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
ward off his blow to moâ— up ones self against his fire Why should vain man contend with his Maker Why should hee beat himself to froth as the surges of the Sea do against the Rock Why should hee like the untamed Heifer unaccustomed to the yoke gall his neck by wrigling make his crosses heavier than God makes them by crosseness and impatience The very Heathen could tell him that Deus crudelius urit Tibul. Eleg. 1. Quos videt invitos succubuisse sibi God will have the better of those that contend with him and his own Reason will tell him that it is not fit that God should cast down the bucklers first and that the deeper a man wades the more hee shall bee wet Vers 12. For who knoweth what is good for man Hee may think this and that to bee good but is mostly mistaken and disappointed Ambrose hath well observed that other creatures are led by the instinct of Nature to that which is good for them The Lion when hee is sick cures himself by devouring an Ape the Bear by devouring Ants the wounded Dear by feeding upon Dittany c. in ignoras O homo remedia tuo but thou O man knowest not what is good for thee Hee hath shewed thee O man what is good saith the Prophet and what doth the Lord require of thee but this instead of raking riches together to do justly and to love mercy and instead of contending with him to humble thy self to walk with thy God Micah 6.8 For who can tell a man what shall bee after him When the Worms shall bee scrambling for his body the Devils haply for his soul and his friends for his goods A false Jesuite published in print Camd Elis Dilexi virum qui cum corpore solveretur magit de Ecclesiarum statu c. some years after Queen Elizabeths death that shee died despairing and that shee wished shee might after her death hang a while in the air to see what striving would bee for her Kingdome I loved the man said Ambrose of Theodosius for this that when hee died hee was more affected with care of the Churches good than of his own CHAP. VII Vers 1. A good name is better than precious ointment YEa than great riches Prov. 22.1 See the Note The initial letter of the Hebrew word for Good here is bigger than ordinary Majusculum to shew the more than ordinary excellency of a good name and fame amongst men If whatsoever David doth doth please the people Rom. 1.2 if Mary Magdalens cost upon Christ bee well spoken of in all the Churches if the Romans Faith bee famous throughout the whole world if Demetrius have a good report of all good men and St. John set his seal to it this must needs bee better than precious ointments the one being but a perfume of the nostrils the other of the heart Sweet ointment olfactum afficit spiritum reficit cerebrum juvat affects the smell refresheth the spirit comforts the brain A good name doth all this and more For First As a fragrant scent it affects the soul amidst the stench of evil courses and companies It is as a fresh gale of sweet air to him that lives as Noah did among such as are no better than walking dunghills and living sepulchres of themselves stinking much more worse than Lazarus did after hee had lain four daies in the grave A good name preserveth the soul as a Pomander and refresheth it more than musk or civil doth the body Secondly It comforts the conscience and exhilatates the heart cheers up the mind amidst all discouragements and fatteth the bones Prov. 15.30 doing a man good like a medicine And whereas sweet ointments may bee corrupted by dead flies a good name proceeding from a good conscience cannot bee so Fly blown it may bee for a season and somewhat obscured but as the Moon wades out of a cloud so shall the Saints innocency break forth as the light and their righteousness as the noon-day Psal 37.6 Buried it may beee in the open sepulchres of evil throats but it shall surely rise again A Resurrection there shall bee of names as well as of bodies at the last day at utmost But usually a good name comforts a Christian at his death and continues after it For though the name of the wicked shall rot his lamp shall bee put out in obscurity and leave a vile snuff behinde it yet the righteous shall bee had in everlasting remembrance they shall leave their names for a blessing Isa 65.15 And the day of death than the day of ones birth The Greeks call a mans birth-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of his Nativity they call the begetting of his misery Man that is born of a woman is born to trouble saith Job chap. 14.1 The word there rendred Born signifieth also generated or conceived to note that man is miserable even so soon as hee is warm in the womb as David hath it Psal 51.5 If hee lives to see the light hee comes crying into the world Ad Marc. cap. 11. a flet is vitam anspicatur saith Seneca Insomuch as the Lawyers defined 〈◊〉 by crying and a still-born childe is all one as dead in Law Onely Zoâ—â—staâ— is said to have been born laughing but that laughter was both monstrous and ominous Justin lib. 1. For hee first found out the black Art which yet profited him not so far as to the vain felicity of this present life For being King of the Bactrians hee was overcome and slain in battel by Ninus King of the Assyrians St. Austin who relates this story saith of mans first entrance into the world Nondum loquitur tamen prophetat Ere ever a childe speaks hee prophesies by his tears of his ensuing sorrows Nec prius natus quam damnat no No sooner is hee born but hee is condemned to the Mines or Gallies as it were of sin and suffering Hence Solomon here prefers his Coffin before his Cradle And there was some truth in that saying of the Heathen Optimum est non nasci proximum quam celorrime mori For wicked men it had been best not to have been born or being born to dye quickly sith by living long they heap up first sin and then wrath against the day of wrath As for good men there is no doubt but the day of death is best to them because it is the day-break of Eternal Righteousness and after a short brightness as that Martyr said gives them Malorum ademptionem bonorum ademptionem freedome from all evil fruition of all good Hence the antient Fathers called those daies wherein the Martyrs suffered their birth-daies because then they began to live indeed sith here to live is but to lye a dying Eternal life is the onely true life saith Austin Vers 2. It is better to go to the house of mourning To the terming-house as they term it where a dead corps is laid forth for
wherein thou shalt finde fulness of matter in fewness of words Or by these that is by the holy Scriptures which according to some interpreters are called in the former verse Lords of Collections because they are as Lords paramount above all other words and writings of men that ever were collected into volumes Odi ego meos libros saith Luther Luth. in Genes I do even hate the Books set forth by my self and could wish them utterly abolished because I fear that by reading them some are hindred from spending their time in reading the sacred Scriptures Of these it is that the Psalmist saith Moreover by them is thy servant warned or clearly admonished as the word signifies and in doing thereof there is great reward Psal 19.11 Of making many Books there is no end Ambition and covetousness sets many Authors a work in this scribling age Scribimus indocti doctique c. Presses are greatly oppressed and every fool will bee medling that hee may bee a fool in Print Multi mei similes hoc morbo laborant ut cum scribere nesciant tamen a scribendo temperare non possunt Many are sick of my very disease saith Erasmus that though they can do nothing worthy of the publick yet they must bee publishing hence the world so abounds with books even to satiety and surfeit many of them being no better than the scurf of scald and scabby heads And much study is a weariness to the flesh Hierome renders it Labor carnis a work of the flesh They will finde it so one day to their sorrow that are better read in Sir Philip than in St. Peter in Monsieur Balsaâ—s letters than St. Pauls Epistles The holy Bible is to bee chiefly studied and herein wee are to labour even to lassitude to read till being overcome with sleep wee bow down as it were to salute the leaves with a kiss Hierom ad Eust as Hierome exhorted some good women of his time All other Books in comparison of this wee are to account as waste Paper and not to read them further than they some way conduce to the better understanding or practising of the things herein contained and commended unto our care Vers 13. Let us hear the conclusion of the whole matter scil Touching the attainment of true happiness Let us see for a perclose of all where and how it may bee had Shall I tell you in two words saith the Preacher I will so and see that yee mark it In the Original the word rendred conclusion here hath the first letter bigger than the rest to stir up the greater attention to that which follows sith in this short sentence is contained the sum of all Divinity Fear God and keep his commandements Bear an awful respect to the Divine Majesty a reverential fear and from this principle obey God in every part and point of duty Do this and live for ever Do it in an Evangelical way I mean for wee can do it now no otherwise Wish well to exact obedience as David doth Psal 119.4 5. Oh that I could keep thy commandements accurately and woe is mee that I cannot And then bee doing as thou canst for affection without indeavour is like Rachel beautiful but barren Bee doing I say at every thing as well as at any thing for thou must not bee funambulus vertutum as Tertullian phraseth it one that goeth in a narrow tract of obedience No thine obedience must bee universal extending to the compass of the whole Law which is but one copulative as the Schools speak And then Aug. beati sunt qui praecepta faciunt etiam si non perficiunt they are blessed that do what they can Bern. though they cannot but under-do And in libro tuo scribuntur omnes qui quod possunt faciunt si quod debent non possunt They are surely written all in Gods Book that do what they can though they cannot do as they ought I cannot let slip a Note given by one that was once a famous Preacher in this Kingdome and still lives in his printed Sermons The Book of Ecclesiastes saith hee begins with All is vanity and ends with fear God and keep his commandements Now if that sentence were knit to this which Solomon keepeth to the end as the haven of rest after the turmoils of vanity it is like that which Christ said to Martha Thou art troubled about many things but one thing is necessary That which troubleth us Solomon calls vanity that which is necessary hee calls the fear of God From that to this should bee every mans pilgrimage in this world Wee begin at vanity and never know perfectly that wee are vain till wee come to fear God and keep his commandements For this is the whole duty of man Heb. This is the whole man q. d. Hee is not a compleat man hee loseth all his other praises that fears not God It is the very nature and essence of man to bee a reasonable creature Now what more reasonable than that God should bee feared and served What more irrational than irreligion See 2 Thes 3.2 and what is man without true grace but praestantissimum brutum as one saith a very fair beast Vers 14. For God shall bring every work into judgement Full loth is sinful flesh to come to judgement but will they nill they come they must God will bring them Angels will hale them out of their hiding holes Rocks and mountains will then prove a sorry shelter sith rocks shall rent and mountains melt at the presence of the Judge Let us therefore judge our selves if hee shall not judge us and take unto us words against our sins if wee will not have him to take unto him words against our souls Hos 14.2 And then Ita vivamus ut rationem nobis reddendam arbitremur saith the Heathen Oratour Let us so live as those that must shortly bee called to an account For who can tell but that hee may suddenly hear as that Pope did and was soon after found dead Veni miser in judicium Come thou wretch receive thy judgement Let this bee firmly beleeved and thorowly digested and it will notably incite us to the fear and service of God This some Heathens knew Zaleucus Locrensis in the Proeme to his Laws hath these words Hoc inculcatum sit esse Deos venturum esse summum fatalem illum diem Remember to press often upon the people these two things First That there are Gods Next to these Gods an account of all must bee given The Areopagites at their Council were wont diligently to enquire what every of the Athenians did Rouz his Archaeol Atti. 125 and how hee lived that men knowing and remembring that once they must give an account of their lives though but to earthly Judges might imbrace honesty With every secret thing For at that day of Revelation as it is called Wee must all appear or bee made transparent pellucid and clear like
will reckon with you though by your greatness you can bear out your wrong dealing because it is facinus majoris abollae Yet God will arraign you one day for an Abaddon and in the mean while Of a truth many houses shall be desolate You shall be driven out of your great and fair houses aut à milite aut à morte either by the enemy or by Death who shall come upon you with a firmae ejectione and then the place of your habitation shall know you no more a poor fool God will make of you Jer. 17.11 Luk. 12.20 If many houses be not desolate never trust him more if they be not left for Cadowes and Jack-dawes to dwell in Ver. 10. Yea ten acres of Vineyard shall yeeld one Bath viz of wine a poor proportion not a gallon of wine for an acre of ground planted with vines And the seed of an homer shall yeild an Ephah and no more the earth shall yeild but the tenth part of what was fown so little joy shall you have either of your enlarged houses or fields laid to fields by evil arts Et signanter decem ponit jugera saith Oecolampadius here neither is it for nothing that the Prophet saith ten acres of Vineyard c. and that they shall have but the tyth of their seed again to teach them how angry God is with such as thorough covetousness refuse to pay their tythes duely and truly c. Ver. 11. Woe unto them that rise up early Heb. the early risers Osor in loc but for an ill purpose O intolerandum flagitium saith one homines inertia somnique plenissimos c. O intolerable wickedness that men so lazy and more sleepy then dormise should be up and at it so very betimes they rise early to corrupt their actions saith another Prophet Zeph. 3.7 and should have their brains crowing before day Neither are they so soon up alone but they call up others as the Hebrew word here signifieth to serve them and sit with them on their Alebench for they are good fellows they say and must have company That they may follow strong drink pursue it eagerly as the worlding doth his gain Studium ebrietatis illis objicit Lib. 14. cap. ult the hunter his game Their Motto is Take away our liquour ye take away our life By strong drink here understand any inebriating liquour whereof besides wine the Italians have twenty distinct Species to please the Gusto Pliny cries out Hei mirâ vitiorum solertiâ inventum est quemadmodum aqua quoque inebriaret Portentosum sanè potionis genus c. That continue unto night All the live-long-day these Ale-stakes stick to it quaffing and carousing Diem noctemque continuare potando nulli probrum saith Tacitus of the old Germans to drink whole dayes together is amongst them no disgrace neither is it among many of their posterity to this day About the midst of Q. Elizabeths raign that cursed sin was first brought over into England say some Fullers Church hist 61. out of the Low-Countries before which time there was neither general practice nor legal punishment of that vice in this Kingdom Till wine enflame them By which expression omnem ebriorum insaniam intelligit saith Oecolampadius he meaneth all the drunkards mad pranks when heated with wine and yet more with lusts and passions See Prov. 23.29 34. Tyrone the Rebell 1567. was such a drunkard Camd. Eliz. pag. 89. that to cool his body when it was immoderately inflamed with wine and Vskabagh he would many times be buried in the earth up to the chin Ver. 12. And the harp and the viol To make themselves the more mad upon pleasure they had their musick of all sorts that thereby they might banish all seriousness and be lulled faster asleep in carnal security Fescenninis cantibus omnia personabant a practice still in use among drunkards to drown the noise of their consciences like as the old Italians to drown the noise of the heavens when it thundred were wont to ring their greatest bels beat up their drums and tabers c. So Amos 6.4 6. Are in their feasts Or are their feasts or drinkings But they regard not the work of the Lord that is the first making whether of themselves to glorify God in some honest employment and not to make drunkeness their occupation or of other creatures wherein they might find much of God as Pliny did in the musick of the Gnat Saculum est speculum rerum invisibiliâ—m Trismeg and the curious paint of the Butter-fly as Galen did in the double motion of the Lungs called Systole and Diastole but especially as David did in the contemplation of the Universe Psal 8. and as Mr. John Dad did in the flower he had in his hand at Holdenby where being invited by an honourable person to see that stately house he answered In this flower I can see more of God then in all the beautiful buildings in the World Thus if these drunkards had done they would not have so abused Gods good creatures But whoredom and wine and new wine had taken away their hearts Hos 4.11 Neither regarded they any thing but the sparkling of the wine in the cup Prov. 23.31 and the beauty of the strange woman ver 33. in the flagrancy of their beastly lust Neither consider the operation of his hands the present disposing of his creatures either by way of mercy or judgment They passe by his providences unobserved his late judgments upon the ten Tribes Am. 6.6 his heavy plagues hanging over their own heads called his work and the counsel of the holy One of Israel ver 19. Nihil omnino sapiunt nisi luxum suum they minde nothing but their luxury and looseness Ver. 13. Therefore my people are gone into captivity i. e. they are sure to go So Am. 6.7 Because they have no knowledge Heb. Propter non-scientiam i. e. ut ita dicam non-curantiam for their brutish oscitancy and inconsiderateness as having buried their wits in their guts and being miserably besotted by their daily sensualities Jer. 5.4 Surely they are poor they are foolish for they know not the way of the Lord nor the judgment of their God And their honourable men are famished Heb. are men of hunger or famine Congrua huic malo lues They had abused their meat and drink to surfetting and drunkenness now they shall know the worth of those good creatures by the want of them And their multitude dryed up with thirst The common sort also shall taste of the common calamity Ioseph Egesip as they did very deeply when besieged by Vespasian for the space of five moneths Ox dung was then a precious dish unto them and the shreddings of pot-hearbs cast out and trodden under foot and withered were taken up again for nourishment yea some to prolong their lives would not stick to eat up that that others had vomited and cast up See Isa 9.19 20. Ver. 14. Therefore
as being apt and able to teach but he wanted a fit Audience as having to do with a sort of drunken sots that were unteachable uncapable So Ezek. 47.11 when the waters of the Sanctuary flowed the miry places could not be healed Think the same also of those that are drunk with pride as ver 1. and self-conceitedness who make Divinity only a matter of discourse or that come to sit as Judges or Criticks on their Ministers gifts c. It will be long enough ere such will be taught any thing One may as good undertake to teach a young weanling void of understanding and in some respects better for these to their natural corruption and impotency have added habitual hardness and obstinacy to their sinews of iron brows of brass Isaiah 48.4 and what hope can there be of working upon such Ver. 10. For precept must be upon precept Children are of weak understanding and of short memories and Hebraei dicunt hisce verbis infantilitatem significari they must also have short words and sentences prescribed unto them such as are kau and flau and inculcated upon them that something at least may stick so must most of our Hearers or little good will be done Deut. 6.7 thou shalt teach them diligently unto thy Children Heb. thou shalt whet or repeat them by often going over the same thing as the knife goeth over the whetstone till it be sharp But very many of our common hearers are not only unteachable but untameable deriding sound doctrine and making a mocking stock of their godliest Ministers And so some very good Expositors haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Prophetadici tradunt make these words here recited to be the scoffs and taunts of those profane mockers ver 14. 22. which they put upon the Prophet q. d. We have nothing but rule upon rule precept upon precept c. Zaulazau kau lakau the very sound of the words carrieth a jear like as scornful people by the tone of their voice and riming words scorn at such as they despise Thus this good Prophet became the drunkards song Any man may be witty in a biting way and those that have the dullest brains have commonly the sharpest teeth to that purpose Rightly said the Comedian Homine imperito nunquam quicquam injustius Terent. Qui nisi quod ipse fecit nihil rectum putat Ver. 11. For with stammering lips c. with a lisping lip Heb. with scoffs of lip or with language of mocks Surely God scorneth the scorners Prov. 3.34 for he loveth to retaliate and proportion choice to choice Isa 66.3 4 device to device Micah 2.1.3 frowardness to forwardness Psal 18.26 scoffing to scoffing Prov. 1.25.26 And with another tongue lingua exotica such as they shall be no whit the better for see 1 Cor. 14.21 We read of John Elmar Bishop of London in Queen Elizabeth's raign that on a time when he saw his Auditory grow dull in their attention to his Sermon he presently read unto them many verses out of the Hebrew Text whereat they all started admiring what use he meant to make thereof then shewed he them their folly that whereas they neglected English whereby they might be edifyed they listened to Hebrew whereof they understood not a word and how justly God might bring in Popery again with Latine service blind obedience and dumb offices for their contempt of the Gospel Ver. 12. To whom he said This is the rest i. e. the ready way to find rest to your souls as Mat. 11.28 29. sc by obeying my precepts and embracing my promises Wherewith ye may cause the weary to rest i. e. Me who am pressed by your sins Amos 2.13 and wearied out with your iniquities Isa 43.24 or your poor brethren tired with miseries or your own souls laden with sin guiltiness Ver. 13. But the word of God was unto them precept upon precept c. i. e. a derision as ver 10. therefore henceforth hearing they shall hear and not understand Sic Sanniones Deus punit That they may go and fall backward ut vadant cadant retrorsum tanquam turpiter ab hoste superati resuperati laid flat on their backs brought to remediless ruin This came of their obstinacy though not intentionally yet eventually Ver. 14. Wherefore hear the word of the Lord Stand forth and hear your doom ye that jear when you should fear as if ye were out of the reach of Gods rod. Ye scornful men Heb. ye men of mockage ye who mock at the word of God by your words deeds and gestures quales sycophantas quotidie videmus of which sort we find not a few now a dayes such dust-heaps as these we have in every corner men that have turned religion not only into a form but also into a scorn accounting the wisdom of God foolishness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Saint Peter calleth scoffers or such as make sport with the word 2 Pet. 3.3 And the Prophet here uno verbo multa peccata exprimit dum Illusores nominat in calling them mockers calleth them all that naught is That rule the people such as Shebna now was and afterwards Tobiah Neh. 2.19 Herod Domitian Julian Sr. Thomas Moor c. Ver. 15. Because ye have said i. e. ye have thought and reckoned so but without your hoast as they say Jer. 6.19 Hear O earth behold I will bring evil upon this people even the fruit of their thoughts We have made a covenant with death Nos ab omni malo sumus securissimi Thrasonicae hyperbolae we are shot-free and shall scape scotfree Beckets friends advised him for his security to have a Mass in honour of St. Stephen to keep him from the hands of his enemies Spencer He had so but it saved him not As not to have been dipt in Lethe-lake could save the Son of Thetis from to dye c. And with hell are we at agreement Heb. we have made provision or taken order egimus cantum The Prophets tell us a tale of death and hell but we shall yet dance upon their graves and for hell we fear it not The Lyon is not so fierce as he is painted nor the Devil so black as he is represented Diabolo optimè convenit cum lurconib us Good-fellows shall have good quarter with the Devil say our modern Atheists But what a mad fellow was that Advocate in the Court of Rome mentioned by Bellarmine who lying at his last gasp almost and being called upon to repent and cry to God for mercy prayed thus O Lord I have much desired to speak one word unto thee before I dye not for my self but for my wife and children ego enim propero ad inferos neque est ut aliquid pro me agas for I am hasting to hell neither is there any thing now to be done by thee for me De arte mor. lib. 2. cap. 10. And this he spoke saith Bellarmine who was
by and heard it with as much confidence as if he were but travelling to the next town When the overflowing scourge shall pass thorough to sweep away such as are drowned in drunkenness and dread no danger It shall not come to us whatever the Prophets prate let them say as they please we will believe as we list For we have made lyes our refuge a poor refuge for tenue mendacium pellucot lyes are so thin they may be seen thorough but it may be that they called their false refuges lyes not because they held them so but because the Prophets called them so whereas to themselves they seemed prudent counsels Ver. 16. Therefore thus saith the Lord God This is purposely prefaced for the support of the faithful when they should hear the ensuing dreadful denunciations and see them executed We cannot beat the dogs but the children will be ready to cry For a foundation a stone firm and fast opposed here to the fickle stayes and vain fastnesses of wicked worldlings this foundation-stone is Christ Rom. 9.33 10.11 not Hezekiah as the Jews would have it or Peter as the Papists see Peter to the contrary 1 Pet. 2.6 and Paul 1 Corinth 3.11 He that believeth shall not make haste viz. to help himself as he can sith God defers his help as did faithless Saul Ahaz these Jews ver 15. those Bethulians that set him a time and sent for him by a post as it were David staid Gods leasure for the Kingdom those in Esther for deliverance and those other in the Hebrews for the accomplishment of the promises Heb. 10.36 Hold out faith and patience We know not what we lose by making haste and not holding up our hand as Moses did to the going down of the Sun Ver. 17. Judgement also will I lay to the line Or I will set out judgement by line and justice by plummet that is I will proportion your punishments to your offences as it were by line and by level that the wicked may have their due and the godly sustain no dammage See 2 Kings 21.12 13. Amos 7.8 Calvin saith that by this expression borrowed from builders the Lord here sheweth that when the corner-stone before spoken off shall be laid the Church of the faithful built thereupon shall rise up to a fair and uniform built temple in the Lord according to Ephes 2.20 And the hail shall sweep away the refuge of lyes Or shovel away or quasi furcillis extrudet shall fork away or burn up your vain confidences as he destroyed the Egyptians by hail mingled with fire And the waters see ver 15. Mat. 7.27 Ver. 18. And your covenant with death shall be disannulled See ver 15. They made a covenant with death and hell but death and hell make no covenant with them God shall shoot at such with an arrow suddenly Psal 64.7 and when they shall say peace and safety then shall suddain destruction come upon them as travail upon a woman with child and they shall not escape 1 Thes 5.3 Thus it befell the rich fool Luk 12. Alexander the great whom his parasites flattered into a fond conceit of an immortality and Pope Sylvester the second who dealt with the Devil for the Popedom and was perswaded by him that he should never dye till he sang Mass in Jerusalem but when he saw how he was cheated and that he must dye he cryed out Ah miser aeternâ—s vado damnatus ad ignes Ver. 19. From the time that it goeth forth it shall take you this was opposed to their fond conceit of impunity or at least immunity for a long season ver 15. the most secure are soonest surprized And it shall be a vexation c. Vexatio dabit intellectum Luther after the Vulgar rendreth it sententiam Prophetae non male exprimens See chap. 26.9 The Cross is the best Tutor Ver. 20. For the bed is short Here the Prophet seemeth to some to threaten them for their lectulorum luxus Amos 6.4 their beds of ivory whereon when well whittled they once stretcht themselves at full length and slept out their drunkenness but when brought to Babylon the case should be otherwise with them Diodate faith that these are figurative and proverbial terms importing that all means and devices they can use will no way defend them Gods wrath is such as none can avert or avoid Ver. 21. As in Mount Perazim See 2 Sam. 5.20 God usually sitteth amidst his people in his mercy-seat or throne of grace neither ariseth he to punish them till much provoked and then he may possibly deal as severely with them as he did with the Philistines at mount Perazim or with the Amorites in the valley of Gibeon Josh 10.10 But then he doth his work his strange work and brings to pass his act his strange act i. e. that which is neither his wont nor his delight Lam. 3.33 Mic. 7.18 Ezek. 33.11 To fall foul upon his people by his plagues and judgements goeth as much against the heart with him as against the hair with them And besides by doing this his strange work he maketh way for the doing of his own proper work 1 Cor. 11.32 Ver. 22. Now therefore be ye not mâ—ckers for those are the worst of men ver 14. Pests the Septuagint commonly render them Abjects and castawayes David calleth them and yet they proudly disdain others and far their betters as thimbles full of dust and the goodly braveries of their scorn But shall they escape by this iniquity shall they carry it away so In no wise for Ne vincula vestra invalescant Their bands shall be made strong their sorrows shall be multiplyed and they shall have more load of miseries and mischiefs laid upon them though now they mock at Gods menaces as uttered in terrorem only for fray-bugs and at his Ministers as false Prophets Among many other memorable examples of Gods judgements upon such out of Gods blessed book the Acts and Monuments of the Church and other Histories Nicholas Hemingius relateth a story of a lewd fellow in Denmark Anno Christi 1550. which usually made a mock at Religion and the professors of it and on a time coming into a Church where a godly Minister was preaching by his countenance and gestures shewed a great contempt against the Word but as he passed out of the Church a tyle fell upon his head and slew him in the place How much more mercifully dealt Almighty God with that Miller in Lecestershire who sitting in an Alehouse on a Sabbath day with one of his companions said to him I hear that bawling Hooker is come to Town let us go and hear him we shall have excellent sport and accordingly they went on purpose to jeer him But it pleased God the Sermon so wrought upon him that being pricked at the heart Mr. Clark from Mr. White Jun. he went to Mr. Hooker intreating him to tell him what he might do to be saved and afterwards
the wicked Priests especially as greatest Traytors to the state the Lord thundereth and threateneth terribly By the beasts here called for we may understand the Babylonians Grecians Syrians Egyptians but especially the Romans who made clean work of them when as they were grown extreamly wicked and even ripe for ruine as Josephus witnesseth See Jer. 50.17 Ver. 10. His watchmen are blind they are all ignorant Invehit in Pseudepiscopos such as were and are still in part the Popish Clergy those of the ninth age especially and not much better a little before Luther stickled blind leaders of the blind lamentably ignorant as the Bishop of Dunkelden in Scotland for instance Act. Mon. Luther who professed that he knew neither the New Testament nor the Old so Bishop Albert reading the Bible and being asked by a Noble-man What book it was he read I know not said he what book it is but all that I read in it is contrary to our Religion As for the other ill qualities of the watchmen here enveighed against Hugo the Cardinal said that the Devil had two daughters Covetousness and Luxury the former he had heretofore married out to the Jews the latter to the Gentiles but now the Monkes and Priests had gotten them both from their old husbands and taken them for their own use The Hebrew Criticks have observed that the word here rendred watchmen hath a Tsade bigger than ordinary to shew what odious creatures such are as are here described They are all dumb dogs that cannot bark i. e. Will not deal plainly and faithfully with mens souls but either preach not at all or placentia only toothlesse truthes Lib. 29. chap. 4. Pliny tells of the dogs in Rome that were set to keep the Capitol because when the Gaules scaled it the dogs being fed too full lay sleeping and did not give warning they not only hanged them up but every year on that day of the year hanged up certain dogs in the City for exemplary justice yea crucified them alive upon an Elder-tree Let dumb dogs and parasitical Preachers treacherous to mens souls take heed they be not one day hanged in hell Sleeping lying down loving to slumber Non dormiunt solum sed dedita opera dormiunt Somnoâ—entia pastorum luporum est gaudium so full they have farced themselves and so deeply drunk they are that they sleep soundly though Lyons roare and wolves worry the poor flock and that many times far enough from the fold wherein they shew themselves to be worse then Vlysses his swineherd of whom Homer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would not be drawn to sleep from his swinesty Ver. 11. Yea they are greedy dogs that can never have enough Heb. strong of soul or of appetite they know not to be satisfied Lac lana is that they look for the instruments of a foolish shepherd forcipes mulctra the sheares and milk paile are in their hand Zach. 11.15 they eat the fruit and drink the milk as Ezek 25.4 yea they eat the fat and tear the claws in pieces Zach. 11.16 Albertus Magnus complained heavily of the covetousness of Pastours in his time In Mat. 10.16 Temporalia colligunt perse spiritualia seminant per alios saith he they take little paines but care not how much profit they make he that made Fasciculus temporum doth the like Another modern writer fitly applyeth that to them which Oedipus in Sophocles saith of Tiresias the Heathen-Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that he looked only to his gain but was little seen in his profession Such a one was Balaam Jude 11. such were those false Prophets Ezek. 13. the covetous Pharisees Luke 16.14 the false Apostles Rom. 16.18 called dogs Phil. 3.2 such as had a greedy worm under their tongues and could never be satisfied And they are shepherds that cannot understand The dust of covetousnesse hath even put out their eyes Midas secundum Etymologiâ—m Graecam coecus est as it fared with the blind and greedy Pharisees Avidi à non videndo the world is a pearle in their eyes they cannot see God nor skill of their office Tremellius rendreth it nesciunt docere they know not to teach as being choaked haply with a fat benefice a common practice of the Pope They all look to their own way Mind their own commodity whereby they are led up and down as an Ox may be all a ground over by a bottle of hay Ver. 12. Come ye The wicked have their Come ye as well as the godly chap. 2. 3. See there I will fetch wine A Pastour should be no winebibber or Alestake 1 Tim. 3.8 Ebrietas in se culpas complectitur omnes Drunkennesse is a foul fault in any man saith Petrus Ravennas but in a Minister it is sacriledge especially if he draw on others to it as here and as the Popish Priests do at Paris and Lovain where the best wine is called Vinum Theologicum and they use to lengthen out their drunken compotations And to morrow shall be as this day Words of profane secureness and dissoluteness See Chap. 22.13 Prov. 23.35 CHAP. LVII Ver. 1. THe righteous perisheth So the world deemeth but not rightly for the righteous hath hope in his death when the wicked dying is driven away in his wickednesse Prov. 14.32 by him that hath the power of death even the devil Heb. 2.14 having been through fear of death all their life-time subject to bondage The Lacedemonians all the time of their life adored death The righteous can defie death with Paul and sing Death where 's they sting Hell where 's thy victory he is not killed with death as Jezabels children were Rev. 2.23 but dyeth in peace though he dye in battle as Josiah did of whom some interpret this Text. And no man layeth it to heart Heb. upon his heart that it may sink and soak into it so as to be soundly sensible of Gods holy hand and end in such a providence See chap. 5.12 There is a woe to oscitancy and stupidity of this kind And merciful men Heb. men of piety or pitty such as all righteous persons are they have received mercy and they can shew it Colos 3.12 they have steept their thoughts in the mercyes of God which have dyed theirs as the dye-fat doth the cloth Aâ— men gather flowers and candy them and preserve them by them so doth God his pious ones Are taken away Heb. gathered as corn is into the garner or fruit into the store-house so they into Abrahams bosom No man considering None of those debauched ones chap 56.12 to be sure of These are glad to be rid of the righteous as the Sodomites were of righteous Lot as the Heathen persecutors were of the Martyrs whom they counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.13 the sweepings of the world and the off-scourings of all things That the righteous is taken away
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
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
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
lesse wicked then the Jews as the Scythians were better then the Athenians and now the Indians then the Spaniards and because they executed the righteous sentence of God upon those flagitious Jews Ver. 46. I will bring up a company A numerous army which shall make much havock and slaughter Ver. 47. And the company shall stone them As by the law they did adulteresses Ver. 48. Thus will I cause leudnesse to cease Thus if it may be done no otherwise Thus still if men will not mend by faire means they are taken away by death that they may sin no more That all women may be taught That all Cities and States may hear and fear and do no more so Exemplo alterius qui sapit ille sapit Ver. 49. And ye shall bear the sins i. e. The punishment of your idolatry neither shall ye have colour of cause to complain of my severity And ye shall know that I am the Lord God This comes in ever and anon velut versus intercalaris and hath much weight in it to set on what is said before CHAP. XXIIII Ver. 1. AGain in the ninth year Of Jehoiakims captivity chap. 1.2 three years before the destruction of Jerusalem by Nebuchadnezzar Ver. 2. This same day Ezekiel in Mesopotamia is told by God and telleth others the very day that Nebuchadnezzar laid seige to Jerusalem 2 King 25.1 Jer. 39.1 and 52.4 Heathen historians tell us of Apollonius Tyanaeus that in the self-same day and hour wherein Domitian the Emperour was slain at Rome he got up into a high place at Ephesus in Asia and calling together a great multitude of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Domit. he spake these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well done Stephen strike the murtherer home pay him soundly Thou hast struck him thou hast wounded him to the heart thou hast slain him outright I commend thee for it This if it were so was brought to him by the devil doubtlesse Our Prophet had a betrer intelligencer Ver. 3. Set on a pot Deus cum prophet◠lequitur tanquam cum coquo any thing to make them sensible of their danger and the destruction of their City now fully determined Reprasentat Tartarum ollam Vulcaniam inferni This pot is Jerusalem and a lively representation of hell saith à Lapide the pouring of water into it a long siege the flesh the Citizens the fat the rich ones lauti lascivi the bones the stoutest and best warriours c. These scurrilous Jewes had jeared at Jeremyes caldron or pot Jer. 1.13 See on chap. 11.3 now they are cast into the pot and their jear driven back down their very throats Ver. 4. Gather the peices thereof into it Let people of all sorts flock into the City for safety-sake that there as in a pot they may be boyled by a long siege and have sorrow enough Ver. 5. Take the choyce of the flock The King and his Peers And burn also the bones The dry bones the common people for these will burn like wood And let him seeth the bones The choice bones ver 4. Ver. 6. Wo to the bloody City i. e. Blood-guilty and full of crimes capital that call for blood To the pot whose scum is in it Who are hardened in their wickednesse which is evident to all men and are not amended by punishments Let no let fall upon it i. e. Let none escape unpunished In warres oft-times they cast lots to save some and slay some Ver. 7. For her blood is in the midst of her She careth not who knows of her murthers and oppressions He seemeth to allude to that law that blood being let out of a beast should be covered in the ground She set it upon the top of a rock Super limpidissimam petram saith the Vulgar as glorying in it So Abimelech slew all his brethren upon one stone Judg. 9.5 the Jews crucified our Saviour on Mount Calvary She poured it not Pudet non esse impudentem Agit cum illa ex lege talionis Pol. Ver. 8. I have set her blood upon the top of a rock Where it will be seen afar off and for along time As her sin was in propatulo in open view so to cry quittance with her shall her punishment likewise be my visible vengeance shall follow her close at heels as a blood-hound Ver. 9. Woe to the bloody City See Nah. 3.1 Hab. 2.12 I will even make the pile for fire great They shall undergoe a long and sore siege Ver. 10. Heap on wood c. See on ver 3. And spice it well Vulg. coquatur tota compositio let the whole composition be boiled till all the virtue be boiled out A Metaphor from Apothecaries Ver. 11. That the brasse of it may be hot and may burn This J am vaecua ardet Romae jam enim ipsa olla consumitur in quae prius carnes ossa consumebantur Hom. 18. in Ezek. Gregory fitly applyeth to Rome taken and wasted by the Lombards this City ever since it was Papal and then it first began to be so was never besieged but it was taken by the enemy Ver. 12. She hath wearied her self with lyes With seeking and trusting to lying vanities creature comforts Others render it she hath wearied me with lyes i. e. with false promises of amendment Others Frustrà sudatum est pains is taken with them to no purpose And her great scum went not forth out of her But is sodden into her partly and partly sodden over into the fire A godly man cleareth himself of sin as spring-water worketh it self clean as the Sea will endure no poisonful thing but casteth it upon the shore as the sweet water made brackish by the coming in of the salt-water gets to be sweet again so do Gods people work out brackish and sinful dispositions c. The good heart admitteth not the mixture of any sin though sin may cleave to it as drosse doth to silver yet like right wine or hony as the scum ariseth still it casteth it out so here Ver. 13 In thy filthinesse is leudnesse i. e. Thou art desperately stiffe and stubborn thy disease is complicate and threateneth death Because I have purged thee i. e. Called upon thee by my Prophets to cleanse thy self of all filthinesse of flesh and spirit sought also to purge thee by the sope of afflictions and by the cudgel of calamities Isa 1.16 27.9 with Isa 1.5 6 7. And thou wast not purged From thy sin which had gotten into thy very frame and constitution was weaved into the texture of thine heart Thou shalt not be purged But shalt perish in thy sins which is worse then to aye in a ditch and pine away in thine iniquities ver 23. He who is filthy shall be filthy still a fearful sentence Till I have caused my fury to rest upon thee Till I have purged thee in hell-fire which will be ever doing but never be done donec omnia tela
It is reported of a worthy Divine of Scotland Zacheus convert preface that hee did even eat and drink and sleep eternal life This is to walk with God this is to live by Faith this is to see him that is invisible Moses his optick this is to go the upper way even that way of life that is above to the wise that hee may depart from Hell beneath Prov. 15.24 See the Note there And hee shall direct thy paths As hee carefully chose out the Israelites way in the wilderness not the shortest but yet the safest for them So will God do for all that make him their guide The Athenians had a conceit that their Goddesse Minerva turned all their evil counsels into good unto them The Romans thought that their Vibilia another heathenish Deity set them again in their right way when at any time they were out All this and more than this is undoubtedly done by the true God for all that commit their waies unto him and depend upon him for direction and success Loe this God is our God for ever and ever hee will bee our guide even unto death Psal 4â— 14 Vers 7. Bee not wise in thine own eyes Bis desipit qui sibi sâ—pit Hee is two fools that is wise in his own eyes This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marres all Socrates his Hoc scio quod nihil scio gat him the name of the wisest among men Arachuâ— apud Ovid. Metamor lib. 6. Consilii satiâ— in me mihi is the proud mans posiâ— Hec that would bee wise must bee a fool that hee may bee wise 1 Cor. 3.18 Intus existens prohibet alienum A conceit of wisdome bars out wisdome Fear the Lord This makes a modest opinion of a mans self Joseph a man famous for the fear of God when Pharaoh expected from him an interpretation of his dream as having heard much of his skill It is not in mâ—â— said hee Gen. 41.16 God shall give Pharaoh an answer of peace Loe hee extenuates his own gifts and ascribes all to God Wherefore suddenly after as Joseph had said to Pharaoh Without mee shall God make answer to Pharaoh so Pharaoh is heard say to Joseph Without thee shall no man lift up his hand or foot in all the Land of Egypt vers 44. So that here was exemplified that holy Proverbâ— Prov. 22.4 By humility and the fear of the Lord are riches and honour and life The Original runs thus By humility the fear of the Lord are riches c. There is no And in the Hebrew Humility and the fear of the Lord are so near akin this being the Mother of that as if the one were predicated of the other as if they were one and the same grace And depart from evil Another effect of this clean fear of God as David calleth it Psal 19.9 Cave spectat Caâ—o was a watch word among the Romans A reverend and religious man had these words following written before him in his study Noli peccare Nam Deus videt Angeli astant Diabolus accusabit Conscientia testabitur Infernus cruciabit Take heed of sin for God seeth thee Angels stand by thee the Devil will accuse thee thy Conscience will testifie against thee and Hell will torture thee Psal 134.4 Hos 3.5 But besides all this there is mercy with God that hee may bee feared and the children of Israel shall fear the Lord and his goodness Vers 8. It shall bee health to thy navel That is Thou shalt bee in good plight both for the outward and inward man Thy bones full of marrow thy breasts full of milk thy spirit also lively and lifted up in the waies of the Lord. And as it is with children in the womb for to these is the allusion here that by the navil nourishment is ministred unto them yea even to the strengthening of the inward parts So the godly in the Church are â—ed and bred by the Faith and fear of God And as without marrow in the bones Munster Mercer T. W and others in loc no part of man no not that which is of greatest value and force is able to do any thing So the strength that they have from God is as the marrow which strengtheneth the bones and maketh them apt to do good things And as a man that hath his bones filled with marrow and hath abundance of good blood and fresh spirits in his body hee can indure to go with less cloaths than another because hee is well lined within So it is with a heart that hath a great deal of grace and peace hee will go through difficulties and troubles though outward comforts fail him Act. Mon. fol. 1358. It is recorded of Mr. Saunders Martyr that himself should tell the party that lay in the same bed with him in prison that even in the time of his examination before Steven Gardiner hee was wonderfully comforted not onely in spirit but also in body hee received a certain taste of that holy Communion of Saints whilest a most pleasant refreshing did issue from every part and member of the body to the seat and place of the heart and from thence did ebbe and flow to and fro unto all the parts again Vers 9. Honour the Lord with thy substance Freely expending it in pious and charitable uses Exod. 25.19 Deut. 26.2 See the Notes there See also my common place of Almes Vers 10. So shall thy Barus bee filled The Jews at this day though not in their own Country Godw. Heb. Antiq. 277. Thegualer â—ischilshe the guasher nor have a Levitical Priest-hood yet those who will bee reputed Religious amongst them do distribute the tenth of their increase unto the poor being perswaded that God doth bless their increase the more for their usual Proverb is Decima ut dives fias Pay thy Tythes that thou mayest bee rich See the Note on Mat. 5.7 Vers 11. Despise not the chastening of the Lord Slight it not but sit alone Lam. 3.28 and consider Eccles 7.14 Some think it a goodly thing to bear out a cross by head and shoulders and wear it out as they may never improving it As a Dog that getting out of the water into which hee is cast shakes his cars or as a man that coming out of a shower of rain dryes again and all is as before Perdidistis fructum afflictionis saith Austin of such Scapethrifts Thus the proud Greeks having lost two Castles in Chersonesus Miserrimi facti estis pessimi permansistis Aug. de civit Dei l. 1. c. 33. Turk Hist fol. 185. taken from them by the Turks commonly said that there was but an Hogsty lost alluding to the name of that Country Whereas that was the first footing that the Turks got in Europe and afterwards possessed themselves of the Imperial City of Constantinople Shortly after Anno 1358. Callipolis also being lost the mad Greeks to extenuate the matter when they had any talk thereof in
and wretched Cardinal found by woful experience in the reign of Henry the sixth For perceiving death at hand hee asked Wherefore should I dye being so rich If the whole Realm would save my life I am able either by policy to get it or by riches to buy it Fox Martyrol vol. 1. p. 925. Fye quoth hee will not death bee hired will mony do nothing No mony in this case bears no mastery Death as the jealous man will not regard any ransome neither will hee rest content though thou offer many gifts Prov. 6.35 Aug. de civit Dei l. 5. c. 25. And in her left hand riches and honour Bonus Deus Constantinum Magnum tantis terrenis implevit muneribus quantâ— optare nullus auderet The good Lord heaped so much outward happiness upon his faithful Servant Constantine the Great as no man ever durst to have wished more saith Austin If God give his People a Crown hee will not deny them a crust If they have bona throni the good things of a Throne they shall bee sure of bona scabelli the good things of the footstool Vers 17. Her waies are waies of pleasantnesse Such as were those of Adam before his fall strawed with Roses paved with Peace Some degree of comfort follows every good action as heat accompanies fire as beams and influences issue from the Sun Which is so true that very Heathens upon the discharge of a good conscience have found comfort and peace answerable This saith One is praemium ante praemium a fore-reward of well-doing In doing thereof not onely for doing thereof there is great reward Psal 19.11 Vers 18. Shee is a tree of life A tree that giveth life and quickeneth or as one interprets it a moâ—â— assured sign of eternal life whatsoever it is hee alludeth no doubt to the tree mentioned Gen. 2.9 3.22 See the Notes there And happy is every one that retains her Though despised by the world as a poor Sneak a contemptible caytiff We usually call a poor man a poor soul a poor soul may be a rich Christian as Roger sirnamed Paupere censu was Son to Roger Bishop of Salisbury Goodwins Catal p. 338. who made him Chancellour of England Vers 19. The Lord by wisdome By his essential wisdome by his eternal word Prov. 8.30 the Lord Christ who is the beginning of the Creation of God Rev. 3.14 See the Note on John 1.3 In the beginning God created the Heaven and the Earth Gen. 1.1 that is In his Son as some interpret it Heb. 1.2 Col. 1.16 This interpretation is grounded upon the Jerusalimy Targum who translates that Gen. 1.1 bechochmatha in sapientia So doth Augustine and others and for confirmation they bring Joh. 8.25 but that is a mistake as Beza shews in his Annotations there Hee established the Heaven Heb. Hee aptly and trimly framed and formed them in that comeliness that wee now see The Heavens declare the glory of God and the firmament sheweth his handy-work Psal 19.1 Upon the third Heaven hee hath bestowed a great deal of curious skill and cunning workmanship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.10 But of that no natural knowledge can be had nor any help by humane arts Geometry Opticks c. For it neither is aspectable nor moveable The Visible Heavens are for the many varieties therein and the wonderful motion of the several sphears fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coelum maximè co nomine intelligunt Graci Mercer The Original word here used ratione conjugationis plus aliquid significat quam paravit vel stabilivit Conen Mirum in modum disposuit Hee hath cunningly contrived And hence haply our antient English word Koning and by contraction King comming of the Verb Con which signifies as Becanus noteth Possum Scio Andeo I can I wot I dare do it Vers 20. The depths are broken up viz. Those great chanels and hollow places made in the earth to hold the waters Gen. 1.9 that they may not overflow the earth and this the very Philosophers are forced to confess to bee a work of divine wisdome Others by depths here understand fountains and floods breaking out and as it were flowing from the nethermost parts of the earth even as though the earth did cleave it self in sunder to give them passage And the clouds drop down the dews Clouds the bottles of rain and dew are vessels as thin as the liquor that is contained in them there they hang move though weighty with their burden How they are upheld and why they fall here and now wee know not and wonder Vers 21. Let not them depart Ne effluant haec ab oculis tuis saith the Vulgar Ne haec à tuis oculis deflectant in obliquum huc illuc So Mercer Let thy eyes look right on Chap. 4.25 look wishly and intently on these great works of God and his wisdome therein set forth and conspicuous as on a theatre Eye these things as the Steersman doth the Load-star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Archer doth the mark hee shoots at 2 Cor. 4.18 or as the Passenger doth his way which hee findes hard to hit and dangerous to miss Yea let them bee the delight of thine eyes with the sight whereof thou canst not bee sated or surfeited Vers 22. So shall they bee life unto thy soul For by these men live and this is the spirit of my life saith Hezekiah Isa 38.16 Even what God hath spoken and done vers 15. A godly man differs from a wicked as much as a living man from a dead carkass The wicked are stark dead and stone cold The Saints also want heat sometimes but they are soon made hot again because there is life of soul in them as Charcoal is quickly kindled because it hath been in the fire And grace unto thy neck Or to thy throat that is to thy words uttered through the throat See the Note on chap. 1.9 Vers 23. Then shalt thou walk in thy way safely Fidneialiter saith the Vulgar confidently and securely Every Malvoy shall bee a Salvoy to thee thou shalt ever go under a double guard the Peace of God within thee Phil. 4.7 and the Power of God without thee 1 Pet. 1.5 Thou shalt bee in league also with the stones of the field and the beasts of the field shall bee at peace with thee Job 5.23 Vers 24. Thou shalt not bee afraid See this exemplified in David Psal 3.5 6. Peter Act. 12.6 and Mr. Rogers our late Protomartyr Act. Mon. fol. 1356. who when hee was warned suddenly to prepare for the fire hee then being sound asleep in the prison scarce with much shogging could bee awaked Thy sleep shall bee sweet As knowing that God thy Keeper Psal 121.4 5. doth wake and watch for thee Psal 120.1 Wicked mens sleep is often troublesome through the workings of their evil consciences Danielâ— Hist of Eng. as our Richard the third after the murther of his
ingagements which when it was once done a most joyful man was hee saith Master Fox in his life For bills and obligations do mancipate the most free and ingenuous spirit and so put a man out of aim that hee can neither serve God without distraction nor do good to others nor set his own state in any good order but lives and dies intangled and puzled with cares and snares and after a tedious and laborious life passed in a circle of fretting thoughts hee leaves at last instead of better patrimony a world of intricate troubles to his posterity who are also taken with the words of his mouth Vers 3. When thou art come into the hand For the borrower is servant to the lender Hieron ad Celantiam Prov 22.7 And Facilè ex amico inimicum facies cui promissa non reddes saith Hierom. A friend will soon become a foe if unfriendly and unfaithfully dealt with Not keeping time makes a jarre in payments and so in friendship too as well as in Musick Ezek. 32.2 34.18 Go humble thy self Crave favour and further time of the Creditour say Doubt not of your debt onely forbear a while Cast thy self at his feet as to bee trodden so the Hebrew word here signifieth Stick not at any submission so thou mayest gain time and get off and not bee forced to run into the Usurers Books that Amalec or licking people which as Cormorants fall upon the borrowers and like Cur-doggs suck your blood onely with licking and in the end kill you and crush you rob you and ravish you Psal 10.8 9 10. And make sure thy friend For whom thou standest ingaged call upon him to save thee harmless For as Alphius the Usurer sometimes said of his Clients Horat. Epod. Colum. de re rust l. 1. c 7. Optima nomina non appellando mala fieri Even good Debters will prove slack pay-masters if they bee let alone if not now and then called upon Some read the words thus Multiply thy friends or sollicite them viz. to intercede for thee to the Creditor and to keep thee out of this brake Vers 4. Give not sleep to thine eyes c. Augustus wondred at a certain Knight in Rome that owed much and yet could sleep securely Dio. and when this Knight dyed hee sent to buy his bed as supposing there was something more than ordinary in it to procure sleep The opportunity of liberty and thriving is to bee well husbanded lest some storm arising from the cruelty of Creditors or mutability of outward things over-whelm a man with debt and danger as the whirlwind doth the unwary traveller upon the Alpes with snow Now if such care bee to bee taken that wee run not rashly in debt to men how much more to God If to undertake for others bee so dangerous how should wee pray with that godly man August From my other-mens sins good Lord deliver mee If wee are so to humble our selves to our fellow-creatures in this case how much more should wee humble our selves under the mighty hand of God Jam. 4.10 that hee may lift us up in due season If this bee to bee done without delay where the danger reacheth but to the outward man how much more speed and earnestness should bee used in making peace with God whose wrath is a fire that burns as low as hell and getting the black lines of our sins drawn over with the red lines of his Sons blood and so utterly razed out of the book of his remembrance Vers 5. As a Roe from the hand c. This creature may bee taken but not easily tamed It seeks therefore by all means to make escape Cald. Paraph. in Cant. 8.14 and when it fleeth looketh behinde it holding it no life if not at liberty And as a bird A most fearful creature and desirous of liberty Nititur in sylvas quaeque redire suas that Avis Paradisi especially that being taken never gives over groaning till let go again Vers 6. Go to the Ant thou sluggard Man that was once the Captain of Gods School is now for his truantliness turned down into the lowest form as it were to learn his A b c again yea to bee taught by these meanest creatures So Christ sends us to School to the birds of the air and Lilies of the field to learn dependence upon divine Providence Matth. 6. and to the Stork Crane and Swallow to bee taught to take the seasons of Grace and not to let slip the opportunities that God putteth into our hands Jer. 8.7 This poor despicable creature the Ant is here set in the chair to read us a Lecture of sedulity and good husbandry What a deal of grain gets she together in Summer What pains doth shee take for it labouring not by day-light onely but by Moon-shine also What huge heaps hath shee What care to bring forth her store and lay it a drying on a Sun-shine day left with moisture it should putrifie c. Not onely Aristotle Aelian and Pliny but also Basil Ambrose and Hierom have observed and written much of the nature and industry of this poor creature telling us withall that in the Ant Bee Stork c. God hath set before us as in a picture the lively resemblance of many excellent vertues which wee ought to pursue and practise These saith One are veri laicorum libri the true Lay-mens books the images that may teach men the right knowledge of God and of his will of themselves and their duties Vers 7. Which having no guide overseer c. How much more then should man who hath all these and is both ad laborem natus ratione ornatus born to labour and hath reason to guide him Only hee must take heed that hee bee not Antlike wholly taken up about what shall wee eat or what shall wee drink c. Vers 8. Provideth her meat in the Summer Shee devours indeed much grain made chiefly for the use of man But deserves saith an Interpreter for this very cause to bee fed with the finest wheat and greatest dainties that all men may have her alwayes in their eye Diligent men to quicken their diligence and sluggards to shame them for their slothfulness And gathereth her food in harvest That may serve in Winter It is good for a man to keep somewhat by him to have something in store and not in diem vivere Quintâ—l as the fowls of heaven do Bonus Servatius facit bonum Bonifacium as the Dutch Proverb hath it A good saver makes a well-doer Care must bee taken ne Promus sit fortior Condo that our layings-out bee not more than our layings-up Let no man here object that of our Saviour Care not for to morrow c. There is a care of diligence and a care of diffidence a care of the head and a care of the heart the former is needful the latter sinful Vers 9. How long wilt thou sleep O sluggard
up and down prying and spying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes â— 11 and carrying tales and rumors 1 Tim. 5.13 See the note there It is nothing that they can do they will say the more therefore Vers 13. Hee winketh with his eyes Hee is restless in evil and with his odd tricks and gesticulations seeks to spread mischief even there where hee dares not otherwise discover himself Or the sense may bee this Though hee speak froward things though hee slander and detract c. to the hurt of the hearers yet as if hee spake nothing but truth and out of deep affection to the party hee seeks to assure it by the constancy of his countenance by the gravity of his gate and by the motion of his fingers to make beleeve that it is so indeed when as in truth it is neither so nor so Vers 14. Frowardness is in his heart What marvel then though hee solecise with his hand though hee twinkle with his eye and tinkle with his feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When hee speaketh fair beleeve him not for there are seven abominations in his heart Prov. 26.25 Even those seven next mentioned here Vers 16 17 18 19. as Aben-Ezra conceiveth upon that Text. Heâ— deviseth mischief continually Heb. At all times Pliny speaks of the Scorpion that there is not one minute wherein it doth not put forth the sting The soul of a wicked man is in a sling restless and violently tossed about by Satan who acts and agitates him 1 Sam. 25.29 Ephes 2.2 See Mic. 2.1 Hos 7.6 Hee soweth discord And so shews himself a true breathing Devil a Disciple of Machiavel whose Maxime was Divide impora make division and get dominion Archb. Abbots Answer to D. Hills three reasons In the year 1579 Allen at Rhemes instructed his Emissary seducers sent over into England to make way for their great project of perdition in eighty eight by dividing the people under the terms of Protestant and Puritan and provoking them thereby to real and mutual both hate and contempt And what labouring there is now by the Jesuitical party to heighten out unhappy differences that they may make themselves Masters of all who seeth not Herein they deal saith Gregory of the like factors for the Devil in his time as the Master of the Pit who oft sets two Cocks to fight together to the death of both that after mutual conquest hee may sup with both their carkasses The Jews before they were banished out of this Kingdome threw bags of poison into the wells and fountains that the people were to drink of and thereby indeavoured to poison them all so do our seeds-men of sedition Vers 15. Suddenly shall hee bee broken without remedy A dismal doom Broken and not bruised onely suddenly broken when they least dream or dread the danger And this without remedy no possibility of peecing them up again or putting them into a better condition See this exemplified in Nabal 1 Sam. 25. and Deeg Psal 52. Vers 16. These six things doth the Lord hate That is hee detesteth damneth punisheth them in the sluggard whose soul is the sink of all these ensuing evils Where note That sin makes wicked men the object of Gods hatred the Saints of his pitty As wee hate poison in a Toad but wee pitty it in a man in the one it is their nature in the other their disease Yea seven are an abomination to him Or That seventh his soul abhorreth that sowing of discord among brethren heightneth and compleateth his hatred of the rest Septimum abominatio anima illius Vers 17. A proud look Heb. Haughty eyes Mens hearts usually and chiefly sit and shew themselves in oculis in loculis in poculis in their eyes purses Profecto oculis animus inhabitat Plin. Ep. ad Evagr. and cups The Latines speaking of an arrogant disdainful person say that hee doth supercilium attollere look loftily Odi fastum istius Ecclesia said Basil I hate the proud stateliness of that Western Church the Church of Rome hee means Quid verum fit neque sciunt neque sustinent discerere Ibid. which even in those purer times began to look big and despise all other in comparison of it self This hee somewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Western eye-brow which occasioned at length that lamentable separation of the Eastern or Greek Church from communion with the Latine The other four Patriarcks dividing themselves from the Bishop of Rome and at their parting using these or the like words Thy greatness wee know thy covetousness wee cannot satisfie D. Field of the Church Gerson Carleton thine intollerable insolency wee can no longer endure live to thy self c. God himself resists a proud person in a special manner 1 Pet. 5.5 and that afar off Psal 138.6 hee cannot abide the sight of him Looks aloof at him For whereas all other vices flye from God saith Boethius Pride lets flye at him Sola Superbia se Deo opponit No wonder therefore though his soul abhor it when it buds especially Ezek. 7.10 and testifies to a mans face Hos 7.10 breaking forth as the Master-pock of the soul in big-swoln words proud gate Bubbles of vanity 2 Pet. 2.18 ridiculous gestures garish attire lofty and haughty looks that hate of Heaven and gate to Hell David could not indure it in any of his Psal 101.5 No more could Queen Elizabeth in the greatest favourite about her Dissension once falling out between her and Essex about a fit man for government of Ireland hee forgetting himself and neglecting his duty uncivilly turneth his back as it were in contempt with a scornful look Shee waxing impatient Camdeus Elisab 494. gave him a cuff on the ear bidding him begone with a vengeance c. For avoiding of all discontents and distempers this way occasioned it were to bee wished that men would first get humble hearts the Apostle Ephes 4. makes humble-mindedness the first virtue as here a proud look is made the first vice the Master-root And then that they would enter into a Covenant as Job did with his own eyes at least Chap. 30.1 such a Covenant as was once made at a meeting of the borderers in the marches between England and Scotland Security was given and confirmed on both sides by Oath according to custome and proclamation made Ibid. 279. saith mine Author that no man should harm other by word deed or look A lying tongue Heb. A tongue of lying viz. That hath learned the trade and can do it artificially A Frier a lier was the old proverb here passing for current of that evil Generation those loud and lewd liers The proud have forged lies against mee Psal 119.69 Assunt mendacium mendacio so the Hebrew hath it they â—ew one lie to another until their iniquity bee found to bee hateful Psal 36.2 A righteous man how much more the righteous God hateth lying But
a wicked man for his lying is loathsome Heb. stinketh and cometh to shame Prov. 13.5 Pilate for instance of whom Egesippus saith that hee was Vir nequam parvi faciens mendacium A naughty man and that made light of a lye It may seem so by that scornful question of his What 's truth Joh. 18.38 Tacitus also is by Tertullian said to bee mendaciorum loquacissimus where hee speaks of Christians hee writes so many lines so many lies Liers pervert the end for which God created speech which was to give light to the notions of the mind Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hands that shed innocent blood This is fitly subjoyned and set after a lying tongue because blood-shed is oft occasioned by lying nil est audacius illis Deprensis iram atque animos ex crimine sumunt Juvenal Ruffians revenge the lye given them with a stab Persecutors as in the French Massacre give out that Christians are the worst of men not fit to live for their notorious enormities and therefore not to bee pittied if taken from the earth Those that kill a Dog saith the French Proverb make the world beleeve hee was mad first so they alwaies belied the Church and traduced her to the world and then persecuted her first took away her veil and then wounded her Cant. 5.6 The Devil was first a slanderer and lyer and then a murtherer Hee cannot murder without hee slander first But God will destroy them that speak lies the Lord will abhor the bloody and deceitful man Psal 5.6 Vers 18 An heart that deviseth wicked imaginations This is the old Beldame the Mother of all the foregoing and following mischiefs and is therefore fitly set in the midst of the seven as having an influence into all From the eies the Wise-man descends to the mouth from the mouth to the hands from the hands to the heart from thence to the feet and so takes the parts in order as they stand But as for the heart it transfuseth its venome into all the rest and may say to them all as the heart of Apollodorus the Tyrant seemed to say to him who dreamed one night that hee was fleaed by the Scythians and boiled in a Caldron and that his heart spake to him out of the kettle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is I that have drawn thee to all this Those in Hell cry so doubtless Feet that bee swift As if they should come too late This is a foul abuse of the locomotive faculty given us by God for better purpose that wee should bee swift to hear run to and fro to encrease knowledge Dan. 12. walk in the way that is called holy go from strength to strength taking long strides towards Heaven Psal 84.7 Those then that walk in a contrary road and make all possible haste to heap up sin upon sin must needs be abominated and accursed of God Vers 19. A false witness that speaketh lies Heb. That blows abroad lies as with a pair of bellows that vents them boldly and freely in open Court in the face of the Countrey These Knights of the Post can lend an oath for a need as they did Jesabel against Naboth and like those in the history will not stick to swear that their friend or foe was at Rome and Interamna both at once God oft thundereth against such to shew his utter hatred of them and hath threatned that the winged flying-book that is full of curses within and without shall overtake them ere they get home and shall rest in the midst of their houses to consume them with the timber thereof and the stones thereof Zach. 5.4 And him that soweth discord See the Notes on vers 14. 16. Unity among brethren is fitly compared to a Cable-Rope which will not easily break but if once cut asunder its hard to tye a knot upon it what ill officers then are Breed-bates and boutefeus Vers 20. My Son keep thy Fathers Commandement The commandements of religious Parents are the very commandements of God himself and are therefore to bee as carefully kept as the apple of a mans eye Prov. 7.2 See the Note one Chap. 1.8 Vers 21. Binde them continually Observe them with as much care and conscience as thou art bound to do the Law of God given by Moses Deut. 6.8 See the Note there Ducet perducet Vers 22. When thou goest it shall lead thee No such guide to God as the Word which while a man holds to hee may safely say Lord if I bee deceived thou hast deceived mee If I bee out of the way thy word hath misled mee When thou sleepest it shall keep thee If thou sleep with some good meditation in thy mind it shall keep thee from foolish and sinful dreams and fancies and set thy heart in a holy frame when thou awakest Hee that raketh up his fire at night shall finde fire in the morning How precious are thy thoughts that is thoughts of thee unto mee O God Psal 139.17 what follows When I awake I am still with thee vers 18. Vers 23. For the Commandement is a Lamp Or Candle whereof there is no small use when men go to bed or rise betime Hee that hath the Word of Christ richly dwelling in him may lay his hand upon his heart and say as dying Oecolampadius did Hic sat lucis Here 's plenty of light Under the Law all was in riddles Moses was veyled And yet that saying was then verified Et latet lucet There was light enough to light men to Christ the end of the Law And reproofs of instruction Or corrections of instructions A lesson set on with a whipping is best remembred See the Note on Chap. 3.13 Vers 24. To keep thee from the evil woman Heb. From the woman of evil that is wholly given up to wickedness as Aaron saith of the people Exod. 32.22 and as Plautus In fermento tota jacet uxor In this sense Antichrist is called the man of sin 2 Thes 3. From the flattery of the tongue This is the proper effect of Gods word hid in the heart as an amulet Bellerophon and other Heathens without this preservative abstained from Adultery either for love of praise or fear of punishment or opinion of merit but this was not properly chastity but continency which kept them from the outward act sed non sine dolore not without inward lustings and hankerings after strange flesh Vellem si non essem Imperator said Scipio when a fair Harlot was offered to him I would if I were not a General Of a strange woman Filthiness as also swearing and drunkenness in a woman is most abominable Hence among other reasons saith one the whorish woman is called the strange woman Salust Vers 25. Lust not after her beauty Aureliae Orestillae praeter formam nihil unquam bonus landavit Aurelia Orestilla had beauty indeed but nothing else that was praise-worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian ver hist
〈◊〉 〈◊〉 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
of the world the Hebrew Doctors understand the element of fire Judicium sit penes Lectorem Let the Reader judge Vers 25. Was I brought forth Or begotten Thus Wisdome describes her eternity in humane words and expressions for our better apprehension Which while Arrius either knew not or weighed not hee here hence took occasion to oppose the Deity of our Saviour and to propagate that damnable errour in the Eastern Churches to the ruine of many souls This Arch-heretick Arrius sitting on the stool to ease nature at Constantinople voided there his entrails And now Mahometisme is there as the excrement of Arrius Vers 26. Nor the fields nor the highest See the Note on vers 24. Vers 27. When hee prepared the heaven Or caused them to bee prepared took order to have it done viz. by mee who was with him and by whom hee made the worlds Joh. 3.35 Heb. 1.3 Joh. 1.3 Col. 1.16 For the Father loveth the Son and hath put all things into his hand When hee set a compass Or drew a circle round about the earth meaning the Out-spread firmament of heaven Gen. 1.6 Howbeit the Hebrews understand it of the world of Angels called by them the third world or the third heaven whereunto St. Paul also seems to allude 2 Cor. 12.2 Vers 28. When hee established the clouds above That they might bee kept there as it were in Tuns and Bottles till hee would have them to pour down their dew or rain Vers 29. When hee appointed the foundations That it should remain unmoveable though it hang in the air as it were by Geometry Ovid. Terra pilae similis nullo fulcimine nixa Aâ—re suspenso tam grave pendet â—nus Vers 30. Then I was by him Accursed then for ever bee that blasphemous assertion of the Arrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a time when hee was not This Scripture so much abused by them makes utterly against them But Hereticks pervert the Scriptures saith St. Peter 2 Pet. 3.15 A metaphor from those who put a man upon the rack and make him speak that which hee never thought Tertullian calls Marcion the Heretick Mus Ponticus because of his arroding and gnawing the Scripture to make it serviceable to his errours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As one brought up with him Or as a nourisher that is as a maintainer and upholder of that his excellent workmanship of Creation Heb. 1.3 The Septuagint render it I was with him making all fine and trim Eram apud cum aptans so Irenaeus More pueri qui alatur risum captans ac concilians Mercer Rejoycing alwayes Or laughing with him This as the very Jews are forced to confess doth notably set forth that unspeakable sweetness and joy that the blessed God findeth in the apprehension of his own wisdome which say they is one and the same with God himself Vers 31. Rejoycing in the habitable part That is In the humane nature wherein the fulness of the God-head dwelt bodily by means of the hypostatical union Or in the Saints whose hearts the Lord Christ inhabiteth by faith Or in the work of Creation which Christ did without either tools or tool Vers 32. Now therefore hearken unto meâ— Audite senem juvenes said Augustus to his seditious Souldiers and had audience And shall not Wisdome that is so ancient as before the Creation so eminent as to make and conserve a world so gracious with the Father c. shall not shee bee hearkened to For blessed are they And blessedness is the mark that every man shoots at Vers 33. Hear instruction and bee wise This way wisdome enters into the soul Hear therefore For else there is no hopes Hear howsoever Austin coming to Ambrose to have his ears tickled had his heart touched Vers 34. Waiting at the posts of my doors At the Schools and Synagogues say the Hebrews where men should come in with the first and go forth with the last as door-keepers do which was the office that David desired Psal 84. Vers 35. For who so findeth mee findeth life Lest any man should hold it too hard a task to wait at Wisdomes gates as Princes guards or as the Levites did in the Temple shee tells them what they shall have for so doing And shall obtain favour Which is better than life Gods favour is no empty favour It is not like the Winters Sun that casts a goodly countenance when it shines but gives little heat or comfort As air lights not without the Sun nor wood heats without fire so neither can any thing yeeld comfort without Gods favour Vers 36. Wrongeth his own soul Rapit animam suam Hee plunders his own soul of its happiness yea hee cruelly cuts the throat thereof being ambitious of his own destruction CHAP. IX Vers 1. Wisdome HEbr. Wisdomes in the plural and this either honoris causa for honours sake or else by an Ellypsis as if the whole of it were Wisdome of Wisdomes as the Song of Songs for a most excellent Song Cant. 1.1 Junius renders it Summa sapientia See the Note of Chap. 1.20 Hath builded her house That is the Church 1 Tim. 3.15 See the Note there Shee hath hewn out her seven pillars Pillars and polished pillars Any thing is good enough to make up a mud-wall but the Churches Pillars are of Marble and those not rough but hewn her safety is accompanied with beauty Vers 2. Shee hath killed her Beasts Christ provideth for his the best of the best fat things full of marrow wines on the lees c. Isa 26. his own flesh which is meat indeed his own blood which is drink indeed Joh. 6.55 besides that continual feast of a good conscience whereat the holy Angels saith Luther are as Cooks and Butlers and the blessed Trinity joyful guests Shee hath mingled her Wine That it may not inflame or distemper Christ spake as the people were able to hear lisping to them in their own low language So must all his Ministers accommodating themselves to the meanest capacities Mercers note here is Cum sobrietate tractandae Scripturae The Scriptures are to bee handled with sobriety Shee hath also furnished her table So that it even sweats with variety of precious viands wherewith her guests are daily and daintily fed Mr. Latimer sayes That the assurance of Salvation is the sweet-meats of this stately Feast But what a doâ—t was Cardinal Bobba who speaking in commendation of the Library of Bonony which being in an upper-room hath under it a Victualling-house Angel Roccha in Vatican p. 395. and under that a Wine-cellar had thought hee had hit it in applying thereunto this Text Wisdome hath built her an house hath mâ—ngled her wine and furnished her table Vers 3. Shee hath sent forth her Maidens So Ministers are called in prosecution of the allegory for it is fit that this great Lady should have suitable attendants to teach them innocency purity and sedulity as Maidens keeping the word in
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
Grief is like Lead to the soul heavy and cold it sinks downward Homer Odyss 1. Mans mind is like the stone Tyrrhenus which so long as it is whole swimeth but being once broke sinketh and carries the soul with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How decrepit was David grown with much grief at seventy years of age The like wee may say of Jacob who attained not to the daies of the years of the life of his Fathers Gen. 47.9 as being a man of many sorrows And this some think was the reason that our Saviour Christ at little past thirty was reckoned to bee toward fifty Joh. 8.57 Hee was the man that had seen affliction by the rod of Gods wrath Lam. 3.1 But a good word maketh it glad Such as was that of our Saviour to the poor Paralytick Son bee of good chear thy sins are forgiven thee The promises are called a good word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 29.10 so David found them Psal 119.92 Physick for the soul more truly so called than the Library at Alexandria cordials of comfort breasts of consolation Isa 66.11 Wells of salvation Isa 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miseriarum as Plato said of Wine and Musick that which mitigates mans miseries and without which Wine Musick merry company c. will prove but miserable comforters and at the best but the Devils Anodynes Vers 26. The righteous is more excellent than his neighbour Let him dwell by whomsoever hee is ever a better man than his neighbours hee is a Prince of God amongst them as Abraham was amongst the Hittites The Jews say that those seventy souls that went with Jacob into Egypt were as much worth as all the seventy Nations in the world Nemo me major nisi qui justior said Agesilaus when he heard the King of Persia stiled The great King i. e. I acknowledge none more excellent than my self unless more righteous none greater unless better Upon all the glory shall bee a defence Isa 4.5 that is upon all the righteous those onely glorious those excellent of the earth Psal 16.2 that are sealed up to the day of redemption Eph. 4.30 Now whatsoever is sealed with a seal that is excellent in its own kinde as Isa 28.25 hordeum signatum excellent barly The poorest Vilage is an Ivory palace in quo est Pastor credentes aliqui saith Luther if it have in it but a Minister and a few good people But the way of the wicked seduceth them i. e. The wicked will not bee perswaded of the just mans excellency hee cannot discern nor will bee drawn to beleeve that there is any such gain in godliness any such worth in well-doing any such difference betwixt the righteous and the wicked betwixt him that serveth God and him that serveth him not Hee therefore goes another way to work but is fearfully frustrated For who ever yet hardened himself against God and prospered Job 9.4 They think themselves far better than the righteous and so they were indeed if they could finde that felicity in wicked wayes which their deceitful hearts promise them But this they can never do Vers 27. The sloathful or deceitful man roasteth not that which hee took in hunting Hee shall never enjoy his evil-gotten goods but though hee heap up silver as the dust and prepare raiment as the clay hee may prepare it but the just shall put it on and the innocent shall divide the silver Job 27.16 17. I read of a false Butcher that having stoln an Oxe and caused it to bee drest on his wedding day was on that very day apprehended and not long after executed I read of Tecelius the Popes Pardonmonger in Germany that having by sale of Indulgences scraped together a huge mass of money and returning for Rome hee was met and eased of his cash by an odde fellow who being afterwards prosecuted for a felon produced a pardon for future sins granted him by Tecelius himself and being thereupon acquitted by the Judge hee roasted that which that other old Fox had taken in hunting But the substance of a diligent man is precious Great in value whatsoever it bee in quantity as a small box-full of Pearls are more worth than mountains of pibbles Ps 37.16 Prov. 15.16 and v. 2. The house of the righteous hath much treasure though there bee but curta suppellex Res angusta domi hee is without that care in getting fear in keeping grief in losing those three fell Vultures that feed continually on the heart of the rich worldling and dissweeten all his comforts Jabal that dwelt in Tents and tended the herds had Jubal to his brother the Father of Musick Jabal and Jubal diligence and complacence good husbandry and a well-contenting sufficiency dwell usually together Vers 28. In the way of righteousness is life And life in any sense is a sweet mercy a precious indulgence Life natural is but a little spot of time between two Eternities before and after but it is of great consequence for ex hoc momento pendet Aeternitas and given us for this purpose that glory may bee begun in grace and wee have a further and further entrance into the Kingdome of heaven here as Peter saith 2 Ep. 1.11 And in the path thereof there is no death Christ hath unstinged the first death and made it of a punishment a benefit Mors janua vitae porta coeli Bern. of a postern to let out temporal life a street-door to let in eternal life Surely the bitterness of this death is past to the righteous there is no gall in it as the Hebrew word there signifies nay there is hony in it as once there was in the corps of Sampsons dead Lion And for the second death there is no danger for they shall pass from the jaws of death to the joyes of heaven Yea though hell had closed her mouth upon a childe of God it could as little hold him as the Whale could Jonah it must perforce regurgitate and render up such a morsel CHAP. XIII Vers 1. A wise son heareth his Fathers instruction HEbr. Is the instruction or discipline of his Father Philostratus hee was not natus sapiens as Apollonius sed factus not born wise to salvation but made so by his Fathers discipline as Solomon Prov. 4.4 See the Note there But a scorner heareth not rebuke Or heareth and scareth as Lots sons in law as Elies sons and afterward Samuels Samuel succeeds Eli in his cross as well as in his place though not in his sin of indulgence God will shew that grace is by gift not by inheritance or education Ciceroni degenerem fuisse filiâ—â—â— constat sapiens ille Socrates liberos habuit matri similiores quam patri saith Seneca Cicero had a son nothing like him so had Socrates Vers 2. A man shall eat good by the fruit of his mouth See the Note on Chap. 12. vers 14. and on Chap. 10. vers 6. and on Mat. 12.37 Vers 3.
light of a Candle fed by base and stinking matter soon wasting and ending in an offensive snuffe The light of the wicked shall be put out and the spark of his fire shall not shine The light shall be dark in his Tabernacle and his Candle shall be put out with him Job 18.5 6. Ecquandone vidisti stammam stipula exertam claro strepitu largo fulgore cito incremento sed enim mater alevi Apuleius in Apolog. caduco ine endio nullis requiis Salomon compares it fitly to a handful of brush-wood or sâ—are thorn under the pot Eccles 7.6 Vers 10. Only by pride cometh contention Hebr dabit jurgium Pride if there be no cause of contention given will make it Transcendâ— non obedio perturbo is the Motto written upon prides tripple-crown A proud person is full of discontent nothing can please him c. Just like one that hath a swelling in his hands something or other toucheth it still and driveth him to out-cries Pride maketh a man drunk with his own conceits Hab. 2.5 The proud man is as he that hath transgressed by wine And drunkards we know are quarrelsome The Corinthians had riches and gifts and learning and carried aloft by these waxen wings they domineered and despised others 1 Cor. 4.8 they were divided and discontented 1 Cor. 3.3 and these over-flowings of the gall and spleen came from a fulnesse of bad humours Pride is a dividing distemper gowty swoln leggs keep at a distance bladders blown up with wind spurt one from another and will not close but prick them and you may pack a thousand of them in a little room But with the well-advised is wisdome The meeknesse of wisdome as St. James hath it Chap. 3.13 of the which we may well say as Tertullus said to Felix Acts 24.2 By thee we enjoy great quietnesse It was a great trouble to Hamaâ— to lead Mordecai's Horse which another man would not have thought so The moving of a straw troubleth proud flesh whereas humility if compelled to goe one mile will goe two for a need yea as far as the shooes of the Gospel of peace can carry it The wisdome from above is peaceable Jam. 3. Vers 11. Wealth gotten by vanity shall be diminished De malè quasitio â—ix gauget tertius haeres Horat. Ill gotten goods fly away without taking leave of the owner leaving nothing but the print of talons to torment him Prov. 23.5 Many when they have a losse in their riches it is as it were raked out of their bellies Joh 20.15 A piece of their very heart goes with it But he that gathereth by labour shall encrease Howbeit sometimes it is otherwise Master we have laboured all night and taken nothing Behold Luke 4. is it not of the Lord of Hosts that the people shall labour in the very fire and the people shall weary themselves for very vanity Hab. 2.13 There is a curse upon unlawful practices though men be industrious as in Jehojakim Jer. 22. Vers 12. Hope deferred maketh the heart sick Hope 's hours are full of eternity and how many see we lye languishing at Hopes Hospital as hee at the Pool of Bethesda Spes in terronis incerti nomen boni spes in divinis nomen est certissimi Heb. 11.1 Hope unfailable Rom. 5.5 is founded upon faith unfained 1 Tim. 1.5 But when the desire cometh As come it will to those that wait patiently upon God for waiting is but hope and trust lengthened Deo confisi nunquam confusi The vision is but for an appointed time therefore wait Hab. 2.3 you shall be well paid for your patience Wee are apt to antedate the Promises and to set God a time as they Jer. 8.20 looked for Salvation at Summer at furthest We are short breathed short-spirited But as God seldome comes at our time so he never fails at his own and then he is most sweet because most seasonable Vers 13. Who so despiseth the Word shall be destroyed Bishop Bonners Chaplaine called the Bible in scorn his little pretty Gods Book Lindan paâ— lib. 1. cap. 9. Commonitorium Bell. Gifford and Rainold said it contained doctrinam peregrinam strange doctrin yea some things profane and Apocryphal The more modest Papists account Traditions the touch-stone of doctrin and foundation of faith And repute the Scriptures to be rather a kind of store-house for advice in matters of Religion We account them the Divine beam and most exact ballance Cor animam Dei the heart and soul of God as Gregory calleth them the best fortresse against errours as Austin c. though some of our sublimated Sectaries blaspheme that blessed Book as a dead letter and a beggerly element But he that feareth the Commandement That honoureth the Scriptures and trembleth at the Word preached as King Edward the sixth did that second Josiah and as Queen Elizabeth his sweet sister Temperance as he used to call her who when the Bible was presented to her as she rode triumphantly thorow London after her Coronation she received the same with both her hands and kissing it laid it to her breast saying that it had ever been her delight and should be her Rule of Government Vers 14. The law of the wise is as a well of life Or the Law to the wise is a fountain c. whence he may draw the best directions and helps to holinesse and happinesse It confines him to live in that element where hee would live as if one were confined to Paradise where hee would be though there were no such Law The wicked on the contrary leaps over the pale after profit and pleasure and falls upon the snares of death as Shimei sought his Servants lost himself Vers 15. Good understanding giveth favour See this exemplified in Joseph David Daniel Paul Acts 27.43 28.2 God oft speaketh for such in the hearts of their enemies who cannot but admire their piety and patience and spend more thoughts about them than the world is aware of as Darius did about Daniel when cast into the Den. Natural conscience cannot but doe homage to the Image of God stamped upon the natures and works of the godly when they see in them that which is above the ordinary nature of men or their expectation they are afraid of the Name of God whereby they are called Deut. 28.9 10. and are forced to say Surely this is a wise and understanding Nation Deut. 4.6 God is in this people of a truth 1 Cor. 14.25 Certainly this was a righteous man Luk. 23.47 But the way of transgressors is hard Or rough and rugged Satan is a rough harsh Spirit hence Devils are called Sheguirim hairy ones Levit. 17.7 Satyres Isa 34.14 So are all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierce heady high-minded 2 Tim. 3.3 4. living in malice and envie hateful and hating one another Tit. 3.3 Such were Ishmael Esau Saul Antiochus that little Antichrist the Pope that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our Richard the
and punishment are linked together with chains of adamant Of sin wee may say as Isidore doth of the Serpent Tot dolores quot colores so many colours so many dolours The wages of sin is death but the gift of God is eternal life Rom. 6. ult The same in effect with this sentence of Solomon But to the righteous good shall bee repaid Or hee that is God shall repay good Now hee is a liberal pay-master and all his retributions are more than bountiful Never did any yet do or suffer ought for God that complained of an hard bargain L. Brooks discourse of Episcop God will recompence your losses saith that thrice noble Lord Brook who lost his precious life in this late unhappy wars at Litchfield as the King of Poland did his noble servant Zelislaus having lost his hand in his wars hee sent him a golden hand Caius Agrippa having suffered imprisonment for wishing him Emperor when hee came afterwards to the Empire the first thing hee did was to prefer Agrippa and gave him a chain of gold as heavy as the chain of iron that was upon him in Prison Those that lose any thing for God hee seals them a bill of Exchange of a double return nay an hundred fold here and eternal life hereafter Vers 22. A good man leaveth inheritance to his childe Personal goodness is profitable to Posterity God gives not to his servants some small annuity for life onely as great men use to do but keepeth mercy for thousands of generations of them that fear him Exod. 34.7 Where the Masorites observe Nun. Rabbath a great N in the word Not for keepeth to note the large extent of Gods love to the good mans posterity God left David a Lamp in Jerusalem 1 Kings 15.4 although his house were not so with God 2 Sam. 23.5 And the wealth of the sinner is laid up for the just as Nabals was for David Hamans for Mordecai the Canaanites for the Israelites Howbeit this holds not perpetually and universally in every wicked person for some of them are full of children and leave the rest of their substance for their babes Psal 17.14 Hereupon their inward thought is that their houses shall continue for ever c. they call their Lands after their own names as Cain called his new built City after the name of his son Henoch Gen. 8.4 This their way is their folly or is their constant hope for the word signifies both and their Posterity approve their sayings and vote the same way Psal 49.11 13. But together with their lands they bequeath their children their sins and punishments which is far worse than that legacy of Leprosie that Joab left his issue 2 Sam. 3.29 Confer Job 27.16 17. Isa 61.5 Vers 23. Much food is in the tillage of the poor Who have but a little and look well to it That of the Poet is well known Laudato ingentia rura Exiguum colito It is best for a man to have no more than hee can master and make his best of Vigil Geog. lib. â— Lib. 1. cap 3. The ground should bee weaker than hee that tills it saith Columella The earth is a fruitful mother and brings forth meat meet for them by whom it is dressed Heb. 6.7 But there is that is destroyed for want of judgement viz. in plowing and sowing Isa 28.26 or in managing and husbanding what hee hath gotten for the best For non minor est virtus quam quaerere parta tueri Wee must bee good husbands and see that Condus bee fortâ—or Promo our comings in more than our layings out Bonus Servatius facit bonum Bonifacium saith the Dutch man in his blunt Proverb A good saver makes a well-doer Vers 24. Hee that spareth his rod hateth his son It is as if one should bee so tender over a childe as not to suffer the wind to blow upon it and therefore hold the hand before the mouth of it but so hard as hee strangleth the childe It is said of the Ape that shee huggeth her young one to death so do many fond Parents who are therefore peremptores potius quam parentes rather Paricides than Parents Eli would not correct his children God therefore corrected both him and them David would not once cross his Absolom and his Adonijah Bern. and hee was therefore singularly crost in them ere hee dyed The like befell old Andronicus the Greek Emperour in his unhappy Nephew of the same name and Muleasses King of Tunes in his son Amida whom hee cockered so long till Absolom-like hee rose against his father Turk hist 745.747 and possessing himself of the Kingdome put out his father and brethrens eyes slew his Captains polluted his Wives and took the Castle of Tunes But hee that loveth him chasteneth him betimes And this is a God-like love Prov. 3.12 Rev. 3.19 See the Notes there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. l. 2. Correction is a kinde of cure saith the Philosopher the likeliest way to save the childes soul where yet curam exigeris non curationem saith Bernard it is the care of the childe that is charged upon the Parent not the cure for that is Gods work alone But hee usually worketh by this mean and therefore requires that it bee soundly set on if need so require A fair hand wee say makes a foul wound A weak dose doth but stir bad humours and anger them not purge them out In some diseases the Patient must bee let blood even ad deliquium animae till hee swoon again So here Quintilian tells us of some faults in a childe that deserve not a whipping And Chrysippus is ill spoken of by some because he first brought the use of the rod into the Schools It was hee I trow that first offered that strict and tetrical division to the world Aut mentem aut restim comparandam Either a good heart or a good halter for your self and yours The condemned person comes out of a dark prison and goes to the place of Execution so do children left to themselves and not nurtured come from the womb their prison to the fire of hell their execution Severitas tamen non sit tetra sed tetrica Corrections must bee wisely and moderately dispensed Sidonius Ep. lib. 4. Col. 4.21 Parents provoke not your children to wrath lest they bee dispirited and through despondency grow desperate or heartless Our Henry 2. first crowned his eldest son Henry whilst hee was yet alive and then so curbed him that through discontent hee fell into a Feaver whereof hee dyed before his Father A Prince of excellent parts Daniels hist who was at first cast away by his Fathers indulgence and afterwards by his rigour Vers 25. The righteous eateth to the satisfying of his soul Have hee more or less hee hath that which satisfies him Nature is content with a little grace with less Cibus potus sunt divitia Christianorum If Jacob may but have bread to eat
of York and Lancaster were slain eighty Princes of the blood royal and twice as many Natives of England as were lost in the two Conquests of France Dan. Hist The dissentions between England and Scotland consumed more Christian blood wrought more spoil and destruction to both Kingdomes and continued longer than ever quarrel wee read of did between any two people of the world Camd. Elis 165. Bee wise now therefore O yee Kings c. Tu vero Herodes sanguinolente time as Beza covertly warned Charles the ninth author of the French Massacre Many parts of Turkie lie unpeopled most of the poor being enforced with Victuals and other necessaries to follow their great armies in their long expeditions of whom Turk Hist scarce one of ten ever return home again there by the way perishing if not by the enemies sword yet by want of victuals intemperateness of the air or immoderate pains-taking Hence the Proverb where-ever the Great Turk sets his foot there grass grows not any more Vers 29. Hee that is slow to anger is of great understanding The wisdome from above is first pure then peaceable tractable c. Thunder Hail Tempest neither trouble nor hâ—â— caelestial bodies Anger may rush into a wise mans bosome not rest there Eccles 7.9 it dwells onely where it domineers and that is onely where a fool is Master of the family A wise man either receives it not or soon rids it Bee slow to wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ira horror furor wrath war jar strife c. is a lesson that God hath engraven as one wittily observeth in our very nature For the last letter that any childe ordinarily speaketh is R. and that 's the radical letter of all words of strife and wrath almost in all languages But hee that is hasty of spirit exalteth folly Hee sets it up upon a pole as it were hee makes an Oyes and proclaims his own folly by his ireful looks words gestures actions as that furious Fryar Feuardensius doth in his book called Theomachia Calvinistica where hee took up his Pen with as much passion and wrath as any souldier takes up his sword Such another hasty fool was Fryar Alphonsus the Spaniard who reasoning with Mr. Bradford Martyr Act. Mon. was in a wonderful rage chafing with Om and Cho so that if Bradford had been any thing hot one house could not have held them Vers 30. A â—ound heart is the life of the flesh A heart well freed from passions and perturbations holds out long and enjoys good health Neither causeth it molestation of mind or want of welfare to others R. Levi. It is the life of fleshes in the plural not onely its own but other mens bodies are the better at least not the worse for it whereas the envious and angry man rangeth and rageth and like a mad Dog biting all hee meets sets them as much as in him lies all a madding and undoes them But envy is the rottenness of the bones A corroding and corrupting disease it is like that which the Physicians call Corruptio totius substantiae it dries up the marrow and because it cannot come at another mans heart this hell-hag feeds upon its own tormenting the poor carkass without and within It is the moth of the soul and the worm as the Hebrew word signifies of the bones those stronger parts of the body it is the same to the whole man that rust is to Iron as Antisthenes affirmeth it devoureth it self first as the worm doth the Nut it grows in Socrates called it serram animae the souls saw and wished that envious men had more ears and eyes than others that they might have the more torment by beholding and hearing of other mens happinesses For invidia simul peccat plectitur expedita justitia Like the Viper it is born by eating through the dams belly Like the Bee it loseth its sting and life together like the little Flie to put out the Candle it burns it self like the Serpent Porphyrius it drinks most part of its own venome like the Viper that leapt upon Saint Pauls hand to hurt him but perished in the fire or as the Snake in the Fable that licked off her own tongue as envying teeth to the file in the forge In fine Envy slayeth the silly soul Job 5.2 as it did that fellow in Pausanias who envying the glory of Theagenes a famous wrestler Pausan Eliac p. 188. whipt his Statue set up in honour of him after his death every night so long till at length it fell upon him and killed him Vers 31. Hee that oppresseth the poor reproacheth his Maker Sith it is hee that maketh poor and that maketh rich and thereby killeth and maketh alive 1 Sam. 2.6 7. Rich men onely seem to bee alive Hence David sending his servants to that Pamphagus 1 Sam. 25.6 that rich cormudgin Nabal speaketh on this sort Psal 88.5 Thus shall yee say to him that liveth there is no more in the Original as if rich men onely were alive poor people are free among the dead free of that company as David was when they are crushed and oppressed especially by rich Cormorants and Cannibals Psal 14.4 A poor mans livelihood is his life Luke 8.43 for a poor man in his house is like a snail in his shell crush that and you kill him This reflects very much upon God the poor mans King as James the fourth of Scotland was called who will not suffer it to pass unpunished for hee is gracious As unskilful Hunters may shoot at a beast but kill a man So do these oppressours hit God the poor mans maker But hee honoureth him that hath mercy on the poor Quibus verbis nihil gravius nihil efficacius dici potuit God takes it for an honour how should this prevail with us Honour the Lord with thy substance Prov. 3.8 and take it for a singular honour that hee will vouchsafe to bee thus honoured by thee as David did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.23 2 Sam. 29. How exceedingly shall such bee honoured in that great Panegyris at the last day when the Judge shall say Come yee blessed c. I was hungry and yee fed mee c. Mat. 25. Vers 32. The wicked is driven away in his wickedness Being arrested by death as a cruel Serjeant in the Devils name hee is hurried away and hurled into hell as dying in his sins and killed by death Rev. 2.23 And oh what a dreadful skreek gives the guilty soul then to see it self launching into an infinite Ocean of scalding lead and must swim naked in it for ever But the righteous hath hope in his death Death to the righteous as the valley of Achor is a door of hope to give entrance into Paradise to the wicked it is a trap-door to Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Improbi dum spirant sperant justus etiam cum expirat speâ—at Aelian tells how hee
Father glorifie thy name Joh. 12.27 28. All the while the eye of his humanity was fixed upon deliverance from the hour of temptation there was no peace nor rest in his soul because there hee found not onely incertainty but impossibility For this cause came I to this hour But when hee could come to this Father glorifie thy name when hee could wait on acquiesce in and resign to the will of his Father wee never hear of any more objection fear or trouble Thus hee Plato finem bujus mandi bonitatem Dei esse affirmavis Vers 4. The Lord hath made all things for himself that is for his own glory which hee seeks in all his works and well hee may for first hee hath none higher than himself to whom to have respect And secondly hee is not in danger as wee should bee in like case of being puffed up or desirous of vain-glory Or thus Hee hath made all things for himself that is for the demonstration of his goodness De Doctr. Christiana according to that of Augustine Quiabonus est Deus sumus in quantum sumus boni sumus Wee owe both our being and well-being and the glory of all to God alone Rom. 1â— ult Bern. The wicked also for the day of evil i. e. of destruction Hereof Dei voluntas est ratio rationum nec tantum recta sed regula Howbeit whereas Divines make two parts of the decree of Reprobation viz. Preterition and Predamnation All agree for the latter saith a learned Interpreter that God did never determine to damn any man for his own pleasure but the cause of his Perdition was his own sin And there is a reason for it For God may to shew his Sovereignty annihilate his creature but to appoint a reasonable creature to an estate of endless pain without respect of his desert cannot agree to the unspotted justiâ—e of God And for the other part of passing over and forsaking a great part of men for the glory of his Justice the exactest Divines do not attribute that to the meer will of God but hold that God did first look upon those men as sinners at least in the general corruption brought in by the Fall For all men have sinned by Adam and are guilty of high Treason against God Vers 5. Every one that is proud in heart c. That lifts up himself against God and his righteous Decree daring to reprehend what they do not comprehend about the doctrine of Reprobation as those Chatters Rom. 9.20 These whiles like proud and yet brickle clay they will bee knocking their sides against the solid and eternal Decree of God called Mountains of brass Zach. 6.1 they break themselves in peeces So likewise do such as stumble at the word being disobedient whereunto also they were appointed 1 Pet. 2.8 How much better were it for them to take the Prophets counsel Hear and give ear bee not proud for the Lord hath spoken it Give glory to the Lord your God let him bee justified and every mouth stopped subscribe to his most perfect justice though it were in your own utter destruction before your feet stumble upon the dark mountains c. Jer. 13.15 16. That was a proud and Atheistical speech of Lewis the eleventh St salvabor salvabor si vero damnabor damnabor If I shall be saved I shall bee saved and if I shall bee damned I shall bee damned and there is all the care that I shall take Not unlike to this was that wretched resolution of one Ruffus of whom it is storied that hee painted God on the one side of his shield and the Devil on the other with this mad Motto Si tu me nolis iste rogitat If thou wilt not have mee here is one will Though hand joyn in hand See the Note on Chap. 11.21 Some make hand in hand to bee no more than out of hand Immediately or with â—ase for nothing is sooner or with more ease done than to fold one hand in another God shall spread forth his hands in the midst of them as hee that swimmeth spreadeth forth his hands to swim and hee shall bring down their pride together with the spoil of their hands Isa 25.11 The motion in swimming is easie not strong for strong stroaks in the water would rather sink than support God with greatest facility can subdue his stoutest adversary when once it comes to handy-gripes when once his hand joyns to the proud mans hand so some sense this text so that they do manus conserere then shall it appear that it is a fearful thing to fall into the hands of the living God Heb. 10. Vers 6. By mercy and truth iniquity is purged Lest the proud person hearing these dreadful threats should fall into despair here is a way shewed him how to escape By mercy and truth that is by the goodness and faithfulness of God by his love that moved him to promise pardon to the penitent and by his truth that bindes him to perform iniquity though never so hateful bee it blasphemy or any like hainous sin Mat. 12.31 is purged or expiated viz. through Christ who is the propitiation for our sins 1 Joh. 2.2 See Chap. 14.22 with the Note And by the fear of the Lord men depart from evil As in the former clause were declared the causes of Justification so here the exercise of Sanctification for these two go ever together Christ doth not onely wash all his in the fountain of his blood opened for sin and for uncleanness Zach. 13.1 but healeth their natures of that swinish disposition whereby they would else wallow again in their former filth The Layer and Altar under the Law situated in the same Priests Court signified the same as the water and blood issuing out of Christs side viz. The necessary concurrence of Justification and Sanctification in all that shall bee saved that was intimated by the Laver and water this by the Altar and blood Vers 7. When a mans waies please the Lord Sin is the onely make-bate that sets God and man at difference Now when God is displeased all his creatures are up in arms to fetch in his rebels and to do execution Who then would set the briars and thorns against him in battel would hee not go thorow them would hee not burn them together Let him then take hold of my strength saith God that hee may make peace with mee and hee shall make peace with mee Isa 27.4 5. And not with God onely but with the Creature too that gladly takes his part and is at his beck and check Laban followed Jacob with one troop Esau met him with another both with hostile intentions But God so wrought for Jacob whom hee had chosen that Laban leaves him with a kisse Esau meets him with a kisse Of the one hee hath an Oath Tears of the other Peace with both Who shall need to fear men that is in league with God Vers 8. Better is a little
ap Virgil. Nec nulla innata est inaratae gratia terra Georg. 2. but more is understood This accepting of persons declared here to bee so very naught is either in passing sentence of judgement of which see Levit. 19.15 with the Note or otherwise in common conversation of which read Jam. 2.1 2 3 4. with the Note To overthrow the righteous in judgement Which is the easilier done because they cannot quarrel and contend as the wicked can The fools lips enter into contention vers 6. they have an art in it they are dexterous at it it is their trade and study to brabble and wrangle to set a good face upon an ill matter to rail and out-brave to set men further at oddes and to imbitter their spirits one against another This is a trick they have learned of their father the Devil and this their graceless speeches do as directly tend unto as if they had legs to go unto contention Vers 6. A fools lips enter into contention See the Note on vers 5. Vehementer doleo quia vehementer diligo Atque sit cum maesto vultis oculis demissis cum quadam taerditate vocis plangitu procedit maledictio Bern. And his mouth calleth for strokes By his desire upon others but by desert and effect upon himself Vers 7. A fools mouth is his destruction See the Notes on Chap. 10.14 12.13 13.3 Vers 8. The words of a tale-bearer are as wounds See the Note on Chap. 12.18 Hee that takes away a mans good name kills him alive and ruines him and his posterity being herein worse than Cain for hee in killing his brother made him live for ever and eternallized his name Some read are as the words of the wounded they seem to speak out of wounded troubled hearts and then their words go down into the belly they go glib down passe without the least questioning Vers 9. Hee also that is slothful in his work As hee must needs bee that goes pedling about with tales and buzzing evil reports into the ears of those that will hear them See 1 Tim. 5.3 with the Note there Lata negligentia dolus est saith the Civilian Is Brother to him that is a great waster Est frater Domini disperditionis will as certainly come to poverty as the greatest waste-good A man dies no less surely though not so suddenly of a Consumption than of an Apoplexy Vers 10. The Name of the Lord is a strong Tower Gods attributes are called His Name because by them hee is known as a man is by his name These are said to bee Arx roboris a Tower so deep no pioneer can undermine it so thick no Canon can peirce it so high no ladder can scale it A rock an old rock Isa 26.4 yea munitions of rocks Isa 33.16 rocks within rocks a Tower impregnable inexpugnable The righteous runneth to it All creatures run to their refuges when hunted Prov. 30.26 Psal 104.18 Prov. 18.11 Dan. 4.10 11. Judg. 9.50 51. which yet fail them many times as the Tower of Shechem did Judges 9. as the strong hold of Sion did those Jebusites that scorned David and his hoast as conceited that the very lame and blinde those most shiftless creatures might there easily hold it out against him 12 Sam. 5.6 7. The hunted Hare runs to her form but that cannot secure her the traveller to his bush but that when once wet thorow does him more hurt than good as the Physicians did the haemorroisse Mark 5. But as shee when shee had spent all before came to Christ and was cured so the righteous being poor and destitute of wealth which is the rich mans strong City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 10. vers 11. and of all humane helps God loveth to relieve such as are forsaken of their hopes runs to this strong refuge and is not onely safe but set aloft as the word signifies out of the gun-shot None can pull them out of his hands Run therefore to God by praying and not fainting Luk. 18.1 This is the best policy for security That which is said of wily persons that are full of fetches of windings and of turnings in the world that such will never break is much more true of a righteous praying Christian He hath but one grand policy to secure him in all dangers and that is to run to God Vers 11. The rich mans wealth is his strong City It is hard to have wealth and not to trust to it Matth. 19.24 1 Tim. 5.17 See the Notes there But wealth was never true to those that trusted it there is an utter uncertainty 1 Tim. 5.17 a non-entity Prov. 23.5 6. an impotency to help in the evil day Zeph. 1.18 an impossibility to stretch to eternity unless it bee to destroy the Owner for ever Eccles 5.13 James 5.1 2 c. A wicked man beaten out of earthly comforts is as a naked man in a storm and an unarmed man in the field or a ship tossed in the Sea without an Anchor which presently dasheth upon rocks or falleth upon quick-sands Totam igitur anchoram sacram figamus in Deo qui solus nec potest nec vult fallere Cast wee Anchor therefore upon God who neither can nor will fail us saith a learned Interpreter And as an high wall in his own conceit It is conceit onely that sets a price upon these outward comforts and bears men in hand that thereby as by an high wall they shall not onely bee secured but secreted in their lewdnesse from the eyes of God and men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cedr But what said the Oracle to bloody Phocas Though thou set up thy walls as high as Heaven sin lies at the foundation and all will out yea all bee overturned Vers 12. Before destruction the heart of a man is haughty Creature-confidence and high-mindednesse are the Dives his diseases and go therefore yoaked together as here so 1 Tim. 6.17 Charge the rich that they bee not high-minded nor trust to uncertain riches Magna cognatio ut rei sic nominis divitiis vitiis Wealth and Wickednesse are of near alliance and are not farre from destruction or breaking to shivers as the word signifies So bladder-like is the soul that filled with earthly vanities though but wind it grows great and swells in pride but prickt with the least pin of divine Justice it shrinks and shrivels to nothing See more in the Notes on Chap. 16.18 and 15.33 and 12.2 Vers 13. Hee that answereth a matter before hee heareth it Salomon had said before that even a fool when hee holdeth his peace is counted wise Chap. 17.28 and in many passages of this blessed book hee sets forth that a great part of mans wisdome is shewed in his words To bee over-forward to answer before the question bee fully propounded or expounded is rash if not proud boldness and reflects shame upon them that do it Likewise to bee slow to hear swift to
bee repeated which is a more artificial kinde of selling their gifts than if they had professedly set them to sale as the Greek Orator observeth Both these take a wrong course to bee rich Isocr ad Demon. The way were to give to the poor and not to oppress them Psal 76.11 1 Tim. 6.17 and to bring presents to him that ought to bee feared sith it is hee alone that giveth us all things richly to injoy Vers 17. Bow down thine ear and hear Here begins say some Interpreters the third book of Solomons Proverbs as the second began at Chap. 10. And indeed hee here seems to assume a new kinde of bespeaking his son different from his discourse in the twelve preceding Chapters and much like that in the nine first And apply thy heart c. q. d. Call up the ears of thy minde to the ears of thy body that one sound may pierce both at once otherwise thou wilt bee like the Wolf in the fables thou wilt never attain to any more divine learning than to spell Pater and when thou shouldest come to put together and to put thy heart to it as Solomons phrase here is instead of Pater thou wilt say Agum thy minde running a madding after profit and pleasures of the world as hath been once before noted Vers 18. For it is a pleasant thing if thou keep them within thee Heb. In thy belly that is in thine inwards Truth it is that St. John found the little book hee ate whether wee understand it of the Revelation only or of the whole Bible which Bishop Bonners Chaplain called in scorn his little pretty Gods-book it much matters not bitter in his belly though sweet in his mouth Rev. 10.10 because Ministers finde it grievous to bee kept from making known the whole counsel of God to their people But the Word of God attentively heard and by an after meditation well digested and incorporated into the soul is sweeter than hony as David felt it and yeelds more pleasure than all the tasteless fooleries of this present world They shall withall bee fitted in thy lips Thou shalt need no other help to discourse thou shalt get a singular dexterity and volubility of holy language being able to utter thy minde in pure Scripture Loquamar verba Scripturae saith that incomparable Peter Ramus Utamur sermone Spiritus sancti c. thou shalt so speak and so do as one that must bee judged by that law of liberty Jam. 2.12 Vers 19. That thy trust may bee in the Lord Onely a divine word can beget a divine faith and herein the Scripture excells all humane writings none of which can bring our hearts to the obedience of faith I can speak it by experience saith Erasmus that there is little good to bee got by the Scripture Erasm Praef. in Lucam if a man read it cursorily and carelesly But if hee exercise himself therein constantly and conscionably hee shall feel such a force in it Pet. Mart. Praf in com in Ep. ad Rom. as is not to bee found again in any other book whatsoever I know saith Peter Martyr that there are many that will never beleeve what wee say of the power of Gods word hidden in the heart and not a few that will jear us and think wee are mad for saying so But O that they would but bee pleased to make trial Malèe mihi sit ita enim in tanta causa jurare ausim nisi tandem capiantur Let it never go well with mee for so I am bold to swear in so weighty a business if they finde not themselves strangely taken and transformed into the same image if they pass not into the likeness of this heavenly pattern The Ephesians trusted in God so soon as they heard the word of truth they beleeved and were sealed Ephes 1.13 And the Thessalonians faith was famous all the Churches over when once the Gospel came to them in power 1 Thess 1.5 8. To thee even to thee Men must read the Scriptures as they do the Statute-books holding themselves as much concerned therein as any other threatning themselves in every Threat binding themselves in every Precept blessing themselves in every Promise resolving to obey God in all things as convinced of this that these are verba vivenda non legenda words to bee lived and not read only Vers 20. Have not I written to thee excellent things Heb. Princely things Principles for Princes Rare and Royal sentences The word signifies say some the third man in the Kingdome for Authority and Dignity Others read the words thus Have not I three times written for thee concerning Counsels and Knowledge meaning his three books Proverbial Penitential Nuptial Key of the Bible by Mr. Roberts The Canticles were penned perhaps in his younger years saith one when his affections were more warm active and lively in spirituals The Proverbs in his manly ripe age when his Prudence and parts were at highest most grave solid setled Ecclesiastes in his old age c. Vers 21. That I might make thee know the certainty And so finde firm footing for thy faith Luke 1.3 5. These words of God are true saith the Angel Rev. 21.9 These words are faithful and true Rev. 22.24 void of all insincerity and falshood How can it bee otherwise when as they are as Gregory speaks Cor animae the very heart and soul of the God of truth Greg. in Reg. 3. there must needs bee a certainty in these words of truth neither need wee hang in suspence When some took Christ for John Baptist some for Elias Mat. 16. some for Jeremias But whom say yee that I am to teach that Christ would not have men stand doubtful halt between two bee in Religion as beggers are in their way ready to go which way soever the staff falleth but to search the Scriptures and grounding thereon to get a certainty a full assurance of underderstanding Col. 2.2 so as to bee able to say Wee have beleeved therefore have wee spoken 2 Cor. 4.13 Vers 22. Rob not the poor c. Here some Caviller will bee apt to cry out Object Quid dignum tanto feret hic promissor hidlu After so promising a Preface and such wooing of attention wee looked for some new matter and that of best note too But behold here is nothing but what wee had before Sol. Phil. 3 1. It is truth saith the Wise man and yet I must tell you that to write the same things to mee indeed is not grievous but for you it is safe See the like Psal 49.1 2 3 c. The scope of the Psalm is to shew the happy and secure estate of the Saints in trouble Object Sol. and the slippery condition of the wicked when at their height Now whereas some might object and say this is an ordinary argument we have heard of it an hundred times The Psalmist answers that yet this is the great wisdome that
lie in vanity Jon. 2.8 transit voluptas manet dolor dolor est etiam ipsa voluptas Vers 4. Labour not to be rich The Courtier is still at his lesson Many gotten into Princes Palaces into places of profit fat offices mind nothing more than the feathering of their own nests raising of their own houses filling of their own coffers Such were Shebna Haman Sejanus of whom Tacitus makes this report Palam compositus pudor intus summa adipiscendi libido Quicquid non acquiritur damnum est Sen. that he made shew of modesty but was extream covetous insomuch saith Seneca that he thought all to be lost that he got not for himself How much better Joseph Nehemiah Daniel c. who being wholly for the publike as they had nothing to lose so they had as little to get but were above all price or sale Cease from thine own wisdome Cast away that carnal policy that would prompt thee to get rem rem quocunque modo rem wealth of any fashion This wisdome is by Saint James fitly stiled earthly sensual devilish Earthly managing the lusts of the eye to the ends of gain Sensual managing the lusts of the eye to ends of pleasure and Devilish managing the pride of life unto ends of power James 3.15 with 1 John 2.14.15 Vers 5. Wilt thou set thine eyes c. Hebr. Wilt thou cause thine eyes to fly after c. Wilt thou fly a fools pitch and go hawking after that that cannot be had or if had will not pay for the pains countervail the cost Wilt thou cast a leering look after such vanities Upon that which is not That hath no solid subsistence though the foolish world call it substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fashion of this world passeth away 1 Cor. 7.31 The Greek word there used intimateth that there is nothing of any firmnesse or solid consistence in the Creature Heaven onely hath a foundation Heb. 11.10 Earth hath none but is hanged upon nothing as Job speaketh Ye rejoyce in a thing of nought saith the Prophet to them that drank wine in bowls c. Amos. 6.6 13. For riches certainly make themselves wings As the Heathens feigned of their God Plutus Under these wings let the Master hide himself as Esay 28.15 yet with those wings will they fly away without once taking leave leaving nothing but the print of talons in his heart to torment him Riches saith one were never true to those that trusted them To fly from us they make themselves great Eagles wings to fly to us or after us Ne passerinas quidem Augustin not so much as old sparrows wings Temporals saith another are as transitory as a hasty head-long torrent a shadow a ship a bird Mr Bolton an arrow a post that passeth by or if you can name any thing of swifter wing or sooner gone Vers 6. Eate thou not the bread of him that hath an evill eye That is of a miserly muckworm that wisheth thee choaked for so doing even then when he maketh greatest shew of hospitality and humanity Vers 7. For as he thinketh in his heart so is he Mens cujusque is est quisque The man is as his mind is or as he thinketh in his heart so he speaketh he cannot so dissemble but that eftsoons he blurteth out some word or sheweth some sign of his sordid disposition Some read it thus For as he grudgeth his own soul so he will say unto thee eat drink c. As he starves his own Genius and cannot afford himself a good meals-meat so he grudgeth at his guests whom yet he bids welcome Christ doth not so Cant. 5.1 Vers 8. The morsel which thou hast eaten That is That which thou hast eaten shall be so ill-sauced that thou shalt wish it up again and thou shalt repent thee of thy complements or of whatsoever other good speech thou hast used at table which was the salt wherewith our Saviour used to besprinkle the dishes wherever he dined Daniels hist Vers 9. Speak not in the ears of a fool That is Of a wilfull fool that seldome asketh Counsel but never followeth any as it is said of James King of Scotland See the notes on Prov. 9.7 8. and on Mat. 7.6 Vers 10. Remove not the ancient land-mark See the Note on chap. 22.28 Vers 11. For their Redeemer is mighty The thunder of his power who can understand Iob 26.14 And who knoweth the power of his wrath Psal 90.11 Oh contend not with him that is mightier than thou Eccles 6.10 God Almighty is in a special manner the Guardian of his Orphans and the great Master of the Wards Vers 12. Apply thy heart unto instruction Make thine heart to come to it though never so averse Call in thy scattered thoughts and busie them about the best things Anima dispersa fit minor This is the wise mans Counsel to the younger sort But because surdis plerunque fabulam few youths will be better advised therefore he bespeaks their Parents and Tutors in the next words Vers 13. With-hold not correction from the Childe See the Note on chap. 13.24 He shall not dye Or if he do yet not by thy default Thou hast delivered thine own soul howsoever If a Blackmore enter into the Bath though he become not white by it Yet the Bath-master hath his pay saith Keyserspergius The Physician hath his see whether the Patient recover or dye Vers 14. And shalt deliver his soul from hell Fond and foolish Parents are peremptores potiùs quam parentes rather Paricides than Parents â—ern Epist 12â— sith Qui non cum potest servat occidit by not saving their Children they slay them by cockting them in their sin they pitch them headlong into Hell Vers 15. My son if thine heart be wise Si vexatio det intellectum if either by instruction or correction I may make thee wise or well-spoken Bonum birum dicendi peritum as Quintilians Oratour cotus laetitia dissiliam I shall be a joyful man indeed Saint John had no greater joy than to hear that his children walked in the truth 3 Joh. â— And St. Paul could never bee thankful enough for such a mercy 1 Thess 3.9 Even mine Or even as I viz. was a comfort to my Parents Vers 17. Let not thine heart envie sinners Who have they never so much here they have but a pension an annuity a state of life granted them in the utmost and most remote part of our Inheritance But be thou in the fear of the Lord all day long An excellent means to cure one of the fret Probatum est Only it must be used constantly Men must wake with God walk with him and lye down with him be in continual communion with him and conformity unto him This is to bee in Heaven aforehand Vers 18. For surely there is an end Viz. Of their pomp and prosperity dum fanea quadam felicitate temporaliter floreant as Augustine hath it Aug.
cause That is Without calling being not thereunto required for this would speak thee spightful rash and revengeful as in the next verse And deceive not with thy lips When called to be a Witnesse speak thy mind simply and plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without preface or passion without varnish of fine words whereby to mislead the Judge or deceive the Jurors to bolster out a bad cause or out-face a good Vers 29. Say not I will doe so to him as he hath done to me Nothing is more natural than revenge of wrongs and the world approves it as right temper true touch As to put up wrongs is held towardise and unmanliness But we have not so learned Christ Nay those that never heard of Christ have spoken much against this vindictive disposition See the Note on chap. 20.22 and on Mat. 5.39 Rom. 12.17 I will render to the man according to his works But is not that Gods Office And will you needs leap into his Chair wring the Sword out of his hand or at least will you be a Pope in your own cause depose the Magistrate or appeal from him to yourself What Luciferian pride is this Nemo te impunè lacessit Is not God the God of recompences Vers 30. I went by the field of the slothful Not purposely to spy faults for Nemo curiosus quin malevolus but my business lay that way and I was willing to make the best of every thing that came before me By the vineyard of the man voyd of understanding Hebr. That had no heart that is that made no use of it that was not Egregie cordatus homo as one describes a wise man Vers 31. And loe it was all grown over with thorns So is the Spiritual sluggards soul with lusts and sins under the which lurketh that old Serpent Vers 32. Then I saw and considered it well I made my best use of it for mine own instruction A Bee can suck honey out of a flower which a Fly cannot doe So a spiritual mind can extract good out of every object and occurrence even out of other mens faults and follies he can gather grapes of thorns and figgs of thistles as here Well therefore may grace be called the Divine Nature 2 Pet. 1.4 for as God draws light out of darkness good out of evil c. so doth grace by an heavenly kind of Alchymy as I may so say And received instruction Exemplo alterius qui sapit ille sapit The worse others are the better should we be getting as farre off from the wicked as wee can in our daily practice and saving our selves from this untoward generation Vers 33. Yet a little sleep Mercer makes this to be the lesson that the Wiseman both learnt himself and also layes before others viz. to be content with a little sleep to be up and at it betimes c. that the begger catch us not But I rather incline to those that think that he here brings in the sluggard pleading for his sloth and by an elegant Mimesis imitates and personates him saying as he used to doe yet a little more sleep a little more slumber c. A little and yet sleeps in the plural A little he would have but a little will not serve his turn See the Note on chap. 6.9 c. Vers 34. So shall thy poverty come Swiftly and irresistably Seneca calls Sloth the Nurse of beggery the Mother of misery CHAP. XXV Vers 1. These also are Proverbs of Solomon which the men SAlomon hath his thousand out of this his Vine-yard of three thousand Proverbs 1 King 4.32 and these men of Hezekiah that kept and yet communicated the fruit thereof Prima sequmtem bonestum est in secundi◠tertiisque confistere Gic. de Orat. their two hundred Cant. 8.12 It is good for men to be doing what they are able for the glory of God and good of others If it be but to Copy out another mans Work and prepare it for the Press Them that any way honour God he will honour that is a bargain of his own making and we may trust to it Vers 2. It is the glory of God to conceal a thing That what we conceive not we may admire mirari non rimari and cry out with Paul O the depth Rom. 11.33 as the Romans dedicated to their Goddesse Victoria a certain Lake the depth whereof they could not dive into God is much to be magnified for what hee hath revealed unto his people in the holy Scriptures for their eternal good But those unsearchable secrets of his such as are the union of the three Persons into one Nature and of two Natures into one Person his wonderful Decrees and the no lesse wonderful execution thereof c. these make exceeding much to the glory of his infinite Wisdom and surpassing greatnesse Aristot in speaking whereof our safest eloquence is our silence sith tantum recedit quantum capitur saith Nazianzen much like that Pool spoken of by Polycritus which in compasse at the first scarce seemed to exceed the breadth of a shield but if any went in to wash it extended it self more and more But the honour of Kings is to search out a matter As Salomon did that of the two Harlots 1 King 3. Job 29.16 There are that divide this Book of Proverbs into three parts In the nine first Chapters things of a lower nature and fit for instruction of youth are set down and described Next From thence to this five and twentieth Chapter the wise man discourseth of all sorts of virtues and vices sutable to all sorts of People Lastly From this Chapter to the end he treateth for the most part of higher matters as of King-craft and State-business Vers 3. The Heaven for height c. It is a wonder that we can look up to so admirable an height and that the very eye is not tired in the way If this ascending line could be drawn right forwards some that have calculated curiously have found it 500 years journey to the starry sky Other Mathematicians say that if a stone should fall from the 8th Sphere and should pass every hour 100 miles it would be 65. years or more before it would come to ground I suppose there is as little credit to be given to these Aug de Civit. Dei l. 16. as to Aratus the Astrologer who boasted that he had found out and set down the whole number of the stars in heaven or as to Archimedes the Mathematician that said Sphinx Philosoph that he could by his Art cast up the just number of all the sands both in the habitable and inhabitable parts of the world And the earth for depth From the surface to the center how far it is cannot be known exactly as neither whether hell be there but that it is somewhere below may be gathered from Rev. 14.11 and other places Ubi sit sentient qui curiosius quaerunt And the heart of Kings is
behold the face of God the Father and of his Son here is one held forth in the next verse Vers 5. Every word of God is pure Oda septima Pind. tanta fuit admirationis apud Rhodios ut fuerit scripta in templo aure is literis c. Joh. Manl. loc Com. 414. he is a shield Albeit all the sacred sentences contain'd in this blessed book are pure precious and profitable yet as one star in Heaven out-shineth another so doth one Proverb another and this is among the rest velut inter stellas luna minores an eminent sentence often recorded in Scripture and far better worthy than ever Pindarus his seventh Ode was to be written in letters of gold Every word of God is pure purer than gold tried in the fire Rev. 3.17 purer than silver tried in a furnace and seven times purified Psal 12.6 Julian therefore that odious Apostate is not to be hearkened to who said there was as good stuff in Phocillides as in Salomon in Pindarus his Odes as in Davids Psalms Nor is that brawling dog Porphyry to be regarded who blasphemously accuseth Daniel the Prophet and Matthew the Evangelist Spec. Europae as writers of lies Os durum The Jesuits some of them say little less of Saint Pauls Epistles which they could wish by some means censured and reformed as dangerous to be read and savouring of heresie in some places Traditions they commonly account the touch-stone of doctrine and foundation of faith the Scriptures to be rather a Commonitorium as Bellarmine calls it a kind of store-house for advice Greg. in 3. Reg. then Cor animam Dei the heart and soul of God as Gregory calls them a Fortress against Errours Firmamentum contra errores Aug. in Johan 1. Tract 2. Possevin Appar sac verbo Pat. Antiq as Augustine The Apostle calleth concupiscence sin at non licet nobis ita loqui but we may not call it so saith Possevine the Jesuit The Author to the Hebrews saith Marriage is honourable among all men but the Rhemists on 1 Cor. 7.9 say that the marriage of Priests is the worst sort of incontinency Christ saith the Sin against the Holy Ghost hath no remission Bellarmine saith that it may be forgiven The Council of Constance comes in with a non-obstance against Christs institution Lib. 2. de Paeâ—it cap. 16. Montan. in 1 Cor. 14. withholding the Cup from the People at the Sacrament And a Parisian Doctor tells us that although the Apostle would have sermons and service celebrated in a known tongue yet the Church for very good cause hath otherwise ordered it Bishop Bonners Chaplain called the Bible in scorn his little pretty Gods book and judged it worthy to be burnt tanquam doctrina peregrina as strange doctrine Gilford and Raynolds said it contained some things prophane and apocryphal Others have stiled it the mother of heresie and therefore not fit to be read by the common people lest they suck poyson out of it Prodigious blasphemy Of the purity and perennity of the holy Scriptures See more in my True treasure pag. 85.139 He is a shield to them that put their trust in him See Gen. 15.1 with the note and Prov. 29.25 Buxtorf Tiberias Vers 6. Adde thou not unto his words As the Jews at this day do by their traditions which they arrogantly call Mashlamnutha Completio perfectio because they think that thereby the Law is compleated and perfected as the Artemonites Brightm upon Rev. p. 292. and after them the school-men corrupted the Scripture out of Aristotle and Theophrastus turning all into questions and quillets As Mahomet joyned his Alfurta his service book an horrible heap of all blasphemies to the three parts of holy Scripture as he divides them the Law Psalmes and Gospel As the Papists adde their humane inventions and unwritten verities which they equallize unto if not prefer before the book of God as appears by that Heathenish decree of the Council of Trent And when at the Council of Basil the Hussites denied to receive any doctrine that could not be proved by Scripture Jacob Revius hist Pontif. p. 235. Cardinal Cusan answered that Scriptures were not of the being of the Church but of the well-being and that they were to be expounded according to the current rite of the Church which if it change its mind the judgement of God is also changed Lastly such adde to Gods Word as wrest it and rack it making it speak that which it never thought causing it to go two miles where it would go but one gnawing and tawing it to their own purposes as the Shoo-maker taws his upper-leather with his teeth Tertullian calls Marcion the heretick Mus Ponticus of his arroding and gnawing the Scripture to make it serviceable to his errours Lest he reprove thee Both verbally and penally both with words and blows Lest he severely punish thee as one that addes to his will or imbaseth his coyn And thou be found a lier As all Popish forgers and foysters at this day are found to be God hath ever raised up such as have detected their impostures and vindicated the purity and perfection of the sacred Scriptures Vers 7. Two things have I required of thee Two special requests he had among many for our present condition is a condition of singular vanity and indigency we get our living by begging and are never without somewhat to bee required of God never without out wants and aylments and sutes for supplies Deny me them not See here both his familiarity with God in Prayer and his importunity for a lazie Sutâ—r beggs a denial Agur therefore re-enforceth his request it was honest else he would never have begun it but being so he is resolved to follow it So doth David with his one thing which hee did desire and he would desire Psal 27.4 he would never give it over So Jacob would have a blessing and therefore wrastles with might and slight and this he doth in the night and alone and when God was leaving him and upon one legge He had a hard pull of it and yet he prevailed Let me goe saith God No thou shalt not goe saith Jacob till I have my request It is not unlawful for us to be unmannerly in Prayer to be importunate and after a sort impudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11.8 Propter improbitatem Luke 18.8 Was not the Woman of Canaan so Matth. 15.22 Shee came for a Cure and a Cure she would have and had it too with an high commendation of her heroical faith Christ he was no Penny-father he had more blessings than one even the abundance of Spirit for them that ask it When poor men make requests to us we usually answer them as the Eccho doth the voyce the answer cuts off half the Petition if they ask us two things we think we deal well if we grant them one Few Naamans that when you beg one talent will force
against it Queen Katharine of Spain wife to our Henry the eighth was not more busie in her calling than prudent in her carriage She had been counselled to it by Ludovicus Vives who came into England with her and was Master to her Daughter the Lady Mary See the note on ver 19. of this Chapter Vers 28. Her children arise up and call her blessed As they grow to any bigness and consider their beholdingness so they bless her and bless God for her they bless the time that ever they were born of her and so vertuously bred by her being ready to say of her as once Deborah said of Jael Judg. 5.24 Blessed above women shall Jael the wife of Heber be blessed shall she be above women in the tent Blessed be the womb that bare us and the paps that gave us suck Her husband also whom she commanded by obeying as Livia did her Husband Augustus And he shall praise her Praise is due to vertue And albeit laudis non indiga virtus Illae sed est proprio plane contenta theatro Vertue is her own reward and she is the best woman and best to be liked saith Thucidides Honos alit artes Virtus laudata crescit Omnes laudis studio incenduntur de cujus laude vel vitu perio minimus sit sermo of whose praise or dispraise there is least said abroad yet for as much as praise is a spurre and vertue grows by it why should it be denied to those that deserve it Is not a Garland here made up by the hand of the Holy Ghost and set upon the head of this excellent Huswife Neither is it any disparagement that her own Husband and Children commend her for her business lying most within doors who so fit to praise her as those that were ever present with her and yet neither doe they more praise her by their words than by their lives formed by her to a right posture Vers 29. Many daughters have done vertuously By the benefit of a better nature or civil education or for praise of men or for a quiet life sure it is that all unsanctified Women though never so well qualified have failed both quoad fontem quoad finem for want of faith for the principle and Gods glory the aym of their vertuous actions And therefore though they bee suo genere praise-worthy yet they are farre short of this gracious Matron The civil life without faith is but a beautiful abomination a smoother way to hell Melius est pallens aurum quam fulgens aurichalcum Bern. better is pale gold than glittering copper Say the world what it will a dram of holiness is worth a pound of good nature Preferre that before this in the choyce of a Wife especially as yee would doe a piece of gold for weight rather than for workmanship for value than for elegancy like that French coyn in the Historian in qua plus formaequam ponderis wherein there was more neatness than weightiness Of carnal women though never so witty well-spoken and well-deeded too we may say as the Civil Law doth of those mixt beasts Elephants and Cammels operam praestant natura fera est they doe the work of tame Creatures but they have the nature of wild ones But thou excellest them all As the only Paragon of the world the Female glory the wonder of Women-kind Vers 30. Favour is deceitful Some marry by their eyes and some by their fingers ends Dos non Deus makes such marriages but they commonly prove unhappy There 's esh esh fire fire of debate and discord betwixt that Ish and Ishah that Man and Wife where Jah is not the Match-maker as the Cabbalists have collected Favour will fade and beauty wither an herd of pox will marre the fairest face and of a Nireus make a Thersites Forma bonum fragile est saith one Poet. Res est forma fugax saith another Ovid. Seneca But better than they both the Prophet Esay All flesh is grasse and the glory thereof as the flower of the field All these outward accoutrements are non tantum fallacia quia dubia verum etiam insidiosa quia dulcia saith Lactantius as there is no trusting to them so there is great danger in them as Absolom and his Sister Tamar found in their beauty But a woman that feareth the Lord That is indeed the crown of all commendation as that which makes one all glorious within amiable and admirable beyond belief Nicostratus in Aelian himself being a cunning Artisan finding a curious piece of Work and being wondred at by one and asked what pleasure hee could take to stand gazing as hee did on the Picture answered Hadst thou mine eyes thou wouldst not wonder but rather bee ravisht as I am at the inimitable Art of this rare Piece So if men had Saints eyes to see the beauty of Holiness the excellency of the New Creature they would prize and preferre it before the shining rubbish of all Earths beauty and bravery But as Augustus in his solemn Feasts gave to some Gold to others Gawdes and Trifles so doth God to some give his Fear to others Beauty Wealth Honour and with these they rest contented But what saith the Psalmist The Lord that made heaven and earth blesse thee out of Sion q. d. The blessings that come out of Sion are choyce blessings even above any that come out of Heaven and Earth She shall be praised Shall live and dye with honour The body of Honour is Vertue the soul of it Humility Whosoever rises without the one or stands without the other embraces but the shadow of a shadow may bee notable or notorious cannot be truly noble Vers 31. Give her of the fruit of her hands God would have desert dignified good parts praised Here he seals up his approbation and good liking of what her Husband and Children had said of her in the former verses Hee takes it well when we speak good of his people and holds himself honoured in their just praises Give her her fall due saith God both within doors and without let her eat of the Vine-yard that she hath planted live of the Land that she hath purchased enjoy the fruit of her own labours have both the comfort and the credit of her worthy parts and practices she being as she here stands described not unlike that precious Stone among the Troglodytes which is therefore called Hexacontalithos Solin Poly-hist cap. 44. because within its own little compass it hath the radiant colours of threescore other stones of price Deo soli Gloria A COMMENTARY OR EXPOSITION UPON Ecclesiastes or the Preacher CHAP. I. Vers 1. THE Words Golden words weighty and worthy of all acceptation grave and gracious Apophthegmes or rather Oracles meet to be well remembred Solomon's Sapiential Sermon of the Soveraign good and how to attain to it Solomons Soliloquie so some stile it others his sacred Retractations others his Ethicks or Tractate de Summo bono
time held so that it bee well limited Carnal mirth and abuse of lawful things doth mightily weaken intenerate and emasculate the spirit yea it draws out the very vigour and vivacity of it and is therefore to be avoyded Some are so afraid of sadnesse that they banish all seriousnesse they affect mirth as the Eel doth mud or the Toad ditches These are those that dance to the Timbrel and Harp but suddenly turn into Hell Job 21. Vers 3. Yet acquainting my heart with wisdome i. e. resolving to retain my wisdome but that could not be For whoredome and wine Hos 4.11 and new wine take away the heart they dull and disable nature and so set us in a greater distance from grace they fight against the soul 1 Pet. 2.12 Arist de mirah auscul lib. 8. and take away all sent and sense of heavenly comforts Much like that parcel of ground in Sicily that sendeth such a strong smell of fragrant flowers to all the fields thereabouts that no Hound can hunt there And here I beleeve began Solomons Apostasie his laying the reigns in the neck to pursue sinful pleasures pleasing himself in a conceit that he could serve God and his lusts too A Christian hath ever God for his chief end and never sins with deliberation about this end he will not forgo God upon any terms only he erres in the way thinking he may fulfill such a lust and keep God too But God and sin cannot cohabit and Gods graces groaning under our abuses in this kind cry unto him for help who gives them thereupon as he did to the wronged Church Rev. 12.14 the wings of an Eagle after which one lust calls upon another as they once did upon their fellow-souldiers Now Moab to the spoyl till the heart be filled with as many corruptions as Solomon had Concubines Vers 4. I made me great works I took not pleasure in trifles as Domitian did in catching and killing flyes with his Pen-knife or as Artaxerxes did in making hafts for Knives or as Solyman the great Turk did in making notches of horn for Bowes but I built stately houses planted pleasant Vineyards c. A godly man may be busied in mean low things but he is not satisfied in them as adequate objects hee trades for better commodities and cannot rest without them I builded mee houses Curious and spacious such as is the Turks Seraglio or palace said to bee more than two miles in compass William Rufus built Westminster hall and when it was done found much fault with it for being built too little Daniels hist saying It was fitter for a chamber than for a hall for a King of England and took a plat for one far more spacious to bee added unto it I planted mee vineyards That no pleasant thing might be wanting to mee To plant a vineyard is a matter of much cost and care but it soon quits cost by bearing first plenty of fruit in clusters and bunches many grapes together Secondly by bearing pleasant fruit no fruit being more delectable to the taste than is the grape nor more comfortable to the heart than is the wine made of the grape Judg. 9.13 Solomon had one gallant vineyard at Baal-hamon that yeelded him great profit Cant. 8.1 Vers 5. I made mee gardens so called because garded and enclosed with a wall Cant. 4.12 like as we call garments quasi gardments in an active acception of the word because they guard our bodies from the injury of wind and weather The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gan comes likewise from a word that signifieth to protect or guard And there are that give this for a reason why the Lord forbad the Jews to keep swine because they are such enemies to gardens whereof that country is very full And Orchards Heb. Paradises famous for curious variety and excellency of all sorts of trees and forcin fruits resembling even the garden of God for amenity and delight Athenaeus Diod lib. 2. cap. 4. Q. Curt. lib. 5. And herein perhaps hee gratified Pharaoh's daughter the Aegyptians took great pleasure in gardens like as that King of Assyria did his wife Horto pensili with a garden that hung in the ayr to his incredible cost Vers 6. To water therewith the Wood i. e. the gardens or hort-yards that were as large as little woods Christs garden in the Canticles as it hath a wall Vers 5. so a well to water it and make it fruitful Vers 7. I got mee servants c Too many by one sc Jeroboam who rent ten tribes from his sonne Iâ— is well observed by an Interpreter that Solomon among all his delights got him not a Fool or Jester which some Princes cannot bee without no not when they should bee most serious It is recorded of Henry the third King of France that in a Solemn procession at Paris hee could not bee without his Jester Epic. hist Gallicae who walking between the King and the Cardinal made mirth to them both There was sweet devotion the while Melanch in Hesiod I had great possessions of great and small cattel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pecudes postea synechdochicâ—s opes significant sic pecunia a pecude So chesita signifies in Hebrew both mony and a lamb Vers 8. I gathered me also silver and gold Gold of Ophir now called Peru where the Spaniards are said to meet with more gold oar than earth Besides his great gifts from other Princes as Hiram Queen of Sheba c. his royal revenue Petrarch his tributes from forein nations subdued by his Father David to a very great value Sixtus the fourth was wont to say that a Pope could never want mony while he could hold a pen in his hand His predecessor John 22. left in his treasury to his heirs 250 tonnes of gold Boniface the 8. being plundered by the French Heidfield was found to have more wealth saith mine Authour than all the Kings of the earth could have raised by one years revenue It should seem by the peoples complaint after Solomons death 1 King 12.4 that hee lay over heavy upon them by his exactors and gold-gatherers which caused the revolt of the ten tribes One act of injustice oft loseth much that was justly gotten Kedarlaomer and his fellow-Kings were deprived of the whole victory because they spared not a man whom they should have spared Ill-gotten gold hath a poysonful operation and will bring up the good food together with ill humors Job 20.15 And the delights of the sons of men These drew out his spirits and dissolved him and brought him to so low an ebbe in grace his wealth did him far more hurt than his wisdome did him good it is as hard to bear prosperity as to drink much wine and not bee giddy it is also dangerous to take pleasure in pleasure to spend too much time in it as Solomon for seven years spent in building Gods house spent thirteen in his
and then God sends them to bed the two witnesses could not bee killed whiles they were doing it not till that time when if they were but rightly informed they would even desire to die Vers 18. It is good that thou shouldest take hold of this i. e. Of this golden mean walking accurately by line and by rule Psal 125.5 and continuing constant in thine integrity not turning aside to the right hand or to the left As for those that turn aside unto those crooked waies of being just over-much by needless scrupulosity or wicked over-much by detestable exorbitancy the Lord shall lead them forth with the workers of iniquity as cattel led to the slaughter or malefactors to execution When hee that feareth God shall come out of them all Hee shall look forthright Prov. 4.25 and shall have no occasion of stumbling 1 Joh. 2.10 Hee shall also bee freed from or pulled as a firebrand out of the fire Zach. 3.2 Vers 19. Wisdome strengtheneth the wise c. Prudence excelleth puissance and counsel valour This made Agamenon set such a price upon Ulysses Darius upon Zopyrus the Siracusans upon Archimedes the Spartans upon Leonidas Justin lib. 2. who with six hundred men dispersed five hundred thousand of Xerxes his Host Those that are wise to salvation go ever under a double guard the peace of God with in them the power of God without them No Sultan of Babylon or Egypt who have that title from the Hebrew word here rendred Mighty men did ever go so well guarded See the Note on Prov. 21.22 Vers 20. For there is not a just man upon earth No this is reserved for the state of perfection in Heaven where are the spirits of just men made perfect Aug de peccator meritis lib. 2. cap. 7. Heb. 12.23 It was the cavil wherewith the Pelagians troubled Saint Austin whether it were impossible that by the absolute power of God a just man might not live on earth without sin But what have wee to do here with the absolute power of God His revealed will is That there is not a just man upon earth that doth good and sinneth not nay that sinneth not even in his doing of good Our righteousness whiles wee are on earth is mixt as light and darkness dimness at least in a painted glass dyed with some obscure and dim colour it is transparent and giveth good but not clear and pure light Dr. Stoughton on Phil. 3.20 It is a witty observation of a late learned Divine that the present tense in Grammar is accompanied with the Imperfect the Future with the Praeter-pluperfect tense and thar such is the condition of our present and future holiness Our future is more than perfect our present is imperfect indeed but yet true holiness and happiness See the Note on Prov. 20.9 Vers 21. Also take no head But bee as a deaf man that heareth not and as a dumb man in whose mouth there is no reproof Psal 38.13 If thou answer any thing say as hee in Tacitus did to one that railed at him Tu linguae ego vero aurium dominus Thou mayest say what thou wilt but I will hear as I list or as once a certain Steward did to his passionate Lord when hee called him knave c. Your Honour may speak as you please but I beleeve not a word that you say for I know my self an honest man The language of reproachers must bee read like Hebrew backwards Princes use to correct the indecencies of Embassadors by denying them audience Certain it is that hee enjoyes a brave composedness that sets himself above the flight of the injurious claw Isaac's apology to his brother Ismael viz. patience and silence is the best answer to words of scorn and petulancy said learned Hooker I care not for mans day 1 Cor. 4.3 saith Paul Non curo vanum calumniatorem I regard not a vain slanderer saith Austin Wicelius and Cochleus gave out that wee Lutherans betraied the Rhodes to the Turk saith Melanchthon These impudent lies need no confutation dicant ipsi talia quoad velint let them tell such loud and leud lies as many as they will When a net is spread for a bird saith Austin the manner is to throw stones at the hedge These stones hurt not the bird but shee hearing and fearing this vain sound falls into the net In like manner saith hee men that fear and regard the vain sound of all ill words what do they but fall into the Devils net who thereby carries them captive into much evil many troubles and inconveniencies Lest thou hear thy servant curse thee Who should in duty speak the best of thee though frample and froward cross and crooked 1 Pet. 2.18 Or by servant understand base inferiour people such as were Tobiah the servant Psal 35.15 the Ammonite and those abjects that tare Davids name and ceased not Vers 22. For oftentimes also thine own heart knows Conscience is Gods spie and Mans over-seer and though some can make a sorry shift to muzzle her for a time or to stop their own cars yet ipsa se offert ipsa se ingerit saith Bernard sooner or later shee will tell a man his own to some tune as they say shee will not go behinde the door to let him know that hee himself likewise hath cursed others as now by Gods just judgement others curse him The conscience of our own evil doings though hid from the world should meeken us toward those that do amiss See Titus 3.3 Say to your selves Aut sumus an t fuimus aut possumus esse quod hic est The wrong that David had done to Vriah helped him to bear the barkings of that dead Dogg Shimei Here then Take no heed unto all words c. as in the former verse For nihil amarius quam id ipsum pati quod feceris there is nothing more bitter than to suffer that which thou hast done to others Tertul. because those sufferings sting the conscience with unquestionable conviction and horrour as is to bee seen in Adonibezek who acknowledged with a regret a just remuneration Judg. 1.7 Vers 23. I said I will bee wise but it was far from mee Solomon here seems to say of wisdome as Nazianzen doth of God the author of it Tantum recedit quantum capitur Not that wisdome it self doth fly away but because that they who have most of it do especially understand Basil tract de fide that it exceedeth the capacity of any one to bee able to comprehend it as Basil gives the reason so that they that think they have got demonstrations perceive afterwards that they are no more than topicae aut sophisticae rationes topical or sophistical arguments as Lyra here noteth Bonus quidam vir solebat esse solus c. saith Melancthon A certain well-meaning man was wont to walk and study much alone and lighting upon Aristotles discourse concerning the nature of the Rainbow
Church and take away you so worthy a workman and labourer in the Lords Vineyard Acts and Mon. 1744. c And who knoweth the interpretation of a thing Wise a man may bee and yet not so apt and able to wise others Those wise ones that can wise others so as to turn them to righteousness shall shine as the brightness of the firmament yea as the Stars Dan. 12.3 they do so whilst upon earth Wisdome makes their very faces to shine Acts 6 15. as St. Stephens did and as Holy Jobs whiles hee was in a prosperous condition Chap. 29.8 9 10. Jobab hee was then the same some think that is mentioned Gen. 36.33 as when in distress his name was contracted into Job And then though himself were otherwise wise hee might want an Interpreter One of a thousand for such are rare every man cannot sell us this precious oyl Matth. 25.9 to shew unto him his uprightness that is the righteousness of his own experience how himself hath been helped and comforted in like case or to clear up to an afflicted Job his spiritual estate and to shew him his Evangelical Righteousness Oh how beautiful are the feet of such an Interpreter I have seen thy face saith the poor soul to such as though I had seen the face of God Gen. 33.10 A mans wisdome maketh his face to shine Godliness is venerable and reverend Holy and Reverend is his name Psal 112. Gods Image is amiable and admirable Natural conscience cannot but stoop and do obeysance to it What a deal of respect did Nebuchadnezzar and Darius put upon Daniel Alexander the Great upon Jaddus the High-Priest Theodosius upon Ambrose Constantine upon Paphnutius kissing that eye of his that was bored out for the cause of Christ c Godly men have a daunting presence as Athanasius had and Basil to whom when Valens the Arrian Emperour came whiles hee was in holy exercises it struck such a terrour into him Greg. Orat. de lande Basilii that hee reeled and had fallen had hee not been upheld by those that were with him Henry the second of France being present at the Martyrdome of a certain Taylor burnt by him for Religion was so terrified by the boldness of his countenance Epit. hist Gall. 82. and the constancy of his sufferings that hee swore at his going away that hee would never any more bee present at such a sight And the boldness of his face shall bee changed Or doubled his conscience bearing him out and making him undaunted as it did David Psal 3. and the Dutch Martyr Colonus who calling to the Judge that had sentenced him to death desired him to lay his hand upon his heart and then asked him whose heart did most beat his or the Judges By this boldness Jonathan and his Armour-bearer set upon the Garrison of the Philistims David upon Goliah their Champion The Black-Prince was so called not of his colour Speed 688. but of his valour and dreaded acts in battel Vers 2. To keep the Kings commandement Heb. Mouth i. e. The express word of command go not here by guess or good intention lest you speed as that Scotch Captain did who not expecting Orders from his Superiours took an advantage offered him of taking a Fort of the Enemies Speed for which good service hee was knighted in the morning but hanged in the after-noon of the same day for acting without order And that in regard of the Oath of God Thine Oath of Allegiance to thy Prince This Papists make nothing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascenius scoffs King James for the invention of it They can swear with their mouths and keep their hearts unsworn as shee in the Comedy Mercatorum est stare juramentis say they at Rome They can assoil men of their allegiance at pleasure and slip their solemn Oaths as easily as Monkies do their Collars And I would this were the sin of Papists onely and that there were not those found even amongst us that keep no oaths further than makes for their own turn like as the Jews keep none unless they swear upon their own Torah Weems brought out of their Synagogues Vers 3. Bee not hasty to go out of his sight Turn not thy back discontentedly fling not away in a chase for this will be construed for a contempt As it was in the Earl of Essex Anno 1598. Dissention falling out between the Queen and him about a fit man for Governour of Ireland hee forgetting himself and neglecting his duty uncivilly turned his back with a scornful countenance Shee waxing impatient gave him a cuff on the ear bidding him bee gone with a vengeance Hee laid his hand upon his sword the Lord Admiral interposing himself hee swore a great oath Camd. Elisch fol. 494. that hee neither could nor would swallow so great an indignity nor would have born it at King Henry the Eighths hands and in great discontentment hasted from the Court But within a while after hee became submiss and was received again into favour by the Queen who alwaies thought it more just to offend a man than to hate him Blunts voyage pag. 97. The very Turks are said to receive humiliation with all sweetness but to bee remorseless to those that bear up Vers 4. Where the word of a King is there is power Ibi dominatio Hee hath long hands and can reach thee at a great distance as Mithridates did when with one letter he slew fourscore thousand Citizens of Rome Val. Max. lib. 9 that were scattered up and down his Kingdome for Trading-sake So Selimus the Great Turk Turk hist. fol. 885 in revenge of the loss received at the battel of Lepanto was once in a minde to have put to death all the Christians in his Dominions in number infinite Charls the Ninth of France is reported to have been the death of thirty thousand of his Protestant Subjects in one years space Anno 1572. See Dan. 5.19 And who may say unto him What dost thou viz. Without danger What safety can there bee in taking a Bear by the tooth or a Lion by the beard I dare not dispute said the Philosopher to the Emperour Adrian with him that hath thirty Legions at his command Neque in cum scribere qui potest proscribere Praescus praesentem Pontisicem redarguit Polycraticon conscripsit Jac. Rev. 145. nor write against him that can as easily undo mee as bid it to be done How be it Elias Micaiah John Baptist and other holy Prophets and Ministers have dealt plainly with great Princes and God hath secured them John Bishop of Salisbury reproved the Pope to his face and yet the Canonists say that although the Pope should draw millions of souls to Hell with him none may dare to say unto him What dost thou But Philip the Fair made bold with his Holiness when hee began his letter to him with Sciat Fatuitas Tua c. So did
and abilities to do good dum solis contemplationis studiis inardescunt Past. Cur. p. 1. c. 5. parere utilitati proximorum praedicatione refugiuâ— while they burn in the studies of contemplation onely do shun to seek by preaching to profit their neighbours Solomon was none of these Yea hee gave good heed Or hee made them to take good heed Ausâ—ultare fecit Pag. Ar. Mon. tan hee called upon them ever and anon as our Saviour did upon his hearers Let him that hath an ear to hear hear Or as the Deacons in Chrysostoms and Basils time used to call upon the people in these words Oremus attendamus Let us pray let us give heed And sought out By diligent scrutiny and hard study beating his brains as the foul bears the shell to get out the fish with great vehemency The staves were alway in the Ark to shew saith Gregory that Preachers should alwaies meditate in their hearts upon the sacred Scriptures that if need require they may without delay take up the Ark teach the people And set in order many Proverbs Marshalled them in a fit method and set others a work for to do the like Dan. 68. For Regis ad exemplum c. Our Henry the first sirnamed Beauclerk had in his youth some taste of learning And this put many of his subjects into the fashion of the Book so that divers learned men flourished in his time as Ethan Heman Chaâ—col Agur and other Paroemiographers did in Solomons Luther Vers 10. The Preacher sought c. Hee sought and sought by pains and prayer Hee knew the rule Bene orasse est bene studuisse To have prayed well is to have studied well By prayer and tears St. John gat the Book opened Rev. 5.4 Luther got much of his insight into Gods matters by the same means To finde out acceptable words Verba desiderata so Cajetan renders it Verba delectabilia so Tremellius Verba expetibilia so Vatablus Delectable and desireable words dainty expressions that might both please and profit tickle the ear Intoâ—abat fulgurabat Cicero Plutarch and withall take the heart Such a Master of speech was Paul Act. 14.12 who thundred and lightened in his discourses like another Pericles Such a one was Apollos that eloquent Preacher mighty in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like another Phocion a weighty Speaker such were many of the Greek and Latine Fathers Ambrose for one whom when Augustine heard preach Veniebant saith hee in animum meum simul cum verbis quae deligebam etiam res quas negligebam there came into my mind together with the words which I chiefly looked after the matter which till then I made no reckoning of Et res verba Philippus Melanchthon could dress his doctrine in dainty tearms and so slide insensibly into the hearts of his hearers Egit vir eloquens ut intelligenter ut obedienter audiretur De doct Christ l. 4. c. 14. as Augustine hath it This eloquent man took pains that hee might bee heard with understanding with obedience The like might bee said of Calvin famous for the purity of his style and the holiness of his matter Zanch. Miscell Ep. dedic Viret in whose Sermons singularem eloquentiam in commovendis affectibus efficacitatem admirabar saith Zanchy I greatly admired at his singular eloquence and skill to work upon the affections by his elaborate discourses And that which was written was upright A corde ad cor void of all insincerity and falshood Prov. 8.8 Seducers come for the most part with pithanology by good words and fair speeches they deceive the hearts of the simple Rom. 16.18 But our Preachers words are of another alloy not more delicious and toothsome than sound and wholesome 2 Tim. 3.16 proceeding from a right heart and tending to make men upright transforming them into the same image and transfusing them into the Divine nature Vers 11. The words of the wise are like goads To rouse up mens drousie and drossie spirits to drive them as the Eagle doth her young ones with her talons out of the nest of carnal security to awaken them out of the snare of the Devil who hath cast many into such a dead lethargy such a dedolent disposition that like Dionysius the Heracleot they can hardly feel sharpest goads or needles thrust into their fat hearts fat as grease Psal 119.17 St. Peter so preached that his hearers were prickt at heart Act. 2.37 St. Stephen so galled his adversaries that they were cut to the heart Act. 7.54 And before them both how â—â—rely and boldly dealt John Baptist and our Saviour Christ with those enemies of all Righteousness the Pharisees qui toties puncti ac repuncti nunquam tamen ad resipiscentiam compuncti as one saith of them who like those Bears in Pliny or Asses of Tuscany that have fed on hemlock were so stupified that no sharp words would work upon them or take impression in their hearts so brawny were their breasts so horny their heart-strings And as nails Such as Shepheards fastened their tents to the ground with Jael drove one of these tent-nails thorow Sisera's Temples Judg. 4. and laid his body as it were a listening what was become of the soul Now as nails driven into pales do fasten them to their rails so the godly and grave sentences of Teachers those Masters of Assemblies do peirce into mens hearts to unite them unto God by Faith and one to another in love Our exhortations truly should bee strong and well pointed not onely to wound as arrows but to stick by the people as forked arrows that they may prove as those of Joash the arrows of the Lords deliverance And surely it were to be wished in these unsetled and giddy times especially that people would suffer such words of exhortation as like goads might prick them on to pious practice and like nails might fix their wilde conceits that they might bee stedfast and unmoveable stablished in the truth and not whiffled about with every wind of Doctrine But wee can look for no better so long as they have so mean an esteem of the Ministers those Masters of the Assemblies whose Office it is to congregate the people and to preside in the Congregations which are given from one Shepheard 1 Pet. 2.25 the Arch-Shepheard of his Sheep Jesus Christ who in the daies of his solemn inauguration into his Kingdome gave these gifts unto men viz. some to bee Apostles some Evangelists some Pastors some Teachers c. Ephes 4.11 What a mouth of blasphemy then opens that Schismatical Pamphleter The Compas Samarit that makes this precious gift of Christ to his Spouse this sacred and tremend function of the Ministery to bee as meer an Imposture as very a mystery of iniquity as arrant a juggle as the Papacy it self Vers 12. And further by these my son bee admonished By these divine directions and documents contained in this short Book
Caveatur osculum Iscarioticum consign their treachery with so sweet a symbol of amity yet those that love out of a pure heart fervently do therefore kiss 1 Pet. 1.22 as desiring to transfuse if it might bee the souls of either into other and to become one with the party so beloved and in the best sense suaviated That therefore which the Church here desireth Heb. 1.1 is not so much Christs coming in the flesh that God who at sundry times and in divers manners had spoken in times past unto her by the Prophets would now speak unto her by his Son as some have sensed it as that shee may have utmost conjunction to him and nearest communion with him here as much as may bee and hereafter in all fulness of fruition Let him kiss mee and so seal up his hearty love unto mee even the sure mercies of David with the kisses of his mouth Not with one kiss onely with one pledge of his love but with many there is no satiety no measure no bounds or bottome of this holy love as there is in carnal desires ubi etiam vota post usum fastidio sunt Neither covers mee to kiss his hand as they deal by Kings or his feet as they do the Popes but his mouth shee would have true kisses the basia the busses of those lips whereinto grace is poured Psal 45.3 and where hence those words of grace are uttered Prov. 31.26 Mat. 5.2 3 c. Hee openeth his mouth with wisdome and in his lips is the Law of kindness Hence her affectionate desires her earnest pantings inquietations and unsatisfiablenesses Shee must have Christ or else shee dies shee must have the kisses of Christs mouth even those sweet pledges of love in his word or shee cannot bee contented but will complain in the confluence of all other comforts as Abraham did Gen. 15.2 Lord God what wilt thou give mee seeing I go childeless Or as Artabâ—zus in Xenophon did when Cyrus had given him a cup of gold and Chrysantas a kiss in token of his special favour saying that the cup that hee gave him was nothing so good gold as the kiss that hee gave Chrysantas The Poets fable that the Moon was wont to come down from her orb to kiss Endymion It is a certain truth that Christ came down from Heaven to reconcile us to his Father to unite us to himself and still to communicate unto our souls the sense of his love the feeling of his favour the sweet breath of his holy Spirit For thy Love is better than Wine Heb. Loves The Septuagint and Vulgar render it Ubera Thy breasts but that is not so proper sith it is the Church that here speaks to Christ and by the sudden change of person shews the strength and liveliness of her affection As by the Plural Loves shee means all fruits of his love righteousness peace joy in the Holy Ghost assurance of Heaven which Mr. Latimer calls the sweet-meats of the feast of a good conscience There are other dainty dishes at that feast but this is the banquet this is better than Wine which yet is a very comfortable creature Psal 104.15 and highly set by Psal 4.7 Plato calls wine a musick miseriarum humanarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief allayments of mens miseries Vers 3. Because of the savour of thy good ointments Or To smell to thy ointments are best Odoratissimus es As the Panther casts abroad a fragrant savour as Alexander the Great is said to have had a natural sweetness with him by reason of the good temperament of his body So and much more than so the Lord Christ Euseb that sweetest of sweets Hee kisseth his poor persecuted people as Constantine once kissed Paphnutius his lost eye and departing for here hee comes but as a suter onely till the marriage bee made up in Heaven hee leaves such a sweet scent behinde him such a balmy verdure as attracts all good hearts unto him so that where this all-quickning carkass is there would the Eagles bee also Mat. 24. The Israelites removed their tents from Mithcah which signifies sweetness to Cashmonah which signifies swiftness Numb 33.29 To teach us saith one that the Saints have no sooner tasted Christs sweetness but they are carried after him presently with incredible swiftness Hence they are said to have a nose like the Tower of Lebanon Cant. 7. for their singular sagacity in smelling after Christ and to flee to the holy Assemblies where Christs odors are beaten out to the smell as the clouds Isa 60.8 or as the Doves to their windaws For why they have their senses habitually exercised to discern good and evil Heb. 5.14 and their love abounds yet more and more in knowledge and in all judgement Phil. 1.9 Thy name is as ointment poured forth There is an elegant allusion in the Original betwixt Shem and Shemen that is Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ointment And Christ hath his name both in Hebrew and Greek from ointment for these three words in signification are all one Messias Christ Anointed See the reason Isa 61.1 The Spirit of the Lord that oil of gladness Heb. 1.9 is upon mee because hee hath anointed and appointed mee to preach good tidings to the meek 2 Cor. 2.2 14 15 16 c. Now when this is done to the life when Christ crucified is preached when the Holy Ghost in the mouth and ministry of his faithful servants shall take of Christs excellencies as it is his office to do Joh. 16.14 and hold them out to the world when hee shall hold up the tapestry as it were 2 Tim. 2.5 and shew men the Lord Christ with an Ecce virum Behold the man that one Mediatour betwixt God and Man the Man Christ Jesus See him in his Natures in his Offices in his Works in the blessed Effects of all This cannot but stir up wonderful loves in all good souls with hearty wishes 1 Cor. 16.22 that If any one love not the Lord Jesus Christ hee may bee Anathema Maranatha accurst upon accurst and put over to God to punish Therefore the Virgins love thee i. e. All that are adjoyned to mee in comely sort as chast Damosels to their Mother and Mistress The elect and faithful are called Virgins for their spiritual chastity They are Gods hidden ones as the word here used signifieth as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paellae absconditae propter secretiorem educationem Riv. Speed 1236. Psal 83.3 they are not defiled with the corruptions that are in the world through lust for they are Virgins Rev. 14.4 Else the Bride would not suffer them about her Psal 45.14 Of Queen Elizabeth it is said that shee never suffered any Lady to approach her presence of whose stain shee had but the least suspition These follow the Lamb wheresoever hee goeth ib. as the other creatures follow the Panther for his sweet odors as birds
that notwithstanding wee shall soon fall to the ground if Christ put not to both his hands to keep us up Wee stand in need of whole Christ and having him to support us wee cannot fall finally because fall wee never so low wee shall arise for the Lord puts under his hand Psal 37.24 his goodness is lower than wee can fall hee circleth his Saints with amiable embracements and none can pull them out of his hands Jacob under-bare Rachel till shee died upon him died on his hand Gen. 48.7 The good Shunamite held her Son till hee died on her lap But the love-sick Church Rom. 14.8 whether shee lives or dies shee is the Lords and who so liveth and beleeveth on him cannot die eternally But as when Christ himself died though soul and body were sundred for a season yet neither of them were sundred from the Godhead whereunto they were personally united So is it here death may separate soul and body but cannot separate either of them from Christ And as Christ being raised from the dead dies no more Rom. 6.9 Col. 3.1 so neither doth any one that is risen with him Christ may as easily die at the right hand of his heavenly Father as in the heart of a true Beleever Vers 7. I charge you O yee daughters of Jerusalem A vehement obtestation or rather an adjuration I charge you and that by an Oath taken from the manner of Country-speech For in this whole Chapter the Allegory is so set as if the feast or meeting were made and represented in a Country-house or Village These Daughters of Jerusalem therefore the particular Congregations and all faithful men and women as Luk. 23.28 are straightly charged and as it were in conscience bound by the Church the Mother of us all Gal. 4.26 not to disease or offend much or little her Well-beloved Spouse that resteth in her love Zeph. 3.17 and taketh pleasure in the prosperity of his Servants Psal 35.27 until hee please that is not at all for hee is not a God that taketh pleasure in wickedness Psal 5.4 his holy Spirit is grieved by it Ephes 4.30 Or until hee please that is till hee waken of his own accord bee not over-hasty with him for help but hold out faith and patience let him take his own time For hee is a God of Judgement Isa 30.18 and waiteth to bee gracious If through impatience and unbeleef you set him a day or send for him by a Post hee will first chide you before hee chide the waves that afflict you as hee dealt by his Disciples that wakened him ere hee was willing Mark 4.37.40 Those that are suddenly roused out of a deep and sweet sleep are apt to bee angry with those that have done it Great heed must bee taken by our selves and Gods charge laid upon others that nothing be spoken or done amiss against the God of Heaven Dan. 3.39 Their sorrows shall bee multiplied that hasten after another God Psal 16.4 The Lord shall trouble thee thou troubler of Israel 1 Cor. 10.22 Josh 7.25 Do yee provoke the Lord to wrath are yee stronger than hee will yee needs try a fall with him Psal 18.26 Hath ever any yet waxed fierce against God and prospered Job 9.4 Surely as Ulysses his companions told him when hee would needs provoke Polydamas so may wee say much more to those that incense the Lord to displeasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a fearful thing to fall into the hands of the living God Heb. 10. Had men the feet of Roes and Hindes of the field they could not out-run his wrath witness Jonah Or if they could yet the Roes and Hindes those loving creatures Prov. 5.19 would bee swift witnesses against them for their baseness and disloyalty sith they do such things as those poor creatures would not see Deut. 30.19 Isa 1.2 Bee thou instructed therefore Oh Jerusalem lest Christs soul bee dis-joynted from thee lest as well as hee loves thee now hee make thee desolate a land not inhabited Jer. 6.8 Let him bee that Love of thine as shee here emphatically calls him that taketh up thy whole heart soul and strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a love not onely of Desire but of Complacency with a God-like love True it is that wee cannot neither are wee bound to love God in quantum est diligibilis so much as hee is loveable for so God onely can love himself but wee must love nihil supra aeque or contra nothing more or so well or against God Other persons wee may love with his allowance but it must bee in him and for him as our friends in the Lord our foes for the Lord Other things wee may also love but no otherwise than as they convey love to us from Christ and may bee means of drawing up our affections unto Christ This true love will keep us from doing any thing wilfully that may disease or displease him it will also constrain the Daughters of Jerusalem to abide with the Roes and with the Hindes of the field so some read this Text as Rachel did by her Fathers Herds to glorifie Christ in some honest and lawful vocation and not to vex him by idleness and unprofitableness sith as punishment hath an impulsive so love hath a compulsive faculty 2 Cor. 5.14 Vers 8. The voice of my Beloved Behold An abrupt passage proceeding from a pang of love whereof shee was even sick and now lay languishing as it were at Hopes Hospital lingering and listening hankering and kearkening after her beloved Of the ear wee use to say that it is first awake in a morning Call one that is asleep by his name and hee will soon hear and start up Christ calls all his sheep by their name John 10.3 and they know his voice vers 4. so well are they versed in his Word and so habitually are their senses exercised Heb. 5.14 yea they know his pase for Behold hee cometh viz. to make his abode with mee according to his promise John 14.23 to fulfil with his hand what hee had spoken with his mouth as Solomon phraseth it in his prayer 1 King 8.15 Christ sends his voice as another John Baptist a forerunner and this no sooner sounds in the ear and sinks into the heart than himself is at hand to speak comfort to the conscience Psal 51.8 Hee thinks long of the time till it were done as the Mothers breast akes when it is time the childe had suck Hee comes leaping upon the Mountains skipping upon the Hills Look how the jealous Eagle when shee flieth highest of all from her nest and seems to seat her self among the clouds yet still she casts an eye to her nest where are her young ones and if shee see any come near to offend presently shee speeds to their help and rescue So doth the Lord Christ deal by his beloved Spouse Neither mountains nor hills shall hinder his coming neither the sins of his people
affection to Christ But I rather think it is the voice of the Bridegroom himself ravished with the beauty and sweetness of his Spouse and wondring at his own comeliness put upon her as well hee may for quantum mutatur ab illa Virg. Such a change hee hath wrought in her as never was known in any See Ezek. 16.6 7 8 c. Moses married an Ethiopian woman and could not change her hiew David married a scornful dame a mocking Michol and could not mend her conditions Jobs wife continued to bee as it is said of Helena after the Trojan troubles caused by her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same woman still no changeling Shee but the Church and all her genuine children are strangely altered and metamorphosed as the Apostles word is Rom. 12.2 and this change is not moral formal meerly mental temporal partial but spiritual real universal both in respect of subject and object for it is an intire change of the whole man from the whole service of Satan to the living and true God in sincere obedience to the whole Law the whole course of his life throughout A change so conspicuous and so stupendious that not onely strangers take notice of it strange at it 1 Pet. 4.4 and marvel much at the matter saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is this Mat. 21.10 What is come to the man of late that now it is Ego non sum but Christ himself stands wondring at his own work as hee did once in Nathanael Behold an Israelite indeed an Ishmaelite by nature but an Israelite by grace as Gether 1 Chron. 7.17 2 Sam. 17.3 John 1.47 and as before that in Araunah that famous Jebusite 2 Sam. 24.18 compared with Zach. 9.7 That cometh out of the wilderness scil Of this world fitly called a wilderness for the paucity of good people in it the wilderness of Judea where John preached was so called because but thinly inhabited and plenty of Bears and Bores Lions and Leopards and other wilde creatures whereunto wicked men for their savageness are commonly compared in Scripture This ascending of the Church out of the world as Israel did out of Egypt and their orderly marching thorow the wilderness into the promised inheritance is worthily called a wonderful separation Exod. 33.16 And as that Angel that appeared to Manoah by ascending up in the flame of the Altar is said to do wondrously Judg. 13.19 20. So do the Saints by their daily devotions as so many pillars of smoke elationibus fumi aspiring to eternity and coming up as Cornelius his prayers and alms did for a memorial before God Act. 10.4 And albeit their best performances are as smoke black and sooty in regard of infirmities and imperfections yet they have a principle in them to carry them upward they have also the High-Priest of the New Testament not to present them onely but to perfume and becense them as it is here with myrrhe and frankincense and sweetest powders of the spice-merchant that is with the merit and mediation of his own most precious passion Heb. 9.24 those sweet odours poured as out of Vials into the prayers of Saints Rev. 5.8 8.4 and so making both them and their services acceptable to his Father And as hee promised John 12.32 that being lifted up himself by the cross to the Kingdome hee would draw all his to him so wee see it fulfilled in the Saints those heavenly Eagles soaring out of sight lowly in their speeches lofty in their actions but especially in their affections carried above all earthly objects Col. 3.2 and not content till they are gotten home to Heaven their commoration is here their conversation above These heavenly Stars though seen sometimes in a puddle though they reflect there yet they have their situation in Heaven These birds of Paradise though they may touch happily upon earth yet they are mostly upon the wing and those outward comforts and creatures are to them but scalae alae wings and wind in their wings Zeph. 5.9 to carry them upward Let shallow men wonder at worldly things as the Disciples did at the huge and fair stones of the Temple Mat. 24. let them bee nailed fast to the earth as Sisera was by Jael let them ever bow down-ward as that woman in the Gospel that had a spirit of infirmity let them grovel and go upon their bellies and feed upon earth as the Serpent Gen. 3. The Saints are of another alloy their civil conversation is in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20 their politick bent aim and fetch is for Heaven They are immortalitatis candidati as the Ancients called Henock and Elias they do paradisum mente deambulare as Hierome bids the young Hermite take a turn ever and anon in paradise and after some serious thoughts of that blessed place they break out as Monica Austins Mother did into a Quid hic facio What make I here why hasten I not home to mine own Country They send up many pious ejaculations many holy sallies and as it were egressions of soul many an humble joyful and thankful heart to God Mittunt preces lachrymas cordis legatos as hee saith pillars of prayers vollyes of hearty wishes they send up continually laying up treasure in Heaven and thinking long of the time or ere they get thither Vers 7. Behold his bed which is Solomons c. Or behold the bed of Solomon as the Greek explaining the Hebrew hath it Solomon was a famous figure of Christ of his bed wee read nothing but may well conceive it was as every thing else about him stately and costly And thereby is meant here Heaven say some whither the Church is brought in ascending in the precedent verse and by the valiant Warders they understand the Angels those Mighties Psal 103.20 But because they are said to bee valiant men of Israel I rather assent to those that think the godly Ministers are here meant by the Mighties and the Church by Christs bed where hee reposeth and resteth in his love Zeph. 3.17 lodging betwixt her breasts Cant. 1.13 There is nothing more sure than that the blessed Angels do watch over the Church What a guard by them had Jacob at Mehanaim Gen. 32.1 2 where they made a lane for him as the word imports to provide for his safety the like wee may say of Elisha at Dothan and divers others I doubt not saith one but as the Angels waited at Christs sepulchre so for his sake they watch also over our graves called our beds Isa 57.2 Howbeit here understand wee it of the Ministers of the word that watch for mens souls and are frequently called watch-men Sixty of them they are said to bee because a great number as the Levites were scattered up and down the Tribes of Israel as salt is strawed thick upon flesh to keep it from putrefying Yee are the salt of the Earth Mat. 5. c. And valiant they are said to bee for valour
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
sure to finde it as in hony-pots the deeper the sweeter Such as so eat are called Christs friends by a specialty and such as so drink his beloved as Gregory here well observeth and they onely do thus that hear the Word with delight turn it in succum sanguinem concoct it incorporate it as it were into their souls and are so deeply affected with it that like drunken men they forget and let go all things else that they may retain and practice it These are not drunk with wine wherein is excess but filled with the Holy Ghost Ephes 5.16 Vers 2. I sleep but my heart waketh It was no sound sleep that she took Shee did not short aloud in the Cradle of security as those do whom the Devil hath cast into a deep Lethargy but napped and nodded a little and that by candle-light too as those wise Virgins did Matth. 25.5 Shee slept with open eyes as the Lion doth shee slept but half-sleep the Spirit was willing to wake but the flesh was weak and overwayed it as it fared with those sleepy Disciples Matth. 26.41 Fain would this flesh make strange of that which the Spirit doth embrace O Lord how loth is this loitering sluggard to pass forth into Gods path said Mr. Sanders in a letter to his wife Act. Mon. fol. 1359. a little afore his death with much more to like purpose As in the state of Nature men cared not for grace but thought themselves well enough and wise enough without so in the state of Grace they are not so carefull as they should Heaven must bee brought to them they will scarce go seek it 1 Pet. 1.13 And as the seven tribes are justly taxed by Joshua for their negligence and sloth in not seeking speedily to possess the Land God had offered them Josh 18.2 So may the most of Gods people be justly rebuked for grievous security about the heavenly Canaan They content themselves with a bare title or hang in suspense and strive not to full assurance they follow Christ but it is as the people followed Saul trembling they are still troubled with this doubt or that fear and all because they are loth to be at the pains of working out their salvation Phil. 2.12 Something is left undone and their conscience tells them so Either they are lazy and let fall the watch of the Lord neglecting duty or else they lose themselves in a wilderness of duties by resting in them and by making the means their Mediatours or by pleasing themselves with the Church here in unlawful liberties after that they have pleased the Lord in lawful duties The flesh must bee gratified and such a lust fulfilled A little more sleep a little more slumber in Jezabels bed as Mr. Bradford was wont to phrase it Solomon must have his wine Act. Mon. and yet think to retain his wisdome Eccles 2.3 Samson must fetch a nap on Dalilahs knees till God by his Philistims send our summons for sleepers wake them in a fright cure security by sorrow as Physicians use to cure a Lethargy by casting the Patient into a Burning Feaver Cold diseases must have hot and sharp remedies The Church here found it so And did not David when hee had sinned away his inward peace and wiped off as it were Psal 51. all his comfortables It is the voyce of my beloved that knocketh Shee was not so fast asleep but that the hidden man of the heart as St. Peter calls him 1 Ep. 3.4 was awake and his ears arrect and attent so that shee soon heard the first call or knock of Christ whose care was to arrouse her that though shee slept a while through infirmity of the flesh yet shee might not sleep the sleep of death Psal 13.3 dye in her sins as those Jews did John 8.21 In the sweating sickness that reigned for many years together in this Kingdome those that were suffered to sleep as all in that case were apt to do they died within a few hours The best office therefore that any one could do them was To keep them waking though against their wills Sembably our Saviour solicitous of his Churches welfare and knowing her present danger comes calling and clapping at the door other heart and sweetly wooes admission and entertainment but misseth of it Hee knocketh and bounceth by the hammer of his Word and by the hand of his Spirit see Revel 3.20 with 2 Pet. 1.13 and if the Word work not on his people they shall hear the rod and who hath appointed it Mic. 6.9 that they may by some means bee brought to summon the sobriety of their senses before their own judgements and seeing their danger to go forth and shake themselves as Sampson did Judg. 16. Open to mee my Sister my Love c. What irresistible Rhetorick is here what passionate and most pithy perswasions Ipsa Suada credo si loqui posset non potuisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi quot verba tot tela quae sponsae animum percellant fodicent lancinent shee was not so dead asleep but that shee could hear at first and tell every tittle that he said And this she doth here very finely and to the full that shee may aggravate against her self the foulness of her fact in refusing so sweet an offer in turning her back upon so blessed and so bleeding an embracement the tearms and titles hee here giveth her are expounded before Vndefiled or perfect hee calleth her for her Dove-like simplicity purity and integrity For mine head is filled with dew i. e. I have suffered much for thy sake and waited thy leisure a long while and must I now go look my lodging Doest thou thus requite repulse thy Lord O thou foolish woman and unwise Is this thy kindness to thy friend Jer. 13.27 Wo unto thee O Jerusalem wilt thou not bee made clean when shall it once bee It is the ingratitude that makes the Saints sinnes so hainous which otherwise would bee far less than other mens sith his temptations are stronger and his resistance is greater Oh when Gods grace shall come suing to us nay kneeling to us when Christ shall come with Hat in hand and stand bare-headed as here and that in foul weather too begging acceptance and beseeching us to be reconciled and we will not what an inexcusible fault is this Vers 3. I have put off my Coat Thus the flesh shews itself not onely weak but wayward treacherous and tyrannical rebell it doth in the best and reign it would if it might bee suffered This bramble would fain bee playing Rex and doth so other-whiles till hee be well buffeted as St. Paul served it 1 Cor. 9.27 and brought it into subjection But what a silly excuse maketh the Church here for her self Trouble mee not for I am in bed as hee said to his friend Luk. 11.7 My cloathes are off my feet are washed and I am composed to a settled rest But are you so might
the very Angells know not so much of this mystery but they would know more and do therefore curiously pry into it 1 Pet. 1.12 Yea to these very Principalities and powers in heavenly places is made known by the Church the manifold wisdome of God in contriving mans salvation by Christ they cannot but see an abundance of curious variety in this divine wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is to be seen in the best pictures or textures as the Apostles word importeth Eph. 3.10 Vers 10. My Beloved is white and ruddy c. Love lacks no Rhetorick to lay forth the thing beloved in liveliest colours White and ruddy What can bee more laudable and lovely What can come nearer to a perfect symmetry to a sound and sure constitution and complexion Sure it is that these two being comelily mixed do make the most beautifull or orient look or colour see the Prophets description of the Nazarites Lam. 4.7 And note saith an Expositour that the Holy Ghost joyneth both these together the whiteness making the ruddiness more fresh and fair and the ruddiness discerning the whiteness from paleness of face or phlegmatick complexion Sed sunt in his mysteria investiganda saith another itaque candor refert divinam Christi naturam rubor humanam White and red may signifie Christs God-head and Man-hood God is called the Ancient of days Dan. 9.7 his head and his hairs are white like wool as white as snow Rev. 1.14 Man had his name Adam of the red earth out of which hee was taken Gen. 2.7 Christ also the second Adam became red with his own blood whereby hee purchased the Church Act. 10.28 a bloody Spouse shee was unto him and paved for her a new and lively way into the most holy place Heb. 10.20 Upon the battlements whereof hee hangs out still as once that war-like Scythian did a white flag of grace and mercy to penitent persons that humble themselves at his feet for favour but a red flag of justice and severity to those his enemies that will not have him to rule over them in token whereof his rayment is said to be red Isa 63.1 2 3. his vesture dipt in blood Rev. 19.13 The chiefest among ten thousand Heb. vexillatus praedecem millibus that is famous and conspicuous among and above many as Saul was higher than the people by the head and shoulders as the Hachmonite was the chief of Davids mighties 1 Chron. 11.11 Or the standard-bearer of ten thousand Now the goodliest and withall the ablest men use to carry the banner or standard Christ standeth for an ensign of the people Isa 11.10 and hath ten thousand times ten thousand standing before him following him wheresoever he goeth Rev. 7.9 14. and singing We will rejoyce in thy salvation and in the name of our God vexillabimus wee will set up our banner Psal 20.6 The Churches design here is to hold out Christ as altogether matchless and incomparable that there is none like him in the earth as God said of Job chap. 1.8 to teach us to esteem him as the people did David more worth than ten thousand others 2 Sam. 18.3 to set him upon the chief chariot and to give him the sole command of all as Pharaoh dealt by Joseph And as the Sun Moon and eleven stars in Josephs vision did obeysance to him so let our souls bodies all our temporal natural moral and spiritual abilities be subject and serviceable to Christ who if hee be the chiefest of ten thousand ought to have as much love as ten thousand hearts put into one could hold Vers 11. His head is as the most fine gold Here shee begins her particular praise of his several parts and here shee may seem to speak with the tongues of men and of Angels performing as Lovers use to do that for him that hee had done for her before chap. 4.1 2 3 4 c. though all she could say falleth far short of him and well shee might say after all as Nazianzen sometime said of Basil There wants but his own tongue to commend him with Loquimur de Deo non quantum debemus sed quantum possumus In speaking of Christs excellencies men may speak what they can they cannot possibly speak so much as they ought they cannot hyperbolize If any shall think the Church doth here hee must needs bee of those that either know him not or are not able to judge aright of his worth Tull. de Orator as once Cicero said of Crassus and Antonius the Oratours Nusquam Origines non ardet sed nusquam est ardentior c. saith Erasmus Origen is never but earnest Eras in praef ad Orig. opera howbeit hee is never more earnest than when hee discourseth of Christ in other things hee may seem to excell others but in this hee excelleth himself The same wee may well say of the Church in this place in setting forth the surpassing purity and perfection of her Spouse Quem manibus propriis finxit cordata Minerva And first shee makes his head to bee of the finest and firmest gold Fess-gold so the Arabick from the Hebrew calleth it and the land of Fess seemeth to bee named of such gold there Davids Michtam or Golden Psalm comes from one of the words here used For in the Original thus it is Or he is the gold of gold as Athens was the Greece of Greece His head is most glistering gold yea most solid gold That is his deity which dwells in him is most pure and glorious for the head of Christ is God 1 Cor. 11.3 and that fulness of grace which is communicated to his humane nature is wondrously beautiful and so sets it forth as black curled locks do a fresh countenance Spectandus nigris oculis nigroque capillo est Ver. 12. His eyes are as the eyes of Doves by the rivers of water c. i. e. they are full of all innocency singleness and chastity See the Notes on chap. 1.15 4.1 where Christ had attributed the very same to the Church who is his image and glory as the woman is of the man 1 Cor. 11.7 the very looking-glass of his dignity and reflex of his comeliness His eyes are elsewhere said to bee as a flame of fire sharp and terrible such as pierce into the inward parts Rev. 1.14 Dan. 10.6 and need no outward light Here they are as the eyes of Doves casting an amiable gracious joyfull and comfortable look upon his Church As his eyes behold his eye-lids try the children of men the one points out his knowledge the other his critical descant Psal 11.4 So hee casteth an eye of singular providence and tender affection upon his afflicted people I have seen I have seen saith hee the sufferings of my people I know their sorrows and am come down to deliver them His eye affects his heart Exod. 3.7 8. and his heart sets his hand awork for their succour and safety Ezek. 1.8 wee
countenance when hee stood before the Council It should suffice for the present that the Church looketh for or is looked for so some render this Text at first as the morning somewhat dark and duskish Shee shall bee fair as the Moon at least in regard of Sanctification and for Justification shee is clear as the Sun so that God seeth no sin in her or if hee do yet as the Sun hee blots out the thick cloud as well as the cloud the thickest mist as well as the thinnest vapour Isa 44.12 And therefore to the Devill and his Angells shee must needs bee terrible as an Army with Banners 2 Cor. 10.4 because as shee marcheth under the banner of Christs mercy and love chap. 2.4 so the weapons of her warfare are not carnal but mighty through God c. and do strike as great a terrour into her enemies as once Christ did into those ruffian souldiers that came to apprehend him Greg. Orat. de laude Basil or as Basil did into Valens the Emperour that came to disturb him when hee was in holy exercises See the Note on v. 4. of this chapter Vers 11. I went down into the garden of Nuts Or Nutmegs Tremellius and those that follow him render it the well-dressed or pruned Gardens These are the particular Churches and several Saints Christs mystical and spiritual garden that need much pruning and trimming Of all possessions Nulla majorem operam requirit saith Cato none requireth so much pains to bee taken with it as a Garden or Orchard Corn comes up and grows alone ripeneth and commeth to perfection the husbandman sleeping and waking c. Mark 3. hee knows not how But Gardens must bee dressed trimmed pruned pared almost every day or else all will bee out of order Christ therefore as a careful Gardiner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Putat purgat amputat weeds lops prunes his garden John 15.2 Be careful therefore saith a Worthy Divine Christ walks in his Garden spies how many raw unripe indigested prayers c. hang on such a branch What gum of pride what leaves or luxuriant sprigs and rotten boughes there are and with his pruning-knife cuts and slashes where hee sees things amiss c. Thus hee Neither may wee think that Christ doth this or any of this in ill-will but out of singular love and faithfulness to our souls which else would soon bee wofully over-grown with the weeds of wickedness as a neglected garden The wicked God never meddleth with as I may so say till hee come with his ax to hew them down to the fire because hee findes them incorrigible Hos 4.17 Isa 1. Let him alone faith God concerning Ephraim And why should yee be smitten any more sith yee revolt more and more They have a great deal of freedome for present but the end is utter extirpation Non surget hic afflictio Nehem. 1.9 they shall totally and finally bee consumed at once To see the fruits of the valley Green valley-plants that is the humble spirits which tremble at Gods Word and present him with the first ripe fruits which his soul desireth Mic. 7.1 And to see whether the Vine flourished These Vines and Pomegranates are the faithful who are compared to thâ—se trees for the plenty and sweetness of their fruits Christ came to see whether the former were flowring and the latter budding to see if there were any hopes of ripe fruit in due time for hee liketh not those out-landish plants that every year bud and blossom but never bring any fruit to its perfection No when hee hath done all that can be done for his Vineyard hee looks for fruit Isa 5.2 Matth. 21.34 1 Cor. 9.7 For who saith hee planteth a Vineyard and eateth not of the fruit thereof Danda igitur est opera ut hujus agricolae votis respondeamus Answer Christs expectation or else hee will lay down his Basket and take up his Axe Luk. 13.7 Vers 12. Or ever I was aware my soul c. Heb. I knew not So Christ speaketh after the manner of men And it is as if hee should say I could not conceive that my people were in so good a forwardness as indeed I found them for they have over and above answered mine expectation being full of goodness as those beleeving Romans chap. 15.14 filled with all knowledge and alwaies abounding in the work of the Lord from whom therefore they shall bee sure to receive a full reward 2 John 8. Or thus I know not that is I perceived not that the Vines flourished the Pomegranates budded that all was ripe and ready therefore I withdrew my self for a season O my Spouse And therein I dealt with thee no otherwise than as good Gardiners and Vinedressers do who coming perhaps before the time of fruit to look for fruit and finding none depart for present till a more convenient season But that thou mayest know my dear love and tender care of thy comfort behold my haste to call thee to thy former feelings again for dicto citius my soul set mee on the Charrets of Amminadib who may seem to bee some famous Charret-driver of Solomons that could out-drive all the rest There is another sense given of these words and perhaps a better For by some these are thought to bee the words of the Church confessing her ignorance I knew not Lord saith shee that thou wast gone down into the Garden to do those things I thought rather that thou hadst departed in great anger against mee for my negligence and therefore I sought thee carefully I made out after thee with all my might my soul made mee like the Charrets of Amminadib Amor addidit alas I drove furiously till I had found thee I was like unto those two women in Zachary that had wings and wind in their wings chap. 5.9 This was well that missing her Spouse shee followed so hard after him Psal 63.8 My soul cleaveth after thee saith David thereby shewing his love constancy and humility But then that was not so well that shee so far mistook Christ as to think that hee went away from her in deep displeasure and kept away from her as loathing her company Such hard conceits of Christ and heavy conceits wee are apt to have of our selves as if hee had forsaken us because wee cannot presently finde him when as hee is onely gone down in his Garden to prune it or to see how things thrive there as it hee had cast off the care of us because finding us too light hee make us heavy as there is need with manifold temptations 1 Cor. 11. 1 Pet. 1.6 Wee are therefore judged of the Lord that wee may not bee condemned with the world Hee leaves us on the other side the stile as Fathers sometimes do their children and then helps us over when wee cry To say God hath cast us off because hee hath hid his face is a fallacy fetcht out of the Devils Topicks Non est
argumentum aversi Dei quemadmodum diabolus interpretatuâ— Lavat in Prov. 3. sed potius paternae ipsius benevolentiae saith learned Lavater It is not an argument of Gods wrath and displeasure as the Devil would make it but rather of his fatherly love and affection hee hides his love as Joseph did out of increasement of love And yet how apt are wee to say in this case with those male-contents in Malachi In quo dilexisti nos Wherein hast thou loved us and with those Israelites in the Wilderness Is God amongst us as if that could not bee Exod 17.7 Judg. 6.12 and they athirst O my Lord said Gideon If the Lord bee with us why then is all this evil befallen us And Lord God said Abraham when hee had received many gracious promises What wilt thou give mee seeing I go childless Gen. 15.1 2. We see then how ready the best of us are to cast the helve after the hatchet as they say and like little children because wee may not have what wee would sullenly to say God loves us not and we will not have what hee thinks good to give unto us My soul refused comfort saith hee Psal 77.2 And I said my hope and my strength is perished from the Lord remembring mine afflictions and my misery the wormwood and the gall Lam. 3.18 19 This our folly and fault wee must confess to Christ as the Church here doth and beseech him by his Spirit to teach us better things that wee may not mistake the cause of our calamities and make them heavier than God meant them by our frowardness and impatience Pondus ipsa jactatione incommodius fit saith Seneca Vers 13. Return return O Shulamite The Church is so called of her peace and perfection with God in Christ Brightman gathers from this word that the Church of the Jews in special is meant the Church in general being usually before signified by the daughters of Jerusalem and applies it to the recalling of the Jews according to Rom. 11.25 c. which is yet to be fulfilled Solomons wife saith another was after his name called the Shulamite according to Isa 4.1 And as Christ in this Book is named Solomon so the Church is called Shulamite to shew the communion that shee hath with him and therefore also the forming of the Hebrew word is rather passive than active That which shee is again and again called upon to do is to return It seems shee had so posted apace after Christ as on swift chariots vers 12. that shee had gone quite beyond him Hee therefore as it were by houting and shouting to her calls her back How easily wee overshoot and run into extreams may bee seen in Peter John 13.9 and the Galatians chap. 4. It is best to hold the golden mean Howbeit as in falling forward is nothing so much danger as backward so hee that is earnest in good though hee may over do and carry some things indiscreetly yet is he far better than a lusk or Apostate especially if he afterwards return and discern and hearken to better counsell But some are so set upon it that like a man that is running a race though you give them never so good advice they will not stay to hear it Of these the Proverb is verified Prov. 19.2 Hee that hasteth with his feet sinneth Prov. 19.2 See the Note there That wee may look upon thee Or contemplate thee with complacency and delight This is the speech of the Bridegroom and his friends The Church though in her fright and grief for want of her Beloved though unveyled and evil-intreated by the Watch-men c. and so not so sightly as at some other times yet wanted not that beauty that made her desireable like as some faces appear most oriently beautiful when they are most instampt with sorrow and as the sky is most clear after a storm What will yee see in the Shulamite as it were the company of two Armies Ready to joyn battail or maintaining Civil War within her for in the Christian conflict the very same faculties are opposed because in every faculty the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other Gal. 5.17 These maintain civil broils within the Shulamite as the two Babes did in Rebecca's womb so that shee cannot do what shee would And this the Apostle spake by woful experience as appears Rom. 7.21 15. Something lay at the fountain head and stopt it There is a continual contest with spiritual wickednesses about heavenly priviledges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.12 Put fire and water together there is no quiet till one of them get the victory So in sicknesses Let a man have a strong disease and a strong body hee shall never have any rest as long as they both continue in their strength When Christ was born all Jerusalem was troubled When Paul came to Ephesus there arose no small stir about that way Acts 19.23 So when grace is wrought once there 's somewhat to do within though till then all was jolly quiet When cold Salt-Peter and hot Brimstone meet they make a great noise so do the flesh and spirit in their skirmishes and encounters Now these two duellars meet and fight in every faculty of the soul as hot and cold do in luke-warm water as light and darkness meet in the morning light or as wine and water in a cup mixt of both In the wicked one faculty may and sometimes doth oppose another as sensual appetite may resist natural reason c. But in such as are sanctified the understanding is against the understanding the will against the will c. as the sick patient both wills and nills those physical slibber-sauces But Satan is not so divided against himself Luke 11.18 No more is the flesh It is in the Shulamite onely and in every part of her that this conflict is found which maketh her cry out with Rebecca sometimes If it bee so Why am I thus and with Paul Wretched creature that I am c. CHAP. VII Vers 1. How beautiful are thy â—eet with shooes c. BEfore hee had described her from head to foot now back again from foot to head taking in ten parts of his Spouse concerning whom such was his love hee thought hee could never say sufficient Hee begins at the lowest and most abject part the feet not without admiration of them O quam pulchri sunt pedes tui O how beautiful are thy feet with shooes c A temporal calling honours our profession so some understand it Others make the meaning to bee the Churches being shod with the preparation of the Gospel of peace ready prest to run with patience the race that is set before her To run is active to run with patience is passive Ephes 6.15 Heb. 12.1 This Princes daughter Atalanta-like can only skill of this running with patience as being shod with Tachash-skin Ezek. 16.10
well-beloved q. d. It is such excellent wine as I would wish it or send it even to the dearest and best friend I have Prov. 23.31 even to her that I love as my self if not before my self Or thus which springs and sparkles in the cup. 1 Cor. 1. Causing the lips of those that are a sleep to speak Utterance is called a gift and dumb Christians are blame-worthy as well as dumb Ministers Wee should all strive to an holy ability and dexterity of savoury discourse And for this end the Word of Christ should dwell richly in us in all wisdom our hearts should endite a good matter that our tongues might bee as the pen of a ready writer Let there bee a good treasure within in our hearts and the law of kindness will soon be in our lips for out of the abundance of the heart the mouth speaketh Graceless men are gagd by the devill they cannot so much as lisp out one syllable of good language if they attempt it they shew themselves but bunglers and say Sibbolath for Shibboleth you may soon see they speak by rote and not by experience But those that have well drunk of this wine of the Word made effectual by the Spirit talk lustily Act. 2.4 11 14 yea their tongues never lin talking and preaching forth the praises of him who hath drawn them out of darkness into his marvelous light they speak as the Spirit gives them utterance Those that were in a dead sleep of sin are soon set a work to awake and sing Isa 26.19 This should stir us up to study the Word of God and there-hence to learn language The hundreth and nineteenth Psalm is by David set before it as a Poem of commendation mentioning it in every verse testimonies laws statutes c. Like as when a book is set forth verses of commendation are oft prefixed Such another but far shorter is that Psal 19. vers 7 8 9 10 11. The Holy Ghost doth so much the more highly there extoll it because men are wont to have it in very light account and to hold it a disparagement to be eloquent and mighty in the Scriptures Vers 10. I am my Beloveds I see I am so saith the Spouse by that ample commendation that hee hath now again given mee notwithstanding all my former failings in duty towards him There fall out some fallings out betwixt married couples sometimes but then they fall in again they cannot fadge together haply so well at first but being well pieced again they love better than before So is it here The sins wee commit make no change in Christ no substantial alteration For first upon the same grounds hee chose us hee loves us still hee chose us freely because hee would hee chose us for his love and loves us for his choice Secondly there is the same bent of minde and frame of heart towards him remains in us still And therefore as there is a transient act of sin passeth from us so a transient act of chastisement for sin may pass from him Christ looked upon Peter after his denial with the same familiarity as before Jehoshuah the High-Priest though hee were so ill cloathed and had Satan at his right hand to accuse him yet hee stood before the Angel Zech. 3.1 Christ did not abhor his presence nor reject his service Ephraim repenting after his revolt is re-entertained with all sweetness Jer. 31.20 See the Note on chap. 2.16 6.3 And his desire is towards mee His desirous affection hee loves mee as passionately as any woman doth her dearest husband Gen. 3.16 his love to mee is wonderful passing the love of women His desire is so toward mee that as Livia by obeying her husband Augustus commanded him and might have what she would of him so may I of Christ Compare Gen. 4.7 with Isa 45.11 The Church here well understood the latitude of that royal charter and makes it a prop to her Faith and a pledge for her perseverance Vers 11. Come my Beloved let us go forth into the field Being now fully assured of Christs love shee falls a praying shee makes five requests unto him in a breath as it were 1 That hee would come 2 Go forth with her into the field 3 Lodge with her in the villages 4 Get up early to the vineyards 5 See if the vine flourish pomegranates bud c. And further promiseth that there shee will give him her loves Assurance of Christs love is the sweet-meats of the feast of a good conscience said Father Latimer Now it were to bee wished that every good soul whiles it is banqueting with the Lord Christ by full assurance as once Esther did with Ahasuerus would seasonably bethink it self what special requests it hath to make unto him what Hamans to hang up what sturdy lusts to subdue what holy boons to beg c. How sure might they be to have what they would even to the whole of his Kingdome Suitours at Court observe their mollissima fandi Tempora their fittest opportunities of speaking and they speed accordingly A Courtier gets more many times by one suit than a trades-man can do with twenty years pains-taking So a faithful prayer made in a fit season in a time when God may bee found as David hath it is very successful Psal 32.6 Beggery here is the best trade as one said Common beggery is indeed the easiest and poorest trade but prayer is the hardest and richest The first thing that she here begs of him is that hee would come and that quickly and this wee all daily pray Thy Kingdome come both that of grace and the other of glory The Jews also in their expectation of a Messiah pray almost in every prayer they make Thy Kingdome come and that Bimherah Bejamenu quickly even in our days that wee may behold the King in his beauty Let our hearts desire and prayer to God be for those poor seduced souls that they may be saved And the rather because they have a zeal of God and his Kingdom but not according to knowledge Rom. 10.1 2. As also because their Progenitours prayed hard for us and so some take it to bee the sense of the Spouses second request here Let us go forth into the field that is into the world for the field in the parable is the world Mat. 13.38 let us propagate the Gospel all abroad and send forth such as may teach all nations Mat. 28.19 and reveal the mystery that hath been kept secret since the world began that obedience may bee every where yielded to the faith Rom. 16.25 26. Let us lodge in the villages That is in the particular Churches for Tom. 3. p. 81. vilissimus pagus est palatium eburneum in quo est Pastor credentes aliqui saith Luther the poorest village is to Christ and his Spouse an ivory palace if there bee but in it a godly Minister and some few beleevers Melanchthon going once upon some great service
of him delight in him indignation against any that speak or do ought against him The object of zeal is either Man as 2 Cor. 7.7 Coloss 4.17 Basil venturing himself very far for his friend and by some blamed for it answered Ego aliter amare non didici I cannot love a man but I must do mine utmost for him Or Secondly God as John 3.17 2 Cor. 7.11 Rev. 3.19 And here out love will be and must appear to be fervent desire eager delights ravishing hopes longing hatred deadly anger fierce fear terrible grief deep deeper than those black deeps a place so called at the Thames-mouth whereinto Richard the third caused the dead bodies of his two smothered Nephews to be cast Speed 935. being first closed up in lead c. The coals thereof are coals of fire Or fiery darts that set the soul all on a light fire and turn it into a coal or lump of love to Christ The word here used is elsewhere taken for fiery thunderbolts Psal 78.48 and for brass-headed arrows that gather heat by motion Psal 76.4 also for a carbuncle or burning feaver Deut. 32.24 The Church had said before more than once that shee was sick of love here shee feels her self in a feaver as it were or as if her liver were struck through with a love-dart by that spirit of judgement and of burning Isa 4.4 kindling this flame of God as shee calls it here upon the haâ—h of her heart The word signifies the consuming flame of God and zeal may be very fitly so called For as it comes from above even from the father of lights as the fire of the Altar did so it tends to him and ends in him it carries a man up as it were in a fiery Chariot and conformes his corruptions by the way It quencheth also those fiery darts of the devill as the Sun-beams will put out the kitchin fire and sets the tongue a work as the Holy Ghost set on fire the Apostles tongues Act. 2. when as wicked mens tongues full of deadly poyson are yet further set on fire from hell Jam. 3.6 yea the whole man a work for God and his glory as Elias with his Zelando zelavi hee sucked in fire with his mothers breast as some have legended St. Paul is mad for God so some misjudged him 2 Cor. 5.13 as ever hee had once been against him Act. 26.11 Peter was a man made all of fire walking amongst stubble saith Chrysostome And of one that desired to know what manner 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 Such also was Savanarola Farel Luther Latimer that bold Tell-troth who when hee was demanded the reason why there was so much preaching and so little practiced answered roundly deest ignis the flame of God is wanting in mens hearts Vers 7. Many waters cannot quench love Water was proved long since to be above fire in that ancient contest between those two Nations about the precedency and precellency of their Gods the one worshipping Fire and the other Water But though there be Gods many and Lords many yet to the Church there is but one Lord and to him shee will go thorow thick and thin thorow fire and water Her love to him is such as no good can match it no evill over-match it it cannot be quenched with any calamity nay it is much kindled by it as fire in the smiths-forge or as lime that is the hotter for the water that is cast upon it Elias would have water poured on the sacrifice covered therewith that the power of God might the more appear in the fire from heaven Semblably Christ suffers the ship of his Church to be covered sometimes with waves of persecutions and afflictions that the strength of their love to him may bee the more manifested and the thoughts of many hearts may be revealed Luk. 2.35 It is easie to swim in a warm bath and every bird can sing in a summers day but to swim to heaven as Queen Elizabeth did to her throne through a sea of sorrows to sing as some birds will do in the spring most sweetly then when it rains most sadly that 's a true trial indeed Many will imbark themselves in the Churches cause in a calm that with the Mariners in the Acts will flee out of the ship in a storm Many will own a prospering truth a blessing Ark but hee is an Obed-Edom indeed that will own a persecuted tossed banished Ark an Ark that brings the plague with it God sets an high price on their love that stick to him in affliction 2 Sam. 15.18 as David did on those men that were with him at Gath those Cherethites and Pelethites that stuck to him when Absalom was up And notwithstanding their late mutiny at Ziklag hee takes them to Hebron with him where hee was to bee crowned that as they had shared with him in his misery so they might partake of his prosperity Lo thus likewise deals our heavenly David with all his fellow-sufferers Hee removes them at length from the ashes of their forlorn Ziklog to the Hebron of heaven And at the general judgement in that great Amphitheater of Men and Angels Christ will stand forth and say Ye are they that continued with me in my temptations and I appoint unto you a Kingdome c. Luke 22.28 29. Neither can the floods drown it surgit hic afflictio Neh. 1.9 This is not a vain repetition but serves to shew that no persecution tribulation anguish though never so grievous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the devil should cast out of his mouth water enough to carry us down the stream as Rev. 12.15 shall be able to separate the Saints from the love of Christ Rom. 8.35 If a man would give all the substance of his house c. i. e. To buy this love of me or to get it from me I should cry out with Peter Thy money perish with thee or with Luther Contemptus est à me Romanus favor furor I care neither for Romes favour nor fury When they offered to make him a Cardinal if he would be quiet hee replied No not if I might be Pope And when they consulted about stopping of his mouth with money one wiser than the rest cryed out Hem Germana illa bestia non curat aurum Alack that German beast cares not for money Galeacius Caracciolus His Life by Mr. Crashaw that noble Italian Convert left all for the love of Christ and went to live a poor obscure life at Geneva Where when hee was tempted to revolt for money hee cried out Let their mony perish with them who esteem all the gold in the world worth one daies society with Jesus Christ and his holy Spirit And cursed bee that religion for ever that by such baits of profit pleasure and preferment seeks to draw men aside from the
also reap in due season if they faint not if they grow not weary of well-doing Gal. 6.9 See the Note on vers 11. Vers 13. Thou that dwellest in the Gardens i. e. O thou Church universal that dwellest in the particular Churches frequently called Gardens in this book The French Protestants at Lions called their meeting-house Paradise The companions hearken to thy voyce The Angels so some interpret it learn of the Church and profit in the knowledge of the manifold wisdome of God in mans redemption Ephes 3.10 1 Cor. 11.10 1 Pet. 1.10 Or rather thy Fellow-Christians thine obedient children that will hearken to their mothers counsell No sooner can shee say Hear and give ear bee not proud for the Lord hath spoken it but they give glory to the Lord their God as Jer. 13.15 16. glorifie his Word Acts 13.48 set to their seals John 3.33 dispute not Christs commands but dispatch them Illi garriant nos credamus said Augustine of hereticks that would not bee satisfied The Philosophers called the Christians Credentes Believers by way of reproach because they believed God upon his bare word Wee believe and know saith Peter John 6.69 And wee believe and speak saith Paul after David 2 Cor. 4.13 And wee believe and practice as Noah and those other Worthies did Heb. 11.7 laying faith for a foundation of all their doings and sufferings in and for the Lord like as Ezra 6.4 the foundation of the Temple was laid with three rows of great stones and a row of new timber This is the guise of the Churches children they are soon perswaded to beleeve and obey their mother whom they look upon as the pillar and ground of truth Cause mee to hear it See the Note on chap. 2.14 Tremellius renders it Fac ut me andiant Cause them to hear mee deliver nothing to them for truth but what is consonant to my Word of truth let all thy doctrines bear my stamp come forth cum privilegeo carry mine authority What said Austin to an adversary it was Faustus the Manichee I trow what matter is it what either thou saiest or I say to this or that point Audiamus ambo quid dicit Dominus Let us both hear what God saith and sit down by it Vers 14. Make haste my beloved Heb. Flee or speed thee away as Amaziah said to Amos Go flee thee away into the land of Judah Amos 7.12 And as a Senatour of Hala in Suevia wrote to Brentius Fuge fuge Brenti cito citius citissime make all possible speed haste haste haste So the Church is at it here with her Come Lord Jesus come quickly O mora Christe veni Thus Augustine as this Book began with a wish so it ends Tota vita boni Christiani sunctum desideriumest The whole life of a good Christian is an holy wish Hee loves and longs and looks for Christs second appearance and even spends and exhales himself in continual salleys and egressions of affection unto him in the mean while Hee hath taken some turns with Christ upon those mountains of spices so heaven is called for its unconceiveable height and sweetness he hath tasted of the grapes of this celestial Canaan hence he is as eager after it Plut. in vita Camilli as once the Gauls were after Italy when they had once tasted of the sweet wine of those grapes that grew there The old character of Gods people was they waited for the consolation of Israel Christs first comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Isa 16.5 Septu Now they long as much for his second as the espoused maid doth after the marriage as the Apprentice for his freedom the captive for his ransom the traveller for his Inn the mariner for the haven c. looking for and hasting the coming of that day of God 2 Pet. 3.12 Soli Deo gloria in aeternum FINIS A Commentary or Exposition Upon the BOOK Of the Prophet ISAIAH CHAP. I. Verse 1. THE Vision of Isaiah That which was not unfitly affirmed of a Modern Expositor Snepfius that his Commentaries on this Prophesie of Isaiah are mole parvi eruditione magni small in bulk but great in worth may much more fitly be spoken of the Prophesie it self which is aureus quantivis precii libellus worth its weight in gold A great roll or volume it is called chap. 8.6 because it is Magnum in parvo much in a little and is said there to be written with a mans pen that is plainly and perspicuously so little reason was there that John Haselbach Mercat Atlas Professor at Vienna should read twenty and one years to his Auditors upon this first chapter only and yet not finish it I confess there is no Prophesie but hath its obscurity the picture of Prophesie is said to hang in the Popes Library like a Matron with her eyes covered and Jerom saith that this of Isaiah containeth all Rhetorick Ethicks and Theologie But if Brevity and Suavity which Fulgentius maketh to be the greatest graces of a sentence if Eloquence of stile and Evidence of Vision may carry it with the Reader Casaub here they are eminently met in this Seraphical Orator of whom we may far better say then the learned Critick doth of Livy Non ita copiosus ut nimius neque ita suavis ut lascivus nec adeò lenis ut remissus non sic tristis ut horridus neque ita simplex ut nudus aut adeò comptus ut affectatâ compositione calamistris videatur inustus Par verbis materia par sententia ribus c. A Courtier he was and a Master of speech a man of Noble birth and as noble a spirit not the first of the holy Prophets and yet worthily set in the first place as St. Pauls Epistle to the Romans is for like cause set before the rest because in abundance of Visions he exceedeth his fellows and in speaking of the Lord Christ he delivereth himself more like an Evangelist then a Prophet Hieronym Est in fragmentis Demadâ— orationes Demostheniâ— esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Isaiae vision bus idem pâ— Conciones haâ— poenitentialâ— comminator as Consâ—â—ortas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is therefore called The Evangelical Prophet In the New-Testament he is cited by Christ and his Apostles sixty several times at least and by the devouter Heathens he was not a little respected as appeareth by the history of that Ethiopian Eunuch Acts 8. The vision That is the several Visions or Doctrines so certainly and clearly revealed to him by God as if he had seen them with his bodily eyes see chap. 2.1 Nahum 1.1 for they are not to be hearkened to who hold that these Seers the Prophets understood not their own prophesies 1 Pet. 1.10 11. though it is true that those holy men of God spake as they were moved acted and powerfully carryed on to see and say as they did by the Holy Ghost 2 Pet. 1.21 Of Isaiah Which signifieth
Gods health He would indeed have healed that perverse people to whom he was sent but they would not be healed as he sadly complaineth chap. 44.4 53.1 turning them over to God with a Non convertentur They will not repent let them therefore perish When there is no hope of curing there must be cutting The Son of Amoz Who likewise was a Prophet say the Hebrews and of royal extraction Luth. in Psal 127. Which he saw Not which I saw thus he speaketh for modesty sake Luther wittily saith that Haec ego feci Haec ego feci shews men to be nothing else but Faeces dregs Concerning Judah and Jerusalem The Inhabitants whereof lived in Gods good land but would not live by Gods good laws to them was objected as afterwards to the Athenians Eos scire quae recta sunt sed facere nolle that they knew what was right but had no mind to do it though this and other Prophets used their best Oratory in inviting those of them that did rebel inciting those that did neglect hastening those that did linger and recalling those that did wander to sue out their pardons and make their peace with their Maker In the days of Vzziah Jotham Ahaz and Hezekiah And longer too if that be true which the Hebrews tell us that at the age of one hundred twenty and six years he was sawn asunder by Manasseh his grand-son by the Mothers side with a wooden saw Hier. lib. 15. in Isa in sine Sure it is that Manasseh was a most bloody persecutor and perhaps not inferior to Dioclesian in whose days such cruelty was exercised toward the Christian Bishops and others Vt totum orcum dicas in orbem effusum Bussieres ubi nemo nisi tortus vel tortor sit as if Hell had been broke loose and all men turned either Torturers or Tortured Deut. 4.26 30.19 31.28 Verse 2. Hear O Heavens and give ear O Earth Exordium patheticum Moses-like he calleth heaven and earth brutas illas mutasque creaturas to record against Gods rebels whose stupendious stupidity is hereby taxed Heaven and earth do hear and obey Gods voyce for they are all his servants Psal 119.91 keeping their constant course Only Man that great Heteroclite breaketh order and is therefore worse then other creatures because he should be better For the Lord hath spoken it So Jer. 13.15 Hear and give ear be not proud for the Lord hath spoken it Jehovah whose voyce shaketh not the earth only but the heavens also Heb. 12.26 Psal 104.32 at whose dreadful presence Mountains melt Rocks rent asunder and the whole fabrick of heaven and earth is astonished horribly afraid and very desolate Jer. 2.12 This Great Jehovah whose Name is great among the Heathen Mal. 1.11 The Pythagoreans used to swear by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaternity the name Jehovah consisting of four letters in the Hebrew Lingua mea est calamus S. S. guttur meum est tuba divino inflata clangens anhelitu Deut. 32.15 which also they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountain of Eternity Aphâ—hu even he hath spoken or is about to speak sc by my mouth and Ministery Hear now this O foolish people and without understanding which have eyes and see not which have ears and hear not Fear ye not me saith Jehovah Will ye not tremble at my presence c. Jer. 5.21 22. Hear ye deaf and look ye blind that ye may see Isa 42.18 Thus must Ministers preach to the conscience cut to the quick rouse up themselves and wrestle with their hearers goring their very souls with smarting pain whilest they speak as the Oracles of God 1 Pet. 4.11 with all gravity and authority I have nourished and brought up children Or advanced exalted them Brevicula verba sed causa querulandi maxima A short but sharp contest God had adopted educated Plato Aristotelem vocabat mulum and advanced the people of Israel but Jesurun waxed fat and kicked as young Mulets when they have sucked lift up the heel and kick the dams dugs as Hawks when full fed forget their Master And they have rebelled against me Or transgressed blasphemed Rebellion is a kind of blasphemy Numb 15.30 31. with Ezek. 20.27 and unthankfulness is as one saith an accumulative sin a voluminous wickedness many sins are bound up in it as Cicero saith of parricide Solon would make no law against parricide because he thought none would be so vile as to commit it Lycurgus would make no law against Ingratitude for like reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 3. The Ox knoweth his owner Yea helpeth him whence these creatures are called juumenta a juvando and the Ass hath his name in Greek from his usefulness Yea the most savage creatures will be at the beck and check of those that feed them Diobedience therefore is against the Principles of nature and Gods Rebels fall below the stirrup of Reason yea of Sense so great cause was there that our Prophet tantas tragoedias ageret should begin his Sermon with such a solemn contestation Hear O Heavens c. O coelum O terram But Israel doth not know quo est stupore he needeth to be set to School to these dullest of creatures to learn the knowledge of God and of his will of himself and his duty Oh the brutish ignorance of many profligate professours they are a people of no understanding Psalm 53.4 So chap. 44.18 My people doth not consider Though them only have I known of all the Families of the Earth Amos 3.2 culling and calling them owning and honouring them adopting and accepting them for my people when I had all the world before me to chuse in Deut. 10.14 15. yet they value not my benefits they stir not up themselves as the Hebrew word signifieth to apprehend them and to be affected with them All 's lost that I have laid out upon them Unthankfulness is as a grave which receiveth dead bodies but rendreth them not up again without a Miracle But should ye thus requite the Lord Oh foolish people and unwise Deut. 32.6 See the Note there Ver. 4. Ah sinful Nation Hoi goi chote He beginneth his complaint with a sigh as well he might when he saw that the better God was to them the worse they were to him like Springs of water which are then coldest when the Sun is hottest like the Thracian flint which is said to burn with water and to be quenched with oyl or like that Countrey where drought maketh dirt and rain dust Siccitas dat lutum imbres pulverem Plin. Ah geus peccatrix Oh thou that art wholly made up of mischief as Aaron once said of their Fore-fathers in the Wilderness that they were wholly set upon wickedness Exod. 32.22 and as the Prophet saith What is the transgression of Jacob Gens quae non nisi peccare didicit Scult secura petulans Piseat Luke 15.30 Is it not
as was Hiram whom for honour-sake Solomon called Father Archimedes and such others who are of great use to a State for making of Engines and Instruments And the eloquent Orator Heb. skilled in Charms Quintilian describes an Orator thus Intelligentem meditatam gravem orationem Oecolamp Vir bonus dicendi peritus a good man well-spoken Ille regit dictis animos pectora mulcet he carryeth the people which way he pleaseth The Athenians called such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and set an high price upon them as they did on Pericles Demosthenes Phocion c. Ver. 4. And I will give children to be their Princes si non annis at animis such as were Ahaz Manasseh the four last Kings of Judah the calamity of that Kingdom Dii avertant principes pueros Vopis Princes that are witless wilful weak or wicked are the peoples wo Eccles 10.16 this childhood of theirs is the maturity of their Subjects misery See Iob 34.30 And babes shall rule over them Sept. Mockers some render it Foxes Others Effeminate persons But babes is best Such a one was Rehoboam and Honorius the Emperour who when he heard that his City of Rome was taken by Alarichus grieved most of all for the loss of a certain bird which was there kept for him and by him called Rome Indignum sane Regem aves praeferre urbibus saith the Historian Ver. 5. And the people shall be oppressed one by another the greater devouring the lesser as fishes do How should it be otherwise when there is either no Government or not that which is good but all things turned as here topsy-turvy without any respect to age order or dignity and Virg. Scinditur incertum studia in contraria vulgus This dissention is the mother of Dissolution saith Nazianzen This Dissipation and perversion of Order and Manners is the fore-runner of utter desolation and subversion Ver. 6. When a man shall take hold of his brother This is a further mischief that Government shall go a begging and scarce one be found that shall hold it worth having The Venetians have Magistrates called Praegadi because at first men were pray'd to take the office and not many would accept of it This was the case here Men are naturally ambitious of Ruledom the Bramble thinks it a goodly thing to raign over the Trees but they may soon have enough of it and be forced to cry out as he once did of his Diadem O vilis pannus O base rag not worth taking up at a mans feet Thou hast clothing fit for a Prince some badge of honour and such Apparrel as may procure thee respect For Hunc homines decorant quem vestimenta decorant Let this ruin be under thy hand that is by an Hypallage let thy hand be under this ruin that is under this desolate and ruined State to raise it up and repair it Ver. 7. In that day shall he swear saying T is come to this pass in some places at this day Vt ambigant prudentiores otium an officium aliquod Reip. sint persecuturi that Wise men doubt whether they had best bear Office or not But true goodness is publike-spirited though to private disadvantage In caducum parietem non inclinabo I will not be an healer i. e. a Ruler I will not be a binder up or a Chyrurgion for this State is no better then a great Spittle the whole Head is sick and the whole Heart heavy c. I dare not therefore meddle with it sith it is incurable incorrigible The Septuagint render it I will not be thy Prince A King hath his Name in Greek from healing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medela as Plutarch observeth because he is to be the Physitian or Surgeon of the Common wealth In mine house is neither bread nor cloathing I have not for mine own much less for you A Prince had need to be well under-laid that he may not need to pill and poll his Subjects or in judging to gape after gain Ver. 8. For Jerusalem is faln Therefore I le not meddle sith it is a very sad thing to be Physitian to a dying State quando conclamatum est when men are forsaken of their hopes Because their tongue and their doings are against the Lord They set their mouths against Heaven and like so many Wolves they howl upwards they lay the reins in the neck and let their unruly tongues run riot And as they talk so they act doing wickedly with both hands earnestly against the Author of their Being and Well-being To provoke the eyes of his glory His eyes run to and fro through the earth and all the wickedness in the world is committed before his face This they know and yet go on in sin as if they did it on purpose to provoke him and to see what he can do Oecolampadius noteth that Gods eyes are here mentioned because men are easily provoked to anger by a hurt in the eye And Junius here observeth that Gods eyes are called the Eyes of his Glory because as he is glorious in himself so he is either to be glorified by us or else he will surely glorifie himself upon us such especially as are obstinate and impudent as here Ver. 9. The shew of their countenance doth witness against them q. d. You may see by their very looks what Lewd losels they are Their cruelty pride envy hypocrisie mulierosity sitteth and sheweth it self apparently in their faces and fore-heads Wisdom maketh the face to shine saith Solomon ipse aspectus viri boni delectat Good men look lovely saith Seneca as did that Angel of God John Bradford quoth Dr. Taylor Martyr not so Cain when discontented at God and displeased at his brother Gen. 4.6 he scouled and looked like a dog under a door as we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The thoughts are oft known by the countenance and the heart is printed upon the face Damascen calleth the eyes the exact images of the Imaginations And the Italians have a Proverb that a man with his words close and his countenance loose may travel undiscovered what he is or goes about all the world over The word here used for shew or trial doth in Hithpael signifie to make a mans self unknown And they declare their sin as Sodom They tell it out as Judg. 14.16 And as the shameless Sodomites said to Lot Bring them out to us that we may know them Gen. 19.5 See the like impudency in Lamech Gen. 4.23 24. In Lots two daughters Gen. 19.36 37. This impudent naming of their incestuous brats as begotten by their own Father sheweth that they declared their sin as Sodom where they had lived and learned it They hide it not So Ezek. 24.7 Her blood is in the midst of her she set it upon the top of a Rock as it were a sunning she poured it not upon the ground to cover it
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
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
haply by exceeding his commission as Zach. 1.15 he might prove a deceitful razor as Psal 52.2 that instead of shaving the hair lanceth the flesh That is hired Whether by Ahaz himself but for a better purpose 2 King 16.7 8. not to hurt but to help though it fell out otherwise or by God who paid the Assyrian for his hire the Lands of Israel and of Syria see the like Ezek. 29.18 19. Barbers use not their razors but for reward Beyond the river Euphrates that ran between Syria and Assyria but could not keep off the Assyrian Destroyer The head and the hair of the feet Elsewhere called head and tail that is high and low Prince and Pesant And it shall also consume the beard 1. the Priests Psal 133.2 as some sense it or as others all the comeliness and virility of the Jewish nation Ver. 21. A man shall nourish two sheep He that was wont to say Virg. eclog. Mille meae Siculis errant in montibus agnae shall now be reduced to so great penury as to be glad of two sheep and have scarce a yong Heifer left for his necessary subsistence who was wont to have many ploughs going They shall not now as heretofore joyn house to house and land to land they shall not keep race-horses or hunting dogs c. Ver. 22. For the abundance of milk yielded him by his two Cows through the paucity of people and plenty of grass He shall eat butter eat his fill sith there are none to buy it of him none to pull it out of his mouth For butter and honey shall every one eat not cates and dainties as chap. 5.12 but mean fare such as he can get as wild-honey such as the Baptist fed on Ver. 23. Where there were a thousand vines Which once were to the sensual Jews an occasion of drunkenness and forgetfulness of God chap. 5.11 12. A Lapide on chap. 5.2 telleth us that at Herbipolis in Germany there are abundance of vineyards so that they have more wine there then water and such huge wine-vessels that the vintners have doors in the sides of them whereby they enter as Diogenes did into his tub to make them clean and fit for their use Shall be briars and thorns Agri quondam vitibus consiti erunt obsiti vepribus dumetis densissimis hirsuti Ver. 24. With arrows and with bows shall they come for their necessary defence against the wild beasts that haunt those desert places propter densa ferarum lustra hominibus infesta This was threatened Lev. 26.22 Ver. 25. And on all the hills that shall be digged Assemb Annot. c. A good Translation of a text is instead of a good Commentary Some very learned render the words thus And on the hills that had wont to be digged with mattock or spade that no fear of bryar or thorn might come thither shall a place also be for sending in of oxen and the treading of lesser cattle Which shall range and graze freely say they by way of gloss after their wonted manner in those places from whence they and their owners had formerly been ejected and excluded by the violent oppressions and undue enclosures of the richer and greater sort chap. 5.17 CHAP. VIII Ver. 1. TAke thee a great roll Or volume so called either because it was rolled up together like the web upon the pinne or as others because it revealeth that unto us which otherwise we knew not Blasphemous was that jear of the Jews who called the Evangel or Gospel Aven gillaion a volume of vanity And no better was that of B. Bonners Chaplain who called the Bible that blessed Book in scorn his little pretty Gods book Chald. vertit Scripturamclaram See Isa 30.8 This one small piece of it is here stiled grande volumen a great roll for the fulness of the matter in fewness of words And write in it with a mans pen that is plainly and clearly that when it shall be fastened to the gate of the Temple or some way else be exposed to publike view he that runneth may read it Habac. 2.2 and he that readeth may understand it and not be so written as that was Dan. 5.5 7. which none could read and unriddle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Prophet himself nor be as Aristotles Acroamaticks published and yet unpublished Concerning Maher-shalal-hash-baz 1. Make speed to the spoil hasten the prey words whereby God calleth the King of Assyria out of his countrey to take the spoil speedily of Syria and Samaria both which groaned for his coming and hangd for his mowing This was afterwards given for a name to Isaiah's new-born babe viz. at his circumcision and that before two sufficient witnesses who might attest both the childs name and the reason of it which the Prophet likely told them Such another compound name was Shear-jashub chap. 7. Zorobabel Hagio-Christophorites c. and amongst us Keep-sabbath Hope-still c. Ver. 2. And I took unto me faithful witnesses So they might be and yet not godly men as Galba and our Rich. 3. were said to be bad men but yet good Princes Some think that this Vriah was the same with him that brought in the Altar of Damascus He had been better perhaps but at last revolted as did Demas of whom Dorotheus saith that he became a Priest in an idol temple at Thessalonica and Damascen who turned Mahometan as some write Zechariah the other witness was a man of great eminency as being grand-father by the mothers side to good Hezekiah Ver. 3. And I went unto the Prophetess Prophets wives were anciently called Prophetesses like as Bishops wives saith à Lapide the Jesuit were also called Bishoppesses Presbyters wives Presbyteresses Deacons wives Deaconesses Jesuits have still their Jesuitesses as Majors their Majoresses c. Maber-shalal-hash-baz q. d. Make haste come away to so rich a booty to the rifling and ruinating of these two potent and opulent Kingdoms God hereby seemeth to bespeak the Assyrian as Cicero once did his friend Si dormis expergiscere si stas ingredere si ingrederis curre si curris advola c. and at the calling of this child by his name the prediction was remembred and the thing ascertained Ver. 4. For before the child c. That is within a year or two for it was an extraordinary thing that is reported of Maximilian the Emperour that he was eight year old at least ere he spake any thing but afterwards he became a fluent and elegant Speaker The riches of Damascus Riches do many times change their masters and Kingdoms are oft turned upside down when they fall to persecuting the people of God especially as did these Syrians and Israelites Before the King of Assyria Spoils taken from the enemy were and are usually carried in triumph before the Conqueror Ver. 5. The Lord spake also unto me again saying Heb. And the Lord further added to speak unto me Here the Israelites a part from the Syrians
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
Lawes by Ordinances the ceremonial and by everlasting Covenant the Decalogue Others by Lawes the municipal Lawes of the Common-wealth by Ordinances the Lawes of Nations as not to violate an Embassadour c. by everlasting Covenant the Law of Nature which is that Light that lighteneth every man that cometh into the world John 1.9 Ver. 6. Therefore hath the curse devoured the earth The Chaldee and Vatablus render it the perjury viz. in transgressing the Laws c. which they had covenanted and sworn to observe See Psalm 119.106 That dreadful curse of the Jews Matth. 27.25 is come upon them to the utmost devouring their Land and desolating the Inhabitants thereof Though the curse causeless come not yet God sometimes saith Amen to other mens curses as he did to Jothams upon the Shechemites Judg. 9.57 How much more to mens banning themselves Ver. 7. The new wine mourneth As being spilled and spoiled by the enemy All the merry-hearted do sigh Who were wont to sing away care and to call for their cups Ver. 8. The mirth of Tabrets ceaseth Quicquid laetitiarum fuit in luctum vertitur Ver. 9. They shall not drink wine with a song Revel it as they had wont to do non convivabuntur pergroecando We use to call such merry-griggs that is Greeks Ver. 10. The City of confusion Vrbs desolanda destined to desolation whether it be Babylon Tyre Jerusalem or any other Mundum intellige in quo nihil nisi vanum saith Oecolampadius that is by this City of vanity so the Vulgar translateth it understand the world according to that of the Preacher Vanity of vanities all is vanity Austin in the beginning of that excellent work of his De Civitate Dei maketh two opposite Cities the one the City of God the other the City of the Devil the one a City of Verity the other a City of vanity Ver. 11. There is a crying for Wine The Drunkards weep the Ale-stakes yell because the new Wine is cut off from their mouthes Joel 1.5 All joy is darkened Heb. It is eventide with joy As the ayr in the evening waxeth dark so shall their mirth be turned into heaviness The mirth of the land is gone Together with their liquor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine is by Simonides called the expeller of sadness Ver. 12. In the City is left desolation There is nothing of any worth left but havock made of all it is plundered to the life as now we phrase it since the Swedish Wars Custom is the sole Mint-Master of currant words Ver. 13. When thus it shall be in the midst of the Land Or for so it shall be in the land among the people as in the beating of an Olive-tree c. En misericordiae specimen still there is a remnant reserved for royal use quando omnia passim pessum â—unt God never so punisheth but he leaveth some matter for his mercy to work upon A Church on earth he will ever have Ver. 14. They shall lift up their voyce c. Laudabunt Deum laetabuntur this Elect remnant in all Countries shall be filled with spiritual joy and peace through the belief of the Truth which shall vent it self by singing praises to God And here we have the very mark of the true Church which is to celebrate and profess the great and glorious Name of the God and Father of our Lord Jesus Christ For the Majesty of the Lord Or for the magnificence that great work of his especially of divulging his Gospel all the world over and thereby gathering his Church out of all Nations They shall cry aloud from the sea i. e. From the Islands and transmarine parts as we do now from great Brittain thanks be unto God for his unspeakable gift calling to our Neighbour-nations and saying Ver. 15. Glorifie ye God in the fires In ipsis ignibus in the hottest fires of afflictions rejoyce in hope be patient in tribulation praise God for crosses also this is Christianorum propria virtus saith Hierom. Jun. In the Isles of the sea Quicunque quocunque loco inter quoscunq sitis Ver. 16. From the uttermost part of the land have we heard songs Or Psalms aliquid Davidicum The Martyrs sang in the fire Luther in deep distress called for the 46. Psalm to be sung in contemptum Diaboli in despight of the Devil Maerore ac macie conficior Even glory to the Righteous To Jesus the just One 1 John 2.2 But I said my leanness my leanness The Prophets flesh was wasted and consumed with care and grief for his graceless Country-men See the like in David Psalm 119.158 and Paul Rom. 9.1 2. Wo unto me Or Alass for me The treacherous dealers have dealt treacherously They have crucified the Lord of Glory upon a desperate and deep malice out of most notorious contumacy and ingratitude This was with most treacherous treachery to deal treacherously this was to do evil as they could Ver. 17. Fear and the pit and the snare are upon thee Metaphora à venatoribus a Metaphor from Hunters elegantly expressed in the original by words of a like sound God hath variety of plagues at command his quiver is full of shafts neither can he possibly want a Weapon to beat his Rebels with If the Amorites escape the Sword yet they are brain'd with Hail-stones Josh 10. If the Syrians get into a walled Town yet there they are baned by the fall of a Wall upon them 1 King 20. Ver. 18. He who fleeth from the noise of the fear See Am. 5 19. with the Note and learn to fear God the stroke of whose arm none may think to escape For the windows from on high are opened The cataracts or sluces of the clouds as once in the general Deluge The foundations of the earth do shake Heaven and earth shall fight against them and conspire to mischieve them Ver. 19. The earth is utterly broken down This he had said before Oyl if not well rub'd in pierceth not the skin Menaces must be inculcated or else they will be but little regarded Let Preachers press matters to the utmost drive the nayl home to the head not forbearing through faint-heartedness nor languishing through luke-warmness Ver. 20. The earth shall reel too and fro like a drunkard As the Inhabitants thereof had drunk in iniquity like water Job 15.17 so they should now drink and be drunk with the Cup of Gods wrath And shall be removed like a cottage Or lodge but or tent so shall they be tossed and tumbled from one place to another And the transgression i. e. The punishment of your transgression Observe here the wages and the weight of sin Ver. 21. The Lord shall punish the host of the high-ones that are on high Altitudinis in excelso Hereby he may mean the Jews Gods first-born and therefore higher then the Kings of the earth Psalm 89.27 though now for most part degenerated and therefore in the next words also heavily
Calvin readeth it thus Shall be esteemed as the Potters clay i. e. is as easily effected as he maketh a vessel at his pleasure For shall the work say of him that made it He made me not It should say so upon the matter by denying his knowledge of it The Watch-maker knoweth every pin and wheel in it so the Heart-maker knoweth every turning and winding in it were they more then they are Ver. 17. Is it yet not a very little while Nonne adhuc paululum paululum or an hundred years hence the Gentiles shall be called by the preaching of the Apostles for here beginneth the Consolatory part of this Chapter see on ver 1. and that 's but a very small time with God He speeds away the generation that he may finish the calling of his elect and so put an end to All. And Lebanon shall be turned into a fruitful field Heb. Lebanon shall be turned into Carmel Sylvestria corda electorum inter gentes Piscator the wide world the wilde waste of the Gentiles confer Isai 22.15 the Elect amongst them shall be made Gods husbandry or vineyard Eph. 2.12 Rom. 11.17 è contra Carmelus fiet Libanus The fruitful field shall be esteemed as a forrest The obstinate Jews with their seeming fruitfulness shall be rejected Lo here is a turning of things upside down that you dream not of this is that marvellous work ver 14. Ver. 18. In that day shall the deaf hear the words of the book i. e. the deaf and blind Gentiles being by the preaching of the Gospel drawn out of darkness into Gods marvellous light shall see and hear that which eye never saw nor ear heard neither hath entred into the heart of any natural man to conceive 1 Cor. 2.9 They shall first be illightened secondly accheared ver 19. so Act. 13.48 Rom. 14.17 The words of the book the holy Scriptures that book which the proud would not read the ignorant could not ver 11. 12. Shall see out of obscurity see their Saviour as Simeon see that blisful vision Eph. 1.18 19. See Joh. 9.39 Ver. 19. The meek also shall increase their Joy in the Lord All sincere Converts such especially as have mastered and mortified their unruly passions and are cured of the Fret these shall add Joy these shall have Joy upon Joy they shall over-abound exceedingly with Joy 2 Cor. 7.4 The poor amongst men the poor in spirit These shall greatly rejoyce both for the mercy of God to themselves and for the Justice of God exercised upon others ver 20 21. Ver. 20. For the terrible one is brought to nought This is part-matter of the Just mans joy where observe the contrary Characters given to the godly and the wicked those are said to be lowly meek poor in spirit these to be tyrants scorners sedulous in sin catch-poles incorrigible such as turn aside the Just c. ver 20.21 And all that watch for iniquity Surgunt de nocte latrones they also break their sleep to devise mischief Psal 36.4 Mic. 2.1 but they should watch for a better purpose Mar. 13.37 as Seneca also could say and Pliny qui vitam mortalium vigiliam esse pronunciat Proaem nat Hist who calleth mans life a watch Ver. 21. That make a man an offendor for a word when he meant no hurt or by perverting and misconstruing his speeches Thus they sought to trap Christ in his speeches and thus they dealt by many of the Martyrs and Confessors To say The Lord Act. Mon. fol. 1116. and not Our Lord is called by Stephen Gardner symbolum haereticorum a note of an Heretick Dr. Stories rule to know an heretick was they will say The Lord and We praise God and The living God Robert Cook was abjured for saying that the blessing with a shoo-sole was as good as the Bishops blessing Ibid. 1803. Another for saying that Alms should not be given untill it did sweat in a mans hand Mrs. Catismore for saying that when men go to offer to images Ib 952. Ib. 765. they did it to shew their new geare and that images were but Carpenters Chips and that folks go on pilgrimage more for the green way then for devotion Ib. 763. Philip Brasier for saying that when any miracle is done the Priests do noint the images and make men believe these images sweat in labouring for them Ib. 952. c. Every day they wrest my words saith David of his enemies Psal 56.5 As the spleen is subservient to the liver to take from it only the most putrid and feculent blood so do Detractors pick out the worst of every thing to lay it in a mans dish or alledge it against him And lay a snare for him that reproveth See the Note on Amos 5.10 Freedom of speech used by the Waldenses in blaming and reproving the vices and errors of great ones Girard offecit ut plures nefariae affingerentur eis opiniones à quibus omnino fuerant alieni made them hardly thought and spoken of Ver. 22. Who redeemed Abraham sc out of his Idolatry that pulled him as a brand out of Up of the Chaldees Josh 24.2 3. The Rabbins say that his Father Terah was a maker and seller of Images Concerning the house of Jacob i. e. The calling of the Jews confer Rom. 11.25 Ver. 23. The work of mine hands Created in Christ Jesus unto good works Eph. 2.10 and now sanctifying Gods name in their hearts and lives and walking in the fear of the Lord and in the comforts of the Holy Ghost Thus as it were ex profâ—sso doth the Prophet Isaiah here handle the doctrine of Regeneration which and other like places whiles Nicodemus had not noted he was worthily reproved Joh. 3. Ver. 24. They also that erred in spirit Erroneous opinions and muttering against Ministers are here instanced as two special Opposites to effectual Conversion Those that relinquish not these two evils are far enough from Gods Kingdom and yet now adayes nothing more ordinary hence so few Converts so many Apostates CHAP. XXX Ver. 1. WOe to the rebellious children Vae filiis desertoribus vel Apostatis so he boldly calleth the Politicians of his time the Counsellors of State Est species quadam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliunde quam à Deo auxilium petere Shebna and others who gave good Hezekiah ill counsel to send to Egypt for help when Sennacherib invaded him Well might St. Paul say Esaias is very bold Rom. 10.20 Consurgens enim Proceres inquit quid hoc rei est quod occeptatis malè omnino factum vae vohis vae reip toti such another bold Court-preacher was Elias Amos John Baptist Chrysostom Latimer Deering c. See Latimers letter to King Henry the eighth after the proclamation for abolishing English Books Act. Mon. fol 1591. where we may see and marvel at his great boldness and stoutness saith Mr. Fox who as yet being no Bishop so freely
kind of storehouse for advice in matters of Religion We account them the surest Rule of life the divine beam and most exact ballance But the Papists see well enough that whiles the authority of the Scriptures standeth Divina slatera Aug. Exactissima trutina Chrysost the traditions of their Popes cannot be established which they account the touchstone of doctrine and foundation of faith And in favour of their unwritten verities as they call them they tell us but falsly that Christ commanded his Apostles to preach but not to write Lying children and therefore not Gods children chap. 63.8 Ver. 10. Which say to the Seers See net c. strang impudency but in thus reciting their words the Prophet rather expresseth their spirit then their speeches And yet it may be that the Polititians of those times blamed the Prophets Isaiah and the rest â—â—â—â—ragmatical for interposing and medling in State-matters and pressing the Law so strictly sith in cases of necessity as now it was they must make bold to borrow a little Law of the holy one of Israel Speak unto us smooth things Heb. smoothnesses toothless truths and such as may speak you No-medlers Ver. 11. Get ye out of the way If that be the way which you so much insist upon warp a little remit of your rigour Religiosum opertet esse sed non religentem Cause the holy one of Israel to depart from us Desinat ille nos per Prophet as obtundere let 's hear no more of him molest us not with so many messages from him see Mic. 2.6 Ver. 12. Wherefore thus saith the holy one of Israel The Prophet doth on purpose repeat this title so much disrelished by them to cross them Ministers must not be men-pleasers Ver. 13. Therefore this iniquity shall be unto you q. d. your Commonwealth is tumbling down apace and ye are hastening the utter ruin of it as if ye were ambitious of your own destruction which will be as suddain so total ver 14. Ver. 14. And he shall break it as the breaking of a Potters vessel Collige ex hoc loco saith Oecolampadius Gather we may from this text that remediless ruin wil befall such as resist the Holy Ghost and sin against light Ver. 15. The Holy one of Israel A stile much in the mouths of Gods Prophets in those times But how great arrogancy is it in the Pope to take unto him the title of His Holiness In returning and rest shall ye be saved This is the same in effect with that before ver 7. Preachers must be instant stand to their work and not be baffled out of their unpleasing messages The Septuagint here have it Si conversus ingemueris tunc salvaberis Ver. 16. But ye said No we will not return or rest This is a golden rule of life In silentio spe fortitudo vestra but these refractaries would none of it they knew a better way to work then all that came to Politicians are like tumblers that have their heads on the earth and their heels against heaven Cross-gtain'd they are for most part to all good For we will flee upon horses whereof Egypt was full and for which it was famous of old and so is yet for the Mamalukes horses especially Therefore shall ye flie but in another sense sc fusi fugatique ab hoste with the enemy at your heels Ver. 17. One thousand shall flee See Deut. 32.30 with the Note Vntill ye be left at a beacon Heb a mast i. e. a very poor few or all alone shred of all you had This was fulfilled when Sennacherib wasted the Country even to the very walls of Jerusalem Paucitatem salvandorum nobis insinuat saith Oecolamp Ver. 18. And therefore will the Lord wait that he may be gracious unto you This it a wonderful condescension i. e. God tarrieth looking for thee to shew thee mercy Serm. of Repent as Mr. Bradford rendreth it if thou wert ripe he is ready But never think that he will lay cordials upon full and foul stomachs faith another grave Divine D. Harris that he will scarf thy bones before they be set and lap up thy sores before they be searcht God chooseth the fittest times to hear and help his suppliants Isa 49.8 with Psal 69.13 opportunitatem opitulandi expectat Be patient therefore brethren untill the coming of the Lord Jam. 5.7 Let your equanimity your longanimity be known to all men the Lord is at hand Phil. 4 5. And therefore will he be exalted He will get up to his tribunal or throne of grace that if ye repent ye may obtain mercy and find grace to help in time of need Heb. 4.16 For the Lord is a God of jugdement i. e. He is a wise God that knoweth best when to deal forth his favours and where to place his benefits Blessed are all they that wait for him Wait his leasure non cerebri sui sectantur consilia and seek not to get off by indirect courses Those though they should die in a waiting condition yet cannot but be happy because God hath said here Blessed are all they that wait for him Ver 19. For the people shall dwell in Zion c. Or For thou the people of Zion that dwell in Jerusalem shalt weep no more Flebile principium melior fortuna sequetur At the voice of thy cry Thou shalt pray thou shalt also hear the word of God ver 20.21 and reform thy life ver 22. so shall good be done unto thee When he shall hear it he will answer thee yea before chap. 65.24 before thy prayer can get from thy heart to thy mouth it is got as high as heaven Ver. 20. And though the Lord give you the bread of adversity Though he hold you to hard-meat and give you but prisoners pitrance so much as will keep you alive only and that you eat your meat with the peril of your lives emendicato pane hic vivamus saith Luther in our Fathers house is bread Gods plenty Yet shall not thy Teachers be removed into a corner Non alis se induent they shall not take wing and flie from thee The Ministry is a sweet mercy under what misery soever men do otherwise groan and labour Corporeal wants are not much to be passed on so the spiritual food be not wanting a famine of the word is the greatest Judgement Amos 8. when the Gospel was first preacht there was great scarcity of bodily food Rev. 6.6 Act. 11.28 but that was scarce felt by those holy souls who did eat their meat such as it was with gladness and singleness of heart Greenham accounting that bread and cheese with the Gospel was good chear Thine eyes shall see thy Teachers A description of holy hearers their eyes are intent on the preachers Scultet their ears arrect their whole course conformed to the rule quando lapsus tam in proclivi est ver 21. their dearest sins abandoned ver 22. Oh for such hearers
making peace with God as they ought to do they mutter and growl against him as these hypocrites do for his over-great severity Fearfulnesse hath surprised the hypocrites The Jews were an hypocritical Nation chap. 9. Epiphanius when he left Constantinople said that he left three great things behind him viz. a great City a great Palace ingentem hypocrisin and a great deal of hypocrisy That facies hypocritic of our Nation is that facies Hippocratica which Physicians speak of of a spent dying man that looks gastly it is a mortal complexion a sad prognistick Oh that these frozen hearts of ours sith they must have a thew or it will be worse might melt here and be unfoldered from hypocrisy that we might be saved though so as by fire rather then to be reserved to be thawed with everlasting burnings the portion of hypocrites Matth. 24. So might we dwell with everlasting burnings that is within the knowledge of Gods terrible presence and sight of his great Judgements whereof the hypocrites of the world are afraid because this fire melteth off their paint and threatneth to wash off their varnish with rivers of brimstone Who among us shall dwell Or who of us can but fear a devouring fire Ver. 15. He that walketh righteously q. d. Though you cannot yet there are those that can viz. those that are in Christ Jesus who walk not after the flesh but after the Spirit Surely to such there is no one condemnation Rom. 8.1 Christ standeth as a skreen betwixt the wrath of God and his Elect for whose sake also this Paschal Lamb was once for all roasted in the fire of his fathers indignation whereby they are not only delivered from the wrath to come 1 Thes 1.10 but also have boldness and access with confidence by the Faith of him Eph. 3.12 2.18 He that walketh righteously Through whose whole life righteousness runneth as the woof doth through the web as the blood doth through the veins c. And speaketh uprightly Heb. Evennesses non blasphema impudica fescennina not the language of Hell but of Canaan see Jam. 3.2 That despiseth the gain of oppressions The Mammon of iniquity wealth gotten by force or fraud A publick person especially as he should have nothing to lose so he should have nothing to get he should be above all price or sale Nec prece nec precio should be his Motto That shaketh his hands from holding of bribes He doth not only not do wrong but not receive a gift whereby he may be engaged or inclined to do it That stoppeth his ears from hearing of blood He not only not sheddeth it but refuseth to hear any communing about such a business Quintil. declam That shutteth his eyes from seeing of evil Lest his heart should thereby be betrayed for vitiis nobis in animum per oculos est via could an Heathen say By the eyes evil getteth into the heart by looking cometh lusting and millions dye of the wound in the eye Ver. 16. He shall dwell on high Extra jactum out of the gun-shot the reach of evils and enemies Or in heaven shall he dwell with God in safety who is to the wicked a consuming fire ver 14. His place of defence shall be the munitions of Rocks Rocks within Rocks Rocks beneath above Rocks Rocks so deep no Pioner can undermine them so thick no Canon can pierce them so high no Ladder can scale them c. Bread shall be given him his waters shall not fail He shall have all that heart can wish or need require Ver. 17. Thine eyes shall see the King in his beauty Hezekiah in his pristine state and lustre yea more glorious and renowned then ever before Hierom understandeth it of Christ reigning gloriously in Heaven and the Saints looking from thence should see the earth a farre off as little and contemptible and say O quam angusti sunt mortalium termini O quam angusti sunt mortalium animi Austine wished that he might have seen these three things Romam in flore Paulum in ore Christum in corpore Rome in the flourish Paul in the pulpit Christ in the body of flesh Venerable Bede came after him and wished rather that he might see his King Christ in his beauty as he is now at the right-hand of his Father far outshining the brightest Cherub in Heaven Oiim haec meminisse juvabit Ver. 18. Thine hearts shall meditate terror But thou shalt now think of it as waters that are past calling to mind what speeches amongst those late distractions had fallen from thee Where is the Scribe Or the Muster-master of the Assyrian Army Verba sunt insultantium exsultantium saith Piscator they are the words of Gods people insulting over the enemy now overthrown and dispersed See the like done by the Apostle 1 Cor. 1.10 Ver. 19. Thou shalt not see a fierce people Or Look not upon a fierce people or as some render it a barbarous people of a stammering tongue that thou canst not understand such as are most of the School-men seven years said one are but sufficient to understand the barbarisms of Scotus upon Lombard but rather look upon Zion Ver. 20. Look upon Zion the City of our Solemnities where God is daily and duely served and is therefore her sheild and exceeding great reward Gen. 17.1 If that Heathen King hearing of his enemies approach whilst he was sacrificing could answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am serving my Gods and therefore fear not their force how much more cause had Zion to be confident and to sing as Psal 46.1 2 3 c. See Psal 48.12 13. Ver. 21. But there the glorious Lord will be The Church must needs be invincible because the glorious Lord is her Champion or will do gallantly for us as the words may be rendered Her name is Jehovah-Shammah Ezek. 48.35 The Lord is there and how many reckon we him at He alone is a potent Army Isa 52.12 A place of broad rivers and Streams Such as Mesopotamia was or the Garden of God Or he shall be instead of broad rivers c. even a river that shall not be drawn dry or sucked out as Euphrates was by Cyrus when he took Babylon a river that shall not fail the dwellers by as Nilus once at least did Egypt for nine years together Ovid Art l. 1. Creditur Aegyptus caruisse juvantibus arva Imbribus atque annis sicca fuisse novem But shall fill its banks and shores perpetually and keep a full stock of streams and waters Wherein shall go no gally nor gallant ship i. e. None of the enemies navies shall annoy it England had the experience of this in that famous 88. when the Seas were turreted with such a Navy of Ships as her swelling waves could hardly be seen and the Flags Streamers and Ensignes so spred in the wind that they seemed to darken even the Sun but the glorious God defeated them Ver. 22. For the Lord
they did not but were senselesly silent therefore He answereth by a discription of himself Calling the generations from the beginning Giving them their Being and having them at a Beck I the Lord the First and with the Last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De leg lib. 4. Virg. This was anciently believed concerning God as Plato testifieth A te Principium tibi desinet Ver. 5. The Iles saw it The Heathens were convinced by the former arguments yet not converted they were affraid and yet they came together to confirm themselves mutually in their abominable Idolatries Yea they drew near As it were to justify their Idolatries before the Lord. Such is the desperate obstinacy of obdurate sinners Pharaoh menaced Moses even during that palpable darkness The Philistines were afraid when they saw the Ark of the Covenant brought into the feild and yet they encourage one another to fight against Israel 1 Sam. 4.8 9. The Thief on the cross was under the arrest of death and yet railed Felix trembled and yet expected a bribe from St. Paul There is a cold sweat sitteth on all the limbs of Antichrist at this day and yet they repent not of their Idolatries nor murthers nor sorceries nor fornication nor thefts Rev. 9.20 21. but defend them all they can Ver. 6. They helped every one his neighbour Thus those desperate Idolaters did from the first Eusebius telleth us that in the seventh year of Abraham Ninus the founder of Niniveh set up an Image of his father Belus In Chron. which was worshipped after his death so did other Princes by his example not moved with Gods mercies shewed to Abraham who worshipped the true God alone setting up altars to him whereever he came Ver. 7. So the Carpenter encouraged the Gold-smith Because no small gain was brought hereby unto these crafts-men Acts 19.24 25. The Jew-doctours tell us that Terah the father of Abraham was an Image-maker at Vr of the Chaldees till God called him thence Hyperius saith that all these words are to be taken as pronounced with irrision and contempt that so the vanity of Idols may the more plainly be perceived sith they have no more worth then is given them by their worshippers Ver. 8. But thou Israel art my Servant And it was for thy sake and for thy settlement that I have dealt so long with these odious Idolaters whom else I would not once look toward nor commune with as he said 2 King 3.14 The seed of Abraham my Friend This stile was an higher honour to Abraham then if God had ingraven his name in the orbes of Heaven See the Note on Jam. 2.23 Hushai was Davids Friend and Augustus vouchsafed to give Virgil the name of Amicus This was a special favour but not like that in the Text. Ver. 9. Thou whom I have taken from the ends of the earth sc in the loyns of Abraham thy Progenitour And called thee from the chief men thereof Called thee and culled thee out of the Grandees of the Chaldees the rich the potent and the honourable separate from the common sort setting thee above the Kings of the earth Psal 89.27 Ver. 10. Fear thou not for I am with thee Cordialibus ut ita dicam verbis Deus hoc eloquitur As long as a childe hath his Father by the hand he feareth none Quid timet hominem homo in sinu Dei positus what should he who lyeth in Gods own bosom fear any man alive Is not Gods presence security sufficient I will strengthen thee I will help thee c. I will I will I will Oh the Rhetorick of God! Oh the certainty of the Promises With the right-hand of my righteousnesse i. e. My righteous right-hand that shall right all thy wrongs Ver. 11. Behold all that were incensed against thee These and the following precious Promises the Jews misapply to the coming and Kingdom of their Messias the Papists to their Hierarchy Let every true servant of God take them home as spoken to himself Every promise droppeth Myrrhe and mercy Ver. 12. Even them that contended with thee Heb. the men of thy contention thy Contendents such as this Eristical age hath more then a good many By the Quakers wild fancies and rude practices we may see how cross-grained these people are in contradicting every thing Many mens spirits saith One now-adayes lie like that Haven Acts 27.12 toward the South-West and North-West two opposite points Ver. 13. For I the Lord thy God will hold thy right hand As a tender father taketh his dear childe by the hand in dirty or dangerous wayes especially lifting him over So the Saints are said to sit down at Gods feet Deut. 33.3 or to stand betwixt his legs as little ones do Ver. 14. Fear not This is oft inculcated for better confirmation and comfort Our Saviour may seem to have hence his Fear not little flock It is no easy matter to chear up afflicted consciences Luther saith it is as hard a matter as to raise the dead Hence this frequent Fear not Ver. 15. I will make thee a new sharp threshing instrument having teeth Traham aut tribulam in omnem partem probè dentatam Such as those Eastern Countries did use to mash in pieces their rougher and harder fodder for their cattle or rather to thresh out their harder grain with Chap. 28.25 28. or to torture men with 2 Sam. 12 31. Thou shalt thresh the mountains Thy lofty and mighty enemies This was fulfilled in the Macchabees But especially in the Apostles subduing the Nations to the obedience of the Faith See 2 Cor. 10.4 Ver. 16. Thou shalt fan them But find nothing in them of any solidity the heart of the wicked is little worth And thou shalt rejoyce in the Lord As the sole doer of all for it is he that subdueth the people under us and doth all our works for us Chap. 26.12 Ver. 17. When the poor When such as are poor in spirit sensible of their utter indigency shall blessedly hunger and thirst after righteousnesse shewing themselves restless and unsatisfiable without it And there is none None to be found in the doctrine of the Pharisees Philosophers or Fryars Ver. 18. I will open rivers in high places Rather work miracles as once in the Wildernesse Exod. 17.6 7. then my poor people shall want necessary support and succour Ver. 19. I will plant in the wildernesse the cedar c. That is saith Lyra I will give variety of graces to my people Per varia ligna varietatem gratiarum insinuat Oecol And the Box-tree That groweth of it self in wild places saith Diodate to signify that the Church will alwaies have worldly wild plants mixed and growing in it Box is alwayes green indeed and full of leaves but it s of an ill smell semen habet omnibus invisum animantibus and of a worse seed Sphinx Philos Ver. 20. That they may see and know and consider Heb. lay 1. Lay it upon their heart which
Gentlewomen and others like beasts and dogs being naked and coupled together were led into the woods and there ravished Such as resisted the Souldiers stript naked whipped them cropt their ears and so sent them home again I will not meet the as a man But as a Lion rather Absque omni humanitatis contemperatione Scult Tractabo te pro divina potentia mea Piscat thou shalt have vengeance without mixture of mercy See 2 Sam. 7.24 Isa 13.6 27.7 8 Hos 5.14 Men use sometimes to deal favourably with women but they shall not do so with thee Ver. 4. As for our Redeemer c. This comes in by way of Parenthesis for the comfort of Gods poor people Ver. 5. Sit thou silent Here he threatneth Babylon with loss of her former fame she shall be buried in obscurity and oblivion as out of sight and out of mind no longer called the Lady of Kingdoms but a wretched drudge ut de Hecuba tradunt Tragici For thou shalt no more be called Heb. thou shalt not add to be called Ocolampadius senseth it thus Thou wast wont to be called the Lady of Kingdoms now they shall call thee Non adjicies as desperate and irrecoverable And why Ver. 6. I was wrath See on Zach. 1. ver 15. I have polluted mine inheritance God is his peoples inheritance and they are his but now for their sins He had dealt with them as with a profane and unclean thing Thou didest shew them no mercy Heb. thou didst set them no bowels Cruelty cries for vengeance See Jer. 50.17 with 51.24 Vpon the ancient Who should have been born with for their age and weakness Ver. 7. I shall be a Lady for ever Presumption precedeth destruction Psal 10.6 Rev. 18.7 So that thou didst not lay these things to thy heart The daughter of Pride is security and pleasure is her neece ver 8. Nor didst remember the latter end of it Heb. her latter end Memorare novissima tua in aeternum non peccabis See Lam. 1.4 Ver. 8. Thou that art given to pleasure Delicatula It is not good to take pleasure in pleasure no not to go as far here as we may verecunda sunt omnia initia peccati sin seemeth modestat first c. Thou faist in thine heart I am sc the Lady of the world Heathen Rome was called by the Heathens Terarum dea gentiumque Rome Papal saith as much Rev. 17.4 And none else besides me i. e. None worth speaking off The Jesuites brag in like sort of their transcendent learning and professe skil beyond the periphery of possible knowledge I shall not sit as a widdow i. e. Be bereft of my Monarchy which is as it were my husband Neither shall I know the losse of children I shall not cease to subdue Countries and Kingdoms which are added unto me as so many children Ver. 9. But these two things shall come upon thee in a moment Accidit in puncto c. Babylon was suddenly taken in one night as the Prophet had foretold chap. 21. and as the history testifieth Dan. 5. Periit inter pocula For the multitude of thy sorceries Thy taking upon thee to divine of each mans life and fortune by the Stars and Horoscope for which profession the Chaldeans were famous But what a madness was it in Cardanus who by the like skill went about to demonstrate that it was fatal to our Saviour Christ Alsted Encycl lib 30. cap. 10. to dye the death of the Cross Ver. 10. Thou hast trusted in thy wickednesse God calleth that wickednesse which they counted wisdom None seeth me Ne Deus quidem novit rationes meas Graceless men having hid God from themselves think also to hide themselves from God Thy wisdom and thy knowledge Thy Magical arts and practices Quantus artifex pereo quadrabit in te peritum periturum Ver. 11. Therefore shall evil come upon thee An evil an only evil as Ezek. 7.5 both unexpected and inexpiable such as thou canst neither avoid nor abide Ver. 12. Stand now with thine enchantments Try thine utmost skill and let 's see what thou canst do forthy self Sen. Hâ—nc divinaâ—oâ—es per Antoâ—nomasiam Châ—lâ—aeâ— appellati this is spoken in way of derision Wherein thou hast laboured from thy youth But found them to be no better than toilesome toyes quae nec ignoranti nocent nec scientem juvant Against judiciary Astrology see Aug. de civ Dei lib. 5. cap. 1 2 3 4 5. Ver. 13. Thou art wearied in the multitude of thy counsels As all such are sure to be with a woe to boot as take counsel but not of God and that cover with a covering but not by his spirit that they may add sin to sin Isa 30.1 Thus do those vain Astrologers that pretend to read mens fates and fortunes in the Heavens velut in Minervae peplo and thence to foretell good and evil But experience frequently confuteth them as it did Abraham the Jew who foretold by the stars the coming of their Messiah Anno Domini 1464. And Albumazar a Mahometan Wizzard who predicted an end of the Christian Religion Anno 1460. at utmost A great flood was foretold by these Diviners to fall out in the year 1524. cum planetae comitis in piscibus celebrarent Hollinsh in 1524. This caused the Prior of St. Bartholomews in London wise-man-like to go and build him an house at Harrow on the hill for his better security Stand up and save thee Save thee if they can but Baltasar found they could not though he called for them all Dan. 5.7 8. and they likely had promised him an everlasting Monarchy as some did the Romans imperium sine fine but falsly for now the Roman Empire is at a very low ebbe and who shall be Emperour This was wâ—itten Sept. 19. 1637. is much questioned Ver. 14. Behold they shall be as stubble As dryed stubble Nah. 1.10 See the Note there They shall not deliver themselves Much lesse others There shall not be a coal to warm at Like a fire of flax which is soon extinct and leaves no embers or cinders behind it In a spiritual sense it may be said of most of our hearts and houses as here There 's not a coal to warm at Deest ignis as Father Latimer was wont to say the fire of zeal is wanting that flame of God Cant. 8.6 Ver. 15. Thus shall they be unto thee with whom thou hast laboured But all in vain viz. with thy Wizzards and Diviners those deceivers of the people Cic de divinat lib. 2. concerning whom Cato once said Potest Augur Augurem videre non ridere Can those fellows look one on another and not laugh when they consider how they cozen people and cheat them of their moneys Cic. orat 4. in Ver. hence they are called merchants also in the next words as some think qui non tam coeli rationem quam coelati argenti ducunt Such
famine and sword and want of consolation as ver 18. By whom shall I comfort thee By whom but by my self when thou art at thy greatest under and even forsaken of thy hopes See ver 12. Ver. 20. Thy sons have fainted Fame macie tabe vulnere utterly disabled to relieve thee ver 18. As a wild Bull in a net Taken in a toil where he struggles and strives foames and fumes but cannot get out Ver. 21. Thou afflicted and drunken With a dry drunkennesse which thou canst not so easily sleep out See ver 17. Ver. 22. Behold I have taken Though man could not Where humane help faileth Divine help beginneth Thou shalt no more drink it i. e Not of a long time till thy last devastation by the Romans Ver. 23. But I will put it into the hand of them that afflict thee Who shall drink it not to drunkennesse only as thou hast done but unto madnesse Jer. 25.10 Baltasar and his Babylonians did so the revenging hand of God was afterwards upon Antiochus Vespatian and his children Antichristians drink of the wine of Gods wrath Rev. 14.10 Bow down This passage setteth forth their extreame cruelty and Thrasonical insolency But the case shall be altered Rev. 3.9 CHAP. LII Ver. 1. AWake awake Pluck up thy best heart as we say and rouse up thy self to receive the sweet promises For as mans laws so Gods promises favour not them that are asleep but awake and watchful O Jerusalem the holy City Thou that hast been brought through the fire being refined as silver is refined and tryed as gold is tryed Zach. 13.9 There shall no more come into thee Or against thee i. e. I will not suffer tyrants to vex thee or profane ones to harbour with thee See chap. 35.8 Ver. 2. Shake thy self from the dust Wherein thou layest along when trampled on chap. 51.23 Arise and sit down O Jerusalem Rather arise sit up O Jerusalem It hath been noted before that when Vespasian had subdued Judaea money was stamped with a woman sitting in the dust with this inscription Judaea subacta Loose thy self from the bonds of thy neck From thy spiritual servitude especially as Luk. 1.74 Rom. 6.19 shake the devils-yoke from off thy neck gestaque monilia sponsae libertatis and get on the Spouses ornaments Ver. 3. For thus saith the Lord Thus he pleadeth the cause of his people chap. 51.22 Ye have sold your selves for nought Heb. ye were sold for nought Babylonii non egerunt mihi gratias Piscat Mat. Paris Hist A. D. 1072 I had not so much as thanks for you from the enemy no more hath he from the devil and yet a letter was framed in Hildebrands dayes as sent from the devil wherein he kindly thanked the Popish Clergy for the many souls they dayly sent him to hell by their negligence and wickednesse And ye shall be redeemed without money Heb. without silver so were we 1 Pet. 1.18 Ver. 4. And the Assyrian oppressed them without cause Nulla injuria lacesssitus So did the Primitive Persecutors the Christians of those times though they were non aliunde noscibiles quam ex vitae integritate saith Justin Martyr eminent for their innocency as Pliny also in his Epistle to Trajan the Emperour testifieth What hurt had the Israelites ever done to malicious Moah that he was irked at them Num. 22.3 or the Hebrews to the Assyrians that they should oppresse them Ver. 5. Now therefore what have I here Cui bono to what purpose or profit for what wealth or worth suffer I my poor people to lie captives here at Babylon Or as others sense it Piscator what make I here any longer at Jerusalem when my poor people are in durance at Babylon why hasten I not to help them out They that rule over them make them to houle i. e. The Chaldaans and after them the Romans and then the Scribes and Pharisees by binding heavy burthens grievous to be born and laying them on mens consciences Mat. 23.4 And my name continually every day or all the day long is blasphemed That 's all I get by the bargain Ver. 6. Therefore my people shall know my name sc That I am Jehovah as Exod. 6.3 the God of Amen Isa 65.16 who will not suffer my faithfulness to faile nor alter the thing that is gone out of my mouth Psal 89.33 34. And it shall therefore be so because my name that nomen majestativum hath been blasphemed and vilified Gods people fare the better for their enemies insolencies That I am he that doth speak behold it is I Or that it is I that do speak saying Loe here I am This some understand of the second person in Trinity the eternal Son of the eternal Father called the Word Joh. 1.1 and there are that give us this Rule Where the Old Testament bringeth in God appearing and speaking we are to understand it alway of the second person See Joh. 12.37 to 42. Ver. 7. How beautiful Quam amaeni i. e. amabiles How amiable or desireable Interrogatio admirantis exultantis Vpon the mountains Whence they may best be heard as Judg. 9.7 saying as there Harken unto me that God may harken unto you Our Saviour that Arch-Evangelist who as some is here first and chiefly meant by Mebassher him that bringeth good tydings seeing the multitudes went up into a mountaine Mat. 5.1 which is said to be in the tribe of Nephthali and called Christs mount to this day blis Apostles afterwards travel'd and trudg'd on foot over hills and dales What a compasse fetcht Paul Rom. 15.19 Inter valium illud est milliarium Germanicorum 350. so that he might better be called than afterwards George Eagles the Martyr was Trudge-over-the world to preach the Gospel and to plant Churches to whom their feet though fouled and worn how much more their faces were deemed delectable and debonnaire Gal. 4.14 Act. 10.21 The Pope Peters pretended successor holdeth forth his feet to be kissed but preacheth not or not peace but war which he stirreth up by his roaring Bulls Of him that bringeth good tydings Whosoever he be that preacheth the Gospel that chief work of a Minister Rom. 10.15 Of Mr. John Dod it is written and I know it to be true that he was very Evangelical striving first to make men see their lost condition clearly for said he sense of misery must goe before sense of mercy and then largely and excellently opening the promises and the grace of God in Christ according to the Gospel looking at that as the most effectual preaching Some said he labour still to keep men under terrours loading them with threatnings c. lest they should not be humbled enough but the Gospel worketh true humiliation not the law it ariseth from sense of sin and misery joyned with hope of mercy The damned have terrour and sense of misery enough but that doth not humble them That publisheth peace The Gospel is a doctrine of peace
from the evil to come As was Methuselah a year before the flood Jeroboams best son before the downfal of his Fathers family 1 King 14.12 13. Josiah before the captivity and first destruction of Jerusalem 2 King 22.23 James before the second Act. 12. Austin a little before the sack of his City Hippo by the Vandals Felix Nepotianus qui haec non vidit saith Hierom. Stilico said Calvin in hunc locum that when Ambrose was dead Great changes would follow and it fell out accordingly Luther was taken away in peace a little before the calamity of Germany which he foretold for contempt of the Gospel Pareus dyed a little before Heydelberg was taken futuro malo substractus Mr. Brightman was buried a day or two before the pursevant was sent for him God had housed him as he had Lot before the storm hid him as he had done Moses in the hole of the Rock till the tempest was blown over dealt by him as once by Daniel chap. 12 13. who was hid to go away and rest before those great clashings and confusions should come which had been foreshewn to him Howbeit this is not generally so for Jeremy lived to see the first destruction of Jerusalem John the Evangelist the last Mr. Dod and many other holy men outlived our late unhappy wars and deeply shared in them But usually God taketh away his most eminent servants from the evil to come as when there is a fire in a house or Town men carry out their jewels Dion Prus orat 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an Ancient the best dye first commonly The comfort is that though as grapes they be gathered afore they be ripe and as lambs slain before they be grown yet this benefit they have that they are freed from the violence of the wine-presse that others fall into and they escape many stormes that others live to taste of Ver. 2. He shall enter into peace i. e. Into heaven where the righteous however looked upon as lost ver 1. shall have life and peace Rom. 8.6 joy and bliss Mat. 25.21 23. rest and peace Rev. 14.13 and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amodo strait upon 't so soon as ever they are dead from henceforth forthwith their souls have happinesse unconceivable As for their bodies They shall rest in their beds So their graves are called by an elegant Metaphor like as the bier that carrieth to it is called Matteh a couch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 3.31 the burying-place a dormitory or place to sleep in and the Resurrection an awaking Psal 17. ult To this bed Moses went up when his Father bad he dyed ad â—s Jehova Malmould Deut. 34.5 which the Jew-Doctors expound as though God did take away his soul with a kisse like as the loving mother kisseth the child and then layeth it down to sleep Rhodingus a Dutch Divine when he perceived he should dye Melch. Adam desired to be laid in another hed which he called his bed of rest and upon which he had long before written this verse Vt somnus mortis sic lectus imago sepulchri In this short bed of the grave shall be laid up the infinite miseries of many years the bodies of the Saints shall by rotting be refined their precious dust preserved till at last it arise incorruptible O dieculam illam Each one walking in his uprightnesse Or walking before him or right over against him that is keeping equipage with him as when one friend walketh with another Ver. 3. But draw near hither ye sons of the sorceresse Here Esaias is very bold as the Apostle saith of him in another case Rom. 10.20 and maketh it appear that he was none of those dumb dogs he had rated as in the former Chapter The Jews gloried much in their pedigree and descent from Abraham and that they were born of the free-woman he telleth them flat and plain that they were witches children whores-sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bastardly brood as our Saviour afterwards called them a race of rebels a seed of serpents shamefully degenerate from their praise-worthy Progenitours Ver. 4. Against whom do ye sport your selves You that are the wits the merry Greeks of the times that instead of trembling at Gods Word and humbling before him hold it a goodly thing to gibe and jear at it to mock and scoffe at those that preach it 2 Chron. 36.16 See chap. 5.19 and 22.13 and 28.14 22. These were their game-stocks and the matter of their mad mirth neither is it any otherwise to this day for the world ever was and will be still beside it self in point of salvation Mundus antiâ— quum obtinet ridendo verbum Dei Not the sinful Sodomites only but Lots sons-in-law who should have learned better laughed him to scorn for his good counsel Gen. 19.14 Ridetur cum suo Jehova Lot is counted but a Iob and bid to keep his breath to cool his broth Erasmus is blamed for his dry scoffes at Capiâ—e and other Reformers but Parsons the Jesuite is able to put Rabshaketh Thersites and Lucian himself to school for railing deriding and scurrilous language Against whom make ye a wide mouth and draw out the tongue By such base gestures did they shew their contempt of the Prophets as they thought but indeed and as it was construed of God himself See Exod. 16.8 Num. 16.11 Luk. 10.16 1 Thes 4.8 Look how unskilful hunters shooting at wild beasts do sometimes kill a man so profane persons shooting at Gods Ministers hit him If we be served in like sort as those of old were if we be for signes and for wonders in Israel as Isaiah and his fellows were chap. 8.18 If in mockage they imitate our language as they did good Jeremies crying at him The burden of the Lord the burden of the Lord chap. 23. If they blow their noses at us as they did at our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 16.14 taunt and reproach us as they did Paul Act. 17.32 set us upon a stage to be laughed and hooted at as they did those worthies of whom the world was not worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In theatrum producti pro spectaculo Heb. 10.33 1 Cor. 4.9 let us not strange or startle at the matter as if some new thing had befaln us but rejoyce and be exceeding glad for so persecuted they the Prophets that were before us Mat. 5.12 See 1 Pet. 4.14 with the Note Ver. 5. Enflaming your selves with idols That it might appear that there was good cause of so much sharpness and that he did them no wrong he painteth them out in their colours to the life Incalescitis id est concumbitis whilest ye commit folly and filthiness with your idols ye are all adulterers as an oven heated by the baker your baker sleepeth all the night in the morning it burneth as a flaming fire Hos 7.4 6. And as the love of Harlots is
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
the captivity of Judah for it was but three hundred and ninety exactly in all but because he would set and mark out Judah's singular iniquity by a singular mark for that they had forty years so pregnant instructions and admonitions by so eminent a Prophet and yet were impenitent to their own destruction Vnto the carrying away of Jerusalem He thought belike when he prefixed this title that he should have prophecyed no more when once Jerusalem was carried captive but it proved otherwise for he peophecyed after that in Egypt chap. 44. yet not forty years also after the captivity as the Jews have fabled Nor is it so certain that for that prophecy he was slain by Pharaoh Ophrae whom Herodotus calleth Apryes and saith he was a very proud Prince as some have storied Lib. 2. in fine Ver. 4. Then the word of the Lord came unto me The Lord is said to come to Balaam Abimelech Laban c. but he never concredited his word to any but to his holy Prophets of whom it is said as here The Word of the Lord came to them Ver. 5. Before I formed thee in the belly I knew thee viz. With a knowledge not Intuitive only but also Approbative Verba notitiae apud Hebraeos secum trahunt affectum I sanctified thee Infusing grace into thy heart as afterwards also into the Baptists Luke 1.15 and setting thee apart in my secret purpose to this sacred office of a Prophet as afterwards also God did Paul to the Apostleship Gal. 1.15 And I ordained thee a Prophet Magna semper fecerunt qui Deo vocante docuerunt saith Luther They have alwaies done great things whom God hath called to teach his people quod est contra eos qui Ecclesiam ruituram putant nisi ipsi doceant saith Oecolampadiusâ— This text maketh against such as think that the Church must needsly suffer unlesse they though uncalled turn Teachers Vnto the Nations i. e. First to the Jews qui fere in Gentiles evaserant who were little better then Gentiles so Papagant are called Pagans Rev. 11.2 Secondly to forreiners of and to whom he prophecyed chap. 44 c. Thirdly to people of all times who may and must be instructed by this Book which is such as was highly see by and cited in the Old Testament by Daniel Ezechiel Nehemiah Ezra Obadiah who taketh most of his Prophecy out of him as in the New by our Saviour Matth. 21. Mar. 11. Matthew the Evangelist chap. 2. Paul 2 Cor. 6.1 10. Heb. 8. 10. John the Divine Rev. 2. 15. Ver. 6. Then said I Ah Lord God Verbum angustiae The old Latin hath it A A A whereby is noted say some a threefold defect sc of age of knowledge and of eloquence but that 's more subtil then solid True worth is ever modest and the more fit any man is for whatsoever vocation the less he thinketh himself forwardnesse argueth insufficiency Behold I cannot speak Heb. I know not to speak i. e. a right and as I ought Tanto negotio tam instructum oratorem me non agnosco Jeremy was an excellent Speaker as well appeareth by these ensuing Homilies of his which shew that he was suaviter gravis graviter suavis as One saith of Basil a grave and sweet Preacher one that could deliver his mind fitly and durst do it freely Hence some of the Jews judged our Saviour to have been Jeremiah propter dicendi agendique gravitatem Parrhesian for his gravity and freedom of speech Neverthelesse Jeremy in his own opinion cannot speak that is was no way fit to speak So Moses is at it with his Who am I Exod. 3. when as none in all Egypt was comparably fit for such an Embassage It was an usual saying of Luther Etsi jam senex in concionando exercitus sum c. Although I am now an old man and an experienced Preacher yet I tremble as oft as I go up into the pulpit For I am a child Epiphanius saith that Jeremy was not now above fourteen or fifteen when he began to Prophecy Samuel also and Daniel began very young So did Timothy Origen Cornelius Mus a famous Preacher say his fellow Jesuites at eleven years of age Arch Bishop Vsher was converted at ten years old His life and death by D. Bern. preached betime and so continued to do for sixty years or near upon Mr. Beza was likewise converted at sixteen years old for the which as for a special mercy he giveth God thanks in his last Will and Testament and lived a Preacher in Geneva to a very great age God loveth not Quaerists but Currists did Luther Ver. 7. Say not I am a child Plead no excuses cast no perils never dispute but dispatch never reason but run depending for direction and success upon God alone in whom are all our fresh springs and from whom is all our sufficiency c. Paul was a most unlikely peice of wood to make what he was afterwards called a Mercury Act. 14.11 yet God made use of him Act. 9.13 14. For thou shalt go to all that I shall send thee Whether Kings or Captives Lords or Losels He preached before Jehoiachim concerning the office of a King and threatened him with the burial of an asse chap. 22. and 36. he dealt plainly with the Princes who beat him and with the Priests who stockt him with all sorts to his great cost he was of an heroical and unexpugnable spirit so are not many in these times Verbi Dei truncatores emasculatores men-pleasing Preachers Act. Mon. Ver. 8. Be not afraid of their faces Look they never so big as did Henery 8. upon Latimer and upon Lambert who yet told him his own as did Stephen Gardiner upon Dr. Taylour Martyr but had as good as he brought The majesty of a man as also his wrath sheweth itself in his countenance and young men especially are apt to be baffled and dasht with fierce looks For I am with thee to deliver thee On one sort or another thy crown be sure no man shall take from thee thy perpetual triumph thou shalt not lose Ver. 9. Then the Lord put forth his hand and touched my mouth This was a very great favour and a sweet settlement to the hesitating Prophet The like visible sign for confirmation was given to Isaiah chap. 6 to Ezekiel chap. 2. and 3. and to John the Divine Rev. 10. how much are we bound to God for his Word and Sacraments Behold I have put my words in thy mouth And in thy mind also together with good courage for the better uttering of them Fear not therefore though thou be as thou objectest infantissimus infirmissimus but go in this my might and Preach lustily Ver. 10. See I have set thee this day over Nations sc With authority to use the same liberty in reproving their sins that they take in committing them Fear not the highest for I have set thee over them
friends in Judah 1 Sam. 30.26 Great Alexander when he had prevailed at the river Granicum and was now ascended into the upper parts of Asia sent back many gifts to assure them of his love in Macedonia The like doth God to his Church by sending them Pastours with such two adjuncts as are here 1. Adherent his own approbation 2. Inherent skill to teach the people See Eph. 4.8 with the Notes Ver. 16. They shall say no more the Ark c. When the Gospel shall be preached Paulus ea vocat stercora rudera the ancient ceremonies shall be abolished This was not so easily beleeved and is therefore here again and again assured Ver. 17. They shall call Jerusalem i. e. The Church Christian The throne of the Lord The throne of glory chap. 4.21 So Exod. 17.16 because the hand upon the throne of the Lord that is say some Amalecks hand upon the Church which is elsewhere also called the Temple of God Neither shall they walk any more c. i. e. Not at random but by rule Eph. 5.15 Heb. not any more after the sight of their heart i. e. as themselves thought good but as God directeth them Ver. 18. In that day shall the house of Judah walk with the house of Israel All the Elect shall be reunited in Christ unless we shall understand it of the last reduction of the Nation into one Isa 11.13 Ezek. 37.16 22. Hos 1.11 And they shall come together out of the land of the North i. e. Out of the place of their captivity whereby was figured our spiritual captivity c. Ver. 19. But I said How shall I put thee among the children How but by my free grace alone sith thou hast so little deserved it the causes of our Adoption see Eph. 1.5 6. And give thee a pleasant land The heavenly Canaan which is here fitly called a land of desire or delight an heritage or possession of goodliness a land of the Hâ—sts or desires of the Nations And I said thou shalt call me My Father And My Father affectionately uttered is an effectual prayer As Pater I brevissima quidem vex est sed omnia complectitur saith Luther i. e. Ah Father is but a little word but very comprehensive it is such a piece of eloquence as far exceedeth the rowlings of Demosthenes Cicero or whatsoever most excellent Orator Ver. 20. Surely as a treacherous wife c. This ye have done but that 's your present grief and now you look upon your former disloyalties with a lively hatred of them holding that the time past of your life may suffice to have wrought the will of the Gentiles c. 1 Pet. 4.3 Ver. 21. A voyce was heard upon the high places Where they were wont to worship Idols now they weep for their sins and pray for pardon For they have perverted their wayes This is it that now draweth from them prayers and teares See Chap. 31.18 Lam 5.14 Oi nalanu chi chattanu Wo worth us that ever we thus sinned Some understand those words A voyce is heard as shewing Gods readiness to hear penitent sinners so soon as they begin to turn to him even before they speak as the Father of the Prodigal met him c. Ver. 22. Return ye backsliding children Give the whole turn and not the half-turn only So Act. 2.38 Peter said to them that were already prickt at heart Repent ye even to a transmentation and chap. 3.19 Repent ye and be converted that your sins may be blotted out Repent not only for sin but from sin too be through in your repentance set it be such as shall never be repented of 2 Cor. 7.10 It is not a slight sorrow that will serve Apostates turn it must be deep and down-right And I will heal your back slidings Pardon your sins and heal your natures I will love you freely and cause your broken bones to rejoyce Hos 14.4 Isa 19.22 Oh sweetest promise I what wonder then that their hard hearts were forthwith melted by it into such a gracious compliance as followeth Behold we come to thee See Zach. 13.9 with the Note Ver. 23. Truly in vain is salvation hoped for from the hills Heb. Truly in vain from the hills the multitude the mountaines it is like to that Hos 14.3 Ashur shall not save us neither will we say any more to the works of our hands Ye are our gods See the Notes there Truely in the Lord our God They trust not God at all that not alone Ver. 24. For shame hath devoured the labour of our Fathers That shameful thing Baal hath done it Chap. 11.13 Hos 9.10 he hath even eaten up our cattle and our Children of whom if any be left yet there is nothing left for them And this we now see long and last poenitentia ducti nostro malo edocti having bought our wit and paid dear for our learning And may not many ill husbands amongst us say as much of their drunkenness and wantonness See Prov. 5.9 10 11 12. with the Notes Ver. 25 We lye down in our shame We that once had a whores forehead ver 3. and seemed past grace are now sore ashamed of former miscarriages yea our confusion covereth us as Psal 44.15 because we have sinned against the Lord our God we and our Fathers from our youth unto this day and have not obeyed the voyce of our God Lo here a dainty form and pattern of penitent confession such as is sure to find mercy Haec sanè omni tempore Christiana est satisfactio non meritoria aliqua Papistica atque nugivendula Only we must not acknowledge sin with dry eyes Zegedia but point every sin with a teare c. CHAP. IIII. Ver. 1. IF thou wilt return O Israel As thou seemest willing to do and for very good reason Chap. 2.22 23 24. Thou art but a beaten rebel and to stand it out with me is to no purpose thou must either turn or burn Neither will it help thee to return fainedly for I love truth in the inward parts and hate hypocrisie halting and tepidity If therefore thou wilt return Return unto me Return as far as to me not from one evil course to another chap. 2.36 for that is but to be tossed as a ball from one of the devils hands to the other but to me with thy whole heart seriously sincerely and zealously for Non amat qui non zelat To a tyrant thou shalt not turn but to one that will both assist thee Prov. 1.23 and accept thee Zach. 1.2 And if thou wilt put away thine abominations out of my sight i. e. Thine Idols out of thine house and out of thine heart Ezek. 14.3 4. Then shalt thou not remove But still dwell in the land and do good feeding on faith as Tremellius rendreth that Psal 37.3 Ver. 2. And thou shalt swear The Lord liveth Not by Baal shalt thou swear or other Idols but by the living God or by the
life of God The Egyptians once sware by the life of Pharaoh as the proud Spaniards now do by the life of their King But to speak properly none liveth but the Lord and none should be sworn by but he alone an oath being a proof of the Divine Power which one worshippeth The Pythagoreans used to swear by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaternity which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountain of eternal being and this doubtless was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah Tremel In truth in judgement and in righteousnesse Vere ritè juste 1. In truth Rom. 9.1 that is 1. To that which is true least we fall into perjury Lev. 19.12 And 2. Truly agreeable both to the intentions of our mind not deceitfully Psal 24.2 and agreeable also to the intentions of him that ministreth the oath and not with mental reservations as Romish Priests oft swear The Romans used that most considerate woâ—d Arbitror when the Jurors said those things which they knew most certainly Suidas In judgement Or considerately duely weighing the conditions and circumstances not rashly and unadvisedly Levit. 5.4 1 Sam. 14.39 as those that swear in heat and choler swear when they should fear Deut. 10.20 and 28.58 The Graecians when they would swear by their Jupiter out of the mere dread and reverence of his name forbore to mention him And the Egyptians bore such respect to Mercurius Trismegistus that they held it not lawful to pronounce his name lightly and rashly This is check to many swearing Pseudo-Christians Such also as swear in jest will without repentance go to hell in earnest The ancient form of taking and imposing an oath was Give glory to God Josh 7.19 Joh. 9.24 And in righteousnesse 1. Promising by oath lawful and possible things only not making an oath a bond of iniquity 1 Sam. 25.21 32. and 28.10 2. Careful to perform what we have sworn though to our own hindrance Psal 15.4 And the Nations shall blesse themselves in him Or shall be blessed in him that is in that God to whom thou returnest and by whom thou thus swearest They shall turn to God by thine example and hold themselves happy in such a good turn Ver. 3. Break up your fallow-ground Novellate vobis novale Tertullian rendreth it Renovate vobis novamen novum put off the old man and put on the new See Hos 10.11 with the Notes By the practise of Repentance runcate exstirpate root up and rid your hearts and lives of all vile lusts and vicious practises The breaking up of sinful hearts may prevent the breaking down of a sinful Nation Sow not among thornes i. e. Cares and lusts of life fitly called thornes because 1. They prick and gore the soul 2. Harbour the old Serpent 3. Choke the Word there 's no looking for a harvest in a hedge Stock them and stub them up therefore 1 Pet. 2.1 Jam. 1.21 do not plow here and make a bawk there c. Ver. 4. Circumcise your selves to the Lord There is a twofold circumcision Corporis Cordis Outward and Inward that without this availeth nothing Gal. 6.15 See the inward described Colos 2.11 It is the putting off the old Adam with his actions It is purgatio animae abjectio vitiorum saith Origen the clensing of the soul and the casting away of sin that filthy foreskin that superfluity of naughtinesse It is a wonderful work of the holy Spirit wrought by the Word upon the Saints at their first conversion whereby corruption of nature is wounded beloved sins cast away with sorrow and the sinner received into an everlasting communion with God and his Saints Those that are not thus circumcised are not Israelites but Ishmaelites whereas Jether though by nature an Ishmaelite 1 Chron. 2.17 yet being thus inwardly circumcised he was for his Faith and Religion called and counted an Israelite 2 Sam. 17.25 See Philip. 3.3 4 5. And take away the fore-skin of your heart Not of the flesh only see 1 Pet. 3.21 as the carnal Israelite who rests in the work done glorious in outward priviledges neglects the practice of religion and power of godlinesse pursueth him that is born after the spirit the Israelite indeed c. and is therefore dispriviledged hated and defied by God as Goliah that uncircumcised Philistin was by David dead in sins and the uncircumcision of the flesh Colos 2.13 subject to utter excision Gen. 17.14 as having no portion in Christ nor in Canaan Take away therefore the fore-skin of the heart stick not in the bark pare not off the fore-skin of the flesh only off with the whole body of sin Col. 2.11 begin at Adams sin bewail that then set upon the beloved sin out with that eye off with that hand cast away all your transgressions with as great indignation as angry Zipporah did her childs fore-skin Take unto you for this end the sword of the Spirit the word sharper then those stones that she made use of Exod. 4.24 consider the threats these will work faith and that will work fear apply the Promises Deut. 30.6 Ezek. 36.26 28. doubt not of Gods Power but pray him to thrust his holy hand into your bosoms and to fetch off the filthy fore-skin that is there Loe this is the way walk in it And burn that none can quench it When once it hath caught your thorns ver 3. Ver. 5. Declare ye in Judah As if the Prophet should say I do but lose my labour in calling upon you to mortify your corruptions and to cast away all your transgressions Uncircumcised ye are in heart and ears and so will be Now therefore stand upon your guard against the approaching enemy and defend your selves if at least you are able from the evil that is coming upon you Mott up your selves against Gods fire ver 4. Ver. 6. Set up the standard towards Zion All this seemeth to be Ironically spoken as ver 5. For I will bring evil from the North i. e. From Babylon Ab aquilone nihil boni There is also another Babylon spoken of in the Revelation which to the true Church hath of long time been lerna malorum Roma radiu omnium malolorum and so the poor persecuted Protestants in Poland feel at this day Ver. 7. The Lion is come up from his thicket i. e. Nebuchadnezzar from Babylon where he lyeth safe ficut leo in vepreto and will shorly shew himself for a mischief to many people who shall feel his force and fiercenesse Ver. 8. For this gird you with sack-cloth Repent if at least it be not too late as the next words hint that now it was For the fierce wrath of the Lord is not turned back from us Or because the fierce wrath of the Lord will not turn from us it will have its full forth See Zeph. 2.2 with the Notes Ver. 9. The heart of the King shall perish His courage shall be quailed and he shall be strangely crest-faln This was
not over all Ver. 6. For he shall be like the heath Wild-myrice that neither beareth fruit nor seed and is good for little but to burn or make beesomes See Heb. 6.8 Bastard tamarisk some call it others Juniper But shall inhabit the parched places of the wildernesse Such shall have no content or satisfaction Confer Mat. 12.43 the unclean spirit cast out walks in dry places c. not but that dry and wet is all one with him but it importeth his extream restlesnesse Ver. 7. Blessed is the man that trusteth in the Lord See on ver 5. See also Psal 25.12 and 32.10 and 34.8 and 84.12 and 125.1 and 146.5 where David having entred a Caveat against creature confidence perswadeth people by trusting in God alone to provide for their own safety and happiness See Nah. 1.7 Such shall have marvellous loving kindness from God Psal 17.7 above all that can be uttered Psal 31.19 See Prov. 28.25 Ver. 8. For he shall be as a tree planted It is plain that he here alludeth to Psal 1.3 See the Notes there The laurel saith Pliny is never thunder-struck Sure it is that he who trusteth in God taketh no hurt his heart is fixed and unmoveable Psal 112.7 8. to endure things almost incredible Psal 27.3 Isa 14.32 confer Isa 26.4 5. True Trust will certainly triumph at length as that which leaneth on the Lord and the power of his might the surest support By the river The Hebrew here is Jubal and the Jubilee saith one had its name from this word which signifieth a stream or watercourse as carrying us to Christ who is the truth of this type Luk. 18.19 But his leaf shall be green Neither falling nor fading And shall not be careful in the year of drought A Metaphor setting forth the full assurance of faith that is in some good men such as was that holy Martyr who said I will henceforth be Carelesse according to my name John Careless Act. Mon. fol. 1743. Si fractus illabatur orbis Impavidum ferient ruinae Neither shall cease from yeilding fruit As they say the Lemmon tree doth not Theoph. Plin. but ever and anon sendeth forth new Lemmons assoon as the former are faln down with ripenesse Ver. 9. The heart of man is deceitful above all things The pravity and perversity of mans heart full of harlotry and creature-confidence deceiving and being deceived is here plainly and plentifully described and oh that it were duely and deeply considered Deceitful it is here said to be above all things no creature like it Varium est versutum versipelle tortuosum est anfractuosum fallax ideoque inscrutabile It is full of turnings and windings nooks and corners wiles and slights It deceived David as wise as he was and tripped up his heels as the word here used importeth Psal 39.1 2 3. so it did Peter Joh. 13.37 38. Fitly doth the Prophet here call our hearts deceitful in that word in the Original from whence Jacob had his name because our fleshly hearts do the same things to the spirit in doing of good which Jacob did to his brother supplant it and catch it by the heele while it is running the Christian race As Jehu offered sacrifice to Baal killing his Priests at the same time and this he did in subtilty to circumvent them See Dike of the deceitfulness of the Heart 2 King 10.19 and as Hushai went to Absoloms company to overthrow him so deale our deceitful hearts with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither is it deceitful only but deep so the Septuagint here render it those that are still digging in this dunghil do find it to be a very bottomlesse pit Yea it is Desperately wicked Desperately bent upon deadly mischief So that he gave no evil counsel who said to his friend Ita cave tibi ut caveas teipsum so see to thy self that thou beware of thine own heart Another prayed not amiss Lord keep me from that naughty man my self Take heed of the devil and the world said a certain Martyr in a letter to his wife but especially of thine own heart Non longe scilicet hostes Quaerendi nobis circumstant undique muros We have a Trojan horse full of armed enemies in the cittadel of our hearts We have Jebusites enough within us to undo us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enchirid cap. 72. quos nec fugere possumus nec fugare It was no ill character therefore of a good man that is given by Epictetus a Heathen that he carefully watcheth himself as his own deadly enemy Who can know it None but a mans self 1 Cor. 2.11 nor yet a mans self neither for nothing is more common then self-deceit Gal. 6.3 Jam. 1.21 How much was Bellarmine that great Scholler mistaken and how ill read in his own heart when as the Priest coming to absolve him on his death-bed he could not remember any particular sin to confesse till he went back in his thoughts as far as his youth had he but thrust his hand into his own bosom with Moses he had brought it out leprous white as snow Had he looked well into his own heart he would have found it to be a raging sea of sin Isa 57.20 where is that Leviathan the devil besides creeping things crawling lusts innumerable This made blessed Bradford never look on any mans lewd life but he would strait cry out Lord have mercy upon me for in this my vile heart remaineth that sin which without Gods special grace I should have committed as well as he Ver. 10. I the Lord search the heart Be it never so full of shifts and fetches I cannot be deceived in it The watch-maker must needs know every turning and winding in the watch God is the heart maker and the heart-mender neither is there any creature no not any creature of the heart that is not manifest in his sight but all things are naked and opened before his eyes Heb. 4.13 Naked for the outside and opened for the inside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissected quartered and as it were cleft thorough the back-bone as the Apostles word there signifieth so opened as the entrailes of a man that is anatomized or of a beast that is cut up and quartered The heart and reines are taken to be the seat of the thoughts and affections yea of the strongest affection namely that which is for generation These are a mans inwardest and most remote parts so that it is hard for food or Physick to come at them Covered they are also with fat and flesh c. and yet they are not hid from Gods eye which is indeed a fiery eye Rev. 1.14 and therefore needeth no outward light Mans eye is like a candle which is first lighted and then extinct The Angels eyes are like the stars which shine indeed and in the dark too but with a borrowed light neither know they the thoughts of mens hearts further then they are discovered
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.
upon Revelations and fained Miracles think the same of Rantâ—rs Quakers and some Anabaptists prove Palea that is chaff hay and stubble that shall be surely burnt 1 Cor. 3.11 Some render the text Quid paleae cum tritico what hath chaff to do with the wheat as Hos 14.9 Joh. 2.4 Away with any such mixtures In the writings of some Sectaries Sunt bona mista malis sunt mala mista bonis The speech in the text seemeth to have been Proverbial and is not unlike that of the Apostle 2 Cor. 6.14 15 16. and those in humane Authors Quid sceptre plectro Suid. Qui specillo gladio quid lecytho strophio quid hyaenae cani quid bovi delphino quid cani balneo c. So what communion hath faith and unbelief zeal and passion c. And yet unbelief may be with faith Lord I believe help thou mine unbelief Mar. 9.24 zeal with passion yea in young Christians heat and passion goeth sometimes for zeale and yet it is but chaff which when blown away the heap is little else but wheat that is saith zeal humility though we have lesse pride passion presumption But this by the way only Ver. 29. Is not my Word like a fire As it is like solid wheat wholesom food 1 Tim. 6.3 so it is no lesse liâ—e fire that most active Element called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is pure saith One and fire because it is fair It inlighteneth enliveneth warmeth purgeth assimilateth aspireth consumeth combustible matter congregat hâ—mogenea segregat heterogenia so doth the Word when accompanied by the Spirit who is of a fiery nature and of a fiery operation Isa 4.4 Mal. 3.2 Matth. 3.11 The words that I speak unto you they are Spirit and thee are life Job 6.65 Did not our hearts burn within us whiles he talked with us by the way and opened unto us the holy Scriptures Luke 24.32 when the word comes home to the heart in the power of it the preacher was sent of God See Gal. 2.8 And like a hammer that breaketh the rock in pieces i. e. The rockiest hearts and sturdiest stomacks are tamed terrified by the Word when God once takes them to do Iâ— is as his plough to break up their fallow ground and as his sword to run them through Jer. 4 Heb. 4. and to lay them for dead Rom. 7. And like as the hardest ice is broken with hot waters as well as with hammers so is the hardest heart with the Gospel as well as with the Law Ver 30. Behold I am against those Prophets Heb. Behold I against by an angry Aposiopesis That steal my Word every one from his neighbour That filth it either by hiding it from others as the Popish Doctors do from the common people or by wresting it to the defence of their false doctrines as Marcion the heretike whom therefore Tertullian fitly calleth Murem Ponticum the rat of Pontus for his gnawing and tawing of the Scriptures to bring them to his purpose Or by a fraudulent imitating of Gods true Prophets taking up their parables and making use of their expressions such as are Thus saith the Lord Grace be to you and peace c. Wasps also have their combs as well as Bees and Apes will be doing as they see men to do Or lastly by causing the people ro forget and lose the good that they had once learned of the true Prophets This we see daily done by the cunning fetches and flatteries of the Seducers of our times causing many to lose the things that they had wrought 2 Joh. 8. Ver. 31. That use their tongues Or abuse them rather to smoothing and soothing up people in their sins lenificant linguas id est blando sermone alliciunt plebem they flatter and collogue or tollunt linguam they sift up their tongues viz. by extolling themselves and speaking magnifically of their own doing As one hath observed of some Sectaries amongst us that they often call upon their hearers to mark Dulcorantium mollificantium False Prophets sooth sweeten men for it may be they shall hear that which they never heard before When the thing is either false or if true no more then is ordinarily taught by others and which they have stolen out of the writings of others And say He saith See on ver 30. Ver. 32. That cause my people to erre by their lyes and by their lightnesse By their lying discorses and light or lose courses So Zeph. 3.4 Judg. 9.4 If these false Prophets had been of a sober grave behaviour the people might have been with better excuse deluded by them as Aristotle noteth of Eudoxus and the same is true of Epicâ—rus himself as Tully telleth us that he prevailed much in disputing for pleasure because he was no voluptuous man himself But these in the text were no lesse leud then loud lyars Ver. 33. What is the burthen of the Lord Ironicum interrogandi genus thus they profanely asked by way of scoff or despite such as he will drive down their throats again plaguing them for their profane malignity Then shalt thou say What burthen q d. I 'le burden you to some purpose sith ye profanely count and call my Word a burthen you shall suddenly have your back-burthen of plagues and miseries for the contempt of it I will even forsake you And then Woe be unto you Hos 9.12 you shall be eased of these burthens and of me together and that you 'l find misery enough See chap. 12.7 Learn therefore to speak holily and honourably of Gods Word left thou hear this Word of his Thou shalt never enter into my rest Ver. 34. That shall say The burthen of the Lord Nempe per lâ—dibrium in contempt and derision See 2 Chron. 36.16 Ver. 35. Thus shall ye say God sets them a form who otherwise knew not how to lisp out a syllable of sober language Loquamur verba Scripturae saith Peter Ramus utamur sermone Spiritus Sancti Let us inure our selves to Scripture-Expressions Ver. 36. For every mans word shall be his burthen That jear of his aforementioned shall lye heavy upon him and cost him dear for under the weight he shall sink and be crusht in pieces Ver. 37. Thus shalt thou say to the Prophet See on ver 35. Ver. 38. But sith ye say The burthen of the Lord Sith ye accuse me as unmerciful my Word as a ponderous burthen and my Messengers as telling you nothing but terrible things and bloody businesses which therefore you are resolved to slight and neglect Ver. 39. Therefore behold I even I will utterly forget you I nunc ergo lude pasquillis putidis dicteriis saith One. Go thy waies now thou that thinkest it a goodly thing to gibe and jear at Gods Ministers and their messages Consider of this dreadful denunciation and thereby conceive aright of the hainousnesse of thy sin for God doth not use to kill flies upon mens foreheads
performe it but so as that thou Jeremy and such as thou art Daniel Ezekiel Nehemiah c. pray over the promise The Angel told Daniel he came for his prayer-sake chap. 10.12 And shew thee great and mighty things Or abstruse and reserved things Gods praying people get to know much of his mind above others like as John by weeping gat the book opened and Daniel by prayer had the Kings secret revealed unto him in a night vision Dan. 2.18 19. Bene orasse est bene studuisse said Luther who as he had much communion with God by prayer so holy truths were dayly more and more made known unto him he knew not how nor which way as himself said Ver. 4. Which are thrown down by the mounts Or Catapults or engines of demolition used to batter with See chap. 32.24 And by the sword Or mattocks sc after that the enemy had entred the City and cryed as Psal 137.3 Destruite ex imis subvertite fundamentis Down with it down with it even to the ground Ver. 5. They come to fight with the Chaldeans But they fight not in Gods Name for he hath for all their wickednesse hid his face from them therefore they fight with such sorry successe the houses which they would defend are filled with their dead carcasses This whole verse would be hemmed in with a Parenthesis Ver. 6. Behold I will bring it health and cure Vna eademque manus vulnus opemque feret This is Gods usual method and manner of dealing with his people Hos 6.1 as a skilful Physician primo pungit deinde ungit Enecat ut possit vivificare Deus Revelabo 1. vt ipsa exhibebo And I will reveals unto them abundance of peace and truth Why then feri Domine feri such gold as peace and truth cannot be bought too dear The Chaldee here hath it Revelabo eis portam poenitentiae I will reveal unto them the gate of repentance and shew them how they may walk in the way of peace and truth Ver. 7. And I will cause the captivity of Judah As chap. 24.5 and 30.3 and 32.44 they shall be as if I had not cast them off and I will hear them Zach. 10.6 Ver. 8. And I will cleanse them from all their iniquity Which must therefore needs be a filthy and loathsom thing else what need cleansing Christ for this cause came by water and blood And I will pardon all their iniquities This clause expoundeth the former and containeth the mother-mercy Ver. 9. And it shall be to me a name of joy i. e. An honour that I shall take singular delight in Iâ— nomen latum 1 laetificum And they shall fear and tremble for all the goodnesse Which bodes no good to them for the Churches welfare is ever joyned with the downfal and destruction of her enemies Ver. 10. Again there shall be heard in this place God loveth to help his people when they are forsaken of their hopes Ver. 11. The voyce of joy See chap. 7.34 and 16.9 The voyce of them that shall say Praise the Lord of hosts for he is good This carmen intercalare the Jews sang joyfully at their return from Babylon Ezra 3.11 and the Saints shall have cause to sing throughout all eternity And of them that shall bring the sacrifice of praise Even the calves of their lips giving thanks to his name Heb. 13.15 together with other Evangelical sacrifices as contrition Psal 51.17 Confidence Psal 4.5 Almesdeeds Heb. 13.16 the obedience of faith Rom. 15.16 selfdenial Rom. 12.1 c. The Talmudists say that the sacrifice of praise here mentioned shall continue when all other sacrifices are abolished and this we see verified in the Christian Church Ver. 12. In all the Cities thereof shall be an habitation of Shepherds i. e. Several sorts of buildings yea even sheep-cotes and lodges for Shepherds and their flocks All these promises are Antitheta opposite to those menaces chap. 7.34 and 16.9 and 25.10 See chap. 31.24 Ver. 13. Shall the flocks passe again under the hand of him that telleth them As shepherds use oft to tell their sheep Christ the great Shepherd and Bishop of souls knoweth all his sheep and calleth them by name he hath them ever in numerato for he numbreth the stars also See Joh. 10.3 11 12. Ver. 14 I will perform that good thing Praestabo verbum istud optimum as Tremellius well rendereth it I will perform that best word or promise viz. concerning Christ in whom all the former and future promises are Yea and Amen to the glory of God 2 Cor. 1.20 Haec dicendâ— bono sunt bona verba die Ver. 15. I will cause the Branch of righteousnesse See the same chap. 23.5 This sweet promise concerning Christ can never be too often repeated The Greek and German versions have that clause here also as there And a King shall reign and prosper or understand Ver. 16. And this is the name wherewith she shall be called The Lord is our righteousnesse Heb. this is that he shall call her Jehovah our Righteousnesse Called the Church shall be by Christs own name which is a very high honour as being his Spouse and making up one mystical body with him Hence she is called Christ 1 Cor. 12.12 and the fulnesse of him who filleth all in all Eph. 1. ult See chap. 23.6 with Ezek. 48.35 Ver. 17. David shall never want a man The Man Christ Jesus Luke 1.32.33 Ver. 18. Neither shall the Priest want a man The same Man Christ Jesus who is as a King everlasting so a Priest for ever after the order of Milchisedech and his sacrificing of himself once is more then equivalent to the daily perpetual sacrificing Whereunto may be added the continuance of an Evangelical Ministry in the Church to the worlds end Mat. 28.20 Eph. 4.11 12 13. Ver. 19. And the Word of the Lord c. Iterum de perpetuitate regni Christi tractat jurat saith Oecolampad Once more he treateth of the perpetuity of Christs kingdom and assureth it as by oath Ver. 20. If ye can break my Covenant of the day God hath hitherto kept promise with nights and dayes that one shall succeed the other and will he not then keep touch with his people Ver. 21. Then may also my Covenant See ver 17.18 The Poet hath somewhat like this Jungantur ansè saeva sideribus freta Et ignis undae tartaro tristi polus Lux alma tenebris râ—scidae nocti dies c. Sen. in Octavia Ver. 22. As the host of heaven See Gen. 13.16 15.5 So will I multiply the seed of David True believers And the Levites godly Ministers See Psal 68.11 Ver. 23. Moreover Or Again Idem repetit the same thing is repeated that it may be the better believed Ver. 24. Consider thou not what this people have spoken This unbelieving misgiving desponding people of mine The two families Judah Israel habentur pro peripsemate Ver. 25. If my Covenant
focum keeping himself warm in his winter chamber and carelesse of calling upon God whiles the people cold and empty were fasting and praying in the Temple and hearing the Word read by Baruch In the ninth moneth sc Of the sacred year which moneth was part of our November and part of December a cold season but that thing of nought his body which he now made so much of was shortly after to be cast out unburied in the day to the heat and in the night to the frost ver 30. Quintillan Ver. 23. When Jehudi had read three or four leaves Vespasian is said to have been patientissimus veri very patient of truth so was good Josiah whose heart melted at the hearing of the Law 2 Chron. 34.27 but so was not this degenerate son of his Jeboiakim but more like Tiberius that Tiger who tore with his teeth all that displeased him Lib. 3. hist or like Vitellius the Tyrant of whom Tacitus saith Ita formatae principis aures ut aspera quae utilia nec quidquam nisi jucundum non laesurum actiperet that his cares were of that temper that he could hear no counsel though never so profitable unless it were pleasant and did suit with his humours He cut it with the penknife Why what could he dislike in that precious piece Of Petronius his Satyricon one said well Tolle obscaena tollis omnia Of Jeremies prophecies I may safely say Tolle sancta tollis omnia But this brutish Prince could not away with downright-truth c. Oecolamp And cast it into the fire O stultitiam quid innocentes chartae commeruerant O madnesse what evil had those innocent papers deserved that they must dye this double death as it were Those Magical books at Ephesus were worthily burnt Act. 19. Aretines love-books are so lascivious that they deserve to be burned saith Boissard Bois biblioth together with their Authour Many seditious Pamphlets are now committed to Vulcan to be corrected and more should be But O sancta Apocalypsis as that Martyr once said when he took up the book of the Revelation cast into the same fire with himself So O holy Jeremy what hast thou said or written to be thus flasht and then cast into the fire Jehoiakim is the first we read of that ever offered to burn the Bible Antiochus indeed did the like afterwards and Dioclesian the Tyrant and now the Pope But though there were not a Bible left upon earth yet for ever O Lord thy Word is stablished in heaven saith David Psal 119 89. Vntill all the roll was consumed So far was he from repenting of that his wickednesse that he fed his eyes with such a sad spectacle and was ready to say as Solon did when he burnt the Usurers bonds in Athens that he never saw a fairer or clearer fire burn in all his life Ver. 24. Yet they were not afraid Ne paulum quidem perculsi sunt The King and his servants those Court-parasites were not stirred at all at such a Bible-bone-fire but jeared when they should have feared c. Nor rent their garments Such was their stupor seu non-curantia their security and insensibleness of that high offence for which their posterity keep a yearly fast See on ver 6. Rending of garments in token of grief was in use also among the Heathens Homer saith Priamus rent his clothes when he heard of the death of his son Hector The like hath Virgil of his Aeneas Tam pater Aeneas humeris abscindere vestem Auxilioque vocate deos Suetonius saith the like of Jalius Caesar c. Pro concione fidem militum flens veste à pectore dicissâ imploravit Suet. c. 55. Ver. 25. Neverthelesse Elnathan Who had before been active for the King in apprehending and slaughtering the Prophet Vriah chap. 26.22 but now haply touched with some rremorse for having any hand in so bloody an act Had made intercession to the King Verum frigide admodum but very coldly and such cold friends the truth hath still not a few at Kings Courts especially Ver. 26. But the King commanded Jerameel the son of Hammelech Or the Kings son whom he might employ against these two servants of God as once the King of France sent his son and heir with an Army against the Waldenses It is not for nothing therefore that the curse is denounced against Jehojakim and his posterity ver 30 31. But the Lord hid them i. e. He provided for them a hiding place in some good mans house and there safe guarded them from these blood-hounds who hunted after their precious lives There in no fence but flight nor counsel but concealement to secure an innocent subject against an enraged Soveraign Ver. 27. Then the Word of the Lord came to Jeremiah Jehojakim took an ill course to free himself forom trouble as he counted it by burning the Roll for Gods Word cannot be burnt no more then it can be bound 2 Tim. 2.9 And shall they thus escape by iniquity No verily for it followeth and it is not more votum then vaticinium a wish then a Prophecy In thine anger cast down the people O God Psal 56.7 Ver. 28. Take thee again another roll Revertere accipe Gods Ministers must be stedfast and unweariable alwaies abounding in the work of the Lord forasmuch as they know that their labour is not in vain in the Lord 1 Cor. 15. ult And write in it all the former words If all the Tyrants on earth should fight against the very paper of the Scriptures striving to abolish it yet they could not possibly do it There will be Bibles when they shall be laid low enough in the slimy valley where are many already like them and more shall come alter them Job 21.31 32. Ver. 29. And thou shalt say to Jehoiakim i. e. Add this doleful doom of his to the new written roule and direct it to Jehojakim Some think the Prophet told him these things to his face like as Eliah presented himself to Ahab whom before he had fled from and dealt freely with him but that is not so likely Ver. 30. He shall have none to sit upon the throne of David i. e. None to make any reckoning of for his son Jeconâ—ah raigned but three moneths and ten dayes And Zedekiah is not looked upon as his lawful successour because he was his Uncle and set up likely by Nebuchadnezzar for a reproach to Jehojakim and Jeconiah Of Jehojakim it may be said as was afterwards of Ethelred King of England Ejus vitae cursus saevus in principio miser in medio turpis in exitu asseritur Malms lib. 2. cap. 10. and in as great spite as once Attilus King of Suesia made a dog King of the Danes in revenge of a great many injuries received by them appointing Councellours to do all things under his title And his dead body shall be cast out in the day to the heat This was that infamous burial
obey the voyce of the Lord your God Which you ought to do whatever come of it sith rebellion is as witchcraft 1 Sam. 15. Ver. 14. Saying no but we will go into the land of Egypt Infamous for idolatry luxury and the oppression of your Ancestours there besides Gods expresse prohibition Deut. 17.16 and commination of it as the last and greatest plague The Lord shall bring thee into Egypt Deut. 28.68 And there will we dwell The Prophet now by their looks or some other way perceived their purpose so do do whatever they had promised ver 5 6. Ver. 15. If ye wholly set you faces As now I see you do and shall therefore tell you what to trust unto with the froward God will wrestle Psal 18.26 Ver. 16. Then it shall come to passe that the sword which ye feared shall overtake you there Categorice intonat Propheta God hath long hands neither can wicked men anywhere live out of the reach of his rod. And the famine whereof ye were afraid Egypt was very fertile the granary of the world and yet God could cause a famine there he hath treasures of plagues for sinners and can never be exhausted Ver. 17. They shall dye by the sword by the famine and by the pestilence Three threats answerable to those three promises ver 10 11 12. in case of their obedience Metaph. Ã metallis Ver. 8. As mine anger and my fury hath been poured forth sc Like scalding lead or burning bell-metal which runeth fiercely spreadeth far and burneth extreamly Vpon the inhabitants of Jerusalem Out of which fire I have late pulled you as a brand the smell thereof is yet upon your clothes as it were Cavete Ver. 19. Go ye not into Egypt Be ruled or you will rue it when you have learned their evil manners and shall perish in their punishments It is better for you to be in cold irons at Babylon then to serve idols in Egypt at never so much liberty Your father 's brought a golden calf thence Jeroboam brought two Ver. 20. For ye dissembled in your hearts Heb. ye seduced in your souls or in your minds The Vulgar hath it you deceived your souls and not God by playing fast and loose with him by dealing with him ac si puer esset scurra vel morio Ver. 21. But ye have not obeyed the voyce of the Lord Nay you take a clean contrary course as if ye would despitefully spit in the face of heaven and wrestle a fall with the Almighty Ver. 22. Now therefore know certainly that ye shall dye In running from death ye shall but run to it as Jonas did Quo fugis Encelade quascun que accesseris oras Sub Jove semper eris CHAP. XLIII Ver. 1. ANd it came to passe that when Jeremiah had made an end c. See here how wicked men and hypocrites especially grow worse and worse deceiving and being deceived Balaam being resolved to curse however went not as at other times but set his face toward the wildernesse Num. 24.12 Now he would build no more altars but curse whatever came of it so would these refractaries without Gods good leave go down to Egypt putting it to the venture Jeremyes sweet words were even lost upon them Ver. 2. Then spake Azariah See on chap. 42.1 And all the proud men Pride is the root of rebellion See chap. 13.15 These mens Pride budded as Ezek. 7.10 and as the leprosie brake forth in their foreheads See Hos 7.1 with the Note Saying unto Jeremiah Thou speakest falsely By this foul aspersion not proved at all they seek to discredit his Prophesie like as the Jews at this day do the New Testament and the Papists the book of Martyrs and other Monuments of the Church saying of them So many lines so many lyes Ver. 3. But Baruc the son of Neriah setteth thee on against us A likely matter what should Baruc get by that but malice careth not how truely or rationally it speaketh or acteth so it may gall or kill Jeremy and Baruc must be said to pack together and to collude for a common disturbance like as the Papists say Luther and Zuinglius did when as they knew nothing one of another for a long time after that they began to stickle against Popery in several climates and when they did hear of one another they differed exceedingly in the doctrine of the Sacrament especially Ver. 4. So Johanan the son of Kareah c. Nothing is more audacious and desperate then an hypocrite when once discovered Now these subdoli shew themselves in their colours appear in their likenesse going on end with their work Ver. 5. But Johanan took all the remnant of Judah Whose preservation had been but a reservation to further mischief a just punishment of their incorrigibleness Ver. 6. And Jeremiah the Prophet and Baruc the son of Neriah This was not without a special Providence of God that these Desperado's might still have a Prophet with them for the making of them the more inexcuseable If it befall any of Gods faithful servants to be hurried whither they would not as it did Jeremy and Baruc here Paul also and Peter Joh. 21.18 Ignatius Polycarp and other prisoners and sufferers for the truth in all ages let them comfort themselves with these examples Ver. 7. Thus came they even to Tahpanhes A chief City of Egypt called also Hanes Esa 30.4 Hierom calleth it Tunis and Herodotus Daphnis Pelusiae Ver. 8. Then came the Word of the Lord unto Jeremiah in Tahpanhes saying And although many more words besides came to him whiles he was there and many remarkable passages fell out yet the holy Ghost hath recorded no more thereof then what we find in this and the next Chapter Ver. 9. Take great stones in thine hand Bricks wherewith Egypt abounded as being much of it muddy by reason of the inundation of the River Nilus hence also their chief City was called Pelusium or Daphnis Pelusiae See ver 7. It is ordinary with Jeremy to joyn Paradigms with his Prophecies as here that they might be the more evident and take the deeper impression Ver. 10. Behold I will send and take Nebuchadnezzar By a secret instinct put into his heart And will set his throne upon these stones This was dangerous for Jeremy to say at the Court-gate and in the hearing of so many disaffected Jews who would be ready enough to make the worst of every thing Some say they stoned him with brick-bats for this very prophesie Ver. 11. And when he cometh Being sent and set on by God He shall smite the land of Egypt As for their Idolatry c. so especially for harbouring these perfidious Jews whom divine Vengeance still pursueth hot-foot and will not suffer them to live anywhere sith they would not be perswaded to live in Gods good land and by his good laws Ver. 12. And I will kind's a fire in the house of the gods of Egypt Goodly gods they were that could
not keep their Temples from burning Diana said one jestingly was so busie at the birth of great Alexander that she could not a while to be at Ephesus where her stately Temple was at the same time set on fire by Herostratus And he shall array himself with the land of Egypt as a Shepherd putteth on his garment i. e. Easily and speedily shall he carry away the spoile of that rich country there being none there to hinder him either in taking them or carrying them away Pastor enim secum portat tectumque laremque Ver. 13. He shall break also the images of Bethshemesh Or Heliopolis Lib. 2. where the Sun was worshipped with great superstition as Herodotus writeth The Hebrews also called this City On or Aven that is Vanity or Iniquity as well they might for the abominable idolatry there committed Josephus saith that five years after this prophesie Antiq. l. 10. c. 11. Nebuchadâ—ezzar who had Egypt given him as pay for his paines at Tyre invaded Egypt and the King thereof being slain he set up another there and took the Jews that remained alive away into Babylon CHAP. XLIV Ver. 1. THe Word that came to Jeremiah No word of comfort how could it be so long as they lived in open rebellion against the Lord but all of reproof and threatning for why they were obdurate and obstinate and did dayly proficere in pejus grow worse and worse Which dwell at Migdol To these chief Cities Jeremiah resorted to speak unto them Noph alias Moph Hos 9.6 is held to be Memphis now Alcair Ver. 2. Ye have seen all the evils that I have brought upon Jerusalem And should have been warned by this exemplum terrificum dreadful instance of mine indignation They that will not take example are worthily made examples Ver. 3. Because of their wickednesse That root of all their wretchednesse Ver. 4. Howbeit I sent unto you all my servants Here the badnesse of men and goodnesse of God come equally to be considered Saying Oh do not this abominable thing which I hate Is were happy if this saying of God weres alway shrilly sounding in our eares whenever we are about to do any thing that is evil It would surely be a notable Retentive from vice Ver. 5. But they harkened not See chap. 7.24 26. Ver. 6. Wherefore my fury and mine anger was poured forth A Metaphor from metalles See chap. 42.18 Ver. 7. Wherefore commit you this evil against your souls This land-desolating soul-destroying sin of idolatry Ver. 8. In that ye provoke me to wrath This is a most pithy and peircing Sermon all along not unlike that preached by Steven for the which he was stoned Acts 7. and likely enough that this was Jeremy's last Sermon also Ver. 9. Have ye forgotten the wickednesse of your fathers Mira hic verborum apparet emphasis What a powerful and pressing discourse is this Sed surdis fabulam but they were as a stake in the water that stirreth not Ver. 10. They are not humbled Not tamed not affected with attrition much lesse with contrition for their sins This I tell thee Jeremy for to them I am weary with talking to so little purpose Plactuntur sed non flectuntur corripiuntur sed non corriguntur Ver. 11. Behold I will set my face against you for evil I will be implacable as you are irreclaimable Ver. 12. That have set their faces I also will set my face against such ver 11. and they shall all be consumed and fall Oh what work hath sin made in the world Ver. 13. For I will punish them Let them never think that they shall one day be setled again in their own country they could easily come down into Egypt Sed revocare gradum c. Hic labor c. I will watch them for ever going back again let them set their hearts at rest for that matter it will never be Ver. 14. For none shall return but such as shall escape sc From these fighters against God Johanah and his complices The Talmudists tell us but who told them that Nebuchadnezzar at his conquest of Egypt sent back into Judea Jeremy and Baruch c. Ver. 15. Then all the men which knew that their wives had burnt incense And by suffering them so to do had consented to what they had done for qui non cum potest prohibet jubet And all the women that stood by Mulieres quicquid volunt valde volunt Women as they have lesse of reason then men Omne malum ex Gynaecio so more of passion being wilful in their way and oft carrying their men along with them Sicut ferrum trahit magnes Sic masculum suum trahit Agnes Answered Jeremiah saying One of the women speaking for the rest and that might well be one of Zedekiah's daughters the men conniving and well content therewith See ver 19. Ver. 16. As for the word which thou hast spoken unto us in the name of the Lord we will not hearken unto thee This is just woman-like See ver 15. When man lost his free-will saith One woman got it and whereas there came twelve kabs measures of speech at first down from Heaven women ran away with ten of them say the Rabbines merrily Here they are very talkative and peremptory In some there is a strong inclination a vehement impetus to whoredom which the Prophet Hosea calleth a spirit of whoredom Such there was in these women to idolatry they were fully set upon 's Ver. 17. But we will certainly do whatsoever thing goeth forth out of our own mouth Heb. we will doing do every word hath gone forth from our mouth that we may be dicti nostri dominae as big as our words our vows especially as ver 25. which we made to worship the Queen of heaven in case we came safe into Egypt To burn incense to the Queen of heaven See chap. 7.18 As we have done we and our fathers our Kings and our Princes Antiquity is here pleaded and Authority and Plenty and Peace These are now the Popish plea's and the pillars of that rotten religion It is the old religion say they and hath potent Princes for her Patrons and is practised in Rome the Mother-Church and hath plenty and peace where it is professed and where they have nothing but Mosse and Matins These are their arguments but very poor ones as were easy to evince But as women counted the devouter sex have alwayes carryed a great stroke with their husbands as did Eve Jezabel Eudoxia c. the women of Antioch could do much against Paul and Barnabas Acts 13. so the people are indeed a weighty but unweildy body Plus valet malum inolitum quam bonum insolitum slow to remove from what they have been accustomed to The Irish will not be perswaded to put geeres and harnesse on their horses but will have the plough still tied to their tails as they have been neither in matters of religion will they be drawn
to leave their old Mumpsimus for the new Sumpsimus so powerful is usage and so sweet our present though perverse opinions and perswasions For then had we plenty of victuals Just so doth the Church of Rome borrow her Mark from the Markets plenty or cheapnesse of all things But one chief reason of that is the scarcity of mony that was in our fathers dayes and the plenty thereof that is in ours by means of the rich mines in the West-Indies not discovered till the dayes of Henry the seventh Hollinshead saith that some old men he knew who told of times in England when it was accounted a great matter that a Farmer could shew five shillings or a Noble together in silver And were well and saw no evil Vbi utilitas ibi pietas saith Epictetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si ventri bene si lateri Horat. and deos quisque sibi utiles cudis saith Another for profit men will be of any religion If the belly may be filled the back fitted c. modo serveat olla so the pot may boil much will be yielded to It is well observed that the Papists are most corrupt in those things where their profit ease or honour is engaged In the doctrine of the Trinity and other points that touch not upon these they are sound Ver. 18. But since we have left off to burn Incense to the Queen of heaven we have wanted all things This was non-causa pro causa Not unlike hereunto was that grosse mistake of certain Lutheran Ministers Burroughs on Hos tom 1. pag. 465. who not long since consulting at Hamborough about the causes and cure of Germanies calamities concluded it was because their images in Churches were not adorned enough which therefore they would procure done Ver. 19. And when we burnt incense to the Queen of heaven So the Papists also call the Virgin Mary and idolize her as the word here rendered to worship her doth properly signify idoli rejectitii appellationem in eam transferentes Did we make her cakes without our men i. e. Without our husbands privity and approbation But is that a sufficient excuse should not God be obeyed rather then men Plutarch Moral 318. A wife is not to perform such blind obedience to her husband as Plutarch prescribeth when he layeth it as a law of wedlock on the wife to acknowledge and worship the same gods and none else but those whom her husband honoureth and reputeth for gods Ver. 20. Then Jeremiah said unto all the people The Prophet without any speciall command from God moved with a spirit of zeal confuteth that blasphemy of theirs and sheweth plainly that idolatry maketh no people happy but the contrary though this be an old plea or rather cavil answered fully long since by Cyprian against Demetrian Augustine de civt Dei and Orosius Ver. 21. Ye and your fathers your Kings and you Princes This was another thing they stood much upon that their fathers had done it so had their Grandees If men can say We have sinned with our fathers they think t is enough The heretike Dioscurus cried out I hold with the Fathers I am cast out with the Fathers c. yea Hierom once desired leave of Augustine to err with seven Fathers whom he found of his opinion But what saith the Scripture Be not ye the servants of men 1 Cor. 7.23 And what said a great Politician I will not live by example but by rule neither will I pin my faith on anothers sleeve because I know not whither he may carry it Did not the Lord remember them When you thought he had forgot them Sin may sleep a long time like a sleeping debt not called for of many years c. Ver. 22. So that the Lord could no longer bear His abused mercy turned into fury See chap. 15.6 Ver. 23. Because ye have burnt incense c. See chap. 42.21 43.7 Ver. 24. Hear the Word of the Lord Not my word only See on ver 20. Ver. 25. Ye and your wives Who ought to be the better but are much worse the one for the other the devil having broken your head with your own rib We will surely perform our vowes A little better then many Popish votaries and others also not a few do now-a days Erasm Col. in Naufr not unlike him in Erasmus who in a storm promised the Virgin a picture of wax as big as St. Christopher but when he came to shore would not give a tallow-candle Ver. 26. Behold I have sworn by my great name Jehovah my incommunicable name my proper name or by myself and that 's no small oath Ver. 27. Behold I will watch over them for evil I will watch them a shrewd turn as we say I will take my time to hit them when I may most hurt them Ver. 28. Yet a small number Methe mispar men of number a poor few still God reserveth a remnant for royal use Shall know whose word shall stand Because they are so peremtory and resolute I shall try it out with them I shall be as crosse as they yet still in a way of Justice Ver. 29. That I will punish you in this place Which you looked upon as a place of surest security and safeguard and would not harken to me opening my bounties-bosom to you at home Ver. 30. Behold I will give Pharaoh Hophra Called also Vaphres and by Herodotus Apries Antiq. l. 10. c. 11. Hieron in Thren cap. 4. being nephew to Necho who slew Josiah A very proud Prince he saith Apries was slain by Amasis who succeeded him but others gather from this text and from Ezek. 29.19 31.11 15 18. that he was slain by Nebuchadnezzar Josephus also and Jerom say as much CHAP. XLV Ver. 1. THe word that Jeremiah the Prophet spake unto Baruch It is thought that Jeremiah preached his last when he prophecyed in the foregoing Chapter the destruction of Pharaoh Hophra and together with him of the Jewes that were found in Egypt by Nebuchadnezzar He seemed to them to speak stones as the proverb hath it and therefore they stoned him to death as Epiphanius and others report Lapides loquitur This word that he spake to Baruch belongeth to chap. 36. and should have been annexed unto it in a natural order as appeareth both by the date and by the matter Baruch had with much pains and patience first written out Jeremiah's Prophecies and then read them to the people and afterwards to the Princes For this piece of work he expected belike some good piece of preferment as the Apostles also did for their forsaking all and following Christ Mat. 18.19.20 c. Thus flesh will shew it self in the best and in many things we offend all But instead of any such thing Baruch together with his Master Jeremy was sought for to be slaughtered and besides he meets with here a contrary Prophecy wherby before he is comforted he is sharply reproved 1. For a
and twenty years old c. For the exposition of this whole chapter see the Notes on 2 King 24. 25. 2 Chron. 36. Jer. 39.1 2 3 c. It is altogether historical and set here fitly by Ezra or some other Prophet as an Appendix to the foregoing Prophecy and as a Preface to the Book of the Lamentations which is nothing else but Jeremy's Elegy over their doleful Captivity not over King Josiah's death as Hierom would have it nor yet is it that Book that Jehojakim cut and afterwards cast into the fire Jer. 36. as some of the Jew-doctors have doted The Septuagint have set this title upon it And it came to passe after that Israel was carried captive A Lapide Prolog in Thren ex â—etro à Figneiro and Jerusalem laid wast the Prophet Jeremy sat weeping and wailing and bitterly lamenting the case of his people Thus they knit together this Chapter and the ensuing Lamentations which the Jews also are still said to read together in their Synagogues on the ninth day of the moneth Ab which answereth to our July because that on that day the City was taken and destroyed by the Chaldaeans Jer. 52.7 A COMMENTARY OR EXPOSITION ON THE Lamentations of IEREMY CHAP. I. Ver. 1. HOw doth the City sit solitary Some tell us of Jeremyes cave near to Acheldama Adriehom ex Niceph. where he sat in sight of the City now destroyed and made her this Epitaph not altogether unlike that which David once made for his dear Jonathan 2 Sam. 1.17 There he hath his Ecah admirantis commiserantis his wondring and condoling How once and again and a third time ver 19 25 27. And our Prophet hath the self-same in sense at least three several times in this one verse whence the Hebrews call the whole book by the name of Echa How which is the first word in it and beginneth with the first letter of the Hebrew Alphabet For it must be observed here that for memory sake especially this piece of holy writ is most of it made up in order of Alphabet viz. the four first chapters and all of it with singular artifice in a poetical straine take that one passage for a taste chap. 5.16 Oi na lanu chi chattaxu which runneth rhythmically i. e. wo to us that we have sinned And whereas other Poetry is the luxury of such learning as is in words restrained in matter usually loose here it is altogether otherwise For the Prophet or Poet whether id sibi negoti credidit solum dari maketh it his whole businesse to set forth his peoples misery in the cause thereof their sins and excesses pressing therefore to patience to repentance to earnest prayer and to a confident expectation of a gracious issue together with a sanctified use of all their sufferings he had himself been a man of many sorrows all along and now had his share as deep as any in the common calamity Besides which he could truely say with Cyprian Cum singulis pectus meum copulo maeroris funeris pondera luctuosa participo cum plangentibus plango cum destentibus defleo i. e. in St. Pauls words Who is weak and I am not weak grieved and I grieve not offended and I burn not 2 Cor. 11.29 And this he expresseth in a stately stile and figurative terms full of Passion and compassion as to shew his love to his Country so to work upon his hard-hearted Country-men and to excite them to repentance and better obedience How doth the City Lately a City yea the City the most famous of all the Cities of the East saith Pliny but now alasse of a City become an heape so true is that of Seneca speaking of a great City burnt to ashes Vna dies interest inter magnam civitatem nullam there was but one day betwixt a City and no City Sit solitary Sit on the ground in a mourning posture as Job did among the ashes and as Vespasian after the last destruction of Jerusalem by his son Titus caused money to be coyned whereon was stamped the picture of Judaea in form of a captive woman sitting sorrowfully under a Palm-tree How sits this City late most populous Thus solitary like a widow thus Empresse of Nations Queen of Provinces She was that now thus tributary is That was full of people Full indeed at the three solemn anniversary feasts especially Austin saith there were 3000000 present at that Passeover whereof 1100000 perished by the sword and famine 100000 were led to Rome in triumph Serm. 204. de Tempore Josephus testifieth that at the last destruction of this City by the Romans there were more then eleven hundred thousand people got into it And although Judaea was not above two hundred miles long and fifty miles broad nothing near so big as England yet what huge armies brought they into the field in the dayes of David Asa Jehosaphat c How is she become as a widow Having lost her King if not her God happy if in this last respect she be but quasi vidua as a widow only and no more see 2 Cor. 6.8 with the Note if God at any time should say unto her as Zach. 10.6 She shall be as if I had not cast her off and I will hear her or if she could say of her self as that good widow in story did Sola relicta solum Deum sequor Being left alone I will follow after God alone She that was great among the Nations So was Athens once the glory of Greece for both Arts and Armes now a dog-hole in comparison Sparta also that other eye of Greece is now a small Burrough called Misithra having nothing to boast of but the fame and thoughts of its former greatnesse And Princesse among the Provinces In Davids and Solomons dayes especially when that state was in the flourish i. e. the praise of the whole earth and terrour to all Nations How is she become tributary And by that means melted and exhausted as the Hebrew word importeth So was England once when the Popes Asse Oh the huge sums that he suckt hence to the wasting and impoverishing of the land Of one of his Agents here it is recorded that at his departure he left not so much money in the whole Kingdom as he either carried with him or sent to Rome before him Some of them derive their Masse from the Hebrew word Mas in the text signifying tribute and in some respects well they may per â—am scilicet pietas omnis liquefacta est dissoluta saith Rivet for it is the bane of mens souls and a purge to their purses Ver. 2. She weepeth sore Heb. weeping she weepeth i. e. Sadly and soakingly or as we say savourly seeking that way to ease her sorrow which is so deep and downright She weeps when she should sleep Expletur lachrymis egeriturque dolor In the night When grief may have its full forth and when widows are most sensible
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
thy self as a Judge doth when he hath passed sentence upon a malefactour that he may not be solicited to reverse it That our prayers should not passe through The veil of the Temple was of no debarring matter but thin and pervious that the incense might easily passe thorough it into the Holy of Holies but now it was otherwise God had set a barre betwixt him and his people Ver. 45. Thou hast made us as the off-scouring Eradicationem saith the Vulgar rasuram potius not the rooting out but the scrapings off As the Jews did rather extrinsecus radere peccata quam intrinsecus eradicare Bern. Exverras Scobes ramenta Excreamenta excrementa shave off their sinnes outwardly then root them out from within so God made them as despicable as the parings of a pavement or of a leprous house And refuse See 1 Cor. 4.13 with the Notes Ver. 46. All our enemies have opened their mouths against us i. e. Reviled and derided us See chap. 2.16 Ver. 47. Fear and a snare is come upon us Heb. a pit Great terrour and no way to escape See Isa 24.17 18. Ver. 48. Mine eye runneth down Heb. mine eye descendeth i. e. Falleth as it were wholly away See chap. 1.16 2.18 Ver. 49. Mine eye trickleth down and ceaseth not Put fire under the still and water droppeth from roses Fiery afflictions cause drops of repentance and Repentance like the Philosophers stone maketh golden afflictions 1 Pet. 1.7 Ver. 50. Till the Lord look down Let God but see the Rainbow of sound Repentance in our hearts and he will soon shine forth and cause it to clear up Ver. 51. Mine eye effecteth my heart Iisdem quibus videmus oculis flemus we see and weep with the same eyes Lib. 2. cap. 32. But Pliny wondereth where that humour is at other times that floweth out of the eyes so readily and plentifully in case of grief Because of all the daughters of my City Or more then all the daughters c. more then the most passionate women use to weep Prae omnibus filiabus when they are most grieved Ver. 52. Mine enemies chased me sore In most eager and extream manner with utmost cruelty and craft As a Bird Beaten from bush to bush Without cause Jeremy and the godly party might say so but not Zedekiah and other perfidious ones Ver. 53. They have cut off my life in the dungeon Where I lead a lifelesse life such as did Roger Bishop of Salisbury in King Stephens time who sustained such miseries in prison ut vivere noluerit mori nescierit that live he would not and yet dye he could not And cast a stone upon me As they did upon the mouths of dens dungeons or sepulchers to make sure work The Chaldee hath it they stoned me Ver. 54. Waters flowed over mine head Many and great miseries have overwhelmed and oppressed me both in body and soul These are frequently compared to waters Then I said I am cut off sc From the land of the living but God was better to me then my hopes Ver. 55. I called upon thy name O Lord out of the low dungeon See Psal 130.1 Jon. 2.1 with the Notes Ver. 56. Thou hast heard my voyce Seem a mans case never so desperate if he can but find a praying heart God will find a pittying heart Prayer is the best lever at a dead lift Hide not thine ear at my breathing As breathing is a proof of animal life so is prayer though never so weak of spiritual If therefore you cannot speak weep fletu saepe agitur non affatu teares also have a voyce Psal 39.12 if you cannot weep sigh a storm of sighs may do as much as a showe of teares if you cannot sigh yet breath as here God feels breath and happy is he that can say In te spero respiro In thee I hope Lord and after thee I breath or pant Ver. 57. Thou drewest near This thou hast done and this I hope thou yet wilt do Experience breedeth confidence Ver. 58. O Lord thou hast pleaded the causes of my soul whereof those Babylonians were no just Judges Thou hast redeemed my life It is the life nay the soul of the Saints that the wicked hunt after though they do not alwayes professe so to do Ver. 59. O Lord thou hast seen my wrong Thou hast seen it and art sensible of it that 's my comfort for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge thou my cause As Psal 43.1 See there Ver. 60. Thou hast seen all their vengeance See on ver 59. The Saints fare the better for their enemies spite and cruelty and they may very well plead and present it to God in prayer Ver. 61. Thou hast heard their reproach Their spiteful speeches and taunting termes have come into thine eares And all their imaginations Heb. Their contrivements As the eyes of the Lord are upon the righteous and his eares are open to their prayers Psal 34.15 so he both seeth the ill carriage and heareth the ill language of gracelesse persons against the godly Ver. 62. The lips of those that rose up See on ver 61. Ver. 63. Behold their sitting down and their rising up Or at their both sitting down to meat and at their rising up from meat I am their musick-maker their table talk and the matter of their mirth they make sport with us as the Philistines did with Sampson David complaineth of the like evil-dealing Psal 35.15 16 17. Ver. 64. Render unto them a recompense Call them to an account and requite them Let their musick be marred and the meale once ended send them in a reckoning Ver. 65. Give them sorrow of heart In place of their mad mirth and sinful musick turn their Psalm as the vulgar rendreth the word Musick in the foregoing verse into a black Santâ—â— as they call it ferale carmen a doleful ditty Dabis eis scutum cordis saith the Vulgar And indeed the word rendred sorrow signifieth a sheild or cover A lapide Mr. Burroughs Hos Operculum cordis vel apostema cordis It noteth saith one the Gardiaca passio whereby the heart is so opprest and there is such a stopping that it is as it were covered sicut scuto as with a shield there is a lid as it were put over the heart to keep off the most refreshing cordials and so the heart is suffocated with sorrow It is as if he should say put them into such a condition that no creature may yeild them the least refreshment Spira was in this condition Thy curse upon them All the curses written and unwritten in thy book This is not more a prayer then a prophecy How effectual Christs curse is may be seen in the withered fig-tree in the Gospel presently dryed up by the roots Ver. 66. Persecute and destroy them in anger Sith they are thine and our implacable and irreformable enemies be thou Lord implacably bent against them to their utter destruction
Disciples The punishment of strange language Mr. Whatel Prototyp saith a grave Divine was an heavy punishment next to our casting out of Paradise and the Flood Ver. 7. But the house of Israel will not hearken unto thee They will not See the like Joh. 5.40 and 8.44 A mans will is his hell saith Bernard And it is easier saith another to deal with twenty mens reasons then with one mans will What hope is there of those that will not hear or if they do yet have made their conclusion aforehand and will stir no more then a stake in the midst of a stream For they will not hearken unto me Speaking unto them in the Scriptures See Hos 8.12 Mat. 10.24 25. Joh. 15.18 c. Let this speech of God to the Prophet comfort faithful Ministers contra cervicosos cerebrosos istes hypocritas that reject or resist their preaching What are we that we may not be slighted when as Christ himself the Arch-Prophet is Curtius Impudent Heb. stiffe of forehead This was a point next the worst Illum ego perjisse dico cui perjit pudor said that heathen he is an undone man who is past shame Ver. 8. Behold I have made thy face strong against their faces I have steeled thy forehead and strengthned thine heart that thou shalt budge for none of them I have rendred thee insuperable Ver. 9. As an adamant harder then flint Heb. strong above a Rock instar rupis quae in mari vadoso horridi Jovis Joh. Wower Polymath irati ut ita dicam Neptuni fer vidis assultibus undique verberata non cedit aut minuitur sed obâ—â—ndit assuetum fluctibus latus firma duritie Durus ut his animus solido ex adamante creatus Hesiod tumentis undae impetum sustinet ac frangit This invincible courage and constancy in Gods Ministers the mad world calleth and counteth pride and pertinacy but these know not the power of the Spirit nor the privy armour of proof that such have about their hearts Fear them not c. See chap. 2.6 Ver. 10. Son of man all my words receive in thine heart c. This is to eat the roul to turn it in succum sanguinem that it may surely nourish See on ver 1 2 3. Go get thee to them of the captivity The fruit whereof they have lost in great part because so little amended thereby Vnto thy people For I can scarce find in my heart to own them So Exod. 32.7 God fathers that rebellious people upon Moses Whether they will hear or whether they will forbear q. d. let them chuse and if they have a mind to it be miserable by their own election See chap. 2.5 Ver. 12. Then the spirit took me up and I heard behind me c. This was for the Prophets encouragement and to put mettle into him as it were that he might the better bear up amidst all sith he should shortly bear a part in that Angelical consort whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodoret hath it their dayly service is singing of Psalmes Blessed be the glory of the Lord from his place i. e. From heaven where Saints and Angels glorifie his name without ceasing or saciety Monica after a discourse with her son Augustine about the happiness of heaven concluded thus Quantum ad me astinet fili nulla re amplius delector in hac vita Quid hîc facio As for me what make I here sith I take no more pleasure in any thing that is here to be had A picture of a globe of the whole earth saith one set out with all the brave things that sea and land can afford with this sentence encircling it round To be with Christ is far better is a Christians Emblem and should be his ambition Ver. 13. I heard also the noise of the wings of the living creatures In consent with the former doxology That touched one another Heb. kissed noting the love and good agreement that is betwixt the holy Angels no woman is so well affected to her sister as they are one to another in serving God and his people And the noise of the wheeles As the Angels so all actions and motions do as they can sing praise to God Ver. 14. So the spirit lifted me up As it did afterwards also Philip Act. 8.39 40. not visionally but really And took me away To Tel-abib And I went in bitternesse in the heat of my spirit Heb. I went bitter in the hot anger of my spirit q. d. I was in a great pet as considering that Gods truths must be spoken however they are taken Hic ecce pilluld voluminis in ore duleâ— in ventre dissoluta ventrem torquet lancinat Alapide and full ill they would be taken from me by mine untoward Country-men This made me for the time much out of temper but I soon denyed my self and got the better of mine unruly passions For The hand of the Lord was strong upon me I was overpowered by the Spirit of God who soon brought those high thoughts of mine into captivity and conformity to Christ 2 Cor. 10 5. Ver. 15. Then I came to them of the captivity of Tel-abib Which was the name of some chief place or plantation of the Jews in captivity saith Diodat It was in the middle part of Mesopotamia saith Junius between two rivers Chebar and Saocorah I sat where they sat Sculking and lusking or at least not acting according to my propheticke function and the gift bestowed upon me which I ought to have stirred up and exercised for the good of my fellow-captives This he freely confesseth as giving glory to God and taking shame to himself Seven dayes Which circumstance of time increased his sinnes saith Polanus Ver. 16. And it came to passe at the end of seven dayes Probably on the Sabbath-day that day of grace and opportunity of holiness God glorifieth his free-grace in coming to his offending Prophet as the Physician doth to his sick Patient and by setting him a work again sealing up his love to him like as he also did to the eleven Apostles by sending them abroad to preach the Gospel after that they had so basely deserted him at his apprehension and death upon the Cross Ver. 17. Son of man So Christ constantly calleth this Prophet to keep him humble See chap. 2.1 I have made thee a watch-man I who am the chief Bishop and Shepherd of souls 1 Pet. 2.25 have set thee in thy watchtower with charge to look well to my flock with golden fleeces precious souls that none be lost for want of warning See therefore that thou be Episcopus not Aposcopus an over-seer not a by-seer a Watcher not a sleeper somnolentia Pastorum est gaudium luporum Ephrem tract de tim Dei Shall the Shepherds sleep when as the wolves watch and worry the flock Act. 20.29 30. Herodotus telleth of one Euenius a City-shepherd Lib. 9. who for sleeping
the Lord God Sic ait Dominater Dominus Smite with thine hand Manibus pedibusque obnixe omnia facito do thine utmost by gestures and speeches to make this stupid people perceive their sin and danger Alasse for all the evil abominations Propter omnes abominationes pessimas we cannot call sin bad enough Oecolamp the worst word in a mans belly is too good for it O perdita Israel dicere vult quae tot malas abominationes operata es c. Ver. 12. He that is far off shall dye of the pestilence Pluribus verbis hunc locum tractat Ointments must not only be laid upon the part that aketh but also rubbed and chafed in so must menaces and promises that they may soak and sink into the soul Ver. 13. Then shall ye know that I am the Lord Vexatio dabit intellectum smart shall make wit Aug. See ver 10. Four times in this chapter are these words used Verba toties inculcata viva sunt vera sunt sana sunt plana sunt Among their idols See on ver 4. Where they did offer sweet savour Idolatry is costly Ver. 14. Then the wildernesse toward Diblath Which was horriditate nobile bordering upon that terrible howling wilderness mentioned by Moses Deut. 8.15 See Jer. 48.22 CHAP. VII Ver. 1. MOreover the word of the Lord came unto me Five or six years afore it fell out God loveth to foresignifie to premonish or ere he punish Let us upon whom the ends of the world are come take warning and think we hear the trump of God sounding as here An end is come is come is come it watcheth for thee behold it is come ver 2 3 6. Ver. 2. An end the end is come Exitium excidium Great Kingdoms have their times and their turnes their rise and their ruine The wickeds happinesse will take its end surely and swiftly Vpon the four corners of the land Heb. the four wings called also the four winds Mat. 24.31 They had defiled the land from corner to corner as Ezra 9.11 God therefore now would sweep it all over with the beesom of utter destruction Ver. 3. Now is the end come upon thee Even upon thee O Israel who would ever have thought it Lam. 4.12 And I will send mine anger upon thee Reveal it from heaven as Rom. 1.18 And will judge thee according to thy wayes i. e. I will punish thee for thy wayes as Hos 4.9 Obad. 15. And will recompense upon thee Heb. I will give or put upon thee all thine abominations q. d. Thou hast hitherto put them upon me but I will have a writ of remove and set them upon their own base as Zach. 5.11 Ver. 4. And mine eye shall not spare thee Chap. 5.11 See on Jer. 13.14 And thine abominations shall be in the midst of thee Vt quae antea latuerant in apertum prodeant And ye shall know that I am the Lord That smiteth you ver 9. An evil an only evil viz. Without mixture of mercy or that shall smite thee down at one only blow as 1 Sam. 26.8 See on Nahum 1.9 The Vulgar after the Chaldee rendreth it An evil after an evil q. d. Lighter and lesser judgements have done no good upon thee Now I will finish the work and cut it short in righteousnesse Rom. 9.28 Ruinam pracedunt stillicidia Ver. 6. An end is come the end is come Still the Prophet ringeth this doleful knell in their eares whom sin and Satan had cast into such a dead lethargy that they could not easily be arroused Battologia est sed necessaria verborum redundantia saith Pintus It watcheth for thee Which hitherto lay at the door Gen. 4.7 sleeping dog-sleep as we say In the Hebrew there is an elegant Agnomination between hakets an end and hekits watcheth See 2 Pet. 3.3 Ver. 7. The morning is come unto thee The morning of execution Visitaberis summo mane id est mature Piscat Florulenta felicitas occidit Oecol as Jer. 21.12 Psal 101.8 Confer Hos 10.15 Gen. 19.23.24 worse then the Sicilian Vespers or the French Massacre Thine utter destruction bene mane in te irruet shall be upon thee betimes as it was upon Sodom and as the morning light breaketh in upon those that are fast asleep Sicut decoctores multa sibi promittunt interim pereunt so it befalleth the wicked The day of trouble is near Hajom mehumah Day in Hebrew is thought to have its name from the stir and noise that is made in it the humming noise and bustle of businesse A troublesome and tumultuous day is here forethreatned such as that Esay 22.5 and Zeph. 1.14 15 16 17. Not the sounding again of the mountaines Not an empty sound Virgil. or an Echo resonabilis Echo but a worse matter that shall do more then beat the aire Ver. 8. Now will I shortly poure out my fury See on chap. 5.13 And I will judge thee c. See on ver 3. Ver. 9. I will recompense The same as before Nunquam satis dicitur quod nunquam satis discitur That I am the Lord that smiteth Think not that I am made all of mercy or that I will ever serve you for a sinning-stock Ye shall know that I have verbera as well as ubera and can so set it on as no creature can take it off Ver. 10. The morning is gone forth Matutina sententia the decree bringeth forth as Zeph. 2.2 See there The rod hath blossomed You have had your Floralia and shall shortly have your Funeralia Nebuchadnezzar that rod of my wrath is at hand Pride hath budded And will shortly bring forth viz. the bitter fruit of your bold rebellion Not much unlike to this was the Almond rod seen by Jeremy chap. 1.11 Ver. 11. Violence is risen up into a rod of wickednesse Their oppressions speak them most wicked and will make them most wretched Nor of their multitude Or their tumultuous persons their Thraso's saith Tremellius quantumvis circumstrepant famulitio numeroso with all their traine and retinue that keep a clutter Neither shall there be wailing for them Their dearest friends shall not dare to lament the loss of them for fear of the enemyes who are present would punish it We read in the Roman history of one Vitia who was put to death by the command of Tiberius for that she had lamented Geminus her son executed as a friend to Sejanus Tacit. Ver. 12. The time is come the day draweth near Let this voyce ever sound in the ears of those negligent spirits who cry Cras Domine Advenit illud tempus pertigit illa dies whiling away their time as she Rev. 2 21. and so fooling away their own salvation as those Virgins Mat. 25. Let not the buyer rejoyce He shall have no such great joy of his purchase sith the enemy shall shortly take all qui latifundia habuerunt ne latum pedem retinebunt and no man shall be master of his own
Hos 4.13 Neither hath lift up his eyes to the idols As every Papist doth daily and is therefore no righteous person such as is here described Neither helpeth it that they are the idols of the house of Israel and not the idols of the Nations Neither hath come near to a menstruous woman Though his own wife Levit. 18.19 20.18 Adulter enim est uxoris propriae ardentior amator said an Heathen There is a time to embrace and a time to refrain from embracing Eccles 3.5 Ver. 7. And hath not oppressed any Either by force or fraud Hath given his bread to the hungry Negative goodnesse alone is little worth Men must not only not rob the hospital as we say spoil the poor by violence but draw forth their souls and their sheaves both to the hungry and cloth the naked with a garment or they cannot have the comfort and credit of just men Ver. 8. He that hath not given forth upon usury Of this sin see what I have said elsewhere Exod. 22.25 Psal 15.5 Neh. 5.10 Nihil interest inter funus funus nihil inter mortem distat sortem Ambros Neither hath taken any increase Interest we call it now after the French who first helped us to that fine word But let the Patrones of usury consider that what distinctions soever they bring for it God alloweth here of no usury but condemneth both Neshec the biting and Tarbith the toothlesse usury as equally naught That hath withdrawn his hand from iniquity Whether it be injury to another revenge raking together riches of unrighteousnesse reaching after honours c. Hath executed true judgement Without partiality or passion whether he be a Judge or an Arbitrator Ver. 9. Hath walked in my statutes Quilâ—ges juraque servat It is as if the Prophet had said There are many more characters of a righteous man but I shall shut up all with this He that is right in his obedience for matter manner motive and end he 's the man I meane he shall suerly live Effractor Ver. 10. If he beget a son As he may for grace is not hereditarty Heroum filii noxae That is a robber A breach-maker whether upon the Laws of God or of men one that is a postilent son as the Sept. here have it a plague to his Parents and to his Country And that doth the like to any one of these things Or that doth to his brother besides any of these as there are mille artes nocendi Ver. 11. And that doth not any of these duties Bare omissions may undo a man Not robbing only but the not relieving of the poor was the rich mans ruine Ver. 12. Hath committed abomination Such is every of the sins here instanced whatsoever some can say in defence of them Hath given forth upon usury and all Ver. 13. He hath done all these abominations Or if he have done but one of them and undo it not again by true repentance He shall surely dye Neither shall his fathers righteousnesse priviledge him or prevail at all for him His blood shall be upon him He is felo de se his own deaths man and his mends he hath in his own hands as they say Ver. 14. Now loe if he beget a son that seeth And withal sigheth his eye affecting his heart with grief and dislike And considereth Viz. Of the ill consequents of those courses cavet pavet Ver. 15. That hath not eaten See on ver 6. Ver. 16. See on ver 7. Ver. 17. See on ver 8 9. Ver. 18. Spoiled his brother by violence A man had as good deal with a Cossack or a Cannibal as with a truly covetous caytiffe They hunt every man his brother with a net Mic. 7.2 And did that which is not good among his people It should be every mans care to be some way serviceable to God and profitable to Men. Let no man turn himself into a cipher nay into an excrement that lives in the world to no purpose yea to bad purpose Oh its good to do something whereby the world may be the better and not to come hither meerly as rats and mice only to devour victuals and to run squeaking up and down Ver. 19. Yet say ye Why doth not the son bear the iniquity of the father Thus these unreasonable refractaries will not be said but continue chatting against God quasi dicant certè tu non potes negare c. Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat 2 Thes 3.2 they have no Topicks there 's no talking to them they will not be set down with right reason When the son hath done that is lawful and right What a meek sweet and satisfactory answer doth God make to these importunate complainers against him Here we have their Replication and his Duplication as ver 25. we have their Triplication and His Quadruplication Oh the infinete Patience of our good God! Ver. 20. The son shall not bear the iniquity of the father The innocent son shall not unlesse it be in temporals only and that in some cases Turk Hist Deut. 24.16 2 Kings 14.6 2 Chron. 15.4 It was the cruel manner of Vladus Prince of Valachia together with the offender to execute the whole family Act. Mon. yea sometimes the whole kindred A like cruelty was used in Scotland by the Popes appointment upon the kindred of those that had slain David Beton in revenge of the death of that butcherly Bishop Lavater telleth us here out of the Annals of the Suitzers his Country-men Lav. in Loc. that when Albertus the son of Rodolphus Caesar was slain by his nephew John Habsparg and some other Nobles his children Duke Leopold and Agnes Queen of Hungary put to death not the murtherers only but their children and kinsfolk also not a few and utterly overturned diverse strong-holds in Suisser-land But this was not the way of God nor did it prosper in their hand Cruelty calleth aloud for vengeance The righteousnesse i. e. It shall be well with the righteous and woe with the wicked Isa 3.10 11. Ver. 21. But if the wicked will turn c. That is saith Theodoret so far am I from punishing one for the sins of another that I am ready to receive a returning sinner how far or how fast soever he hath run out And keep all my statutes For the best and rightest repentance is a new life saith Luther Ver. 22. All his transgressions So true is that of an Ancient Quem poenitet peccasse poenè est innocens Penitence is near as good as innocence Piscat In his righteousnesse Or for his righteousnesse tanquam ob causum sine quae non ob promissionem Dei not of merit but mercy and free grace Ver. 23. Have I any pleasure at all that the wicked should dye No verily for then he should do nothing but do and undo make a world and unmake it again sith we provoke him continually but he
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
prepared for them that love him and sith this City is a type of heavens happiness which is fitter to be believed then possible to be expressed therefore I am the less troubled saith good Oecolampadius here that I understand no more of this surmounting matter Ver. 34. At the West-side c. See on ver 32 33. Ver. 35. It was round about eighteen thousand measures See on ver 32. and on Rev. 21.16 The Lord is there Jehovah-shammah this is the true Churches name and the true Christians happiness such as no good can match no evil overmatch viz. that wheresoever he is there God is and therefore there heaven is like as where the King is there his Court is this very name implyes Gods everlasting being with his Church according to those precious texts of Scripture every syllable whereof dropeth myrrh and mercy Lev. 26.11 12. Mat. 18.20 28.20 Joh. 14.23 1 Cor. 15.28 Rev. 7.14 c 21.3 4 5. 22.3 4 5 6. This is the truth of that which the Temple whil'st it stood as a type or figure did represent This is my rest for ever here will I dwell Psal 132.14 God will not forsake his Church as he did the Synagogue but have it up to heaven to him Rev. 21. where are crowns scepters Kingdoms beatifical visions unutterable exstasies sweetest varieties felicities eternities and all because Jehovah shammah the Lord is there to him be glory and praise everlasting Amen So be it Soli Deo Gloria The Jews having finished a book adde Benedictus qui dat fatigato robur FINIS A COMMENTARY OR EXPOSITION ON THE BOOK of the Prophet DANIEL Ver. 1. THE book of Daniel Written by himself not by another of his name Lib 12. contra Christian in the days of Antiochus Epiphanes as wicked Porphyry that professed enemy of Christianity Mr Ascham blaterateth like as Xenophon and Julius Caesar wrot their own acts so wisely and impartially as none have been so upright in writing the histories of others This divine Book is for the matter of it partly Historical and partly Prophetical The historical part we have in the six first Chapters sc a continuation of the history of the Books of Kings Hieron Ep. 103. ad Paulin during the whole time of the Captivity and after it Hence Hierom calleth Daniel Multiscum totius Mundi Polyhistorem a general Historian The Prophetical part beginning at the seventh Chapter foretelleth future things in the several Monarchies but very obscurely according to that of the Angel chap. 12.9 10. Go thy way Daniel for the words ore closed up and sealed till the end of the time c. and according to that Hieroglyphick of Prophecy which hangs they say among other pictures in the Vatican Library at Rome like a Matrone with the eyes covered for the difficulty Whence it was that Paulinus Bishop of Nola though able would never be drawn to write Commentaries Cajetan and Calvin would set no Notes upon the Revelation and Piscator after that he had commented upon the other Prophets when he came to Daniel he met with so many dark and difficult passages ut parum obfuerit saith he quin in medio commentandi cursu subsisterem calamum è manu deponerem that he was even ready to lay down his pen Piscat Epist dedicat ante Com. in Dan. and to lay aside the businesse But this he did not as considering that the best whiles here know but in part Prophecy but in part c. and that the promise is though none of the wicked understand this Prophecy yet the wise shall chap. 12.10 Hierom well saith Quod alio tempore canitur alio cernitur De vir perfect that a Prophecy is therefore obscure because it is said at one time and seen at another And one thing that causeth a cloud in Daniel is the transposing of the history here often used as the Prophesies contained in the seventh and eighth Chapters which were shewed unto Daniel under the reign of Belshazzar in order should be set before the sixth Chapter c. He seemeth indeed to have been laid aside in the dayes of Belshazzar that drunken Sot till the hand-writing on the wall brought him more in request again chap. 5. That cock on the dunghil knew not the worth of this peerlesse pearl highly prized both by his Predecessor and Successors to whom he was a secretis of their privy Coucil Famous he was grown and worthily for his extraordinary wisdom Ezek. 28.3 and holinesse Ezek. 14.14 so that the Angel Gabriel stileth him a man of Desires or a Desirable man Dan. 9.23 Seneca calleth Cato Virtutum vivam imaginem a lively picture of Virtues Pliny saith that the same Cato Censorius was an excellent Orator an excellent Senator an excellent Commander Lib. 2. and a Master of all good Arts. Paterculus saith that he was a man as like Virtue Dec. 4. lib. 9. as ever he could look per omnia virtutâ— diis quam hominibus propior Livy saith he was a man of rigid innocency and invincible integrity In vita Catonis Cornelius Nepos that being assayed and assaulted by many he not only never lost any part of his reputation but as long as he lived grew still in the praise of his virtues as being in all things of singular prudence and industry Lastly Cicero saith of Cato Cato Major that whereas he underwent the enmities of many potent persons Splendida peccata and suffered no little hardship all his time yet was he one of those few who lived and dyed with glory How much more truely might all this be affirmed of Daniel the Prophet then of Cato the Censor all whose virtues were but glistring sins and all whose praise-worthy parts and practises were but tinckling cymbals in comparison Daniel's whole life was a kind of Heaven adorned with most radiant stars of divine virtues Sixt. Senens Bib. Sanct. lib. 4. And although we cannot say of him as Aleander of Hales did of his scholar Bonavanture in an Hyperbolical strain that Adam seemed to him not to have sinned in Bonavanture such was his sanctity and knowledge yet with more colour of truth might the like he said of Daniel the Jews Jewel and the Worlds darlâ—ng Torshel He wrot this Book part of it in Hebrew and part in Chaldee all in a short but grave stile evident and elegant being a divine Polychronicon to the worlds end or as One calleth it the Apocalypse of the Old Testament CHAP. I. Ver. 1. IN the third year of the reign of Jehojakim That wicked King who killed the Prophet Vriah Jer. 26. cut Jeremia's Prophecy with a knife and cast it into the fire Jer. 36. was a grosse Idolater 2 Chron. 36.8 and therefore justly suffered Came Nebucahdnezzar Surnamed Magnus son to Nebuchadnezzar surnanamed Priscus See 2 King 24.1 2. 2 Chron. 36.8 with the Notes Ver. 2. And the Lord gave Jehojakim Because the affliction by
Ver. 39 And after thee shall arise another Kingdom Viz. That of the Persians fitly set forth by silver for their exceeding great wealth mentioned by many Heathen Authors the two silver arms are the Medes and Persians meeting both in Cyrus as the two arms do in the brest Cyrus also by his great strength and much bodily labour all his life long got this other Empire Inferiour to thee sc in fame and felicity Chald. humilius quia durius minus tolerabile saith One. And another Kingdom of brasse This is the third Monarchy which is the Graecian not the Carthaginian as Orosius and out of him Prosper would have it And it is fitly set forth by brasse which as it is a mettal strong and hard so noiseful and loud-sounding The belly noteth the beginning and greatnesse of this Kingdom saith One under Alexander the Great The joynts between the belly and thighes note the plucking up of this Kingdom after Alexander's death Parker in loc to be divided into four whereof the principal were two the one of the Selencidae the other of the Lagidae figured here by the two thighes of brasse Hard and heavy to purge and perfect the Church Park ib. See chap. 11.4 5. Ver. 40. And the fourth Kingdom shall be strong as iron i e. The Roman kingdom fitly compared to iron for hardnesse and hardinesse The two legs do note the division of the Kingdom into the Empire of the East and the Empire of the West first begun by Anthony and Augustus Caesar afterwards established by Constantine Anno 330 and again more perfectly by Theodosius Anno 395. And as iron that breaketh all these Of the Roman greatnesse much is written by many Authors O bem jam totum victor Romanus habebat Pet. Arb. how they subdued and kept under other potent nations by their Legions quartered amongst them and by their Publicans exacting tribute of them Ver. 41. And whereas thou sawest the feet and toes part of potters clay c. These feet and toes are the Roman Empire yet continuing but weaker then it was before whilst it consisted of legs of iron being now but of feet and toes And this Empire is divided as the feet and toes are One part is the Kingdom of the Pope in the West He whom we call the Emperour hath now little or nothing to do with the Empire which was of Rome The other part is the Turk in the East before whom three of the horns of the Empire are rooted out See chap. 7 8. Ver. 42. So the Kingdom shall be partly strong and partly broken Or brittle This wee see daily fulfilled in the tottering Kingdoms both of that of the Turk which laboureth with nothing more then the weightinesse of it self and yet hath been soundly battered alate by the Venetians and the other of the Pope which declineth also apace and shall do every day more and more according to that old Distich Roma diu titubans variis erroribus acta Corruet Mundi desinet esse caput Ver. 43. They shall mingle themselves with the seed of men i. e. Indeavour by interchangeable mariages to reunite the divisions but that can as little be as iron can be mixed with clay cleave they might for a while together but not incorporate Ver. 44. And in the dayes of these Kings i. e. Of this fourth Mornarchy for the Roman Emperours were Kings as Peter also calleth them 1 Epist 2.17 though they to avoid the hatred of the people refused so to be stiled The Pope by a like hypocrisy calleth himself The servant of Gods servants but yet stamps upon his coyn That nation and country that will not serve thee shall be rooted out Shall the God of heaven set up a Kingdom The Kingdom of his Son Christ And here we have in few words the whole summe of the Gospel and that truth which is after godlinesse Tit. 1.1 for the revealing whereof this whole dream was revealed to the King But it shall break in pieces Christ shall reign and all his foes be made his foot-stool Ver. 45. Forasmuch as thou sawest that the stones was cut out of the mountain Christ is called a stone 1. For strength 2. For continuance 3. For refuge 4. For offence he is Piorum rupes reorum scopulus as Val. Max. saith of L. Cassius his tribunal Without hands i. e. Without mans help Broughton on Daniel And that it brake in pieces the iron the brasse the clay the silver and the gold Broughtons note here is Witty Daniel telleth first how the last shall be destroyed and not how Nebuchadnezzar's house first should fall so chap. 7.11 12. where he sheweth his care to please the cruel tyrant and his own readinesse of wit in the allusion that is in the Chaldee between chaspa and caespa clay and silver which they that observe not cannot know why Daniel brake the native order of speech for clay iron brasse silver and gold Ver. 46. Then the King Nebuchadnezzar fell upon his face Out of admiration and an opinion of some divinity in Daniel See the like Act 14 11. 28.6 So the Salvages of Nova Albion stole upon the English at their departure thence a sacrifice and set it on fire ere we were aware saith Captain Drake for they supposed us to be gods indeed And worshipped Daniel i. e. He was about to do it but that Daniel utterly and earnestly refused it directing him to God the sole object of divine adoration as appeareth by the next Verse And indeed it had been better for Daniel a thousand times to have been put to death then to have suffered an oblation and sweet odours to have been offered unto him He had said enough before to prevent such a mischief ver 28 29 30. See here how Satan tempteth the Saints by extreams Daniel who before was destined to death is now deified and this was the more dangerous temptation of the two Be not ignorant of his wiles Ver. 47. The King answered unto Daniel Who disswaded him with all his might from doing on that sort and inculcated that God was the chief Doer Of a truth it is that your God is a God of gods Hoc fuit momentaneum saith Calvin this was but a flash such as was found in Pharaoh Saul and other Temporaries For if it had been in truth he would not have set up the golden idol c. chap. 3. Neverthelesse Nebuchadnezzar shewed more ingenuity then our stiff unperswadable Refractaries and especially then the perverse Jesuites of whom it is noted that they are so cross-grained and quarrelsom that they had rather quaerere then credere start questions then believe truth and pertinaciously dispute then rest in the plainest interpretations Ver. 48. Then the King made Daniel a great man This was saith Broughton about two years afore the Captivity of Jechonias when the good figs were to be brought to Babylon an encouragement for the faithful to go willingly their own Nobles
being so advanced in that Court And gave him many great gifts This Porphyry that Atheist snarleth at viz that Daniel received these rewards and honours But why might he not sith the gifts he could bestow upon the poor Captives his fellow-brethren and the honours he could also improve to their benefit himself did neither ambitiously seek them nor was vainly puffed up by them A noble pair of like English spirits we have lately had amongst us D. Vssier and D. Preston Contemporaries and intimate friends to one another The former when he was consecrated Bishop of Meath in Ireland D. Bern. in his life had this Anagram of his name given him James Meath I am the same The latter when he might have chosen his own mitre but denied all preferment that courted his acceptance had this Anagram made of him Johannes Prestonius En stas pius in honore Mr. Fuller Church-hist fol. 119. Ver. 49. Then Daniel requested of the King Acquainting him likely that by their prayes also in part the secret had been brought to knowledge ver 18 19. But Daniel sat in the gate of the King As chief Admissional so the Civilians call it without whose leave and license none might come into the Kings presence Himself mean-while had an excellent opportunity of treating with the King upon all occasions of such things as concerned the Churches good and this priviledge no question but he improved to the utmost CHAP. III. Ver. 1. NEbuchadnezzar the King made animage of gold Having taken Tyre which was that great service spoken of Ezek. 29.18 subdued Egypt which was his pay for his pains at Tyre and overthrown Niniveh as Nabum had foretold he was so puffed up with his great successe that he set up this monstrous statue of himself to be adored by all on pain of death That it was his own image which he here erected for such a purpose as did also afterwards C. Caligula the Roman Emperour it is gathered 1. Because he did not worship it himself 2. Because ver 12. it is distinguished from his Gods 3. Because this was long since foretold of him Isa 14.14 that Lucifer-like he should take upon him as a god which because he did he was worthily turned a grazing amongst beasts chap. 4. Mean-while take notice here of the inconstant and mutable disposition of thâ—s proud Prince as to matter of Religion Velâ—x oblivio est veritatis saith Hierom the truth is soon forgotten Nebuchadnezzr who so lately had worshipped a servant of God as a god and not being suffered to do so declared for the one only true God and advanced his servants to places of greatest preferment is now setting up idolatry in despite of God and cruelly casting into the fire those whom he had so exalted because they dissented Daniel its likely withstood this ungodly enterprize so far as he might and left the rest to God Whose height was threscore cubits The ordinary cubit is a foot and half but the Babylonian cubit saith Herodotus was three fingers greater then the common cubit Plin. l. 34 c. 7. so that this image might be Sixty seven ordinary cubits high The Rhodian Colosse was yet bigger then this for it was Fourscore cubits high made of brasse in the form of a man standing with his two legs striding over an haven under which Ships with their sails and masts might passe The little finger of it was as big as an ordinary man being the work of twelve years made by Chares of Lindum Theop. Pâ—zel Mell. hist and worthily reckoned for one of the worlds seven wonders It was afterwards sold to a Jew who loaded 900 Camels with the brasse of it for it had been thrown down by an earthquake This image of Nebuchadnezzar was thus great to affect the people with wonderment so they wondered after the beast Rev. 13.3 and thus glorious guilded at least if not of solid gold to perstringe their senses and with exquisite Musick to draw their affections The Papacy is in like sort an alluring tempting bewitching religion Hierom compareth heresy to this golden image Irenaeus worldly felicity which the devil enticeth men to admire and adore He set it up in the plain of Dura In a pleasant plain mentioned also by Ptolomy the Geographer quò statua commendatior habeatur Lib. 6. Geog. that it might be the more regarded Ver. 2. Then Nebuchadnezzar the King sent to gather together the Princes Satrapas not so called quia sat rapiant as Lyra doateth for it is a Persian word signifying such as were near the Kings person Superstition first looks to wind in great Ones Ezr. 8.11 the vulgar are carried away to dumb idols like as they are led 1 Cor. 12.2 They are sheepish and will follow a leader as well into a penfold as a pasture they also feed most greedily on the grasse that will rot them Ver. 3. Then the Princes the Governours These envying the new favourites and fearing that the King by his late confession chap. 2.47 had too good an opinion of the Jewes Religion came readily to this dedication and probably had contrived it for a mischief to those three Worthies as those chap. 6. did to Daniel Ver. 4. To you it is commanded Chald. they command i. e. The King and his Council as Esth 1.13 15. But what said the Heathen Eurlp in Phoeniss Obediemus Atridis honesta mandantibus we will obey Rulers if they command things honest but not else The Bishop of Norwich asked Roger Coo Martyr in Queen Maries days whether he would not obey the Queens laws He answered as far as they agree with the Word of God I will obey them The Bishop replyed whether they agree with the Word of God or not we are bound to obey them if the Queen were an Infidel Act. Mon. fol. 1550. Coo answered If Shadrach Meshac and Abednego had done so Nebuchadnezzar had not confessed the living God Ver. 5. That at what time ye hear See on ver 1. The allurements of pleasure are shrewd enticements to idolatry 2 Pet. 2.18 Sr. Walter Rawleigh said Were I to chuse a religion to gratify the flesh I would chose Popery The Catholikes in their Supplication to King James for a Toleration plead that their religion is inter caetera so confortable to natural sense and reason that it ought to be imbraced A proper argument I have read of a Lady in Paris that when she saw the bravery of a Procession to a Saint she cryed out Oh how fine is our religion beyond that of the Hugenots That at what time ye heare the sound So in the Papacy when the Ave-Mary-bell rings which is at Sun-rising at noon and at Sun-setting all men in what place soever house field street or market Spec. Europ do presently kneel down and send up their united devotions by an Ave-Maria Ye fall down and worship This is all is required de certa confessionis forma imperata ne gry Ver. 6. And
accensa mens ejus fervebat The fiery zeale of these mens spirits overcame and put out the most scorching heat of the burning fiery furnace And he will deliver us out of thine hand Hereof they were well assured because it would further set forth the cause of God and work a greater conviction in the King and his Nobles Ver. 18. But if not be it known unto thee O King c. We should not condition with God but commit our selves unto him in well-doing as unto a faithful Creator being unchangeably resolved rather to embrace fire then to resist light Thus did all the Noble Army of Martyrs besides many worthy Confessors such as were the Prince of Condee at the Massacre of Paris who would not redeem his life or liberty by going once to Masse John Frederick Prince Electour of Saxony to whom when Charles the fifth whose prisoner he then was offered to enlarge him and to restore him to his former dignity Bucholc Chron. if he would but only assent to the Interimistical doctrine as they then called it he absolutely refused George Marquesse of Brandenburg likewise about the same time professed openly at an imperial Diet held at Ausborough Malle sae flexis ibi coram Caesarea Majestate genibus spiculatori cerviceus feriendam statiâ—â— praebere quam Deum Evangelium ipsius abnegare Sculâ—ct Annal. i. e. that he had rather hold out his neck to be cut off by the headsman before the Emperour then deny Christ and his Gospel Aâ— ego Chrysostomum secutus said Calvin when he was pressed to administer the Lords Supper to some notorious offenders after the example of Chysostom I will dye rather then do it Melch. Adam Lewis the French King being taken prisoner by Melechsala the Sultan conditions of peace being concluded betwixt them for more assurance thereof the Sultan offered to swear that if he failed in performance to renounce his Mahomet Turk hist requiring likewise the King to swear that if he failed to deny his Christ to be God Which profane oath the King detesting and wishing rather to dye then to give the same the Sultan wondring at his constancy took his word without any oath at all and so published the league Ver. 19. And the form of his visage was changed Chal. the countenance of his face Passionate persons vex and distemper their own hearts and bodyes Prov. 25.28 and are exceedingly disfigurged with furiousness of the looks extraordinary painting of the heart beating of the pulse swelling of the veines stammering of the tongue gnashing of the teeth as those Act. 7.54 So the tyrant that martyred Laurence stamped and stared ramped and fared as out of his wits swelling like a toad looking like a devil c. See on ver 17. That they should heat the furnace one seven times more Whereas a lingring torment had been heavier as Bishop Ridley also felt it and other Martyrs but he spake as his passion prompted him which oft overshoots Prov. 11.29 Ver. 20. And he commanded the most mighty men That they might be the more strongly bound and no resistance made Ver. 21. So these men were bound in their coates c. Which for haste of the execution were never taken off as is usually done But these executioners were swift to shed blood and had blood again to drink for they were worthy Ver. 22. The flame of the fire slew those men Who were over-forward in the execution and perhaps had been chief perswaders of the King to this whole action God useth his creatures as he did also at the red sea for the safety of his Saints and destruction of his enemies Ver. 23. And thâ—se three men fell down bound Their binders were burnt but not their bonds so soon lest the glory of the miracle should have been thereby defaced Into the midst of the burning fiery furnace Where yet these holy Salamanders took no hurt In the creatures there is an essence and a faculty whereby they work as in fire is the substance and the quality of heat Betwixt these God can separate and so hinder their working as here he did Quisque sollicitus sit non tam de vita quam de vocatione c. Ver. 24. Then Nebuchadnezzar the King was astonied God can soon astonish the stoutest as he did Dioclesian the Tyrant who laid down the Empire in a discontent because he could not as he desired root out Christian Religion such was the constancy and courage of the Professours thereof Antoninus the Emperour set forth an edict in Asia that no Christian should be persecuted for said he it is their joy to dye they are Victors and do vanquish you Ver. 25. Walking in the midst of the fire As in some pleasant place Tua praesentia Domine Laurentio ipsam eraticulam dulcem fecit saith an Ancient i. e. Thy presence Lord sweetned the furnace to these three Worthyes the gridiron to Laurence Socrateâ— Theodoret. those exquisite tortures to Theodorus in Julians time the Leonine prison to Algerius the Italian Martyr who calleth it in the date of his letter a delectable orchard the fire wherein he was burnt to Bainbam the English Martyr Act. Mon. who in the midst of the flames which had half consumed his armes and legs utterred these words Act. Mon. 940. O ye Papists behold ye look for miracles here now you may see a miracle for in this fire I feel no more pain then if I were in a bed of down but it is to me as a bed of roses And the form of the fourth is like the Son of God i. e. Venustissima quasi divina very beautiful and Angelical The Heathens reputed those to be Heroes or demy gods in whom they beheld and admired any thing above the ordinary nature of men and their expectation Truely this was the Son of God said that Heathen Centurion concerning our suffering Saviour Mat. 27.54 that is a divine man such as Homer calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fourth person here in the fiery fornace is by many held to be Christ the Son of God who appeared at this time in humane shape Ver. 26. Ye servants of the most high God This was an high title such as David and other great Princes have gloried in Psal 36. title see the Note there The devil gave it to Paul and his fellow-labourers Act. 16.17 And they who deny it to Christs faithful Ministers loading them with names of scorn and obloquy shew therein lesse ingenuity then the devil himself Then Shadrach Meshac and Abednego came forth Not till they were called had they any mind to come forth for where could they possibly mend themselves Any place is a paradise where God is present Vbi imperator ibi Roma Noah was well content to lye buried as it were in the Ark which was made in the form of a coffin so long as God was there with him Nos quoque non abhorremus à sepulchris ipsis
Antimagistratical because they refuse to obey unlawful and impious decrees But maketh his petition three times a day They say not to whom he made it which might have holpen him much for the King might conceive that he made it to some other man 'T is an evil office to omit such circumstances as may help the accused 2 Sam. 16.3 Ver. 14. Thâ—â— the King when he heard these words was sore displeased with himself As good reason he had but Sero inquit Nero. Now he found himself circumvented by his wily flatterers but why was he such an Epimetheus or After-wit And set his heart on Daniel But All-too-late Lee cassibus irretitus dixit Si praescivissem The fools Had-I-wist should be carefully prevented To disavow the willing of Daniels death and to lay the blame upon his counsellors is a poor shift of a weak Prince And laboured till the going down of the Sun Alledging reasons for Daniels deliverance as that he was a loyal subject an excellent Ruler that the Decree was fraudulently wrung from the King upon pretence of finding out false-hearted Subjects that it was maliciously wrested to the ruine of a right Patriot c. But no reason will rule unreasonable and absurd men as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 3.2 men that have no Topicks nor will hear of any as the word there signifieth Congregaverunt se supra regem Ver. 15. Then those men assembled unto the King Or kept a stir with the King from Psal 2.1 Doubtless saith Broughton Daniels spirit thought of David his fathers terms so ver 6. They came cluttering about the King Know O King that the law of the Medes and Persians c. This he knew as well as they but they press him to do accordingly So did those Ignatian Boutefeaus in Germany who in the year one thousand five hundred eighty two cast abroad this bloody Distich Vtere jure tuo Caesar sâ—ctamquo Lutheri Euse rotâ ponto funibus igne nota Ver. 16. Then the King commanded and they brought Daniel Besides and against his conscience Rex regendum se praebet impiis nebulonibus the King yeeldeth to the importunity of these wretched Malignants and condemneth an innocent See Mat. 27.24 This maketh Calvin conclude ne micam quidem pictatis fuisse in hâ—â— râ—gâ— that there was no goodness at all in this King And cast him into the den of Lions So little assurance of a continued felicity is there to any Princes favourite witness Joab Abner Haman Callisthenes Sejanus Ruffinus Eutropius Stilico Alvarez de Luna who told those that admired his fortune and favour with the King of Castile you do wrong to commend the building before it be finished Now the King spake and said unto Daniel Many oppressing Land-lords saith one are like Darius that prayed God to help Daniel but yet sent him to the Lyons den How many friends at a sneez have we now-adayes saith another the most you can get of them is God blesse you Christ help you Ver. 17. And a stone was brought and laid upon the mouth of the den To make all sute as they thought and that there might be no privy packings with the keepers for Daniels deliverance But God had an holy hand in it for the greater manifestation of the miracle And the King sealed it Ne videlicet aliâ perimeretur morte ab insidiatoribus saith one rest the conspirators understanding that the Lyons did not meddle with him should some way else dispatch him as the Persecutors dealt by some of the Martyrs That the purpose might not be changed concerning Daniel The Latine interpreter hath it Lest any thing should be done against Daniel he feared not the Lyons so much as the men saith the ordinary glosse there Ver. 18. Then the King went to his Palace and passed the night fasting As good reason he had for the love and losse of such a Counsellor whom he had unwittingly betrayed but wittingly condemned and now he is self-condemned for so doing his conscience was perplexed for his injustice so that he careth neither for meat nor musick Ver. 19. Then the King arose very early in the morning He had lain all night on a bed of thornes through trouble of mind and was glad to get up especially since sleep the Parenthesis of mens griefs and cares was quite gone from him And went in haste Chald. with perturbation Vnto the den of Lyons Quo veniâ— leo Galatin l. 5. c. 8. liberavit leonem de ore leonis say the Jew-doctours by a kind of riddle whither came God and delivered this Cuer-de-lion out of the mouth of the Lyons Ver. 20. And when he came to the den he cryed with a lamentable voyce With a piteous distressed voice far otherwise then did Daniel ver 21. who chose rather to be cast into the den of Lyons then to carry about a Lyon in his bosom an inraged conscience as did Darius here and afterwards Theodoricus King of Italy who had caused Bâ—â—tius and Symmachus to be unjustly beheaded but carried the horrour of it to his grave How good is it therefore to keep the bird in the bosom alwayes singing as Daniel did and as those primitive Christians who chose rather ad leonem projici quam ad lenoâ—eâ—â— to be thrown to Lyons without Tertul. then to be left to lusts within such fleshly lusts as war against the soul 1 Pet. 2.11 against the peace of it principally Is thy God whom thou servest continually A fair deal better then did Cardinal Wolsey who yet when he came in a morning out of his privy chamber most commonly heard two Masses and what businesse soever he had in the day-time when he was Lord Chancellour he would not go to bed with any part of his service unsaid no not so much as one Collect. Nevertheless The life and death of Cardinal Wolsey p. 18. Semetipsum detestatus eâ—t quod Regi potius quam Deo placere studuisset Scult when he was sent for up by Henry the eighth to be put into the Tower he bewailed himself and said that if he had been as careful to serve God as he ever was to please the King it would have been much better with him To be a servant of the living God is an argument of saâ—â—cty chap. 3.17 Ver. 21. O King live for ever Daniel doth not curse the King as some impatient spirits would have done and as some think the damned in hell do God but wisheth him a long and happy life vote amabili He useth the ordinary form but with a better mind His wish of the Kings welfare was non in labris natum sed in fibris it was heartspâ—â—ng it was an holy prayer Ver. 22. My God hath sent his Angel Glad to be employed for the safety and service of the Saints Heb. 1.14 whence it is that these heavenly courtiers delight more in their names of ministry as Angels watchers c. then of dignity as
their souls If honour and long life to enjoy it these prove snares to them Of carnal hearts it may bee said as Pharoah said of the Israelites They are intangled in the Land the wilderness hath shut them in Exod. 14.3 They have treasures in the field of Wheat Barley and Oyl as those ten men had Jer. 41.8 and are therefore loath to dye And yet before they dye live they never so long in all abundance of riches and honours God can bring them to that pass that Charles the fifth was at whom of all men the world judged most happy Philip of Mornay reports of him that he cursed his honours in his old age his victories trophies riches saying Abite hinc abite long è. Away away get you far away He that doth keep his soul shall be far from them As well from the wicked mans miseries as his misdemeanours hee keeps aloof from both hee dares not meddle with the hole of the Asp lest hee meet with a sting Custos animae elongabit se c. Moneo te iterumque monebo saith Lactantius to his Demetrian ne oblectamenta ista terrae pro magnis aut veris bonis habere te credas Lactant. de opificiâ— Dei quae sunt non tantum fallacia quia dubia verum etiam insidiosa quia dulcia Set not thine heart upon the Asses sith thou art in election for a Kingdome and the hearts of all Israel are upon thee Vers 6. Train up a childe in the way hee should go Or according to his measure and capacity dropping good things by degrees into his narrow-mouthed vessel and whetting the same upon his memory by often repeating Deut. 6.6 Shanan Shanah repetere sicut in acuendo as the knife by oft going over the whetstone it is Moses his comparison becomes keen and useful This is the way to make them expert and exact and to secure them from Satan for wee are not ignorant of his wiles It is reported of the Harts of Scythia that they teach their young ones to leap from bank to bank from rock to rock from one turf to another by leaping before them which otherwise they would never practise by which means when they are hunted no beast can ever take them So if men exercise their children unto godliness whiles they are young Satan that mighty hunter shall never have them for his prey They will not be young Saints old Devils as the prophane Proverb hath it but young Saints old Angels Now as all children should bee carefully catechised and well principled so those Timothies especially that are designed to the work of the Ministry Quintilians Oratour must from two or three years old bee inured and accustomed to the best and purest words very well pronounced unto him by his Nurses Parents Hand-maids as soon as ever hee begins to babble Quanto id in Theologo futuro expetendum curandumque magis Amama in â—â—â—ib How much more saith a learned man should this bee done by one that is to bee a Divine Vers 7. The rich ruleth over the poor And that with rigour as Pharaoh did over Israel as those imperious Mammonists in St. James his time that oppressed and subjugated their poorest brethren trampling upon them with the feet of intolerable insolency and cruelty Jam. 2.6 Yet now our flesh is as the flesh of our brethren our children as their children said those poor Jews in Nehemiah who pleads their cause most effectually Chap. 5.7 8 9. c. Ubi quot verba tot tela quae nimirum animam divitum percellant fodicent lancinent as one saith in another case hee sets upon them with irresistible Rhetorick and makes them restore which yet rich oppressors are very hardly drawn to do Every grain of riches hath a vermin of pride and ambition in it 1 Tim. 6.17 See the Note there Mens blood riseth together with their good and they think that every thing must bee as they would have it But especially if they have drawn the poor into their nets Psal 10.9 that is into their bonds debts morgages as Chrysostome expounds it then they not onely rob but ravish them to their cruelty they joyn dishonesty there is neither equity or mercy to bee had at their hands Vers 8. Hee that soweth iniquity shall reap vanity The Usurer and cruel Creditor soweth his money his mammon of iniquity that ungain grain upon his poor debtors and whether it bee a barren year or a fruitful a good soil or a bad Luna affert menstruos sensus hee hath his constant pay yea his use upon use according to that Greek verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now can such increase bee blest Shall not those that thus sow the wind bee sure to reap the whirlewind And the rod of his anger shall fail That is that tyrannical power which hee exerciseth upon others as his underlings shall bee broken God will take out of his hand the rod wherewith hee hath beaten his fellow servants and waste it upon his own back to the very stump Vers 9. Hee that hath a bountiful eye shall bee blessed How Amalec the licking people as the name imports I mean the Nation of Usurers and proud lenders shall speed hath been spoken already Now on the other side the bountiful eye the cheerful giver as the Septuagint and after them St. Paul render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. or rather expound this Text shall bee abundantly blessed for hee gives with all his heart hee draws out not his sheaf onely but his soul to the hungry Isa 58. Dat bene dat multum quia dat cum munere vultum hee spares it out of his own belly to give to the hungry as some have here gathered from the word his bread that which was appointed for his own eating hee voluntarily fasteth from a meal now and then that hee may bestow it upon the needy and hee shall not lose his reward Vers 10. Cast out the scorner Or the evil Interpreter that construes every thing to the worst and so sows dissention This is an evil instrument and must bee cashiered good company the place where such a Trouble-town lives longs for a vomit to spue him out There is nothing that may not bee taken with either hand It is a spiritual unmannerliness to take it with the lest as that proud Pharisee did Luke 7.34 and to cast it as an apple of contention amongst others They that do thus are the pests of Families and other societies and must therefore bee carefully cast out with scoffing Ishmael as ever wee desire to avoid strife sutes at Law reproach and many more mischiefs Vers 11. Hee that loveth pureness of heart That is vexed at his inward pollutions and affecteth what hee can never fully effect to be pure as God is pure 1 Joh. 3.3 Hee that hath gotten that pure lip Zeph. 3.9 called here the grace of his lips Prov. 31.26 and elsewhere the Law of grace Hee that can
skill of those good words that do ingratiate with God and man Gen. 49.21 compared with Deut. 33.23 Hee is fit to make a Courtier a Favourite such as was Joseph Mordecai Daniel who though hee used not alwayes verbis byssinis soft and silken words but delivered heavy messages from God to Nebuchadnezzar and Belshazzar yet God so wrought their hearts though Tyrants that they greatly honoured him and highly preferred him And when out of his love to pureness of heart hee chose rather affliction than sin to bee cast to the Lions than to bear a Lion in his own bosome by offending his conscience God made the Kings heart yearn towards him c. So that this plain-dealing Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian Dan. 6.28 Vers 12. The eyes of the Lord preserve knowledge That is knowing persons Those in the former verse that love truth in the inward parts and hold this a rule Truth must bee spoken however it bee taken these howsoever they may suffer for a season as Daniel in the den Micaiah in the stock-house yet the watchful providence of God will preserve them and provide for them Hee will clear their innocency and so plead for them in the hearts of greatest Princes that they shall find the truth of this divine Proverb and the falsity of that other so common amongst men Obsequium amicos veritas odium parit Flattery gets friends but truth hatred And hee overthroweth the words or matters of the transgressors That is of the Court-parasites who speak onely pleasing things saepe leonum laudibus murem obruunt flatter abominably as those Acts 12. did Herod as the false Prophets did Ahab God will confute and convince their soothing words 2 King 21.13 of singular vanity he will also overthrow their matters attempts practices as a man wipeth a dish turning it upside down See in that claw-back Amalekite 2 Sam. 1.4 5 6. c. in Ahitophel Haman Scianus c. Vers 13. The sloathful man saith There is a Lion c. The Lion is not so fiere as is painted saith the Spanish Proverb much less this sluggards Lion a meer fiction of his own brain to cover and colour over his idleness Hee pretends two Lions for failing first Leo est Foris There is a Lion abroad or in the field where his work lyes Psal 104.23 and another in the streets A likely matter Lions haunt not in streets but in Woods and Wildernesses Here is no talk of Satan that roaring Lion that lyes couchant in the sluggards bed with him and prompts him to these senseless excuses Not yet of the Lion of the Tribe of Judah who will one day send out summons for sleepers and tearing the very caul of their hearts in sunder send them packing to their place in hell Matth. 10. But to hell never came any yet that had not some pretence for their coming thither The flesh never wants excuses Corrupt nature needs not bee taught to tell her own tale Sin and shifting came into the world together and as there is no wool so coarse but will take some colour so no sin so gross but admits of a defence Sin and Satan are alike in this they cannot abide to appear in their own likeness Some deal with their souls as others deal with their bodies when their beauty is decayed they desire to hide it from themselves by false glasses and from others by painting so their sins from themselves by false glosses and from others by idle excuses Vers 14. The mouth of a strange woman Diabolus capite blanditur venire oblectat caudâ ligat saith Rupertus These shee-sinners as their stallions call them are most dangerous See the Notes on Chap. 2.16 and 5.3 Solomon had the woful experience of it Eccles 7.26 and Sampson Judg. 16. who Lenam non potuit potuit superare leaenam Quem fera non potuit vincere vicit hera How did David moyl himself in this deep pit Psal 57. and there might have stuck in the mire had not God drawn him out by a merciful violenc and pureged him with hyssop from that abhorred filth Hee that in abhorred of the Lord shall fall therein As the Jesuits those odious Connubisanchfugae Commeretricitegae too often do though they boast that they can talk and dally with the fairest women without danger and the people must beleeve no otherwise but that when they are kissing a woman they are giving her good counsel David George that execrable Heretick was so far from accounting Adulteries Fornications Incests c. for being any sins Hist David Georgii that hee did recommend them to his most perfect Scholars as acts of grace and mortification and was confident that the whole world would submit to his doctrine Peccatum peccatum trabit as the Hebrew Proverb hath it One sin draws on another and the latter is oft a punishment of the former God by a peculiar kinde of revenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering up such to a reprobate sense or a minde disallowed or abhorred of God as the Apostles word Rom. 1.28 signifies Vers 15. Foolishness is bound in the heart c. As a pack or fardle is bound to an horses back Errour and folly bee the knots of Satan wherewith hee tyes children to the stake to bee burnt in hell Better see their brains dashed out against the stones saith one than suffer the ignorance of God to abide in their heads Therefore that wee may loose the bands of death and works of the Devil Parents must bring their sons in their arms and their daughters upon their shoulders to the house of God that they may learn to know him Isa 49.22 They must also see to their profiting and exact of them a daily growth nurturing as well as nourishing them Eph. 6.4 the one being as needful as the other and using the rod where words will not do so to chase away that evil by chastisement seasoned with admonition and seconded with prayer that else will prove pernicious to their souls Eli brought up his sons to bring down his house Davids sons were undone by their Fathers fondness A fair hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee say makes a foul wound Correction is a kinde of cure saith Aristotle and God usually blesseth it to that purpose Corrections of instructions are the way of life Prov. 6.23 Vers 16. Hee that oppresseth the poor c. By fraud or force or any indirect means This man layes his foundation in fire-work Job 20. hee walks upon a Mine of Gun-powder brimstone is scattered upon his habitation Job 18.15 if but a flash of Gods lightning light upon it all will bee on fire all blown up and brought to nothing And hee that giveth to the rich Either to ingratiate and curry favour for countenancing their oppressive practices or with a mind to get more than they give for so saith one that clause To increase their riches must here
a diaphanous body as the word there signifies before the judgement-seat of Christ 2 Cor. 5.20 all shall bee laid naked and open the Books of Gods Omniscience and mans Conscience also shall bee then opened and secret sins shall bee as legible in thy fore-head as if written with the brightest Stars or the most glittering Sun-beams upon a wall of Crystal Mens actions are all in print in Heaven and God will at that day read them aloud in the ears of all the world Whether it bee good or evil Then it shall appear what it is which before was not so clear like as in April both wholesome roots and poisonable discover themselves which in winter were not seen Then men shall give an account 1 De bonis commissis of good things committed unto them 2. De bonis dimissis of good things neglected by them 3. De malis commissis of evils committed by them 4. Lastly De malis permissis of evils done by others suffered by them when they might have hindered it LAUS DEO A COMMENTARY OR EXPOSITION UPON THE CANTICLES OR Solomons Song of Songs CHAP. I. Vers 1. The Song of Songs NOt a light Love-song as some prophane persons have fancied and have therefore held it no part of the sacred Canon Theodoret. lib. 5. de Provid Sic coena a Dionysio caeremonia caeremoniarum ab alio Pascha celebritas celebritatum dicitur But a most excellent Epithalamium a very divine Ditty an heavenly Allegory a Mystical-marriage-song called here The Song of Songs as God is called the God of Gods Deut. 10.7 as Christ is called the King of Kings Rev. 19.16 as the Most Holy is called the Holy of Holies to the which the Jew-doctors liken this Canticle as they do Ecclesiastes to the Holy place and Proverbs to the Court to signifie that it is the treasury of the most sacred and highest mysteries of holy Scripture It streams out all along under the parable of a Marriage Hieron prooem in Ezech. that full torrent of spiritual love that is betwixt Christ and the Church This is a great mystery saith that great Apostle Ephes 5.32 It passeth the capacity of man to understand it in the perfection of it Hence the Jews permitted none to read this sacred Song before thirty years of age Let him that reads think hee sees written over this Solomons porch Holiness to the Lord T. W. on Canti◠Procul hinc procul este profani nihil hic nisi castum If any think this kind of dealing to bee over-light for so grave and weighty a matter let them take heed saith one that in the height of their own hearts they do not proudly censure God and his order who in many places useth the same similitude of marriage to express his love to his Church by and interchangeably her duty toward him as Hos 2.19 2 Cor. 11.2 Ephes 5.25 with vers 22 23 24. where the Apostle plainly alludeth and referreth to this Song of Songs in sundry passages borrowing both matter and frame of speech from hence Which is Solomons Hee was the Pen-man God the Author Of many other Songs hee was both Author and instrument 1 King 4.32 Not so of this which therefore the Chaldee Paraphrast here entituleth Songs and Hymns in the plural for the surpassing excellency of it which Solomon the Prophet the King of Israel uttered by the spirit of Prophecy before the Lord the Lord of all the Earth A Prophet hee was and is therefore now in the Kingdome of Heaven notwithstanding his foul fall whereof hee repented Luk. 11.28 For as it is not the falling into the water that drowns but lying in it So neither is it the falling into sin that damns but dying in it Solomon was also King of Israel and surpassed all the Kings of the Earth in wealth and wisdome 2 Chron. 9.22 yea hee was wiser than all men 1 King 4.31 And as himself was a King Psal 45.2 so hee made this singular Song as David did the 45 Psalm concerning the King Christ and his spiritual marriage to the Church who is also called Solomon Cant. 3.11 and greater than Solomon Matth. 12.42 If therefore either the worth of the writer or the weightiness of the matter may make to the commendation of any book this wants for neither That is a silly exception of some against this Song as if not Canonical because God is not once named in it for as oft as the Bridegroom is brought in speaking here Rom. 9. ◠so oft Christ himself speaketh who is God blessed for ever Besides whereas Solomon made a thousand Songs and five 1 King 4.32 this onely as being the chief of all and part of the holy Canon hath been hitherto kept safe when the rest are lost in the Cabinet of Gods special providence and in the chest of the Jews Gods faithful Library-keepers Rom. 3.2 Joh. 5.39 It being not the will of our heavenly Father that any one hair of that sacred head should fall to the ground Vers 2. Let him kiss mee with the kisses of his mouth It must bee premised and remembred that this Book is penitus allegoricus parabolicus as one saith allegorical throughout and aboundeth all along with types and figures with parables and similitudes Quot verba tot sacramenta So many words so many mysteries saith Hierome of the Revelation Apocalypsin fateor me nescire exponere c. exponat cui Deus concesserit Cajet Possev in Biblioth select which made Cajetan not dare to comment upon it The like may bee truly affirmed of the Canticles nay wee may say of it in a special manner as Possevinus doth of the whole Hebrew Bible tot esse sacramenta quot literae tot mysteria quot puncta tot arcana quot apices Hence Psellus in Theodoret asketh pardon for presuming to expound it But difficilium facilis est venia In magnis voluisse sat est In hard things the pardon is easie and in high things let a man shew his good will and it suffiseth The matter of this Book hath been pointed at already as for the form of it it is Dramatical and Dialogistical The chief speakers are not Solomon and the Shulamite as Castalio makes it but Christ and his Church John 3.29 Christ also hath his Associates those friends of the Bridegroom viz. the Prophets Apostles Pastors and Teachers who put in a word sometimes As likewise do the fellow-friends of the Bride viz. whole Churches or particular Christians The Bride begins here abruptly after the manner of a Tragedy through impatience of love and an holy impotency of desire after not an union onely but an unity also with him whom her soul loveth Let him kiss mee c. Kissing is a token of love 1 Pet. 5.14 Luk. 7.45 and of reconciliation 2 Sam. 14.33 And albeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo observeth Love is not alwaies in a kiss Joab and Judas could kiss and kill
expression note that man is the cause of evil to himself and is so blinded by his own default that he cannot so much as once think seriously of his souls health His deluded heart that hath so oft deceived him may well say to him as the heart of Apollodorus the Tyrant seemed to say to him who dreamed one night that he was fleaed by the Scythians and boyled in a Caldron and that his heart spake to him out of the kettle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is I that have drawn thee to all this Is there not a lye in my right hand i. e. An idol that is nothing in the world and nothing it can do for me How then are Images fit to be Lay men books being unprofitable lyes and teachers of lyes Jer. 10.8 and 16.19 Hab. 2.18 Ver. 21. Remember these O Jacob and Israel i. e. Remember these abominable Idolaters and enjoy their madness learn wisdome by their folly Thou shalt not be forgotten of me Or forget me not as some render it Scultetus addeth that whereas many sacred sentences are written upon our walls this ought to be written upon our hearts O Israel forget me not Ver. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sinnes God blotteth out or wipeth away the thick cloud as well as the cloud enormities as infirmities like as the Sun dispelleth foggs and mists with his bright beams Think of this sweet similitude together with that other Mic. 7.19 Thou wilt cast all our sins into the bottom of the sea and then despair if thou canst The sea by its vastness can drown mountaines as well as mole-hills and the Sun by his force can scatter the greatest mist as well as the least vapour So here Ver. 23. Sing O ye heavens for the Lord hath done it It is usual both with the Prophets and the Apostles when they mention the great work of mans Redemption typified by that famous deliverance from Babylon to break forth into praise and thanksgiving to God the sole Authour thereof See Psal 68 89 93 95 96 97 98 99 100. Isa 12.25 26. Rom. 7.24 25. 1 Cor. 15.56 57. 1 Tim. 1.17 Rev. 5.11 12. Here is hinted that so very great is the benefit of our Redemption that it might well affect Heaven and Earth and all things high and low Ver 24. Thus saith the Lord thy Redeemer All this God had said oft before see chap. 42.5 but for the further confirmation of some who were unsettled by the contrary predictions of some vain diviners and wizzards he saith it over again Ver. 25. That frustrateh the tokens of the lyars Their false Prognostiks of the long lastingness of the Babylonian Empire and therefore no likelihood of the Jews enlargement And maketh diviners mad Diviners the Latines call Southsayers and such fellows by a term that is altogether too good for them quum sint potius diabolici saith Piscator sith they are rather Devils incarnate than Divines By a like form of speech Alsted said of his Germans In Encyclop that if the Sabbath day should be named according to their observing of it Daemoniacus potius quam Dominicus diceretur That turneth wise men backward The worlds Wizzards who approved of that which the Diviners affirmed judging according to outward appearance c. Ver. 26. That confirmeth the word of his servant i. e. Of my self and other Prophets saying the same with me That saith to Jerusalem Who then shall gainsay it is not Gods Word his Will and his Will his Work Ver. 27. That saith to the deep Be dry i. e. That will put it into the heart of Cyrus to dry up Euphrates and so to take Babylon which according to some is here called the Deep or Abysse because situated in a plain well watred with sundry rivers had wealth at will and many Princes who ran into her as rivers do into the sea And I will dry up thy rivers This Basil expounds of the end of the world Hexaem l. 3. Ver. 28. That saith of Cyrus One hundred and seventy years at least before he was born Thou art my Shepherd i. e. Princeps meus beneficus Coresh in the Persian tongue signifieth food saith Scaliger and then there might be some allusion here to his name in calling him a Shepherd or Feeder CHAP. XLV Ver. 1. TO his anointed i. e. To his appointed and enabled one to subdue many Nations Xenophon in his first book de Cyropaed gives us a lift of them Cyrus subdued saith he the Syrians Assyrians Arabians Cappadocians Phrygians the Lydians Carians Phenicians Babylonians the Bactrians Indians Cilicians Lib. 1. Sacians Paphlagonians Maryandines and many other Nations He also had dominion over the Asiatikes Greekes Cyprians Egyptians c. He vanquished saith Herodotus what Country soever he invaded And what wonder when God himself as here held or strengthened his right hand and loosed the loyns of Kings that were his adversaries that is disarmed and disabled them for it is he alone who strengtheneth and weakeneth the arm of either party De nat deor lib. 2. Ezek. 30.24 Et nemo vir magnus sine afflatu divino unquam fuit saith Cicero God transferreth Kingdomes and setteth up Kings Dan. 2.21 To open unto him the two-leaved gates Or doores whether doores of houses or gates of Cities all shall fly open before him as Act. 12.10 Ver. 2. And make the crooked places even Or the hilly places level I will break in peices the gates of brasse This God would do that his Temple might be built confer chap. 44.28 but in the New Testament Christ throweth the gates of hell off their hinges like another Sampson that he may build his Church Mat. 10.18 And it is this Aedificabo Ecclesiam meam that hath made all the stir in the world Ver. 3. And I will give thee the treasures of darknesse All that Craesus that rich King had amassed and other Princes but especially Babylon Jer. 50.37 and 51 1â— See Strabo lib. 15. Plin. 33. c. 3. Dan 5.3 Pliny saith that Cyrus brought out of Asiâ— Justin lib. 1. which he had subdued as much treasure as amounteth in our money to three hundred millions And yet this same Cyrus was within few years after made as poor as Irus for being in Scythia and there making shew of his great riches at a feast he was on the sudden slain and spoiled of all by Tomyris Queen of that Counâ—rey Ver. 4. For Jacob my servants sake That the enemies of my people being subdued they may have some breathâ—ng-while and liberty to live quietly in their own Country For which purpose also it was the will of God that this Prophecy of Isaiah should be made known to Cyrus for the good of the Jews that he might favour them and so it was as appeareth by Ezra 1.2 and by Josephus Antiq. lib. 11. cap. 1. H. Stephan I have even called thee by thy Name Thy name of honour
for Cyrus signifieth the Sun saith Plutarch Lord say others in the Persian as in Hebrew it seemeth to signifie an heir or possessour Some derive our word Sir from it Cyrus was at first called Achzadat and Space being the son of Cambyses a noble Persian and Mandane the daughter of Astyages King of Medes De Cyro fluvio scricit trabo l. 15. The name of Cyrus he took when he entred upon the Kingdom and that from Cyrus a river of Persia as some hold I have sirnamed thee Or I have entitled thee sc My Shepherd mine annointed c. Though thou hast not known me sc Savingly For albeit he knew the true God in part and acknowledged him to be great above other gods yet he forsook not his Idols saith Hierom Scultet and therefore perished miserably by the hands of the Scythianâ— Nevertheless others are of opinion that he was instructed by Daniel and brought to a true belief as was also Darius Ver. 5. I am the Lord and none else None of thy Persian gods to whom thou didst offer solemn sacrifice Xenoph. Cyr. lib. 1. 8. both at the beginning of thy raigne and likewise at thy death if Xenophon may be beleeved saying Jupiter patriae Sol c. magnas ago vobis gratias quod vestram de me curam intellexi c. Though thou hast not known me Or when as yet thou wast altogether ignorant of me That he afterwards beleeved the immortality of the soul Tully testifieth in his Cato Major and that he beleeved in Christ for the salvation of his soul Scultetus thinketh because he was a type of Christ as was also Solomon saith he which to me is one good argument that he was saved Ver. 6. That they may know from the rising of the Sun i. e. All the world over by thy Proclamation Ezra 1.1 2. That there is none besides me Quia nihilum praeter me ego Dominus nihil â—iltra so Oecolampaedius rendreth it and saith further that it is oppido profunda sententia a very profound sentence teaching us that where God is not there is nothing for in him we are move and live and it is he who worketh all in all things Ver. 7. I form the light and create darknesse sc By withdrawing the light whence darkness succeedeth so doth misery when God withholdeth mercy But what an odd or rather mad conceit was that of the Manichees that there were two beginnings of things a good one and an evil that the latter was the God of the Old Testament and the former of the New that the God of the Old Testament did good by accident and occasionally but created evil of himself even evil of sin for so they mistook this text which is to be understood of evil of punishment only see Am. 3.6 Lam. 3.38 which he inflicteth on evil-doers for the manifestation of his justice and power ac propterea recte Vide Aug. contra Julian l. 3. c. 8. non male eo pacto quo per nos mala male fiunt I make peace and create evil Evil that is war by a specialty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O mega nostrorum Mors est Mars Alpha malorum Sin Satan and War have all one name evil is the best of them The best of sin is deformity of Satan enmity of War misery Ver. 8. Drop down ye heavens from above A prayer of the poor captives in Babylon say some for a speedy performance of their promised deliverance and this the rather because else Christ could not come of them teach in their Country work miracles and fulfill the office of a Mediatour as the Prophets had foretold Whereunto God immediately answereth I the Lord have created him or will create him that is send him in due time doubt ye not Others make it a description of Cyrus his just and happy raign see the like of Solomon Psal 72.6 7. And indeed Cyrus is famous in Heathen Histories for his wisdom justice temperance magnanimity and liberality It is not the custome of Cyrus to hoard up money Cyrop l. 8. saith Xenophon for he taketh more delight in giving than in getting or possessing But it seemeth rather to be a command from God of plenty and prosperity opposite to that countermand chap. 5.6 The Papists apply it to Christ and his Mother and hence their roaring out of Rorate in their solemn service a moneth before the feast of the Nativity and then they call for their carousing cups Ver. 9. Woe unto him that striveth with his Maker That chats against him Rom. 9.20 or presumes to prescribe to him as some impatient spirits among the Captives may seem to have done We may not measure Gods dealings by our Models nor murmur against his counsels sith his holy will is the most perfect rule of right Let the potsherd strive with the potsherds of the earth And not dash against the Rock of ages Let him meddle with his match and not contend with a mightier than he Eccles 6.10 What though God create him darknesse and evil as ver 7. let him wait upon God for better times and not think to mend himself by murmuring against his Maker as too severe Shall the clay say c. q. d. This were an intolerable petulancy Or thy work it hath no hands Or he hath no hands sc to fashion me aright Thus the work seemeth to make answer to the clay for as the clay said to the Potter Quid fecisti what hast thou made So the work saith by way of jear He had no hands sc to make me as he should have done Ver. 10. Wo unto him that saith to his Father Are these fit words to a Father Is it not an impious morosity to talk unto him in this sort Why hast thou begotten me at all or if at all why not rich fair wise c. And to the woman i. e. To his Mother as chap. 49.15 but such as he can hardly find in his heart to call Mother Ver. 11. Thus saith the Lord c. q. d. Leave off such insolent and unbecoming language and learn of me about what ye should rather busie your selves Ask me of things to come Me and not your Wizzards Have recourse to my Prophets beleeve them and ye shall prosper Let your patient mind be known to all men the Lord is at hand for your deliverance Command ye me This is a wonderful expression and doth notably set forth the power of prayer Mr. Burr Luther it seemeth well understood the latitude of this royal Charter saith One when praying for the recovery of a godly useful Preacher who was far gone in a consumption amongst other passages he let fall this transcendent rapture of a daring faith Let my will be done but then he falls off sweetly My will Lord because thy will Ver. 12. I have made the earth q. d. I am the mighty Maker and Monarch of the world therefore pray on and patiently wait for a
for their own and not emulate others A good man shall be satisfied from himself Prov. 14.14 as knowing within himself that whatever he hath here little or much he hath in heaven a better and more enduring substance Heb. 10.34 Ver. 26. Vpon this I awaked Out of my prophetike dream And my sleep was sweet unto me i. e. The promises Christ in the promises were sweet unto me and I was as much refreshed therewith as with sound sleep after hard toile or travel Ver. 27. I will sow the house of Israel I will repeople the country and raise up many believers to Christ Ver. 28. Like as I have watched over them I have been sedulous and assiduous To pluck up and break down c. See chap. 1.10 11. 10.12 18.7 So I will watch I will make them a plentiful amends Ver. 29. In those dayes they shall say no more There shall be tersius de operibus Dei judicium a righter judgement passed upon Gods proceedings See of this by-word Ezek. 18.2 Ver. 30. But every one shall dye for his own iniquity i. e. Every unbeliever shall neither shall the Gospel save him Ver. 31. I will make a new Covenant The same for substance with the former made with Adam Noah Abraham Moses and the Israelites in the Wildernesse but new in respect of the form thereof the manner of dispensing it viz. more clearly freely effectually and spiritually now under the Gospel then in those dayes of yore when they saw the Face of God only in that dark glasse of the ceremonies whereas we with open face c. 2 Cor. 3.18 Ver. 32. Not according to the Covenant Not so but a great deal better in regard of larger measures of the Spirit now poured out upon all flesh together with the efficacy thereof in the hearts of Gods Covenanters who have a duplicate of Gods Law written within them ver 33. Lex jubet gratia javat hence it is an everlasting Covenant and the fruits of it are sure mercies compassions that fail not as is here set forth Ver. 33. I will put my Law in their inward parts This the Apostle calleth the law in their minds oppsed to the law of their members Rom. 7.23 for the natural man is inversus decalogus he is not subject to the Law of God neither indeed can be But God putteth into the hearts of his people the counterpant of his holy Law he stamps as it were a decalogue upon their spirits he puts into them an inward aptnesse answering the Law of God without as the lead answereth the mould wax the seal as tally answereth tally or as indenture indenture And I will be their God and they shall be my people This promise is divini mellis alveare as One calleth it The hive of heavenly hony Ver. 34. And they shall teach no more every man his Neighbour Deest coactie Oecolamp non deerit cohortatio Men shall learn with much lesse adoe because taught of God and lively illightened by his Holy Spirit quando Christus magister quam cito discitur quod docetur saith Agustine when Christ becomes a mans Teacher he must needs be a forwardly Scholar Some make this to be the sense of the words that in Gospel-times the truths of Christ and the knowledge of the Son of God should be so evident that men might get more of themselves without a teacher then with one in the legal administrations as Paul also sheweth 2 Cor. 3. Not that men should have no need of teaching at all in those times for the best know but in part and must daily grow in grace and in the knowledge of our Lord Jesus Christ 2 Pet. 3.18 For they shall all know me All mine Elesh shall know me in some competent measure know the Principles Heb. 6.1 2. and go on unto perfection ib. For I will forgive their iniquities In heaven and in their own consciences also Zach. 3.4 provided that they put this and the like promises in suit by their prayers Mal. 6.11 Augustine Mr. Perkins and Arch-bishop Vsher expired with crying for mercy and forgivenesse Ver. 35. Thus saith the Lord which giveth the Sun c. For their better security and setlement he borroweth a comparison from the surest things Sun Sea c. Which divideth the sea when the waves thereof roar Or who when I trouble the the sea the waves thereof roar but cannot passe their bound which I have set them See Isa 51.15 Ver. 36. If these ordinances depart from before we If they alter their constant course Then shall the seed of Israel cease Then shall the faithful fail and rhe Israelitish nation be utterly abolished Ver. 37. If heaven above can be measured By man for God measureth it with his span Isa 40.12 And the foundations of the earth be searched out If any man can dig or dive to the Center Ver. 38. That the City should be built to the Lord Jerusalem shall be reedified the Church eternally reestablished by Christ From the tower of Hananeel Neh. 3.1 12.39 Zach. 14.10 Vnto the gate of the corner 2 Kings 14.13 Zach. 14.10 Ver. 39. Vpon the hill Garth Versus collem scabiosi toward the hill of the scabby so Tremellius rendereth it and Junius thinks it was so called because thither they used to send their Lepers and Lazars At Geneva in times of Popery there they had a in void place certain cottages set up whereunto they sent their Lepers wherewith that City then abounded through the horrible filthinesse that was there in those dayes committed But from the year 1535. wherein they embraced the purity of the Gospel there hath been not above one Leper seen in that City So restifieth Matthaeus Cottherius in his exposition of the Revelation printed at Sedan in France Anno 1625. And shall compasse about to Goath Alias Golgotha as some think but these places here mentioned as also those Zach. 8. 14. as they were known to the Ancients so to us at this day they are unknown Travellers tell us that Jerusalem is now a poor obscure place governed by a Turkish Sanzak and that Golgotha or Calvary is in the very midst of the town Ver. 40. And the whole valley of the dead bodies Of Rephaim say some of Tophet say others See on ver 39. Shall be holy unto the Lord So is the holy Catholike Church the new Jerusalem which is above especially It shall not be plucked up nor thrown down any more for ever This cannot be applyed to the earthly Jerusalem which was plucked up and thrown down by the Romans once and again but especially by Aelius Adrianus the Emperour who laid the whole Country waste almost drove the Jews utterly out of it set a Sow of white marble over the chief gate of Jerusalem in reproach of their Religion and called the City by his own name Aelia commanding the Jews not once to look towards it from any tower or hill It must be therefore meant of tht
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