for Christ Act. Mon. 1490. for his Name Blood Mercy Power and Truths sake my most intirely beloved that you admit no doubting of Gods final mercies toward you c. Here was a lusty Cryer indeed And such another was Mr. Perkins of whom it is said that in expounding the Commandements when hee was Catechist of Christs Colledge hee applied them so home to his hearers Mr. Fullers Holy-state p 90. that hee made their very hearts fall down and their hairs stand upright Vers 2. Shee standeth in the top of high places That is saith an Interpreter in the lofty Oracles of the Patriarchs and Prophets Vers 3. At the entry of the City Heb. At the mouth for as words go out of the mouth Rod. Bain so do men out of the City onely men go and come at their pleasure Sed volat emissum semel irrevocabile verbum A word once uttered cannot bee recalled At the coming in at the doors Every where Christ offereth himself hence ariseth this phrase My salvation is gone forth but to little purpose through mens singular perversness Indeed if the Lord would set up a Pulpit at the Ale-house door they would hear oftner But sith hee doth not they will run to hell as fast as they can And if God cannot catch them they care not they will not return Vers 4. Unto you O men I call O viri praestantes so some render it O yee eminent men whether for greatness of birth wealth or learning The Pharisees and Philosophers for their learning are called the Princes of this world 1 Cor. 2.8 Sed sapientes sapienter in infernum descendunt saith one potentes potenter tâ—rquebuntur saith another But the world by wisdome knows not God 1 Cor. 1.21 and not many wise men not many mighty not many noble are called vers 26. And yet they shall not want for calling if that would do it for unto you O mighty men I call Sed surdo plerunque fabulam but all to little purpose for most part They that lay their heads upon down-pillows cannot so easily hear noyses Courts and great places prove ill air for Zeal Divitibus ideo pietas deest quia nihil deest Rich mens wealth proves an hindrance to their happiness And my voyce is to the Sons of men i. e. To the meaner sort of people See Psal 49.2 These usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like little fishes bite more than bigger The poor are Gospellized saith our Saviour Smyrna was the poorest but best of the seven Churches Certain it is that many of the meaner sort hold that they are not bound to look after Scripture-matters but that it is for rich men and Scholars onely to do so Wee have nothing say they to live by but these hands How can day-labourers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 22. ad Pop. Antioch and poor Craftsmen intend such things The baser sort of people in Swethland do alwayes break the Sabbath saying that it is only for Gentlemen to keep that day See Jer. 5.4 Joh. 7.49 But Paul a poor Tent-maker could say Our conversation is in heaven and Gods people are afflicted and poor yet they trust in the Name of the Lord Zeph. 3.12 Who ever richer than Adam in Paradise Poorer than Job on the dunghill yet in Paradise Satan foiled Adam on the dunghil Job foiled Satan Think not that poverty can excuse from duty Poor men also must listen to wisdomes voyce or it will bee worse with them there is yet but a beginning of their sorrows Vers 5. O yee simple If yee bee not set in sin resolved of your way as good as yee mean to bee If yet there bee any place left for perswasion See the Note on Chap. 1.4 And yee fools Yee that have already made your conclusion and are wiser in your own conceit than seven men that can render a reason Ver. 6. I will speak of excellent things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruling-cases Master-sentences Axiomes of state principles for Princes I have written for them the great things of my Law Hos 8.12 Solomon calls the Scriptures Lords of Collections as some sense that Text Eccles 12.11 Shall hee right things Right for each mans particular purposes and occasions Athanâ—s The Scriptures are so peâ—â—â—â—l that every man may think they speak de se in re sua of him and his 〈◊〉 In all the Commandements of God there is so much rectitude and good reason could wee but see it that if God did not command them yet it were our best way to practise them For my mouth shall speak truth Heb. Shall meditate truth i. e. I will
〈◊〉 〈◊〉 Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hostibus hand tergo sed forti pectore notus Vers 15. By mee Kings reign How then can the School-men defend Thomas Aquinas in that Paradox Dominium praelatio introducta sunt ex jure humano Dominion and Government is of man This crosseth the Apostle Rom. 13.1 2. and the wisest of the Heathens Vers 16. And Nobles So called in the original from their liberality and bounty Hence Luke 22.25 This word is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bountiful or Benefactors such as are ingenuous free munificent indued with that free Princely spirit Psal 51.14 Even all the Judges of the earth Though haply they bee reckoned in the rank of bad men but good Princes such as was Galba and our Richard the third Plin Secund. Dion Cass and Trajan much magnified for a good Emperour and yet a Drunkard a Baggerer and a cruel Persecutor Vers 17. I love them that love mee The Philosopher could say that if moral vertue could bee seen with mortal eyes shee would stir up wonderful loves of her self in the hearts of the beholders How much more then would the Wisdome of God in a Mystery 1 Cor. 2.7 that essential wisdome of God especially the Lord Jesus who is totus desiderabilis altogether lovely Cant. 5.16 the desire of all Nations Hag. 2.7 whom whosoever loveth not deserves to bee double accursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.22 My love was crucified said Ignatius who loved not his life unto the death Rev. 22.11 Neither was there any love lost or can be For I love them that love mee And if any man love mee my Father will love him and I will love him and will manifest my self unto him and wee will come unto him and make our abode with him Joh. 14.21 23. Men do not alwayes reciprocate nor return love for love For my love Psal 109.4 5. they are mine adversaries Yea they have rewarded mee hatred for my love David lost his love upon Absolom Paul upon the Corinthians Old Andronicus the Greek Emperor upon his graceless Nephew of the same name But here is no such danger it shall not bee easie for any man to out-love Wisdome For whereas some one might reply You are so taken up with States Ob. and have such great Suters Kings Princes Nobles Judges as vers 15 16. that it is not for mean men to look for any love from you Not so saith Wisdome for I love them that love mee Sol. bee they never so much below mee Grace bee with all them that love the Lord Jesus insincerity Tantum velis Deus tibi praeoccurret saith Nazianzen Ambulas si amas Eph. 6.23 Non enim passibus ad Deum sed affectibus curritur saith Augustin Thou walkest if thou lovest Thou actest if thou affectest They that seek mee early As Students sit close to it in the morning Aurora musis amica Vers 18. Riches and honour are with mee I come not unaccompanied but bring with mee that which is well worth having The Muses though Jupiters daughters and well deserving yet are said to have had no Suters because they had no portions Our Henry the eighth when hee dyed Engl. Elis gave his two daughters Mary and Elizabeth but ten thousand pounds apeece But this Lady is largely endowed and yet such is mens dulness shee is put to sollicit Suters by setting forth her great wealth See the Note on Matth. 6.33 Vers 19. My fruit is better than gold This Wisdome is as those two golden Pipes Zach. 4. through which the two Olive-branches do empty out of themselves the golden oyles of all precious graces into the Candlestick the Church Hence grace is here called fruits and Cant. 4.16 Pleasant fruits and fruits of the Spirit Gal. 6.22 Vers 20. I lead in the way of righteousness Which is to say I got not my wealth per fas atque nefas by right and wrong by wrench and wile My riches are not the riches of unrighteousness the Mammon of iniquity Luke 16.9 but are honestly come by and are therefore like to bee durable v. 18. or as others render it antient St. Hierom somewhere saith that most rich men are either themselves bad men or heirs of those that have been bad There is a prophane Proverb amongst us Happy is that childe whose Father goes to the Devil It is reported of Nevessan the Lawyer that hee should say Hee that will not venture his body shall never bee valiant hee that will not venture his soul never rich But Wisdomes walk lyes not any such way God forbid saith shee that I or any of mine should take of Satan Gen. 14.23 from a thread even to a shoo-latchet lest hee should say I have made you rich Vers 21. To inherit substance Heb. That that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that hath some tack or substance in it some firmity or solid consistency Wilt thou set thine eyes upon that which is not Outward things are not but onely in opinion in imagination In semblance not in substance The pomp of this world is but a fancy Act. 25.33 the glory of it a conceit Matth. 4. the whole fashion of it a meer notion 1 Cor. 7.31 Riches get them great Eagles wings Prov. 23.5 they flye away without once taking leave of the owner leaving nothing but the print of their talons in his heart to torment him When wee grasp them most greedily wee imbrace nothing but smoke which wrings tears from our eyes and vanisheth into nothing Onely true grace is durable substance the things above out-last the dayes of heaven and run parallel with the life of God and line of eternity Vers 22. The Lord possessed mee Not created mee as the Arrians out of the Septuagint pressed it to prove Christ a creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before his works of old Heb. Ante opera suo ante tunc id est priusquam quis dicere potest tunc before there was any either now or then before all time therefore from all eternity For whatsoever was before the world and time that was created with the world must needs bee eternal Vers 23. I was set up Coronata sum I was crowned so some render it Inuncta fuâ— I was anointed â—o others for King Priest and Prophet of my Church And to this high honour I grew not up by degrees but had it presently from before all beginnings Vers 24. When there were no depths In mentioning Gods works of Creation some observe here that wisdome proceeds from the lower elements to the superiour and heavenly bodies Shee begins with the earth vers 23. goes on here to the waters and so to the air called Streets rendred Fields vers 26. that is the vast element of the air which compared with the far less elements of earth and water must needs seem exceeding large spacious and open as streets or fields Lastly by the highest part of the dust
by a Canvase Vers 31. The mouth of the just c. Heb. Buddeth forth as a fruit-tree to which the tongue is fitly and finely here resembled Hence speech is called the fruit of the lips But the froward tongue shall bee cut out As a fruitless tree is cut down to the fire Nestorius the Heretick his tongue was eaten off with worms Nestorii lingua vermibus exesa Arch-bishop Arundels tongue rotted in his head From Miriams example Num. 12. the Jew Doctors gather that Leprosie is a punishment for an evil tongue and in special for speaking against Rulers The Lady de Breuse had by her virulent and railing tongue more exasperated the fury of King John whom shee reviled as a Tyrant and a Murtherer than could bee pacified by her strange present of four hundred Kine and one Bull all milk-white Speeds Chron. fol. 572. except onely the ears which were red sent unto the Queen Vers 32. The lips of the righteous Hee carries as it were a pair of ballances betwixt his lips and weighs his words before he utters them Et prodesse velens delectare willing to speak things both acceptable and profitable The wicked throws out any thing that lyes uppermost though never so absurd obscene defamatory c. Aera puâ—o nosci tinnitâ— sed pectora verbis Sic est namque id sunt utraque quale sonantâ— CHAP. XI Vers 1. A false Ballance is abomination SEe the Notes on Lev. 19.36 Deut. 25.15 This kinde of fraud falls heaviest upon the poor Amos 8.5 who are fain to fetch in every thing by the penny Hither may bee referred corruptions in Courts and partialities in Church-businesses See that tremend charge to do nothing by partiality or by tilting the ballance Hos 12.7 1 Tim. 5.21 Those that have the ballances of deceit in their hand are called Canaanites so the Hebrew hath it that is meer natural men Ezek. 16.3 that have no goodness in them no not common honesty they do not as they would bee done by which very Heathens condemned Vers 2. When pride cometh Where Pride is in the Saddle Shame is on the Crupper tanquam Nemesis a tergo Hee is a proud fool saith our English Proverb Proud persons whiles they leave their standing and would rise above the top of their places they fail of their footing and fall to the bottome But with the lowly is wisdome Which maketh the face to shine Pride proceeds from folly and procures contempt But God gives grace to the humble that is as some sense it good repute and report amongst men Who am I saith Moses and yet who fitter than hee to go to Pharaoh Hee refused to bee Pharaohs daughters Son hee was afterwards called to bee Pharaohs God Exod. 7.1 Aben-Ezra observes that the word here rendred lowly signifies bashful shame-faced Qui prae vtrecundia sese abdunt that thrust not themselves into observation The humble man were it not that the fragrant smell of his many vertues betrayes him to the world would chuse to live and dye in his self-contenting secrecy Hence humility is by Bernard compared to the Violet which grows low to the ground and hangs the head downward and besides hides it self with its own leaves Vers 3. The integrity of the upright shall guide them An elegant allusion in the original Their uprightness shall lead them whither they would and secure them from danger They fulfil the Royal Law James 2.8 keep the Kings high-way and so are kept safe whiles those that go out of Gods Precincts are out of his protection But the perversness of transgressors Of prevaricators that run upon rough Precipices These are by the Prophet Amos likened to horses running upon a rock where first they break their hoofs and then their necks Amos 6.12 Vers 4. Riches profit not in the day of wrath Neither their silver nor their gold shall bee able to deliver them in the day of the Lords wrath Zeph. 1.18 Isa 13.7 Yea they carried away the richer Jews when the poorer sort were left to till the land 2 King 24. The great Caliph of Babylon whom all the Mahometan Princes honoured above all others as the true successour of Mahomet and the grand Oracle of their Law being taken together with his City by the great Cham of Tartary was by him set in the midst of his infinite Treasure and willed to feed thereon and make no spare In which order the covetous wretch kept for certain dayes Turk hist fol. 113. miserably dyed for hunger in the midst of those things whereof hee thought hee should never have enough Wherefore should I dye being so rich said that wretched Cardinal Henry Beauford Bishop of Winchester in Henry the sixths time Fic quoth hee will not death bee hired Act. Mon. fol. 925. will mony do nothing His riches could not reprieve him But righteousness delivereth from death See the Note on Chap. 10.2 Vers 5. The righteousness of the perfect This is the same in effect with vers 3. Nunquam satis dicitur quod nunquam satis discitur Seneca But the wicked shall fall by his own wickedness Or In his own wickedness hee shall fall out of one wickedness unto another whiles hee draws iniquity with cords of vanity and sin as it were with a cart-rope Isa 5.18 Thus Babylons sins are said to reach unto Heaven quasi concatenatus funis Rev. 18.5 Therefore shee is fallen shee is fallen certo brevi penitus nondum tamen Flagitium flagellum ut acus filum Sin and punishment are inseparable companions Vers 6. The righteousness of the upright shall deliver them As Noahs integrity prevailed for his safety Many are the troubles of the righteous but out of them all they are sure to bee delivered No Country hath more venemous creatures than Aegypt none more Antidotes So godliness hath many troubles and as many helps against trouble As Moses hand it turns a Serpent into a Rod And as the tree that Moses cast into the waters of Marah it sweetneth the bitter waters of affliction Well may it bee called the Divine Nature For as God brings light out of darknesse c. so doth grace But transgressours shall bee taken in their own naughtiness Taken by their own consciences those blood-hounds and by the just judgements of God which they shall never bee able to avoid or abide Though now they carry themselves as if they were out of the reach of his Rod or had gotten a protection Vers 7. When a wicked man dyeth his expectation shall perish Hee died perhaps in strong hopes of Heaven as those seem to have done that came rapping and bouncing at Heaven-gates with Lord Lord open unto us but were sent away with a Non novi vos Depart I know you not Mat. 7. And the hope of unjust men Etiam spes valentissima perit So some render it his most strong hope shall come to nothing Hee made a bridge of his own shadow and thought
third who well knowing it was no good policy to play the Devil by half deal resolved to leave never a rub to lye in the way that might hinder the running of his bowl and hence was he so infinitely hated of all Vers 16. Every prudent man dealeth with knowledge Observes circumstances and deports himself with discretion thrusts not himself into unnecessary dangers carves not a piece of his heart but to those hee is well assured of See an instance of this prudence in Ezra chap. 8.22 in Nehemiah chap. 2.5 Hee calls it not the place of Gods Worship such an expression that Heathen King might have disgusted but the place of his Fathers Sepulchres in Esther who concealed her Stock and Kindred till she saw her time in Christ when he was tried for his life in Paul Acts 23.6 Act. 19.10 he lived two years at Ephesus and spake not much against the Worship of their great Goddesse Diana vers 37. The prudent shall keep silence in an evil time Amos 5.13 'T is not good provoking evil men that are irreformable nor safe pulling a Bear or mad Dog by the ear But a fool layeth open his folly Plasheth it and setteth it a sunning as it were by his head-long head-strong exorbitances by his inconsiderate courses hee openly bewraies and proclaims what he is he sets his folly upon the cliffe of the rock that it should not be covered Ezek. 24.7 Vers 17. A wicked messenger falleth into mischief Incurs the displeasure and just revenge of them that sent him Or at least of God in case of their slacknesse How much more then wicked Ministers those Messengers of the Churches Jer. 4◠10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8.23 that doe the Lords work negligently that corrupt his Message 2 Cor. 2.17 that huckster it and handle it craftily and covetously good evil and evil good c. Who is blinde but my servant or deaf as my messenger Isa 42.19 Such an Ambassadour was once worthily derided in the Roman State As at another time a certain stranger coming on Ambassage to the Senators of Rome and colouring his hoary hair and pale cheeks with vermilion hue a grave Senator espying the deceit stood up and said What sincerity are wee to expect at this mans hands whose locks and looks and lips do lye It was an honest complaint of a Popish Writer Wee saith hee handle the Scripture tantum ut nos pascat vestiat that wee may pick a living out of it and are therefore fain to preach placentia and so to put men into a Fools Paradise But shall they thus escape by iniquity Psal 56.7 have they no better Medicums But a faithful Ambassador is health To him that sendeth him to those hee is sent to and to himself So is a faithful Minister that delivers the whole counsel of God all that hee hath in Commission Jer. 1.17 Ezek. 3.17 Vers 18. Poverty and shame These two are fitly set together for poverty is usually slighted if not shamed Jam. 2.16 Nil habet infelix paupertas durius in se Quà m quod ridiculos homines facit The world looks over a poor though vertuous man Luke 15. This thy son not this my brother And why but because in poverty How much more an uncounselable and incorrigible man as here and that Prodigal had been till hee came to himself But hee that regardeth reproof shall bee honoured Though not haply inriched hee shall bee of good account with the wise and godly though in meaner condition Mr. Fox being asked whether hee knew such an honest poor man who had received succour and good counsel from him in time of trouble answered I remember him well I tell you I forget Lords and Ladies to remember such Vers 19. The desire accomplished is sweet to the soul Tota vita boni Christiani sanctum desiderium est saith Augustine The whole life of a good Christian is one holy desire hee even spends and exhales himself in continual sallyes as it were and expressions of strongest affection to God whom hee hath chosen and with whom hee hath much sweet intercourse hee cannot bee at rest without some comings in from him every day And then O the joyes the joyes Mrs. Kath. Brettergh the unconceivable joyes as shee once cryed out O that joy O my God when shall I bee with thee These were the dying words of the young Lord Harrington Hee was in heaven aforehand as having let out his holy soul into God Fun. Serm. by Mr. Stock the fountain of all good But it is abomination to fools to depart from evil To bee pulled from their vain delights though never so sinful never so destructive Esau for a mess of pottage sold his birth-right Cardinal Burbon would not part with his part in Paris for a part in paradise Theotimus in Ambrose being told that intemperance would bee the loss of his eye-sight cried out Vale lumen amicum Hee would rather lose his sight than his sin so doth many a man his soul The Panther loves mans dung they say so much that if it bee hanged a height from him hee will leap up and never leave till hee hath burst himself in peeces to get it and this is the way they get that creature Like policy useth Satan by base lusts to draw many to hell It was a speech of Gregory Nyssen Hee that doth but hear of Hell is without any further labour or study taken off from sinfull pleasures Mens hearts are grown harder now adayes Vers 20. Hee that walketh with wise men shall bee wise Hee that comes where sweet spices and ointments are stirring doth carry away some of the sweet savour though hee think not of it so he that converseth with good men shall get good Holiness is such an Elixar as by Contaction if there bee any disposition of goodness in the same mettal it will render it of the property A childe having been brought up with Plato Sen. de ita l. 3. c. 11. and afterwards hearing his Father break out into rage and passion said I have never seen the like with Plato But a companion of fools shall bee broken There is an elegancy in the Original that cannot bee Englished Bede by a companion or friend of fools here understands those that take delight in Jesters Stage-players and such idle companions unprofitable burdens fruges consumere nati the botch and canker of the Commonwalth Plutarch Theatra juvenes corrumpunt saith Plato ludi praebeut semina nequitiae saith Ovid. The Lacedemonians would not admit of them that so they might not hear any thing contrary to their laws whether in jest or in earnest Func Chron. And Henry the third Emperour of Germany when a great sort of such fellows flocked together at his wedding sent them all away not allowing them so much as a cup of drink Anno Dom. 1044. Vers 21. Evil pursueth sinners Hard at heels Flagitium flagellum ut acus filum Sin
and cloaths to put on it sufficeth him and this hee dare bee bold to promise himself Beg his bread hee hopes hee shall not but if hee should hee can say with Luther who made many a meal with a broyled herring Mendicato pane hic vivamus Luth. in Psal 132. annon hoc pulchrè sarcitur in eo quod pascimur pane cum angelis vitâ aterna Christo sacramentis Let us bee content to fare hard here Have wee not the bread that came down from heaven But the belly of the wicked shall want Because their belly prepares deceit Job 15.35 not their heads onely Job 20.22 Mic. 6.14 16. they take as much delight in their witty wickedness as the Epicure in his belly-timber therefore in the fulness of their sufficiency they are in straights they are sick of the bulimy or doggish appetite CHAP. XIV Vers 1. Every wise woman buildeth her house QUavis pia perita Every holy and handy woman buildeth her house not onely by bearing and breeding up children as Rachel and Leah builded the house of Israel Ruth 4.11 but by a prudent and provident preventing of losses and dangers as Abigail as also by a careful plotting and putting every thing to the best like as a Carpenter that is to build an house laies the plot and platform of it first in his brain forecasts in his mind how every thing shall be and then so orders his stuff that nothing bee cut to waste Lo such is the guise of the good housewife As the husband is as the head from whom all the sinews do flow so shee is as the hands into which they flow and enable them to do their office But the foolish plucketh it down with her hands With both hands earnestly shee undoes the family Sicut ut liguo vermis ita perdit virum suum mulier malefica Hier. whereof shee is the calamity bee shee never so witty if withall shee bee not religious and thrifty heedy and handy Bee the husband never so frugal if the wife bee idle or lavish or proud or given to gadding and gossipping c. hee doth but draw water with a sieve or seek to pull a loaded cart through a sandy way without the help of a horse it little boots him to bestir himself for hee puts his gets into a bag with holes Hag. 1.6 Hee labours in the very fire Hab. 2.15 as Cowper Bishop of Lincolne did whose wife burnt all his Notes that hee had been eight years in gathering lest hee should kill himself with over much study for shee had much ado to get him to his meals so that hee was forced to fall to work again Young his benefit of Afflict 153. and was eight years in gathering the same Notes wherewith hee composed his Dictionary that useful book How much happier in a wife was that learned Gul. Budaeus Conjux mea saith hee sic mihi morem gerit ut non tractet negligentius libros meos quam liberos c. My wife seeing mee bookish is no less diligent about my Books than about my Barus whom shee breeds up with singular care and tenderness How well might hee have done having such a learned helper as a Country man of his did of whom Thuanus reporteth quod singulis annis singulos libros liberos Reip. dederit that hee set forth every year a book and a childe Andreas Tiraquellius a book and a childe But this by the way onely Vers 2. Hee that walketh in his uprightness feareth the Lord Hee is in the fear of the Lord all day long Prov. 23.17 hee walketh in the fear of the Lord and in the comforts of the Holy Ghost Act. 11.31 The fear of the Lord is upon him so that hee takes heed and does it 2 Chron. 19.7 for hee knows it shall bee well with them that fear God that fear before him Eccles 8.12 Gods Covenant was with Levi of life and peace for the fear wherewith hee feared God and was afraid before his Name Hence the Law of truth was in his mouth and iniquity was not found in his lips hee walked with God in peace and equity and did turn many from iniquity Mal. 2.5 6. Hee that truly fears God is like into Cato of whom it is said that hee was Homo virtuti simillimus and that hee never did well that hee might appear to do so sed quia aliter facere non potuit but because hee could not do otherwise But hee that is perverse in his waies despiseth him Sets him aside departs from his fear dares to do that before him that hee would bee loth to do before a grave person Thus David despised God when hee defiled his neighbours wife 2 Sam. 12.9 Not but that even then hee had God for his chief end but hee erred in the way thinking hee might fulfil his lust and keep his God too hee would not forgo God upon any terms as Solomon thought to retain his wisdome and yet to pursue his pleasures Hence his partial and temporary Apostacy as the word here rendred perverse importeth his warping and writhing from the way of righteousness as the Septnagint here interpret it which was interpretative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ortuose incedens a despising of God a saying Hee seeth it not Vers 3. In the mouth of the foolish is a rod of pride wherewith hee beats others and layes about him like a Mad-man or rather like a mad Dog hee bites all he meets and barks against God himself till he procure the hate of God and men and smart for his petulancy being beaten at length with his own rod as the Lion beats himself with his own tayl But the lips of the wise shall preserve them From the aspersion of false and foolish tongues Their good names are oyled so that evil reports will not stick to them Dirt will stick upon a mud wall not so upon marble Or if they lye under some undeserved reproach for a season either by a real or verbal Apologie they wade out of it as the eclipsed Moon by keeping her motion wades out of the shadow and recovers her splendor Isa 54.17 Vers 4. Where no Oxen are the Crib is clean The Barn and Garners are empty Neque mola neque farina no good to bee got without hard labour of men and Cattel Let the idle mans Motto be that of the Lilly Neque laborant neque neut They neither toyl nor spin Matth. 6.28 Man is born to toyl as the sparks fly unwards Job 5.7 And Spinster they say is a term given the greatest women in our Law Our lives are called the lives of our hands Isa 57.10 because to be maintained by the labour of our hands But much increase is by the strength of the Oxe This is one of those beasts that serve ad esum ad usum and are profitable both alive and dead An Heathen counselleth good husbands that would thrive in the world to get first
Reformers bring forth their rich treasure and liberally disperse it by preaching writing and every way trading their Talents for the Churches good Farellus with his Talent Hic est ille Farellus qui Genevenses Novocomenses Monipelgardenses c. Christo lucrifecit Melch. Adam in vit gained to the Faith five Cities of the Cantons with their territories Wickliff Hus Luther Calvin c. how active and fruitful were they in their Generations to dispread and scatter light over the Christian world to wise and win souls to Christ Prov. 11.30 These surely shine as stars in Heaven Dan. 12.3 that like stars by their light and influence made such a scatter of riches upon earth Every Star saith one is like a purse of Gold out of which God throws down riches and plenty upon the sons of men And as it is the nature of gold to bee drawn forth marvellously Zinch de oper dei part 2. l. 3. c. 6. so that as the learned affirm an ounce of gold will go as far as eight pound of silver so it is the nature of sound knowledge to be spreading and diffusive But the heart of the foolish doth not so Or is not right 'T is little worth Prov. 10.20 as having no true treasure in them but froth and filth vanity and villany hence they do not onely not disperse knowledge which they have not Psal 14.4 but patronize and promote ignorance and errour sow Cockle as fast as wiser men do Corn and are as busie in digging descents to Hell as others are in building stair-cases for Heaven Vers 8. The sacrifice of the wicked is an abomination Their very incense stinks of the hand that offers it Isa 1.13 Good words may bee uttered but wee cannot hear them because uttered with a stinking breath and good meat may bee presented but wee cannot eat of it because cook'd or brought to Table by a nasty sloven Works materially good may never prove so formally and eventually viz. when they are not right quoad fontem quoad finem 1 When they proceed not from a right principle a pure heart a good conscience and Faith unfeigned 1 Tim. 1.5 2 When they tend not to a right end the glory of God in our own or other mens salvation Christus opera nostra non tam actibus quà m finibus pensat Zanchius The glory of God must consume all other ends as the Sun puts out the light of the fire Cant. 4.11 Psal 141.2 Hos 14.2 But the prayer of the righteous is his delight His musick his hony-drops his sweetest perfume his Calves of the lips with which when wee cover his Altar hee is abundantly well-pleased For as all Gods senses nay his very soul is offended with the bad mans sacrifice Isa 1.13 14 15. his sharp nose easily discerneth and disgusteth the stinking breath of his rotten lungs though his words bee never so sented and perfumed with shews of holiness So the prayer that proceeds from an upright heart though but faint and feeble doth come before God even into his ears Psal 18.6 and so strangely charms him Isa 26.16 see the Margin that hee breaks forth into these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incantamentum Ask mee of things concerning my sons and concerning the works of my hands command yee mee Isa 45.11 O that wee understood the latitude of this Royal Charter then would wee pray alwaies with all prayers and supplications in the Spirit then would wee watch thereunto with all perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not faint or shrink back Ephes 6.18 Luk. 18.1 Vers 9. The way of the wicked is abomination Not his sacrifices onely but his civilities all his actions natural moral recreative religious are offensive to all Gods senses as the word signifies The very plowing of the wicked is sin Prov. 21.4 all they do is defiled yea their very consciences Their hearts like some filthy bog or fenn or like the lake of Sodome send up continual poisonous vapours unto God And hee not able to abide them sends down eftsoons a counterpoison of plagues and punishments Psalm 11.6 Rom. 1.18 But hee loveth him that followeth after righteousness Although hee fulfil not all righteousness yet if hee make after it with might and main as the word signifies if hee pursue it and have it in chase as ravenous creatures have their prey if by any means hee may attain to the resurrection of the dead Phil. 3.11 That is that height of holiness that accompanieth the resurrection This is the man whom God loves Now Gods love is not an empty love It is not like the Winter Sun that casts a goodly countenance when it shines but gives little warmth and comfort Thou meetest him that rejoyceth and worketh righteousness Aug. those that remember thee in thy waies Isa 64.5 that think upon thy commandements to do them Psal 103. qui faciunt praecepta et si non perficiant that are weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but willing Heb. 13.18 that are lifting at the latch though they cannot do up the door Surely shall every such one say In the Lord have I righteousness and strength Isa 45.24 Righteousness that is mercy to those that come over to him and Strength to enable them to come as the Sea sends out waters to fetch us to it Vers 10. Correction is grievous unto him that forsaketh the way Hee pleaseth himself in his out-straies and would not bee reduced hee is in love with his own ruine and takes long strides towards Hell which is now but a little afore him And if any man seek to save him Jude 23. with fear pulling him out of the fire hee flies in his face This is as great madness as if they whom our Saviour had healed or raised should have raged and railed at him for so doing And hee that hateth reproof shall die Hee that is imbittered by rebukes and not bettered by chastisements shall die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint shall die shamefully yea shall die eternally as the next verse shews shall bee swallowed up of Hell and destruction which even now gapes for him They that will not obey that sweet command Come unto mee all yee c. shall one day have no other voice to obey but that terrible Discedite Go yee cursed into everlasting flames Vers 11. Hell and destruction are before the Lord Tophet is prepared of old and where ever it is as it skils not curiously to enquire below us it seems to bee Pareus in loc Rev. 14.11 ubi sit sentient qui curiosius quaerunt so it is most certain that Hell is naked before God and destruction uncovered in his sight Job 26.6 Wee silly fishes see one another jerked out of the pond of life by the hand of death but wee see not the frying-pan and the fire that they are cast into that die in their sins and refuse to bee reformed Cast they are into utter darkness
superiour to fortune yet in an instant with his state in one battel overthrown into the bottome of misery and despair Ibid. 287. and that in the middest of his greatest strength Vers 19. Better it is to bee of an humble spirit An humble man is worth his weight in gold hee hath far more comfort in his losses than proud Giants have in their rapines and robberies Truth it is that meekness of spirit commonly draws on injuries A Crow will pull wooll from a Sheeps side shee durst not do so to a Wolf or Mastiff Howbeit it is much better to suffer wrong than to do it to bee patient than to bee insolent to bee lowly in heart and low of port than to enjoy the pleasures or treasures of sin for a season Vers 20. Hee that handleth a matter wisely shall finde good Doing things with due deliberation and circumspection things of weight and importance especially for here Deliberandum est diu quod statuendum est semel wee may look for Gods blessing when the best that can come of rashness is repentance Youth rides in post to bee married but in the end findes the Inne of repentance to bee lodged in The best may bee sometimes miscarried by their passions to their cost as good Josiah was when hee encountred the King of Egypt and never so much as sent to Jeremy Zephany or any other Prophet then living to ask Shall I go up against Pharaoh or not And who so trusteth in the Lord happy is hee Let a man handle his matter never so wisely yet if hee trust to his own wisdome hee must not look to finde good God will cross even the likeliest projects of such and crack the strongest sinew in all the arm of flesh The Babylonians held their City impregnable and boasted as Xenophon witnesseth that they had twenty years provision afore-hand but God confuted their carnal confidence The Jews in Isaiah when they looked for an invasion looked in that day to the Armour of the house of the Forrest and gathered together the waters of the lower Pool numbred the houses and cast up the ditches to fortifie the wall but they looked not all this while to God their Maker c. therefore they had a day of trouble and of treading down and of perplexity by the Lord God of Hosts in the valley of Vision Isa 22.5 8 9 10. where the beginning is creature-confidence or self-conceitedness the end is commonly shame and confusion in any business Whereas hee that in the use of lawful means resteth upon God for direction and success though hee fail of his design yet hee knows whom hee hath trusted and God will know his soul in adversity Vers 21. The wise in heart shall bee called prudent Hee shall have the stile and esteem of an intelligent though not haply of an eloquent man Of some it may bee said Solin Praefat. as Solinus saith of his Poly-histor to his friend Antius Fermentum ut ita dicam cognitionis ei magis inesse quam bracteas eloquentiae deprehendas you may finde more worth of wisdome in them De libris Aâ—â—ici scriptum reliquit Cicero ces hoc ipso fulsse ornates quod ornamenta negligerent than force of words Bonaventure requireth to a perfect speech Congruity Truth and Ornament This latter some wise men want and it is their Ornament that they neglect Ornament as Tully writes of Atticus and as Beza writes of Calvin that hee was facundiae contemptor verborum parcus sed minime ineptus scriptor a plain but profitable Author And the sweetness of the lips increaseth learning That is eloquence with prudence edifieth and is of singular use for the laying forth of a mans talent to the good of others As one being asked whether light was pleasant replied That is a blinde mans question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so if any ask whether eloquence and a gracious utterance bee useful in the Church of God It is an insulse and inficete question Zanchy speaking of Calvin and Viret who were Preachers together at Geneva when hee first came thither out of Italy useth these words Zanch. Miscel Ep. ded Sicut in Calvino insignem doctrinam sic in Vireto singularem eloquentiam in commovendis affectibus efficacitatem admirabar i. e. As Calvin I admired for excellent learning so did I Viret no less for his singular eloquence and efficacy in drawing affections Beza also was of the same minde as appears by that Epigram of his Gallica mirata est Calvinum Ecclesia nuper Quo nemo docuit doctius Et miratur adhuc fundentem mella Viretum Quo nemo fatur dulcius Vers 22. Understanding is a well-spring of life Vena vitae as the heart is the principle of life the brain of sense so is wisdome in the heart of all good carriage in the life and of a timely laying hold upon eternal life besides the benefit that other men make of it by fetching water thence as from a common Well But the instruction of fools is folly When they would shew most gravity they betray their folly they act not from an inward principle therefore they cannot quit themselves so but that their folly at length will appear to all men that have their senses exercised to discern betwixt good and evil There are that read the Text Castigatio stultorum stuititia est It is a folly to correct or instruct a fool for it is to no more purpose than to wash a Blackmore c. Vers 23. The heart of the wise teacheth his mouth Frameth his speech for him and seasoneth it with salt of grace ere it sets it as a dish before the hearers Nescit paenitenda loqui qui proferenda prius suo tradidit examini saith Cassiodere Lib. 10. Ep. 4. Hee cannot lightly speak amiss that weighs his words before hee utters them The voice which is made in the mouth is nothing so melodious as that which comes from the depth of the breast Heart-sprung speech hath weight and worth in it And addeth learning to his lips By restraining talkativeness and making him as willing to hear as to speak to learn as to teach to bee an Auditour as an Oratour Vers 24. Pleasant words are as an hony-comb Dainty and delicious such as the Preacher set himself to search out Eccles 12.10 Such as his father David found Gods words to bee Psal 119.103 Wells of salvation Isa 12.2 Breasts of consolation Isa 66.11 The hony-drops of Christs mouth Cant 4. Oh hang upon his holy lips as they did Luke 19. ult Hast thou found hony with Sampson Eat it as hee did Prov. 25.6 Eat Gods book as John did Rev. 10.9 finde fatness and sweetness in it Psal 63.5 Get joy and gladness out of it Psal 51.8 And if at any time the word in searching our wounds put us to pain as hony will cause pain to exulcerate parts let us bear it and not bee like children who though they
devitatur impletur humana sapientia dum reluctatur comprehenditur Gods decree is fulfilled by those that have least minde to it Humane wisdome whiles it strives for masteries is over-mastered Vers 31. The horse is prepared against the day c. A very serviceable creature and in battel full of terrour so swift in service that the Persians dedicated him to their god the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pausanias hath it But as the Sun in heaven can neither bee out-run nor stopt in his race so neither by men though wise nor by means though likely can Gods purposes bee disappointed An horse is a vain thing for safety Neither shall hee deliver any by his great strength Psal 33.17 But safety or victory is of the Lord Hee gives it to which side hee pleaseth as hee did to the Israelites in the conquest of Canaan though they had no horses to help them as their adversaries had and Charets too both Aegyptians and Canaanites CHAP. XXII Vers 1. A good name is rather to bee chosen HEb A name as Chap. 18.22 a wife for a good wife better no wife than an ill wife so better no name than an ill name This good name proceeding from a good conscience this honour from vertue Isa 43.4 this perfume of faith and obedience this splendor and sparkle of the white stone which onely shines upon heavenly hearts is far more desirable than great riches For first These oft take away the life of the owners thereof Prov. 1.19 the greater wealth the greater spoil awaits a man As a tree with thick and large boughes every man desires to lop him Whereas a good name saves a man oft from that danger as it did Jonathan whom the people rescued Secondly Riches breed and bring their cares and cumbers with them Qui habet terras habet guerras saith the Proverb Many Law-sutes and other vexations c. when a good name as a precious oyntment powred out gets loving favour with which it is therefore fitly coupled in this Text. Thirdly Riches are enjoyed but till death at utmost but a good name out-lives the man and is left behinde him for a blessing Isa 65.15 See Prov. 10.7 with the Note there Other people went beyond Gods Israel in wealth and riches but none in fame and renown 2 Sam. 7.23 Deut. 4.6 Fourthly Riches are oft gotten by fame let a mans name bee up and there will bee great recourse to him But let him once crack his credit and riches cannot repair him Infamy will not bee bought oft with money Lastly Riches are common to good men with bad men but a good name truly so called is proper to Gods peculiar confined to the Communion of Saints Hee was therefore a better husband than Divine that first called Riches Bona Goods And that Heathen was nearer the truth than many profligate professors of it who said Ego si bonam famam servasso Plaut sat dives ero That is If I may but keep a good name I have wealth enough And loving favour rather than silver and gold Which what is it else but white and red earth And therefore no way fit to come in competition with good repute and report among the best such as Christ had Luke 2.52 and Joseph and Daniel and David and Demetrius Joh. 3.12 and they had it as a special favour from God who fashions mens opinions and hides his people from the strife of tongues Job 5. Vers 2. The rich and the poor meet together They have mutual need one of another and meet many times as it were in the mid-way by an alteration of their condition They that were full were hired forth for bread and the hungry are no more hired 1 Sam. 2.5 The mighty are put down from their seats and those of low degree are exalted Luk. 1.53 The Lord is the maker of them all The maker of the men the maker of their estates and the maker of that change and alteration which often happeneth that the one might become grateful the other humble See Job 31.15 Vers 3. A prudent man foreseeth an evil c. Prevision is the best means of prevention A wise mans eyes are in his head Eccles 2.14 his heart is also at his right hand Eccles 10.2 The Chineses say of themselves that all other Nations of the world see but with one eye they only with two The Italians give out that they only do sapere ante factum look before they leap fore-cast an evil before it befall them But these are praises proper to them that have learned holy and heavenly wisdome that by certain sights and signs discern a tempest in the clouds and seek seasonable shelter under the hollow of Gods hand under the shadow of his wings Such prudent persons were Noah Joseph Jonadab Josiah the Christians at Pella c. But the fool passeth on Pusheth on without fear or wit as being resolved to have his will what ever it stand him in And is punished As a just reward of his rashness Sin ever ends tragically Flagitium flagellum ut acus filum Who ever waxed fierce against God and prospered Job 9.4 With the froward thou wilt wrestle saith David Psal 18.16 Upon the wicked God shall rain snares c. Psal 11.6 And then ut leo cassibus irretitus dixit sipraescivissem as the Lion when hee was caught in the Hunters toyl said If I had fore-known this mischief I would have shunned it So these after-wits these post-masters these Epimetheusses shall come in but all too late with their Fools Had-I-wist which they should have timously foreseen and prevented Vers 4. By humility and the fear of the Lord Heb. The heel of humility c. The humble heart that lyes low and hearkens what God the Lord will say unto it that follows him trembling as the people followed Saul 1 Sam. 13.7 shall have hard at the heels of it riches a sufficiency if not a superfluity and honour which is to bee chosen before riches v. 1. See the Note there and life above the danger of those thorns and snares mentioned in the next verse not life present onely but length of dayes for ever and ever Psal 21.4 O the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaped up happiness of a man that humbles and trembles before the Lord Hee that doth the former cannot but do the latter Hence that close connexion of these two graces in this Text By humility the fear of the Lord so the original runs without the grammatical copulative And to shew that they go alwayes together yea the one is as it were predicated of the other neither want they their reward Riches honour life What things bee these Who would not turn spiritual purchaser Vers 5. Thorns and snares are in the way of the froward In opposition to the reward of righteousness vers 4. which is to say The ungodly are not so Or if they have riches they prove thorns to them to prick and choak
not as the rest did kisse the consecrated Charger the Cardinal I say that sung Masse being displeased thereat cried out Si non vis benedicticum Anno Dom. 1559. Bucholcer habeas tibi maledictionem in aeternum If thou wilt not have the blessing thou shalt have Gods curse and mine for ever Let them curse but blesse thou when they arise let them be ashamed but let thy servants rejoyce Psal 109.28 Vers 3. A whip for the horse Viz. To quicken his slow pace A bridle for the asse wherewith to lead him in the right way for he goes willingly but a foot-pace and would be oft out but for the bit and besides he is very refractory and must be held in with bit and bridle Psal 32.9 And a rod for the back of fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fool will be the better for beating Vexatio dat intellectum Due punishment may well be to these horses and asses so the Scripture terms unreasonable and wicked men both for a whip to incite them to good and for a bridle to reign them in from evil God hath rods sticking in every corner of his house for these froward fools and if a rod serve not turn he hath a terrible sword Esay 27.1 So must Magistrates Cuncta prius tentanda If a rod will do they need not brandish the sword of Justice nor do as Draco did who punished with death every light offence This was to kill a fly upon a mans forehead with a beetle to the knocking out of his brains Vers 4. Answer not a fool according to his folly When either he curseth thee as verse 2 or cryeth out upon thee for giving him due correction verse 3. for every publike person had need to carry a spare handkerchief to wipe off the dirt of disgrace and obloquy cast upon him for doing his duty Pass such an one by in silence Chrysost as not worthy the answering Sile et funestam dedisti plagam say nothing and you pay him to purpose Hezekiah would not answer Rabshakeh nor Jeremy Hananiah chap. 28.11 nor our Saviour his adversaries Mat. 26.26 John 19.9 he reviled not his revilers hee threatned not his open opposites 1 Pet. 2.23 Lest thou also be like unto him As hot and as head-long as he for a little thing kindles us and we are apt to think that we have reason to be mad if evil-intreated to talk as fast for our selves as he doth against us and to give him as good as he brings so that at length there will be never a wiser of the two and people will say so Vers 5. Answer a fool according to his folly Cast in somewhat that may sting him and stop his mouth Stone him with soft words but hard arguments as Christ dealt with Pilat lest he lift up his crest and look upon himself as a conquerour and be held so by the hearers In fine when a fool is among such as himself answer him lest he seem wise If he be among wise men answer him not and they will regard rather quid tu taceas quam quod ille dicat thy seasonable silence than his passionate prattle Vers 6. He that sendeth a message by the hand of a fool The worth of a faithfull messenger he had set forth Chap. 15.13 here the discommodity of a foolish one Such as were the Spies Moses sent Num. 13. and 14. So when the Prophet proves a fool the spiritual man is mad Hos 9.7 things go on as heavily as if feet were wanting to a traveller or as if a messenger had lost his legges Rodulph Bain Vers 7. The legs of the lame are not equal Locum habet proverbium cum is qui male vivit bene loquitur saith an Interpreter This Proverb hits such as speak well but live otherwise Uniformity and Ubiquity of obedience are sure signs of sincerity but as unequal pulse argues a distempered body so doth uneaven walking shew a diseased soul A wise mans life is all of one colour like it self and godliness runs thorow it as the woof runs thorow the warp But if all the parts of the line of thy life be not straight before God it is a crooked life If thy tongue speak by the talent but thine hands scarce work by the ounce thou shalt pass for a Pharisee Mat. 23.3 They spake like Angels lived like Devils had heaven commonly at their tongues end but the earth continually at their fingers end Odi homines ignavâ operà Philosophâ sententiâ said the Heathen that is I hate such Hypocrites as have mouths full of holiness hearts full of hollowness A certain stranger coming on Embassage to the Senate of Rome and colouring his hoary hair and pale cheeks with vermillion hiew a grave Senatour espying the deceit stood up and said What sincerity are we to expect at this mans hand whose locks and looks and lips do lye Vers 8. As he that bindeth a stone in a sling A precious stone is not fit for a sling where it will soon be cast away and lost no more is honour for a fool See vers 1. Aben-Ezra saith that Margemah here rendered a Sling signifies Purple and senseth it thus As it is an absurd thing to wrap a Pibble in purple so is it to prefer a fool as Saul did Doeg as Ahasuerosh Human. Vers 9. As a thorn goeth up into the hand c. He handleth it hard as if it were another kind of wood and it runs into his hand So do prophane persons pervert and pollute the holy Scriptures to their own and other mens destruction By a Parable here the Hebrews understand either these Parables of Salomon or the whole Book of God At this day no people under Heaven doe so abuse Scripture as the Jewes doe For commending in their familiar Epistles some Letter they have received they say Eloquia Domini eloquia pura The words of my Lord are pure words When they flatter their friends Pateat say they accessus ad aditum sanctitatis tuae Weemse Let me have accesse to the sanctuary of thy holinesse When they would testifie themselves thankful Nomini tuo psallam I will sing praise to thy Name When they complain friends forsake them Lord say they thou goest not forth with our armies When they invite their friends to a Banquet or a Wedding In thee have I trusted let me not be put to confusion Loe thus doe these witlesse wicked wretches abuse Gods Parables and take his Name in vain Whereas the very Heathen could say Non loquendum de Deo sine lumine God is not to be talked of lightly loosely disrespectively Thou shalt fear that glorious and fearful Name Jehovah thy God saith Moses their own Law-giver Deut. 28.58 Vers 10. The great God that formed all things As he made all so hee maintains all even the evil and the unthankful God deals not as that cruel Duke of Alva did in the Netherlands Grimston some he rosted to death saith
from the face of the Serpent Rev. 12.14 Vers 13. He that covereth his sins shall not prosper Sin is a Traytor and must not be hid for if so now it sucks a mans breast shortly it will suck his bloud Sin is a sore and must be opend a sicknesse and must be declared to the Physician the concealing of one circumstance may endanger all Sin is a deformity that must be uncovered or God will never cover it see it wee must to confession or see it we shall to our confusion If Job had covered his transgression as Adam or after the manner of men hee had undone himself Job 31.33 It is the manner of men and they have it from Adam to palliate their sins and plead for them to eleviate and extenuate them to mince and excuse them Sin and Shifting came into the world together Sin and Satan are alike in this they cannot abide to appear in their own colour Some deal with their souls as others doe 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 3 Joh. 2. from themselves by false glosses and from others by excuses These must not look for Gaius's prosperity The Sun-shine also of their outward prosperity ripens their sin apace and so fits them for destruction Never was Ephraims case so desperate Hosea 4. as when God said Ephraim is joyned with Idols let him alone Nor Jerusalem so neer destruction as when God said My fury shall depart from thee I will bee quiet and no more angry Ezek. 16.42 To prosper in sin is the greatest unhappinesse that can befall a man out of Hell But whoso confesseth and forsaketh them c. Confession of sin must be joyned with confusion of sin or all is lost Papists use confession as Drunkards use Vomiting that they may adde drunkennesse to thirst Profane people use it as Lewis the eleventh of France did his Crucifix he would swear an oath and then kiss it and swear again and then kisse it again So they sin and confesse they doe not well nor will they strive to doe better As they sorrow not to a transmentation with those Corinthians so they confesse not to an utter abandoning of their wicked courses They confesse as those Israelites did Numb 14.40 Wee have sinned we will goe up They might as well have said Wee have sinned wee will sin for God had flatly forbidden them to goe up at that time They confesse as Saul did I have sinned viz. in humouring the people yet honour mee said he before the people As the Philistians confessed Gods hand yet sent away the Ark so doe these They that confesse and forsake not are only dog-sick when they have disgorged their stomacks they will return to their vomit Shall have mercy Confesse the debt and God will crosse the book he will draw the red lines of Christs bloud over the black lines of our sins and cancel the hand-writing that was against us No sooner could David cry peccavi I have sinned but Nathan said Transtulit peccatum tuum Dominus God hath taken away thy sin yea transtulit He hath translated it he hath caused thy sin to passe over from thee to Christ Isa 53.6 Rom. 4.8 Confession is the Souls vomit and those that use it shall not only have ease of conscience but Gods best comforts and cordials to restore them again Cum homo agnoscit Deus ignoscit saith Augustine It is not here Confesse and be hanged but Confesse and be saved In the Courts of men it is safest to say Non feci quoth Quintilian I did it not Per Miserere mei tollitur ira Dei to plead Not guilty Not so here Ego feci is the best plea I did it I have done very foolishly Have mercy upon me O Lord c. Judah that is Confession got the Kingdome from Reuben it is the way to the Kingdom No man was ever kept out of Heaven for his confessed badnesse many are for their supposed goodness Vers 14. Blessed is the man that feareth alwayes That is in the fear of the Lord all day long chap. 23.17 Duo sunt timores Dei servilis amicalis saith Bede There is a two-fold fear of God Servile and Filial perfect love casts out the former breeds and feeds the latter By this fear of the Lord it is that men depart from evil that they shake off security that they abound in Gods work that they may abide in his love that they set a jealous eye upon their own hearts and suspect a Snake under every Flower a snare in every Creature and doe therefore feed with fear and rejoyce in fear passe the whole time of their sojourning herein fear yea work out their whole salvation with fear and trembling O the blessednesse of such But he that hardneth his heart As a perfect stranger to Gods holy fear the contrite heart ever trembles at Gods Word Isa 57.17 Why hast thou hardened our hearts from thy fear Isa 63.17 which as Fire doth Iron mollifies the hardest heart and makes it malleable Fear is a fruit of repentance 2 Cor. 7.11 yea what fear which intenerates the heart and makes it capable of Divine impressions as Josiah On the other side the Jews feared not God because of a rebellious heart Jer. 5.22 23. Shall fall into mischief Manifold mischief ruine without remedy chap. 29.1 The incestuous person though delivered up to Satan repented and recovered but he that is delivered up to an hard heart to a dead and dedolent disposition is in a manner desperate and deplored he heaps up wrath against the day of wrath Rom. 2. This made a reverent man once say If I must bee put to my choyce I had rather be in Hell with a sensible heart than on earth with a reprobate mind A hard heart is in some respect worse than Hell sith one of the greatest sins is farre greater in evil than any of the greatest punishments as one hath well observed Vers 15. As a roaring Lion Latrocinium cum privilegio and a ranging Bear Regiment without righteousness turns into tyranny and becomes no better than robbery by authority Look how the Lion frayes the poor beasts with his roaring so that they have no power to stirre and then preys upon them with his teeth And as the Bear searches them out and tears them limb-meal So deal Tyrants with their poor Subjects Zeph. 3.3 Her Princes within her are roaring Lions her Judges evening Wolves they gnaw not the bones till the morrow Such were those Cannibals in Davids dayes that eat up Gods people as they eat bread Psal 14.4 such those miscreants in Micah who did eat the flesh of Gods people and flayd their skin that brake their bones and chopt them in peeces as for the pot chap. 3.3 Much like those American Cannibals who when they take a Prisoner feed upon him alive and by degrees cutting
table chap. 23.6 7. See the note there And considereth not that poverty shall come upon him Etiamsi per mare pauperiem fugiat per saxa per ignes Though hee run as fast from beggery as he can hye yet it will overtake him and catch him by the back Job 27.16.17 Surely as the starres that went before the wise-men went when they went and staied when they staied so riches fly the faster from a man the more eagerly he follows them but then stay when a mans winde is staied In the fulness of his sufficiency he shall be in straights saith Zophar concerning the minde Job 20.22 He is poor in the midst of his riches but God will strip him of all and make a poor fool of him Jer. 17.11 Vers 23. He that rebuketh a man shall find c. He that binds a mad man or rouseth up one in a lethargy hath but little thank for present so here In the sweating-sickness they that were kept awake escaped but the sicknesse was deadly to them that were suffered to sleep Let us keep one another awake saith a Reverend man an unpleasing work on both sides Dr. Sibbes but we shall one day thank such See how well Master Gilpins plain-dealing with the Bishop of Durham succeeded in his life written by B. Carlton p. 58. Vers 24. He that robbeth his father or his mother As that idolatrous Micah did his mother of her gold as Rachel did her father of his gods Judg. 17.2 as Absolom did David of his Crown Thus though it may seem a light sinne it is as much greater than stealing from another as paricide is than man-slaughter or as Reubens incest was than another mans defiling his neighbours wife Egone patri sur ripere quicquam possim Terent. Our Parents are our houshold gods as that Heathen could say and to give them cause of grief must needs be an offence of a deep dye of a crimson colour condemned by the very Pagans Vers 25. He that is of a proud heart c. Latus animo He that through pride and ambition cannot keep within bounds of his calling or condition but thinks great thoughts of himself and therefore seeks great things for himself this man if crossed is easily kindled and shall be made lean God will tame him and take him a link lower as we say Isa 2.11 12 13. See chap. 13.10 with the note This bigness of heart is but as the bigness of a blown bladder c. But he that putteth his trust in the Lord shall be fat He shall laugh and be fat as the saying is he shall live at a great deal of hearts ease and others shall live quietly by him That which would break a proud mans heart will not break an humble mans sleep He is content with his present condition be it better or worse hath a self-sufficiency 1 Tim. 6.6 studies to be quiet seeks peace and ensues it depends upon God for direction and success in all businesses and what should ayl this man but that he may grow fat the Irish would ask him if they knew his wealth what he meant to dye Vers 26. He that trusteth to his own heart is a fool He that saith Consilii satis est in me mihi I am wise enough to order my own business and need no advice of others seek no success from above Ajax acknowledged no other God but his sword Polyphemus but his belly this man is a fool a proud fool and he shall be sure to be hampered But whose walketh wisely Taking others into counsel and God above all as David I will hearken saith he what the Lord God saith unto mee He shall be delivered either from trouble or in it either with an outward or an inward deliverance He shall enjoy a blessed composedness a sweet Sabbath of spirit howsoever being mediis tranquillus in undis as Noah was c. Vers 27. He that giveth unto the poor shall not lack Eleemosyna ars omnium questuosissima saith Chrysostome Not getting but giving is the way to wealth God will blesse the bountiful mans stock and store his barn and his basket Deut. 15.10 his righteousness and his riches together shall endure for ever Psal 112. But he that hideth his eyes i. e. that when he hath a fit object and opportunity of shewing mercy offered him frameth excuse and pretendeth this thing and that to his worldly and wicked retentions that useth his wits to save his half-peny but will not use his eyes to affect his heart with pitty Is 58.7 Shall have many a curse Men shall curse him and call him a Pamphagus a churl a hog in a trough a fellow of no fashion c. God shall also curse him and set off all hearts from him as he did from Haman in his necessity he will shut his ears to such a mans moans in misery and hide his eyes from his supplication Psal 55.1 Isa 1.15 Finally he shall have judgement without mercy that hath shewed no mercy Jam. 2.13 an evil an onely evil shall befall him Ezek. 7.5 his punishments shall come close together and God shall so set them on as no creature shall be able to take them off Vers 28. When the wicked rise men hide themselves They are glad to skulk and shelter themselves from that fierce storm See the note on verse 12. But when they perish the righteous increase When either they dye or are deposed from their dignities the righteous swarm as an hive of bees in a warm sunny day as they did when Constantine came to the Crown and here when Queen Elizabeth came as a fresh spring after a sharp winter and brought the ship of England from a tempestuous sea to a safe harbour CHAP. XXIX Vers 1. He that being often reproved hardeneth his neck Zech. 7. AS an untaimed heifer that pulleth away the shoulder and detracteth the yoke Solinus Or as the creature called Monoceros the Unicorn interimi potest capi non potest Corripimur sed non corrigimur Aug. may be slain but not taken so those that refuse to be reformed hate to be healed will not bend shall surely and severely be broken certissime citissimeque confringentur they shall certainly and suddenly be dashed in pieces as a potters vessel that cannot be pieced together again Isa 30.13 14. Jer. 15.12 Shall iron break the Northern iron and the steel and shall not the fierce wrath of God shatter and shiver out a silly sinner that will needs stout it out with him and yet is no more able to stand before him than a glasse-bottle before a Cannon-shot Let Elies sonnes and such refractaries look for ruine The Prophet fitly compares them to head-strong horses that get the bit into their mouths run desperately upon the rocks and so in short time break first their hoofs and then their necks Queen Elizabeth in talking with Marshal Biron whom the French King sent Ambassadour to her Anno 1601 sharply accused Essex
49.5 Vers 13. The poor and the usurer meet together That is the poor and the rich as chap. 22.2 because commonly Usurers are rich men and many rich men usurers The Lord lighteneth both their eyes That is hee gives them the light of life Joh. 1.8 and the comforts of life Matth. 5.45 so that their eyes are lightned as Jonathans were after he had tasted of the wild hony 1 Sam. 14. Others read it thus The poor and the deceived or crushed by the usurer meet together that is condole or comfort one another because they are both in the dark as it were of poverty and misery they can do one another but little help more than by commending their cases to God who thereupon enlightneth them both that is either he supplies their wants and so their eyes are opened as Jonathans were or else gives them patience as he did those beleeving Hebrews chap. 10.32 But call to remembrance the former days in the which after yee were illuminated viz. to see the glory that shall be revealed whereof all the sufferings of this life are not worthy Rom. 8.18 Ye endured a great fight of affliction If we read it The poor and the usurer meet together the Lord enlightneth both their eyes understand it thus The poor man he enlightneth by patience the usurer by repentance and grace to break off his sinnes by righteousness and his iniquity by shewing mercy to the poor as Zacheus Matthew and those usurious Jews did Neh. 5. Vers 14. The King that faithfully judgeth the poor c. An office not unbeseeming the greatest King to sit in person to hear the poor mans cause James the fourth of Scotland was for this cause called the poor mans King I have seen saith a late Traveller the King of Persia many times to alight from his horse onely to do justice to a poor body Help O King said the poor woman to Jehoram And if thou wilt not hear and right me why dost thou take upon thee to be King said another woman to Philip King of Macedony Cic. pro Milone It is a mercy to have Judges modo audeant quae sentiunt as the Oratour hath it so that they have courage to do what they judge fit to be done Inferiour Judges may be weighed and swayed by gifts or greatness of an Adversary to pass an unrighteous sentence Not so a King he neither needs nor fears any man but is if he be right as one saith of a just Law an heart without affection an eye without lust a mind without passion a treasurer which keepeth for every man what he hath and distributeth to every man what hee ought to have Phocyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo such a Prince shall sit firm upon his throne his Kingdome shall be bound to him with chains of Adamant as Dionysius dreampt that his was he shall have the hearts of his Subjects which is the best life-guard and God for his protection for he is professedly the poor mans Patron Psal 9. and makes heavy complaints of those that wrong them Isa 3. and 10. Amos 5. and 8. Zeph. 3. Vers 15. The rod and reproof give wisdome If reproof do the deed the rod may be spared and not else Chrysippus is by some cried out upon as the first that brought the use of a rod into the schools but there is no doing without it for children are foolish apt to imitate others in their vices before they know them to be vices and though better taught yet easily corrupted by evil company as young Lapwings are soon snatcht up by every Buzzard Now therefore as moths are beaten out of Garments with a rod so must vices out of childrens hearts Vexatio dat intellectum Smart makes wit it is put in with the rod of correction See chap. 22.15 But a childe left to himself bringeth his mother c. For her fondness in cockering of him and hiding his faults from his father lest he should correct or casheer him Mothers have a main hand in education of the children and usually Partus sequitur ventrem the birth follows the belly as we see in the Kings of Judah whose mothers are therefore frequently nominated No wonder therefore though the mother deeply share in the shame and grief of her darlings miscarriages See chap. 15.20 Vers 16. When the wicked are multiplied transgression encreaseth As saith the Proverb of the Ancients wickedness proceedeth from the wicked Miserable man hath by his fall from God contracted a necessity of sinning against God And when a rabble of Rebels are gotten together are grown many and mighty they make account to carry all before them and not to suffer a godly man to live as in Spain and where the Inquisition is admitted But the righteous shall see their fall shall see it and rejoyce at it as the Hebrew Doctors expound this text by comparing it with Obad. 12.13 Thou shouldst not have looked on the day of thy brother in the day of his calamity neither shouldst thou have rejoyced over the children of Judah Alterius Perditio tua caâ—tio c. The righteous shall rejoyce when he seeth the vengeance being moved with a zeal of God hee shall rejoyce with trembling he shall wash his feet in the bloud of the wicked beholding their ruine he shall become more cautious so that a man shall say any man but of an ordinary capacity shall make this observation Verily there is a reward for the righteous verily he is a God that judgeth in the earth Psal 58.10 11. that will sink to the bottom the bottle of wickedness when once filled with those bitter waters Gen. 15.16 Vers 17. Correct thy Son and he shall give thee rest Hee will grow so towardly that thou shalt with lesse adoe rule him when grown up or at least thou shalt have peace within in that thou hast used Gods means to mend him Yea he shall give delight See chap. 10.1 The often urging this nurturing of Children shews that it is a most necessary but much neglected duty Vers 18. Where there is no vision the people perish Or are barred of all vertue laid naked and open to the dint of Divine displeasure scattered worsted and driven back Great is the misery of those Brasileans of whom it is said that they are sine fide sine rege sine lege without faith King or Law And no less unhappy those Israelites about Asa's time that for a long season had been without the true God and without a teaching Priest and without Law 2 Chron. 15.3 Then it was that Gods people were destroyed for lack of knowledge Hos 4.6 And not long after that they sorrowfully complained that there was no more any Prophet among them nor any that knew how long Psalm 74.9 no Minister ordinary or extraordinary How did it pitty our Saviour to see the people as sheep without a Shepherd This troubled him more than their bodily bondage to the Romans which yet was
the Mad-man without good reason To what end saith he should a man toyl and tire out himself with hard labour to compasse commodity making a drudge and a beast of himself for a little pelf sith he knows not who shall have the spending of it and he is sure to be either squeezed by his Superiours as vers 1. of this Chapter or else envied by his neighbours as vers 4 Is not a little with â—ase better a penny by begging better than two pence by true labour It is well observed by an Interpreter that this sentence uttered by the sluggard is in its true meaning not much different from that of the Wise-man Prov. 17.1 but ill applyed by him Good words are not alwayes to be trusted from ill men especially Vers 7. Then I returned and saw vanity c. i. e. another extream of vanity visible where-ever the Sun is seen Dum vitant stulti vitium in contrariae currant Fools whiles they shun the sands rush upon the rocks as Herod would needs prevent perjury by murther The sluggard here seeing those that doe best to be envied of others resolves to doe just nothing Again the covetous Miser seeing the sluggard lye under so much infamy for doing nothing se laboribus conficit undoes himself with over-doing Sed nemo ita perplexus tenetur inter duo vitia quinexitus pateat absque tertio saith an Ancient But no man is so held hampered betwixt two vices but that hee may well get off without falling into a third What need Eutyches fall into the other extream of Nestorius or Stancarus of Osiander or Illyricus of Strigelius but that they were for their pride justly given up to a spirit of giddinesse Vers 8. There is one alone and there is not a second A matchlesse Miser a fellow that hardly hath a fellow a solivagant or solitary vagrant that dare not marry for fear of a numerous off-spring Child he hath none to succeed him nor brother to share with him and yet there is no end of all his labour he takes uncessant pains and works like an horse neither is his eye satisfied with riches that lust of the eye as St. John calls covetousnesse is as a bottomlesse gulf 1 Joh. 2.15 as an unquenchable fire as Leviathan that wanteth room in the main Ocean or as Behemoth Job 40.23 that trusteth that hee can draw up Jordan into his mouth Neither saith he for whom doe I labour and bereave Si haec duo tecum verba reputasses Orat. pro Quintio Quid ago respirasset cupiditas avaritia panlulum saith Cicero to Nevius If thou wouldst but take up those two words and say to thy self What doe I thy lust and covetousnesse would bee somewhat rebated thereby But lust is inconsiderate and headlong neither is any thing more irrational than irreligion The rich glutton bethought himself of his store and resolved to take part of it Luk. 12.17 1 Cor. 9 So did Nabal but this wretch here hath not a second he plants a Vineyard and eats not of the fruit c. And bereave my soul of good i. e. deprive my self of necessary conveniencies and comforts and defraud my Genius of that which God hath given me richly to enjoy 1 Tim. 6. Or bereave my soul of good of God of grace of heaven never thinking of eternity 1 Tim. 6.18 of laying up for my self a good foundation that I may lay hold upon eternal life but by low ends even in religious duties making earth my throne and heaven my footstool This is vanity in the abstract this is a sore travel because Nulla emolumenta laborum no good to be gotten by it no pay for a mans pains But as the Bird that sitteth on the Serpents eggs by breaking and hatching them brings forth a perillous brood to her own destruction so doe those that sit abrood on the worlds vanities Vers 9. Two are better than one Friendly society is farre beyond that wretched alonenesse of the covetous Caitiff vers 8. Hee joyns house to house and land to land that he may live alone in the earth Esay 5.8 Horat. Quin fine rivali seque sua solus amato Let him enjoy his moping solitarinesse if he can It is not good for man to bee alone Gen. 2. Aristot Polis 1. saith God And he that loves to be alone is either a beast or a god saith the Philosopher Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable creature he is Natures good-fellow and holds this for a Rule Optimum solatium sodalitium There is great comfort in good company next to communion with God is the communion of Saints Christ sent out his Apostles by two and two Mar. 6.7 He himself came from Heaven to converse with us and shall we like Stoicks sty up our selves and not daily run into good company The evil spirit is for solitarinesse God is for society He dwels in the Assembly of his Saints yea Dupla compaginata pleraque fecit Deus ut coelum terram solem lunam marem foeminam Orig. in Gen. 1 Vid Eâ—â—sm in Adagio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there he hath a delight to dwell calling the Church his Chepht sibah Esay 62.4 and the Saints were Davids Chaphtfibam his delight Psal 16.2 Neither doth God nor good men take pleasure in a stern froward austerity or wild retirednesse but in a mild affablenesse and amiable conversation Vers 10. For if they fall the one will lift up his fellow Provided that they hold together and be both of a mind That which is stronger shoreth up that which is weaker While Latimer and Ridley lived they kept up Cranmer by intercourse of Letters and otherwise from entertaining counsels of revolt Bishop Ridley being Prisoner in the Tower had the liberty of the same to prove belike whether he would goe to Mass or no which once he did And Mr. Bradford being there Prisoner and hearing thereof Act. Mon. fol. 1930. wrote an effectual Letter to perswade him from the same which did Mr. Ridley no little good for he repented c. Bishop Farrar also being in the Kings-bench Prisoner was travelled withall by the Papists in the end of Lent to receive the Sacrament at Easter in one kind who after much perswading yeelded to them and promised so to doe But by Gods good providence the Easter-even the day before he should have done it was Bradford brought to the same Prison Ib. 1457. where the Lord making him his instrument Bradford only was the means that the said Bishop revoked his promise and would never after yeeld to bee spotted with that Papistical pitch Ibid. Dr. Taylor for like cause rejoyced that ever he came into prison there to be acquainted with that Angel of God John Bradford so he called him for the good he received from him One man may bee an Angel to another in regard of counsel and comfort nay a God to another as
burial and in that respect weeping and wailing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is one of the dues of the dead whose bodies are sown in corruption and watered usually with tears It is better therefore to sort with such to mingle with mourners to follow the Herse to weep with those that weep to visit the heavy-hearted this being a special means of mortification than to go to the house of feasting where is nothing but joy and jollity slaying Oxen and killing Sheep eating Flesh and drinking Wine yea therefore eating and drinking because to morrow they shall dye Ede Sardanapali vox belluina bibe lude post mortem nulla voluptas What good can bee gotten amongst such swinish Epicures What sound remedy against lifes vanity It is far better therefore to go to the house of mourning where a man may bee moved with compassion with compunction with due and deep consideration of his doleful and dying condition where hee may hear dead Abel by a dumb eloquence preaching and pressing this necessary but much neglected lesson that this is the end of all men and the living should lay it to heart or as the Hebrew hath it lay it upon his heart work it upon his affections inditurus est illud animo suo so Tremelius renders it hee will so minde it Job 30.33 Psal 39.4 5 as to make his best use of it so as to say with Job I know that thou wilt bring mee unto death And with David Behold thou hast made my daies as a span c. And as Moses who when hee saw the peoples carkasses fall so fast in the wilderness Lord teach us said hee so to number our daies Psal 90.12 as to cause our hearts of themselves never a whit willing to come to wisdome Vers 3. Sorrow is better than laughter Here as likewise in the two former verses is a collation and praelation Sorrow or indignation conceived for sin is better than laughter i. e. carnal and prophane mitth This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks in another case a Paradox to the world but such as may sooner and better bee proved than those Paradoxes of the antient Stoicks The world is a perfect stranger to the truth of this sacred position as being all set upon the merry Pin and having so far banished sadness as that they are no less enemies to seriousness than the old Romans were to the name of the Tarquins These Philistins cannot see how out of this Eater can come Meat and out of this Strong Sweet how any man should reasonably perswade them to turn their laughter into mourning and joy into heaviness James 4.9 A pound of grief say they will not pay an ounce of debt a little mirth is worth a great deal of sorrow there is nothing better than for a man to eat and drink and laugh himself fat Spiritus Calvinianus Spiritus Melancholicus a Popish Proverb to bee precise and godly is to bid adue to all mirth and jollity and to spend his daies in heaviness and horrour This is the judgement of the mad world ever beside it self in point of Salvation But what saith our Preacher who had the experience of both and could best tell Sorrow is better for it makes the heart better It betters the better part and is therefore compared to fire that purgeth out the dross of sin to water that washeth out the dreggs of sin yea to eye-water sharp but soveraign By washing in these troubled waters the conscience is cured and Gods Naamans cleansed By feeding upon this bitter-sweet root Gods penitentiaries are fenced against the temptations of Satan the corruption of their own hearts and the allurements of this present evil world These tears drive away the Devil much better than Holy-water as they called it they quench Hell flames and as April showers they bring on a man the May-flowers both of grace 1 Pet. 5.5 and of glory Jer. 4.14 What an ill match therefore make our Mirth-mongers that purchase laughter many times with shame loss misery beggery rottenness of body distress damnation that hunt after it to Hell and light a candle at the Devil for lightsomeness of heart by haunting Ale-houses Brothel-houses conventicles of good fellowship sinful and unseasonable sports and other vain fooleries in the froth whereof is bred and fed that worm that never dies A man is nearest danger when hee is most merry said Mr. Greenham And God cast not man out of Paradise saith another Reverend Man that hee might here build him another but that as that bird of Paradise hee might alwaies bee upon the wing and if at any time taken never leave groaning and grieving till hee bee delivered This will bring him a Paradise of sweetest peace and make much for the lengthening of his tranquillity and consolation Dan. 4.27 Oh how sweet a thing is it at the feet of Jesus to stand weeping to water them with tears to dry them with sighs and to kiss them with our mouths Onely those that have made their eyes a fountain to wash Christs feet in may look to have Christs heart a fountain to bathe their souls in Vers 4. The heart of the wise is in the house of mourning Hee gladly makes use of all good means of minding his mortality and holds it an high point of heavenly wisdome so to do Hence hee frequents funerals mingles with mourners Monimenta quasi mentem momentia hears etiam muta clamare cadavera makes every tomb a teacher every Monument a Monitor laies him down in his bed as in his grave looks upon his sheets as his winding-sheet Ut somnus mortis sic lectus imago sepulchri If hee hears but the clock strike sees the glass run out it is as a Death-head to preach Momento mori to him hee remembers the daies of darkness as Solomon bids Eccles 11.8 acts death aforehand takes up many sad and serious thoughts of it and makes it his continual practice so to do as Job and David did The wiser Jews digged their graves long before as that old Prophet 1 King 13.30 Joseph of Arimathea had his in his garden to season his delights John Patriarch of Alexandria sirnamed Eleemosynarius for his bounty to the poor having his tomb in building gave his people charge it should bee left unfinished and that every day one should put him in minde to perfect it that hee might remember his mortality The Christians in some part of the Primitive Church took the Sacrament every day because they looked to dye every day Austin would not for the gain of a million of worlds bee an Atheist for half an hour Quid hic facio Aug. Descript of the Isle of Man abbridg Arist because hee had no certainty of his life for so short a time His Mother Monica was heard oft to say How is it that I am here still The women of the Isle of Man saith Speed whensoever they go out of their doors gird
onely that delivereth from death The wicked may make a covenant with death but God will disanul it Shall they escape by iniquity saith the Psalmist What have they no better medium's No in thine anger cast down the people O God Isa 28.15 Psal 50.7 Every man should dye the same day that hee is born the wages of death should bee paid him presently but Christ beggs their lives for a season Hee is the Saviour of all men 1 Tim. 4.10 not of eternal preservation but of temporal reservation that his Elect might lay hold on eternal life and reprobates may have this for a bodkin at their hearts one day I was in a fair possibility of being delivered Vers 9. One man ruleth over another to his own hurt Not only to the hurt of his subjects but to his own utter ruine though after a long run haply vers 12 13. Ad generum Cereris c. What untimely ends came the Kings of Israel to and the Roman Caesars all almost till Constantine Vespasianus unus accepto imperio melior factus est Vespasian was the only one amongst them that became better by the Office Whiles they were private persons there seemed to be some goodnesse in them But no sooner advanced to the Empire than they ran riot in wickednesse listening to flatterers and hating reproofs they ran head-long to Hell and drew a great number with them by the instigation of the Devil that old Man-slayer whose work it was to act and agitate them for a common mischief Vers 10. And so I saw the wicked buried With Pomp and great solemnity funeral Orations Statues and Epitaphs c. as if he had been another Josiah or Theodosius so doe men over-whelm this mouse with praises proper to the Elephant as the Proverb hath it Who had come and gone from the place of the Holy That is from the place of Magistracy Seat of Judicature where the Holy God himself sits as chief President and Lord Paramount Deut. 1.17 2 Chron. 19.6 Psal 82.1 And they were forgotten in the City where they had so done A great benefit to a wicked man to have his memory dye with him which if it be preserved stinks in keeping Pemble and remains as a curse and perpetual disgrace as one very well senseth it Vers 11. Because sentence against an evil work c. Ennarrata sententia a published and declared sentence So that it is only a reprieve of mercy that a wicked man hath his preservation is but a reservation to further evil abused mercy turning into fury Hieron in Ierem Aeripedes dictae sunt Furia Aries quo altius erigitur hoc figit fortius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De utroque Dionysio Val. l. 1. cap. 2. Bucholc Morae dispendium fauoris duplo pensatur saith Hierom Gods forbearance is no quittance he will finde a time to pay wicked men for the new and the old The Lord is not slow as some men count slownesse 2 Pet. 3.9 Or if he be slow yet he is sure Hee hath leaden heels but iron hands the farther he fetcheth his blow or draweth his arrow the deeper hee will wound when hee hitteth Gods Mill may grind soft and slow but it grindes sure and small said one Heathen Tarditatem supplicii gravitate compensat he recompenseth the delay of punishment with an eternity of extreamity saith another He hath vials of vengeance Rev. 16.1 which are large vessels but narrow mouthed they pour out slowly but drench deeply and distill effectually Caveto igitur saith one ne malum dilatum fiat suplicatum Get quickly out of Gods debt lest yee be forced to pay the charges of a sute to your pain to your cost Patientia Dei quo diuturnior eo minacior God will not alwayes serve men for a sinning-stock Poena venit gravior quo mage sera venit Adonijah's feast ended in horrour Ever after the meal is ended comes the reckoning Therefore the heart of the sons of men is fully set Heb. is full So full of wickednesse that there is no room for the fear of Gods wrath till wrath come upon them to the utmost Intus existens prohibet alienum God offers and affords them heart-knocking time Rev. 3.20 but they ram up their hearts dry their tears as Saul and are scalded in their own grease stewed in their own broath The sleeping of vengeance causeth the over-flowing of sin and the over-flow of sin causeth the awakning of vengeance Vers 12. Though a sinner doth evil an hundred times Commit the same sin an hundred times over which is no small aggravation of his sin as numbers added to numbers are first ten times more then an hundred then a thousand c. And truly a Sinner left to himself would sin in infinitum which may be one reason of the infinite torments of Hell hee can set no bounds to himself till he become a brat of fathomless perdition The Devil commits that sin unto death every day and oft in the day His Imps also resemble him herein Hence their sins are mortal saith St. John rather immortal 1 Joh. 5. as saith St. Paul Rom. 2.5 And his dayes bee prolonged By the long sufferance of God which is so great that Jonah was displeased at it chap. 4. Averroes turned Atheist upon it But Micah admires it chap. 7.18 and Moses makes excellent use of it when he prays Exod. 34. O Lord let my Lord I pray thee goe along with us for it is a stiff-necked people As who should say None but a God is able to endure this perverse people my patience and meekness is farre too short and yet Moses by Gods own testimony was the meekest man upon earth That the vilest of men may live a long while is evident but for no good will that God bears them but that heaping up sin they may heap up wrath and by abuse of Divine patience be fitted for the hottest fire in Hell Rom. 9.22 as stubble laid out a drying Nah. 1.10 or as Grapes let hang in the Sun-shine till ripe for the Wine-press of wrath Rev. 15.16 Surely as one day of mans life is to be preferred before the longest life of a Stagge or a Raven so one day spent religiously is farre better than an hundred years spent wickedly Non refert quanta sit vitae diuturnitas sed qualis sit administratio saith Vives The businesse is not how long but how well any man liveth Hierom reads this verse thus Quia peccator facit malum centies elongat ei Deus ex hoc cognosco ego c. Because a sinner doth evil an hundred times and God doth lengthen his dayes unto him from hence I know that it shall bee well with them that fear God c. And he sets this sense upon it Inasmuch as God so long spares wretched sinners waiting their return he will surely bee good to pious persons Symmachus Aquila and Theodotion read it thus Peccans enim malus mortuus est long
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
being little less than a Monster What so monstrous as to behold green Apples on a tree in winter and what so indecent as to see the sins of youth prevailing in times of age among old decrepit Goats that they should bee capering after capparis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of Capers as the Septuagint and Vulgar render it here Because man goeth to his long home Heb. to his old home scil to the dust from whence hee was taken Or to the house of his eternity that is the grave that house of all living where hee shall lye long till the Resurrection Tremellius renders it in domum saeculi sui to the house of his generation where hee and all his contemporaries meet Cajetan in domum mundi sui into the house of his world that which the world provides for him as nature at first provided for him the house of the womb Toward this home of his the old man is now on gate having one foot in the grave already Hee sits and sings with Job My spirit is spent my daies are extinct the graves are ready for mee Job 17.1 And the mourners go about the streets The proverb is Senex â—os non lugetur An old man dies unlamented But not so the good old man Great moan was made for old Jacob Moses Aaron Samuel The Romans took the death of old Augustus so heavily that they wished hee had either never been born or never died Those indeed that live wickedly dye wishedly But godly men are worthily lamented and ought to bee so Isa 57.1 This is one of the dues of the dead so it bee done aright But they were hard bestead that were fain to hire mourners that as Midwives brought their friends into the world so those widows should carry them out of it See Job 3.8 Jer. 9.17 Vers 6. Or ever the silver cord bee loosed Or lengthened i. e. before the marrow of the back which is of a silver colour bee consumed From this Cord many sinews are derived which when they are loosened the back bendeth motion is slow and feeling faileth Or the golden bowl be broken i. e. The heart say some or the Pericardium the Brain-pan say others or the Piamater compassing the brain like a swathing-cloath or inner rind of a tree Or the pitcher bee broken at the fountain That is the veins at the Liver which is the shop of sangnification or blood-making as one calls it but especially Vena porta and Vena cava Read the Anatomists Or the wheel bee broken at the cistern i. e. The head which draws the power of life from the heart to the which the blood runs back in any great fright as to the fountain of life Vers 7. Then shall the dust return to the earth c. What is man saith Nazianzen but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul and Soil Breath and Body a puff of wind the one a pile of dust the other no solidity in either Zoroaster and some other antient Heathens imagined that the soul had wings that having broken these wings shee fell headlong into the body and that recovering her wings again shee flies up to Heaven her original habitation That of Epicharmus is better to bee liked and comes nearer to the truth here delivered by the Preacher Concretum fuit discretum est rediitque unde venerat terra deorsum spiritus sursum It was together but is now by death set asunder and returned to the place whence it came the Earth downward the Spirit upward See Gen. 2.7 God made man of the dust of the earth to note our frailty vility and impurity Lutum enim conspurcat omnia sic caro saith one Dirt defiles all things so doth the flesh It should seem so truly by mans soul which coming pure out of Gods hands soon becomes Mens oblita Dei vitiorumque oblita coeno Bernard complains not without just cause that our souls by commerce with the flesh are become fleshly Sure it is that by their mutual defilement corruption is so far rooted in us now that it is not cleansed out of us by meer death as is to bee seen in Lazarus and others that died but by cinerification or turning of the body to dust and ashes The spirit returns to God that gave it For it is divinae particula aurae an immaterial immortal substance that after death returns to God the Fountain of life D. Prest The soul moves and guides the body saith a worthy Divine as the Pilot doth the ship Now the Pilot may bee safe though the ship bee split on the rock And as in a chicken it grows still and so the shell breaks and falls off So it is with the soul the body hangs on it but as a shell and when the soul is grown to perfection it falls away and the soul returns to the Father of spirits Augustine after Origen held a long while that the soul was begotten by the Parents as was the body At length hee began to doubt of this point and afterward altered his opinion confessing inter caetera testimonia hoc esse praecipuum that among other testimonies this to bee the chief to prove the contrary to that which hee had formerly held Vers 8. Vanity of vanities saith the Preacher Who chose for his Text this Argument of the vanity of humane things which having fully proved and improved hee here resumes and concludes Vide supra Vers 9. And moreover because the Preacher was wise Hee well knew how hard it was to work men to a beleef of what hee had affirmed concerning earthly vanities and therefore heaps up here many forcible and cogent Arguments as First that himself was no baby but wise above all men in the world by Gods own testimony therefore his words should bee well regarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our wise men expound to day said the Jews one to another Come let us go up to the house of the Lord c. Cicero had that high opinion of Plato for his wisdome that hee professed that hee would rather go wrong with him than go right with others Averroes over-admired Aristotle as if hee had been infallible But this is a praise proper to the holy Pen-men guided by the Spirit of Truth and filled with wisdome from on high for the purpose To them therefore and to the word of prophecy by them must men give heed as unto a light that shineth in a dark place c. 2 Pet. 1.19 Hee still taught the people knowledge Hee hid not his talent in a Napkin but used it to the instruction of his people Have not I written for thee excellent things or three several sorts of Books viz. Proverbial Penitential Nuptial in counsels and knowledge Prov. 22.20 Synesius speaks of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes that having great worth in them will as soon part with their hearts as with their conceptions And Gregory observeth that there are not a few who being enriched with spiritual gifts
more greedily than that which rots them But thou O man of God flye these things and from such stand off 1 Tim. 6.5 11. Vers 9. I have compared thee O my love c. My Pastoral-love or Shepheardesse-companion my Fellow-friend or familiar Associate in the function of spiritual feeding My Neighbour or Next as the Greek renders it For the Saints are not onely like unto Christ 1 John 3.2 but also next unto him Luk. 22.30 yea one with him John 17.21 and so above the most glorious Angels Heb. 1.14 as being the Spouse the Bride whereas Angels are onely servants of the Bridegroom and as being the Members of Christ and so in a nearer union than any creature This the Devil and his Angels stomacked and so fell from their first principality To a company of horses Or to my troop of horses in the Chariots of Pharaoh The Palfreys His the Chariots Pharaohs saith an Interpreter What is this but that the Spirit of strength and speed it is Christs Clapham and the untoward flesh which is to be drawn by the same Divine Spirit it is of the world and the very Chariot of Satan Soul and Body as wheels and axletree do run which way the Devil drives till the stronger Man Jesus have freed our Charret-nature from that power of hell and joyned himself by his own Spirit unto our nature that so with Ezekiels Charret it may go forth and return as his Divine Spirit directeth Thus hee Vers 10. Thy cheeks are comely i. e. Thy whole face by a Synecdoche though the cheeks are instanced as being the seat of shame facedness modesty Omnium hominum pulcherrimus Aenil Prob. Aeliat 12. cap. 1. and beauty such as was found in Esther whose son Artaxerxes Longimanus was held the fairest man alive Aspasia Milesia the wife of Cyrus who was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fair and wise and the Lady Jane Gray whose excellent beauty was adorned with all variety of virtues as a clear sky with stars saith the Historian as a Princely Diadem with Jewels Sir John Heywood Hence shee became most dear to King Edward the sixth who appointed her his successour But nothing so dear to him nor so happy in her succession as the Church is to Christ who lively describes her inward beauty which hee looks upon as a rich pearl in a rude shell or as those tents of Kedar aforementioned vers 4. which though course and homely for the outward hiew yet for the precious gemms jewels and sweet odours that were couched in them were very desirable With rows of Jewels A metaphor from fair women richly adorned Holy women may bee costly attired Gratior est Pulchro c. though Seneca thinks that hee was in an errour that said so sith virtue needs no garnish but is magnum sui decus corpus consecrat it s own greatest glory and consecrates the body wherein i◠dwelleth St. Peter also prescribes Ladies an excellent dress 1 Pet. 3.3 4. Tertullian comes after with his Vestite vos serico pietatis c. Cloathe your selves with the silk of Piety with the sattin of Sanctity with the purple of Purity Taliter pigmentatae Christum habebitis amatorem Being thus arrayed and adorned you shall have Christ to bee your Suter Thy neck with chains scil Of pearl or precious stones that is of heavenly graces drawn all upon that one threed of humility which is the ribband or string that tyes together all those precious pearls Humility is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil the treasuresse of the rest of the virtues It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome the bond of all good things the bond of perfection as St. Paul saith of Charity Hence St. Peters word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.5 Bee yee cloathed with humlity comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a knot and it signifies not onely alligare to knit the graces together and to preserve them from being made a prey to pride but also innodare say some to tye knots as delicate and cutious women use to do of ribbands to adorn their necks or other parts as if humility was the knot of every virtue and the ornament of every grace On the contrary Pride is said to compass evil men about as a chain Psal 73.6 which oh how ugly and unseemly is it on the neck of beauty back of honour head of learning Vers 11 Wee will make thee borders of gold with studs of silver Wee the whole Trinity will joyn together as wee do in all our works ad extra in framing for thee these glorious ornaments in putting upon thee our own comeliness Ezek. 16.11 12 13 c. in increasing and imbellishing thy graces thy pure gold of holiness with silver speks studds or imbroiderie Thus the Spouse promiseth to make his Bride though hee finde her fair and fine much fairer and finer by an addition of more and more graces and gifts both ordinary and extraordinary till shee bee transformed into the same image from glory to glory Hee will spare for neither gold nor silver to beautifie her such is his abundant love unto her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3 Hee cloathes her with the party-coloured Garment of multivarious graces and this hee borders with gold and bespangles with silver Her cloathing is of wrought gold far more stately and costly than that of Esther in all her beauty and bravery than that of Dionysius whose mantle was sold to the Carthaginians for an hundred and twenty talents Athenaus than that royal Robe of Demetrius King of Macedony that was so massie and magnificent that none of his successours would ever wear it propter invidiosam impendii magnificentiam for the unparalleld sumptuousness thereof Vers 12. While the King sitteth at his table c. Heb. at his round table or Ring-sitting In accubitu circulari in orbem enim antiquitus ad mensam sedebant 1 Sam. 16.11 Send and fetch him for wee will not fit round till hee come hither Turk-hist The manner of the Turks at this day is to sit round at meat on the bare ground with their leggs gathered under them By the King is here meant Messias the Prince Dan. 9.25 Christ the Lord Act. 2.36 Et omnes sancti in circuitu ejus all his Saints sit round about him Psal 76.11 as the twelve Tribes were round about the Tabernacle Numb 2.2 as the four and twenty Elders are round about the Throne Rev. 4.4 they are a people near unto him Psal 148.14 they are those Blessed that eat and drink with him in his Kingdome first of grace and then of glory Luk. 14.15 And whiles they thus sit with their King a sign of sweetest friendship and fellowship it was held a great honour and happiness to stand before Solomon in his circled session 1 King 10.8 My spikenard sendeth forth the smell thereof Saith the Church that is my faith is actuated and all mine other graces
15 16. All weapons of mighty men Meet for such and not for mean men and all to bee fetcht out of the Armoury of the Scriptures by our Saviours own example Mat. 4.4 The Word of God hath a Power in it to quail and quell all our spiritual enemies far better than that wooden dagger that leaden sword of the Papists their holy waters crossings Medals Reliques c. This the Devil knows and therefore sets his Antichristian instruments on work to take away this Armoury from the common people as the Philistims took away all weapons from the Israelites and to give this wicked advice as Bristow did to get Hereticks out of their weak and false Tower of holy Scriptures Motive 48. into the plain field of Councils and Fathers c. Which if they should do as wee trust they never shall Whitak in Campian yet wee dare bee bold to say with learned Whitaker Patres in maximis sunt nostri in multis varii in minimis vestri The Fathers in most material points are for us and not them As for the Papists wee know how disdainfully they reject the Fathers De Christo lib. 1. cap. 9. when they make against them Bellarmine saith to Irenaeus Tertullian Eusebius and Luther I answer Omnes manifesti haretici sunt They are all manifest Hereticks When any thing in Gregory or other Antients pleaseth them not the Gloss upon that saith Hoc non credo or sets Palea upon it or Hoc antiquum est and happened in illo tempore And Cornelius Mus on Rom. 3. speaks out the sense of the whole rabble of them Plus uni Pontifici crederem quam mille Augustinis I would sooner beleeve one Pope Quaest An Papa sit sup concil than a thousand Augustines How much better that learned Picus Mirandula a Papist too Simplici potius rustico infanti aniculae magis quam Pontifici Maximo millâ— Episcopis credendum est si isti contra Evangelium ilâ—i pro Evangelio faciant wee should sooner and rather beleeve a plain Country-man an infant or an old wife than the Pope and a thousand Bishops if the former speak or do according to the Scripture the latter against it And what a strong neck had Luther scorning to stoop to Antichrists yoke when hee professeth that if the Pope as Pope should command him to receive the communion in both kinds hee would but receive in one kind though hee were otherwise very earnest to have it administred in both according to the Gospel lest hee should seem to receive the mark of the beast Vers 5. Thy two Breasts are like two young Roes c. From the neck hee descendeth to the breasts and by these descriptions of beauty in all parts for the rest are to bee understood though not here specified is signified that the Spirit of Regeneration worketh upon the whole man in all manner of virtue Holiness in the heart as the Candle in the Lanthorn appears in the body 1 Thes 5.23 and every member thereof Spirit soul and body are sanctified throughout like as the most holy place the Sanctuary and the outer Court of Solomons Temple were filled with the cloud The Churches breasts here are said to bee fair full and equally matcht Hereby some understand the two Testaments those breasts of consolation Isa 66.11 fair and full strutting with sincere milk that her children may all suck and bee satisfied viz. batten grow up and increase with the increase of God to a full stature in Christ 1 Pet. 2.2 These breasts are also suitable and equal as twins the two Testaments are so in sundry respects For as the Old Testament hath four sorts of Books viz. Legal Historical Sapiential Prophetical so hath the New in a due proportion Answerable to the Legal are the Evangelical to the Historical are the Acts of the Apostles to the Sapiential or Dogmatical are the Epistles wherein as St. Paul principally presseth Faith so St. Peter Hope and St. John Charity and to the Prophetical Apocalyps ut sic mira sit conformitas saith Bonaventure non solum in continentia sensuum sed in quadriformitate partium so that there is a wondrous conformity of one Testament to another not onely in the sameness of sense but in the quadriformity also of parts And this was mystically set forth saith hee by Ezekiel in his Vision of the wheel with four faces and this wheel within a wheel implying the Old Testament in the New and the New Testament in the Old Vers 6. Until the day break and the shadows flee away i. e. Till that last and great day of the Lord dawn that day of refreshing Bemichaâ—a Isa 35.10 Act. 3.19 that day of Consolation as the Syriack hath it John 11.24 When everlasting joy shall bee upon the heads of all beleevers they shall obtain joy and gladness and sorrow and sighing shall flee away Till that blessed time Christ in answer to his Spouses request chap. 2.17 promiseth to get him to the mountains of myrrhe that is not to Heaven as some sense it but to his Church Militant frequently called Gods Holy Mountain and here Mountains of Myrrhe and Hills of Incense as in allusion to Mount Moriah whereon the Temple was builded so especially in reference to the prayers and good works of the Saints those Evangelical Sacrifices wherewith God is well pleased Some there are that comparing this with chap. 2.17 make these to bee the Churches words that as there shee requested speedy help of Christ in the time of her sorrow so here in like temptation shee fleeth for refuge to the mount of myrrhe and hell of frankincense to the holy Ordinances where shee hopeth for comfort Vers 7. Thou art all fair my Love Christ having graciously answered his Spouses Petition with a Promise of his gracious presence with her and providence over her proceeds in her commendation A perfection of parts hee here grants her though not of degrees a comparative perfection also in regard of the wicked whose spot is not the spot of his children Deut. 31.5 Hee calls her his Spouse in the next verse Calab of Calol to profit the Hebrew word imports that being dressed in all her Bride attire shee is all fair and hath perfection of beauty Jer. 2.32 and is all glorious within and without not having spot wrinckle or any such thing but holy and spotless Ephes 5.26 27. Fair hee called her before vers 1. but now All fair And therefore the fairest among women a meet Mate for him who is fairer than all the children of men Psal 45.2 Not but that shee hath whiles here her infirmities and deformities as the Moon hath her blots and blemishes but these are ut naevi in vultu Veneris these serve as foils to set off her superexcellent beauty or rather the superaboundant grace of Christ who seeth no sin in Jacob that is imputeth none but freely accepteth of his own work in his people and
by making great fires round about their night-lodgings to keep oft their approach A spring shut up a fountain sealed A preciously-purling current of grace a spring of water whose waters fail not Isa 58.11 and whereof whosoever drinketh shall never thirst John 4.14 For which end it is carefully shut up nay sealed that the stranger meddle not with his joy and that the envious man stop not up this well-spring with earth as the Philistims served Isaac or cast baggs of poison into it as the spightful Jews did once in this Kingdome and were therefore banished hence for ever It was wittily said of Polydor Virgil Regnum Angliae Regnum Dei the Kingdome of England is the Kingdome of God Hee meant because God seemed to take special care of it as having walled it about with the Ocean and watered it with the upper and nether springs like that Land which Caleb gave his daughter Hence it was called Albion quasi Olbion the happy Country whose vallies are like Eden saith our English Chronicler whose hills are as Lebanon Speed whose springs are as Pisgah whose Rivers are as Jordan whose walls is the Ocean and whose defence is the Lord Jehovah Forraign writers have tearmed our Country the Granary of the Western world the fortunate Island the Paradise of pleasure and Garden of God All this may much more fitly bee applied to the Catholick Church If Judea were called the glorious Land because of Gods presence there Dan. 11. and an Island though part of the continent because surrounded with Gods powerful protection Isa 20.6 and the Common-wealth of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Josephus a Godlike polity what shall wee think of that Jerusalem above that is the Mother of us all of those sealed Saints Rev. 7.3 4. this sealed fountain sealed up as to keep it filth-free that no Camels stir up the mud nor great Hee-goats foul it with their feet Ezek 34.18 so to denote an excellency as Isa 28.25 hordeum signatum is put for excellent Barly and a propriety 2 Cor. 1.22 who hath also sealed us and given the earnest of the Spirit in our hearts Like as the Merchant sets his seal upon his goods and marks them for his own Vers 13. Thy plants are as an Orchard of Pomegranatâ—s By plants are to bee understood Emissiones propagines either particular Churches or several Saints these are those shoots or sorouts that spread abroad Gods Paradise that the word here used and no where else in Scripture save Eccles 2.5 Neh. 2.8 so called for the curious variety and excellency of all sorts of pretious and pleasant trees there growing some for profit as Pomegranates which are known to bee healthful and preservative some for pleasure and these again were either more common and copious in Jury as Camphires and Spikenards plurals both in the Original for the plenty of them in those parts or more rare and costly as those mentioned in the next verse Vers 14. Nard called Mark 14.3 Joh. 12.3 Spikenard very costly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melius vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab oppido prope Babylonem Opâ— dicto Scultet ex Hartungi criticis or rather as some learned men wil have it Nard of Opis a town neer Babylon where grew the most pretious Spikenard and whence it was transported to other places Of this plant see Pliny Lib. 12. c. 11. as of Cypress or Camphire Lib. 12. c. 14. of Saffron ib. c. 15. of Calamus lib. 12. c. 23. of Cinnamon and Myrrhe lib. 12. c. 23.19 For Pomegranates see the note on ver 3. of this chapter For Camphire see the Note on c. 1.14 Saffron is in the Hebrew Carcom Shindler saith it should be read Carcos with Samech and so it will exactly agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crocus the one likely comming of the other Our English comes of the Arabick Zaphran so called of the yellow colour Calamus or sweet Cane is a precious aromatical reed bought and brought out of far countreys Gal. l. 1. Antidot as appeareth by Jer. 6.20 Isa 43.24 Cinnamon was very rare in Galens time and hard to be found except in Princes Storehouses Pliny reports that a pound of Cinnamon was worth a thousand Denarii that is 150 Crowns of our money As for those trees of Frankincense Myrrhe and Aloes c. Brightman thinks they betoken tall and eminent Christians as Calamus and Cinnamon shrubs of two cubits high or thereabouts do Christians of a middle stature and Nard and Saffron herbs that scarce lift up themselves above the ground represent those of a lower rank and lesser degree of holiness Which yet have all of them their place in Gods garden and their several sweetnesses the Spirit of grace being magnus in magnis nec parvus in minimis as Augustine hath it great in Gods greater children and not little in the least And though there be diversity of gifts yet are they from one Spirit as the diverse smels of pleasant fruits and chief spices are from the same influence and the divers sounds in the Organs from the same breath The Spirit of grace are those two golden pipes Zach. 4. through the which the two Olive-branches empty out of themselves the golden oyls of all pretious graces into the Candle-stick the Church Hence grace is called the fruit of the Spirit Gal. 5.22 Yea Spirit Verse 17. And albeit as the man is so is his strength as they said to Gideon and God hath his children of all sizes babes young men old men 1 John 2.13 yet Philadelphia with her little strength may keep Christs Word and not deny his Name which those Churches that had more strength are not so commended and in that little strength I have set open a door for thee even the door of Heaven wide enough so that none could shut it Rev. 3.8 Why then should any despise the day of small things God who hath begun a good work his hands shall finish it and hee that hath laid the foundation shall in due time bring forth the Top-stone thereof with shouting crying Grace Grace unto it Zech. 4.7 9 10. An infant of daies shall proceed from degree to degree till hee be like the Ancient of daies and those that bee planted in the house of the Lord shall once flourish in the Courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing Psal 92.13 14. The seeds of the Cypress tree are so very small that they can scarce be seen with eyes Plin. l. 11. c. 2. Heb. 5.14 tamen in â—is tanta est arbor tamque procera and yet in some one of them is potentially so large and so tall a tree Despair not therefore of further measures but aspire still to perfection Phil. 3.12 13. The blessing on man in the first creation was Increase and Multiply in the second Grow in Grace Isa 61.3 11. And remember that
1 King 1. If hee shew himself a worthy man c. We will build upon her a palace of silver The whole blessed Trinity will have an hand in building the Church of the Gentiles upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone Isa 51.16 John 6.44 Esth 2.20 God plants the heavens and laies the foundation of the earth that hee may say to Zion Thou art my people None can come to Christ except God the Father draw him Christ the second person is both Authour and Finisher of our faith Heb. 12.2 The Holy Ghost is the same Spirit of faith in David and Paul 2 Cor. 4.13 and is received by the hearing of faith Gal. 3.2 Hee is the God of all grace 2 Pet. 1.19 antecedent concomitant subsequent We have nothing of which any of us can say Mihi soli debeo I am not bound to God for it And if shee be a door c. As shee is the house of God and gate of heaven Gen. 28.17 If shee will open the everlasting doors to the King of glory Psal 24.7 and open a great door and effectual to his faithful Ministers 1 Cor. 16.9 who come to build her for an habitation of God through the Spirit Esther 2.22 If shee open the gates that the righteous nation which keepeth the truth may enter in Isa 26.2 then will the Lord Christ inclose her board her and beautifie her with fair sweet and strong cedars as with curious and costly weinscot which shall be monimentum munimentum ornamentum c. But all this is promised upon condition that shee bee a wall and a door that is that shee receive and retain Christ with her for otherwise shee can claim nothing Hee may desert her without breach of Covenant as hee did the old Church and many particular Churches of the New Testament now under the Turk for their perfidy and Apostasie The Church of Rome though utterly revolted yet laies strong claim to Christ still and concludes I sit as a Queen and shall see no sorrow Therefore shall her plagues come in one day c. For strong is the Lord God who judgeth her Rev. 18.7 8. See the Note there About the year of grace 1414. Theodoricus Urias an Augustine-Frier in Germany said Jac. Revius de vit Pontif. pag. 229. that the Church of Rome was even so long since become ex aurea argenteam ex argentea ferream ex ferrea terream superesse ut in stercus abiret of gold silver of silver brass of brass iron of iron clay there remains nothing now but that of clay shee become dung to be swept out of doors with the beesome of destruction Vers 10. I am a wall and my breasts like towers If shee be a wall saith Christ I am a wall saith this Church of the Gentiles I will carefully keep the Doctrine of truth committed unto me I will stand firm in the faith being founded upon the rock of ages And whereas lately I was looked upon as breastless vers 8. Now my breasts are fashioned Ezek. 16.7 yea they are grown far greater than those of mine elder sisters so that they look like towers The Church of the Gentiles though little at first and scarce considerable yet after Christs ascension was marvelously increased and multiplied so that shee her self stood amazed to see her children come from far flying to her as a cloud most swiftly and in such flocks as if a whole flight of Doves driven by some hawk or tempest should scour into the columbary and rush into the windows Isa 60.8 Then was I in his eyes as one that found favour Heb. peace even as that Jerusalemy-Shulamite nothing inferiour to the old Church yea before her in this that shee for present is fallen off and through her fall Salvation is come unto the Gentiles for to provoke them to jealousie Rom. 11.11 But when God shall have united these two sticks Ezek. 37.19 and made way for those Kings of the East Rev. 16.12 then it shall be said of Jacob and Israel What hath God wrought Numb 23.23 Vers 11. Solomon had a Vineyard in Baal-hamon So hath Christ in a very fruitful hill Isa 5.1 Solomons Vineyard must needs be of the best for hee abounded both with wealth and wit to make it so Hee let it also to farm for a very great rent which sheweth the fruitfulness of it so many vines set for so many silverlings Isa 7.23 But Solomons Vineyard falls far short of Christs wherewith it is here compared in many respects For as it is nothing so fruitful so hee was fain to let it out to Vine-dressers Hee could not dress and manure it himself keep it in his own hands as his Father David his 1 Chron. 27.27 neither could hee take all the fruit for the tenants also must live and reason good If Solomon have a thousand the poor labourers may well have two hundred But I saith Christ here neither let out the Church my Vineyard but look to it my self though I have a great deal of pains with it nor suffer any part of the profits to go from mee So jealous I am of mine inheritance being ever in the midst of it Vers 12. My Vineyard which is mine c. And therefore most dear unto mee Seneca for ownness makes love Patriam quisque amat non quia pulchram sed quia suam Every man loves his own things best The Church is Christs own by a manifold right by donation conquest purchase not with silver and gold but with the dearest and warmest blood in all his heart 1 Pet. 1.18 No wonder therefore though shee be alwaies before him though hee look carefully to her that cost him so dear that hee trust not others with her as Solomon was forced to do but whomsoever hee employs about her for wee are labourers together with God saith the Apostle Yee are Gods husbandry 1 Cor. 3.9 himself is ever one Ipse adest praeest hee is present and president Feed my sheep said hee to Peter but do it for mee as the Syriack Translatour respecting the sense addes there John 21.15 Take not unto thee the instruments of a foolish shepheard Zech. 11.11 that is forcipes mulctram as an Ancient saith like those that are more intent attonsioni gregis quam attentioni fisco quam Christo Peter must not do any of this much less must hee Lord it over Gods inheritance as his pretended successors do with whose carcasses therefore Christ shall shortly dung his Vineyard and water the roots of his vines with their blood Hee must look to lip-feeding and when himself is converted strengthen his brethren neither must hee intervert or take to himself any part of the fruits as Solomons farmers did Hee may not seek his own things but the things of Jesus Christ Paul may plant and Apollos water but sith it is God that gives the increase let God reap all the glory they shall
Christe maneto Extingui lucem nec patiare tuam Because they be replenished from the East Or they are fuller then the East that is more superstitious then the Syrians and Mesopotamians Balaams Country-men Ethnicismum illis improperat Antiq. lib. 16. cap. 10. Josephus telleth us that a little before Christ came in the flesh Herod had brought into Judea many superstitions of the Gentiles and it appeareth by the first of Macchabees that the Greeks had their Schools at Ierusalem and by the Gospel that the Pharises held Pythagoras his transanimation and many other Paganish Traditions Augurium quaâ—i avigerium And are Southsayers like the Philistins These were West of Judaea chap. 9.12 The Syrians before and the Philistins behind These were great Southsayers Sorcerers and the Jews were tainted with that Contagion as sin is more catching than the plague The vanity of this practice Cicero saw when he said Potest Augur Augurem videre non ridere Adhaeserunt Vulg. In usu habent Châ—ld And they please themselves in the children of strangers They applaud and approve of their customs commerces Some think they are there taxed of Paederastie or Sodomy and that they boasted of it as that odious Johannes a Casa did in print Ver. 7. Their land also is full of silver They had forsaken the Fountain of Living Waters and now they hew them out broken Cisterns they have made their gold their God which is a more subtile kind of Idolatry Col. 3.5 dum sibi ipsis numen quoddam lararium conflant But though their houses were full of silver and gold their hearts were not for they were vext with the curse of unsatisfiableness Eccles 5.10 Auri nempe fames parto fit major ab auro Prudentius Neither is there any end of their Treasures Josephus saith that there was a world of money found at Ierusalem when taken by the Romans so there was at Constantinople when taken by the Turks and therefore taken because the Inhabitants could not find in their heatts to part with it though for their own defence Their land also is full of horses and their hearts of creature confidence trust in the arm of flesh as Josephus testifieth that the Jews were this way very faulty about the time of the last devastation Ver. 8. Their land also is full of Idols As Babylon a land of Idols Jer. 50.38 As Athens wholly given to Idolatry Act. 17.16 As China is said to have in it at this day an hundred thousand gods And what shall we think of Popish mawmets the word here rendred Idols signifieth Nihilitates nothingnesses for an Idol is nothing in the world 1 Cor. 8.4 They worship the work of their own hands Scelestum immane facinus dirum scelus execrandum effraenata praeceps amentia See chap. 44.15 18. Ver. 9. And the mean man boweth down There is a general conspiracy and they are altogether become abominable Lords and losels Kings and caytifes all sorts were Idolaters Some render it shall be brought down and shall be humbled God loveth to retaliate to abate and abase mans pride by pulling down whatsoever height or strength they confide in Therefore forgive them not A pious prayer doubtless proceeding from true zeal which is an extream heat of all the affections for Gods glory Vt pius sit in Deum durus sit in proximum saith Oecolampadius Like another Elias he maketh Intercession to God against Israel Rom. 11.2 whom he saw to be incorrigible and their sin to be irremissible their Judgement unavoidable Ver. 10. Enter into the Rock and hide thee q. d. Do if thou canst go where thou thinkest thou mayest be most secret and secure but Gods hand will surely find thee and ferret thee out as it did the five Kings of Canaan hid in the cave of Makkedah Josh 10. and as it did the wretched Jews who were by the Romans pulled out of their privies and other lurking-holes to the slaughter at the last destruction of Jerusalem Hoc autem perpetuo invenies apud peccatores saith Oecolampadius here This is ever usual with sinful persons to desire to flie from God but he meeteth them at every turn as he did Adam Cain Jonas Dr. Rain c. The safest way is to flie fron Gods anger to Gods grace Blood-letting is a cure of bleeding and a burn a cure against a burn and running to God is the way to escape him as to close and get in with him that would strike you doth avoid the blow For fear of the Lord and for the glory Heb. from before the fear of the Lord and from the glory of his Majesty so the Chaldaean and Roman forces are called See 2 Thess 1.9 which seemeth to be taken from this Text. Ver. 11. The lofty looks of man shall be humbled Ipsi antea tumidi cervicosi Deum ultorem agnoscent God shall bring down the haughty from their lofty tops where they have perked themselves and shall take them a link lower as they say Pride must have a fall and no wonder for whereas other sins flee from God pride le ts flie at him and hence it is He is so utter an enemy to it And the Lord alone shall be exalted This the Heathens also understood De consen Evang. lib. 1. cap. 18. and therefore the Romans would never receive the God of Israel saith Austin because they understood that He would be worshipped alone Let the gods of the Heathens be good fellows the true God is a jealous God and will not share his glory with another In that day Nempe statis quasi comitiis ver 17. at the set-time in it implyeth also saith One that God will keep his time to a day we have a saying like our selves A day breaks no square but it is not so with God Exod. 12.40 41. the first born were slain at mid-night because just then the 400. or 4â—0 years of their sojourning in Aegypt were expired Dan. 5.30 In that night was Belshazzar slain because then exactly the Seventy years of their Captivity were ended Ver. 12. For the day of the Lord of Hosts shall be upon every one that is proud These he knoweth afar off Psalm 138.6 these he resisteth as it were in battel-array Jam. 4.6 these he casteth down to the ground Psalm 147.6 One of the seven Wise men of Greece said that God made it his business to humble the proud and to lift up the lowly Ver. 13. And upon all the Cedars of Lebanon which was to the North Ab Aquilone nihil boni That are high and lifted up No mans might or height whether of State or of Stature can secure him in the day of Gods displeasure And upon all the Oaks of Basan which was to the East by which way the Chaldees were to come upon them Ver. 14. And upon all the high Mountains Optimates dynastas designat Hereby he meaneth the Grandees and Magnificoes and all that are puft
signifieth to deal perfidiously or treacherously as Isa 21.3 perhaps because it is tegumentum testimonium not more a covering of mans shame then a testimony of his first sin in falling from God So that a man or woman hath no more cause to brag of his fine cloaths or to be proud of them then a Thief of a silk-rope or then one bath of a Plaister laid to his filthy sore Ver. 24. And there shall be in stead of sweet smell stink Ex illuvie sordibus captivitatis carceris Martial and Marcellinus tell us of a natural stench the Jews have such as made the Emperour Aurelius coming amongst some of them and annoyed with their ill savour Ammian li. 2. to cry out O Marcomanni O Quadi O Sarmatae c. O Marcomans Quades and Sarmatians at length I have met with those that are more nasty and loathsome then you are These dainty Dames are threatened with dirty doings in captivity and prison such as should render them odious And in stead of a girdle a rent Or rags or a beating the Vulgar rendereth it a cord And instead of well set hair Heb. work of even or smooth setting or trimming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hair-trimmers were anciently noted for effeminate Pompey is taxed in History for that he did Vnico digitulo caput scalpere scratch his well-set hair with his little finger only Baldness Pro crispanti crine calvitium pro fascia pectorali cilicium Pride is so hatefull to God that such as are guilty of it seldom escape his visible vengeance And burning instead of beauty Burning that is Sun-burning Ver. 25. Thy men shall fall by the sword for suffering and favouring the womens excesses such as are now adaies naked breasts and shoulders Abhorred filth Our King Henry the 6. at such a sight cryed Fit fie Ladies in sooth you are too blame c. Ver. 26. And her gates shall lament because unfrequented as Lam. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian And the King desolate swept and wiped of all not as once with her turrified head and stretcht forth neck Sitteth upon the ground as a sad mourner Mony was coined by Vespatian with a woman sitting at the root of a Palm-tree and this inscription Judae capta CHAP. IV. Ver. 1. ANd in that day sc that day of desolation chap. 3.26 Seven women i. e. many women See the like Zach. 8.23 The women had been grievously threatened chap. 3. the men also for their sakes ver 25.26 and yet the Prophet hath not done with them so hainous is sin in either sex Shall take hold of one man who themselves were wont to be sued unto by many men and perhaps were not content with their own Husbands when they had them alive but were sick of a Plurisie We will eat our own bread c. whereas the husband giveth to his wife food rayment and due benevolence these would crave the last only which yet they could not do neither in this sort but by laying aside womanlike modesty Only let us be called by thy name As wives used to be by their husbands names both among the Jews and other Nations as Mary Cleophas Mary Zebedee c. Solomons wife was after his name called Shulamite Cant. 6.13 and the Roman Ladies were wont to say to their husbands Vbi tu Cajus ibi ego Caja To take away our reproach of want of husbands and children See Psalm 78.63 Judg. 11.36 37. Jer. 30.17 Ver. 2. In that day the branch of the Lord Here the Prophet draweth to a close of this excellent Sermon and he concludeth it as he began with a gracious promise of the coming and Kingdom of Christ and of the felicity of his Subjects which consisteth first in their sanctity ver 3.4 Secondly in their security ver 5.6 This is more amply set forth chap. 11. The branch of the Lord The Lord Christ the Consolation and Expectation of Israel called elswhere the Bud or Branch Chap. 11.1 Zech. 3.8 6.12 See the Notes there Luke 1.78 The Day-spring from on high is by Beza rendred the Branch from on high and the Branch of Righteousness Jer. 23.5 33.15 The Jew Doctors also understand it of the Messiah Istud germen quod de virga Jesse virore virgineo pullulavit saith Bernard The Branch of the Lord he is called saith Oecolampadius because being true God he hath God to his Father in Heaven and the Fruit of the earth because being also true man he had the Virgin to his mother in earth Ecce habet incarnationis mysterium Lo here we have saith he the great Mysterie of God manifested in the flesh Others by the Fruit of the earth here do understand the body of the Church which is as the Plant that groweth out of that Branch Shall be beautiful and glorious excellent and comly Heb. Beauty and glory excellency and comliness or gayness and goodliness all in the abstract and yet all too little All this Christ is and more to his Elect Evasores â—rd elis who are here set forth by many Titles as the escaped of Israel the residue in Zion the remnant in Jerusalem the written among the living there c. Saepe autem ad paupertatem aut pancitatem redigitur Ecclesia Howbeit known to the Lord are all his as well as if He had their Names set down in a book Ver. 3. He that is left in Zion See on ver 2. Shall be called holy Heb. holy shall be said to him or of him he shall have the Name and Note of a Saint the comfort and the credit of it Christs holiness shall be both imputed and imparted unto them He shall both expiate their sins and heal their Natures pay their Debts and give them a stock of grace and holiness so that men shall call them an holy people chap. 62.12 Even every one that is written among the Living written in Gods book of Life which is matter of greater joy then to have the Devils subdued unto us Luk. 10.26 for a man may cast out Devils and yet be himself cast to the Devil Mat. 7.22 23. but in Gods book of Life there is no blots no crossings out but as many as are ordain-to eternal Life believe 1 Pet. 1.4 See Ezek. 13. and the same are kept as in a Garison by the power of God through faith unto salvation The Prophet seemeth her to allude to that custom in Jerusalem of enrolling the names of all the Citizens Psalm 48.3 Christ Jesus is the Master of the Rolls in Heaven Rev. 13. wherein none are recorded but such as are designed to glory and vertue 1 Pet. 1.2 2 Thess 2.13 All others are said to be dead in trespasses and sins Ezra 2.63 Eph. 2.1 and to be written in the earth Jer. 17.13 Those Priests that could not produce their genealogy were cashiered by the Tirshata so shall those one day be by Christ whose names are not found written among the
said Holy holy holy Hereby shewing their earnestness and unsatisfiableness in praising God as Jer. 22.20 Mat. 23.37 the ingemination importeth strong affection Infinitis vicibus iterant saith Procopius the holy Angels have no rest and yet they have no unrest neither day and night saying Holy holy holy Lord God Almighty which was and is and is to come Rev. 4.8 The ancient Rabbines as R. Simeon Ben Joai proved the Trinity of persons from this text saith Galatin appointing their posterity to repeat these words twice a day at least Lib. 2. cap. 1. viz. at the rising and setting of the Sun which also they do to this day and when they do it they leap three times The whole earth is full of his glory Not the Land of Judea only but the wide world as Psalm 97.6 8. Isa 40.5 shall be full of Gods glory when the Gospel shall be preached to all Nations This was for comfort to our Prophet that although his Country-men were cast off for their contumacy yet he should not lose the fruit of his labours when once that great Mysterie of godliness was revealed God whom he had now seen upon the Throne and that purposely for his confirmation manifested in the flesh justified in the spirit seen of Angels preached unto the Gentiles 1 Tim. 3.16 believed on in the world received up into glory Ver. 4. And the posts of the door were moved Presently upon the Angels hymn this fell out with such a force it was uttered like as at our Saviours Resurrection when the Angel rolled back the stone and sat upon it there was a great Earthquake Mat. 28.2 By the moving of the posts or thresholds was signified the destruction of the Temple like as by-the smoak wherewith the house was filled the burning of it down by the Chaldees as also the just excaecation of the Jews Their Temple that had been filled with the train of glory is now filled with smoak going out of Gods Nostrils when he was angry Psalm 18.8 See Deut. 29.20 Ver. 5. Then said I Wo is me The ordinary fear of the faithful when they had seen the Lord in his Majesty Gen. 16.13 Deut. 5.24 Heb. 12.21 Judg. 13.22 How shall the wicked then be able to stand before him at the last day For I am undone I am a dead man sith no man shall see God and live Exod. 33.20 Because I am a man of unclean lips i. e. of a foul nature and sinful practice his original uncleanness that filthy Fountain and well-spring of wickedness made him cry out in this manner Pollutior sum quam ut landem Deum Angels praise God as I have heard them but I wicked wretch am altogether unfit for such an employment Infinite is the distance and disproportion betwixt the High and Holy God and me a lothsome Leper a sordid caytiffe c. The nearer a man draweth to God the more doth rottenness enter into his bones Hab. 3.16 Now mine eyes have seen thee saith Job therefore I abhor my self and repent in dust and ashes Job 42.6 Depart from me Lord saith Peter for I am a sinful man Gr. a man a sinner Luke 5. that is a compound or hodgpodge of dirt and sin Quis tu Domine quis ego said One Tu abyssus essentiae veritatis gloriae ego abyssus nihili vanitatis miseriae Who art Thou Lord and what am I Thou art an Abysse of Essence Truth and Glory and I an abysse of nothing of sin and of misery And I dwell in the midst of a people of unclean lips whose Language I have learned with whose sinful practices I have too much symbolized and in whose punishments therefore I am like to be involved for there is a double danger to a man by conversing with the ungodly 1. Infection of sin 2. Infliction of punishment Lot was the Worlds Miracle who kept himself fresh in Sodoms salt-water Ver. 6. Then flew one of the Seraphims unto me Relin quit chorum illum sanctissimum ut serviat polluto he leaveth that holy company that he may do service to a poor polluted creature The brightest Angel in Heaven thinketh not himself too good to serve the Saints Heb. 1.14 If there come to us at any time a Messenger one of a thousand to declare unto us our righteousness to be unto us a Minister of Reconciliation we are to receive him as an Angel of God Having a live coal in his hand a coal from the Altar shadowing the merit and Spirit of Christ purging his people from all sin The Tongs whereby this quick-coal of Christs Righteousness is applyed to the soul is the Grace of Faith Act. 15.9 Ver. 7. And he laid it upon my mouth Not to burn him for all this was visional but to expiate and purifie his lips by the Spirit of judgement and of burning Chap. 4.4 to fire him up to an holy contention in godliness and to fit him yet further for his Office as the Apostles were for theirs by cloven tongues of fire Act. 2. And said Lo this hath touched thy lips To the sign words are used to make a perfect Sacrament And here the cautelousness of the Angel is to be noted He saith not I have touched 1 Cor. 15.10 but lo this coal hath touched thy lips So Paul yet not I but the Grace of God in me So the good and faithful servant Not I but thy Talent hath gained five Talents Luk. 19.16 The Seraph was himself a burning creature as his very name importeth howbeit it was not the Seraph but the Retheph or burning-coal that did the deed that God might have all the glory Thine iniquity is taken away Sacraments take not away sin but only testifie that iniquity is purged by Christ alone who hath merited Justification and Sanctification Ver. 8. Whom shall I send Lay hands upon no man rashly but with deliberation The mysterie of the Trinity is well observed by some in the following words as by others this that Ministers serve not men but the only true God Father Son and Holy Ghost 1 Cor. 4.1 2 Cor. 5.21 Nobis id est tribus Elohim sive personis sanct Trin. Piscat Who shall go for us God knew whom he would send but he will have the Prophet offer himself for he loveth a cheerful server and Ministers must take the oversight of Gods Flock not of constraint but willingly 1 Pet. 5.2 Here am I send me This was right and this was wrought in him not by base fear of punishment as we read of one Balthus a dumb man that wandring in a Desart Pausanlas and met with a Lion he was struck with such exceeding fear and trepidation that thereupon the string of his tongue was loosed and he spake ever after sed igne Dei tactus actus est The Seraph had comforted him and this was the effect of it The Prophet after the touch of the live-coal felt his gifts encreased his zeal kindled and
few So that God may say as once of the cured Lepers Where are the other nine Such were those that looked for the Consolation of Israel when Christ came in the flesh Zachary Simeon Anna the Maries Joseph of Arimathea the Apostles Peters Converts c. And it shall return and shall be eaten Or it shall after its return again be burnt up or removed so they were to some purpose by the Romans See on ver 12. As a Toyle-tree or as an Oak Trees that are durae ac durabiles hard and long-lasting and although they lose their fruit and leaves or be cut down yet Their substance is in them the substance of the matter the sap remaineth in the Trunk and Root In radice caudice Junius Piscator Some think there is an allusion in this Text to a Bank or Causey that went from the Kings House to the Temple and was born up with Trees planted on either side of it which Trees as they kept up the Causey so do the godly the State 1 Chron. 26.16 18. 1 King 10.5 2 Chron. 9.11 Semen sanctuus statumen terrae CHAP. VII In Pentat Ver. 1. ANd it came to pass This is not a superfluous Transition as Austin maketh it but importeth that the following discourse is no less to be regarded then the foregoing In the dayes of Ahaz that sturdy-stigmatick under whom Isaiah was as Eliah under Ahab and for the comfort of the godly prophesied then most sweetly concerning Christ and his Kingdom The son of Jotham the son of Uzziah for whose sake say the Rabbins this wretch was thus relieved King of Judah Titularis sed non Tutelaris as it was once said of Culperick King of France utpote qui Reip. defuit non praefuit That Rezin the King of Syria He is first named as being Generalissimo See of him 2 King 15.37 He was King of Damascene and Caelosyria And Pekah King of Israel These two Kings had severally invaded Judah before with great success 2 Chron. 28.5 8. And heartened thereby now they joyn their forces thinking to make a full conquest but were as much deceived and disappointed as were the Pope and Spaniard here in Eighty-eight and more then once in Ireland where D. Aquila with his Spaniards being beaten out said in open Treaty that when the Devil upon the Mount shewed Christ all the Kingdoms of the Earth and the glory of them he did not doubt but he left out Ireland and kept it for himself Went up but not in Gods Name non Dei missu nutu ut ante sed proprio motu ambitione But could not prevail against it Heb. could not war sc with any good success They came into the Countrey like Thunder and Lightning as duo fulmina belli but went out like a snuffe Ver. 2. And it was told the house of David i. e. the King and chief Officers of the Crown and Court Ill news flyeth swift and filleth all places Syria is confederate with Ephraim though these two were oft at deadly feud betwixt themselves yet they could combine for a mischief to Gods people So could Herodians and Pharisees Herod and Pilate c. The Devil doubtless had a design by these two Champions of his to have utterly rooted out the House of David as he sought also afterwards to do by Herod Caligulae and others and so to have prevented Christ his being made of the Seed of Abraham according to the flesh Rom. 1.3 but that could not be And his heart was moved Concussum conquassatum Impiety triumpheth in prosperity trembleth in adversity Tullus Hostilius that godless King of Rome set up Pavor and Pallor for Gods to himself Saul and Achitophel in distress despaired and dispatcht themselves So did Demosthenes Cato and other Heathen Sages who were without God in the world and therefore without comfort Sin maketh men timorous Lev. 26.36 but Righteousness bold Prov. 28.1 Psalm 27.1 The Spirit of power and of a sound mind are fitly set together 2 Tim. 1.7 Ver. 3. Then said the Lord unto Isaiah Wicked Ahaz shall have a Prophet sent him with a Promise if it be but to leave him without excuse There was also a godly party in the Land whose comfort was aimed at and for whose sake Shear jashub was also taken along as carrying comfort in this very name Portendit enim omnes pios qui divini verbi satu generandi sunt salvos incolumes fore divinisque muneribus exornatos At the end of the Conduit of the upper pool Where he is walking and talking about sending to Assyria for help The place is pointed out for confirmation of the truth of the Prophesie So in the Gospel the Apostles are foretold where to fetch the Asse where to prepare the Passover This place was without the City over against the Palace-Royal the very same where afterwards Rabshakah the fugitive son of our Prophet Isaiah say the Rabbins but without reason railed upon the living God This Prophesie here and now delivered 2 King 18. might haply be some support to good Hezekiah under that trial Of the Fullers field Fullers must have store of water and room enough for the dressing and drying of their clothes Ministers are by an Ancient called Fullones animarum Fullers of mens souls Ver. 4. Take heed and be quiet Cave quiesce Or as others render it Vide ut sileas See that thou say nothing fret not faint not send no message to the Assyrian rest by Faith upon the Lord of Hosts get a blessed Sabbath of Spirit a well composed frame of Soul for in quietness and confidence consisteth thy safety as Chap. 30.15 Fear not neither be faint-hearted See on ver 2. For the two tails of these smoaking fire-brands By a most elegant Metaphor he nameth not one of these two Potentates as not worth naming but calleth them in contemp a couple of firebrands such as would do mischief but cannot because but smoaking and not burning and but the tails of smoaking firebrands neither such as are smoaking their last and shall shortly be utterly extinct In a word they have more pride then power being a meer flash Ver. 5. Because Syria Ephraim c. This was the fruit of their fury fuming out at their Noses ver 4. and proving like smoak which the higher it riseth the sooner it vanisheth or like the bubbles blown up into the ayr by children into whose eyes they soon fall back again There is no wisdom nor understanding nor counsel against the Lord Prov. 21.30 See the Note there Ver. 6. Let us go up against Judah and vex it So they had done severally and so they think much more to do joyntly Sed aliter Deo visum est There is a Council in Heaven that dasheth the mould of all contrary Counsels upon earth as Psalm 2.4 And let us make a breach therein for us Or let us divide it and share it betwixt us or set a King over it that
may be a vassal to us both Thus the Pope gave away England Primo occupaturo to him that should first take it in Henry the eighths dayes but he reckoned without his Host as they say Even the son of Tabeel A Syrian likely as Tabrimmon 1 King 15.18 a good Rimmonite 2 King 5.18 So Tabeel a good God Rimmon was the Syrians God The Chaldee expoundeth it Good or Right for us Ver. 7. It shall not stand The Counsel of the Lord that shall stand Psal 33.11 when the worlds Wizzards shall be taken in their own craftiness 1 Cor. 3.19 It shall not be All their projects are dashed by a word Video Rideo saith He that sitteth in Heaven Psalm 2. I look and laugh and wherein they dealt proudly I am above them Exod. 18.11 Ver. 8. For the head of Syria is Damascus Not Jerusalem as they haply had contrived it looking upon Jerusalem as a City fatally founded to bear Rule as One saith of Constantinople And the head of Damascus is Rezin Let him set his heart at rest and not reach after the Dominion of Judah lest falling from his high hopes he lose that he hath already and cry out with that Ambitionist Sic mea fata sequor And within threescore and five years sc from the time that Amos foretold it Chap. 5.27 7.8 that is from the twenty fourth year of Vzziah to the sixth of Hezekiah when as the ten Tribes were carried away by Salmaneser 2 King 17. Thus Hierom out of Seder-Olam But I like better Piscators computation which is thus within 65. years that is from the fourth year of Ahaz now current to the 23. of Manasseh when Ephraim ceased indeed to be a people by the command of Esarhaddon Son of Senacherib whereof see Ezra 4.2 Ver. 9. And the head of Samariah Remaliah's son In contempt he hath neither his Name nor Title of a King given him but is fairly warned to keep within his bounds he is not like to hold long that he hath It is dangerous medling with Jerusalem Zech. 12.2 3 6. Valde brevis sententia est sed gravis admodum Oecolamp If ye will not believe surely ye shall not be established Jehosaphat said as much 2 Chron. 20.20 and our Saviour somewhat like John 8.20 Isaiah saw the King and people still fluctuating and trembling notwithstanding the divine Promise and telleth them what to trust to unless they will trust in God they will never be soundly settled Faith quelleth and killeth distrustful fear and maketh a man walk about the world like a Conquerour There is an Elegancy here in the Original that cannot be Englished Ver. 10. Moreover the Lord spake again unto Ahaz Wicked though he were and under the power of unbelief yet he shall see that he hath to do with a very gracious and long-suffering God who by a wonderful condescension will needs give him a sign Inauditum vero dari signum incredulo Christ would not so far gratifie the unbelieving Pharisees but calleth them an evil and bastardly brood for seeking a sign from Heaven Mat. 12.39 Ver. 11. Ask the sign of the Lord not of any other God to whom thou art addicted Thy God From whom thou hast deeply revolted but of whom thou mightest upon thy return be graciously re-accepted Ask it either in the depth This was a fair offer to so foul a sinner but all would not do no though he should have had a sight of Heaven or of Hell for a sign And yet Bellarmine thinketh that one glimpse of Hell were enough to work upon the most hard-hearted sinner in the world and to make him yield to any thing Ver. 12. I will not ask Ah lewd losel I will not ask what a base answer was this of a Bedlam Belialist what a wretched entertainment of such an over-bounding Mercy He doth upon the matter say I le ask no Asks I le try no signs I know a trick worth two of that God shall for me keep his signs to himself I crave no such curtesie at his hands I can otherwise help my self viz. by sending to the Assyrian If the Lord could and would have helped how happeth it that so lately no less then an hundred and twenty thousand of my Subjects were cut off in one day by this Remaliah's son as you contemptuously call him Neither will I tempt the Lord Or neither wâ—ll I make tryal of the Lord as in the former Note Ambrose was mistaken who thought that Ahaz refused to ask or try the Lord out of modesty and humility rather it was out of pervicacy or at best Hypocrisie Hic descendamus in nostras conscientias saith good Oecolampadius Here let us each descend and dive into his own conscience to see whether we also have not matched Ahaz in his madness or at least wise coasted too near upon his unkind usage of the Lord by rejecting his sweet offers of Grace and motions of Mercy by slighting his holy Sacraments those Signs and Seals of the Righteousness that is by Faith Adsit fides aberit periculum Ver. 13. Hear ye now ye House of David But shamefully degenerate from your thrice-worthy Progenitours and strangely forgetful of Gods Promises for a perpetual Succession which if ye remembred and believed ye would not be so causlesly terrified Is it a small thing for you How heartily angry is the Prophet how blessedly blown up in this case of so great dishonour done to God we should be so too To weary men to vex and molest the Septuagint have it to strive Agoneus redditis or wrestle a fall with men By men he meaneth himself and his fellow-Prophets whom Ahaz and his Courtiers slighted and misused Let this comfort Gods faithful Ministers under the worlds indignities and injuries See Matth. 5.11 12. But will ye weary my God whom I serve in my spirit and now no more thy God as ver 11. sith thou hast refused to be Ruled by him Non autem tuum ô rex Ahase Piscat and that after manifest conviction and greatest importunity to bring thee to a better temper Ver. 14. Therefore the Lord himself shall give you a sign Give it you ingratiis vestris without your leave of his own proffer If we believe not yet God remaineth faithful 2 Tim. 2.13 Rom. 3.3 The House of David was as it were great with child with Christ and with Gods promises in him therefore to be sure it could not be rooted out as these two Kings designed before Christ were come into the world Hence his wonderfull Conception and Birth is made here a Sign of his peoples Safety here and Salvation hereafter And had Ahaz and his people believed this latter they would not have much doubted of the former but rather argued with St. Paul Having given us his Son Rom. 8.32 how shall he not with him give us all things also A sign A singular sign a sign both from above and from beneath for he joyned lumen
suae aeternitatis limo tuae mortalitatis Bern. the light of his Eternity to the mud of thy mortality as a Father hath it Joh. 1.14 Phil. 2.6.7 Behold A Note of attention and admiration One compareth it to the sounding of a Trumpet before some notable Proclamation Another to a hand in the Margent pointing to some remarkable matter so doth this Ecce to Christs incarnation as a thing in Gods Decree and to his peoples Faith already present A Virgin Hagnalmah that famous Virgin so long since spoken of Haec simul est genitrix filia sponsa Dei Tot tibi sunt dotes Virgo quot sidera caelo Gen. 3.15 that female glory the Virgin Mary with whom the Angel spake concerning mans salvation Matth. 1.18 23. Luke 1.27 35. as the Devil before had done with the first woman concerning the means of his destruction Of this Virgin-Mother the Sibulls are said thus to have prophesied also Virginis in corpus voluit dimittere caelo Ipse Deus prolem cum nuntiat Angelus almae Matri quae miseros contractâ sorde levabit See more in Virgils 4 th Eclog. and Aug. de civ Dei lib. 10. cap. 27. Some tell us that when this blessed Virgin brought forth there was seen at Rome about the Sun the likeness of a woman carrying a child in her arms and a voyce heard saying Pan the great God is born into the world Shall conceive and bear a sen Shiloh the son of her secundine Gen. 49.10 the true Melchisedeck as man without father and as God without mother Heb. 7.5 See Luke 1.35 But how blank were the Jews when they saw the issue of their late Jewish Virgin turned to a Daughter and how silly is that saying of theirs in their Talmud For our sins which are many the coming of the Messiah is deferred Sanhed cap. 11. Jachiades upon those words Dan. 12.4 would have us believe that God sealed up the time of Christs coming revealing it to Daniel only But why take they not notice that the very time of Messiah the Prince his coming is set down by Daniel chap. 9. and sith that time is long since past let them either condemn the Prophet of vanity or else confess with us that Christ is come already And shall call Or Thou Virgin shalt call as having the right of nomination His Name Immanuel That is God with us as Matth. 1.23 See the Note there Cujus nomen illius numen facile declarabit Christ indeed was not called by this name Immanuel that we anywhere read of as neither was Solomon by the name of Jedediah 2 Sam. 12.25 26. unless it be chap. 8.8 but the import of this name is most truly affirmed and acknowledged to be fully made good in him Ver. 15. Butter and Honey shall he eat i. e. He shall be fed with Childrens meat after the manner of other Infants for as he shall take upon him our nature Noematica periphrasis so shall he also partake with us in our natural infirmities feeding as other Children there did on butter and honey not able to discern good from evil through want of judgement till he came to be of discretion Luke 2.52 with Deut. 1.39 that he might be in all things like unto us and that we might once come unto the measure of the stature of the fulness of Christ Eph. 4.13 that we might become strong in the Lord and in the power of his might able to do all things through Christ that strengtheneth us Phil. 4. Stumble not at his weakness but gather assurance of his Love who so sweetly joyned his Majesty to our meanness his might to our weakness abasing himself to the shape and state of a feeble weak and helpless child Ver. 16. For before the child Hannagnar this child Shear Jashub here present ver 3. the proper sign of this present deliverance as Isa 8.4 made so by occasion of the mention of Immanuel that was to be born many years after of a Virgin The land that thou abhorrest Or by which thou art vexed as ver 6. Confer Exod. 1.12 Num. 22.3 So the Danes were abhorred by the English the French by the Sicilians as appeared by those bloody Vespers Shall be left of both her Kings Who shall be cut off by a seasonable vengeance See this fulfilled 2 King 15.30 and 16.9 within a year or two of this prophecy Ver. 17. The Lord shall bring upon thee c. sc in case thou believe not Thou and thine shall perish notwithstanding this present deliverance the Lord will destroy thee after that he hath done thee good as Josh 24.20 Et cujus verbis credere noluisti ejus verberibus fidem habebis Thou shalt soon have enough of the Assyrian in whom thou wilt needs trust and not in Me. Him thou shalt call in for help against others but he having taken a taste of so fertile a soil and wealthy a state shall at length over-run all Like as afterwards also the old Gawls did Italy and the Saracens the Greek Empire Ver. 18. The Lord will hiss for the flye c. Out of Egypt and the confines The people of which parts are fitly called flyes say Expositors for their numerosity swiftness stench impudency harsh language ob vocis absonae stridorem The countrey being hot and lying low aboundeth with flyes and gnats such as proud Pharaoh was vexed with And for the bee that is in Assyria That countrey is full of woods and so of bees to which also the Assyrians are fitly compared as for their numerousness their military skill and comely marshalling of their forces their golden armour their industry and constancy in battle so for their force and fury especially Virgil speaking of bees saith Illis ira modum superat laefaeque venenum Inspirant stimulis vitam in vulnere linquunt See the Babylonical fierceness and cruelty graphically described Jer. 51.34 It was so much the greater because sent for and set on they were by Gods hiss or whistle Ver. 19. And they shall come and shall rest all of them As flyes do upon flesh and as bees upon trees they shall seise all In the desolate vallies c. Hereby is set forth saith Calvin that in no lurking place any of the Jews should be secreted or secured from their enemies but that they shall range about and rage everywhere thoroughout the whole land And because all this is done at an hiss the backwardness of Christians is condemned saith Musculus who cannot by most earnest preaching of long continuance be brought to do as God requireth them Ver. 20. In the same day shall the Lord shave Not shear but shave with a razor to set forth the calamity of war which wasteth and taketh away all and maketh clean work as we use to say nihil in toto regno intactum reliquit sed omnia à summo ad imum expilavit Assyrius The Assyrian is here called Gods razor because his instrument to shave as he pleaseth though
are specially threatned with destruction because they abandoned their brethren the two other tribes and trusted to confederacies and aids of forrain Princes Ver. 6. Forasmuch as this people The ten revolted tribes not worth the naming see ver 5. Refuse the waters of Shiloah Slight and contemn the small means and strength of the Church humilem obscurum statum regni Zionis That run softly at the foot of mount Zion creeping and crooking slowly and slily called therefore De Bell. Gall. lib. 1. as some think the Dragons well Neh. 2.13 Caesar saith the like of the river Araris probably Sone and the Poet Claudian of Nilus Leâ—e fluit Nilus sed cunctis amnibus extat Vtilior nullas confessus murmure vires And rejoyce in Rezin and Remaliah's son rejoyce in a thing of nought as Amos his expression is chap. 6.13 The Hebrew here hath it thus And joy is to Rezin c. that is the Syrians and Israelites both are much cheared up to see that Judah is at so great an under and so easy to be overcome as they think Ver. 7. Now therefore behold the Lord bringeth They that slighted still-running Shiloah shall have the waters of Euphrates strong and many to overwhelm and swallow them up God loveth to retaliate Even the King of Assyria and all his glory i. e. his armies and forces wherein he gloryeth See chap. 10.8 and 36.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall Or it shall viz. the River Euphrates whose exundation is here graphically described and thereby depainted to the life the practice of tyrants in over-running whole countreys as by a deluge as did the Assyrian of old and as doth the great Turk at this day Ver. 8. And he shall pass thorough Judah After Israel subdued but yet with a difference as chap. 27.7 8. for the Israelites and Syrians were utterly drowned with this proud flood but the Jews were only drenched it reached but to the neck their head was ever above water and that because Emanuel better that any Christopher bore them up And the stretching out of his wings that is of his immense forces the Assyrian by another Allegory being here compared to an Eagle which covereth her whole prey with her wings Shall fill the breadth of thy Land O Immanuel Shall surely unless thou O Lord Christ who art King of this countrey by a specialty shalt please to prevent it Learn we likewise in all our straits or ailments to run to our Immanuel and implore his help remembring that he is God with us he is a man amidst us cum Patre dator inter nos petitor as Austin hath it he gives with the Father he prays with the suitor he will deliver and defend his subjects and suppliants Ver. 9. Associate your selves O ye people In confidence of her King Immanuels succour and support the Church thus holily insulteth over her most active enemies foretelling their utter subversion The Virgin daughter of Zion doth the like chap. 37.22 as binding upon her invincible Champion Immanuel ver 2.3 whose very name here putteth spirits into her and maketh her take heart of grace as they say Basil biddeth the Christians in time of persecution boldly bespeak their adversaries in these words though somwhat otherwise rendred by the Septuagint by mistake of a letter If again ye prevail ye shall yet again be vanquished And truely of the Church it may be foretold better then of Troy Victa tamen vinces eversaque Troja resurges Ovid. Fast Obruet hostiles illa ruina domos Gird your selves and ye shall be broken in pieces Ye shall ye shall without fail though ye little believe it It shall be done as is therefore here so often threatned as sure as the coat is on your back or the heart in your belly Ver. 10. Take counsel together Do so if you will but when all 's done the counsel of the Lord shall stand and you shall consult nothing better then shame to your selves Speak a word All these expressions serve to set forth the bitter hatred born by these wicked ones against Gods poor people whom they sought by all means to mischieve but could not For God is with us Heb. Immanuel that sweet name was to the godly party mel in ore melos in aure jubilum in corde and hence so oft recited these heavenly birds having got such a note record it over and over Ver. 11. For the Lord spake thus to me with a strong hand that is with his spirit accompanying his word and setting it home to my heart that so I might speak from the heart to the heart Some render it Taking me by the hand fidelis paedagogi instar Sicut apprehensione manus like a loving and faithful schoolmaster and thereby pulling me back that I should not walk in the common road That I should not walk in the way of this people not howle with those wolves not tune my fiddle to the base of the times not follow a multitude to do evil but rather to keep a constant countermotion to the Many and rather to go right alone then not at all Cassianus gives very good Counsel Vive ut pauci In Epist ut cum paucis inveniri merearis in regno Dei Live thou as but few else do that with those few thou maist be found in Gods Kingdom Now none can do thus but onely they to whom the Lord both speaketh and layeth hold also upon their hand that they be not led away with the errour of the wicked 2 Pet. 3.17 Ver. 12. Say ye not a Confederacy A Confederacy a Confederacy sc between Syria and Samaria is made against us this was vox populi all the talk in those dayes and every bodies mouth was full of it and heart afraid of it But say ye not so comply not concent not chime not in with the spirits and speeches of other men Away with all such despairing language For help against which Ver. 13. Sanctify the Lord of hostes himself Even your sweetest Immanuel non sanctificatur autem nisi in eum credatur sanctify him I say by believing in your hearts and confessing with your mouths Rom. 10.9 and walking as becommeth the Gospel in nothing terrified by your adversaries Phil. 1.27 28. And let him be your fear That is the Object of your fear as Gen. 31.53 Psal 76.11 where God is called Fear by an Appellative Proper So the Chaldee Paraphrase frequently calleth God Dechilah 1. Fear The Greeks call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear Bernard saith well God is to be feared as a Lord honoured as a Father loved as a Spouse This fear of God is a soveraign remedy against the fear of the creature and is therefore here and elswhere opposed to it Surely as one fire driveth out another and as Moses his Serpent swallowed up the Sorcerers Serpents so here Ver. 14. And he shall be for a sanctuary In quo serventur in lapidem
shake his hand over the River The River Nilus The sense is he shall remove all obstacles and impediments This was fulfilled Acts 2. With his mighty wind The Chaldee paraphraseth in eloquio prophetarum suorum by the word of his Prophets quod Apostolis non parum congruit saith Oecolampadius which very well agreeth to the Apostles converting the Elect whom neither heighth nor depth could keep from the love of God which is in Christ Jesus our Lord Rom. 8.39 The Jews expect but in vain that all these things should be fulfilled unto them in the letter by their Messias as once they were by Moses at the red Sea And make men go over dry-shod without boat or boot Ver. 16. And there shall be an high-way Agger via strata a Causey chap. 7.3 In the day that he came up out of the Land of Aegypt This signal deliverance was a clear Type of our Redemption by Christ And this Prophesie was fulfilled when thousands of the Aegyptians were converted by Mark the Evangelist and other Preachers as also when other Nations forsook Spiritual Aegypt Rev. 11.8 and embraced the Truth CHAP. XII Ver. 1. ANd in that day sc when there shall come forth a Rod out of the stem of Jesse as chap. 11.1 Blessed be God for a Christ See Psalm 96.1 13. Rev. 6.11 Thou shalt say It is not a dumb kind of thankfulness that is required of the Lords Redeemed but such as from an heart full of Spiritual Joy breaketh forth into fit words such as are here set down in this ditty or Directory I will praise thee The whole life of a true Christian is an holy desire saith an Ancient It is or should be surely continua laetitia laus Dei a continual Hallelujah Deo gratias was ever in Austins mouth Laudetur Deus laudetur Deus in Anothers i.e. Praised be God praised be God The Saints here with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ Rom. 15.6 The Saints and Angels do so in Heaven uncessantly Rev. 4. hoc est juge eorum negotiosum otium otiosum negotium Thine anger is turned away My sins are forgiven me and hence I am of so good chear though otherwise distressed Feri Domine feri à peccatis absolutus sum said Luther Strike while thou wilt Lord so long as my sins are pardoned See Psal 103.1 2 3. And thou comfortedst me viz. with Gospel-comforts which are strong and satisfying I do over-abound exceedingly with joy in all our tribulation saith Paul 2 Cor. 7.4 Ver. 2. Behold God is my salvation Let such take notice of it as said when time was There is no help for him in God Salvation it self cannot save him Behold Oecolamp and My there is much matter in this Adverb and that Pronoun saith an Interpreter Behold God is my Jesus so Hierom readeth it according to that of old Simeon Mine eyes have seen thy Salvation And in this and the next Verse Salvation is thrice mentioned so sweet it was to those that thus sang of it See the Note on 1 Cor. 1.8 I will trust and not be afraid There is an Elegancy in the Hebrew that cannot be Englished This Spiritual security floweth from Faith Experience should both breed and feed it See Psalm 46.3 2 Cor. 1.10 For the Lord is my strength Salvation properly denoteth the privative part of mans happiness viz. freedom from evil but it includeth also position in a good estate and preservation therein whilst we are kept by the power or strength of God through faith unto Salvation Ver. 3. Therefore with joy shall ye draw water Joy is the just mans portion and Christ is the never-failing fountain whence by a lively faith he may infallibly fetch it John 4.10 14. 7.37 Christ was much delighted with this Metaphor see Joh. 1.16 Out of this Fountain only may men quench their Spiritual thirst after Righteousness Haec sola est aqua quae animas arentes maerentes squalidas reficit recreat These Wells of Salvation are those Words of Eternal Life John 6 68. Sanchez the rich and precious promises 2 Pet. 1.4 whereby we are made partakers of the Divine Nature and of the Holy Spirit which is frequently and fitly compared to water in regard of First Ablution Ezek. 36.25 Secondly of Fructification Job 8.11 Isa 35.6 7. 44.3 4. And thirdly of Refrigeration Psalm 42.1 Rom. 5.5 Some think the Prophet here alludeth to those softly-running Waters of Siloam chap. 8. or to the Rock-water that followed them in the Wilderness or to that famous Fountain Numb 21.16 18. whence they drew waters with so much mirth and melody Ver. 4. And in that day shall ye say Praise the Lord Viz. with us and for us Every true Confitebâ—r tibi hath its Confitemini Domino annexed unto it The Saints are unsatisfiable in praising God for the great work of their Redemption and do therefore call in help all that may be Call upon his Name Which is a special way of praising Him whilest we make Him the sole Object of our prayers professing our distance from him our whole dependence upon him c. See 1 Chron. 16.8 and Psalm 105.1 Declare his doings Sept. his glorious things those many Miracles of Mercy wrought in our Redemption which is a work much more excellent then that of making all things at first of nothing keeping Heaven still upon its hinges and upholding the whole Universe without a Foundation Magna sunt opera Dei Creatoris Recreatoris autem longe maxima saith Gregory Make mention that his Name is exalted Or celebrate his Name which is High far above all praise Ver. 5. Sing unto the Lord Or sing of the Lord. Sing a concise and short Song amputatis omnibus supervacantis He hath done excellent things Heb. Excellency or Majesty All other Spiritual Blessings meet in our Redemption by Christ as the lines do in the Center streams in the Fountain This is known in all the earth Or let this be known let all the world ring of it As when the Argives were delivered by the Romans from the Tyrannie of the Macedonians and Spartans the ayr was so dissipated with their acclamations and out-cries Plutarch that the Birds that flew over the place fell down amated to the ground Ver. 6. Cry out Heb. hinni neigh as Horses do that are full fed or fitted for fight Jubila quantum potes valide totis viribus clama claram laetam vocem ede For great is the Holy One of Israel in the midst of thee Or for the Holy One of Israel who is great is in the midst of thee How shouldest thou then do otherwise then well CHAP. XIII Ver. 1. THe burden That is the burdenous Prophesie it should not have seemed a burden See the Notes on Nah. 1.1 and on Mal. 1.1 Jer. 23.36 but it is a grievous burden to graceless persons to be told of their sins and foretold
of their punishments Of Babylon Not that Babylon in Egypt of which St. Peter 1 Epist 5.13 as some hold now called Grâ—ndcair the Soldans Seat-royal but the Metropolis of Chaldaea built by Semiramis about an hundred years after the Flood whetheâ— the Jews were to be carried captive and concerning which calamity they are here aforehand comforted See Mic. 7.8 16. Ver. 2. Life up a Banner Deus hic quasi classicum canit God as Generalissimo gives forth his Orders to the Medes and Persians He is a man of War Exod 15.3 yea the Lord victour of War as the Chaldee there paraphraseth See the like Jer. 50.2 Vpon the High Mountain Where it may best be seen Media is a Mountanous Countrey Or contra montem calâ—ginosum against the dark Mountain i. e. Babylon which though scituated in a Plain yet was tuâ—ouâ—'d up with her wealth and power Strabo lib. 16. Curtius lib. 5. Josephus l. 10. and seemed unmoveable Famous this City was for an hortus pensilis an Artificial Garden made by Nebuchadnezzar for the pleasure of his Wife Nicotris which hanging over the City darkeneth it like as that continual Cloud doth the Island of St. Thomas on the backside of Africa Exalt the voyce unto them shake the hand Propinquos voce longinquos significatione adarma convocate give the alarm to those that are near-hand and further off Junius That they may go into the gates of the Nobles Or of the munificent or Bounteous Lords for such all Nobles are or ought to be Our English word Lord contracted of the Saxon word Laford cometh of Luef to sustain or succour others Ver. 3. I have commanded my sanctified ones i. e. I have by my secret instinct stirred up and set on my Medes and Persians ver 17. whom in my Decree I have set apart for this holy work of executing vengeance on the Babylonians I have also called my Mighties My Heroes armed with my Might Even them that rejoyce in my Highness Heb. Exultantes superbiae meos My brave Souldiers whom I render victorious and triumphant Ver. 4. The noise of the multitude The Medes that come against Babylon are both numerous and streperous as is here graphically described by an Elegant Hypotyposis The Lord of Hosts mustereth the host of the battel No marvel then that the Forces are so many and mighty For if he but stamp with his foot all creatures are up in Arms immediately Ver. 5. They come from a far Countrey Heb. from a Land of Longinquity Even the Lord and the weapons of his Indignation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vessels of wrath the Septuagint render them but in another sence then the Apostle useth that expression concerning Reprobates designed to destruction To destroy the whole Land Or the whole world for so the Chaldees in the pride of their Empire stiled it The Romans did the like Luke 2.1 The Turks do the same at this day such is their ambition Ver. 6. Howl ye For the evils that are coming upon you as Jam. 5.1 we may well say the same to mystical Babylon For the day of the Lord is at hand And yet it came not till above two hundred years after Think the same of the day of Judgement and reckon that a thousand years with God is but as one day It shall come as a destruction from the Almighty Heb. Cleshod Mishaddai an elegancy that cannot be Englished Shâ—ddai Gods name signifieth a Conqueror say some a Destroyer say others which a Conqueror must needs be Eundem victorem vastatorem esse oportet Here is threatened a devastation from the Devastatour Ver. 7. Therefore shall all hands be faint Base fear that cowardly passion shall betray them to the enemy by expectorating their courage and causing their hearts to fall into their heels as we say But this also cometh from the Lord of â—â—osts who is wonderful in Counsel and excellent in working for He ordereth the Armor Jer. 50.25 and he strengtheneth or weakeneth the Armies of either party Ezek. 30.24 whencesoever the Sword cometh it is bathed in Heaven Isa 34.5 And every heart shall melt How much more shall wicked mens hearts do so at the day of Judgement when the Powers of Heaven shall be shaken Luke 21.26 Allegoricè haec veriora erunt in diâ— judicii cujus hic est typus Ver. 8. And they shall be afraid Conturbabuntur Innumerabilibus sollicitudinibus They shall be amazed one at another Amused amazed amated as being at their wits ends Their faces shall be as flames So Jer. 30.5 6. a voyce of fear and trembling every man with his hands on his loines the posture of a travelling Woman and all faces turned into paleness The Prophet here alludeth saith Musculus to the face of a Smith at dark night when he standeth blowing his fite for his face appears as if it had no blood in it most wan and paâ—e Or as others think to a man afrighted who first looketh pale the blood running to the heart to relieve it afterwards upon the return of the blood to the outward parts he looketh red and of a flame-colour Ver. 9. Behold the day of the Lord cometh cruel So it shall seem to the enemies because an evil an only evil behold is come Ezek. 7.5 without mixture of Mercy Ver. 10. For the Stars of Heaven shall not give their light They shall have punishment without pitty misery without mercy sorrow without succour Est Hyperbole Hypallage mischief without measure crying without comfort c. and all this shall be but a typical hell to them a foretast of eternal torments The Constellations thereof Which yet some Interpreters take for some single and signal Star magnam luceus magnae sequuntur tenebrae The Sun shall be darkened They shall neither have good day nor good night Ver. 11. And I will punish the world That is the Chaldean State Dan. 4.17 for they reckoned themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lords of the world See on ver 5. Or to shew that if the whole world should conspire against the Lord he can as easily punish them as he did that rabble of Rebels the old world And lay low the haughtiness of the terrible Or of the roysters or Tyrants Ver. 12. I will make a man more precious Quod rarum carum Men shall be reduced to a small number not Nobles only sed triobolares homunciones but Pesants nor shall any money be taken in exchange for lives Ver. 13. Therefore I will shake the Heavens i.e. for the pride arrogancy cruelty and other impieties of these Babylonians I will bring upon them Tragical calamities and horrid confusions so that they shall think that Heaven and earth are blended together and each be ready to say In me omnis terraeque polique marisque ruina est Ver. 14. And it shall be as the chased Roe Or she that is Babylon shall be when drunk with security that Usher of Deâ—truction she shall be suddenly surprized So strong
fierce King viz. Psammetichus the Father of that Pharaoh Necho who slew Josiah 2 King 23.29 This fierce King raigned fifty four years and by his harshness caused 200000. of his men of War to leave him and to go into Ethiopia Ver. 5. And the waters shall fail from the sea i. e. Their Sea-traffick shall be taken from them to their very great loss Historians testifie that by frequent Navigation out of the Bay of Arabia into India and Trogloditice the revenue of Egypt was so encreased that Auletes the father of Cleopatra received thence yearly twelve thousand and five hundred Talents And the River shall be wasted and dryed up i. e. The River Nilus which watereth Egypt and maketh it fruitful See Deut. 11.9 10. Ezek. 29.3 9. Creditur Aegyptus caruisse juvantibus arva Ovid. Arf lib. 1. Imbribus atque annis sicca fuisse novem Ver. 6. And they shall turn the Rivers far away The Assyrians shall or some of their own fond and vain glorious Princes shall drain the River Nilus at several passages and in several places to the impairing of the River Herodot l. 2. and the impeaching of the State The reeds and flags shall wither These were of great use there for of flags they made their barks and boats Plin. lib. 13. cap. 11. matts also wheels baskets c. of reeds they made their Sails ropes paper and a kind of juyce serving them for food c. As therefore the Palm-tree is to the Indians a Cornu-copia yielding sundry commodities so are Reeds and Flags to the Egyptians Ver. 7. The paper-reeds by the brooks i. e. By the streams of Nilus for where this River arriveth not is nothing but a whitish sand bearing no grass but two little weeds called Suhit and Gazul which burnt to ashes maketh the finest Chrystal-glasses And every thing sown by the brooks As far as Nilus ouer-floweth is a black mould so fruitful as they do but throw in the seed and have four rich Harvests in less then four moneths Ver. 8. The Fishers also shall mourn Because their Trade decayeth or they take pains to no purpose ver 10. Ver. 9. They that work in fine flax shall be confounded sc For want of materials such as were wont to be sown by the brooks ver 7. See 1 King 10.28 Prov. 7.16 Ezek. 27.7 Plin. lib. 9. cap. 1. They that weave net-works Or rather white-works that is white garments made of the fine-flax of Egypt These were much worn by Nobles Esth 8.16 Dan. 7.9 Whence also in Hebrew they have their name 1 King 21.8 Neh. 2.16 Eccl. 10.17 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Albi seu candidati Ver. 10. And they shall be broken in the purposes thereof Heb. In the foundations as Psal 21.3 Purposes are the foundation of Practices but are oft disappointed Berecha And ponds for fish Heb. ponds of fowl stagna voluptaria Tremellius standing pools of desire In Hebrew the word used elswhere for a pond or fish-pool signifieth a blessing also Ver. 11. Surely the Princes of Zoan are fools Otherwise they would never have so ill-advised their King so to drain the River for his pleasure to the publick detriment Zoan was an ancient City in Egypt Numb 13.22 The Septuagint and Vulgar versions call it Tanis Here it was that Moses did all his Wonders Psalm 78.12 Exod. 7.8 9. Here Pharaohs Princes took counsel but not of God and covered with a covering but not of his Spirit that they might add sin to sin Chap. 30.1 The counsel of the wise Counsellours is become brutish Such as was that of Machiavel the Florentine Secretary De principe pag. 185. who proposeth Cesar Borgia notwithstanding all his villanies as the only Example for a Prince to imitate How say ye unto Pharaoh How can ye for shame say so of your selves Or quomodo dictatis Pharaoni How can ye dictate or put such words as these into your Kings mouth What gross flattery is this Herod lib 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luclan Plato in Timaeo I am the son of the wise Or a son of wise ones as if Wisdom were proper to you and hereditary The Egyptians cracked much of their wisdom yet more of their Antiquity as if they were long before other people yea before the Moon as the Arcadians also boasted and that their Philosophy was very ancient Ver. 12. Where are they where are thy wise men q. d. Vile latens virtus if they have that wisdom they pretend to let them predict thy calamities and help to prevent them Mihi hominum prudentia similis videtur talparum labori non sine dexteritate sub terra fodientium Gasp Ens. sed ad lumen solis coecutienttium The worlds Wizzards are like children alwayes standing on their heads and shaking their heels against Heaven Ver. 13. The Princes of Zoan are become fools Wilful fools this they are told twice over because hardly perswaded to it See ver 11. The Princes of Noph Called also Moph Hos 9.6 and therehence Memphis now Grand-Cairo famous once for the Pyramides and Monuments of the Egyptian Kings Even they that are the stay of the Tribes thereof Heb. The corners of the Tribes or Rectories The free States of Switserland are called Cantons l. e. corners that is either the King and Chieftaines as some sense it Or as others all the Inhabitants of the Countrey from one corner thereof unto another How these wise men of Egypt deceived others is not expressed but probably they did it by approving and cherishing the superstition impiety and carnal security of the Princes and people Ver. 14. The Lord hath mingled a perverse spirit Or given them to drink a spirit of giddiness Heb. a spirit of extream perversities He hath stupified and as it were intoxicated them with the efficacy of errour And they have caused Egypt to err in every work Psammetichus their King was twenty eight years in besieging Azotus ere he could take it Herod Euterp and other things went on with them accordingly Ver. 15. Neither shall there be any work See on ver 14. Ver. 16. In that day shall Egypt be like unto women Feeble and faint-hearted nihil masculè aut fortiter facturi sed mulieribus meticulosiores See Prov. 28.1 with the Note Because of the shaking of the hand of the Lord When as yet he threateneth only how much more when he striketh in good earnest See Chap. 30.32 Ver. 17. And the Land of Judah stall be a terrour unto Egypt For how should Egypt hope to speed better then Judea had done How Sethon King of Egypt was put to hir trumps as we say when Sennacherib invaded Egypt imploring the ayd of his God Vulcan whose Priest he was see Herodot lib. 2. Ver. 18. In that day When the Gospel shall be there preached whether by Mark the Evangelist or others as Clement Origen Didymus Five Cities A considerable number of Aegyptians Speak the Language of Canaan
Called the Jews language chap. 35.11 13. the Hebrew tongue wherein were written the lively Oracles of God This Language therefore the Elect Egyptians shall learn and labour for that pure lip Zeph. 3.9 to speak as the Oracles of God 1 Pet 4.11 Wholsom words 2 Tim. 1.13 Right words Job 6.25 Words of wisdom Prov. 1.6 Of truth and soberness Act. 26.25 to be Examples to others not only in faith and conversation but also in words and communication 1 Tim. 4.12 And swear to the Lord of hosts Devote themselves to his fear and service Nempe susceptione baptismi Piscat taking a corporal oath for that purpose as in baptisme and other holy covenants whereupon haply they might be inabled to speak with tongues the holy tongue especially as most necessary for Christians Here then we have a description of a true Christian not such as the Jesuites in their Catechisme give us viz. A Christian is he who believeth whatsoever the Church of Rome commandeth to be believed swearing fealty to Her One shall be called the City of destruction i. e. Nevertheless there shall be a few cities that shall despise Christian Religion and shall therefore be destroyed for neglecting so great salvation It shall be easier for Sodom one day then for such Others render the text Heliopolis or the city of the Sun shall be accounted one sc of those 5 converted cities and become consecrated to the Sun of righteousness Joseph Ant. lâ—b 13. cap. 6. Ver. 19. In that day shall there be an altar to the Lord A spiritual altar for spiritual sacrifices as ver 20. Heb. 13.10 Onias the Jewish Priest who hereupon went and built an altar at Heliopolis in Egypt and sacrificed to God there was as much mistaken as the Anabaptists of Germany were in their Munster which they termed new Jerusalem and acted accordingly sending forth Apostles casting out orthodox Ministers c. And a pillar in the border thereof that is saith One the Gospels and writings of the Apostles that pillar and ground of truth Or a publike confession of the Christian faith Rom. 10 9. An allusion to Josh 22.10 25. See Zech. 14.9 20 21. Ver. 20. And it shall be for a sign and for a witness The doctrine of Christs death is a clear testimony of Gods great love and kindness to mankind Rom. 5. and 8. For they shall cry unto the Lord for their oppressours As the Israelites sometimes had done under the Egyptian servitude Exod. 3.9 And he shall send them a Saviour not Moses but Messias that great Saviour Servatorem magnatem vel magistrum for God hath laid his peoples help on One that is mighty Psal 89.19 See Tit. 2 13. Ver. 21. And the Lord shall be known to Egypt They shall both know the Lord Christ and be known of him as Gal. 4.9 See Rom. 10.20 And shall do sacrifice and oblation Perform reasonable service Rom 12.1 such as whereof they can render a reason Not a Samaritan service Joh. 4.22 or Athenian Act. 17.23 Whom therefore ye ignorantly worship c. God will have no such blind sacrifices Mal. 1.8 Yea they shall vow a vow c. That in baptisme especially Facit opus aâ—tenum ut faciat proprium Isa 28. Ver. 22. And the Lord shall smite Egypt That he may bring it into the bond of the covenant Ezek. 20.37 Heb. 12.9 Hos 6.1 He shall smite and heal it Heb. smiting and healing Vna eademque manus c. Vna gerit bellum monstrat manus altera pacew as it was said of Charles 5. And shall heal them Pardon their sins heal their natures and make up all breaches in their outward estates Ver. 23. In that day there shall be an highway c. All hostility shall cease and a blessed unanimity be settled amongst Christs subjects of several nations Hereunto way was made by the Roman Empire reducing both these great countries into Provinces And the Egyptiant shall serve Serve the Lord with one shoulder as Zeph. 3.9 Ver. 24. In that day shall Israel be the third with Egypt The posterity of Sem Ham and Japhâ—t shall concur in the communion of Saints the pale and partition-wall being taken away Even a blessing in the middest of the earth The Saints are so Absque stationibus non staret mundus If it were not for them the world would soon shatter and fall in pieces Jun. Ver. 25. Whom the Lord of hostes shall bless Or For the Lord of hostes shall bless and then he shall be blessed as Isaac said of Jacob Gen. 27.33 Blessed be Egypt my people A new title to Egypt and no less honorable Vide quantum profecerit Aegyptus flagellis saith Oecolampad here i e. See how Egypt hath got by her sufferings See ver 22. She who was not a people but a rabble of rebels conspiring against heaven is now owned and taken into covenant And Assyria the work of my hands For we are his workmanship created in Christ Jesus unto good works Eph. 2.10 And Israel mine Inheritance This is upon the matter one and the same with the former every regenerate person whether Jew or Gentile is all these three in conjunction O the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaped up happiness of all such Let Israel rejoyce in him that made him let the children of Zion be joyful in their King Psalm 149.2 For the Lord her God in the midst of her is mighty he will save he will rejoyce over her with joy he will rest in his love he will joy over her with singing Zeph. 3.17 CHAP. XX. Ver. 1. IN the year that Tartan A certain Commander under Sennacherib 2 King 18.17 who came against Ashdod among other Cities of Judah about the twelfth year of King Hezekiah Came to Ashdod Called also Azotus Act. 8.40 and much praised by Herodotus in Euterpe When Sargon That is Sennacherib most likely who had seven Names saith Hierom eighth say some Rabbins Commodus the Roman Emperour took unto himself as many names as there are months in the year 1 â—on which also he changed ever and anon but constantly kept that of Exuperans because he would have been thought to excel all men The like might be true of Sargon Herod l. 2. And fought against Ashdod and took it Psammetichus King of Egypt had before taken it after a very long siege now it is taken again from the Aegyptian by the Assyrian to teach them and others not to trust to Forts and fenced Cities Ver. 2. At the same time spake the Lord Against Egypt and Ethiopia whom he had comforted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Per Isaiam tanquam organum disâ—ensatorem suoâ—um myster Oecolamp Vestimentum â—i losum ver 18. 19 and yet now again threateneth shewing by an ocular demonstration what miseries should befall them This was done in Jury but the report thereof might easily come to these confederate Countreys and the Jews howsoever were given hereby to
say it be yet morning with you and clear day yet as sure as the night followeth the day a change will come such as whereof you shall have small comfort If ye will enquire sc of the Lord by me whom you call Watchman in disdain but I profess my self to be so that is to be a Prophet and do take it for an honour Enquire ye Do it seriously and not sarcastically be not ye mockers lest your bonds be encreased chap. 28.22 Return To God by true Repentance Come Come over to us who are his people And all this is delivered by an Elegant Asyndeton in short and quick terms importing that haste must be made if the forementioned danger shall be prevented Habent aulae suum cito cito they must be nimble that shall find favour in the Court of Heaven It is an unsafe thing always to begin to live How many are taken away in their offers and essays before they have prepared their hearts to cleave to God Castigemus ergo mores moras Up therefore and be doing that the Lord may be with you Ver. 13. The burden upon Arabia As a burden upon a beast These Arabians o◠Hagarens had assisted likely Tihakah the Ethiopian against Sennacherib and are therefore set upon by him sure it is they were enemies to the Church Psalm 83. In the Forrest shall ye lodge In the wide and wild woods glad to lurk any where for safety glad to quit your huts O ye travelling companies Ye troops of Travellers Ver. 14. Brought water to the thirsty Or bring forth water wherewith to meet the thirsty with your bread prevent those that flee Be speedy and spontaneous in your beneficence Blessed is the man that considereth the poor and needy Psalm 41.1 qui praeoccupat vocem petituri which preventeth the request of the poor beggar so Austin rendereth it Ver. 15. For they fled from the swords c. Swords bows battel to all the rest Crosses seldom come single See on James 1.2 Ver. 16. Within a year after the years of an hireling See on chap. 16.14 before the year be come about All the glory of Kedar Whose tents Psalm 120.5 were rude but rich Cant. 1.5 See there the Note Ver. 17. And the residue of the number of Archers Heb. of the bow whereby these Kedarens lived much as had also their Ancestour Ishmael Gen. 21.20 For the Lord God of Israel hath spoken it Who will surely see it done and yet he loveth mercifulness but can less then Mithridates could endure those who hate vertue forsaken of Fortune as they call it CHAP. XXII Ver. 1. THe burden See chap. 13.1 Of the Valley of Vision i. e. Of Zion or Jerusalem as the Septuagint express it which is called first a Valley though set upon a knole because invironed with Mountains Psalm 125.2 secondly because shortly to be laid low and level'd with the ground ita ut vallis aut vorago dici posset Of Vision So Jerusalem is called First Because there 〈◊〉 Gods visible or aspectable presence Secondly Because it was a Seminary of Seers as Hierom elegantly termeth it not without some allusion as t is thought to Mount Moriah whereon stood the Temple which signifieth Vision q. d. O Zion thou wast Moriah but now thou art Marah thou wast the Mountain of Vision but now thou art a Valley of tears and of darkness thou wast the Temple of God but now thou art a den of thieves What ayleth thee now that thou art wholly gone up to the house-tops Luctus salutis causa saith Scultetus there to lament thy distress or else for safeguard in this destraction Shouldest thou not rather go out to fight then go up thus wholly and fully to the tops of thy Terrisies Ver. 2. Thou that art full of stirres Clamoribus fragosis Screptra how soon hast thou changed thy chear and thy Note thy joyful acclamations into doleful exclamations Thy slain men are not slain with the sword sed mortui ex anxietate but are fore-slain with fear or as others by the visible vengeance of God as Titus acknowledged at the last sack of that City and as the Poet sang of Troy Joseph lib. 7. cap. 16. Non tibi Tindaridis facies invisa Lacaenae Virgil. Culpatusve Paris verum inclementia divum Has evertit opes Ver. 3. All thy Rulers are fled together As not knowing what to do Vagantur or whether to turn themselves All that are found in thee are bound together Either in fetters Jer. 52.11 or with fear Psalm 76.5 Which have fled from far Or they flye far away even as fast and as far as they can out of danger Ver. 4. Therefore said I look away from me Vt luctui lamentis me totum dedam that unseen I may soak my self in the salt-tears of sorrow for Sion Ver. 5. For it is a day of trouble and of treading down Great is the wo of War no words how wide soever can set forth to the full the distress and destruction thereof And of perplexity Mebusah samebucah so the original elegantly as in the last words of the verse rythmically Breaking down the walls According to chap. 5.5 Ver. 6. And Elam i. e. The Persians great archers as Corabo testifieth Dominus exparietavit Vatab. lib. 16. as Kir standeth here for the Medians 2 King 16.9 good at Sword and Buckler called also Syromedians Vncovered the shield Kept covered till then for fear of rusting These were desperate fellows bloodily bent skilful to destroy Ver. 7. Thy choycest Valleys shall be full of Chariots Iron Chariots armed with Sythes these were saith Vegetius first a terrour and then a scorn In array at the gate sc To force entrance into the City as Judg. 9.44 52. Ver. 8. And he discovered the covering of Judah That is Zeged Diodat Oecolamp he that is the enemy took the City hoc enim significat nudari operimentum i. e. protectionem Judae Or as others sence it God took away his Protection the Rampire and Defence of their Countrey See Exod. 32.25 Numb 14.9 Mic. 1.11 Or the enemy destroyed the Temple wherein the Jews so foolishly confided Jer. 7. To the armour of the house To any thing but whom they should have looked unto Our hearts are top-full of harlotry ready to shift and shark in every by-corner for comfort to hang their hopes on every hedge rather then to roll themselves upon God the hope of Israel Ver. 9. Ye have seen also and ye gathered together c. This they did when in distress to prevent the enemy and provide for their own safety and this they might well have done had not God been neglected This of all things he can least endure The wicked shall be turned into hell and all the Nations that forget God Psalm 9.17 See chap. 30.1 Ver. 10. And ye have numbred This they did not till now that they might make the City more defensible and the better keep out the enemy
General Vere told the King of Denmark that Kings cared not for Souldiers and Warlike preparations until such times as their crowns hang on the one side of their head Ver. 11. Ye made a ditch also A new ditch lest the old one should not suffice to hold water for the besieged All this was well and wisely done had not the main matter been left undone See 2 Chron. 32.3 5. with 2 King 18.14 16. The community of the Jews were carnal and trusted in the arm of flesh Hezekiah also himself faltred c. But ye have not looked unto the maker thereof i. e. To the Author of that trouble Oecolamp treading down and perplexity ver 5. Or to the Founder of Jerusalem which say the Rabbins was one of those seven things which God had in his thoughts before he made the world Ver. 12. And in that day did the Lord God of Hosts call to weeping Ponit arma quibus civitates ab hostibus defenduntur nempe arma poenitentiae These are the best defensive Weapons which therefore God of his goodness calleth people to or ere he punisheth them He calleth them I say by his Word and by his Works both ordinary and extraordinary that his Justice may be magnified and every foul mouth stopped To weeping and mourning The walls of Sion cannot but stand firm if well temper'd with the tears of true penitents And to baldness Forbidden in other cases Lev. 19.27 28. and 21.5 Deut. 14.1 but here and Mic. 1.16 called for in the practice of holy Repentance which hath nothing to do with despair See Ezra 9 3. Per omne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genus grassabantur Scult Ver. 13. And behold joy and gladness Or But behold see the madness of these cross-grain'd creatures who to thwart the Almighty in laetitiam luxum prosiliunt take a clean contrary course to what he had prescribed as if they had don 't on purpose Eating and drinking This was all they minded or were good so as we say Gulonum non alia est cura quam cibum ingerere digerere egerere saith Bernard The belly-god is set all on his panch as the Ass-fish hath his heart in his belly as the Spider is little else but belly as the Gulon a beast so called eateth that which he preyeth upon if it be a horse till all be devoured ever filling his belly and then emptying it and then falling to it again till all be consumed such a delight hath he in his appetite For to morrow we shall dye So the Prophets tell us but we are wiser then to believe them so the enemy threateneth us but we are too well fortified to fear him so it may fall out for we are all mortal let us therefore make much of our selves whiles we may Pers Sat. 5. Indulge genio carpamus dulcia nostrum est Quod vivis cinis manes fabula fies Saint Paul saith that the Epicures of his time used the like Atheistical expressions 1 Cor. 15.32 See there It is the guise of graceless wretches to jest out Gods Judgements and to jeer when they should fear Ver. 14. And it was revealed in mine ears It was told me for certain God is absolute in threatning because resolute in punishing such is his hatred against scoffing Epicures Surely this iniquity shall not be purged Heb. If it be ever purged let me be never trusted again Till ye dye That is Never for ye shall dye in your sin dye Eternally O fearful Pavete cavete Ver. 15. Go get thee unto this Treasurer This is Actio Jesaiae in Shebnam sicut Ciceronis in Verrem Shebna was a great Courtier and an ill member advanced likely by King Ahaz and tolerated for a time by good Hezekiah as Joab was by David because he could neither will nor chuse or as Stephanus the Persian was by Justinian the second Emperour of Constantinople who being praefectus aulae likewise set over the house grew so insolent that he spared not the Emperours mother though she were Augusta Funcelus but whipt her as if she had been his bondslave This Shebna is thought to have been an Aegyptian a Sochite and of mean Parentage Asperius nihil est humili cum surgit in altum Shebna likely was one of those jeering Epicures above-taxed and now particularly threatened Some for Treasurer render Fautor adjutor a favourer and helper sc of those prophane scoffers ver 13. or of the enemies with whom he under-hand dealt and packt he is therefore threatened to be ex officed and sent packing into a strange Countrey Ver. 16. What hast thou here What inheritance possession And whom hast thou here sc of thy stock and kindred Terrae filius Art not thou a forraigner a new man an upstart mushroom why then dost thou cut thee out such a costly and stately Sepulchre in Jerusalem as if thou wert of the stock-Royal or as if thou wert sure to dye here in thy nest Will it not prove a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeks call it Some conceive that for the safeguard of his Tomb and other trinkets Shebna was one of those Princes 2 King 19. that gave the King counsel to fortifie so strongly The Hebrews say that he likewise secretly kept correspondency with the enemy that he might have a stake in store which way soever the dice chanced to turn yea that he treacherously agreed with the enemy to deliver the City into his hands and therefore it was but time to take him a link lower as Hezekiah did upon this Prophecy of Isaiah Some add that for betraying the City he hoped to be made King there till his death and therefore hewed him out a Mausolaeum or Royal Sepulchre there and that among those of the House of David say the Rabbins Ver. 17. Behold the Lord will carry thee away c. Or is casting thee out with casting O thou mighty man Not God will carry thee away as a cock is carried so the vulgar Translator hath it which caused a learned Interpreter to say he wondred whence this cock flew into the Text. And will surely cover thee As they used to do to condemned persons unworthy any longer to see the light they covered their faces as Job 9.24 Est 7.8 See the Note there Ver. 18. He will surely turn and toss thee Turn thee like a bowl and toss thee like a ball How and when this was fulfilled the Scripture relateth not But the Talmudists tell us that Shebna revolting to Sennacherib was by him after the execution done by Gods Angel upon his Forces carried to Niniveh there tyed to an Horse-tail and drawn through bryars and brambles till he dyed There shalt thou dye Ingloria vita recedet Spotswood Arch-Bishop of St. Andrews who had discouraged and by degrees extirpated many faithful Ministers of Scotland thought it seasonable Anno 1639. to repair into England Myst of Iniq. pag. 15. where he dyed and so was
and the earth shall cast out the dead i. e. Qua facilitate herbulas reficit Deus eadem mortuos animare potest God can as easily raise the dead as refresh the herbs of the earth with a reviving dew when they were even scorched to death with the heat of the Sun See we not a yearly resurrection of grass grain flowers fruits every Spring-tide And surely if Nature can produce out of a small seed a great Tree or a Butter-fly out of a worm or the beautiful featherd Peacock out of a mishapen egg cannot the Almighty raise our bodies out of dust who first out of dust made them or can the condition of any people or person be so desperate that he is not able to help them out The assurance of Gods power which shall shew it self in the raising of the dead is a most excellent argument to confirm us in the certainty of Gods Promises seem they never so incredible to flesh and blood Atque haec de Cantico Ver. 20. Come my people Thus God lovingly bespeaketh his as leading them by the hand to an hiding place of his providing So he shut up Noah in the Ark secured Lot in Zoar hid Jeremy and Baruch when sought for to the slaughter bade Daniel to go away and rest before those great troubles foretold chap. 12.13 Austin and Paraeus died a little before Hippo and Heidelberg were taken So did Luther before the bloody wars of Germany For Mr. Brightman a Pursuivant was sent Life of K. James by Wilson a day or two after he was buried The burying place is not unfitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resting room to the Saints the grave a bed Isa 57.2 the bier that carrieth men to it Matteh i. e. a pallet 2 Sam. 3.31 Lyra and others by Chambers here understand the graves Confer Rev. 6.11 Joh. 16.33 those chambers of rest and beds of down to the bodies of the Saints until the last day There are that by chambers will have meant the closets of Gods Providence and Protection such as Pella was to the Primitive Christians Hitherto the Saints are exhorted to retire till the storm be over the enemy gone the destroying Angel passed over as Exod. 12.12 possessing their souls in patience As it were for a little moment Heb. A little af a moment Nubecula est Sozom lib. 15. cap. 5. cito transibit as Athanasius said when persecuted by Julian This storm will soon blow over this indignation doth not transire but pertransire pass but pass a pace Ver. 21. For behold This is as a cryer to prepare attention The Lord cometh out of his place Here God compareth himself to a Prince upon his Throne who goeth from his place of State into Countries to quiet mutinies and rebellions among his people The earth also shall disclose her blood Murther shall out oppression whether by force or fraud shall be certainly and severely punished See Job 16.8 See an instance hereof in Leviathan chap. 27.1 whether you understand it of the Devil that old man-slayer as Many Ancients do or else the Kings of the Nations and especially of the Turks as some Rabbins CHAP. XXVII Ver. 1. IN that day The day of Gods great Assize and of execution to be done on the enemy and the Avenger chap. 26.21 Now we know how well people are pleased when Princes do Justice upon great Offendors The Lord with his sore and great and strong Sword Heb. With his Sword that hard or heavy one and that great one and that strong one that is with his Word saith Oecolampadius who by Leviathan here understandeth the Devil who is elsewhere also called the Serpent and the great dragon Rev. 12.9 20.2 But they do better in my Judgement who by Leviathan here understand some great Tyrant acted by the Devil against the Church such as was Pharaoh see Ezek. 29.3 Sennacherib see chap. 8.7 or Nebuchadnezzar see Jer. 51.13 and at this day the Grand Signior who hath swallowed up countries as the Leviathan or the Whale doth fishes For in the greatness of his Empire is swallowed up both the Name and Empire of the Sarasines the most glorious Empire of the Greeks the Empire of Trapezonum the renowned Kingdoms of Macedonia Peloponnesus Epirus Bulgaria Servia Bosna Armenia Cyprus Syria Egypt Judea Tunis Argeirs Media Mesopotomia with a great part of Hungary as also of the Persian Kingdom His Territories do somewhat resemble a long and winding Serpent as some learned men have observed and for the slights might which he useth against Christians still who knows them not out of the Turkish story God therefore will shortly take him to do sharpening haply the Swords of men as he hath lately and marvellously done of the Venetians as instrumental to ruine this vast Empire which laboureth with nothing more then the weightiness of it self Jun. And he shall slay the Dragon that is in the sea i. In fluctuante hujus saeculi aestuario Of the strange length of Dragons see Aelian l. 2. c. 21. and Plin. l. 8. c. 11. In the last year of the raign of Theodosius senior there was a Dragon seen in Epirus of that vast bigness that when he was dead eight yokes of Oxen could hardly draw him By Dragon some understand the same with Leviathan vâ—z the Whale or Whirlpool The Dragon is never satisfied with blood though never so full gorged no more are Persecutors Ver. 2. In that day sing ye to her Or of her a new song for a new deliverance Haply this shall be done by the Christian Churches upon the conversion of the Jews after the Turks downfall like as at the building of the second Temple the people sang and shouted Grace Grace unto it Zech. 4 7. A Vineyard of red Wine i. e. Of rich and generous Wine Vini meri non labruscarum ut cap. 5. See Prov. 23.31 Gen. 49.22 By this red wine Oecolampadius understandeth Christs blood wherewith the Church is purged and beautified Sanguis Christi venustavit genas meas said a certain good woman a Martyr Ver. 3. I the Lord do keep it And then it cannot but be well kept The matter is well amended with Gods Vineyard since chap. 5.5 The Lord is with you whiles ye are with him 2 Chron. 15.2 The hand of our God is upon all them for good that seek him but his power and his wrath is against all them that forsake him Ezra 8.12 Do good O Lord unto those that be good c. As for such as turn aside unto their crooked ways c. Psal 125.4 5. I will water it every moment God will be to his Vineyard both a Wall and a Well a Sun and a Shield as Psal 84.11 all that heart can wish or need require Of all possessions saith Cato none requireth more care and pains then that of Vineyards Corn comes up and grows alone Mar. 3. but vines must be daily dressed fenced supported In Philip. watered Plantas tenellas
not his flesh so here When he maketh all the stones of the Altar as Chalk-stones When he that is Jacob in token of his true repentance abandoneth all his mawmets and monuments of idolatry and them abolisheth and demolisheth so as never to be re-edified The Jews after the captivity were so far from idolatry that they would not admit a Painter or Carver into their City And how zealous they were to keep their Temple from such defilement both in the time of Antiochus Epiphanes and of the Romans Histories shew us Ver. 10. Yet the defenced City shall be desolate Or But or Therefore shall they suffer ut ad saniorem mentem ad frugem calamitesi redeant that they may be thereby bettered See on ver 9. Ver. 11. For it is a people of no understanding Heb. Not a people of understandings i. e. non sapiunt nisi plagis emendentur they will not be wise without whipping I must therefore handle them the more sharply and severely Castigat Deus quem amat etiamsi non amat castigare Therefore he that made them Deus factor ejus fictor A fearful sentence such as should affright those many Ignaro's that say God that made us will surely save us Ver. 12. In that day sc When God shall have purged his people by his Word and by his Rod. The Lord shall beat off Or shall thresh The Ministry of the Word is Gods Flail to sever the Chaff from Corn to single his out of the midst of wicked and prophane worldlings See the like of Afflictions sanctified ver 9. And ye shall be gathered As Ears of Corn are for threshing One by one There is no thresher in the world saith one here that thresheth half so clean for he looseth not one grain See Joh. 17 12. 10.3 Christ hath a care of every one particularly and by the poll some gather from hence that the calling of the Jews shall be general and universal Ver. 13. The great Trumpet shall be blown Or a blast shall be blown with a great trumpet Tuba haec magna Apostolica praedicatio est saith Oecolampadius This great trumpet is the Gospel the preaching whereof is of power to save those that perish to put life into the dead Joh. 5.25 CHAP. XXVIII Ver. 1. VVO to the crown of pride to the drunkards of Ephraim Drunkenness is a sin at the heel whereof hangeth many a Woe Some think it is a dry drunkenness that is here threatned that there is a dry drunkenness as well as a wet see chap. 51.21 2 Tim. 2.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may awake out of their drunken sleep a drunkenness with prosperity which made them proud and dissolute even the King of Israel and his Counsellors also not considering that in maxima libertate minima est licentia It is not for Kings to drink wine Prov. 31.4 Whose glorious beauty is a fading flower Or and to the fading flower of his goodly gallantry Some conceive that the Prophet here alludeth to the Etymologie of the word Ephraim whereof see Gen. 41.42 but Ephraim was now declining and decaying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crapula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That are overcome with wine Heb. smitten beaten overmastered as Sisera was by Jaels hammer which hath its name from the word here used Judges 4.23 Tremellius rendreth it Obtusis vino to those that are blunted with wine or beaten about ears with it Ver. 2. Behold the Lord hath a mighty and a strong One viz. Salmaneser King of Assyria For whereas Ephraim might say Who is there that can or dare pull off the flower of our goodly gallantry God answereth that he hath at hand One that can do it The Romans pictured Pride with a triple crown on the first crown was written Transcendo on the next Non obedio on the third Perturbo and do it with a turn of a hand with little ado Ver. 3. The Crown of pride shall be trodden under foot This noteth utmost ignominy Finge ideam animo saith one here imagine you saw Salmantser pulling the Crown from the King of Israels head throwing it to the ground and then trampling on it What brave Rhetorick is here Ver. 4. As the hasty fruit quasi primae praematurae ficus rath-ripe fruits much coveted and caught at Ver. 5. For a Crown of glory and for a diadem of beauty so he was to Judah alled here the residue of his people during Hezekiahs daies a crown unfading or a garland made of Amaranth as 1 Pet. 1.4 which is saith Clemens a certain flower that being hung up in the house yet is still fresh and green And as God is thus to his people so enterchangeably are they to him a crown of glory Isa 62.3 and a royal diadem ib. his throne of glory Jer. 4.21 The beauty of his Ornament Ezek. 7.20 Ver. 6. And for a spirit of judgement A sagacity more then ordinary◠in regard whereof Solomon calleth the Kings doom a divination Prov. 16.10 as is well observed And for strength to them c. In this verse we have the description of an happy State governed justly at home Diod. and able abroad to resist any endeavour of the enemy Ver. 7. But they also have erred through wine Judah had caught this disease of Ephraim as the English are said to have done of the drunken Dutchmen Sin is more contagious and catching then the plague The Hebrew word importeth an alienation of mind Prov. 20.1 Hos 11. Jer. 23.9 Vino sapientia obscuratur said Alphonsus King of Arragon They are swallowed up of wine they are out of the way through strong drink Errarunt propter Shecar they are buckt in beer they are drowned in drink like as George Duke of Clarence was drowned in a out of Malmsey by his own election Nam sicut athletico potore dignum erat ut potando moreretur elegit saith mine Author for being condemned to die by his brother King Edward the fourth he chose that kind of death as became a stout drunkard They err in vision the Prophets do They stumble in judgement the Priests do for they were to interpret the law and to decide differences Drunkenness in Rulers is a capital sin and maketh the land reel Ver. 8. For all places are full of vomit and filthiness Vah vah vah Cum tu Narbone mensas hospitum convomeres said Tully to Antony who was not ashamed likewise to write or rather to spue out a book concerning his own great strength to bear strong drink and to lay up others who strove with him for the mastery Tully taxeth Julius Caesar for this soul custom so doth Philo Caligula Veniunt ut edant edunt ut vomant Senec. and Suetonius Vitellius Ver. 9. Whom shall he teach knowledge Quem docebit scientiam Doceo governeth two Accusative cases Ministers must have 1. Quem whom to teach and 2. Quid what to teach sc Knowledge Isaiah had no want of knowledge
in these dayes Apparent rari nantes in gurgite vasto Subest comparatio à pastore sumpta qui oves sequitur aberrantes in viam revocat Ver. 21. And thine ears shall hear a word behind thee Quum à tergo tuo dicent when they shall say behind thee viz. thy teachers a Metaphor say some from Shepherds driving their sheep and whistling them in when ready to stray When ye turn to the right hand or to the left Heb. when ye right-hand it and when ye left-hand it It is hard to hold the Kings high-way chalked out in the word without swerving to walk accurately and as it were in a frame yet this must be done and all exorbitancies carefully shunned Hereunto the word preached is a singular help God by his spirit also sends for us in our out-strays and sets us right again there will be upon any miscarriage Singultus cordis an upbraiding or rising of heart as t is termed by Abigail 1 Sam. 25 31. the spirit will come in with his secret and sweet voice both correcting and directing pro re nata Ver 22. Thou shalt defile also the covering Thou shalt pollute the idols which thou hadst perfumed Such a change is wrought in people by the Word preached as is to be seen in all the Reformed Churches Comparat idola scorto perpetuo monstro abominabili Zeged Cavete ab idolis Thou shalt cast them away as a menstruous cloth Vt mulierem laborantem ex mensibus Piscat Thou shalt say unto them Get thee hence A page Abi in malam crucem Men should heartily hate sin by them committed dealing by it as Amnon did by Tamar and as heartily desiring to forgo it as to have it forgiven to part with it as to have it pardoned See Hos 14.8 with the Notes Ver. 23. Then shall he give the rain of thy seed Or for thy seed or to thy seed A figurative Description of Gods superabundant blessings viz. the spiritual blessing saith Diodate This was fulfilled in the Letter under Hezekiah and Ezra in the figure under Christ In that day shall thy Cattle feed This branch properly belongeth to the next verse The Bible was not distinguished into verses till of late years and it is not done very skilfully in some places as this for one Versuum in Scripturis sectiones pio quidem at tumultuario Roberti Stephani stud o excogitatae Scultet imperitissimé plerunque textum dissecant Verse 24. Shall eat clean provender Such plenty there shall be of corn that the Cattle shall have of the best threshed out and winnowed The Vulgar Latin hath it commistum migma whereby is understood diversity of grains mingled together as in Horse-bread Verse 25. Râ—vers and streams of waters To moysten them and make them fertile When the Towers fall i. e. Sennacheribs great Princes who were as Towers and Bulwarks Ver. 26. Moreover the light of the Moon c. i. e. Very great shall be your joy upon that slaughter of Sennacheribs army the Sun and Moon also seeming to rejoyce with you by their extraordinary out-shinings In the day that the Lord bindeth up the breach Sunt Allegoriae sive similitudines quae instituto mirè conveniunt Hyperius Verse 27. Behold the name of the Lord cometh from far That is an Angel cometh from heaven to destroy the Assyrians Or the Name of the Lord that is Majestas Dei Nominatissimi the glorious and renowned God himself Burning with his anger Or at the Nose which burneth with a greivous flame His lips are full of indignation and his tongue c. Est pulchra hypotyposis irae Dei a gallant description of Gods anger which yet is nothing else but his most just will to punish sin These things and the like are spoken concerning God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rash anger as it dispossesseth a man of his soul wit and reason so it dis-figureth his body with fieriness of the eyes inflammation of the face stammering of the tongue gnashing of the teeth a very harsh and hateful intention of the voice c. Hence angry men were counselled in the heat of their fit to look themselves in a glass c. God is here brought in as thus angry more humano Let us take heed how we provoke him to wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 28. And his breath as an overflowing stream God can blow men to destruction Job 4.9 for they are but dust-heaps yea his breath as an irresistible torrent beareth all before it The Prophet had compared Gods fierce wrath to a raging fire Now he further compareth it here 1. To a flood 2. To a Fan. 3. To a Bridle To sift the Nations with a sive of vanity i. e. Ad perdendas gentes in nihilum as the Vulgar here hath it to destroy the Nations and to bring them to nothing Verse 29. Ye shall have a song As after the Passover eaten they sang an hymn so after the Assyrian destroyed there shall be a different sound heard in their several camps Apud utrosque audietur sonus strepitus sed diversâ admodum ratione so was fulfilled that of our Prophet chap. 65.13 14. As in the night when an holy solemnity is kept Pintus saith that the night before some solemn sacrifice the Jews usually spent in jollity and singing They still conclude their Sabbath with singing or caterwawling rather which they continue as long as they can for ease of the defunct fouls Ver. 30. And the Lord shall cause his glorious voice Hence some gather that Sennacheribs souldiers were destroyed by the Angel not without a mighty storm and tempest accompanied with dreadful thunder and lightening See the like threatned to all wicked ones Job 27.20 21 22. Ver. 31. Which smote with a rod Isa 10.14 Now he is broken in pieces with Gods iron rod Psal 2.9 Justissimae talionis exemplum Ver. 32. And in every place where the grounded staffe shall pass virga fundata seu infixa Gods rod or staffe wherewith he beateth the Assyrians shall pierce their flesh and stick in it make deep wails yea stick in their very bowels as Ehuds dagger did in Eglons gutts And this shall be done with little ado too It shall be with tabrets and harps quisi per ludum non tormentis bellicis And in battles of shaking will he fight with it levi quadam velitatione bellica by skirmishings only Ver. 33. For Tophet is ordained Heb. Tophteh which some derive of Pathah to entice or seduce because hell draweth customers and is called also Infernus ab inferendo from the great resort that is to it But others fetch the name from Toph a drum because those idolaters who sacrificed their children to Moloch or Saturn in the valley of Hinnom struck up drums to drown the cries of those poor tortured children Hence it is here used for hell together with that eternity of extremity which
Christ Ver. 6. The voyce Or a voyce sc in vision What shall I cry All flesh is grasse This is taught by every Philosopher saith Sasborsâ— but never is it taught effectually till cryed to the heart by Gods Word and Spirit for which reason also it is not uttered here without a Preparative by way of Dialogue to stir up to attention All flesh is grasse Not only as grasse but is grasse we are all but dying men death hath already taken hold of us and doth every day feed upon us insensibly To live is but to lye a dying The Jews at this day when they return from burying a corps cast grasse over their heads either to signifie that all flesh is grasse or else their hope of a Resurrection And all the goodlinesse thereof Any thing eximious or excellent in man must needs vanish when the glory of the Lord is revealed ver 5. The sight of God makes all else little As the flower of the field Which is more apt to be blasted cropt or trodden down then the flower of the garden Esse fuisse fore tria florida sunt sine flore Nam simul omne perit quod fuit est erit Ver. 7. Because the spirit of the Lord bloweth upon it Or when the breath of the Lord bloweth upon it God can easily blow men to destruction dissipate them as so many vile dustheaps Job 4.9 and 34.14 15. Psal 104.29 Dan. 2.34 35. Zach. 4.6 Surely the people is grasse Have we not heard have we not seen from the beginning doth not every dayes experience seal to it that all flesh is grasse yea hath not God oft heard our attestations We shake our heads we confesse it is true c. and yet we lay it not rightly to heart though so deeply assevered and assured us Ver 8. But the Word of our God shall stand for ever q. d. Though the Elect also as well as others are grass fraile and fading creatures yet the grace of God wrought in their hearts by the Gospel is stable and lasting See 1 Pet. 1.23 with the Note And so necessary is this whole doctrine here delivered that the Ministers of the Gospel are commanded here not to write it only but to speak it nor that only but to cry it also with all possible both affection and power of inforcement Ver. 9. O Zion that bringest good tydings That Evangelist The Gospel is the summe of all the good news in the world Christs Incarnation Bisher the word here used cometh of Bashar which signifieth Flesh was glad tydings of great joy to all people Luk. 2.10 Get thee up into the high mountain Zion was it self an high mountain yet is bidden to ascend into an higher for the better promulgation of the Gospel Lift it up be not afraid Viz. for persecution which is Evangelii genius the evil Angel that doggeth the Gospel at the heeles as Calvin wrote to the French King Behold your God Behold the Messias who hath been so long expected is now exhibited Ver. 10. Behold the Lord God will come with strong hand Or The Lord God will come against the mighty i. e. Christ against the Devil and his Agents whom he shall vanquish Piscat Diod. and give them their due See 1 Joh. 3.6 Mat. 12.29 Joh. 12.31 Colos 2.15 Heb. 2.14 And his arm shall rule for him Or his arm shall rule over him i. e. over Satan Ver. 11. He shall feed his flock like a Shepherd That good Shepherd shall the Lord Jesus Joh. 10.11 See Psal 23.1 with the Notes He shall gather the Lambs with his arms The Lord hath a great care of his little ones like as he had of the weaker tribes In their march thorough the wildernesse in their several companies or brigades he put a strong Tribe to two weak Tribes as Judah to Issachar and Zebulon lest they should faint or fail Ver. 12. Who hath measured the waters Who but God alone Totus est in hoc libro ut confirmet nos in fide God made Heaven Earth and Sea in number weight and measure as an Architect therefore he wanteth neither power nor wisdom to work in and for his people And comprehended the dust of the earth in a measure In a teirce or in three fingers for he spoke before of the hollow and span of Gods hand Ver. 13. Who hath directed the Spirit of the Lord Who was then of his Counsel when he made the Vniverse None but his own Essential wisdom Prov. 8.30 See Rom. 11.34.35 with the Notes Ver. 14. With whom took he Counsel See ver 13. Ver. 15. Behold the Nations are as the drop of a bucket Quota igitur es tu istius guttae particula what a small parcel art thou then of that small drop saith an Ancient As the small dust of the balance That weigheth nothing Mira igitur superbiae â—n straestultitia Oecolamp yea all men together laid in the balance with vanity it self will ascend or tilt up Psal 62.9 He taketh up the Isles as a very little thing Or he taketh up and throweth away the Isles as powder Ver. 16. And Lebanon is not sufficient to burn So infinitely great is God so absolutely insufficient is man to give God satisfaction Let those think on this who talk of setting off with God and of making amends by their good deeds for their bad Ver. 17. All Nations before him are as nothing Agnosce ergo virium tuarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See therefore thine own nothingness and learn to vilifie yea to nullifie thy self before God as Agur Prov. 30.2 and as David who was a worm and no man Tertul. Psal 22.6 Rejectamentum hominis nullificamen populi Ver. 18. To whom then will ye liken God A sin which the Jews were exceeding prone unto and would be tempted to when in Captivity at Babylon here therefore they have an Antidote provided aforehand The voyce of the Gospel is Little Children keep your selves from Idols 1 Joh. 5.21 See the Notes Ver. 19. The workman melteth a graven Image That may be afterward graved and gilded over And casteth silver chaines To fasten it to the place Or he raileth it in Et nisi homini Deus placuerit Deus non erit saith Tertullian Numa second King of Romans saw this great vanity and therefore forbad Images of the gods in Temples Plut. in Numa So do the Turkes at this day to the shame of Papists Idolomania Ver. 20. He that is so impoverished chooseth a tree Which therehence may well say Olim truneus eram ficulnus inutile lignum Cum faber incertus scamnum faceretne Priapum Maluit esse Deum Deus inde ego He chooseth a tree that will not rot Which yet is hard to do the Cypress tree is most likely But what goodly Gods were those that could not keep themselves from rotting A cunning workman Somewhat better than he who made the ugly Rood of Cockram whereof when they complained to the Mayor of
never went from God without God And holy Bradford would never give over any good duty till he found something coming in as in confession till his heart melted in begging pardon till it was quieted in seeking grace till it was quickened c. Ver. 4. He shall not fail nor be discouraged Non erit tristis nec turbulentus so the Vulgar hath it he shall be master of his passions and keep an even state of his looks and motions whatever befall as they report of Socrates He shall not knit his brows or chide which was Eli's fault 1 Sam. 3.13 but is Christs commendation so Lud. de Dieu rendereth it He shall not make to smoke so Junius from ver 3. nor shall he bruise any one Vntil he have set Judgement See on ver 3. And the Iles shall wait for his Law Heb. shall with desire expect his doctrine Ver. 5. Thus saith God the Lord he that created the Heavens and streched them out Heb. and they that streched them out noting the Trinity in Unity as Deut. 6.4 See there Some Pagans concluded the world must needs have had a beginning otherwise we could not know whether the egge or the bird the seed or the plant the day or the night the light or the darkness were first Ver. 6. I the Lord have called thee To the Mediatorship And will hold thine hand working wonders by thee and with thee And will keep thee That thou be not crucified till thine hour be come and that thou despair not when thou sufferest And give thee for a Covenant of the people i. e. For that Angel of the Covenant Mal. 3.1 and that thou mayest reconcile all the Elect in one body to me by thy crosse c. Eph. 2.16 For a light to the Gentiles See chap. 9.2 Ver. 7. To open the blind eyes By the preaching of the Gospel Acts 26.18 2 Cor. 4.4 5 6. Rev. 3.18 To bring out the prisoners from the prison To free poor souls from the Tyranny of sin and terrour of hell This should make us say to Christ as one did once to Augustus for a deliverance nothing so great Effecisti Caesar ut viverem morerer ingratus let me do mine utmost I must live and dye in thy debt Ver. 8. I am the Lord I and no Heathen petty god as I have plainly and plentifully proved nemine contradicente That is my Name God though he be above all name when Manoah enquired after his name the answer was 'T is wounderful i. e. far above thy conception yet here we have his proper name Jehovah which is also called his glory because incommunicable to any creature And my glory will I not give to another To his Son Christ he hath given it Joh. 17.2 who although he is Alius yet he is not Aliud from the Father but of the same nature and essence God hath given being to all things life to many sense to others reason to men and Angels his glory he will not give to any Excellently hereupon Bernard My glory I will not c. what then wilt thou give us Lord Ser. 13. in Cant what wilt thou give us My peace saith he I give you my peace I leave unto you It 's enough for me Lord I thankfully take what thou leavest and leave what thou keepest to thy self c. Ver. 9. Behold the former things are come to passe The Prophecies are fulfilled Before they spring forth I tell you of them Therefore I am the true God undoubtedly and the doctrine of my Prophets is true assuredly veriora quam qua ex tripode Siquidem Satan etsi semel videatur verax millies est mendax semper fallax Ver. 10. Sing unto the Lord a new song The disputation being ended and God having clearly got the better the Prophet singeth this Gratulatory song and calleth upon others to bear a part with him therein and especially for Christ and his benefits aforementioned Ye that go down to the sea i. e. That dwell toward the West of Judea Ver. 11. Let the wilderness Ye that dwell Eastward It was called the wilderness because but thinly inhabited The Villages that Kedar doth inhabit The most fierce and savage people cicurated and civilized by the Gospel preached among them as it is with us at this day De nat deor whose Ancestours were most barbarous and brutish as Tully testifieth Let the inhabitants of the rock Or of Petra the chief City of Arabia Petraea Ver. 12. Let them give glory See ver 10. Ver. 13. The Lord shall go forth as a mighty man Or as a Gyant And here by an elegant Hypotyposis the fierce wrath of God against his foes is set forth to the life and appointed also to be sung for a second part of the ditty viz. Christs conquest over sin death and hell whereby we are made more than Conquerours He shall cry yea roar Jubilabit atque etiam barriet he shall make an hideous and horrible noise such as the Roman souldiers did of old when they began the battle Vegerius and as the Turks do at this day on purpose to affright their enemies Ver. 14. I have long time holden my peace As a travelling woman biteth in her pain as long as she is able So had God for causes best known to himself forborn a long while to appear for his people and to avenge them of their enemies But now Patientia laesa fit furor Deique patientia quo diuturnior eo minacior now down goeth Dagon and the devils whole Kingdom before this jealous Gyant Now will I cry like a traevelling woman Which when she can bear no longer sets up her note and is heard all the house over This is very comfortable God is pained as it were for his people in all their afflictions he is afflicted he longs for their deliverance which therefore shall not be long ere it come Ver. 15. I will make waste mountains and hills I will rather invert the order of nature and mingle heaven and earth together than my Church shall want seasonable help I will also remove all obstacles by sending fire upon the earth Luk. 12.49 and bring every high thought into an holy obedience 2 Cor. 10.5 Ver. 16. And I will bring the blind by a way This was fulfilled in the letter to the Jews brought back from Babylon where they had been close prisoners and in the mystery to all Christs converts more especially to that blind boy presented to Bishop Hooper Martyr the day before his death at Glocester Act. Mon. where the boy also had not long before suffered imprisonment for confessing the truth I will make darkness light before By bringing them out of darknesse into my marvellous light 1 Pet. 2.9 Ver. 17. They shall be greatly ashamed Heb. be ashamed with shame because disappointed and defeated as the Papists oft have been when they have fought against Prorestants in that Bellum Hussiticum in Germany especially And yet Bellarmine
words there went forth a power and he could perswade as he pleased for why God had blessed him ib. The toung of the learned A learned and elaborate speech it had need to be that shall affect the heart Matth. 13.52 Not every dolt can do it but he who is an Interpreter one amongst a thousand 1 Thes 5.14 Job 33.23 who can speak as the Oracles of God 1 Pet. 4.11 sell oyle to the wiser Virgins Matth. 25.9 comfort the feeble-minded support the weak be patient or for bearant toward all men O quam hoc non est omnium Such a choice man thus taught of God is worth his weight in gold Such an one was Luther such was Latimer who was Confessour general to all Protestants troubled in mind Bradford Greenham Dod Sibbs c. That I might know how to speak a word in season Tempestivare to time or season a word to set it on the Wheels as Solomon phraseth it Prov. 25.11 that it may be as apples of gold in pictures of silver not only precious for matter but delectable for order Eccles 12.10 Surely such a speaker hath joy by the answer of his mouth and a word spoken in his season how good is it Prov. 15.23 This is the right Physick for the soul as Heathens also hammered at far beyond all Philosophical discourses or any other consolatiunculae creaturulae as Luther fitly expresseth it Indesinenter me informat spiritu non autem per momenta ut omnes Prophetas alios Jun. He awakeneth morning by morning He constaintly calleth me up betime as a Master doth his scholar to his book and business for the which the morn is fittest Christs indefatigable assiduity in teaching his perverse Country-men left them without all excuse Joh. 15.22 To hear as the learned i. e. Attentively as those that would be learned and are therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desirous to hear Aristotle calleth hearing the learned sense Ver. 5. The Lord God hath opened mine ear Removing all lets and making the bore bigger as it were thereby speaking home to my heart and making me morigerous and obedient against all affronts and misusages For here our Saviour setteth forth his active obedience as in the next verse his Passive De Temp. ser 114. Ver. 6. I gave my back to the smiters Ecce pro impio Pietas flagellatur c. saith Ambrose Behold the man as Pilat once said the just man scourged for the unjust 1 Pet. 3.18 wisdom derided for the fools sake truth denied for the lyars sake mercy afflicted for the cruel mans sake life dying for the dead mans sake What are all our sufferings to his how oft have we been whipped depiled despitefully spit upon c. for his sake Oh that I might have the maiden-head of that kind of suffering said One of the Martyrs in the Marian times for I have not heard that you have yet whipped any Bishop Bonner afterwards with his own hands whipped some and pulled a great part of their beards off I hid not my face from shame and spitting That is from shameful spitting See Matth. 26 47. 27 3◠with the Notes Discamus etiam hoc loco saith Oecolampadius Learn here also what is the character of a true Christian Minister namely to express Christ to the world as much as may be viz by apt utterance seasonable comforts divine learning ready obedience constant patience exemplary innocence discreet zeal c. Ver. 7. For the Lord God will help me And again ver 9. Behold the Lord God will help me This lively hope held head above water Hope we also perfectly or to the end for the grace that is to be brought unto us at the revelation of Jesus Christ 1 Pet. 1.13 Therefore shall I not be confounded Heb. ashamed notwithstanding the shame they seek to cast upon me ver 6. I am as marble to which no dirt will stick Therefore I have set my face as a flint Or as steel which is medulla sive nucleus ferri saith Pliny I have steeled my countenance as Luke 9.51 See Ezek. 3.8 9. So did Luther when he resolved to appear at Wormes before the Emperour though he were sure to encounter as many devils there as were tiles upon the houses Act. Mon. 776. See Acts 21.13 Ver. 8. He is near that justifieth me i. e. God the Father will shortly clear up mine innocency and declare me to be the Son of God my only crime now with power by the resurrection from the dead Rom. 1.4 Who will contend with me So Joh. 8.46 Rom. 8.33.34 where the Apostle Paul as a stout souldier and imitatour of Christ the Captain of his salvation useth the same argument and teacketh us to do likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 9. Behold the Lord God will help me See ver 7. Who is he that shall condemn me If Libanius could say of his friend Basil though of a different Religion Let but him praise me and I care not who dispraiseth me how much better might Christ and may every good Christian say the same of God! Lo they shall all wax old as a garment The Scribes and Pharisees those old cankered carles shall for of them Hierom Cyril and others understand it The Romans according as they feared and therefore crucified Christ Joh. 11.48 came upon them and toke away both them and their Nation The moth shall eat them up i. e. They shall be irrecoverably ruined being once laid aside by God as an old ore-worn garment which is made thereby meat for mothes Thus it befel Pilat saith Lyra here banished by Tiberius and thus it besel the Priests who were burnt by Titus in the Temple who also added that it was fit that those which served in the Temple should perish together with it Ver. 10. Who is among you that feareth the Lord This Question implyeth that there were not many such among them See the like Hos 14. ult That obeyeth The fear of God frameth the heart to the obedience of faith Eccles 12.13 That walketh in darkness and hath no light That being for the time deserted are in a mist so as that ye cannot read your own graces see your own comforts but walk in darkness though children of light and are in such a state as Paul and his company was Acts 27.20 when they saw neither Sun nor Stars for many daies together but were almost past hope Let him trust in the name of the Lord Let him do as those above-mentioned did cast anchor even in the darkest night of temptation and pray still for day and it will dawn at length before day-break the darkness is greatest so is it oft in this case Here then as a child in the dark clasps about his father so let the poor deserted soul about God Distrust is worse then distress and although the liquour of faith is never pure in these vessels of clay without the sees of distrust yet true faith will trust in God where
said once of his Gods Non sic deos coluimus ut iste nos vinceret We have not served our gods that they should serve us no better then to suffer our enemies to get the better of us so were these proud pretenders ready to say of God Almighty We have better deserved then to be so served rated by these Prophets and evil intreated by our enemies beaten on both sides A rich Chapman that hath had a good stock and trading is loth to be a journey-man again hee 'l be trading though it be but for pins so we bankrupt in Adam yet will be doing and think to be saved for a company of poor beggerly duties dead prayers formal fastings c. and to set off with God by our good deeds for our bad as the Papists do and not a few Ignorants amongst us Behold in the day of your fast which is called a day of Restraint because therein you should amerce your selves and abridge your selves of all sorts of delights Ye find pleasure Ye find your own desire pleasure or will ye gratify your flesh pursue your sinful lusts and purposes Grande malum propria voluntas saith Bernard qua fit ut bona tua tibi bona non sint Chephers significas id quod libet A mans own will or pleasure proves a great evil to him many times making his good duties fastings prayers and the like no way good to him In vain is the body maceraâ—ed if mens lusts be not mortified And exact all your labours i. e. Your debts and dues with rigour and extremity not considering that utmost righ is utmost wrong and that howsoever you should take another time for such work Feriu jurgia amovento brawl not on an holy-day was one of the laws of the twelve Tables in Rome Ver. 4. Behold Take notice whence it is that ye so miscarry in your services and leave muttering against me Ye fast for strife and debate Or unto strife and debate i. e. On your Fast-dayes ye contend and quarrel being hungry you are angry as emptinesse whetteth choler Sed quid prodest pallor in ore si sit livor in corde to what purpose is a pale face and a spiteful spirit and what is an humbling day without an humbled heart not only an irreligious incongruity but an high provocation like Zimries act when all the Congregation were weeping before the door of the Tabernacle Get thee behind said Jehu to the messenger what hast thou to do with peace Confessions and prayers are our messengers but if the heart be not broken there is no peace to such wicked And to smite with the fist with wickednesse sc Your servants or your debtours as Matth. 18.28 They should have had on such a day especially Pacem cum hominibus cum vitiis bellum which was Otho 2. His Motto peace with men and war with their wickednesses Ye shall not fast as ye do this day For ye fast not to God Zech. 7.5 11 12. but bear fruit to your selves like that empty Vine Ephraim Hos 10.1 and so are not a button the better for all you doe Jer. 14.1 2. When they fast I will not hear their cry To make your voyces to be heard on high Out of ostentation of Devotion but secrecy here were a better argument of sincerity Or do ye think to be heard on high i. e. in Heaven for such outside services Ver. 5. Is it such a fast that I have chosen No for God hates that mar-good formality and displeasing service is double dishonour A day for a man to afflict his soul i. e. His body a whole day at least from evening till evening Rous his Archaeol Attica Levit. 23.32 or from morning till evening Judg. 20.26 2 Sam. 3.35 Yet so as that nature be chastised not disabled for service and that we take not the more liberty afterwards to pamper the flesh which we have pined as those dames of Athens did in their Thesmophoria a feast of Ceres to the which they prepared themselves with fasting but after that took their liquor more freely then was fit And as the Turks do at this day in their solemn Fasts they will not so much as taste a cup of water Turk hist 777. Voyage into the Levant or wash their mouths with water all the day long before the stars appear in the sky but then they lay the reins in the neck and run riot Is it to bow down the head as a bulrush Whiles the heart is unbowed and stands bolt upright Hypocrites like bulrushes hang down their heads for a day while some storm of trouble is upon them But when a fair sun-shine day is come to dry it up again they lift up their heads as before Fitly saith a grave Divine is formality compared to a bulrush the colour is fresh the skin smooth he is very exact that can find a knot in a bulrush but if you pill it what is under but a kind of spungious unsubstantial substance of no use in the world worth the speaking of Such are hypocrites a fair outside specious pretences of piety c. all the rest not worth a rush Pictures saith another are pretty things to look on and that 's all they are good for Christ looked on and loved the young Pharisee c. And to spread sack-cloth and ashes under him The Jews did so usually in their solemn mournings Esth 4 3. Jer. 6.26 The Heathens also did the like Jonah 3.5 Matth. 11.21 Wilt thou call this a fast Is it not a meer mock-fast as was that of the Pharisees and is that of the Papists who pride themselves that day with opinion of merit for their meer outward abstinence Some Protestants also fast but they had need to send as God speaks for mourning-women that by their cunning they may be taught to mourn Jer. 19.17 and for reformation the main businesse of a fast they mind it not And an acceptable day to the Lord Heb. a day of good-will or well-liking therefore called elsewhere a day of Atonement or Expiation and hath most excellent promises made to it Joel 2.12 18. Only there must be withall a turning from wicked workâ— without which God seeth no work or worth in a Fast Jon. 3.10 nor can it be an acceptable day to the Lord. Ver. 6. Is not this the Fast that I have chosen There is a three-fold Fast from meat mirth sin this last crowns both the former and yet we say not as the Papists falsely say we hold that fasting is no more but a moral temperance a fasting from sin a matter of policy To lose the bands of wickednesse i. e. Juramentum literariam cautionem vincula carceres servitutem the unjust bonds and obligations of Usurers and oppessors whereby poor non-solvents were imprisoned or imbondaged These are also here further called heavy burdens and yokes as elsewhere nets Psal 10.9 that is saith Chrisostom bonds debts morgages And to let the oppressed go free Heb. the
scandal of the weak and scorn of the wicked Lift up a standard for the people q. d. Certa solida omnia constituite settle all things fast and firm that all men may be sure of their way and what they ought to follow It was a sad complaint of holy Melanchton Quos fugiamus habemus quos sequamur non intelligimus but this lasted not long with those first famous Reformers whom the Lord soon set in a course Ver. 11. Behold thy salvation cometh i. e. Christ thy Saviour as Luk. 2.30 Behold his reward is with him See on chap. 40.10 The three Beholds in this verse should be well weighed And his work before him i. e. That which he worketh for us and in us rewarding the work of his own free grace Ver. 12. And they shall call them the holy people Profane persons therefore and persecutors of holinesse are not to be reckoned among the people of the Lord Are not all the Lords people holy said those rebels but that helped them not And thou shalt be called sought out Or much set by contrary to that Jer. 30.17 This is Zion that none seeketh after CHAP. LXIII Ver. 1. WHo is this that cometh from Edom It had been said chap. 62.11 Behold thy salvation thy Saviour cometh Here therefore by an elegant Hypotyposis the Sionidae or Saints are brought in wondring at his coming in such a garb and asking Who 's this what gallant Conquerour have we here Edom or Idumaea signifieth Red Bozrah the chief City of Idumaea a vintage confer ver 2. It may very well be also that this Prophecy was uttered in vintage-time and therehence haply might grow the comparison here used John the Divine representing to us Christs coming to Judgement useth the same Simile Rev. 19.13 Some also of good note do understand this Prophecy of Christs triumphing over all his and our enemies the Romish Edomites especially at the last day Metaph. Ã massa conspersa With dyed garments Heb. leavened i. e. drenched besmeared This that is glorious in his apparel Which is the more glorious because laced or embroidered with the blood of his enemies Walking in the greatnesse of his strength Fortiter grassans walking and stalking going in state Plutarch in Epam gressu grallatorio Emperour like so as Epaminondas marched before his army which when Agesilaus King of Spartans beheld he cryed out O virum magnificum O that 's a gallant man Ye shall see the Son of man coming with great power saith Christ I that speak in righteousnesse Christs answer q. d. Fear not little flock this strange garb and gate of mine portendeth no hurt but good to you to whom whatsoever I have faithfully promised I will powerfully perform As King of Zion I will Parcere subjectis debellare superbos At the last day also I will come to be glorified in my Saints and to be admired in all them that beleeve 2 Thes 1.10 See Rev. 19.11 Mighty to save Sufficiens ad salvandum sive Magister ad salvandum a Master to save This those Lepers had learned and therefore cryed Jesus Master have mercy on us Luk. 17.13 Ver. 2. Wherefore art thou red in thine apparel The wondring Church had proposed two questions ver 1. viz. who that was and why so bloodyed To the first she had an answer in few Aug. but very full ver 1. To the second she here again presseth for an answer and the rather because candor magis quam cruor clemency would better he seem a Saviour than cruelty Ver. 3. I have troden the wine-presse alone I the Sole and All sufficient Saviour of my Church have executed Gods just vengeance upon all her enemies spiritual and corporal confer Lam. 1.15 Rev. 14.19 20. and 19.15 and this with as much ease as men tread grapes in a wine-press And of the people there was none with me Christ maketh use of men for the beating down of Satans strong-holds but the power whereby it is done is from Christ alone 2 Cor. 10.4 5. and 4.7 Papists who will needs share with Christ and make him but an half-Saviour have no share in his salvation For I will tread them in mine anger I have already done it and I will much more at that great day of wrath and revelation of the righteous judgment of God Rom. 2.5 See Rev. 19.20 21. And their blood shall be sprinkled Or was sprinkled Their blood not his own The Fathers therefore and others who interpret this text of Christs passion were mistaken There is one among the rest who thus descants upon this verse but not so well The wild bull saith he of all things cannot abide any red colour Therefore the Hunter for the nonce standing before a tree puts on a red garment whom when the Bull seeth he runs hard at him as hard as he can drive But the hunter slipping aside the bulls horns stick fast in the tree as when David slipt aside Sauls spear stuck fast into the wall such an hunter is Christ Christ standing before the tree of his Crosse putteth on a red garment dipt and dyed in his own blood as one that cometh with red garments from Bozrah therefore the devil and his Angels like wild bulls of Basan run at him but he saving himself their hornes stick fast in the Cross as Abrahams ram by his horns stuck fast in the briars Thus he Stain my raiment Heb. pollute it for other blood polluteth Chap. 59.3 Lam. 4.14 but the blood of Jesus Christ cleanseth us from all sin 1 Joh. 1.7 Ver. 4. For the day of vengeance is in mine heart Or was in mine heart hence I made such havock Christ is the Lord God of Recompences Jer. 51.56 and the Lord God of revenges Psal 94.1 he is jealous and furious Nah. 1.2 See the Note there his feet wherewith he treadeth down his enemies are like unto fine brass as if they burned in a furnace Rev. 1.15 Oh it is a fearful thing to fall into the punishing hands of this living God Heb. 10.31 And the year of my Redeemed is come Their joyful Jubilee It is hail with the Saints when ill with the wicked The deliverance of those is oft the destruction of these Ver. 5. And I looked and there was none to help See on chap. 59.16 Ver. 6. Make them drunk in my fury I will give them large draughts of my displeasure as Psal 75.9 I will infatuate and utterly disable them to rebel and resist yea I will make them drunk with their own blood as with new wine chap. 49.26 See Rev. 16.6 with the Note The perverse Jews as the last destruction of their Citie became a famous instance being buried as it were in a bog of blood And I will bring down their strength Or their blood as it is rendred Oecolam ver 3. eo quod vita virtus hominis in sanguine because life and strength is in the blood Ver. 7. I will mention the loving kindnesses of
so in an apish imitation did the heathens before their Idols Judg. 9.27 Ezek. 18.6 7. 1 Cor. 8.10 and of them these superstitious Jews had learned to do the like in the dayes of Ahaz and Manasseh who degenerated into his Grand-Father Ahaz as if there had been no intervention of an Hezekiah For that troop So the Prophet speaketh as pointing to their Idols whereof they had great store Gad here used and Menni rendered Number here likewise some interpret Fortune and Fate others Jupiter and Mercury The Septuagint for to that Number hath to the Devil Oecolampadius thinks the Prophet alludeth to the Pythagorean numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and especially to the number of four which they superstitiously observed Others say the Jews symbolized with the Heathens in drinking to their Idols by number to such an Idol they would drink so many cups and that was called a Drink-offering to that Number Hence Antiphanes in Athenaeus saith Lib. 10. Adusque tria pocula venerandos esse deos Ver. 12. Therefore I will number you to the sword Est elegans Paronomasia I will give you up to the sword by number and tale to the end that none of you may escape God usually retaliateth and proportioneth number to number so choice to choice chap. 66.3 4. jealousy to jealousy provocation to provocation Deut. 32.21 device to device Mic. 2.1 3. frowardness to frowadrness Psal 18.26 And ye shall all bow down to the slaughter As you used to bow down to your Idols Because when I called ye did not answer See on Prov. 1.24 But did evil before mine eyes Did evil things as you could Jer. 3.5 with both hands earnestly Mic. 7.3 Ver. 13. Behold my servants shall eat but ye shall be hungry Lepidas antitheses ponit You have spent your meat and drink upon Idols therefore ye shall fast another while yea you shall feed upon the fierce wrath of God in hell and drink deep of that cup of his that hath eternity to the bottom But ye shall be ashamed Your hopes and hearts failing you together ye shall pine away in your iniquities Ezek. 24.23 Ver. 14. Behold my servants shall sing In the transgression of an evil man there is a snare or a cord to strangle his joys with but the righteous doth sing and rejoyce Prov. 29.6 See the Note there And shall howl When ye come to Hell especially where is wailing and yelling and gnashing of teeth Ver. 15. And ye shall leave your name for a curse So that when mine Elect shal denounce my curse against any one they shall say God make thee such another as was such a cursed caytiff See Jer. 24.9 29.22 34.9 See Zach. 8.13 with the Note Judaeus sim si fallo say the Turks at this day As hard-hearted and unhappy as a Jew say we And call his servants by another name Jews inwardly Israelites indeed Christians a chosen Generation a royal Priest-hood an holy Nation a peculiar People 1 Pet. 2.9 The wicked when they dye go out in a snuff leave a stench behind them as they say the Devil doth when he goeth out of a room but when the Saints depart they leave a sweet smell behind them as those lamps do that are fed with aromatical oyle Yea it is more then probable that in the next world we shall look upon Bradford and such with thoughts of extraordinary love and sweetness through all eternity as Bonner and such with execration and everlasting detestation Ver. 16. That he who blesseth himself in the earth c. Or that blesseth either himself or any other Shall bless himself in the God of truth Heb. shall bless in the God of Amen that is say some in Christ who is Amen the faithful and true witness Rev. 3.14 in whom all the Promises are Yea and Amen 2 Cor. 1.20 and who was wont often to say Amen Amen Others render it thus Benedicat sibi per Deum firmi shall bless himself by the God of the firm or faithful people founded and rooted in God so as that the gates of Hell shall not prevail against them Shall swear by the God of truth Or by the God of the firm and faithful people as before Because the former troubles are forgotten Rememberd no otherwise then as waters that are past See Zach. 10.6 with the Note Ver. 17. For behold I create new Heavens and a new Earth I am making of a new world that is Gospel-times called a new Creation 2 Cor. 5.17 and the world to come Heb. 2.5 Heaven aforehand Matth. 3.2 The consummation hereof we are to expect at the last day 2 Pet. 3.13 Rev. 21.1 5. when the former shall not be remembred nor come into mind because the Lord who made Heaven and Earth shall bless his people out of Zion Psal 134.3 Ver. 18. But be glad and rejoyce for ever what can ye be less then everlastingly merry when you consider your Gospel-priviledges which are such as may well swallow up all discontents and make you more then Conquerours and that is Triumphers For behold I create Jerusalem a rejoycing Creo talem Jerusalem ut sit ei nomen Tripudium populus ejus vocetur Gaudium Oecol Hence it appeareth that these things are not to be taken according to the letter but of Jerusalem which is above that mother of us all Ver. 19. And I will rejoyce in Jerusalem Well may Jerusalem then rejoyce in in God who as in all her afflictions he is afflicted so he taketh pleasure in the prosperity of his people And the voice of weeping See chap. 35.11 51.12 Rev. 21.4 Ver. 20. There shall be no more thence an infant of dayes This verse as some others had been easie had not Commentatours made it so knotty There shall be no more thence that is from Jerusalem ver 19. an infant of dayes or a childe for dayes viz. that shall so dye by an untimely death for longevity is the blessing here promised Nor an old man that hath not filled his daies That hath not lived his utmost satur dierum as Abraham For the child shall dye an hundred years old i. e. He that is now a childe shall live till he be so many year old Note this against those that otherwise understand the words and have therehence fished out many frivolous crotchets too long here to be related Hinc proverb Puer centum annorum But the sinner being an hundred year old shall be accursed And the more accursed because so long-lived and yet dyeth in his sin going down to the grave with his bones full of the sins of his youth See Eccles 8.12 13. with the Notes Ver. 21. And they shall build houses and inhabit them The contrary whereunto is threatned against the wicked Deut. 28.30 c. Gods people are freed from the curse of the Law from the hurt if not from the smart of afflictions Ver. 22. They shall not build and another inhabit They shall not provide
his heat in Venery and ill savour saith Plutarch He that offereth an oblation Unless withal he present his body for a sacrifice holy and acceptable unto God as Rom. 12.1 Is as if he offered swines blood Blood was not to be offered at all in an oblation or meat-offering but meal oyle wine Levit. 2. much less swines blood See Levit. 11.7 He that burneth incense In honour of me unless his heart ascend up withal in those pillars of sweet smoke as Manoahs Angel did in the smoke of the sacrifice Is as if he blessed an Idol i. e. Gave thankes to an Idol called here by a name that signifyeth vanity or vexation as if he were a God in doing whereof God holdeth himself less dishonoured then by their hypocritical services performed to himself Ezek. 20.39 Beâ—n Yea they have chosen their own wayes Which must needs be naught Nemo sibi de suo palpet Are ye not carnal and walk as men saith Paul that is as naughty men Horreo quicquid de meo est ut meus sim Ver. 4. I also will chuse their delusions As they have had their will so will I have mine another while I will make them to perish by their mockeries idque ex lege talionis See chap. 65.11.12 They thought to cozen me by an out-side-service but it shall appear that they have cozened themselves when I bring upon them mercedem multiplicis petulantiae corum as Piscator rendereth it the reward of their manyfold petulancies and illusions And will bring their fear upon them Inducam nivem super eos qui timuerunt à pruina They have feared the coming of the Chaldees and come they shall So their posterity feared the Romans Joh. 11. and they felt their fury See Prov. 10.24 with the Note Because when I called c. See chap. 65.12 Ver. 5. Hear the Word of the Lord ye that tremble c. Here 's a word of comfort for you who being lowly and meek-spirited are the apter to be trampled on and abused by the fat bulls of Basan where the hedge is lowest those beasts will leap over and every crow will be pulling off wooll from a sheeps sides Your brethren By race and place but not by Grace That hated you For like cause as Cain hated Abel 1 Joh. 3.12 for trembling at Gods judgements whilst they do yet hang in the threatnings And cast you out Either out of their company as not fit to be conversed with chap. 65.5 or out of their Synagogue by excommunications as fit to be cut off See 1 Thes 2.14 Papists at this day do the like whence that Proverb In nomine Domini incipâ—t omne malum Ye begin in a wrong name said that Martyr when they began the sentence of death against him with In the name of God Amen Let the Lord be glorified With such like goodly words and specious pretences did those odious hypocrites palliate and varnish over their abominations they would persecute godly men and molest them with Church-censures and say Let the Lord be glorified So do Papists and other Sectaries deal by the Orthodox Becket offered but subdolously to submit to his Sovereign salvo honere Dei so far as might stand with Gods glory Speed 508. Anno 1386. The Conspiratours in King Richard the seconds time endorsed all their letters with Glory be to God on high on earth peace good-will towards men The Swenck feldians stiled themselves The Confessours of the glory of Christ and Gentiles the Antitrinitarian when he was called to answer said that he was drawn to maintain his cause through touch of conscience and when he was to dye for his blasphemy he said that he did suffer for the glory of the most high God so easy a matter it is to draw a fair glove upon a foul hand c. Some for Let the Lord be glorified render it Gravis est Dominus The Lord is burdensom or heavy and they parallel it with those sayings in the Gospel This is an hard saying Thou art an austere man We will not have this man to reign over us c. But he shall appear to your joy Parallel to that your sorrow shall be turned into joy How did some of the Martyrs rejoyce when excommunicated degraded c. Diod. Ver. 6. A voice of noise from the City This is a Prophetical description of the last destruction of Jerusalem and the Temple by the Romans A voice from the Temple Wherin they so much gloryed where they had oft heard Christ and his Apostles preaching repentance unto life but now have their ears filled with hideous and horrid outcries of such as were slain even in the very Temple which they defended as long as they were able and till it was fited That which Josephus reporteth of Jesus the son of Ananis a plain Country-fellow is very remarkable viz. that for four years together before the last devastation he went about the City day and night crying as he went in the words of this text almost A voice from the East Lib. 7. Bâ—lli cap. 12. a voice from the West a voice from the four Winds a voice against Jerusalem and the Temple a voice against all the people Woe woe woe to Jerusalem and thus he continued to do till at length roaring out louder then ordinary Woe to Jerusalem and to me also he was slain upon the wall with a stone shot out of an Engin as Josephus reporteth That rendereth recompence to his enemies So they are here called who pretended so much to the glorifying of God ver 5. False friends are true enemies Ver. 7. Before she travelled she brought forth Quum nondum parturiret paperit understand it of Zion or of the Church Christian which receiveth her children that is Converts suddainly on a cluster before she thought to have done Subito ac simul Margaret Countesse of Henneburg and in far greater numbers then she could ever have beleeved That Lady that brought forth as many as a birth as are dayes in the year was nothing to her nor those Hebrew women Exod. 1.10 She was delivered of a man-child For the which there is so great joy Joh. 16.21 and which is usually more able and active than a woman-child so good and bold Christians strong in faith unless he meaneth Christ himself saith Diodaâ— who is formed by faith in every beleevers heart Gal. 4.19 Ver. 8. Who hath heard such a thing who hath seen such things The birth of a man would seem a miracle were it not so ordinary miracula assiduitate vilescunt but the birth of a whole Nation at once how much more Shall the earth be made to bring forth in one day Yes if the day be long enough as among the Hyperboreans of whom it is written that they sow shortly after the Sun-rising and reap before the Sun-set because the whole half year is one continual day with them But the words here should be rather read Can a land Heresbach
de re rust or a countrey be brought forth in one day a Nation be born at once Cardinal Pool abused this Scripture in a letter to Pope Julius 3. applying it to the bringing in of Popery again here so universally and suddainly in Queen Maryes dayes So he did also another when at his first return hither from beyond sea he blasphemously saluted the same Queen Mary with those words of the Angel Hail Mary full of grace the Lord is with thee Ver. 9. Shall I bring to the birth and not cause to bring forth i. e. Shall I set upon a work and not go through with it God began and finished his work of Creation Christ is both Authour and finisher of his peoples faith Heb. 12.2 The holy Ghost will sanctifie the Elect wholly and keep them blamelesse unto the coming of our Lord Jesus Christ 1 Thes 5.23 Nescit tarda molimina Spiritus sancti gratia saith Ambrose Otherwise his power and mercy would not equally appear to his people in regeneration as the power and mercy of the Father and the Son in Creation and Redemption Ver. 10. Rejoyce ye with Jerusalem As friends use to do with her that is newly made a mother Luk. 1.58 Rejoyce for joy with her Out of the Church there is no solid joy See Hos 9.1 with the Note Others may revel the godly only rejoyce their joy is not that of the mouth but of the heart nec in labris nascitur sed fibris it doth not only smooth the brow but fills the breast wet the mouth but warm the heart c. Ver. 11. That ye may suck and be satisfied with the brests of her consolations Zion is not only a fruitful mother but a joyful nurse God giveth her the blessings both of the belly and of the brests and these brests of hers are full-strutting with the sincere milk of the Word that rational milk 1 Pet. 2.2 the sweet and precious promises of the Gospel These brests of consolation we must suck as the babe doth the mothers dug as long as he can get a drop out of it and then sucks still till more cometh Let us suck the blood of the Promises saith one as a dog that hath got the blood of the bear he hangs on and will hardly be beaten off Let us extort and oppress the Promises saith another descanting upon this text as a rich man oppresseth a poor man and getteth out of him all that he hath so deale thou with the Promises for they are rich there is a price in them consider it to the utmost wring it out The world layeth forth her two breasts or botches rather of Profit and Pleasure and hath enow to suck them though they can never thereby be satisfied And shall almamater Ecclesia want those that shall milk out and be delighted with the abundance of her glory Ver. 12. Behold I will extend peace to her This and the following Promises are the delicious milk spoken of before sc pax copiosa pâ—rennis peace as a river as the waters cover the sea joy unspeakable and full of glory Gods fatherly care motherly affection c. all that heart can wish or need require Like a river As Euphrates saith the Chaldee Like a flowing stream Or overflowing as Nilus Claudian Qui cunctis amnibus extat Vtilior Ye shall be born upon her side Humanissime suavissime traÌ„ctabimini ye shall be born in the Churches armes laid to her brests set in her lap dandled on her knees c. Hac Similitudine nihil fierà potest suavius See Num. 11.12 Ver. 13. And as one whom his mother comforteth Her darling and dandling especially when she perceiveth it to make a lip and to be displeased mothers also are very kind to and careful of their children when they are grown to be men A Lapide in Isai 56.20 as Monica was to Austin and as Matres Hollandicae the mothers in Holland of whom it is reported quod prae aliis matribus mirè filios suos etiam grandaevos ament ideóque eos vocant tractant ut pueros See Isa 46.4 with the Note Ver. 14. And when ye see this your heart shall rejoyce Videbitis gaudebitis you shall see that I do not give you good words only but that I am in good earnest ye shall know it within your selves in the workings of your own hearts as Heb. 10.34 And your bones shall flourish like an herb i. e. They shall be filled again with moisture and marrow See Ezek. 37.10 11. you shall be fair-liking and reflourish And the hand of the Lord i. e. His infinite power tantorum beneficiorum in piis operatrix the efficient cause of all these comforts Ver. 15. For behold the Lord will come with fire With hell-fire say the Rabbines here with the fire of the last day say we whereof his particular judgements are as pledges and preludes And with his charrets like a whirlwind As he did when he sent forth his armies the Romans and destroyed those murtherers the Jews and burnt up their City Mat. 22.7 And when they would have reedified their City and Temple under Julian the Apostate who in hatred to Christians animated them thereunto balls of fire broke forth of the earth which marred their work and destroyed many thousands of them Ver. 16. For with fire Then which nothing is more formidable And with his sword Which is no ordinary one chap. 27.1 Ver. 17. In the gardens Where these Idolaters had set up Altars offered sacrifices Donec me flumine vivo Abluero Virg. Qui noctem in flumine purgas Pers i. e. nocturnam Venerem and had their ponds wherein when they were about to sacrifice heathen-like they washed and purified themselves one after another and not together which they held to be the best way of purifying This they did also not apart and in private but in the midst ut hoc modo oculos in nudis lavantium praesertim muliercularum corporibus pascerent that they might feed their eyes with the sight of those parts which nature would have hid for your Pagan superstitions were oft-times contrary to natural honesty Behind one tree in the midst Or as others render it after or behind Ahad which was the name of a Syrian Idol Saturnal lib. 1. cap. 23. representing the Sun as Macrobius telleth us calling him Adad Ver. 18. For I know or I will punish their works and their thoughts Or yea their thoughts which they may think to be free See Jer. 6.19 It shall come to passe that I will gather It is easie to observe that this Chapter consisteth of various passages interwoven the one within the other of judgments to the wicked of mercyes and comforts to the godly c. All Nations and tongues A plain Prophecy of the calling of the Gentiles to the Kingdom of Christ for which purpose the miraculous gift of tongues was bestowed upon the Apostles And they shall come and see
integrity good of a little child a young Saint and an old Angel an admirable Preacher as Keckerman rightly calleth him Keck de Rhet. Eccl. cap. ult and propoundeth him for a pattern to all Preachers of the Gospel Nevertheless this incomparable Prophet proved to be a man of many sorrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. Epist 198. as Isidor Pelusiot a most calamitous person as appeareth by this Book and one that had his share in sufferings from and fellow-sufferings with his ungrateful Country-men as much as might be Nazianzen saith most truly of him Prophetarum omnium ad commiserationem propensissimus Orat. 17. ad cives Nazi n. that he was the most compassionate of all the Prophets witness that Pathetical wish of his chap. 9.1 2 3. Oh that my head were waters c. and that holy Resolve chap. 13.17 But if ye will not hear it my soul shall weep in secret places for your pride and mine eye shall weep sore and run down with tears because the Lords flock is carried away captive It was this good mans unhappiness to be a Physician to a dying State Tunc etenim doctâ plus valet arte malum Long time he had laboured amongst this perverse people but to very small purpose Vide Oecol as himself complaineth chap. 27.13 14. after Isaiah chap. 49. whom he succeeded in his office of a Prophet some scores of years between but with little good successe For as in a dying man his eyes wax dim and all his senses decay till at length they are utterly lost so fareth it with Common-wealths quando suis fatis urgentur when once they are ripe for ruine the nearer they draw to destruction the more they are overgrown with blindness madness security obstinacy such as despiseth all remedies and leaveth no place at all for wholesome advice and admonition Loe this was the case of those improbi reprobi reprobate silver shall men call them chap. 6.30 with whom our Prophet had to do Moses had not more to do with the Israelites in the wilderness then Jeremy had with these stifnecked and uncircumcised in in heart and ears Acts 7.51 as good at resisting the Holy Ghost as ever their Fathers were The times were not unlike those described by Tacitus concerning which Casaeubon saith quibus nulla unquam aut virtutum steriliora aut virtutbus inimiciora that no times were ever more barren of virtues or greater enemies to virtues And to say sooth how could they be much better when the Book of the Law was wanting for above sixty years and the whole land overspred with the deeds of darknesse Josiah indeed that good young King by the advice of this Prophet Jermy Josias à zelo ignis divini nomen babet Significat autem Jeremias Altitudinem Dei vel Exaltatum à Deo who was younger then himself but both full of zeal did what he could to reform both Church and State but he alass could not do withall the Reformation in his dayes was forced by him and there was foul work in secret as appeareth by Zephany who was our Prophets Contemporary it met with much opposition both from Princes Priest and People who all had been wofully habituated and hardned in their idolatry under Manasseh and Amon c. Unto which also and other abominations not a few they soon relapsed when once Josiah was taken away and his successours proved to be such as countenanced and complied with the people in all their impieties and excesses This Prophet therefore was stirred up by God to oppose the current of the times and the torrent of vices to call them to repentance and to threaten the Seventy years captivity which because they believed not neither returned unto the Lord came upon them accordingly as is set forth in the end of this Prophecy Whence Procopius Isidor and others have gathered that besides this Prophecy and the Lamentations Jeremiah wrot the first and second Book of Kings But that is as uncertain as that he was stoned to death by the Jews in Egypt Isidor Doroth. Epiphan or that the Egyptians afterwards built him an honourable Sepulcher and resorted much unto it for devotion sake when as R. Solomon thinketh from chap. 44.28 that Jeremy together with Baruc returned out of Egypt into Judaea and there dyed The son of Hilkiah The High-priest who found the Book of the Law say the Chaldee Paraphrast and others but many think otherwise and the Prophet himself addeth Isal 10. Of the Priests that were at Anathoth Poor Anathoth renowned as much by Jeremy Ex praepositis Templi Iunuitur in ipsum rectius potuisse competere Propheticum munus quam in multos alios vel ex aula vel ex caula vocatos as little Hippo was afterwards by great Austin Bishop there The Targum tels us that Jeremy was one of the twenty four Cheiftains of the Temple A Priest he was and so an ordinary Teacher before he acted as a Prophet but his Country-men of Anathoth evil-intreated him In the land of Benjamin Some three miles from Jerusalem Ver. 2. Vnto whom the Word of the Lord came in the dayes of Josiah Woe be to the world because of the Word The Lord keepeth count what Preachers he sendeth what pains they take and how long to how little purpose they preach unto a people He saith that it was the Word of the Lord for authority sake and that none might despise his youth sith he was sent by the Ancient of dayes In the thirteenth year of his reigne Eighteen years then he prophecyed under good Josiah who was too blame doubtlesse in not sending to advise with this or some other Prophet before he went forth against Pharaoh-Necho sometimes both grace and wit are asleep in the holiest and wariest breasts Ver. 3. It came also in the dayes of Jehoiachim Called at first Eliachim by his good Father Josiah from whom he degenerated cutting Jeremies roul with a pen-knife and burning it chap. 36. at which his Fathers heart would have melted as 2 Chron. 34.27 Vnto the end of the eleventh year of Zedekiah Jehoahaz and Jehoiachim are not mentioned because their raign was so short hardly half a year By this computation it appeareth that Jeremy prophecyed forty years at least And the Holy Ghost setteth a special mark as a Reverend Writer hath well observed upon those forty years of his prophecying Lightfoots Harmony Chron. of old Test Ezek. 4.6 where when the Lord summeth up the years that were betwixt the falling away of the ten Tribes and the burning of the Temple three hundred and ninety in all and counteth them by the Prophets lying so many dayes upon his left-side he bids him to lye forty dayes upon his right-side and bear the iniquity of the house of Judah forty dayes a day for a year Not to signify that it was forty years above three hundred and ninety betwixt the revolt of the ten Tribes and
will ye not yield to reason See on ver 19. Ye all have transgressed against me And yet ye have the face to ask as chap. 16.10 What is our iniquity or what is our sin that we have committed against the Lord and to say as Hos 12.8 In all my labours they shall find none iniquity in me that were sin See there Ver. 30. In vain have I smitten your children My hammers have but beaten cold Iron ye are incorrigible irreformable See Isa 1.5 with the Note Your own sword hath devoured your Prophets As it did in the dayes of Ahaz Joash Manasseh of whom Josephus saith Lib. 10 cap. 4. that he slew some Prophet of God every day Like a destroying Lion Cum saevitia summa exutâ omni humanitate ye have puulled them limmeale and caused them to dye piecemeale Ver. 31. O generation see ye the word of the Lord q. d. O generation rather leonine then humane as ver 30. See ye the word I say not to you Hear no more then I would to a savage beast for ye have no ears to hear reason but see with your eyes for so even beasts can do See now and say sooth Have I been a wildernesse unto Israel Such as is described before ver 6. Or have I not rather been a Paradise unto you and a store-house of all accommodations and comforts It well appeareth that they have wanted nothing but thankful hearts by this that fulnesse hath bred forgetfulnesse for so stout they are grown by reason of their great wealth that they will not come at me nor acknowledge my soveraignty over them but will needs be petty Gods within themselves We are Lords say they and will not now take it as we have done The ancient Greek rendreth it We will not be ruled Ver. 32. Can a maid forget her ornaments Not lightly or easily as minding them many times more then is meet and then their ornaments are but the nest of pride and whilst they think to gain more credit by their garments then by their graces they are much mistaken Yet my people have forgotten me dayes without number i. e. Time out of mind when as God should be remembred at every breath we draw sith from him we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life and breath as the Apostle saith elegaintly Acts 17.25 But into such a dead Lethargy hath sin cast most people that God is forgotten by them add his Service neglected Ver. 33. Why trimmest thou thy way to seek love Cur bonificas So Calvin rendereth it why dost thou make good thy way that is set a good glosse upon it even the best side outwards The same word is used of Jesabels dressing her head 2 King 9.30 What need this whorish tricking and trimming if all were right with thee Jactas vaenales quas vis oberudere merces Therefore also hast thou taught the wicked ones thy way Heb. the wicked women for the word is feminine those she-sinners may learn immodesty of thee who are meretricissimae And for this it is that thou art pointed at with the finger as it were vers 34 35. Ver. 34. Also in thy skirts In the skirts of thy garments Heb. in thy wings an allusion say some to birds of prey which stain their wings with the blood of lesser fouls Is the blood of the souls The life-blood of innocent poor ones of Prophets especially ver 30. I have not found it by secret search Non in suffessione as Calvin rendreth it as an allusion to Exod. 22.2 But upon all these that is in propatulo in publike view Or super haec omnia because they told thee of all thy faults Ver. 35. Yet thou sayest Because I am innocent Antiquum obtines thou standest still upon thy justification this doubleth thy fault Homo agnoscit Deus ignoscit The best way Cur cuâ—ftas is to plead guilty confesse and go free Ver. 36. why gaddest thou about so much to change thy way Or changing thy way as hoping some way to mend thy self Keep home and trust God go further and fare worse Creatures were never true to those that trusted them Ver. 37. Yea thou shalt go from him Or from hence into captivity With thine hands Lamenting as did Tamar 2 Sam. 13.19 For the Lord hath rejected thy confidence Where the beginning is carnal confidence the end is shame of any business even of this life CHAP. III. Ver. 1. THey say Vulgo dicitur saith the Vulgar Dicendo dicitur say others They say and they say well for they have good law for it Deut. 24.4 But I am above law saith God and will deal with thee not according to mine ordinary Rule but according to my Prerogative Thou shalt be a Paradox to the Bible for I will do that in favour of thee which I have inhibited others in like case to do and that scarce any man would do though there were no law to inhibit it as one here Paraphraseth Shall not the land be greatly polluted Great sins do greatly pollute that of adultery especially for this is an hainous crime yea it is an iniquity to be punished by the Judges Job 31.11 But thou hast plaid the harlot yet return unto me Haec est Dei clementia insuperabilis Gods mercy is matchless No man no God would shew mercy as he doth Mic. 7.18 Mal. 3.7 Zach. 1.3 He followeth after those that run from him as the Sun-beams do the passenger that goeth from them and as is sweetly set forth by our Saviour in those three Parables of the lost groat the lost sheep and the lost sonne Luk. 15. Paul alloweth of Marke 2 Tim. 4.11 though before he had refused him Act. 15.38 and willeth others to entertain him Colos 4.10 11. Let none despair that hath but a mind to return to God from whom he hath deeply revolted There is a natural Novatianisme in the timorous conscience of convinced sinners to doubt and question pardon for sins of Apostasie and falling after repentance But this need not be we see here Pernicious was Ahitophels counsel to Absolom Go in to thy Fathers Concubines this he judged such an injury as David would never put up yet return again to me saith the Lord and all shall be well betwixt us Ver. 2. And see where thou hast not been lien with Pouring out thy spiritual whoredoms as Papists now do with their Crosses Chappels Pictures set up in all places In the wayes hast thou sat for them For thy customers and copesmates like a common strumpet See Gen. 38.19 Ezek. 16.24 25 31. As the Arabian in the wildernesse As high-way-robbers wait for and way-lay passengers making it thy trade Ver. 3. Therefore the showrs have been withholden Drought and dearth have insued upon thy sin By showrs here understand the former rain called also the seeds rain Esay 20.23 And there hath been no latter rain That commonly came a little before harvest and was much desired And thou hadst a whores forehead Quam pudet
of which you shall have cause enough to say as Antigonus did of his Diadem O vilis pannus c. Or as another Monarch Nobilis es fateor rutilisque onerata lapillis Innumeris curis sed comitata venis Quod benè si nossent omnes expendere nemo Nemo foret qui te tollere vellet humo Ver. 19. The Cities of the South shall be shut up i. e. The Cities of Egypt whither ye think to fly shall be shut up against you through fear of the Chaldees Ver. 20. Lift up your eyes c. Still he bespeaketh the King and the Queen Where is the flock that was given thee Thee O Queen Regent for the Pronoun is Feminine or Thee O State Redde Vare legiones said Augustus bewailing the losse of so many gallant souldiers in Germany under the command of Varus who was there also slain Thy beautiful flock Heb. Thy flock of goodlinesse See Prov. 14.28 with the Note Ver. 21. For thou hast taught them to be Captaines and as chief over thee sc By thy crouching unto them and craving their help thou hast made the Chaldeans masters of all thou hast So did the Brittish Princes Vortiger and Vortimer bring in the Saxons here and the Greeks the Turkes Ver. 22. Are thy skirts discovered Thou art brought to most miserable shame and servitude having scarce a rag to thy back or a shooe for thy foot Ver. 23. Can the Ethiopian change his skin Proverbial speeches arguing a very great difficulty if not an utter impossibility Aethiopem abluo ut candidum reddam said Diogenes when he reproved an ill man to no purpose I do but wash a blackmore And the like said Nazianzen concerning Julian the Apostate It is said that the Negro's paint the devil white as being a colour contrary to their own and which they lesse well affect Will the Ethiopian change his skin so the Hebrew hath it Or the leopard his spots Sin is in us as the spots of a Leopard not by accident but by nature which no art can cure no water wash off because they are not in the skin but in the flesh and bones in the sinews and in the most inner parts Where then is mans free-will to good c Then may ye also do good that are accustomed to do evil Custome in sin takes away the sense of it and becomes a second nature which though expeld with a fork as it were will yet return again It looks for continual entertainment where it hath once gotten a haunt as humours fall toward their old issue Canâ—s qui semel didicerit edere corium nunquam desistet saith Lucian an evil custome is not easie left Nothing so weak as water yet let much water so sin Satan and custome be joyned together and nothing stronger It was not for nothing therefore that the Cretians when they would curse their enemies with most bitter execrations they wished that they might take delight in some or other evil custome modestoque voti genere efficacissimum ultionis genus reperiunt saith the Historian by a modest kind of with Vâ—l. Mâ—x they sufficiently avenged themselves Ver. 24. Therefore I will scatter them This was no small aggravation of their misery that they should be thus severed one from another So the Persecutors of the Primitive times relegated and confined the poor Christians to Isles and mines Cyprian epist where they could not have accesse one to another for mutual comfort and support as Cyprian complaineth Ver. 25. This is thy lot Look for no better sith thou by going after lying-vanities forsakest thine own mercies being miserable by thine own election Because thou hast forgotten me Esque oblita mei vitiorumque oblita coeno Ver. 26. Therefore I will discover thy skirts Sith thou hast discovered and prostituted thy self to other lovers I will shame thee before all men Ver. 27. Woe unto thee O Jerusalem wilt thou not be made clean He closeth with this emphatical and most affectionate contestation pressing them to hearty and speedy repentance as he had done oft before but with little good successe The cock crowed though Peter still denyed his Master Peter knockt still though Rhode opened not to him He launched out into the deep though he had laboured all night for nothing So did good Jeremy here in obedience to God and good will to his unworthy countrymen CHAP. XIV Ver. 1. THe Word of the Lord that came to Jeremiah concerning the dearth De rebus retentionum that is concerning the drought or dearth by restraint of necessary raine and moisture unde frugum raritas annonâ— caritas fames whereupon followed a famine as there doth also a famine of the Word where the divine influences are restrained Junius rendreth it Super verbis cohibitionum concerning the words of cohibitions that is saith he concerning the prayers made by the Prophet and other good people for the diverting of Gods judgements publikely denounced Ver. 2. Judah mourneth The Prophets pitiful complaint bitterly bewailing the common calamity and labouring thereby to bring them to a sense of the true cause of it their sins See 2 Sam. 21.1 with the Note And the cry of Jerusalem is gone up sc To heaven for removal of this judgement Confer chap. 36.9 with ver 12. of this Chapter Ver. 3. And their Nobles Who would be sure to have it if it were to be had Sent their little ones Their boyes as they use to call their menial servants of the younger sort See Mat. 14.2 with the Note To the waters Such as were the waters of Siloe which only fountain saith Hierom Jerusalem maketh use of so long as it lasteth To the pits Or cisterns chap. 2.13 They covered their heads As close mourners do still Ver. 4. Because the ground is chapt As our hearts also are and will be when the heaven doth not hear the earth as Hos 2.21 It hath been before observed that in the use of the Ordinances if we open our shels our souls the heaven will drop the fruitful dew of grace to the making of pearles of good works and solid vertue Plin. l. 8. cap. 32. Ver. 5. Yea the hind also calved in the field and forlook it The loving Hind Prov. 5.19 Alioqui studiosa sui partus that is otherwise so exceeding chary and careful of her young Ver. 6. And the wild-asses Sectores alias vagae libidinis in sylvis that usually course up and down the woods and can bear hunger and thirst a long while together Plin. l. 10. cap. 72. Lib. de mirah auscult Snuffed up the wind like Dragons Quorum est vebementissima spiratio ac forbitio who in defect of water can continue long by drawing in the ayr as Aristotle likewise testifieth of the goates in Cephalonia that they drink not for divers dayes together but instead thereof gape and suck in the fresh ayre Ver. 7. O Lord though our iniquities testifie against us Though our guilty consciences bring in large rolles of
But Gods eye is like the Sun yea far brighter and more peircing then that eye of the world neither needeth he a window in mans breast as Momus wisht to look in at for every man before God is all window totus totus transparens pellucidus This Thales and other Philosophers saw and confessed Ver. 11. As the Partridge sitteth on eggs and hatcheth them not Because either she is taken in an evil net or the eggs are marred by the male or otherwise before they can be hatched So he that getteth riches and not by right That cryeth Rem rem quocunque modo rem Vnde habeat nemo quaerit sed oportet habere Right or wrong many are resolved to be rich but are usually crossed or else cursed with a blessing for treasures of wickedness profit not but righteousness delivereth from death Prov. 10.2 God sometimes giveth wealth to the wicked as men put money into an earthen bottle which that they may get out again they break the bottle in pieces Shall leave them in the midst of his dayes Either they shall leave him or he them to his unmedicinable grief and heart-break A poor fool God will be sure to make of him He that trusteth in his riches as every Mammonist doth shall fall Prov. 11.28 for although he blesse himself as well underlaid and what should ayle such an one saith the world yet the Lord abhorreth him Psal 10.3 so that he many times cometh in the midst of his daies to an untimely end as did Judas Ahab Achan Balaam Ananias and Sapphira c. And thus many a rich wretch spinneth a fair thred to strangle himself both temporally and eternally he by his covetousness not onely killeth others Prov. 1.19 but himself too Ver. 12. A glorious high throne from the beginning Therefore its best to trust in God at all times ye people and to pour out your hearts before him sith God is a refuge for us Psal 62.8 All that do otherwise shall be ashamed ver 12. and worthily because having so glorious a God resiant amongst them they so basely forsake him to serve and seek to Idols Ver. 13. Shall be written in the earth i. e. Aeternâ morte damnabuntur they shall be hurled into hell as not having their names written in Heaven Luke 10.20 where all that are written among the living in Jerusalem Isa 4.3 are enrolled Heb. 12.23 non pro gloriosis sed pro probrosis habiti See Psal 17.14 Prudentius rightly saith that their names that are written in red letters of blood in the Churches Calendar are written in golden letters in Christs register in the book of life As on the contrary these Idolaters whose sin was with an Iron-pen ingraven on the tables of their hearts as ver 1. are justly written in the earth i. e. cast to hell Ver. 14. Heal me O Lord and I shall be healed viz. of that cordolium that my malicious country-men cause me The Prophet was even sick at heart of their unworthy usages and prayes help and healing ne totus ipse labascat inter auditores deploratissimos lest he should perish by them and with them Ver. 15. Behold they say unto me Heb. they are saying unto me it is their daily dicterium or jear Where is the Word of the Lord Whereby thou so oft threatenest us with desolation Thus prophane persons flear when they should fear Vbi est i. e. nusquam est Piscat See 2 Pet. 3 4. Isa 5.19 Amos 5.18 Ver. 16. I have not hastned from being a Pastor before thee I have neither rashly taken up the work of the Ministry quo secundus abe te essem Pastor wherein I have been thine under-shepheard but was rightly called by thee thereunto and have obeyed thy call neither have I been over-hasty to rid my hands of this so troublesom and thanklesse an employment Latimer in one of his Sermons speaking of a Minister who gave this answer why he left off preaching because he saw he did no good but got the hatred of many This saith He was a naughty a very naughty answer Neither have I desired the woful day The doleful or deadly day sc of their desolation or my denunciation of it Gods Ministers take no delight to fling daggers at the faces of gracelesse persons whatever they may think or to terrify them causelesly but as knowing the terrour of the Lord they seek to affright them by the menaces of Gods mouth from such sinful practises as will be their ruine and hence they are hated an expectes ut Quintilianus ametur Juven Thou knowest it See chap. 12 1. 15.15 2 Cor. 1.12 Ver. 17. Be not a terrour unto me Let me have fair weather over head how foul soever it be under foot If we have peace with God though trouble in the world we can take no hurt If vapours be not got into the bowels of the earth and stir not there storms and tempests abroad cannot cause an earth-quake so if there be peace within c. But like as all the letters in the Alphabet without a Vowel will not make one word nor all the Stars in the firmament without a Sun will make a day so neither can all this worlds good make one happy without God and his favour Ver. 18. Let them be confounded A heavy imprecation Let persecutours take heed how they move Ministers to make intercession to God against them as Elias did against Israel Rom. 11.2 as Jeremy here and elsewhere doth against the Jews as the Christian Churches did against Julian the Apostate God will set to his Fiat Let them be dismaied but let not me be dismaied Paveant illi non paveam ego So the Vulgar Latin hath it But what a Lack-latin dolt was that Popish Priest who alledged to his Parishioners this text to prove that not he but they were to pave the Church-way So Another of them finding it written in the end of Paul's Epistles Missa est c. bragged he had found the Masse in his bible So another reading Joh. 1.44 Invenimus Messiam made the same conclusion Ver. 19. Go and stand in the gate of the children The sheep-gate say some whereof see Neh. 3.1 32. 12.39 or as others the water-gate whereof Neh. 3.26 a place it was of great resort and concourse and therefore fittest for this new Sermon to be made in first though afterwards also he was to preach it in all the gates of Jerusalem forasmuch as it was about a matter of greatest importance even the serious sanctification of the Sabbath-day Diem septimum Opifex mundi natalem sibi sacravit observari praecepit That fourth Commandement saith Philo is a famous precept and profitable to excite to all kind of virtue and piety Ver. 20. Ye Kings of Judah Magistrates being Lord-keepers of both the Tables of the Law should carefully see to it that both be duely observed Our King Edgar made laws for the sanctification of the Lords-day-Sabbath
as have also our present Governours Jer. Dike of Consc Estine in lib. Sentent distinc 11. cap. 2. to their lasting renowne The first blow given to the German Churches was on the Lords-day which they carelesly observed for on that day was Prague lost as was likewise Constantinople on Whit-sunday as they called it Ver. 21. Take hede to your selves Break not the Sabbath that ye fall not under the fierce wrath of God who paid him home with stones who but only gathered sticks on that day Cavete it concerns you much And bear no burthen See Neh. 13.15 16 19. with the Notes Ver. 22. Neither carry forth a burden Let not the Sabbath of the Lord that sanctified day of his Rest be so shamefully troubled and disquieted Make not Holy-day a Voider as some do to the weeke aforegoing Ver. 23. But they obeyed not See chap. 7.24 26. Ver. 24. But hallow the Sabbath-day sc By spending the holy time holily else God may sue us on an action of waste Idlensse is a sin any day but specially on the Sabbath-day spiritual idlenesse then is as had as corporal labour Ver. 25. Then shall there enter Then shall all go well with you publickly and privately ye shall have a confluence of all manner of comforts and contentments Ver. 26. And they shall come All the solemnity of the Temple shall continue with the exaltation of all the neighbourhood When the High-Priests would so workyday-like beg the body seal the sepulchre and set the watch on the Sabbath called by an Irony the day that followed the day of the preparation Matth. 27.62 they forfeited all Ver. 27. Then will I kindle a fire That furious Element whereby God hath so oft punished this sin as is to be seen in the Practice of Piety Denison's Wolf in Sheeps clothing Mr. Clark's Examples c. CHAP. XVIII Ver. 1. THe word which came to Jeremiah To shew the just punishment of the people for disobeying the precept concerning the Sabbath chap. 17. and other of Gods Commandements See on chap. 7.1 Ver. 2. Arise and go down to the Potters house Whether the Prophet was to go actually to the Potters house or in vision only it skilleth not This we know that our Saviour did actually wash his Disciples feet and at another time set a child in the midst of them when they were striving about the primacy expounding to them afterwards what he meant and so it might well be here It may not be amisse for us to go down oft with Jeremy to the Potters house in our meditations to consider I mean our original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the first man Adam was of the earth earthy so are we ex luto lutei Ver. 3. Then I went down to the Potters house Gods Commands must be obeyed without sciscitation Officiose paret Jeremy saw that verbal teaching without signs would not work upon his hearers he is therefore ready to do any thing or to go any whither for their eternal good And behold he wrought a work on the wheles So the Poet amphora coepit Institui currente rotâ cur urceus exit Hor. de art Poet. Ver. 4. And the vessel which he made of clay was marred Or the vessel which he was making miscarried as clay in the Potters hand Non semper feriet quodcunque minabitur arcus Ver. 5. Then came the Word of the Lord unto me See ver 1. To the visible word God alwaies addeth the audible as in the two Sacraments Ver. 6. O house of Israel cannot I do with you Make you or mar you at my pleasure have I not an absolute soveraignty over you that ye lift up the heel against me and awake my power by your provocations As the clay is in the Potters hand What then hath vain man to vaunt of or why should any proud Arminian say Quod potui miserentis est Dei quod volui Grevinchovius id meae est potestatis That I can do good is of Gods mercy that I will do it is merely in mine own power This man was sure his own Potter and not willing to owe overmuch of himself to God Ver. 7. At what instant I shall speak As God loveth to premonish and he therefore threateneth that he may not punish for he would be prevented Ver. 8. Turn from their evil If I may see such work amongst them as at Niniveh God did Joh. 3.10 He saw not their sackcloth and their ashes but their repentance and works those fruits of their Faith I will repent of the evil Not by any change of my will but by the willing of a change mutatione Rei non Dei. Ver. 9. And at what instant I shall speak All is done as God the great Induperator commandeth whether it be for or against a Nation or a particular man only Job 34.29 To build or to plant it As he did this kingdom of England which was therefore anciently called Regnum Dei and reckoned among the fortunate Ilands Ver. 10. Then will I repent of the good I will take away mine own and be gone Hos 2.9 curse their blessings Mal. 2.2 and destroy them after that I have done them good as Josh 24.20 and all this whether for the better or for the worse to a Nation God usually doth on the sudden At what instant c. Mercies the more unexpected the more welcome Judgements the more suddain the more direful they are Ver. 11. Behold I frame evil against you As the Potter frameth his vessel on the wheel Return ye now Currat poenitentia ne praecurrat sententia Mitte preces lacrymas cordis legatos Addresse your selves to God and be at peace so shall good be done unto you See chap. 3.12 7.3 Ver. 12. And they said There is no hope See the like desperate return Refert stomachose cantilenam illorum obstinatam chap. 2.25 13.9 Actum est vel desperatum est vel expectoratum est that is we are at a point and have made our conclusion Thou maist save a labour of further exhorting us for we are as good as we mean to be and shall nor stir from our resolution Keep thy breath to coole thy broth c. We will do every one the imagination of his evil heart As you forsooth please to count it and call it though we reckon that we have as good hearts as the purest or proudest of you all Ver. 13. Therefore thus saith the Lord God himself seemeth here to wonder at the desperate obstinacy of this people as not to be matched again Like as our Saviour marvelled at the unbelief of the Nazarites and could do for them no mighty work Mar. 6.5 6. See the Notes there The Virgin of Israel hath done a very horrible thing A Virgin she is called either by an Irony or else because she should have been a pure Virgin sincere in Gods Service but was nothing lesse What this horrible thing was see ver 15. Confer chap.
if men go a little faster then others do They who will live godly in Christ Jesus and be set upon 't shall suffer persecution this gate-house might well be the Priests prison whither they used to send such as they took for false Prophets Ver. 3. Pashur brought forth Jeremiah To be judged say some but why then did he first smite him an Officer should retain the Majesty of the Law and not do any thing passionately To set him at liberty say others as perceiving that the Word of God could not be bound nor a Prophets mouth stopped by a prison as Pashur also shall well perceive ere Jeremy hath done with him Act. Mon. Bonner said to Hawkes the Martyr A faggot will make you believe the Sacrament of the Altar He answered No no a point for your faggot God will be meet with you one day So true is that of the Poet Pressa sub ingenâ—i ceu pondere palma virescit Sub cruce sic florent debita corda Deo The Lord hath not called thy name Pashur That is black-mouth as some derive it Junius q d. non Augustus sed angustus non nobilis sed mobâ—lâ—s futurus es Non tumor sed tiimor Daniel Thuan. or diffusing palenesse as others but on the contrary Magor-missabib i. e. Terrour round about or fear on every side a Proverbial form of speech denoting extreame consternation of spirit and greatest distress such as befell Tullus Hostilius King of Rome who had for his gods Pavor and Pallor dignâ—ssimus sanè qui deos suos semper haberet praesentes saith Lactantius wittily i. e. great pitty but this man should ever have had his gods at hand sith he was so fond of them Our Richard 3. and Charles the ninth of France a paire of bloody Princes were Magor-missabibs in their generations as terrible at length to themselves as they had been formerly to others and therefore could never endure to be awakened in the night without musick or some like diversion Ver. 4. I will make thee a terrour Heb. I will give thee unto a terrour i. e. I will affright thy conscience and then turn it loose upon thee so that thou shalt be à corde tuo fugitivus and thy friends shall have small joy of thee or thou help by them See on ver 3. Ver. 5. Moreover I will deliver all the strength of this City Thus Pashur prevailed nothing at all with good Jeremy by imprisoning him to make him give over menacing But as Baruch wrot the roll anew that had been cut in pieces and added besides unto it many like words chap. 36.32 so doth Jeremy here he will not budge to dye for it This was to shew the magnanimity of a Prophetical Spirit Ver 6. There shalt thou be buried In a dunghil perhaps as Bishop Bonner was and have cause enough to cry out as that great Parisian Doctour did from his heir when brought to be buried Parcite funeribus mihi nil prodesse valebit Heu infelicem cur me genuere parentes Ah miser aeternos vado damnatus ad ignes Spare funeral-costs why was I born By hells black feinds now to be torn Ver. 7. O Lord thou hast deceived me and I was deceived From hence to the end of the Chapter the Prophet Iterum more solitâ— causam suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coram Deo agit Oecolamp not without some tang and taint of humane frailty grievously quiritateth and expostulateth with God about the hard usage and ill success he met with in the execution of his prophetical function But as ex incredulitate Thomae nostra confirmata est fides Thomas his unbelief serveth to the setling of our faith and as Peters fall warneth us to look well to our standing so when such a man as Jeremy shall miscarry in this sort and have such out-bursts oh be not high-minded but fear Some render the text Lord if I be deceived thou hast deceived me and so every faithful man who keepeth to the rule may safely say Piscator hath it persuasisti mihi Jehova persuasus sum O Lord thou perswadedst me and I was perswaded sc to undertake this Prophetical office but I have small joy of it some think he thus complained when he was put in prison by Pashur I am in derision dayly every one mocketh me This is the worlds wages The Cynik said of the Megarians long ago Better be their horse dog or Pander then their teacher and better he should be regarded Ver. 8. For since I spake I cryed out i. e. Ever since I took upon me the office of a Prophet I executed it vigorously I cryed with full mouth as chap. 4.5 Isa 58.1 I cryed violence and spoile Sc. will surely befall you by the Chaldees or I cryed out of my misusages Because the Word of the Lord was made a reproach unto me and a derision dayly This was all the recompence I reaped of my good-will to this perverse people and of my paines taken amongst them Few sins are more dangerous then those of casting reproaches upon Gods Word as here of snuffing at it Mal. 1.13 of enviously swelling at it Act. 13.45 of chatting at it Rom. 9.19 20. of stumbling at it 1 Pet. 2.8 of gathering odious consequences from it Rom. 3.8 Ex humano motu metu hoc in mentem incidit A Lap. Pisc Quoque magis tegitur tanto magis aestuat ignis Ovid. Chrysost de Lazaro Hanc legem ex hoc loco dat concionatori ne defatigetur nec ullo tempore sileat sive sit qui auscultet sive non Ver. 9. Then I said I will not make mention of him nor speak any more in his Name i. e. I will give over preaching This said Latimer in a like case was a naughty a very naughty resolution But his Word was in my heart as a burning fire Ex sensu malae conscientiae propter illud propositum And here was the work of the Spirit against that carnal resolution of his Gods people cannot do the things that they would saith the Apostle Gal. 5.17 As they cannot do the good they would because of the flesh so neither the evil that they would because of the Spirit there is a continual conflict and as it were the company of two opposite armies Cant. 6.13 True grace will as little be hid as fire quis enim celaverit ignem And I was weary with forbearing and could not stay Jeremies service among the Jews was something like that of Manlius Torquatus among the Romans who gave it over saying Neither can I bear their manners nor they my government He began to think with that painful Patriarch that rest was good Gen. 49.15 and with the Olive Vine and Fig-tree in Jothams parable that it was best to enjoy a beloved privacy He was ready to say Bene qui latuit bene vixit And Bene qui tacuit bene dixit c. But this could not hold with him he saw well for
as the motion of the heart and lungs is ever beating and t is a pain to restrain it to hold the breath so here Strangulat inclusus dolor atque exaestuat intus Ovid. Trist Cogitur vires multiplicare suas Ver. 10. For I heard the defaming of many fear on every side This passage is borrowed from Psal 31.13 See the Note there Some render the text I heard the defamation of many Magor-missabibs many of his complices and Coryphaei spies set a work by him to defame and bespattle me Report say they and we will report Calumniare audacter broach a slander and we will blazon it set it afoot and we will set it afloat give us but some small hint or inkling of ought spoken by Jeremy whereof to accuse him to the King and State and we desire no more Athanasius was about thirty times accused and of no smal crimes neither but falsly The Papists make it their trade to belye the Protestants their chieftaines especially They reported of Luther that he dyed despairing of Calvin that he was branded on the shoulder for a rogue of Beza that he ran away with another mans wife c. And for their Authors they alledge Baldwin and Bolsecus a couple of Apostates requested by themselves and as some say hired to write the lives of these Worthies their profest enemies But any thing of this kind serves their turn and they cite the writings of these runnagates as Canonical All my familiars Heb. every man of my peace from such there is the greatest danger Hence one prayed God to deliver him from his friends for as for his enemies he could better beware of them Many friends are like deep ponds clear at the top but all muddy at the bottom Ver. 11. But the Lord is with me as a mighty terrible one Instar Gigantis robusti Vt formidabilis heros Pisc as a strong Giant and mine only champion on whom I lean Here the Spirit begins to get the better of the Flesh could Jeremy but hold his own But as the ferry man plyes the oar and eyes the shoar homeward where he would be yet there comes a gust of wind that carryeth him back again so it fared with our Prophet See ver 14.15 c. Ver. 12. But O Lord of hosts See chap. 11.20 and 17.10 Let me see thy vengeance on them Some pert and pride themselves over the Ministery as if it were a dead Alexanders nose which they might wring off and not fear to be called to account therefore but the visible vengeance of God will seise such one day as it did Pharaoh Ahab Herod Julian For unto thee have I opened my cause Prayer is an opening of the souls causes and cases to the Lord. The same word for opened here is in another conjugation used for uncovering making bare and naked Gen 9.21 Gods people in prayer do or should nakedly present their souls causes without all cover-shames or so much as a ragge of self or flesh cleaving to them Ver. 13. Sing unto the Lord praise ye the Lord Nota hic alternantis animi motus estusque Here the Spirit triumpheth over the flesh as in the next verses the flesh again gets the wind and hill of the Spirit Every good man is a divided man For he hath delivered the soul of the poor i. e. Of poor me as Psal 34.4 Ver. 14. Cursed be the day wherin I was born What a suddain change of his note is here out of the same mouth proceedeth blessing and cursing My brethren saith James these things ought not so to be Jam. 3.10 But here humane weakness prevailed and this part of the Chapter hath much of man in it The best have their outbursts and as there be white teeth in the blackest Blackmore and again a black bill in the whitest swan so the worst have something in them to be commended and the best to be condemned See on ver 7. Some of the Fathers seek to excuse Jeremy altogether but that can hardly be neither needeth it Origen saith that the day of his birth was past and therefore nothing now so that cursing it he cursed nothing This is lâ—ke those amongst us who say they may now without sin swear by the Masse because it is gone out of the Country c. Isidor that Jeremie's cursing is but conditional if any let that day be cursed c. Ver. 15. Cursed be the man Let him have a curse for a reward of his so good news Thus the Prophet in a fit of impatiency carrieth himself as one who being cut by a Surgeon and extreamly pained striketh at and biteth those that hold him or like him in the Poet Aeneid l. 2. Quem non incusavi amens hominumque Deumque Surely as the bird in a cage because pent up beats her self so doth the discontented person Look to it therefore Satan thrusteth in upon us sometimes praying with a cloud of strange passions such as are ready to gallow us out of that little wit and faith we have Resist him betimes The wild-fire of Passion will be burning whilst the incense of Prayer is in offering this scum will be rising up in the boyling pot together with the meat See Jon. 4.1 with the Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jon. 4.4 Ver. 16. And let that man be A most bitter curse but causelesse The devil of discontent where it prevaileth maketh the heart to be for the time a little hell as we see in Moses Job David Jeremy men otherwise made up of excellencies These sinned but not with full consent A godly man hath a flea in his ear somewhat within which saith Dost thou well to be angry Jonah Ver. 17. Because he slew me not c. Why but is not life a mercy a living Dog better then a dead Lion See on Job 3.10 10.18 19. Vincet aliquando pertinax bonitas Rev. 2 10. Ver. 18. Wherefore came I forth c. Passions are a most dangerous and heady water when once they are out That my dayes should be consumed with shame Why but a Christian souldier may have a very great arrear 2 Tim. 4.7 8. CHAP. XXI Ver. 1. THe word that came unto Jeremiah from the Lord This History is here set down out of course For Jerusalem was not besieged till chap. 32. and Jehoiakim reigned Chapter 25. It was in the ninth year of Zedekiah that this present Prophecy was uttered Est hic hysterologia sive praeposterus ordo 2 King 25.1 2. This Zedekiah was one of those semiperfectae virtutis homines as Philo calleth some Professours cakes half-baked Hos 7.8 no flat Atheist nor yet a pious Prince Of Galba the Emperour as also of our Richard the third it is recorded that they were bad men but good Princes We cannot say so much of Zedekiah Two things he is cheifly charged with 1. That he brake his oath and faith plighted to the King of Babylon
fitly applyeth to Preachers such as prove vile and vitious Ver. 25. And I will give thee into the hand No sooner was he pluckt off Gods hand but he fell into his enemies hands So Sauls doleful complaint was God hath forsaken me and the Philistines are upon me 1 Sam. 28.15 Ver. 26. And I will cast thee out Heb. I will hurle thee out To be held captive by Idolaters in a strange country is no small misery Poor Zegedine found it so among the Turkes Ver. 27. But to the land that they desire to return Heb. which they lift up their soul to quam avent totaque anima expetunt ad quam summe anhelant they shall dye in banishment So they that are once shut out of heaven must for ever abide in hell would they never so fain get out with dragons and devils Ver. 28. Is this Coniah a despised broken Idol Is he not Interrogatio pathetica who would ever have thought to have seen a King of Judah so little set by like some old picture or inglorious trunk A vessel in which is no pleasure that is by a modest Periphrasis a close-stool or pispot so Hos 8.8 He and his seed If any he had or shall have in his captivity Ver. 29. O earth earth earth hear the Word of the Lord Hear this irrevocable decree of mine and this ensuing dreadful denunciation which I cannot get this stupid and incredulous people to beleeve His trebbling of the word is as Ezek. 21. 27. for more assurance Some sense it thus O Coniah thou who art earth by creation earth by generation and earth by resolution hear and give ear be not proud for the Lord hath spoken it as chap. 13.15 Ver. 30. Write ye this man childlesse As to succession in the royal dignity as well as to successe in his raign The Septuagint render it a man abdicâ—ted or prescribed This God would have to be written that is to be put upon publick record for the use of Posterity Ariri i. e. orbus vol solus sicut in deserto myrica Fuller Our Chronicles tell us of John Dudley that great Duke of Northumberland in King Edward the sixths dayes who endeavoured by all means to engrand his posterity reaching at the Crown also which cost him his head that though he had six sons all men all married yet none of them left any issue behind them Be wise now therefore O ye Kings c. Serve the Lord with fear c. CHAP. XXIII Ver. 1. VVOe to the Pastors i. e. To the Rulers and chieftaines whether in the State or Church woe to the wicked of both sorts and why They destroy and scatter the sheep of my Pasture So he calleth the people how bad soever because of the covenant with their fathers Ver. 2. Against the Pastors Impostors rather That feed my people Or that feed upon my people rather attonsioni gregis potius quam attentioni consulentes more minding gain then godliness Ye have scattered my flock And worried them as so many evening wolves Zeph. 3.3 grievous or fat wolves Act. 20.29 See the Notes there Behold I will visit upon you Ludit in voce visitare I will visit you in another sense for your not visiting my people according to your duty Ezek. 34.4 6 8. Ver. 3. And I will gather the remnant of my flock I will bring them back from Babylon but especially from out of this present evil world into the bosome of my Church by Christ the Archshepherd and by such undershepherds as he shall make use of to that purpose Eph. 4.11 And they shall be fruitful and encrease Gignendo gentes by begetting the Gentiles unto Christ through the preaching of the Gospel Ver. 4. And I will set up Shepherds over them Pastors after mine own heart such as were Zorobabel Ezra Nehemiah Jehoshua the High Priest Haggeâ— Zachary Malachy c. Christian Princes and Pastors under the Gospel but especially Christ the chief Shepherd and Bishop of our souls who is therefore here promised ver 5 6. for the comfort of Gods Elect who might well be troubled at that former dreadful denunciation chap. 22.29 30. And they shall fear no more But enjoy spiritual security and be of an invincible courage Bern. Neither shall they be lacking Christ the good shepherd will see to that Joh. 10.28 29. his undershepherds also whose Motto is Praesis ut prosis will have a care Ver. 5. I will raise to David a righteous branch Who shall raise up the Tabernacle of David that is fallen and close up the breaches thereof Am. 9.11 who shall also sit upon the throne of his Father David and of his Kingdome there shall be no end Luk. 1.32 33. Annon hoc probe sarcitur c. Is not this a good amends for that which is to befall Coniah and his posterity put beside the Kingdome Of Christ the righteous branch see Isa 11.1 and chap. 4.2 Zach. 3.8 See the Notes Vocat Scriptura nomen Messiae Jehova Tsidkenu quia erit Medâ—ator Deus per cujus manuâ— câ—nsecuturi sumus justitiam à Deo ipso inquit Rabbâ—nus quidam in lib. Ikharim Ver. 6. This is the name whereby he shall be called The Lord Our righteousnesse Jehovah Tsidkenu This is a most mellifluous and sweet name of our Lord Jesus Christ importing his Godhead as the righteous Branch of David ver 5. did his manhood and besides assuring us that as he hath for us fulfilled all righteousnesse Mat. 3.15 so he is by God made unto us righteousnesse 1 Cor. 1.30 and that we are become the righteousnesse of God in him 2 Cor. 5.21 This one Name of Christ is a strong tower Prov. 18.10 it is such as will answer all our doubts and objections were they never so many had we but skill to spell all the letters in it Cyprian was wont to comfort his friends thus Veniet Antichristus sed superveniet Christus Antichrist will come but then Christ will be at the heels of him We may well comfort our selves against all evils and enemies with this consideration Christ is Jehovah our righteousnesse God hath laid help on one that is mighty and he came to bring in everlasting righteousness Dan. 9.24 Why then should we fear in the dayes of evil when the iniquities of our heeles shall compasse us about Psal 49.5 Domine Satan saith Luther somewhere nihil me movent minae terrores tui Luth. Tom. 4. fol. 55. A. est enim unus qui vocatur Jehovah justitia nostra in quem credo Is legem abrogavit peccatum damnavit mortem abolevit infernum destruxit estque O Satan Satan tuus that is You Sir Satan your menaces and terrours trouble me not For why there is one whose name is called The Lord our Righteousness on whom I beleeve He it is who hath abrogated the Law condemned sin abolished death destroyed hell and is a Satan to thee O Satan Surely this brave saying of Luther may
well be reckoned among such of his sentences as a man would fetch rather then be without them upon his knees from Rome or Jerusalem Ver. 7. Therefore behold the dayes come See chap. 16.14 Ver. 8. But the Lord liveth See chap. 16.15 Ver. 9. My heart within me is broken Vtitur exordiolo pathetico Tragico prorsus Being to inveigh against the Priests and false Prophets those great corrupters of the people he useth this pathetical preface Cordicitus medullitus doleo I am grieved to the very heart c. All my bones shake Heb. hover or flutter as birds do Totus contremisco they shake and shudder with extream fear and horrour I am like a drunken man Totus perturbatus sum I am not my self not able to stand high-lone Because of the Lord Through zeal of his glory And because of the words of his holinesse His holy words so shamefully slighted his dreadful threats especially Ver. 10. For the land is full of adulterers It is even become a great brothelhouse as sometimes Cyprus was and as Rome is now said to be tota est jam Roma lupanar For because of swearing or cursing the land mourneth Swearers and cursers then are publike enemies traytours to the State The Jews observe that Beershaba signifies the well of oath and Beersaba the well of plenty Sure we are that for oaths the land mourneth of which there is such store as if men by an easie mistake of the point used to draw and drop them as it were out of the well of plenty And the pleasant places Or pastures or habitations which being dryed up seem to mourn and yet the inhabitants are without all sense of sorrow And their course is evil Naught all over as we say And their force is not right Not rightly employed they are not valiant for the truth but violent for wrong doing Ver. 11. For both Prophet and Priest are profane What wonder therefore that the people were so I have read of a woman who living in professed doubt of the Godhead after better illumination and repentance did often protest Mrs. Wards happiness of Paradise that the vitious life of a great scholler in that town did conjure up those damnable doubts in her soul And of another that he desired a profane Preacher to point him out a nearer way to heaven then that he had taught in his Sermons for he went not that way himself Our Saviour foretelleth Mat. 24. that iniquity shall abound love wax cold c. And why Many false Prophets shall arise Yea in my house have I found their wickednesse Sin is not a little aggravated as by the time sc if committed on the Lords day so by the place sc if done in Gods house and in his special presence Unclean glances or worldly thoughts in hearing c. argue a profane heart Like as it were a signe the Orthodox party were but weak if whilest they were at Sermons Papists durst come in and put them out Ver. 12. As slippery wayes in the darknesse They shall fall without faile for they shall neither see their way nor stand their ground See Psal 35.6 Ver. 13. And I have seen folly Heb. insulsity Folly is as unpleasant to the intelligent as unsavoury meat is to him that tasteth it They prophecied in Baal and caused my people Israel to erre They fold poison to the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Lib. 10. in Epic. as Laertius saith Aristotle did Epicurus is his witnesse having first wasted his estate Ver. 14. I have seen also in the Prophets of Jerusalem an horrible thing Heb. fedity or fetidity filthinesse or stench such as the devil himself they say leaveth behind him going out of a room It must needs be an horrible thing when Doctours turn Devils teaching such impieties acsi ipse teterrimus Satan eas ore suo docuissâ—â— as if the devil himself with his own mouth had taught the same I would shun an heretike saith One as I would do a devil for he is sent on his errand Seducers certainly act the part of that horrid Feind and together with him shall be cast alive into the burning lake Rev. 19.20 They commit adultery As did Eli's sons and those two stinking goates Jer. 29.23 Hom. 3. in Act. And walk in lyes Make a trade of it It was not for nothing that Chrysostome said of those of his time Non arbitror inter Sacerdotes multos esse qui salvi fient They strengthen also the hands of evil doers Roborunt maâ—us malignatium whilst knowing the Judgement of God that they which commit such things are worthy of death they not only do the same but both by their false doctrine and loose living they countenance those that do them Rom. 1.32 They are all become to me as Sodom i. e. Paucissimis exceptis omnes conscelâ—rati inemendabiles they are all stark naught Potabo eos calice malediction pessimae quasi capitibus draconum Chald. Paraph. Ver. 15. I will feed them with wormwood i. e. I will slay them with most bitter and grievous kinds of deaths See chap. 8.14 9.15 For from the Prophets of Jerusalem is profanenesse gone forth into all the land Their place adding two wings to their sin viz. Example and Scandal whereby it soureth higher and flyeth much further See ver 11. Ver. 16. Hearken not unto the words of the Prophets Stop your ears to theâ—â— enchantments and seriously decline them as ye would do a serpent in your way or poyson in your meats They make you vain Or beguile you Fair words make fools fain See Rom. 18.18 Ver. 17. They say still to them that despise me They promise security to the impenitent and flatter people in their sinful and sensual practices Socinians set up mans reason Arminians his free-will Libertines his unruly lusts and Papists gratifie his senses with their forms and pomp In their humble supplication to King James for a toleration they pleaded for their religion as that which was most agreeable to mans nature Sr. Walther Rawleigh knew what he said that were he to chuse a religion for sensual delights and licentious liberty he would be a Papist No sin past but the Pope can pardon it none to come but he could dispense with it No matter how long they have lived in any sin thought the sin against the Holy Ghost yet Extreme Vnction at last will salve all Ver. 18. For who hath stood in the Counsel of the Lord Quis praeter nos so Piscator Who hath if we have not say those false-prophets as if they were so many Angels newly dropt from heaven Ver. 19. Behold a whirlwind of the Lord q. d. Though these flatterers make all fair weather before you yet assure your selves the tempest of Gods wrath such as shall never be blown over is even breaking forth upon them and you together Look to it therefore Ver. 20. In the latter dayes ye shall consider it perfectly All
that presently they revive and rise The Lyon of the Tribe of Judah will roar to like purpose at the last day and doth afore when he pleaseth roar terribly upon his enemies to their utter amazement Joel 3.16 Am. 1.2 and 3.8 He shall give a shout as those that tread the grapes When they have their feet in the winepress and the new liquour in their heads as one phraseth it Ver. 31. For the Lord hath a controversie with the Nations A disceptation Disceptatio catholica which sheweth that his revenge to be taken upon them shall be just and lawful It shall well appear to be so at that day of wrath and revelation of the righteous judgement of God Rom. 2.5 Ver. 32. Behold evil shall go forth from Nation to Nation See on ver 16. Ver. 33. And the slain of the Lord shall be c. Such an utter destruction of the wicked is expected by the Jews at the coming of their Messiah as of all people under heaven they are the most apt to work themselves into the fooles Paradise of a sublime dotage being light aereal fanatical Ver. 34. Howl ye Shepherds Vlulate volutate This is spoken to the Governours and Grandees for in publike calamities such usually suffer more then meaner men the corks swim saith one when the plummets sink If a tree have thick and large boughs it lyeth more open to lopping And ye shall fall like a pleasant vessel i. e. Irremediably like as a Chrystal glass or China dish once broken cannot be pieced again Ver. 35. And the shepherds shall have no way to flee Who had formerly divers strongholds See Am. 2.14 Ver. 36. For the Lord hath spoiled their pastures i. e. Their Kingdomes and States or their Flocks Ver. 37. And the peaceable habitations Heb. The habitations or folds of peace The fierce anger of the Lord hath unroosted them their dwellings are demolished Ver. 38. He hath forsaken his covert as a Lyon God hath or as some will Vt in praedam involet Nebuchadnezzar hath he is come out of Babylon his den to range about for prey Because of the fiercenesse of the oppressour Of the Dove say some who also tell us that the Chaldees had in their standard this picture of a Dove But of that there is no such certainty CHAP. XXVI Ver. 1. IN the beginning of the raign of Jehoiakim What a sudden change was here soon after the death of good Josiah and was there not the like in England after the death of that English Josiah Edward 6 Within a very few dayes of Queen Maries reign were divers learned and godly men in sundry parts committed to prison for Religion and Mr. Rogers the Protomartyr put to death as was that holy Prophet of God Vriah the son of Shemajah of Kiriathjearim not many weeks before Jeremiah was apprehended and questioned for his life as is here related his adversaries being pricked on by pride and malice Ver. 2. Diminish not a word Or detract not ought viz. for fear or favour left I confound thee before them chap. 1.17 See there haec instar speculi omnium temporum Pastoribus inspicienda sunt here 's a Mirrour for Ministers Ver. 3. That I may repent me of the evil because of the evil Flagitium flagellum sicut acus filum evil of sin produceth evil of pain See chap. 4.4 6. Ver. 4. If ye will not hearken unto me A conditional menace the contrary promise whereunto see ver 13. And this was the sum of all Jeremyes sermons Ver. 5. Both rising early and sending them See chap. 7.13 and 11.7 and 25.3 Ver. 6. Then will I make this house like Shiloh This same threat Jeremiah had uttered in good Josiah's dayes chap. 7. and no harm ensued Now tempora mutantur truth breedeth hatred and the Prophet is in danger for discharging his conscience to be murthered as were Rogers Bradford Taylour and other famous Preachers in those dog-dayes of Queen Mary Verbum Domini parit crucem Oecol Ver. 7. So the Priests and the Prophets Like unto these Prophets were the Scribes and the Lawyers in Christs time Ver. 8. That the Priests and the Prophets c. So they dealt by Steven Act. 7. by Arnulph an excellent Preacher of the truth according to godliness at Rome Anno Domini 1125. in the time of Pope Honoriur the second Hic clericorum infidiis necatur Func Chronol ex Platina This good man was put to death by the instigation of the Clergy against whose avarice pride and luxury he bitterly inveighed and was therefore much favoured by the Roman Nobility as was likewise Wickclife by the English and Hus by the Bohemian but the envious Priests wrought their ruine Ver. 9. Why hast thou Prophecyed in the Name of the Lord Who doubtless hath not sent thee on this errand but thou speakest it of thine own head and shalt dearly answer it And all the people were gathered That many headed multitude that neutrum modo was modo vulgus See ver 16. Ver. 10. When the Princes of Judah heard those things Pii viri sunt quibus doluit populi impietas good men they were saith Oecolampadius They might be so some of them at least and it was well done of them here to passe an impartial sentence for the innocent Prophet against the Priests and people But Pilate did so for a while for our Saviour and these Princes soon after turned Jeremyes cruel enemies chap. 37.15 for his plain-dealing chap. 34. And sat down in the entry of the new gate The East gate saith the Chaldee Paraphrast called the new gate because repaired by Jotham 2 King 15.35 saith Lyra. Ver. 11. Then spake the Priests and the Prophets Against a Priest and a Prophet but he had earnestly inveighed against them chap. 23. and hence the hatred as Erasmus told the Duke of Saxony that Luther had been too busie with the Popes tripple-crown and with the Priests fat paunches and was therefore so generally set against Saying This man is worthy to dye Sic Papicola nostri saeculi these are the very words of Popish persecutors For he hath prophecyed against this City This holy and therefore it must be beleeved inviolable City Novum crimen C. Caesar c. These sinners against their own souls traitours also to the State will neither see their evil condition nor hear of it from others as having gall in their cares as they say of some kinds of creatures Ver. 12. The Lord sent me to prophesie against this house In this Apology of the Prophet thus answering for himself with an heroical spirit five noble vertues fit for a Martyr are by an Expositor well observed 1. His Prudence in alledging his divine mission 2. His Charity in exhorting his enemyes to repent 3. His Humility in saying Behold I am in your hand c. 4. His Magnanimity and freedom of speech in telling them that God would revenge his death Lastly His spiritual security and
fearlesnesse of death in so good a cause and with so good a conscience Ver. 13. Amend your wayes Fall out with your faults and not with your friends See chap. 7.3 And the Lord will repent him of the evil This he often inculcateth Ideo minatur Deus ut non puniat See chap. 18.8 Ver. 14. As for me behold I am in your hand See here how God gave his holy Prophet a mouth and wisedome such as his adversaries were not able to resist The like he did to other of his Martyrs and Confessours as were easie to instance If the Queen will give me life I will thank her if she will banish me I will thank her Act. Mon. 1462. if she will burn me I will thank her c. said Bradford to Creswel offering to intercede for him To do with me as seemeth good and meet unto you But this I can safely say Non omnis moriar all that ye can do is to kill the body kill me you may but hurt me you cannot Life in Gods displeasure is worse then death Eutipid in Aul de I am not of their mind who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Better live basely then dye bravely Faxâ—t Deus ut quilibet nostrum epilogum habeat galeatum God grant that whether our death be a burnt offering of Martyrdome or a peace offering of a natural death it may be a free-will-offering a sweet sacrifice to the Lord. Ver. 15. Ye shall surely bring innocent blood c. So Mr. Rogers our Protomartyr in Queen Maryes dayes If God said he look not mercifully upon England the seeds of utter destruction are sown in it already by these hypocritical tyrants Act. Mon. and Antichristian prelates double traitours to their native countrey Ver. 16. Then said the Princes and all the people The Mobile vulgus See on ver 9. The good Prophet is acquitted as Athanasius afterwards was often for if to be accused were enough to make a man guilty none should be innocent Ver. 17. Then rose up certain of the Elders Vâ—ri illi admodum venerabiles erant saith Oecolampadius these were very worthy men whether Princes or pleaders well read in the Annals of the times as great men ought to be Ver. 18. Micah the Morashite See on Mic. 1.1 Zion shall be plowed like a field See Mic. 3.12 Ver. 19. Did Hezekiah King of Judah Laudable examples are to be remembred and as occasion requireth imitated That was a very good one of Constantine the Great when the Arrians brought accusations against the Orthodox Bishops as here the false Prophets did against Jeremy he burnt them and said These accusations will have proper hearing at the last day of judgement Sozomen Ver. 20. And there was also a man This seemeth to be the plea of the adverse party producing an example opposite to the former and shewing what the way was now whatever it had been heretofore New Lords new Laws According to all the words of Jeremiah Whose Contemporary he was and his memory was yet fresh bleeding Ver. 21. And when Jehoiakim This Tiger laid hold with his teeth on all the excellent spirits of the times See chap. 36.26 He was afraid and fled Not out of timorousnesse but prudence Tertullian was too rigid in condemning all kind of flight in times of persecution God hath not made his people as standing but markes to be shot at c. See Mat. 10.23 Ver. 22. And Jehoiakim sent men into Egypt Where he might have any thing for he was Pharaohs feudatary and vassal Ver. 23. And they fet forth Vriab out of Egypt As they did here Sir John Cheek out of the Low-countries and frightened him into a Recantation Not so this Vriah And they fet forth Vriah out of Egypt En collusio Principum mundi in parricidio Who slew him with the sword Without all law right or reason So John Baptist was murthered as if God had been nothing aware of him said that Martyr But Jehojakim got as little by this as he did afterwards by burning Jeremy's Book or as Vespasian afterwards did by banishing all the Philosophers of his time because they spake boldly against his vices and tyranny Ver. 24. Neverthelesse the hand of Ahikam Who had been one of Josiah's Councellours 2 King 22.12 By this mans authority and help Jeremiah was delivered and God rewarded him in his son Gedaliah made Governour of the Land 2 Kings 25.22 CHAP. XXVII Ver. 1. IN the beginning of the raign of Jehojakim By the date of this Prophecy compared with ver 12. of this Chapter and chap. 28.1 it should seem that it lay dormant for fourteen or fifteen years ere it was recited Ver. 2. Make thee bonds and yokes i. e. Yokes with bonds such as they are wont to be fastened with A Lapide And put them upon thy neck This was to the Prophet saith the Jesuite molesta probrosa poenitentia a troublesome and disgraceful pennance but this was no will-worship say we and much handsomer then the pennances they put the people to in Italy Bee-hive of Rome where you may see them go along the streets saith mine Author with a great rope about their necks as if they were dropped down from the Gallowes and sometimes they wear a Sawsedge or a Swines-pudding in place of a silver or gold chain for a sign of their mortification and that they may merit Ver. 3. By the hand of the messengers i. e. Embassadours of those neighbouring States who might come to Zedekiak to confederate with him against Nebuchadnezzar's growing greatnesse but all in vain and to their own ruine Deus quem destruit dementat The wicked oft run to meet their bane as if they were even ambitious of destruction Ver. 4. Go tell your Masters But they would not be warned and were therefore ruined So true is that of an Ancient Divinum consilium dum devitatur impletur humana sapientia dum reluctatur comprehenditur Ver. 5. I have made the earth And am therefore the great Proprietary and Lord Paramount of all to transfer Kingdoms at my pleasure This Nebuchadnezzar after seven years prentiship served among the beasts of the field had learned to acknowledge Oecolamp Dan. 4. Ver. 6. And now have I given all these lands Nebuchadnezzar shall be Monarch contra Gentes Dicunt nugatores equitasse Nabuchodonosor super Leonem infraenasse Draconem Ver. 7. And all Nations shall serve him All the neighbouring Nations and some others more remote but never was any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vniversal Monarch though some have stiled themselves so as did Sesostris King of Egypt Qui Pharios currus regum cervicibus egit Vntil the very time of his land come The greatest Monarchies had their times and their turns their rise and their ruine And then many Nations and great Kings shall serve themselves of him As the Chaldaeans had served themselves of the Assyrians so did the Persians of the Chaldaeans the
religious brothers of love and the Bramines successours to the Brachmanni among the Indians who are extremely impure and libidinous claiming the first nights lodging of every bride Heyl. Cosmog c. having nothing of a man but the voyce and shape and yet these are their Priests Even I know and am a witnesse saith the Lord Let them carry their villany never so cleanly and closely with their Si non caste saltem caute yet I know all am now an eye-witnesse and will be one day a swift witnesse against them Vtinam animadverterent haec Principes ille qui non in sede Petri sed in prostibulo Priapi Lampsaeceni sedens fornicationes tegit sancta conjugiae vetat mera somnia vendit Dei oculos claudit saith one Ver. 24. Thus shalt thou also speak to Chemajah the Nehelamite Or Dreamer dream-wright Enthusiast such as were the Messalanian heretikes of old and some of the same stamp loaves of the same leven now-adayes Ver. 25. Because thou hast sent letters in thy name Such as Sadoletus a Popish Bishop sent to Geneva in Calvins absence to bring them back again to the obedience of the See of Rome and as we have many from the Romish factors sent hither to the seducing of not a few a subtle and shrew'd way of deceiving the simple Act. Mon. And to Zâ—phaniah The second under the High-Priest Seraiah and successour likely to that Pashur chap. 20. who was deposed for some misdemeanour like as Dr. Weston was here in Queen Maries dayes put by all his Church-dignities for being taken in bed with an harlot Of this Zephaâ—iah see 2 Kings 25.18 his office was to judge of prophecies and to punish such as he found to be false Prophets And to all the Priests Who were too too forward of themselves to bandy against Gods true Prophets chap. 26.8 and did as little need by letter to be excited thereunto Clarkes Martyr l. 136. as Bishop Bonner did to be stirred up to persecute Protestants and yet to him were letters sent from King Philip and Queen Mary complaining that heretikes were not so reformed as they should be and exhorting him to more diligence c. Ver. 26. The Lord hath made thee Priest instead of Jehoiada the Priest That heroical Reformer in the dayes of Joash 2 King 11. Therefore as he did by Mattan the Baalite so do thou by Jeremiah the Anathothite But neither was Zephaniah Jehoiada nor Jeremiah Mattan Shemaiah himself was more like a Baalite and better deserved that punishment which shortly after also befell him as was foretold ver 32. A hot-spirited man he was and a boutefeau being therefore the more dangerous He also seemed to himself to be so much the more holy by how much the Prophet whom he set against was more famous for his holinesse For every one that is mad Maniacus arreptitius fanaticus so Gods zealous servants have alwayes been esteemed by the mad world ever besides it self in point of salvation See 2 King 9.11 Act. 26.24 Jer. 43.2 That thou shouldest put him in prison As chap. 20.2 Ver. 27. Now therefore why hast thou not reproved Or restrained Jeremiah Alasse what had the righteous Prophet done he taxed their sin he foretold their captivity he deserved it not he inflicted it not yet he must smart and they are guilty Zephaniah also is here blamed for his lenity as bloody Bonner once was by the rest of the Popish Bishops who made him their slaughter-slave Ver. 28. For therefore he sent to us in Babylon And is this all the thank he hath for his friendly counsel haec est merces mundi Ver. 29. And Zephaniah the Priest read this letter For ill-will likely and with exprobration Vbi insignis elucet Dei tutela saith an Interpreter where we may see a sweet providence of God in preserving his Prophet from the rage and violence of the people so incensed Ver. 30. Then came the Word of the Lord Or Therefore came c. In the five former verses we had narrationem causae Shemajah's crime In these three last we have dictionem sententiae Shemajah's doome Ver. 31. Send to all them of the captivity Send the second time let not so good a cause be deserâ—ed Vincâ—s aliquando pertinax bonitas Truth will take place at length Because Shemajah hath prophesied unto you He hath rewarded evil thereby to himself and to his seed after him his posterity shall rue for it saith Jeremy who was irrefracti plane animi orator a man of an invincible courage and might better have been called Doctor resolutus then was afterwards Bacon the Carmelite Ver. 32. Behold I will punish Shemajah and his seed As being part of his goods and walking likely in his evil wayes He shall not have a man to dwell among his people Viz. At the return from Babylon but both he and his shall perish in this banishment which he prophesied should be shortly at an end but shall prove it otherwise See the like Amos 7.17 Neither shall he see the good He nor any of his See the like threatned to that unbeleeving Prince 2 King 7.2 Because he hath taught rebellion against the Lord So chap. 28.16 See chap. 23.27 Mat. 5.19 To be tuba rebellionis is no small fault Luther was so secundum dici sed non secundum esse so may the best be but let not the sins of Teachers be teachers of sins c. CHAP. XXX Ver. 1. THe Word that came to Jeremiah from the Lord This Chapter and the next are Jeremyes thâ— teenth Sermon as some reckon them and it is wholly Consolatory The Authour of it he sheweth to be the God of all Consolation and this the Prophet inculcateth six several times in the five first verses pro majori efficaciae that it may take the better Ver. 2. Write thee all the Words that I have spoken to thee in a book For the use of posterity as Hab. 2.2 and that the consolations may not be forgotten as Heb. 12.5 Vox audita perit littera scripta manet Ver. 3. I will bring again the captivity of Israel and Judah This promise Oecolampadins thinketh was written in the book in greater letters then the rest it was fulfilled according to the letter in carnal Israel sent back by Cyrus upon Daniels prayer who understood by that book here mentioned that the time of deliverance Convertam conversionem Vulg. yea the set time was come Dan. 9 2 but more fully in those Jews inwardly Rom. 2.29 those Israelites indeed who are set at liberty by Christ Joh. 8. and shall be much more at the last day Ver. 4. And these are the words These are the contents of this precious book every leafe nay line nay letter whereof droppeth myrth and mercy That the Lord spake See on ver 1. Ver. 5. We have heard a voyce of trembling We were at first in a pittiful plight sc when the City was taken and the Temple burnt and
this is elegantly here set forth and in the two next verses but better times are at hand Flebile principium melior fortuna sequetur Ver. 6. Ask ye now and see c. Was it ever heard of in this world that a male did bear The Poets indeed fable that Minerva was born of Jupiters brain Pictoribus atque poetis Quidlibet audendi fas est Wherefore do I see every man Heb. Every strong or mighty man With their hands on their loynes And not on their weapons And all faces turned into palenesse Through extream fear the blood running to the heart and the heart faln into the heeles The Septuagins for palenesse have the yellew jaundise the Vulgar gold-yellownesse Piscator Morbus regius the Hebrew properly implyeth the colour of blasted corn Deut. 28.22 It importeth that the most stout-hearted warriours should be enervati exangues more parturientium bloodlesse and spiritlesse as travelling women Ver. 7. Alasse for that day is great i. e. Troublesome and terrible somewhat like the last day the day of judgement which is therefore also called the Great day because therein the great God will do great things c. It is even the time of Jacobs trouble Such as never befell him before Those very dayes shall be Affliction so Mark expresseth the last desolation chap. 13.19 not Afflicted only but Affliction it self But though it be the time of Jacobs troubles let it be also the time of his trust for there will be shortly a day of his Triumph But he shall be saved out of it Not from it but yet out of it the Lord knoweth how to deliver his 2 Pet. 2.9 and though Sense say it will not be Reason it cannot be yet Faith gets above and sayes it shall be I descry land Ver. 8. I will break his yoak from off thy neck The forementioned misery did but make way for this mercy that it might be the more magnified Let the Saints but see from what to what and by what Jesus Christ hath delivered them and they cannot but be thankful Ver. 9. But they shall serve their Lord their God Without fear in holinesse and righteousnesse before him all the dayes of their lives Luk. 1.74 75. See Joh. 8. Rom. 8. And David their King i. e. Zorobabel of Davids line Hag. 2.23 but especially Christ the King of Saints as the Jew-Doctours also expound it Whom I will raise up to them To be Messiah the Prince Dan. 9.25 Christ the Lord Act. 5 31. Ver. 10. Therefore fear thou not O my servant Jacob This is Isay-like and indeed the Prophet here setteth himself verbis consolantissimis as one saith with most cordial comforts to chear the hearts of Gods poor afflicted Ver. 11. For I am with thee To preserve thee and to provide for thee to support thee and to supply thee Though I make a full end of all Nations See Isa 27.7 8. with the Notes See also on chap. 5.10 18. But I will correct thee in measure Heb. According to judgement not summo jure rigidâ justitiâ not as I might but in mercy and with moderation Aliqui reddunt Mundando non mundabo te id est non excoquam te exacte ad purum putum And will not leave thee altogether unpunished Heb. Et innocentando non innocentabo te in very faithfulnesse I will afflict thee that I may be true to thy soul and not cruel to thy body Ver. 12. Thy bruise is incurable i. e. Inevitable by Gods irrevocable decree Or it is incureable in it self but not to me who am an Almighty Physician or Chirurgion See Ezek. 37.11 they seemed free among the dead free of that company Ver. 13. There is none to plead thy cause Thou art friendlesse That thou mayst be bound up Thou art helplesse Ver. 14. All thy lovers have forgotten thee Thy sweet-hearts thine Idols thy carnal friends thy Priests Prophets riches pleasures all these have given thee the bag as we say they stand aloof from thy help They seek thee not Sink thou mayst or swim for them thou art no part of their care For I have wounded thee with the wound of an enemy As if I cared not where I hit thee or how much I hurt thee Crudelem medicum intemperans aeger facit With the chastisement of a cruel one So it may seem and so Job thought chap. 30.21 but that was his errour See here what a passe a Saint may be at and how deeply he may suffer when his sins are increased God out of love displeased may lay upon him and not spare leave bloody wailes on his back c. For the multitude of thine iniquities Because thy sins are many and mighty or hony See Am. 5.12 with the Note Ver. 15. Why cryest thou for thine affliction And not rather for thy sins cry not perii but peccavi not I am undone but I have done very foolishly See Lam. 3.39 40. Ver. 16. Therefore all they that devoured thee shall be devoured Or neverthelesse or yet all they that devoured thee c. q. d. That thou mayst experience that in love I corrected thee and for thy good though to thy so great grief I will have my penny worths on thine enemyes measuring to them as they have done to thee Ver. 17. For I will restore health It goes best with the Church when worst with her enemies It shall do so much more when all Christs foes shall be made his footstool Because they called thee an outcast Concluding so from thine afflictions Quam chara dus esset docuit quod est victa quod elocata quod servata Cic. pâ—o Flacco The Jewish Nation saith Tully shew how well God regards them that have been so oft subdued by the Chaldees Greeks Romans c. This was but a slender argument only God is moved by the enemies insolencies and insultations to look in mercy the rather upon his poor despised and despited people Saying This is Zion whom no man seeketh after Illusio ex allusione this was a jear by playing upon her name as if Zion signified a dry or waste place Per ludibrium blasphemam contumeliam and therefore not much to be desired Strabo indeed saith as much of Judaea And Mount Zion at this day nihil habet eximium nihil expetendum hath no great desireablenesse in it But certainly Judea was once a land flowing with milk and honey and Mount Zion was in no small request Howsoever none ought by their bitter taunts to add affliction to the afflicted but rather to weep with those that weep be pittiful be courteous 1 Pet. 3.8 Ver. 18. The captivity of Jacobs tents i. e. The poor captives that now live at Babylon as strangers in tents or huts And the City shall be builded upon her own heap Or hill sc in Mount Moriah Jerusalem shall be inhabited in Jerusalem Zech. 12. All this was prolusio perfectae liberationis in Christo saith Junius a type and pledge
of perfect deliverance by Christ Ver. 19. And out of them shall proceed thanksgiving Mox ubi fides inde prodit laâ— confessio Faith is a fruitful grace the very womb wherein all the rest are conceived Ver. 20. Their children also shall be as aforetime How easily can the Lord turn again the captivity of his people set them statu quo prius Zach. 10.6 They shall be as if I had not cast them off See the Note there Ver. 21. And their Nobles shall be of themselves Forreiners shall no more domineer over them but they shall have Governours of their own Nation who shall be more tender of them and careful of their good Some apply all this and well they may to Jesus Christ who is here called Magnificus Dominator Christus Fortis ille Gâ—gat est Oecol his Magnificent or honourable One and his Ruler who also is one of them and proceedeth from amongst them See Deut. 18.18 And I will cause him to draw near and he shall approach unto me Either as God coequal and coessential with me or as Mediatour and so he shall approach unto me by the hypostatical union in respect of which he came the nearest unto God of any that ever was or could and by the execution of his Priestly office wherein he intercedeth for my people and reconcileth them unto me For who is this that engaged his heart Who but my Son Christ durst do it or was fit to do it he is a super-excellent person as is imported by this Mi-hu-ze Who this he Ver. 22. And ye shall be my people and I will be your God sc Through Christ and by his mediation As for those that are not in Covenant with God by Christ as the devil will one day sweep them so mean while Ver. 23. Behold the whirlwind of the Lord goeth forth with fury Sensim sese conglomerans ac demittens in eorum capita the vengeance of God followeth them close at heeles till at length they be wherried away by that terrible tempest at death Job 27.20 Ver. 24. The fierce anger of the Lord See chap. 23.20 In the latter dayes ye shall consider it In the dayes of the Messias but especially at the end of the world when all these things shall have their full accomplishment CHAP. XXXI Ver. 1. AT the same time i. e. In the beginning of Zedekiah's raign as before was this word uttered Or rather in those latter times forementioned chap. 30.24 after the return from Babylon but especially in the dayes of the Messiah The modern Jews vainly apply it to the coming of their Messiah quem tantis etiamnum ululatibus exposcunt whom they yet expect but to no purpose Ver. 2. The people that were left of the sword Of Pharaoh's sword who pursued them Fieri dicitur quod tentatur aut intenditur and though he smote them not because the Lord kept him off yet he is said to have done it like as Balac afterwards arose and fought against Israel Josh 24.9 he had a mind so to have done but that he was over-awed he did not indeed because he durst not When I went to bring him to rest i. e. To the land of Canaan after so long trouble and travel I effected that then though it were held improbable or impossible so I will do this promised reduction of my people from Babylon Indaeorum quiritantium verba Zeg Ver. 3. The Lord hath appeared of old unto me This seemeth to be the peoples objection You tell us what was done of old but these are ancient things and little pertaining to us who are now under a heavy captivity jam refrixit obsoleta videtur Dei beneficentia Hereunto is answered Yea I have loved thee with an everlasting love I am one and the same I am Jehovah that change not whatever thou mayst think of me because I seem angry at thy misdoings Therefore with loving kindnesse have I drawn thee Or Therefore will I draw out loving kindnesse toward thee as Psal 36.10 See the Note there Ver. 4. Again I will build thee See chap. 34.18 Thou shalt he adorned with thy tabrets All shall be haile and merry with thee as heretofore yea thou shalt have spiritual joy which is res severa severe and solid such as doth not only smooth the brow but fill the breast Ver. 5. Thou shalt yet plant vines Profunda pax erit nemo te perterre faciat Thou shalt have plenty peace and security The planters shall plant them and shall eat them as common things i. e. Shall have Gods good leave and liking so to do Heb. Shall profane them i. e. not abuse them but use them freely even to an honest affluence See Levit. 19.23 with the Note Ver. 6. The watchmen upon the mount Ephraim Such as are set to keep those vineyards ver 5. Shall cry Arise ye and let us go up to Zion As the ten tribes first made defection so shall they be forwardest in the Reformation England was the like alate Ver. 7. Shout among the chief of the Nations Heb. neigh unto the heads of the Nations ut illa vobis adhinniant pariter in Christi fide jubilent that they may joyn joyes with you and help to make up the quire Publish ye and praise ye and say O Lord save The Saints have never so much matter of praise but that they may at the same time find cause enough to pray for more mercy Psal 18.3 Ver. 8. Behold I will bring them Here 's a present answer to such a Prayer and this promise hath its performance chiefly in the Kingdom of Christ who will not suffer the least or the weakest of his to miscarry See Esa 35.5 6. Ver. 9. They shall come with weeping Prae gandio inquit flebunt they shall weep for joy having first soaked themselves in godly sorrow by the spirit of grace and of supplications or deprecations poured upon them Zach. 12.10 being sollicitous about their salvation And I will make them to walk by the rivers of waters Heb. To the brooks of waters i. e. to the holy ordinances as Psal 23.3 For I am a Father to Israel I do all of free-grace Ephraim is my first-born And therefore higher then the Kings of the earth Psal 89.27 Ver. 10. Hear the Word of the Lord O ye Nations Hear and bear witnesse of the gracious promises that I make to my people for I would have them noted and noticed Ver. 11. For the Lord hath redeemed Jacob Redemption is a voluminous mercy an accumulative blessing From the hand of him that was stronger then he sc The Chaldean but especially from Satan Matth. 12.29 Joh. 12.31 Ver. 12. Therefore they shall come and sing in the height of Zion i. e. In the Temple shall they celebrate that singular mercy in the Congregation of the faithful And shall flow together i. e. Flock together by troops and caravans flock thither by sholes To the goodnesse of the Lord Or
Church which cannot be ruinated CHAP. XXXII Ver. 1. THe word that came to Jeremiah What this word was see ver 26. In the tenth year of Zedekiah The City had now been a year at least besieged Notanda est tam diutina populi pertinacia and yet these sinners against their own souls went on to do wickedly and held the Prophet prisoner for the faithful discharge of his duty Full forty years had he been prophecying to them and for many years he had foretold this seige and the following deportation but could never be believed and now he is imprisoned but not left destitute by God of prison-comforts such as made his Prison a Paradise and his sleep sweet unto him as chap. 31. Ver. 2. And Jeremiah the Prophet was shut up in the Court of the prison Where he had some liberty more then at some other times chap. 37.16 20 21. So had Paul at Rome Acts 28. Bradford in the Counter c. this was a mercy and so they esteemed it Good people were suffered to come about them and they made use of that opportunity to do what good they could Ver. 3. For Zedekiah had shut him up He who before had set him at liberty and thereby haply hoped to have stopt his mouth but that might not be Behold I will give this City This holy City as the false Prophets stiled it and therefore held this Prophecy little better then Blasphemy Ver. 4. And Zedekiah King of Judah shall not escape As he hoped to have done either by his wiles or by his wealth and accordingly attempted it but all in vain And he shall speak with him mouth to mouth This was no small punishment to Zedekiah that he must look him in the face from whom he had so persidiously revolted even against oath and hear his taunts before he felt his fingers How then will gracelesse persons do to stand before the King of Kings whom they have so greatly offended at that great day See Rev. 9.17 Ver. 5. And there shall he be untill I visit him sc With death but the Prophet useth a general term that might be taken either in good part or bad for his own safety sake Ver. 6. The Word of the Lord came unto me saying He had Gods Word for his warrant and this bore him out against the jeares of the ungodly who would easily think it a very simple part in him who prophesied a desolation of the whole land to go about to buy land Ver. 7. Behold Hanameel the son of Shallum This Shallum and Hilkiah the Father of Jeremiah were brethren And it was no lesse an honour to Hanameel to have such a kinsman as Jeremy then afterwards it was to Mark to be Barnabas his sisters son Buy thee my field that is in Anathoth The Priests though they had no corn-fields yet they had meadows for their cattle gardens and orchards in the suburbs of their Cities which in some cases they might sell one to another till the year of Jubilee howsoever Some say that if such a field were so sold to a kinsman as here it remained to him for ever But the possession of the Levites might at any time be redeemed Lev. 25.32 For the right of redemption is thine See Levit. 25.25 32. Ruth 3.12 4.3 4. Ver. 8. So Hanameel my uncles son came to me God ruleth and boweth mens wills and all second causes according to the good pleasure of his will he doth also so frame and contemper them among themselves that there may be an harmony and correspondency betwixt them Then I knew that this was the Word of the Lord Or that it was a businesse of God sc for the better settling of the faithful in the assurance of a return out of captivity Ver. 9. And I bought the field This was bravely done Liv. lib. 26. Plutar. in Annib Flor. l. 2. c. 6. to make a purchase at such a time when the enemy was seizing upon all That Roman is famous in history who adventured to purchase that field near Rome wherein Annibal had pitcht his camp Verum eorum res non erant ita deploratae but the Romans were nothing near so low at that time as the Jews were at this And weighed him the money That was the manner of payment in those times Olim moneta librabatur Pater puellae id aurum in dotem viro appendit Vnde nomen marcharum bodie nobis superest Zegedin Hence the Hebrew Shekel from Shakel to weigh Gen. 23.16 our English word Scale seemeth to come from it the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponderare Exod. 30.13 Mat. 27.9 or of statera for a balance the Dutch and English Mark cometh from a like Original Even seventeen shekels of silver No great sum not much above fourty shillings but it might be as much as the thing was worth considering the times especially Ver. 10 And I subscribed the evidence Heb. I wrote in the book and sealed it Men love to be upon sure grounds in things temporal oh that they were as wise for their souls Ver. 11. So I took the evidence of the purchase both that which was sealed c. There were then two copies of these contracts and covenants for preventing of after-claimes and quarrels Ver. 12. And I gave the evidences of the purchase unto Baruch Who was Jeremiah's houshold servant and his Scribe or Notary such as was afterwards Paulus Concordiensis to Cyprian In the sight of Hanameel c. Here was good husbandry Fullers Church hist which Bishop Andrews was wont to say was good Divinity Before all the Jews who sat in the court of the prison Whither they came likely Act. Mon. 1457. to hear the Prophet as the well affected here did to hear and see the Martyrs in Queen Maryes dayes To Mr. Bradford by his keepers courtesie there was such resort at his lecture and ministration of the Sacrament that commonly his chamber was well-nigh filled therewith Ver. 13. And I charged Baruch See on ver 12. Ver. 14. That they may continue many dayes Even beyond the seventy years of Captivity and then be produced again Ver. 15. Houses and fields and vineyards c. How unlikely soever it may seem like as it did to Moses that the people should eat flesh a moneth together He thought that God had made an unadvised promise and prayes him to consider that the people were six hundred thousand footmen and that the flocks and herds would not suffice them Jeremy seemeth to object some such matter in his following prayer especially ver 25. But God answereth them both alike viz. that his hand was not waxen short that nothing was too hard for him that he was never non-plust c. See ver 27. with Num. 11.23 Ver. 16. I prayed unto the Lord saying His heart began to boile with unbelief and carnal reasonings he therefore setteth himself to pray down those distempers As a man may sleep out his
out of the deep called upon God whom he found far more facile then these Princes did Zedekiah Thou drewest near saith he in the day when I called upon thee Thou saidest fear not Lam. 3.57 I called upon thy name O Lord out of the low dungeon And they let down Jeremiah with cords With a murtherous intent there to make an end of him privily ut ibi praefocatus moreretur ille vero usque ad collum mersus ibi manebat saith Josephus that he might there pine and perish but God graciously prevented it And in the dungeon there was no water but mire A typical hell it was worse then Josephs pit Gen. 37. or Hemans lake Psal 88.6 or any prison that ever Brown the Sect master ever came into who used to boast that he had been committed to two and thirty prisons and in some of them he could not see his hand at noon-day Fullers Church-hist p. 168. He dyed at length in Northampton jayle Anno 1630. whereto he was sent for striking the Constable requiring rudely the payment of a rate So Jeremiah sunk in the mire Up to the neck saith Josephus and so became a type of Christ Psal 69.2 Ver. 7. Now when Ebedmelech the Ethiopian But a Proselyte and a Religious Prince a stranger but as that good Samaritan in the Gospel more merciful then any of the Jewish Nation who gloried in their priviledges See Rom. 2.26 27. One of the Eunuches And Eunuches say the Rabbines are ordinarily more cruel then other men but so was not this Cushite Piety is the fountain of all vertues whatsoever Which was in the Kings house As Obadiah was in Ahabs Nehemiah in Artaxerxes's some good people in Herods Luk. 8.3 and Nero's Philip. 4 22. Cromwel and Cranmer in Henry the eighths The King then sitting in the gate of Benjamin Sitting in judgement where Jeremyes enemies had once apprehended him for a fugitive but durst not try it out with him though Ebedmelech there treated with the King for him in the presence of some of them as it is probable Ver. 8. Ebedmelech Not more the Kings servant so his name signifieth then Gods Joseph of Arimathaea was such another who went boldly to Pilate and begged the body of Jesus Faith quelleth and killeth distrustful fear Ver. 9. My Lord the King these men have done evil What a brave man was this to oppose so many Princes and so potent that the King himself durst not displease them It was Gods holy Spirit that put this mettle into him and gave him the freedom of speech Psal 119.46 And he is like to dye for hunger in the place where he is Or who would have dyed for hunger in the place where he was For there is no more bread in the City Cum panum annona sit pauca parca What need he to be doubly murthered Ver. 10. Then the King commended Ebedmelech A sweet providence of God thus to incline the heart of this effeminate cruel inconstant and impious King to harken to the motion and to give order for the Prophets deliverance from that desperate and deadly danger A good encouragement also to men to appear in a good cause and to act vigorously for God notwithstanding they are alone and have to encounter with divers difficulties Take from hence thirty men with thee Four or fewer might have done it but perhaps the Princes with their forces might have endeavoured to hinder them but that they saw them so strong Ver. 11. So Ebedmelech took the men with him and went The labour of love that this Ethiopian performed to the man of God is particularly and even parcel-wise described for his eternal commendation and all mens imitation Ver. 12. But now these cast-clouts Hence some gather that the Prophet was put into this loathsome hole naked or very ill clad at least The Fathers allegorize this story to set forth the vocation of the Gentiles and the rejection of the Jews Ver. 13. So they drew up Jeremiah with cords And God was not unrighteous to forget this their work and labour of love Heb 6.10 Jer. 39.17 18. And Jeremiah remained in the Court of the prison Manacled and fettered as some gather from chap. 40.4 R. David Vatabl. Ver. 14. Then Zedekiah took Jeremiah into the third entry Which was right over against the Kings house this wretched King was so overawed by his Counsellors that he durst not advise with Gods Prophet in their presence or with their privity Ver. 15. If I declare it unto thee It is for the sins of a people that an hypocrite raigneth over them Job 34.30 Such a one was Zedekiah and the Prophet here freely reproveth him for his hypocrisie And if I give thee counsel wilt thou not hearken Or And though I advise thee thou wilt not hearken to me Thou art set and hast made thy conclusion aforehand Ver. 16. So the King Zedekiah sware secretly unto Jeremiah But what credit was to be given to his oath who was notoriously known to be a perjured person as having broken his oath of fidelity to Nebuchadnezzar As the Lord liveth that made us this soul Hence the truth of that assertion is cleared up unto us that mens souls drop not down from heaven nor are propagated by their parents but are created by God and infused into their bodyes I will not put thee to death neither will I c. The former part of the Prophets condition he sweareth to perform but saith nothing to the latter as having no such liking to it So many come now-adayes to hear who resolve to practise only so far as they see good Ver. 17. If thou wilt assuredly go forth Jeremy was semper idem one and the same still no changeling at all but a faithful and constant Preacher of Gods Word Ver. 18. But if thou wilt not go forth See chap. 32.39 Thus Zedekiah hath it both wayes that it may abide by him but he was uncounselable and irreclaimable Ver. 19. Then Zedekiah said unto Jeremiah I am afraid of the Jews Thus hypocrites will at one time or other detect themselves as Zedekiah here plainly declareth that he more feared the losse of his life honour wealth c. then of Gods favour and Kingdom so do the most amongst us Pilate feared how Caesar would take it if he should loose Jesus Herod laid hold on Peter after he had killed James that he might please the people The Pharisees could not beleeve because they received glory from men This generous King cannot endure to think that his own fugitives should flout him but to be ruled by God and his holy Prophet advising him for the best he cannot yeeld Thus still vain men are niggardly of their reputation and prodigal of their souls Do we not see them run willfully into the field into the grave into hell and all lest it should be said they have as much fear as wit Ver. 20. They shall not deliver thee This the good Prophet speaketh from
dastardly despondency of mind because his rising expectation it seems was frustrated 2. For a vain ambitious self-seeking which was not hid from God Ver. 2. Thus saith the Lord the God of Israel unto thee O Baruch Whom he knoweth by name and for whom he hath in store an ample recompence of reward for never yet did any one do or suffer ought for Gods sake that complained of an hard bargain Ver. 3. Thou didst say i. e. Thou didst think like a poor pusillanimous creature as thou art But Jeremy could pitty him in this infirmity because it had sometime been his own case chap. 15. and may befal the best Pray for me I say pray for me said Father Latimer for sometimes I am so fearfull and fainthearted that I could even run into a mouse-hole For the Lord hath added grief to my sorrow So we do oft complain non quia dura sed quia mollâ—s patimur without cause through feeble-mindednesse And when we speak of our crosses we are eloquent oft beyond truth we add we multiply we rise in our discourse as here Ver. 4. Behold that which I have built c. A Metaphor as is before noted ab architectura agricultura I am turning all upside-down and wouldest thou only go free and untoucht of the common calamity T is no whit likely thou must share with the rest Ver. 5. And seekest thou great things for thy self This is saith One as if a man should haue his house on fire and instead of seeking to quench his house should go and trim up his chambers or as if when the ship is sinking he should seek to inrich his cabbin Seek them not For what so great felicity canst thou fancy to thy self in things so fading as the case now stands especially But thy life will I give thee for a prey Which in these killing and dying times in such dear years of time is no small mercy CHAP. XLVI Ver. 1. THe Word of the Lord which came to Jeremiah against the Gentiles God had at first set him over the nations and over the Kingdoms as a plenipotentiary to root out and to pull down and to destroy and to throw down to build and to plant chap. 1.10 This power of his the Prophet had put forth and exercised against his own Nation of the Jews whom he had doomed to destruction and lived to see execution done accordingly Now he takes their enemies the neighbour Nations to do telling them severally what they shall trust to And this indeed the Prophet had done before in part and in fewer words under the type of a cup of wine to be divided among and drunk up by the Nations chap. 25.15 16. c. but here to the end of chap. 51. more plainly and plentifully Isaiah had done the same in effect chap. 13. to 24. Ezekiel also from chap. 25. to 33. that by the mouth of three such witnesses every word might stand and this burthen of the Nations might be confirmed Jeremiah beginneth fitly with the Egyptians who beside the old enmity had lately slain good King Josiah with whom dyed all the prosperity of the Jewish people who were thenceforth known as the Thebanes also were after the death of their Epaminondas only by their overthrows and calamities Ver. 22. Against Egypt First That the Jews might not rely on that broken reed as they did to their ruine because they would never be warned Against the army of Pharaoh Neche Who had beaten Nebuchadnezzar Priscus at Carchemish and gotten all the Country from Egypt to Euphrates but was afterwards himself beaten out again by Nebuchadnezzar the second surnamed Magnus in the first year of his reign which was the fourth year of Jehojakim Joseph l. 10. c. 7. Hypotuâ—ôsis Ironica State galeati loricati lanceati sed frustrà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pausan who also was glad to become his tributary Now this overthrow of the Egyptian who was driven out of all Syria as far as Pelusium by the Babylonian is here foretold Ver. 3. Order ye the buckler and sheild So Pharaoh is brought in bespeaking his forces when he was going to fight against Nebuchadnezzar Or so the Prophet bespeaketh the Egyptians Ironically and by way of scoff q. d. Do so but all shall be to no purpose see the like Isa 8.9 Congregamini vincemini yea though upon Pharaoh's should should be the same inscription that was once upon Agamemnon This is the terrour of all mortal wights Ver. 4. Harnesse the horses Those warlike creatures but yet vain things for safety Psal 33.17 Prov. 21.31 Egypt was famous for the best horses Deut. 17.16 1 King 10.26 28. but the Lord delighteth not in the strength of an horse c. Psal 147.10 11. Ver. 5. Wherefore have I seen them dismaià Surprized with a Panick terrour And are fled apace Heb. Fled a flight For fear was round about A proverbial form chap. 6.25 Ver. 6. Let not the swift flye away i. e. Think to save themselves by flight Nor the mighty man escape i. e. Think to save himself by his might be he never so stouth-earted Herod lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toward the North i. e. Toward Carchemish the stage of the war where Pharaoh-Necho had beaten Nebuchadnezzar the elder and is now beaten in the same place by Nebuchadnezzar the younger alterna victoria Ver. 7. Who is this that cometh up like a flood Pharaoh with his forces is here notably described vivo sermonum colore and compared to an impetuous river that threatneth to overflow and swallow up all See Isa 8.7 Ver. 8. Egypt riseth up like a flood Nilus-like the Egyptians were an ancient proud luxurious people And he saith I will go up and cover the earth See the like vain vaunts of this proud people Exod. 1â— 9 10. Ver. 9. Come up ye horses i. e. Ye horsemen all the cavallery of Egypt as Exod. 14.7 And rage Or bestir your selves as if ye were wood or mad instar furiarum discurrite per campâ—s The Ethiopians and the Lybians The Africans that were confederates and Auxiliaries to the Egyptians Ver. 10. For this is the day of the Lord God of hosts See Esay 34.5 6 7 8. Ver. 11. Go up unto Gilead and take balm See chap. 8.22 with Gen. 37.25 q. d. thy calamity is no lesse uncurable then ignominious Ver. 12. The Nations have heard of thy shame Of the shameful defeat given thee so that thou who wast once a terrour to them art now a scorn For the mighty man hath stumbled against the mighty And this is the sum of the talk that goeth of thee Ver. 13. The Word that the Lord spake Another Prophecy but against Egypt also God had yet a further quarrel to that Country for the death of good Josiah their delivering up Vriah Gods faithful servant to the sword of Jehoiakim their idolatry pride perfidy c. How Nebuchadnezzar should come and smite the land of Egypt In the five and
then it would not be Afterwards Saul and David subdued them but in Jehosaphats time they came again together with the Moabites and the men of mount Seir to make a disturbance but were defeated 2 Chron. 20. Now when those Israelites beyond Jordan were carried away and their land desolated first by the Syrians 2 King 10.33 and afterwards by the Assyrians 2 King 15.29 then in likelyhood it was that the Ammonites thus invaded the Countrey and laid it to their own Confer Am. 1.13 that they might dwell alone in that part of the earth Ver. 2. Behold the dayes come saith the Lord sc After the subversion of the Jewish Nation Ezek. 21.33 c. For Judgement commonly beginneth at the House of God And I will cause an allarm of war to be heard in Rabbah Megalopolis the Metropolis of the Ammonites it was afterwards called Philadelphia from Ptolomie Philadelph who reedified it And it shall be a desolate heap Heb. an hillock of desolation And her daughters The neighbour Towns and Villages Then shall Israel be heir unto them that were his heirs It hath been often observed that God loveth to retaliate How this was fulfilled see 1 Macchab. 5.6 and Joseph l. 13. c. 21. Ver. 3. Howl O Heshbon A City of the Gadites but seized upon it seemeth first by the Ammonites and then by the Moabites chap 48.2 24 25. For Ai is spoiled Not that Ai Josh 7.1 but another of that name beyond Jordan Gaja Ptolomy calleth it And run to and fro by the hedges Hide you behind the hedges For their King Or Malcham their idol as Chemosh chap. 48.7 Ver. 4. Wherefore gloriest thou in the vallyes Because fat and fertile as being near to Sodom and Gomorrah that pleasant plain Gen. 13.10 O back-sliding daughter Or untoward and refractary Sept. Thou daughter of rashnesse Appellat homines regni erroneos filiam vagam or of impudence quae ita lascivis sicut puella quae libidinatur virum quaris saith Oecolamp That trusted in her treasures Never yet true to those that trusted them 1 Tim. 6.17 Psal 52.7 Who shall come unto me Or Who can come at me Ver. 5. Behold I will bring a fear upon thee Panicum vel bellicum Ver. 6. I will bring again the captivity Then when Christ shall come the Gentiles also shall be freed from the tyranny of sin and terrour of hell Ver. 7. Is wisdom nowhere in Teman The Edomites and especially the Temanites of whom Elephaz Job's friend was one were famous for wisdom Obad. 8. which although it be of excellent use for putting things to the best yet without the fear of God which is the beginning of wisdom Prov. 1.7 and his blessing it proveth not only unprofitable but pernicious also It is saith James earthly sensual and devilish See what the Scripture speaketh of it Job 12. 1 Cor. 3. Ver. 8. Dwell deep Hide your selves in holes of the earth grots in the ground clefts of the rocks where you may best secure your selves from the pursuing enemy Ver. 9. If grape-gatherers c. See on Obad 5. Ver. 10. I have uncovered his secret places Where he had hid himself or his treasures those sinews of war And he is not sc Any more a State or a people Time shall triumph over him so that he shall but live by fame Ver. 11. Leave thy fatherlesse children c. Thus God speaketh to the profane Edomites in derision but to all true Israelites in serious sadnesse and so it is very comfortable and must needs be a good stay of mind to a dying Saint as it was to Claviger a Dutch Divine He was held happy of whom Cassiodore saith So many sons Selnec Paedag. Christ par 2. p. 379. Quot dedit familiae suvenes tot reddidit Curiae consulares so many Counsellors to the State but he is happier that can say So many children so many of Gods clients heavens heirs c. Ver. 12. Behold they whose judgement c. See chap. 25.29 See also Obad. 19. Ver. 13. I have sworn by my self saith the Lord Because it seemed incredible that Bezra should be beaten down as also to shew how exceedingly God was incensed against the Edomites to whom therefore also no comfort is spoken as is to Amon and Moab in after-times Ver. 14. I have heard a rumour from the Lord See on Obad. 1. Ver. 15. For low I will make thee See on Obad. 2. whence Jeremy took this and more besides or else Obadiah from him Ver. 16. Thy terriblenesse i. e. Thine insolency and cruelty wherewith thou frightest folk Or thine idol that terrible businesse so called in contempt Though thou shouldest make thy nest See Obad. 4. Ver. 17. And Edom shall be a desolation Heb. for a desolation See on ver 13. Ver. 18. as in the overthorw of Sodom See Gen. 19.24 25. And the neighbour Cities Whereof See Deut. 29 23. No man shall abide there As little as in the dead Sea where no creature can live Ver. 19. Behold he shall come up Nebuchadnezzar shall Like a Lion from the swelling of Jordan As Lions at such a time are forced to quit their dens near Jordan Against the habitation of the strong i. e. Against Idumaea But I will suddenly make him run away from her As having soon conquered her or rather I will suddenly make him over-run it i. e. Get above it and become Master of it And who is a chosen man that I may appoint over her Or For I will give charge to him that is a choice one against her i. e. To Nebuchadnezzar For who is that shepherd that will stand before me q. d. There is no standing before God and his Lion sent by him Ver. 20 Therefore hear the counsel Now by counsel things are established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his purposes Or contrivements that he hath contrived Surely the least of the flock The meanest of Nebuchadnezzar's men shall drag them out of their shelters as dogs do a dead carcasse Ver. 21. In the red Sea i. e. A long way off yer not so fâ—r as the doating Talmudists say the Serpents cry was heard when the Angels come down and cut off his legs according to that doom past on him Gen. 3.14 viz. all the world over Ver. 22. Behold he shall come up and flye See chap. 48.40 41. Ver 23. Concerning Damascus The chief City of Syria so pleasantly situate so rich and luxurious that one compareth it to Corinthus or Ephesus Julian the Emperour in his Epistles calleth it the City of Jupiter and the Eye of the whole East Tamerlan would not come into it lest he should be detained there by the delights and delicacies of it He destroyed it in a displeasure and built three Towers with the skuls of those he had there slain for a trophie with singular skil It was built again by the Seldan of Egypt and is now possessed by the Turkes There is sorrow on the sea it
in the midst of their revels And thou wâ—st not aware The palace was suddenly seized upon but some parts of the City knew not that the enemy was entred till three dayes after for it was the greatest City that ever the Sun beheld Aristot Pollt Paus Arcad. saith Pausanias and the most suddainly surprized Because thou hast striven against the Lord Heb. hast mingled thy self with the Lord incertamen scilicet to wrestle and fall with him and to try masteries Ver. 25. The Lord hath opened his armory Heb. treasury Now Gods armory is omne id sub caelo usque ad diabolos all things both in heaven and under the cope of heaven as far as the very devils whereby he is able to subdue his enemies and to bring them to nothing Out of this treasury God took Darius and Cyrus with their forces and set them upon this expedition Ver. 26. Come against her This he speaketh to the Medes and Persians who though they were farther remote then they that could heare the Prophet yet God who spake by him could and did speak home to their hearts stirring them up by a secret instinct to do this execution Ver. 27. Slay all her bullocks Heb. sword them sheath your swords in their sides See ver 24. Ver. 28. The vengeance of his Temple Spoiled and burnt by the Chaldeans those wasters as their name also signifieth Woe then to such as destroy Gods living Temples Ver. 29. According to all that she hath done See ver 15. For she hath been proud against the Lord Who setteth himself in battle array against the proud 1 Pet. 5.5 Ver. 30. Therefore shall her young men See on chap. 49 26. Ver. 31. Behold I am against thee O most proud Heb. O pride in the abstract i. e. O Balshazzar as of a certain Pope was said Conditur hoc tumulo scelus vitium Ver. 32. And the most proud shall stumble Heb. Pride or that man of pride Praefractarius ille so Oecolampadius rendreth it that stubborn man who will do wickedly against conviction of conscience Ver. 33. The children of Judah and the children of Israel were oppressed together Or were oppressed alike sc In their several deportations and God mindful of his Covenant sheweth himself sensible of it though for present he seemed not to care what became of either of them Ille dolet quoties cogitur esse ferox Ver. 34. Their Redeemer is strong Or But their strong Avenger whose name is the Lord of hostes he shall thoroughly plead their cause i. e. right their wrongs That he may give rest to the land See on 2 Thes 1.8 9. Ver. 35. A sword is upon the Chaldaeans Those sworn swordmen of the Devil Ver. 36. A sword is upon the lyars i. e. The prognosticators and wizzards Mendaces nominat divinos as it was wont here to be saâ—d A friar a lyar Ver. 37. A sword is upon their horses Upon all their military preparations whereof see Herodot lib. 1. They shall become as womer Elumbes cowardly and crestfaln A sword is upon her treasures Which how inestimable they were see Strabo lib. 15. and Plin. lâ—b 33. cap. 3. Ver. 38. A drought is upon her waters Which Cyrus did so drain by many out-lets that without any great difficulty he took the City assâ—ulting it on two sides Lib. 3. cap. 7. Frontinus saith that thrice Babylon was taken by this stratagem 1. By Semiramis 2. By Cyrus 3. By Alexander the Great And they are mad upon their idols Deos terrificos truces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statues of their Kings and Worthies which were of a huge vast stature See Dan. 3.1 Ver. 39. Therefore the wild beasts of the desart See Esa 13.21 Ver. 40. At God overthrew Sodom See Esay 13.19 and chap. 49.18 Ver. 41. Behold a people shall come from the North As ver 3.9 See chap. 6.22 Ver. 42. Against thee O daughter of Babylon In like sort as thou didst once against Gods Israel chap. 6.23 Now thou shalt meet with thy match Ver. 43. The King of Babylon c. See chap. 6.24 Dan. 5.6 Ver. 44. Behold he shall come up See chap. 49.19 Ver. 45. See on chap. 49.20 Ver. 46. See on chap. 49.22 CHAP. LI. Ver. 1. BEhold I will raise up against Babylon and against them that dwel in the midest sc Of the land of Chaldaea in the royal seat and center of that great Monarchy Ventum pestilentem Vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. A destroying wind Blasting and boisterous See chap. 4.11 12. Ver. 2. And I will send unto Babylon fannâ—rs Who shall make as clean work as they once did in Judaea disperse her inhabitants and dissipate her riches Ver. 3. Against him that bendeth Periphrasis Babylonii omnibus gentibus infesti Ver. 4. Thus the slain shall fall Both within the walls and without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be neither measure nor end of manslaughters as Plutrach saith of Rome in Sylla's time Ver. 5. For Israel hath not been forsaken Heb. widowed Though their Land was filled with sin Heb. guilt or delinquency or devastation This Scripture hath been fully made good to us of this Nation whilst the fulnesse of sin in us hath not yet abated the fulnesse of grace in God toward us See those four gracious Yets Zach. 1.17 with the Notes there Ver. 6. Flee out of the midst of Babylon See chap. 50.8 So in the new Testament we are called upon to flee and avoid the corruptions of the world and of Antichrist 1 Joh. 2. Ephes 5. Rev. 14. 18.4 For this is a time c. As chap. 50.15 25 27 28. So 46.10 Ver. 7. Babylon hath been a golden cup See chap. 25.15 Rev. 17.4 In the Lords hand i. e. Oeconomiâ dispensatione ejus He had the mixing and distributing of it Ver. 8. Babylon is suddenly fallen Chap. 50.2 So ruet alto à culmine Roma Rev. 14.8 18.2 10. If so be she may be healed q.d. Try you may but t is to no purpose See c. 46.11 Ver. 9. We would have healed Babylon Say the forrein nations that came to help her or the people of God Vox electorum Oecolamp say others that were kept captive by her as Daniel the rest But she is not healed Or she could not be healed See Hos 7.1 For her judgement reacheth unto heaven It coelo clamor proportionable to her sin Rev. 18.5 Ver. 10. The Lord hath brought forth our righteousnesse i. e. Our just cause and the righteousnesse of our religion derided by the Babylonians Ver. 11. Make bright the arrows q. d. Do so O Chaldaeans if ye think it will boot you any thing at all for the shoaring up of your tottering State when as the Lord is resolved to bring it down Hortatio Iâ—onicâ— Pisc Ver. 12. Set up the standard An Irony all along as ver 11. Ver. 13. O thou that dwellest upon many waters Euphrates and Tigris especially famous rivers
gracelesnesse She remembreth not her last end i. e. What a black tail of plagues sin draweth after it Plura de extremis loqui pars ignaviae est Tacit. lib. 2. Hist and that for all these things she must come to Judgment Memorare novissima is a good preservative from sin but most men are of Otho the Emperours mind who thought it a piece of dastardy to speak or think much of death whereas Moses assureth us that by keeping out the thoughts of death we keep our spirits void of true magnanimity and that one of those that will consider their latter end would chase a thousand Deut 32.30 Therefore she came down wonderfully Heb. with wondermentâ— Her incogitancy and inconsideratnesse together with the licentious wickednesse following thereupon being more heavy then a talent of lead Zach. 5.7 brought her down with a powder as we say ita ut ad miraculum corruerit O Lord behold mine affliction If not me as utterly unworthy yet mine affliction as thou once didst Hagar's Gen. 16.13 and if I may obtain no favour yet why should the enemy insult to thy dishonour Deut. 32.27 Psal 35.26 38.16 Jer. 48.26 42. Zeph. 2.20 Ver. 10. The adversary The common enemy both of God and us out of hatred of the truth and the professors thereof Hath spread out his hand His plundring and sacrilegious hand Vpon her pleasant things But especially those that were consecrated to the service of God in the Temple The Rabbines here by pleasant or desirable things understand principally the book of the Law which say they the Moabites and the Ammonites sought for in the Temple that they might burn it because therein was forbidden their admission into the Church for ever Ver. 11. All her people sigh And so think to ease their grief They shall seek bread The staff of life which without repaire by nutrition would be soon extinct so in the spiritual life which made Job prefer the word before his necessary food There is a famine of the Word which is much worse Amos 8. Isa 5. Pray against it and prevent it They have given their pleasant things for meat Which must be had at any rate much more must the food of the soul Act. Mon. 750. Keckerm praefat Geograph Our forefathers gave five Markes or more for a good book a load of hay for a few Chapters of St. James or of St. Paul in English saith Mr. Fox The Queen of Castile sold her jewels to furnish Columbus for his discovering voyage to the West Indies when he had shewed his Maps though our Henry the seventh loth to part with mony slâ—ghted his proffers and thereby the golden mines were found and gained to the Spanish Crown Let no man think much to part with his pleasant things for his precious soul or to sacrifice all that he hath to the service of his life which next to his soul should be most dear unto him Our ancestours in Queen Maries dayes were glad to eat the bread of their souls in peril of their lives To relieve the soul Heb. to make the soul come again For Animantis cujusque vita in fuga est Life must be fetcht again by food when it is fainting away See O Lord and consider Quam delicata epulatrix facta sim to what hard meat I am held to how strait an allowance See it and be sensible of my prisoners pittance and how I have made many a meals meat upon the promises when I have wanted bread as that good woman once said Ver. 12. Is it nothing to you all ye that passe by the way Siste viator Stay passenger hast not a tear to shed c. Sanchez thinks that this is Jerusalem's Epitaph made by her self as to be engraven on her tomb to move compassion The Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hei ad vos subaudi clamo Woe and Alasse cry I to you Make ye nothing of my misery I wish the like may never befal you Ne sit super vos for so some render the words Behold and see if there be any sorrow like unto my sorrow What we see in the water seemeth greater then it is so in the waters of Marah See chap. 3.1 T is sure that no temptation taketh us but what is humane or common to man 1 Cor. 10.13 But what did the man Christ Jesus suffer All our sufferings are but chips of his cross saith Luther not worthy to be named in the same day c. Wherein the Lord hath afflicted me This was yet no smal allay to her grief that God had done it The Stoicks who held that all came by destiny were noted for their patience or rather tolerance and aequanimity in all conditions Ver. 13. Form above hath he sent fire into my bones Like as when the marrow and natural moisture is dryed up by a violent fever or rather as when the solid parts of bodies below are lightening-struk from above and scorcht by these sulphureous flames that pierce unto them And it prevailed against them Or. And he ruled it viz. the fire i. e. he directed and disposed it He hath spred a net for my feet And so hamperd me an unruly creature ut constricta fuerim in ruinam that there is no escaping from him yea the more I strive to get out the faster I stick He hath turned me back Laid me on my back He hath made me desolate and faint My calamities come thick one in the neck of another words are too weak to utter them and yet here is very great copy and variety of words so that Paschasius saith this book may well be called the Lamentations of Lamentations like as Solomon's Song is called for its excellenty The Song of Songs Ver. 14. The yoke of my transgressions is bound by his hand Compactum est Or is bound upon his hand that is the Lord carrieth them in his continual remembrance They are wreathed Wrapped and wreathed together as a strong cord My sins are twisted together saith One and sadly accented so are the punishments of my sins saith the Church here neither can I get free but as the heifer by wriggling against the yoke galleth her neck so do I. And come up upon my neck Praeclarum scilicet monile torques mearum virtutum index insigne He hath made my strength to fall Heb. he hath caused my power to stumble i. e. so to stumble as to fall for he who stumbleth and yet falleth not getteth ground From whom I am not able to arise Only God can raise me and it is a work worthy of God who Dejicit ut relevet premit ut solatia praestet Ver. 15. The Lord hath trodden under foot As unsavory salt that is he hath covered with the greatest contempt All my mighty men Vulg. My Magnifico's or Gallants in whom I too much trusted In the midst of me In the very bosom of their mother as Caracalla killed his brother Geta consecrating the sword wherewith he
so killed him He hath called an assembly against me Vocant adversum me tempus so the Vulgar version hath it and Calvin to the same purpose He hath called the time against me i. e. a set time wherein to destroy my strong ones Howbeit One maketh this inference from the words D. Playfer For the very time which we have contemned we shall be condemned and for every day which we have spent idlely we shall be shent severely This is true but little to the present purpose like as Hushai said Ahitophel's counsel was good but not now The Lord hath trodden her as in a wine-presse By another like Metaphor God is said to have threshed Babylon as a threshing-flore Jer. 51.33 Ver. 16. For these things I weep I Jerusalem as ver 2. Or I Jeremy Ovid. Nam faciles motus mens generosa capit Mine eye mine eye runneth down with water Continuitatem significat imo emphasin dicit Niobe-like I weep excessively and without intermission God would not have the wounds of a godly sorrow to be ever so healed up but that they may bleed afresh again upon all good occasion As for worldly sorrow there must be a stop put to it left what we have over-wept we be forced to unweep again Because the comforter that should relieve my soul is far from me This was very sad and made both eyes run down with water God stood aloof off men were slack to shore up a poor sinking soul This was a condition and complaint not unlike that of Saul 1 Sam. 28.15 I am sore distressed for the Philistines are upon me and God is departed from me c. Ver. 17. Zion spreadeth forth her hands But to whom To God She should have done it sooner namely whilst he stretched out his hands to her all the day long To the Babylonian at barbarus nil nisi iras spirat but his tender mercyes are mere cruelties God will not take the wicked by the hand saith Bildad Job 8.20 Men may not when as God will not No better course can be taken in this case then that prescribed Lam. 3.40 41. then God will repent and men shall relent toward a distressed creature And there is none to comfort her See ver 16. This is oft complained of as a most heavy affliction The Lord hath commanded What marvel then that their hearts were so set off from him who had been so carelesse of keeping Gods Commands Jerusalem is as a menstruous woman amongst them Or as an abomination tanquam quisquiliae vel tanquam foetidae aliquae sordes Gods people are more shamefully slighted and reproached in the world then any else and the godliest most of all Ver. 18. The Lord is righteous Whatever I suffer or say haply in my passion that may seem to sound to the contrary Righteous art thou O Lord and just are thy judgements said David Psal 119.137 and after him Mauricius the Emperour when deposed by the traitor Phocas and the noble Du-plessis when he heard of the death of his only son slain in the Low-Countries For I have rebelled against his Commandements Heb. against his mouth and have therefore deserved thus to feel the weight of his hand to hear the rod and who hath appointed it because I would not hear the word and who preached it I have imbitered his mouth as some render the Hebrew text and therefore am worthily imbittered by him Hear I pray you all people See ver 12. But how agreeth this with that of David 2 Sam. 1.20 Tell it not in Gath It is answered that David there would not have that slaughter in Gilboah to be reported as the hand of the Philistines but of God My virgins and my young men are gone into captivity Are carried out of this land the signe of Gods favour and of heaven it self And here lay the pinch of their grief Let yong ones and maids quibus hoaie fraena laxari solent obey God unlesse they had rather perish Ver. 19. I called for my lovers but they deceived me My confederates idols and other sweet-hearts never yet true to any that trusted them See Jer. 22.20 30.14 My Priests and mine Elders c. What then became of poor folk and how gracious was God to Jeremy in the provision made for him by the King who yet loved him not Ver. 20. Behold O Lord for I am in distresse Thus ever and anon she is lifting up her soul to God by an holy Apostrophe in some short yet pithy expressions And surely if a long look toward God speedeth Psal 34.4 5. Jon. 2.4 7. how much more an hearty Ejaculation as here My bowels are troubled Lutulant bulliunt vel intumescunt non solum fluctuant aut strepunt ut alibi My bowels boyle and buble or are thick and muddy as waters are after and in a tempest or it is a Metaphor from mortar made by mingling water with lime and sand She was in a great perturbation and sought ease by submitting to Gods Justice and imploring his mercy Mine heart is turned within me Or turneth it self upside down See Hos 11.8 For I have grievously rebelled This was the right way to get ease and settle all within viz. to confesse sin with aggravation putting in weight laying on load Abroad the sword bereaveth at home there is as death Famine especially which is worse then the sword chap. 4.9 plurima mortis imago R. Solomon interpreteth it of evil Angels Ver. 21. They have heard that I sigh My friends have and yet they pitty me not this was a great vexation and is much complained of See ver 2 16 17 19. All mine enemies have heard of my trouble they are glad This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the devils disease the wicked compose Comedies out of the Saints Tragedies and revel in their ruines But God people in this case have a double comfort 1. That God hath done it and not the enemy that he hath a holy hand in all the troubles that befal them 2. That their enemies shall not scape scotfree but be soundly punished That thou hast done it Or but thou hast done it and sure we are thou wilt not overdo Thou wilt bring the day that thou hast called The dismal day of vengeance that thou hast threatened Babylon with especially by Isay and Jeremy And they shall be like unto me Their future desolation is my present consolation Ver. 22. Let their wickednesse come before thee God had pronounced Babylons destruction and therefore the Church might safely pray it Think the like of spiritual Babylon God seemeth to forget the insolencies of his enemies and deliverance of his people we must minde him and then it will be done Only let us see to it that our fire of zeal for Gods glory burn clear without the smoke of self-ends and of private revenge As thou hast done unto me for my transgressions This was it that put a sting into all her sufferings but then she had this
built by line and so it was destroyed by him who doeth all things in number weight and measure Ver. 9. Her gates are sunk into the ground So they seem to be because laid on the ground and covered with rubbish The Rabbines fable that the gates sank indeed into the ground that they might not come into the enemyes power because the Ark had once passed thorough them and when the Priests that carried it sang Lift up your heads O ye gates c. they opened of their own accord The Law is no more sc Read or regarded Inter arma silent leges the noise of wars drowneth the voice of Laws Her Prophets also find no vision from the Lord See Psal 74.9 with the Note Jeremy was alone and haply thought when he saw all ruined that he should prophesie no more Ezekiel and Daniel were far remote This was no small affliction that is here complained of How woe-begone was sinful Saul when in his distresse he could have no answer from God either by Vrim or Vision c. but had the devil to preach his funeral Ver. 10. The elders of the daughters of Zion Who sat once aloft passing sentence and held themselves haply too high to be told their duties by a poor Prophet Sit upon the ground After the manner of mourners And keep silence Who were wont to be the oracles of the Countrey They have cast dust upon their heads Those white heads of theirs which they had stained with foul practises They have girded themselves with sackcloth Heb. sacks instead of silkes The virgins of Jerusalem Who were wont to walk haughtily and with stretcht-out necks Isa 3.16 Hang down their heads to the ground As if they were ashamed of themselves and had small joy of their beauty and former bravery Ver. 11. Mine eyes do fail with teares Those fountaines as the Hebrew word signifieth are even drawn dry I have wept till I can weep no more as David did or I have wept my self blind as Faustus the son of Vortiger once King of England is said to have done My bowels are troubled Heb. bemudded See chap. 1.20 My liver is poured upon the earth I have well-nigh vomited up my gall as Job 16.13 For the destruction Heb. the breach even to shivers as young trees or ships are broken by tempests Because the children and sucklings swoon in the streets Miserabile etiam hostibus spectaculum a rueful sight Ver. 12. They say to their mothers Lege luge Tu quibus ista leges incertum est Lector ocellis Ipse quidem siccis scribere vix potui As oft as I read the Lamentations of Jeremy saith Gregory Nazianzen my voice faileth me Orat. 1. pacificat and I am overwhelmed with teares the misery of that poor people cometh under my view as it were and my heart is therewith very much affected and afflicted Where is corn and wine Frumentum dicunt non panem Corn they would have been glad of though unground saith one Wine they ask for and not water which noteth an ill custome in their mothers to drink wine and to give it their little ones but by corn and wine here may be meant necessary food to keep them alive When their soul was poured out into the mothers bosom As it were giving them their lives again seeing they yeelded them no food to preserve them alive Ver. 13. What thing shall I take to witnesse for thee q. d. Thou art such a mirrour of Gods heavy judgements that I know not whence to borrow arguments nor where to find examples for thy comfort so matchlesse is thy misery It exceedeth that of the Egyptians under Moses of the Canaanites under Joshua of the Philistines under David of the Hebrews under Eli c. It is even imparallel and inexpressible I have but one Simile to set it forth by and it is this Thy breach is great like the sea As far as the sea exceedeth the rivers so doth thy calamity exceed that of other nations Who can heal thee None but an Almighty Physician surely in mans judgement thy bruise is incureable and thy wound is grievous Jer. 30.12 Ver. 14. Thy Prophets Thine and not mine for thou art miserable by thine own election accessary to thine own ruine Have seen vain and foolish things for thee Visions of vanity saplesse and savourlesse stuffe the fruit or rather froth of their own fancies Jer. 23.9 10 c. And they have not discovered thine iniquity Conviction maketh way for conversion and so preventeth utter subversion But have seen for thee false burdens viz. Against Babylon in confidence whereof thou hast been hardened and heartened in thy sinful practices to thine utter undoing And causes of banishment sc Eventually and as it hath proved Ver. 15. All that passe by thee clap See chap. 1.18 Is this the City Gods palace upon earth the porch of Paradise c. as they said of Jezabel when she lay torn with dogs Is this that Jezabel O quantum haec Niobe Niobe mutatur ab illa Ver. 16. All thine enemies opened their mouths against thee They speak largely and freely to thy dishonour the very banks of blasphemy being broken down as it were We have swallowed her up But shall find her to be hard meat such as they shall digest in hell See ver 2 5. Certainly this is the day that we look for Pray we that the Papists may never see here their long looked for day as they have long called it Ver. 17. The Lord hath done that which he had devised Or performed what he purposed See ver 8. He hath fulfilled his Word that he had commanded That is his threats annexed to his commands and of as great authority as they In the dayes of old And not two or three dayes only since Gods menaces are ancient and infallible not uttered in terrorem only neither it his forbearance any acquittance And he hath caused thine enemy to rejoyce over thee Still the Prophet calleth off this distressed people from the jeares and insolencies of their enemies whom they too much looked upon to the just judgement of God who turned those dogs loose upon them to bark at them and to bait them in manner aforesaid Ver. 18. Their heard cryed unto the Lord i. e. They cryed seriously at least if not sincerely Some think it was not a cry of the Spirit for grace but only of the Flesh for ease and freedom from affliction wherefore the Prophet in the next words turneth to the walls of Jerusalem which were now broken down bidding them weep sith the people would not And surely the stony walls of mens houses standing with bells of water on their faces before foul weather shall witnesse against such hard hearts as relent not and so prevent not the terrible tempest of Gods wrath for their iniquities There are that render and sense the text thus Their heart cryeth against the Lord i. e. the adversaries set their whole power to devise blasphemy against
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
e. No more in haste after thy return from Babylon Caried away they were again Accommodant huc Isa 21.11 legentes prô Dumah Româ— many ages after by the Romans whom to this day they therefore call Edomites and the Popes hierarchy the wicked kingdom of Edom which they say shall be certainly destroyed as is here also foretold and then shall they be brought back again to Jerusalem and there resetled by their Messiah See the Chaldee Paraphrast upon this text He will discover thy sins i. e. Punish thee soundly for them in the sight of all men See on Psal 32.1 2. Job 20.17 CHAP. V. Ver. 1. REmember O Lord what is come upon us This last Chapter is a brief Recapitulation of what had been said in the four former Propheta per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repetit omnia mala supra commemorata remedium petit à Domino Figuelr that they might be the better remembred and considered by the Reader The ancient Greek and Latin Bibles stile it Jeremies prayer Herein the Prophet or rather the Church layeth open as a Lazar her sores and sufferings and beggeth to be remembred and considered of God Not that either forgetfulnesse or inobservancy can be found in him for All things both past and future are present with him but these are Metaphorical expressions and He alloweth us to be his Remembrancers Consider and behold Heb. behold and see Affectum cum effecta conjunctum significat Our reproach This is that which mans nature is most impatient of to the Saints it is so much the more grievous because they do quarter Arms with Christ Ver. 2. Our inheritance is turned to strangers So the Jews called all other Nations as the Greeks Barbarians From hence to ver 19. there are so many verses so many several complaints Whiles we are in this vale of misery and vally of tears we are sure of many ailements and still to have somewhat to cry for Ver. 3. We are orphans and fatherlesse And so are become thy clients just objects of thy pitty Hos 14.3 Offic. 1. Ver. 4. We have drunk our water for money Fire water and air are common good quae jure naturae sunt omnium singulorum saith Cicero Lysimachus paid dear for a cup of water when he parted with his Kingdom for it Dives would have done as much in hell for a drop and could not have it Our wood is sold to us This was strange to them who had enough of their own growing or might have it from the Commons for fetching but just upon them for their abuse of it to the service of the Queen of heaven Jer. 7.18 Ver. 5. Our necks are under persecution For that we would not stoop to the sweet yoke of thine obedience but held it heavy now we are under an intolerable yoke of extreme slavery We labour and have no rest Who once troubled Gods holy rest by bearing burdens and working thereon Jer. 17.21 In many places amongst us Gods Sabbath is made the voyder and dunghil for all refuse businesses The Sabbath of the Lord the sanctified day of his Rest saith a Reverend writer is shamelesly troubled and disquieted B. Kâ—ng on Joâ— Lec 7. The Sabbath was never so profaned saith such another Reverend man yet living with heart hand foot tongue pen and Presse as of late And is it not just with God that those who would justle his religious Rest out of its right Mr. Ley his Fast Serm. before Parl. April 26. 1643. should be restlesse in their condition as Lam. 5.5 Thus He. All wicked men acted and agitated by the devil day and night may well cry out as here We labour and have no rest but they are not sensible of this woful servitude Ver. 6. We have given the hand to the Egyptians and to the Assyrians Enemies to the Chaldaeans no lesse then they were to us but hard hunger that driveth the wolf out of the wood hath made us glad to be beholding to them for bread so ill have the cruel Chaldees relieved and rewarded us for our work Nobis soret jucundius semel emori quam vitam in vitam vivere Ver. 7. Our fathers have sinned and are not They had their payment but not comparable to ours who have out-sinned them and do therefore justly bear the punishment of both their sins and our own too Ver. 8. Servants have ruled over us And they are usually most insolent as was Tobiah the servant Neh. 2.19 Cicero after the defeat given to Pompey complaineth in a certain Epistle Lords we could not away with and now we are forced to serve our fellow-servant This was Canaans curse to be a servant of servants Gen. 9.25 See the Notes there Ver. 9. We gat our bread with the peril of our lives So did our good Ancestors the bread of life whilst their Preachers also were glad to do as Jotham did Judg. 9.21 when they had delivered what they had to say run away and fly for their lives See 2 Sam. 23.17 Because of the sword of the wildernesse Where rovers and robbers lay in wait for us neither could we passe them without apparent peril Ver. 10. Our skin was black like an oven Or at a chimney Isa 31.9 being still beaten upon with the fire that is within it Because of the terrible famine Propter procellas famis because of the tempests of famine which like a violent storm beareth down all before it Ver. 11. They ravished the women in Zion Heb. they humbled i. e. they dishonested although Virgo invita vexari quidem potest violari non potest The Chaldee Paraphraseth thus The wives were ravished by the Romans and the maides by the Chaldees for the Jew-doctours do understand this book of the Lamentations concerning both the destructions of Jerusalem Ver. 12. Princes are hanged up by the hand Made to dye a dogs death Calvin and as some will have it by their own hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The faces of the Elders were not honoured Magna fuit quondam capitis reverentia cani Inque suo precio ruga senilis erat Ovid. But now it was otherwise with the Jewish Elders who haply were not worthy of their years as we say like as the Princes had done wickedly with both hands earnestly and were therfore not undeservedly hanged up by the hand But if Quakers amongst us might have their way our families saith One would soon be like the cabbins of the Lestringonians in Sicily where every body was at liberty and none regarded or reverenced their Seniours or Superiours Ver. 13. They took the young men to grind i. e. To do any base and abject businesse Exod. 11.5 12.29 Frustra enim hic Hieronymus alii Sodomiticum quid cogitant And the children fell under the wood Being not able to stand under such unreasonable burthens as were laid upon their backs Ver. 14. The Elders have ceased from the gate Where they were wont to
Poneropolitans breathing devils A hard knot must have a harder wedge as the Proverb is I will also make the pomp of the strong to cease I will crush the crests of those Potentates and lay them low See Esa 14.11 12. Their holy places shall be defiled Sacella lararia corum their Chappels or Oratories made in or near unto their houses for divine worship Ver. 25. Destruction cometh Not mercy shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint ill render it but utter excision as when a weaver cutteth the web he hath finished out of the loom Isa 38.12 They shall seek peace Of God but all too late of the Chaldees but all in vain for they were Cockatrices and would not be charmed Jer. 8.17.15 12.12 16.5 Note here how Jeremy and Ezekiel say the same thing as being acted by the same spirit Ver. 26. Mischief shall come upon mischief Aliud ex alio malum I will heap mischiefs upon them Deut. 32.23 War is called evil or mischief by a specialty Esa 45.7 And rumour shall be upon rumour sc Of Nebuchadnezzars advance acts and atcheivements Then shall they seek a vision of the Prophet As a drowning man catcheth at the sprig of a tree which before he slighted But the Law shall perish from the Priest Not only Prophecy which is an extraordinary gift shall fail them but also the ordinary preaching of Gods Word and all good advice and provision of humane wisdom And yet this foolish people were wont to sooth up themselves and say The Law shall not perish from the Priest nor wisdom from the Ancient Jer. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 27. The king shall mourn With a funeral mourning as the Sept. expresse it with a continued mourning as the Hebrew importeth The Prince shall be clothed with desolation Opplebitur tristitiâ ad stuporem And the hands Which they had so oft lifted up to vanity According to their desertes See ver 3 4 8 9. CHAP. VIII Ver. 1. IN the sixth year Of Jeconiah's captivity In the sixth moneth Elul answerable to our August In the fifth day Which was Sabbath-day saith Junius Sedentes quiescentes apti sunt ad percipiendam S. S. gratiam Hinc apparet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei Lavat As I sat in mine house In Mesopotamia among the captives And the Elders of Judah sat before me As their wont was upon the sabbath-Sabbath-day 2 King 4.23 These Jews were ever learning but never came to the knowledge of the truth Yet God still bore with them and taught them better That the hand of the Lord God fell there upon me i. e. The Spirit the Spirit of Prophecy saith the Chaldee to whom the absolving and perfecting of Gods Work is congruously attributed He is fitly said to brood the waters Gen. 1.2 to overshadow the Virgin Mary Luke 1.35 to seal the elect Ephes 4.30 to add ultimam manum for God the Father doth all by the Son through the Holy Ghost Ezekiel had here a mighty impulse of the Spirit which fell upon him quasi fulgur efficax penetrans as lightening Ver. 2. Then I beheld and loe a likenesse Of a man likely This was the Lord Christ whose eyes are like a flaming fire Rev. 1.14 and even our God as well as the Jews God is a consuming fire Heb. 12. ult Here in the fire was set forth his vengeance against the wicked in his brightnesse upwards his Majesty say some his Clemency say others As the colour of amber Or of a coale intensely hot as chap. 1. Ver. 3. And he put forth his hand As to me it seemed for all was visional not real And took me by a lock of mine head Tanquam herus inofficiosum servum The Prophet seemeth to have had no great mind to the matter but there was no remedy Ducunt volentem fata nolentem trabunt Where was the seat of the image of jealousy Of Baal likely for whom wicked Ahaz had been so zealous 2 Kings 16.14 and against whom God was ever so jealous as to devour whole lands by the fire of his jealousy Zeph. 3.8 Ver. 4. And behold the glory of the God of Israel i. e. The glorious God of Israel Acts 7.2 See there Was there sc At the inner gate where that image of jealousy stood The Jews were great idolaters before the Captivity not so afterwards Rom. 2.22 Chap. 3.23 According to the vision This befel for his further confirmation ne remum abjiceret ut aiunt this was now the third time and all was but enough Ver. 5. The way toward the North Where was the greatest concourse of idolaters At the gate of the Altar Why so called see 2 Kings 16.14 This image of jealousy in the entry Idolatry committed in Gods own Temple was most abominable as when an adultresse hath her stallions under her husband's nose Messalina-like Ver. 6. That I should go far from my sanctuary Which is now become omnium turpitudinum Arx as was once said of Pompey's great theatre at Rome a receptacle of all roguery impiae gentis arcanum as afterward Florus unworthily called it And thou shalt see greater abominations All sins are not equally sinful then as the Stoicks affirmed but there are degrees of abominations See Deut. 32.5 with the Note Ver. 7. And he brought me Mystagogus ille Angelus To the door of the court Of the Priests court A hole in the wall Which should have been kept in better repair Ver. 8. Behold a door A secret door by which they entred into their idol-chappel Such privy-passages there are in the Popish Monasteries and in the whole Romish religion not a few Oecolamp Ante paucos annos suaviter convivebant Monachi Nonnae c. The Councel of Trent was carried by the Pope with such infinite guile and craft as that themselves will even smile at the triumphs of their own wits when they hear it but mentioned as at a master-stratagem But the Author of the history of that Councel hath found a hole in the walls of Rome and many of our worthy Champions have digged and discovered their detestable practises Ver. 9. Go in and behold the wicked abominations No words are bad enough for sin Solomon calleth it wickednesse of folly even foolishnesse of madnesse Eccles 7.25 mischeivous madnesse chap. 10.13 So Luke 16.11 Mammon of unrighteousnesse and 1 Pet. 4.3 abominable idolatries Ver. 10. And behold every form of creeping things These belike were their dii minorum gentium their petty-deities their vulgar idols whereof as there was great store so not so great respect given unto them This piece of idolatry the Jews had learned of the Egyptians who madly worshiped Oxen Asses Goats Dogs Cats Serpents Crocodils the bird Ibis c. Praeter impietatem ingens stultitiae exuperantia ostenditur saith Theodoret on this text besides their impiety were these men in their wits think we And what shall we say of Popish superstition Do not
I am the Lord The Lord God of heaven the great and terrible God Neh. 1.5 This they shall know magno suo malo who would not take knowledge what was said unto them by the Prophets Ver. 16. But I will leave a few men Heb. Men of number a company scarce considerable in comparison of the Many That they may declare all their abominations Give glory to God take shame to themselves and thereby do much good to those Heathens hardened before by their evil behaviour Verè magnus est Deus Ghristianorum said one Calocerius an Heathen Ver. 17. Moreover the word c. See on ver 1. Ver. 18. Eat thy bread with quaking With tumult and trepidation as an affrighted and perplexed person that eateth his bread in peril of his life Ver. 19. They shall eat their bread with carefulnesse Better fast then feed on such bread Men may sooner by their carking care add a furlong to their grief then a cubit to their comfort saith One. Because of the violence The Jews were ever and are still a covetous and cruel people Ver. 20. And ye shall know By woful experience ver 15. Ver. 21. And the Word of the Lord See ver 1. Ver. 22. What is that Proverb We have also many prophane proverbs common amongst us as Thought is free Every man for himself and God for us all words are but wind In space comes grace Fair and softly goes far c. The dayes are prolonged Ludibrium crassum The Greeks had many such ill proverbs Chrysost complaineth Because judgement is not speedily exicuted c. Ver. 23. The dayes are at hand Opponit aliud dictum ferè tot syllabarum a plain and plenary confutation Ver. 24. For there shall be no more God could have really confuted them by present execution but he is patient Ver. 25. For I am the Lord And that you shall shortly feel to your small comfort What I have uttered with my mouth I will perform with my hand without fail For in your dayes Within six years Ver. 26. Again the Word See on ver 1. Ver. 27. For many dayes Either 't is nothing or long hence Ver. 28. There shall none of my words be prolonged Abused mercy turneth into fury CHAP. XIII Ver. 1. ANd the Word of the Lord See on chap. 12.1 Ver. 2. Prophesie against the Prophets Illis enim omnia mala feruâ—tur accepta See Jer. 29.32 33 38. That prophesie out of their own hearts Whose prophesies came by the will of man 2 Pet. 1.21 and not cum privilegio Ver. 3. Wo unto the foolish Prophets Wise enough they were in their generation and so are the foxes whereto they are compared ver 4. but in the things of God silly-simples blinder then moles That follow their own spirit And their own fancies acted and abused by that great lying spirit And have seen nothing Nothing from God though they thought and pretended they had seen something All was but lyes Jer. 27.10 dreams Jer. 23.32 things of naught Ezek. 22.28 As Antipheron Orietes in Aristotle thought that every where he saw his own shape and picture going before him so here Now a wo is denounced against these Vae is a little word but very comprehensive as there is oft much poison in little drops Ver. 4. O Israel thy Prophets are like the foxes Cowardly crafty cruel greedy venatores eludunt cum mortuae videntur reviviscunt Heretikes are such and false Prophets Arius for instance Ver. 5. Ye have not gone up into the gaps Reclaimed the People from their impieties those inlets of plagues nor interceded for them by your prayers to God to turn away wrath but hastened it Ye have built indeed a wall and dawbed it with morter but such as is untempered ver 10. arena sine calce like ill architects Neither made up the hedge To keep foxes out of Gods vineyard it is even opentide To stand in the battle As Davids three Worthies did in the Barly-field and delivered it Turk hist 417. 1 Chron. 11.14 Or as Marulla the maid of Lemnos who like a fierce Amazon desperately fought with the Turks in defence of her country Coccinum a City in that Island and kept them out till more company came to her relief moved with the alarm Ver. 6. They have seen vanity This is soon seen ver 3. Saying the Lord saith By a lying pretence familiar with falsaries to father their fancies upon God Ver. 7. Have ye not seen a vain vision i. e. I appeal to your own consciences have ye not falsely fained all Seducers are extreme impudent of perverse minds cauterized consciences Ver. 8. Behold I am against you Heb. Behold I against you by an angry Aposiopesis The Chaldee hath it I will send my wrath against you and that 's an evil messenger for who knoweth the power of thy Wrath saith Moses Psal 90.11 Dicit eos sore prorsus extraneos ch Ecclesia Tesseris Ecclesiae aspectabilibus abalienati permanebunt Jun. Ver. 9. And my hand shall be upon the Prophets Gods hand is a mighty hand 1 Pet. 5.6 the heaven is spanned by it the earth held in the hollow of it They shall not be in the assembly of my people Or in the secret or counsels they shall have no communion with them A heavy threat for the communion of Saints next unto communion with God is the greatest comfort here attainable Neither shall they be written As members of that Commonwealth much lesse of the Jerusalem that is above Esa 4.4 but rooted out of the world written in the earth Jer. 17.13 See Psal 69.28 Neither shall they enter They shall never come back out of Babylon nor enter into heaven Ver. 10. Because even because Heb. for that and for that an angry Epiziuxes See ver 8. Saying peace peace Making all fair weather before them when as the storm of Gods wrath never to be blown over was bursting out upon them And one built up a wall Ipse aedificabat parietem one of the devils chief dirt dawbers such as was Shemajah Hananiah c. Jer. 28.29 who together with their she upholsters that sewed pillows to allarwholes ver 17. made foul work and did much mischief among Gods people like as do the Jesuites and Jesuitisses into whom all the old seducers have fled and hid themselves at this day And lo others daubed it By cunning collusion they plaistered and parjetted over the mud wall that was so set up Ita extruunt illi vel potius destruunt Ecclesiam Dei such proper builders were these Like unto whom are the Popish Priests Juâ— who bring the poor people into a fools paradise and such idle Ministers amongst us as shoot off at best a few pot-guns against gross sins or when they have done their worst at it lick them whole again with I hope better things of you or I hope there are none such here c. Many silly people also judge themselves honest because the daubing Minister
that shutteth her bosom to no man Meretricis scilicet hoc est meretricissimae Ver. 16. And of thy garments thou didst take Thou sparedst for no cost to trick up thy mawmets and monuments of idolatry No more do Papists witness their Churches yea their cloysters and Church-yards for want of room within stuffed with their vowed presents and rich vestments Besides that they do gernish and furnish out their heretical doctrines with testimonies of holy Scripture which they wrest and with authority of ancient Fathers whom they wrong Quaerit diabolus à te ornari said Austin to a scholar of his who was learnd and leud that is The devil would fain be dressed up by thee The like things shall not come Such a desperate idolomany as thine can hardly be matched or met with anywhere So an Englishman Italienate is even a devil incarnate Julian the Apostate was by some called Idolian Masculine Images Ver. 17. Images of men To be thy stallions with whom thou mightest adulterize and idolize Vah scelus Surely he is a rare man that hath not some or other idol whereon he bestows pains and cost Little children keep your selves from idols 1 Joh. 5.21 Ver. 18. And tookest thy broidered c. See ver 16. Ver. 19. My meat also thou hast even set it before them Either as consecrated to them or otherwise to be consecrated by them which made Daniel so scrupulous of medling with the Kings meat chap. 1.8 Thus it was Just so and no otherwise however thou would palliate the businesse and art ready to put me to my proofs as Jer. 2.35 Diod. Ver. 20. Whom thou hast born unto me Who at their birth were mine by vertue of my covenant and who should therefore have been consecrated unto me Polanus here giveth this good note A Church though it be idolatrous may bring forth children to God by bestowing upon them the Sacrament of initiation or regeneration and God will acknowledge them for his children till such time as he hath given a bill of divorce to that Church This is done whenas she openly betaketh her self to the bed of another husband by disowning Christ for her God Pol. in loc Lord Bridegroom and Mediatour as the Asiatick Church hath done by revolting first to Nestorianisme and now to Mahometisme Let this be well noted against the Anabaptists of these times Ver. 21. That thou hast slain my children Note that he yet calleth them his children though so born and so murthered See on ver 20. Ver. 22. Thou hast not remembred the dayes of thy youth Hence all thy haughtinesse and hauntinesse We should oft say as that noble Iphicrates the Athenian once did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how small to how great matters hath the Lord raised me Ver. 23. Wo wo unto thee saith the Lord God Adouble Wo will fall very heavy here and hereafter Wo and alasse for evermore Ver. 24. That thou hast also built unto thee How stintlesse is sin and how like is this to Jeremys preaching chap. 2 3 c An eminent place Or brothelhouse that thy madnesse may appear to all men Ver. 25. And hâ—st made thy beauty to be abhorr'd By being made so cheap and common Sin is a reproach to any people Prov. 14.34 idolatry especially 1 Pet. 4.3 And hast opened thy feet See on ver 15. Ver. 26. Great of flesh Tâ—rosi sc propter potentiam petulantiam The Prophet persisteth in the Metaphor from the manner of shamelesly lascivious women such as was Messalina the wife of Claudius the Emperour Me totum recepit and she in Apulejus that entertained the Asse See chap. 23.20 Flesh is here and elsewhere taken for the privities quod est membrum prorsus carneum Ver. 27. I have stretched out my hand over thee To cut thee short as Hos 2.9 And have diminished thine ordinary food Diminni demensum tuum What should a father do but snatch away the meat from his child that marreth it or a husband but hold his wanton wife to straiter allowance The daughters of the Philistines which are ashamed of thy leud way It must needs be most leud that Philistines were ashamed of Zimmah signifieth wickednesse with a witnesse Hierom interpreteth it an execrable villainous filthinesse So is Popish idolatry in the eyes of modern Jews and the hellish blasphemyes darted out against God and Christ so ordinarily and openly by Pseudo-Christians abominable to the Turks who do punish them for it with great severity Ver. 28. Thou hast plaid the whore also with the Assyrians By making sinful leagues and gadding so much about to change thy way Jer. 2.36 And yet couldst not be satisfied It is as easie to quench the fire of Aetna as the thoughts set on fire by lust Ver. 29. In the land of Canaan Thou hast lived in my good Land but not by my good Laws And yet thou wast not satisfied See on ver 28. Ver. 30. How weak is thine heart Weak as water melted in spiritual lust putrifying alive and perishing dayly Sueton. as Tiberius said he perceived himself to do at Capreae This is here uttered by way of admiration and the word rendred Heart being otherwhere of the Masculine gender is here made feminine to shew how idolaters are effeminated to a base and sensual esteem of God and his service The work of an imperious whorish woman Of a strong whore weak to do good Pervicacissima procacissimae Vne paillarde robuste French but strong to do evil so are all idolaters with their hippomanes cacoethes The word rendred imperious signifieth a Sultanesse or Queen who if withal a quean what will she not dare to do See it in that whore of Babylon who sitteth as a Queen c. The unbridled boisterousnesse of idolaters see Jer. 44.16 17. Ver. 31. And hast not been as an harlot in that thou scornest hire Whore should be written Hore as coming from the word Hire as the Latine Meretrix à Merendo Harlot is said to come of Arlet Mother to our William the Conquerour In spite to whom and disgrace to his Mother the English called all whores Harlots adding an aspiration to her name according to their manner of pronouncing Ver. 32. Which taketh strangers instead of her husband This is a foule mistake wedlock should be chaste the window of the Arkshut that the waters of the stood enter not into it Ver. 33. They give gifts to all whores See ver 31. Harlots are cruces and crumenimulgae saith the Comaedian crosses and suck-purses See Luk. 15.14 Nuda Venus picta est nudi pinguntur amores Nam quos nuda capit nudos dimittat oportet Ver. 34. And the contrary is in thee c. The Jews afore the Babylonish captivity were madly and above measure set upon the sin of idolatry Oecolamp say their own Rabbines so that if one cloathed never so richly had seen an idol on the further side of a broad pool he would haue gone
preferment Ver. 6. He went up and down c. Of whom he learned to King it and to lionize it See ver 2 3. Learned to catch the prey To pull his Subjects and to make havock as our Henry the third did who was therefore called Regni dilapidator And devoured men As ver 3. See Jer. 20.17 Ver. 7. And he knew their desolate places He had made them desolate and bereft them of their right owners whom he had devoured and then seized them for himself Some read and render it He knew their desolate widowes i. e. He first kild up their husbands and then lay with the widows the men he devoured the women he defloured such work this wicked Prince made till God took him in hand as he did also the other three here lamented of whom may be said as Plutarch doth of Galba Otho Vitellius Emperours that they were like Kings in a tragedy which last no longer then the time that they are represented on the stage Ver. 8. Then the Nations set against him on every side Nebuchadnezzar with the neighbour Nations his auxiliaries They spred their net over him As they did also over the two last Kings though not here specified Jehoiachin and Zedekiah because they chose rather to run the hazzard of ruine by rebellion then to continue safely with slavery Leones maxime foveis capiuntur In claustrum He was taken in their pit See ver 4. an ordinary way of taking lions as Pliny telleth us Ver. 9. And they put him inward in chaines Or hookes As lyons are not looked upon but through a gate God knows how to hamper the most truculent tyrants as he did also Bajazet They brought him into holds Into some strong tower or rock where he dyed and his body was afterwards thrown out upon a dunghil Jer. 22.18 Ver. 10. Thy mother is like a vine in thy blood The same lamentation is here continued though under another parable viz. of a wasted vine Jerusalem was once a generous fruitful spreading vine It began to be so again in some sort under Zedekiah if he could have been contented See on chap. 17.5 8. Ver. 11. And she had strong rods for scepters So firm were the branches of this vine so many and likely to succeed him in the Kingdom were Zedekiah's children his Nobles also were men of great parts and fit for greater employments And she appeared in her height High she grew and withall highminded and so ripe for ruine Ver. 12. But she was pluckt up in fury And so thrown with a force to the ground as a man doth a dry or barren plant The East wind dryed up her fruit See chap. 17.10 It is ventus urens exsiccans this was Nebuchadnezzar and his Army Herodot l. 1. cap. 193. Plin. l. 6. c. 26. Ver. 13. And now she is planted in a wildernesse Babylon was no wildernesse but fruitful beyond credulity But the poor captive Jews had little joy of it for some time at least In a dry and thirsty ground In terra sicca siticulosa so it was to them though never so well watered because they wanted there the waters of the Sanctuary and many other comforts of their own country See Psal 137. Ver. 14. And fire is gone out of a rod of her branches i. e. Zedekiah by his perjury and rebellion hath ruined all set all on a light fire So that she hath no strong rod c. None to speak of till Shiloh come Rulers indeed they had after this and Governours Hag. 2.21 but no Kings of their own Nation This is a lamentation See on ver 1. And shall be for a lamentation Jerusalem plangitur plangetur The nation of the Jews shall never want matter of mourning CHAP. XX. Ver. 1. ANd it came to passe This chapter fitly followeth the former There these Male-contents had complained that the fathers had sinned and the children suffered Here is evinced that there was never a better of them that a viperous brood they had been from the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras Adag that they were some of them naught all In the seventh year sc Of Jechoniah's captivity and every year seemed seven till the seventy were expired The years of our misery we reckon not so of our prosperity which yet we should duely prize and improve That certain of the Elders of Israel Not Ananias Azarias and Misael as the Jews fable but worse men rank hypocrites Came to enquire But were resolved of their course and had made their conclusion before they came ver 32. Either the Prophet should chime in with the false Prophets who told them they should be sent home ere long or else they would for peace sake worship idols and comport with the Babylonians which yet if they had done it might have proved nothing better with them then it did with those Renegade-Christians in Turkey who falling down many thousands of them before Solyman the second and holding up the fore-finger S. H. Blunt vey into Levant p. 111. as their manner is in token of their conversion to Mahometisme he asked what moved them to turn they replyed it was to be eased of their heavy taxations He disdaining that basenesse or not willing to lose in tribute for an unsound accession in religion rejected their conversion and doubled their taxations Ver. 2. Then came See on chap. 18. ver 1. Ver. 3. Are ye come to enquire of me q. d. I scorn the motion I loath your false looks he packing with your putid hypocrisie God will detect and shame grosse hypocrites as he did Jeroboams wife the rotten-hearted Pharisees Ananias and Sapphira that sorry couple that consented to tempt the holy Ghost as these Elders also did that is to make tryal whether he be omniscient and able to detect and punish them I will not be enquired of by you The sacrifice of the wicked is abomination An causam ageres eorum Abigend sunt potius quam docendi Ostendit Dominus ulcus profundum esse how much more when he bringeth it with a wicked mind as these did Prov. 21.27 Ver. 4. Wilt thou judge them Or wilt thou excuse them Or wilt thou intercede for them If thou hast never so good a mind to do so yet do it not rather reprove them for and convince them of their sins Spare thy charity and exercise thine authority of having in readinesse to revenge their disobedience 2 Cor. 10.6 Cause them to know the abominations of their fathers By themselves avowed abbetted augmented their fathers iniquity they have drawn together with cart-ropes of vanity Ver. 5. In the day when I chose Israel Declared them to be my first-born and so higher then the Kings of the earth Psal 89.27 When I lifted up mine hand unto them saying I am the Lord your God This sweet promise is not so easily and indeed is never enough beleeved and is therefore here confirmed by Gods solemn oath thrice repeated that by
diligenter de his malis concionatus est ut conciones ejus vix sine taedio legantur aut recitentur Ver. 23. And the Word See chap. 18.1 Ver. 24. Thou art the land that is not cleansed From thy filthinesse and the fire of my Judgements Nor rained upon Non compluta no mercy shewed thee no good done upon thee by all Ver. 25. Ther is a conspiracy of her Prophets They are all agreed to deceive the people and to persecute the true Prophets Here we have a lively description of the present Popish Clergy Planè palamque contrà faciunt quam ipsis imperavi lege Jun. Ver. 26. Her Priests have violated my Law By infringing and inforcing it to speak what it never meant to go two miles when it would go but one c. They have put no difference They have not taken out the precious from the vile but made it open-tide and admitted all pell mell as they say And have hid their eyes from my Sablaths i. e. Either framed excuse that they might themselves break it or else connived at others that have Ver. 27. Her Princes in the midst thereof There was in this State as Physicians say there is in some diseases corruptio totius substantiae Lupis ferociores voraciores erant a general defection and here they are particularly told of it for as Isocrates saith in his Oration to Philip King of Macedony that which is spoken to all is spoken to none See Mic. 3.11 Zeph. 3.3 Ver. 28. And her Prophets have daubed them Similes iis qui parietem incrustant luto friabili solubili See chap. 13.4 c. Ver. 29. The people of the land have used oppression Or deceit Eadem hodie fiunt charitas refrixit omnia injuriis calumniis rapinis plena sunt Ver. 30. And I sought for a man among them i. e. A competent company of holy men as once at Sodom Gen. 18. at Jerusalem Jer. 5.1 That should make up the hedge Which sin had thrown down And stand in the gap By his Piety and Prayers The Primum Mobile say Astronomers turneth about with such swiftnesse that but for the counter-motion of the Planets and other Spheres all would be fired so would this wicked world but for the Saints who keep a constant counter-motion to the corrupt practices thereof Ver. 31. I have consumed them with the fire Sith thou wouldest not be cleansed nor rained upon in the day of indignation ver 24. CHAP. XXIII Ver. 1. THe Word of the Lord See chap. 18.1 Ver. 2. There were two women This is the same in effect with chap. 16. but there more plainly here parabolically expressed Sermo est eruditus elegans Lavat simul tamen spurcus obscoenus to set forth the hatefulnesse of idolatry creature-confidence and adultery The daughters of one mother sc Synagogae vel Sarae Some think the Prophet alludeth to Jacobs two sister-wives Ver. 3. And they committed whoredoms in Egypt See chap. 20.8 Josh 24.14 Pet. Satyr They committed whoredoms in their youth Like the Strumpet Quartilla in Petronius who said Junonem ego meam iratam habeam si unquam me meminerim virginem fuisse There were their brests pressed Violatam virginitatem mammarum laxitas consequitur Ver. 4. And the names of them were Aholah i. e. Her Tent not mine so he calleth Samaria or the ten tribes what have I to do with it or her Confer 1 King 12.16 28 31. She is gone to her Tent and hath set her up Tabernacles where to worship her golden idols The Elder So called because more numerous and potent then the other two tribes She was also first in the defection And Aholibah That is my tent is in her So Jerusalem is called because the Temple and Testimonies of Gods special presence were there as King Abijah well pleadeth it 2 Chron. 13.10 11. Samariah is Aholah In figure she is though some have held that these were the name of two notorious strumpets in Egypt Ver. 5. And Aholah plaid the harlot when she was mine Fornicata est sub me under colour and covert of a marriage made with me See what a fair glosse Jeroboam set upon his foul idolatry 1 King 12.28 On the Assyrians her neighbours So they were now become by the conquest of Syria Ver. 6. Which were cloathed with blew With rich and gorgeous attire Vestis luxuriae nidus Ver. 7. Thus she committed her whoredoms with them Heb. she bestowed her wheredomes upon them she was no niggard a little intreaty served turn euilibet sui copiam faciebat such was her idol-madnesse Ver. 8. Neither left she her idols brought from Egypt Witnesse her two golden calves brought therehence by Jeroboam in imitation of Apis a calf dedicated by the Egyptians to Serapis their chief idol Quis nescit qualia demens Aegyptus portenta colat Juvenal For in her youth See on ver 3. And poured their whoredome upon her This kind of language and the like is here and elsewhere used not to teach men to speak or do foul things but the contrary Of Petronius his Satyricon it is said Tolle obscaena tollis omnia and that he was impurissimus scriptor purissimae Latinitatis Of our Prophet it may as truely be said Tolle sancta tollis omnia See on ver 2. Ver. 9. Wherefore I have delivered her 2 King 17.23 Per quod quis peccat per idem punitur ipse Ver. 10. These discovered her nakednesse i. e. They have shamefully punished her for a stinking strumpet as ver 26. And she became famous For her sins and punishments much talked of Heb. a name Ver. 11. And when her sister Aholibah saw this And yet would not be warned which was a just both presage and desert of her utter destruction She was mere corrupt She was therefore the worse because she should have been better Ver. 12. She doated Amantes amentes See ver 5. Ver. 13. Then I saw that she was defiled Whence it is that mans nature is so prone to idolatry and why that sin is compared to adultery see Polanus upon this chapter p. 538 539 540. Ver. 14. For when she saw men pourtrayed upon the wall So unbrideled was her lust that she fell a doating upon those quos tantum per umbram imaginem aspexerat whose pictures only she had beheld In some Popish Churches there are to be seen wanton pictures such as do rather kindle lust then quicken devotion An eyewitnesse hath told us in print that in some places they will assemble diverse of the fairest curtisans when they would draw a picture of the Virgin Mary Spec. Eur. to draw the most modest beauty of a Virgin out of the flagrancy of harlots Ver. 15. Girded with girdles Rich cloathes are oft but fine covers of the foulest shame If every silken suit did cover a sanctified soul it would be brave Conciliatorem peccati oculum Talmudici nominant Ver. 16. And as soon
vindictae meae in te exhausero till I have emptied my quiver spent my wrath upon thee Ver. 14. I the Lord have spoken it And you may write upon it Sententia haec stabit Think not that these are only big words bug-bear terms devised on purpose to affright silly people for do it I will yea that I will Ver. 15. Also the Word of the Lord See chap. 18.1 Ver. 16. Behold I take from thee the desire of thine eyes i. e. Thy wife who is impendiò dilecta visu pergratiosa thy dearly beloved and greatly delighted in With a stroke With pestilence palsy or some like sudden death This was no smal trial of the Prophets patience and obedience Let us learn to hang loose to all outward comforts Yet neither shalt thou mourn or weep Which might he have done Est quaedam flere voluptas Ovid. l. 4. ed Trist Fletus aerumnas lenâ—t Sen. Justa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have been some ease to him for Expletur lacrymis egeriturque dolor As hindes by calving so do men by weeping cast out their sorrows Job 39.3 Ver. 17. For hear to cry Heb. be silent and so suffocate thy sorrows ne plangas ne plores Not as if the dead were not to be lamented tears are the dues of the dead Mors mea ne careat lachrymis or that it were unbeseeming a Prophet to bewail his dead Consort but to set forth by this figure the greatnesse of their ensuing sorrow bigger then any tears for Curae leves loquuntur ingentes stupent Bind the tire of thy head upon thee Mourners it seems used to go bare-headed and bare-footed to cover their Mustachoes to eat what their friends sent them in at such a sad time to chear up their spirits Jer. 16.5 7. The Prophet must do none of all this Singultus devorat but keep his sorrows to himself Ver. 18. And at even my wife dyed Though a good woman probably and to the Prophet a great comfort the sweet companion of his life and miseries yet she dyed suddenly and by some extraordinary disease All things come alike to all And I did in the morning as I was commanded Grievous though it were and went much against the hair with me yet I did it Vxorem posthabuit praecepto Dei Obedience must be yielded to God even in the most difficult duties and conjugal love must give place to our love to him Ver. 19. Wilt thou not tell us They well knew that there was something in it more then ordinary for the Prophet was no Stoike but sensible enough of what he suffered Ver. 20. Then I answered them The Prophet was ready to tell them the true meaning of all so should Ministers be See Job 33.23 with the Note Ver. 21. Behold I will profane my Sanctuary I will put it into the hands of profane persons to be spoiled and polluted for a punishment of your manifold pollutions of it The excellency of your strength The Jewes had too high a conceit of and did put too much confidence in their Temple which therefore they called as here the excellency of their strength the desire of their eyes and that which their soul pittied animarum indulgentiam The Temple of the Lord they cryed but the Lord of the Temple they cared not for Jer. 7. Ver. 22. And ye shall do as I have done Your grief shall be above teares you shall be so over gone with it besides you shall have neither leisure nor leave of your enemies to bewaile your losses c. Ye shall not cover See on ver 17. Antonius Margarita a Christian Jew hath written a book of the Jewish rites of superstitions at the burial of the dead and otherwise so hath Leo Modena another Jew but no Christian Ver. 23. But ye shall pine away for your iniquities Non tam stupidi prae moestitia quam prae malitia stipites Oecol This was long since threatened Levit. 26. and it is reserved to the last as not the least of those dismal judgements Ver. 24. Thus Ezekiel is unto you a sign Portentum portending no good to you whether he were made dumb till these things were fulfilled as some gather from ver 27. I have not to say Ver. 25. When I take from them their strength their Kingdom Temple all And that whereupon they set their minds Heb. the lifting up of the soul or the burthen of their souls that whereof they are most sollicitous Ver. 26. To cause thee to hear it Viz. The performance of that which now thou foretellest but canst not be believed till Experience the mistrisse of fools hath better taugth it them Ver. 27. In that day shall thy mouth be openâ—d Mean-while make use of a sacred silence wait till a new Prophecy concerning this peope shall be committed unto thee as was done chap. 33. Till then prophecy against forreiners Ammonites Tyrians Egyptians CHAP. XXV Ver. 1. THe Word of the Lord Contra Gentes against those Nations chiefly that molested the Jews after their overthrow by the Babylonians Sins they had enow besides but for none did they suffer more deeply then for their malignity toward Gods poor afflicted The Ammonites Moabites Edomites and Philistines are here more briefly threatened The Tyrians and Egyptians more at large because it seemed impossible that they should be brought down Ver. 2. Set thy face against the Ammonites Look upon them firmo torvo minaci vultu as if then wouldst look through them and having so lightened thunder accordingly Against the Ammonites Who have had their part already of threatnings chap. 21.28 but not therir full due Ver. 3. Because thou saidst Aha Insolently insulting over mine Israel when under hatches as when a tree is down every man will be pulling at the branches and Leoni mortuo vel mus insultat but it is ill medling against Gods Church be it but by a frown or a frump as here An Aha or an Euge shall not escape unpunished Psal 35.21 Ver. 4. I will deliver thee to the men of the East To the Arabians Keturah's posterity who were Shepherds and Camel-masters They shall eat thy fruit and drink thy milk Sept. Thy fatnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est enim adeps lac coagulatum The Ammonites as now the Flemmings were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 butter-boxes as we say and lived much upon milk-meats So do we Let us use our plenty to Gods glory lest we lose all Ver. 5. And I will make Rabbah The Metropolis of the Ammonites it signifieth that Great City and was afterwards rebuilt by Ptolomy Philadelph and called Philadelphia Valet ima summis Mutare Hor. lib. 1. Od. 34. insignem attenuat Deus Obscura premens c. Ver. 6. Because thou hast clapped thine hands Manibus plaudis pedibus complodis c. God is very sensible of the least indignity and injury affront or offence done to his poor people by words looks gestures c. Cavete Ver.
Joh. 11.24 But whether in this world and at this time that was the question The Jew-doctours boldly but groundlesly answer that these dead bones and bodies did then revive and that many of them did return into the land of Israel and married wives and begat children But this is as true as that other dotage of theirs that the dead bodies of Jews in what Country so ever buried do by certain under-ground passages travel into Judaea and there rest untill the general resurrection O Lord God thou knowest And he to whom thou art pleased to reveale it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Russians in a difficult question use to answer God and our great Duke know all this Ver. 4. Prophesie upon these bones Be thou the interpreter of my Will who by mine all-powerful Word do quicken the dead and call things that are not as if they were Rom. 4.17 And say unto them O ye dry bones Together with Gods Word many times there goeth forth a power Luk. 5.17 as when he said Lazarus come forth Joh. 11.43 So it is in the first resurrection and so it shall be at the last Joh. 5.25 28 29. See the Notes Ver. 5. Behold I will cause breath to enter into you i. e. Into each number of you that belong to each body Neither need the resurrection of the dead be held a thing incredible Act. 26.8 considering Gods Power and Truth The keeping green of Noahs Olive-tree in the time of the flood the blossoming of Aarons dry rod the flesh and sinews coming to these dry bones and the breath entring into them what were they all but so many lively Emblems of the Resurrection Ver. 6. And cover you with skin Superindam that the flesh may not look gastly The word rendred cover is Chaldee and found only here and ver 8. And put breath in you and ye shall live As when man was first created Gen. 2. and cannot God as easily remake us of something as at first he made us of nothing Ver. 7. So I prophesied He might have said why should I speak to these bones will it be to any purpose but Gods commands are not to be disputed but dispatched without sciscitation And there was a noise A rattle perhaps a thunderclap And behold a shaking Perhaps an earthquake as was at Christs resurrection God will one day shake both the heavens and the earth The heavens shall passe away with a great noise 2 Pet. 3.10 the earth also and the workes therein shall be burnt and fall with a great crack Then shall the Lord descend from heaven with a shout c. 1 Thes 4.16 such as is that of Mariners in a storm or of Souldiers when to joyn battle with the enemy Ver. 8. Lo the sinews and the flesh came up upon them The body is the souls sheath Dan. 7.15 the souls suit the upper garment is the skin the inner the flesh the inmost of all bones and sinews Ver. 9. And say to the wind To the reasonable soul that breath of God Gen. 2.7 divinae particula aurae as one calleth it In this better part of man he is not absolutely perfect till after the resurrection for though the soul do in heaven enjoy an estate free from sin pain or misery yet two of the faculties or operations of the soul viz. that of Vegetation and of sense are without exercise till it be reunited to the body Here we have a representation at least of the Resurrection which the Hebrews call Gilgul the Revolution Come from the foure winds O breath i. e. From God that gave you return again at his command to your own numerical bodies wherever they lye And to this text our Saviour seemeth to allude Mat. 24.31 Ver. 10. And the breath came into them Deforas from without as at first they were infused by God so they are still This Austin sometime and for some space of time doubted of and was therefore censured boldly but unadvisedly by one Vincentius Victor as Chemnitius relateth it And they lived and stood up upon their feet As life will shew it self by sense and motion Live things will be stirring Arida etiam peccatorum corda Deus gratia vitali vegetabit Ver. 11. These bones are That is they signifie and betoken And here we have the Accommodation or Application of the preceding Parable or Type where also we may soon see that this chapter is of the same subject and method with the former only that which is there plainly is here more elegantly discoursed viz. the deplorable condition of the Israelites in Babylon together with their wonderful deliverance and restitution in this and the three next verses Our bones are dryed We lye in Babylon as in a sepulchre we are buried alive as it were we are free among the dead free of that company We are cut off for our parts q. d. Let them hope as hope can we have hanged up all our hopes now that the City and Temple are destroyed Thus carnal confidence as it riseth up into a corky frothy hope when it seeth sufficient help so it sitteth down in a faithless sullen discontent and despair when it can see no second causes Ver. 12. Behold O my people God owneth them still though they had little deserved it Shall mens unbelief make the faith of God without effect Rom. 3.3 Tumulos desperationis aperit he openeth the graves of desperation and lets in a marvellous light So the Lord did for his poor Church by this blessed Reformation begun by Luther whose book de Captivitate Babylonica did abundance of good Scultet Annal. dec 2. ep dedic As for that wrought here in England a forreiner saith of it that it is such as the ages past had despaired of the present worthily admireth and future ages shall stand amazed at O beatos qui Deum ducem è spirituali Babylonia eos educentem secuti sunt Ver. 13. And ye shall know that I am the Lord Ye shall experiment it The Reformed Churches have done so abundantly Gloria Deo in excelsis When I have opened your graves This is spoken over and over for their confirmation who were apt to think the news was too good to be true Ver. 14. And shall put my spirit in you Even my Spirit of Adoption that soul of the soul this was more then all the rest Thrice happy are they that are thus spirited they shall live and live comfortably Ver. 15. And the Word of the Lord See chap. 18.1 Ver. 16. Take thee one stick A cleft stick which is res vilis exilis a poor business in it self but if God please to make use of so slender a thing it may serve for very great purpose as here by the uniting of two sorry stickes in the hand of the Prophet is prefigured the uniting of Judah and Israel yea of Jews and Gentiles in the hand of the Lord that is in Christ Jesus who is the hand the right hand and the Arm of God
by the Suedes It hath been long agoe foretold and for many ages believed and by the Turks themselves not a little feared that the Mahometan superstition by the sword begun and by the sword maintained Turk Hist 1153. shall at length by the Christian sword also be destroyed so that the name of Gog and Magog saith the Historian shall be no more heard of under heaven A cold sweat also stands at this time upon the limbs of the Western Antichrist by reason of the growing greatnesse of the Protestant Princes And put hooks into thy chaws A Metaphor from those that catch Whales Confer chap 29.4 And I will bring thee But for an ill bargain Ver. 5. Persia Ethiopia and Lybia A numerous army from all parts The Church is against all the world and all the world against the Church Hic vir totius orbis impetum sustinuis said One once concerning Athanasius A silly poor maid in the midst of many fierce and savage creatures assaulting her every moment is a true picture of the Church saith Luther Ver. 6. Gomer and all his hands The Cymbrians or Cimmerians saith Melancthon the Galatians saith Theodoret. The house of Togarmah The Phrygians as some the Armenians as others will Of Antichrist his great power See Rev. 9.1 20. 20.8 See on ch 27.14 Ver. 7. Be thou prepared Comparator comparate Muster up all thy forces and see to their safety But canst thou ward of my blows mote thy self up against my fire Ver. 8. After many dayes thou shalt be visited sc By mine heaviest Judgements for shall not God avenge his own Elect though he bear long with them I tell you that he will avenge them speedily Luke 18.7.8 In the latter years thou shalt come into the land Antiochus that little Antichrist did and made havock It is the opinion of some very grave Divines that the great Antichrist before his abolition shall once again overflow the whole face of the West Quod Deus avertat Which have been alwaies waste i. e. A long while Ver. 9. Thou shalt ascend and come like a storm With great hurry and terror but it shall soon blow over Thou shalt be like a cloud Sed cito transibis Ver. 10. Things shall come into thy mind Ascedent verba super cor tuum thou shalt machinate mischief but it shall fall on thine one pate O pray pray said a holy man once Pontifex enim Romanus Concilium Tridentinum mira moliuntur for the Pope and his Council of Trent are hatching strange businesses Ver. 11. I will go up to the land of unwalled villages That care not to fortify their towns but commit themselves to God and think to escape us but we shall soon shew them their folly therein The Hebrews have one and the same word for folly and confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 49.14 Eccles 7.27 Psal 78.7 Job 31.24 See on Job 4.6 But in the fear of the Lord is strong confidence and his children though their towns be unwalled have a place of refuge Prov. 14.26 Ver. 12. To take a spoil Heb. to spoil the spoil and to prey the prey The Antichristian rout are all for robbing and ravaging What vaste sums of mony raked the Pope once out of England which was therefore truely and trimly called by Pope Innocent the fourth hortus deliciarum puteus inexhaustus his delicate garden and pit that could not be drawn dry To turn thine hand To plunder them to the very bones as they say Time was when the Popes receivers here left not so much money in the whole Kingdom as they either carried with them or sent to Rome before them Of this Papal expilation King John heavily complained and could get no remedy but Henry the eighth would bear it no longer England is no more a babe said he in his Protestation against the Pope there is no man here but now he knoweth that they do foolishly that give gold for lead Act. Mon. 990. more weight of that then they receive of this c. Ver. 13. Sheba and Dedan The Arabians who lived by roving and robbing With all the young Lions That lye in wait for gain as Lions do for prey Art thou come to take a prey q. d. If thou art we are ready to set in with thee or to traffique with thee for it Mahomet came of these Arabians the Pope hath his mony-merchants great store Rev. 18. Ver. 14. Prophecy and say unto Gog Say it over again that it may be the better considered for the strengthening of the hands and hearts of my people Shall thou not know it sc By thine Intelligencers and wilt thou not think to make thine advantage of it The Pope hath his Coricaei in every corner of Christendom The Jesuites Colledges placed upon the walls of Cities afford them passage into the City or abroad into the world at pleasure to give or receive intelligence as occasion serveth Ver. 15. Out of the North-parts Ab Aquilone nihil boni from spiritual Babylon comes all mischief to the Church The King of Syria is called King of the North Dan. 10. A great company and a mighty army Such was the army of Antiochus Epiphanes against the Jews of the Turk against Christians of the Pope against the Hussites Waldenses c. He deceiveth the Nations which are in the four quarters of the earth to gather them together to battle the number of whom is as the sand of the sea De Rom. Pont. lib. 3. cap. 16. 17. Rev. 20.8 He hath at his command the Italians Walloons Spaniards whom Bellarmine rightly reckoneth among the souldiers of Antichrist Ver. 16. And thou shalt come up against my people Oh happy they in such a priviledge maugre all thy malice Deut. 33.29 In the latter dayes Before the coming of the Messiah first and second And I will bring thee But for thy bane Against my land The earth is the Lords and the fulnesse thereof Psal 24.1 but that land where God is sincerely served is his peculiar portion It was said of old Anglia regnum Dei Polyd. Virg. It is now so much more When I shall be sanctified in thee i. e. Glorified in thy just and utter destruction Ver. 17. Art thou he T is sure enough thou art he for I cannot be deceived in thee nor shall fail to suppresse thee By my servants the Prophets Enoch Jude 15. Hos 2. Joel 3. Dan. 11. Zech. 14. Rev. 20.8 2 Thess 2. Which prophesied of thee Though under another name Ver. 18. My fury shall come up in my face Though it do not presently break forth Ira Dei quò diuturnior eò minacior Poena venit gravior quò magè tarda venit God delighteth to make fools of his enemies he lets them prevail a while and carry the ball on the foot as it were that they may fall with the greater disappointment Ver. 19. For in my jealousy God first kindleth and then speaketh and then shaketh
fat pastures Those that are well watered and most fruitful God must have the very best of the best and that on pain of an heavy curse Mal. 1.14 Ver. 16. For the Prince i. e. Upon a levy made by the Prince for that purpose Of these oblations prefiguring Evangelical sacrifices the use followeth chap. 46.4 it being first premised what the Prince should do over and above these offerings of wheat barley oyl and lambes Ver. 17. He shall prepare the sin-offering Or he shall offer so some render it and apply it to Christ so ver 22. This Prince then is withal a Priest of the tribe of Judah Oecol See Psal 110 4. Heb. 7.11 12 c. to the end Heb. 8.1 2 3 4 5 6. Non mirum quod hic haereant Judaei here the Jews are puzzled Ver. 18. Thou shalt take Thou O Prince shalt A young bullock One and no more ut unitas singularis sacrificii Christi intimaretur Ver. 19. And put it upon the postes This and other ceremonies were not enjoyned by the Law of Moses The Jews cannot tell what to say to it they will not see that old things are past and all things become new Ver. 20. And so thou shalt This also is a new injunction see ver 19. and very comfortable to those that sin of passion or precipitancy See 1 Joh. 2.1 2. Ver. 21. In the fourteenth day Upon that very day not only observed then by the Jews was Christ our Passeover sacrificed for us 1 Cor. 5.7 Ver. 22. Shall the Prince prepare See ver 17. Ver. 23. A burnt-offering In token of self-denial Ver. 24. A meat-offering Made of meale in token of mortification and submission to God in all things Ver. 25. In the feast of the seven dayes i. e. Of Tabernacles wont to be of eight dayes Lev. 23.34 35. Quam sunt nova omnia Of Pentecost here is no mention at all CHAP. XLVI Ver. 1. THus saith the Lord God In this chapter are set forth rationes ritus the laws and rites that were to be observed by Prince and people in offering their sacrifices It is the manner of performance that maketh or marreth any duty there may be malum opus in bona materia ill work in a good matter The gate of the inner court Of the Priests court That looketh toward the East That pointeth to Christ the day-spring from on high the Sun of righteousness who shineth sweetly upon such as rightly sanctifie the Sabbath and shall much more when they come to rest with him in heaven Shall be shut the six working dayes Six dayes shalt thou labour and do all thy work Neither doth this binder holinesse as the Abby-lubbers pretend but further it 1. By preventing temptation 2. By nourishing experience of Gods bounty and providence 3. By filling the heart with objects of heavenly thoughts 4. By stirring up to prayer and praise for each dayes mercyes But on the Sabbath it shall be opened That the people may see Christ in the glasse of the ceremonies and call upon his name We under the Gospel have a clearer light and free accesse on Lords-dayes especially and other times of holy meetings Ver. 2. And shall stand by the post of the gate Waiting at the posts of the gates of wisdom Prov. 8.34 Constantine the Great stood up constantly at the time of Gods publike worship for honour sake So did our Edward the sixth Then he shall go forth And the people come in ver 3. whose souls are as precious to God as his But the gate shall not be shut untill the evening The gate is open till the evening be ready therefore when the Bridegrom is once gone in the gate is shut and fools excluded Matth 25. Ver. 3. Likewise the people of the land The meanest of his subjects if faithful may have as near accesse to God as himself Ver. 4. Six lambs without blemish This was a larger sacrifice then Moses had appointed Num. 28.9 Christians have more cause then Jews had to sanctify the Sabbath as that for the New-moons ver 6. was lesser See Num. 28.11 Hereby it appeareth that God was about to abrogate the Mosaical worship and the Levitical Priesthood Lex enim posterior derogat priori This the Jew-doctours would fain say something to but cannot tell what The wit of these miscreants reprobat concerning the faith will better serve them to divise a thousand shifts to elude the truth then their obstinacy will suffer them once to yield and acknowledge it Ver. 5. As he shall be able to give Heb. the gift of his hand some render it according as it shall be given unto his hand i. e. As God shall put into his heart to give and here he is not tyed as in the Law to such a proportion but left to his Christian liberty Ver. 6. And in the day of the New-moon Which pointed them to the coming of Christ by whom all things are become new It shall be a young bullock It was wont to be two See on ver 4. And six lambs and a ram To signify saith Rabanus that as it is necessary for us to keep the Sabbath so it is likewise that we rely upon Christ for expiation as of our week-dayes sins so also of those that we fall into even on that holy-day Ver. 7. An Ephah for a bullock This was to shadow out saith Polanus the Communion of the Saints with Christ and that Christ offereth and presenteth his Church with himself and in himself to God the Father According as his hand shall attain unto i. e. As he is able and willing for God straineth upon none Ver. 8. He shall go in by the way of the porch This was the Princes Priviledge that as likewise the Priests he might go in and go out at the same East-gate It is fit that the Word and Sword should hold together and that Magistrates and Ministers shoul be singular in holinesse Ver. 9. Shall go out the way of the South-gate For more easy passage sake The Jewes at this day depart out of the Synagogue with their faces still toward the Ark like Crabs going backward in such a multitude of people But withal to teach us many things as 1. Not to turn our backs upon the holy Ordinances 2. To make straight paths for our feet Heb. 12.13 not looking back with Lot's wife Luke 17.32 not longing for the Onions of Egypt as those rebels in the wildernesse but advancing forward with St. Paul Philip. 3.13 14. looking forth-right Prov. 4.25 having our eye upon the mark and making dayly progresse toward perfection 3. That our memories are frail and here we shall meet with many things that will withdraw us from thinking upon God 4 That our life is but short a very passage from one gate to another where to go back i. e. To adde any thing to our lives it is not granted sith our time is limâ—ted Job 14.3 Acts 17.26 and we are all hastening to our long
above measure with the abundance of the revelations For at the time of the end shall be the vision i. e. That this vision of the daily sacrifice intermitted for so many years and the abomination of desolation the picture of Jupiter Olympius set up in the Sanctuary shall be toward the end of the Greek Monarchy Ver. 18. I was in a deep sleep In a Prophetical ecstasy or Traunce wherein I was laid up fast losing for the time all manner of action and motion that my soul might be more free to receive divine revelations But he touched me and set me upright Heb. made me stand upon my standing who was yet all the while in a deep sleep The touch of the Angel kept him from reeling to and fro and made him stand firmly Ver. 19. In the last end of the indignation In the final end of the Greek-persecution which shall not passe the Lords appointed time Ver. 20. The ram which thou sawest See ver 3. Ver. 21. And the rough-goat Hircus hircus See on ver 5. Ver. 22. Now that being broken See ver 8. Ver. 23. And in the latter time of their kingdom In the 137 year of the Greek-Monarchy When the transgressours are come to the full Heb. are accomplished when the Jewes are grown stark naught This was the reason why God set over them such a breathing-devil as was Antiochus for a punishment of their open impiety and formal Apostasie When Phocas the traytour had slain Mauricius the Emperour there was an honest poor man saith Cedrenus who was earnest with God in prayer to know why that wicked man so prospered in his design To whom answer was returned by a voice that there could not be a worse man found and that the sins of Christians and of Constantinople did require it A King of fierce countenance Heb. hard of face that is brazen-faced impudent and withal Acutus astutus acute subtile and of a deep reach Antiochus Julian the Duke of Alva were such Ver. 24. Not by his own power but by his policy-rather and by the persidy of others Dan. 11.23 And he shall destroy wonderfully Mirificentissime In three dayes he slew fourscore thousand in Jerusalem forty thousand were put in bands and as many sold And shall prosper and practise Shall do whatsoever he listeth as if he were some petty-god within himself And shall destroy the mighty So the Jews are called because stout and undaunted and whiles they kept close to God insuperable as when otherwise weak as water See Hos 13 1. with the Note And the holy people Federally holy at least Versâ—tulus varsatilis Ver. 25. And through his policy also Incumbens intelligentiae suae leaning on his own wit and that great Elixar called Reasan of State which can make for a need Candida de nigris de candentibus atra And by peace shall destroy many Undoe them by promises of prosperity and preferment which are dangerous baits Marke 4.9 they were sawn asunder they were tempted Heb. 11.37 Julian the Apostate went this way to work and prevailed to make many Apostates He shall also stand up against the Prince of Princes God almighty by destroying the daily sacrifices and by setting up idolatry in the Temple Tâ—tro morbo But he shall be broken without hand i. e. By the visible vengeance of God See 1 Maccab. 6.8 c. and 2 Maccab. 9.5 c. who laid upon him a loathsom disease and wrapt him up in the sheet of shame Ver. 26. And the vision of the evening See ver 14. Lyra by the the morning would have understood the time of Antiochus by the evening the time of Antichrist who was prefigured by Antiochus Is true Heb truth and so plain that I need say no more of it Wherfore shut thou up the vision Keep it to thy self in sacred silence and reserve it in writing for posterity See chap. 12.49 Isa 8.16 For it shall be for many dayes i. e. For about 300 years hence The Lord would have visions concealed till toward the accomplishment Ver. 27. And I Daniel fainted and was sick So deeply affected was he with the vision and should we be with the word preached it should work upon our very bowels and go to the hearts of us Jer. 4.19 Acts 2.37 Afterwards I rose up and did the Kings businesse Viz. King Belshazzar's with whom though he was out of grace yet not out of office under him and will not therefore be indiligent Malo mihi malè esse quam molliter Seneca Let us not neglect the work of the Lord though lesse able to perform it A sick childs service is double-accepted But none understood it Daniel dissembled his sorrow for Sion before scorners Esth 5.1 Taciturnity is no contemptible vertue CHAP. IX Ver. 1. IN the first year of Darius i. e. Of Darius Priscus who together with Cyrus the Persian took Babylon and with it the kingdom or Monarchy of the Chaldaeans chap. 5.31 by the consent of Cyrus who married his daughter and had the Kingdom of Media with her for a dowry after Darius his death Cyrop l. 8. as Xenophon testifieth The son of Ahasuerus Called Cyaxares by the Greek historians Both these names signify a great Prince an Emperour like as now we say the Great Turk the Great Cham of Cataia c. Ver. 2. I Daniel understood by books Consideravi in libris Daniel was a great student in the Scriptures and well knew that there was no readier way to speed in heaven then by putting the Promises in suit The like also was done by Jacob. Gen 32.9 12. See the Notes there by David 2 Sam. 7.19 25. by Eliah 1 Kings 18.42 and others If we speak in our Prayers no otherwise then the Lord doth in his Promises there shall be a sweet consort of voice begun by the Spirit in the Promises seconded in the spirit of faith by the Saints prayers and answered by God in his gracious Providences Daniel here took this course and had not only what he begged but a revelation concerning the Lord Christ beyond expectation Ver. 3. And I set my face unto the Lord God i. e. Toward the habitation of his holinesse at Jerusalem but especially in heaven I looked up unto the hills 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence I looked for help This Daniel did dayly chap. 6.10 but now with more then ordinary intention and devotion he presenteth an inwrought prayer as St. James calleth it chap. 5.16 edged with fasting and downright humiliation He doubteth not thereby to set God to work as David did Psal 119.126 He knew that a long look toward God speedeth Psal 34.4 5. Jon. 2.4 7. how much more an extraordinary prayer Ver. 4. And I prayed unto the Lord my God and made my confession The Saints themselves when they sin against God are suspended from the Covenant hence it is their custom when they seek the Lord for any special mercy to begin with
Living in Jerusalem Sordes quae excunt excer nuntur è corpore hominis per variâ—s meatus Ver. 4 When the Lord shall have washed away the filth the ordure or excrement sin is the excrement of the soul the superfluity or garbage of naughtiness the Devils vomit From this abominable filth Christ hath loved and washed his with his own blood that he may make them Kings and Priests unto God and his Father Rev. 1.5 He not only washeth his people from their sins but taketh away their swinish Natures whereby they would else return to their former wallowing in the mire as so many Borboritae Of the Daughters of Zion Whose pride in apparel wantonness luxury c. those Peccadillo's as they are commonly counted are here rightly called filth and blood by these Penitentiaries whose property is to aggravate and lay load upon their former evil practices which now swell like Toads in their eyes neither can they find words had enough to call them by By the spirit of judgement By pouring upon them the clean water of the Holy Spirit whereby also they are enabled to make a right judgement of things that are excellent or that differ and to judge themselves worthy to be destroyed for their many and mighty sins And by the spirit of burning so called because it burneth up our corruptions carnis vitia carcinomata and secondly because it enflameth our hearts with a zeal of Gods glory making us all on a light fire as Chrysostom saith that Peter was like a man made all of fire walking amongst stubble And of one that desired to know what kind of man Basil was it is said there was presented in a dream a Pillar of fire with this Motto Talis est Basilius such an one is Basil Ver. 5. And the Lord will create for the safeguard and security of his peculiar people thus purified unto himself Tit. 2.14 and that they may serve him without fear in holiness and righteousness before him all and every day of their lives Luke 1. 74 75. God rather then fail will create as he did of old in Aegypt and the Wilderness a cloud by day a flaming fire by night against heat a Tabernacle against storm and rain a Covert any thing every thing that heart can wish or need require dux erit defensor lux erit consolator He will be to all his a Sun and a shield He will give grace and glory c. Psalm 84.11 See Cant. 2.3 Vpon every dwelling-place upon every private house and place of his peoples abode their walls are continually before him chap. 49.16 He loveth to look upon their Habitations and will hedge them about Job 1.10 And upon her assemblies or meeting-places for Gods service Howbeit this is to be taken cum exceptione crucis the poor Protestants in France have not only been disturbed but destroyed at their Church-assemblies by the Duke of Guise and other Popish Persecutors But the godly in such a case glorifie God in the very fire and bear fruit in such a tempest by Gods defence and benediction A cloud and smoake Or a smoaky cloud alluding to that cloudy Pillar Exod. 13.21 14.19 which was a cloud by day and a fire by night to Israel so is Christ a cooling Refreshment to his own in the scorching day of Temptation or trouble and a comfortable Lamp of Light to direct and protect them through the Wilderness of this world The Cloud was spread over them for a covering Psalm 105.39 and somtimes came betwixt them and their enemies behind them Exod. 14.19 And this was done in Aegypt where was no rain how then was there a cloud God created it For upon all the glory Israel is called Gods glory chap. 46.13 the house of his glory chap. 6.7 a crown of glory chap. 62.3 A Throne of glory Jer. 4.21 Gods Ornament Ezek 7.20 the beauty of his Ornament and that set in Majesty ib. His Royal Diadem Isa 62.3 His Jewels Mal. 3.17 which he wears as great men do their Jewels to make him glorious in the eyes of men they are the Signet on his right hand Isa 49. Shall be a covering As the Cloud covered the Tabernacle and as the Rams-skins covered the Ark from the violence of wind and weather so will Christ the Church Ver. 6. And there shall be a Tabernacle for a shadow Or He shall be Christ is a shelter and a shadow to his when as all worldly comforts are but as so many Burning-glasses to scorch the soul more CHAP. V. Ver. 1. NOw will I sing Now or Now I pray as stirring up his Hearers to attention for here beginneth his third Sermon He had endeavoured but with little good effect to convince them of their detestable unthankfulness Apostacy and other enormities in prose Now he resolves to try another course and to be unto them as a Poet rather then a Prophet if haply they might be taken by the sweetness of his verse and loveliness of his Voyce as Ezek. 33.32 Metra parant animos comprendunt plurima paucis Aures delectant pristina commemorant True it is that Poets for most part are dulcissimè vani most sweetly vain as Austin said of Homer And some have noted well concerning St. Paul that citing his country man Aratus for he was a Cilician he nameth him not but only saith Certain of your own Poets Act. 17.28 notwithstanding the Piety of his beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Divineness of his Subject the Heavens more sublime and pure matter then useth to be in the wanton Pages of other Poets But our Divine Poet is of another alloy and his holy Song is of the same strain with that of Moses of Deborah and Barak of Hannah of David qui noster Orpheus est saith Euthymius the sweet singer of Israel 2 Sam. 23.1 of Solomon with his Song of Songs saving that this is lugubre carmen saith Oecolampadius Et tragaediae quam comaediae similius a lamentable ditty and more like a Tragedy then a Comedy for though the Prophet begineth merrily yet he endeth heavily it is of Mercy and Judgement that he singeth To my well-beloved i. e. to Christ the Churches Bridegroom cujus amicus administer sum whose Paranymph I am and well-wisher See John 3.29 2 Cor. 11.2 3. some render it for my Beloved or in his defence A song Or Poem whereto this first verse is the Proem or Preface A spiritual song it is most Artificially composed and set out with the most exquisite skill that might be Of my Beloved Of him whom my soul loveth as Cant. 1.7 Jonathan loved David 1. with a love of Vnion 1 Sam. 18.1 2. with a love of complacency ver 19.3 with a love of benevolence chap. 20.4 so doth a gracious heart love Jesus Christ My Love was crucified said Ignatius Epist 12. quae est ad Roman whose heart was even a Lump of Love Touching his Vineyard That degenerate Plant of a strange
blows It speaketh deceit See Psal 52.2 with the Notes One speaketh peaceably but in his heart he layeth his wait Such a one was the tyrant Tiberius and our Richard 3. who would use most complements and shew greatest signs of love and curtesie to him in the morning Dan hist 249. whose throat he had taken order to be cut that evening Ver. 9. Shall I not visit them See on chap. 5.9 Ver. 10. For the mountains will I take up a weeping Accingit se Propheta ad luctum Jeremy was better at weeping then Heraclitus and from a better principle Lachrymas angustiae exprimit Crux lachrymas poenitentiae peccatum lachrymas sympathiae affectus humanitatis vel Christianitatis lachrymas nequitiae vel hypocrisis vel vindictae cupiditas Jeremies tears were of the best sort Because they are burnt up The Rabbines tell us that after the people were carried captive to Babylon the land of Jury was burnt up with sulphur and salt But this may well passe for a Jewish fable Both the fowl of the heaven See chap. 4.25 Ver. 11. And I will make Jerusalem heaps So small a distance is there saith Seneca betwixt a great City and none The world is as full of mutation as of motion And a den of Dragons Because she made mine house a den of theeves chap. 7.11 Ver. 12. Who is the wise man that he may understand this This who and who denoteth a great paucity of such wise ones as consider common calamities in the true causes of them propter quid pereat haec terra for what the land perisheth and that great sins produce grievous judgements The most are apt to say with those Philistines It is a chance to attribute their sufferings to Fate or Fortune to accuse God of injustice rather then to accept of the punishment of their iniquity And who is he to whom the mouth of the Lord hath spoken q. d. Is there never a one of your Prophets that will set you right herein but the dust of covetousnesse hath put out their eyes and they can better sing Placentia then Lachrymae c. Ver. 13. And the Lord saith Or therefore the Lord saith q. d. Because neither your selves know nor have any else to tell you the true cause of your calamities hear it from Gods own mouth Ver. 14. But have walked after the imagination of their own heart Then the which they could not have chosen a worse guide sith it is evil only evil and continually so Gen. 6.5 See the note there Which their fathers taught them See chap. 7.18 Ver. 15. Behold I will feed them with wormwood i. e. With bitter afflictions Et haec poena inobedientiae fidei respondet The backslider in heart shall be filled with his own wayes Prov. 14.14 he shall have his belly full of them as we use to say See chap. 8.14 Ver. 16. And I will scatter them also among the heathen As had been forethreatned Deut. 28. Lev. 26. But men will not beleeve till they feel They read the threats of Gods law as they do the old stories of forreign wars and as if they lived out of the reach of Gods rod. Ver. 17. Consider ye Intelligentes estote Is not your hard-heartednesse such as that ye need such an help to do that wherein you should be forward and free-hearted The Hollanders and French fast saith one but without exprobration be it spoken they had need to send for mourning-women Spec. bel sac 209. Vt flerent oculos erudiere suas Ovid. that by their cunning they may be taught to mourn And call for the mourning women In planctum omne pathos faciles such as could make exquisite lamentation and cunningly act the part of mourners at funerals so as to wring teares from the beholders These the Latines called Praeficas quia luctui praeficiebantur because they had the chief hand in funeral mournings for the better carrying on whereof they both sang doleful ditties See 2 Chron. 35.25 and played on certain heavily-sounding instruments Mat. 9.23 whence the Poet Cantabit maestis tibia funeribus Ovid. Ver. 18. And let them make haste and take up a wailing for us Of this vanity or affectation God approveth not as neither he did of the Olympick games of usury of that custome at Corinth 1 Ep. 15.29 which yet he maketh his use of Ver. 19. For a voyce of wailing is heard out of Zion How are we spoiled Ponit formulam threnodiae Quis tragoediam aptius magis graphice depingeret what tragedy was ever better set forth and in more lively expressions Ver. 20. Yet hear the Word of the Lord O ye women For souls have no sexes and ye are likely to have your share as deep as any in the common calamity you also are mostly more apt to weep then men and may sooner work your men to godly sorrow then those lamentatrices Ver. 21. For death is come up into our windows i. e. The killing Chaldees break in upon us at any place of entrance doors or windows Joel 2.9 Joh. 10.1 The Ancients give us warning here to see to our senses those windows of wickednesse that sin get not into the soul thereby and death by sin Ver. 22. Speak Thus saith the Lord Heb. Speak it is the Lords saying and therefore thou mayst be bold to speak it So 1 Thes 4.15 For I say unto you in or by the Word of the Lord. And as the handful after the harvest man Death shall cut them up by handfuls and lay them heaps upon heaps Ver. 23. Let not the wise-man glory in his wisdom q. d. You bear your selves bold upon your wisdom wealth strength and other such seeming supports and deceitful foundations as if these could save you from the evils threatned But all these will prove like a shadow that declineth delightful but deceitful as will well appear at the hour of death Charles the fifth whom of all men the world â—udged most happy cursed his honours a little afore his death his victories trophees and riches saying Abite hinc abite longe get you far enough for any good ye can now do me Abi perdita bestia quae me totum perdidisti be gone thou wretched creature that hast utterly undone me said Corn Agrippa the Magician to his familiar spirit when he lay a dying So may many say of their worldly wisdom wealth c. Let not the wise man glory Let not those of great parts be head-strong or top-heavy let them not think to wind out by their wiles and shifts Let not the mighty man glory Fortitudo nostra est infirmitatis in veritate cognitio Aug. in humilitate confessio Nor the rich man glory in his riches Sith they availe not in the day of wrath Zeph. 1.18 See the Note there Ver. 24. But let him that glorieth glory in this And yet not in this neither unlesse he can do it with self-denial and lowlymindednesse Let him glory
only in the Lord saith Paul The pride of Virginity is as foul a sin as Impurity saith Austin so here Ver. 25. That I will punish all them c Promiscuously and impartially That are circumcised Some read it The circumcised in uncircumcision Unregenerate Israel notwithstanding their circumcision are to God as Ethiopians Am. 9.7 Ver. 26. That are in the utmost corners Heb. Praecisos in lateribus polled by the corner Tempora circumradunt which was the Arabian fashion saith Herodotus See chap. 49.32 For all these Nations are uncircumcised sc In heart though circumcised in the flesh as now also the Turks are CHAP. X. Ver. 1. HEar ye the Word which the Lord speaketh Exordium simplicissimum saith Junius A very plain preface calling for attention 1. From the authority of the Speaker 2. From the duty of the hearers O house of Israel The ten Tribes long since captivated and now directed what to do say some The Jews say others and in this former part of the chapter those of them that had been carried away to Babylon with Jeconiah Vide Selden de diis Syris Ver. 2. Learn not the way of the heathens Their sinful customes and irregular religions meer irreligions And be not dismayed at the signes of heaven Which the blind heathens feared and deified and none did more then the Syrians the Jews next neighbours Of the vanity of judicial Astrology see on Esa 47.13 He who feareth God needs not fear the stars for All things are yours saith the Apostle 1 Cor. 3.21 Muleasses King of Tunis a great star-gazer fore-seeing by them as he said the losse of his Kingdom and life together left Africa that he might shun that mischief but thereby he hastened it Anno 1544. God suffereth sometimes such fond predictions to fall out right upon men for a just punishment of their curiosity For the heathen are dismayed at them Therefore Gods people should not if it were for no other reason but that only See Mat. 6.32 Let Papists observe this Caeremoniae populotum Ver. 3. For the customes of the people are vain Their rites confirmed by custome their imagery for instance a very magnum nihil whether ye look to the Efficient Matter Form or End of those mawmets For one cutteth a tree out of the Forrest See Isa 40.2 and 44.12 17. which last place Jeremy here seemeth to have imitated Ver. 4. They deck it wâ—th silver and with gold Gild it over to make it sightly goodly gods therewhile See Esa 4.4 That it move not Vt non amittat saith Tremellius that it lose not the cost bestowed upon it Ver. 5. They are upright as the Palm-tree Which it straight tall smooth and in summo prosert fructus and beareth fruits at the very top of it Ver. 6. Forasmuch as there is none like unto thee None of all these dii minutuli these dunghil deities are worthy to be named in the same day with thee Thou art great God is great Psal 77.13 Greater Job 33.12 Greatest Psal 95.3 Greatnesse it self Psal 145.3 He is a degree above the superlative Think the same of other his names and attributes many of which we have here mentioned in this and the following verses which are therefore highly to be prized and oft to be perused Leonard Lessius a little before his death finished his book concerning the fifty Names of Almighty God Ex vita Lessii often affirming that in that little book he had found more light and spiritual support under those grievous fits of the stone which he suffered then in all his voluminous Commentaries upon Aquinas his summs which he had well-nigh fitted for the Presse Ver. 7. Who would not fear thee O King of Nations Tremble at thy transcendent greatnesse thy matchlesse Majesty power and prowesse See Mal. 1.14 Rev. 15.4 Psal 103.19 with the Notes Forasmuch as among all the wise men of the Nations Who used to deifie their wise men and their Kings Ver. 8. But they are altogether brutish and foolish The wise men are for that when they knew there was but one only true God as did Pythagoras Socrates Plato Seneca c. they detained the truth in unrighteousnesse and taught the people to worship stocks and stones Rom. 1.21 22 23. The Nations are because they yeeld to be taught devotion by images under what pretext soever Considerentur hic subterfugia Papistarum Pope Gregory first taught that images in Churches were Laey-mens books A doctrine of devils Ver. 9. Silver spread into plates See Isa 40.19 Is brought from Tarshish From Tarsus or Tartessus Ezek. 27.12 from Africa saith the Chaldee Idolaters spare for no cost And gold from Vphaz The same with Phaz Job 28.17 Or with Ophir as some Aurum Obzyrum They are all the work of cunning men Quaerunt suos Phidias Praxiteles but how could those give that deity which themselves had not Ver. 10. But the Lord is the true God Heb. Jehovah is God in truth not in conceit only or counterfeit He is the living God and an everlasting King See on ver 6. At his wrath the earth shall tremble The earth that greatest of all lifeless creatures And the Nations shall not be able Lesse able to stand before him then a glasse-bottle before a Cannon-shot Ver. 11. Thus shall ye say unto them Confession with the mouth is necessary to Salvation This verse written therefore in the Syriack tongue which was spoken at Babylon is a formulary given to Gods people to be made use of by them in detestation of the Idolatries of that City The Gods that made not the heaven and the earth The vanity of Idols and heathenish-gods is set forth 1. By their impotency 2. Frailty Quid ad haec respondebunt Papistae aut qualem contradictoriae reconciliationem afferent Ver. 12. He hath made the earth by his power Here we have the true Philosophy and right original of things Felix qui potuit rerum cognoscere causas Almighty God made the earth the main bulk and body of it Gen. 1.1 He alone is the powerful Creatour the provident disposer the prudent preserver of all things both in heaven and in earth therefore the only true God Ver. 13. When he uttereth his voyce Again when he thundereth Ps 29.3 it raineth a main lighteneth in the midst of the rain which is a great miracle and bloweth for life as we say no man knowing whence or whither Joh. 3.8 All which wondrous works of God may well serve for a Theological Alphabet and cannot be attributed to any god but our God And he causeth the vapours to ascend See Psal 135.7 with the Notes Ver. 14. Every man is brutish in his knowledge Or Every man is become more brutish then to know That was therefore an hyperbolical praise given by Philostratus to Apollonius Non doctus sed natus sapiens that he was not taught but born a wise man See Job 11.12 Rom. 1.22 with the Notes Every man is become