is his Castle the flying roul of Curses that is ten yards long and five yards broad shall remain in the midst of it and consume it Zach. 5.4 But hee blesseth the habitation of the just â—abvenaki casam expouit tuguriolum egregio sensu saith Mercer The poor little cottage or tenement of the righteous there is a blessing in it there is contented godliness which is greatest gain the bessing of God which maketh rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are the gods could the Philosopher say of his poor habitation meaning his heathenish houshold gods what ever else is wanting to mee How much more may a Saint say so of his God who will awake for him and make the habitation of his righteousness prosperous Job 8.6 Vers 34. Surely hee scorneth the scorner Those proud haughty scorners Prov. 21.24 with 1 Pet. 5.5 who jeer at this Doctrine Facit ut aliis siut ludibrio ubi in calamitatem inciderâ—nt Rab. Levi. and at those that beleeve it Surely God scorneth these scorners for hee loves to retaliate hee that sitteth in heaven laughs a good at them Psal 2.4 hee makes them also in his just judgement a derision to others and punisheth them with the common hatred of all Contempt being a thing that mans nature is most impatient of and in carnal reason Tallying of injuries is but justice But hee giveth grace to the lowly Though oppressed by scorners yet shall they bee no losers for God will give grace and hee will give glory vers 25. grace and glory what things bee these and no good thing will hee withhold from them that walk uprightly Psal 84.11 Humility is both a grace and a vessel to receive grace And as hee that goeth into a Pond or River to take up water puts the mouth of his vessel downward and so takes it up In like sort hee that looks for any good from God must put his mouth in the dust and cry out Lord I am not worthy c Non sum digniis at sum indigens Psal 70.5 I am poor and needy make haste unto mee O God c. Vers 35. The wise shall inherit glory Not have it onely but inherit it Hoc est proprio perfecto perpetuo jure possidebunt as Pellican they shall have it as their proper perfect and perpetual right But shame shall bee the promotion of fools A fair promotion they come to but good enough for them unless they were better If they attain to high places and preferments these prove but as high Gibbets to bring them to more disgrace in this world and torment in the next Some there bee that read the Text thus But shame taketh away the foolish that is it carrieth both them and their hope away in a pinch of time or twinkling of the eye as it were CHAP. IV. Vers 1. Hear yee Children AUdite seâ—em juvenes quem juvenem senes audierunt Hear mee now an old man O yee youths whom old men once gladly heard when I was but a youth with this speech Augustus pacified his mutinous Army Aspice vultus Sol Phaâ—tonti apud Ovid. Meâ— Ecce meos utinamque oculos in pectore posses Inserere patrias intus deprendere curas Behold my looks and O that thou could'st see Mine anxious thoughts and careful heart for thee Vers 2. For I give you good Doctrine The common cry is who will shew us any good and every man will lend both ears to a good bargain The doctrine here delivered is good every way whether you look to the Author Matter or Effect of it and is therefore worthy of all men to bee received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est accipere as the Hebrew word here used for Doctrine importeth The vulgar renders it Donum bonum tribuam vobis I will give you a good gift even that good part that shall never bee taken from you Vers 3. For I was my Fathers Son q. d. I that am now so famous for wisdome was once as wise as a wilde Ass-colt But I had the happiness to bee taught and tutoured by the best and wisest man in his generation and therefore you should the rather regard my Doctrine Plato praised God that he was Pupil to Socrates Bucholcerus that hee was bred under Melanchthon Mr. Whatâ—ley under Mr. Dâ—ds Ministry and I under Mr. Ballams at Evesham Holy David was far beyond any of these as being divinely inspired and rarely qualified Such a heart so well headed and such a head better hearted was not to bee found among the sons of men for hee was a man after Gods own heart his counsel to his Son therefore must needs bee very precious and ponderous See some of it for a taste 1 Chron. 28.9 10. Tender and onely beloved Filiu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeks commonly called their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine Chari Darlings as Hee in Plantus Domi domitus fui usque cum Charis meis Plaut Menech Act. 1. Scen. 1. I was hardly handled at home together with my dear children In the sight of my Mother Who had other children 1 Chron. 3. but Solomon shee loved best because hee had most grace And as a special fruit of her love shee gave him excellent counsel in her Lemuels lesson Prov. 31. His fall was therefore the more blame-worthy because hee had been so piously educated Vers 4. Hee taught mee also As Cato taught his own children and took it for no disgrace though so great a man Nurture is as necessary for children as nourishment Eph. 6.4 which they that neglect to bestow upon them are peremptores potius quam parentes not Parents but Paricides One cause of Julians Apostacy were his two heathenish Tutors Libanius and Jamblicus from whom hee drank in great prophaneness Doubtless David had Nathan the Prophet and the best hee could get to breed up his son in the best things but yet so as himself had a main stroke in the business And said unto mee Jacobus Valentinus and some others grounded an opinion from these words Praefat. in Cant. Cantiâ— that Solomon received this whole Book of Proverbs following from his Father David but that is no way likely The substance of his Fathers Doctrine hee briefly sets forth in this and the five following verses and then proceeds in his own words Retain my words As the good stomack doth food as the good earth doth seed that is bene occatum occultatum saith One. Vers 5. Get wisdome get understanding Compara sapientiam compaâ—a intelligentiam So Chrysostome Comparate saeculares comparate vobis biblia animae pharmaca Get you Bibles by all means whatever they cost you you may better want bread light c. than the knowledge of the Scriptures Austin makes mention of some that neglected the means of knowledge because knowledge puffeth up and so would bee ignorant that they might bee humble and want knowledge that they
knowledge Hos 4.6 Infatuaci seducentur seducti judicabuntur being infatuated they shall be seduced and being seduced they shall be judged as Austin's Note is on 2 Thess 2.10 Ver. 11. And from the time that the daily sacrifice shall be taken away sc By Antiochus as hath been before said and with the knowledge whereof I would have thee to rest satisfied There shall be a thousand two hundred and ninety dayes Which are the three years and a half mentioned before saith Diodate with thirteen dayes over for some unknown reason The Wonderful Numberer hath all in numerato The Russians use to say in a difficult question God and our great Duke know all this The Jews in like case say Messias when he comes will tell us all things we desire to be informed of Ver. 12. But blessed is he that waiteth and cometh to the thousand three hundred and five and thirty dayes Here are forty five dayes more then in the former number and Probably they were from the restauration of Gods service until the death of Antiochus a blessed time to Gods poor persecuted people as was here the death of Queen Mary or else until some other signal mercy as the victory that Judas Machabaus and his brethren had about that time over the Edomites Ammonites and Moabites who thought to root Israel quite out Ver. 13. But go thou thy way Here Daniel to his great comfort hath a fair and favourable dismission out of this life before those great clashings and confusions should come which had been foreshewn to him So Austin and Paraeus dyed a little before Hippo and Hidelberg were taken Till the end be Whenever it shall be sooner or later thou shalt be sure to awake out of the dust of death unto everlasting life as ver 2. Yea thou shalt shine as the Stars for ever and ever ver 3. All that thou hast to do now is to prepare for such an end and to wait till thy change shall come comforting thy self against death with the hope of a blessed resurrection For thou shalt rest Thy soul shall rest in Abraham's bosom thy body in the grave as in a bed of down until the Resurection of the Just Mors aerumnarum requies was Chaucers Motto And stand in the lot i. e. In thine own order 1 Cor. 15.23 and in that degree of heavenly glory which shall be given thee as thy lot in allusion to the promised land divided amongst the Israelites by lot and as the reward of a faithful Prophet instrumental to the good of many who shall blesse God for thee thoroughout all eternity Ipse quidem studuì bene de pietat◠mereri Sed quicquid potui gratia Christe tua est Sel◠Quid sum Nil quis sum Nullus sed gratia Christi Quod sum quod vivo quodque laboro facit FINIS AN Alphabetical TABLE OF All the Principal things contained in this whole WORK A ACtion Life consisteth in it b. pag. 125. being acted by God let us act vigorously for him b. 207 353. a. 164 Adultery See Whoredom Affliction make the best of it a. 12. Men are best when worst a. 139. faint not in adversity a. 161. God afflicteth his in measure and for good b. 63. rejoyce in affliction b. 86. t is but short b. 71. it instructeth b. 92. exciteth devotion b. 94. it is in love not fury b. 96. in measure 97. for a cure or for a curse ib. purgeth out sin ib. God afflicteth not willingly b. 102. but most wisely b. 102 103. and in measure b. 152. why God afflicteth his own b. 173. Affliction sanctified is a great mercy b. 258. Some are good only in Afflictions b. 322 Alcair a great City b. 473 Alexander the great described b. 552 557 Alms Give liberally a. 16 131. chearfully a. 150. of your own a. 296. Motives and Directions a. 297 298 299. Alms-deeds are acceptable b. 189 Ambition Limitless a. 166. masked with Religion b. 341. pernicious b. 439 Angels Gods Agents b. 393. their knowledge swiftness serviceableness c. ib. See also on Dan. 9 10 11 12. Anger defer it a. 129. it is allayed by time a. 168. proud wrath stigmatized a. 145. t is unruly a. 177. moderate it and why a. 263. Rash anger is over-hot b. 532. angry not fit to be conversed with a. 154 Antinomy Dogmatical and Practical a. 195 Apostates are dangerous creatures a. 241 249. their doom a. 84 Arnold martyred for plain dealing b. 300 Arrogancie intollerable b. 470. arrogant boasters b. 539 Astrologers their vain predictions b. 150. their covetousness b. 151. they befool folk b. 543 B BAbylons strength b. 364. ruine b. 360 Bancrofts Epitaph b. 114 Beauty abused a. 62 Bellarmines rash censure a. 348 Blasphemy b. 485 Blind folk are sharp-witted b. 136 Boasting a. 134. proud boasters a. 168 b. 539. praise not thy self a. 176 Brittain soon converted and perverted b. 195 Butas a cunning thief b. 228 C CAto Major commended b. 520 Causes of things are unknown to us b. 395 Chaldee tongue b. 521 Chinois are a great people b. 156 Children to be corrected a. 79 194 195. Catechized 140. children cruelly punished for parents faults b. 441. Duke Dudleyes children dyed all childless b. 290 Cities die as well as men b. 85 Colosse Rhodian huge b. 531 Company good keep such a. 77. comfort and benefit of it a. 240 241 242. Man a sociable creature b. 26 27 Company evil danger of it a. 33. shun it a. 20 Compassion excelleth alms b. 190. Saints pitty the wickeds misery b. 69 70 Conscience is a divine faculty a. 139. power of it a. 270. what it is b. 192. t is spring of duty b. 531. comfort of a good Conscience a. 96 97 120. force of a clear Conscience b. 533. burthen of a wounded Conscience a. 125. terrour of an evil Conscience b. 542 549 281 Confession findeth mercy a. 186. b. 232 233 Content hath comfort a. 97 Christ Affect a unity with him a. 314. his sweetness a. 315. run to him a. 316. let him alone have the heart a. 323. his dear love to his Church a. 326. why he is compared to common creatures a. 328. his fulness a. 329. b. 175 176 197. his gifts to all his b. 512. Love the Lord Jesus a. 333. provoke him not ibid. he is at hand to help his a. 334. our safety is from him 332. his death a pledge of Gods greatest love a. 349. deny thy self for Christ ibid. He is a branch b. 21. his Incarnation and Government 39. by him we conquer b. 46. his names offices c. b. 46 47 55.56 57 197 198. The Lord our Righteousness a sweet name b. 290 291. his humiliation b. 168 169. his satispassion is our satisfaction ibid. our sins are imputed to him b. 170. his singular patience ib. come freely to him b. 170 Church not alway so visible a. 337. it is Christs workmanship a. 347. a Vineyard b. 24. Her beauty a. 350. t
of Sacrifices Prov. 7.14 And hereunto Saint James seems to allude Chap. 5.5 Vers 2. A wise servant shall have rule over a Son c. God hath a very gracious respect unto faithful servants and hath promised them the reward of inheritance Col. 4.24 which properly belongs to Sons This falls out sometimes here as to Joseph Joshuah those subjects that married Salomons Daughters 1 King 4.10 14. but infallibly hereafter when they shall come from East and West to sit down with Abraham Isaac and Jacob in the Kingdome of Heaven and to enter into their Masters joy but the children of the Kingdome shall bee cast out Mat. 8.11 12. Vers 3. The fining-pot is for silver c. God also hath his fire in Zion and his furnace in Jerusalem Isa 31.9 his conflatories and his crucibles wherein hee will refine his as silver is refined and try them as gold is tried Zech. 13.9 Not as if hee knew them not till hee had tried them for hee made them and therefore cannot but know them As Artificers know the several parts and properties of their works Sed tentat ut sciat id est ut scire nos faciat saith Augustin Hee therefore tries us that hee may make us know what is in us what drosse what pure metal and that all may see that wee are such as for a need can glorifie him in the very fires Isa 84.15 that the trial of our faith being much more precious than of gold that perisheth though tried in the fire may bee found to praise and honour and glory 1 Pet. 1.7 Vers 4. A wicked doer giveth heed to false lips It is an ill sign of a vicious nature to bee apt to beleeve scandalous reports of godly men If men loved not lyes they would not listen to them Some are of opinion that Solomon having said God tryeth the hearts doth in this and the two next following verses instance some particular sins so accounted by God which yet passe amongst men for no sins or peccadilloes at the utmost seeing no man seems to receive wrong by them such as these are to listen to lying lips to mock the poor to rejoyce at another mans calamity and the like Loe they that do thus though to themselves and others they may seem to have done nothing amisse yet God that tries the hearts will call them to account for these malicious miscarriages Vers 5. Hee that mocketh the poor c. See the Note on Chap. 14.31 And hee that is glad at calamities shall not bee unpunished Hee is sick of the Devils disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Job was not tainted with Chap. 31. as the Edomites Ammonites Philistims and other of Sions enemies Lam. 1. were How bitterly did the Jews insult over our Saviour when they had nailed him to the Crosse And in like sort they served many of the Martyrs worrying them when they were down as Dogs do other Creatures and shooting sharp arrows at them when they had set them up for marks of their malice and mischief Herein they deal like barbarously with the Saints as the Turks did with one John de Chabes a Frenchman Turk Hist fol. 756. at the taking of Tripolis in Barbary They cut off his hands and nose and then when they had put him quick into the ground to the waste they for their pleasure shot at him with their arrows and afterwards cut his throat Mr. John Deuly Martyr being set in the fire with the burning flame about him sang a Psalm Then cruel Doctor Story commanded one of the tormentours to hurl a faggot at him whereupon being hurt therewith upon the face Act. Mon. fol. 1530. that hee bled again hee left his singing and clapt both his hands upon his face Truly said Doctor Story to him that hurled the fagot Thou hast marred a good old song This Story being after the coming in of Queen Elizabeth questioned in Parliament for many foul crimes and particularly for persecuting and burning the Martyrs hee denied not but that hee was once at the burning of an Herewigge for so hee termed it at Uxbridge Ibid. 1918. where hee cast a faggot at his face as hee was singing of Psalms and set a winnebush of thorns under his feet a little to prick him c. This wretch was afterwards hanged drawn and quartered and so this Proverb was fulfilled of him Anno. 1571. Hee that is glad at calamities shall not bee unpunished Vers 6. Childrens children are the Crown of old men That is if they bee not children that cause shame as vers 2. and that disgrace their Ancestors stain their blood If they obey their Parents counsel and follow their good example for otherwise they prove not Crowns but corrosives to their aged Sires as did Esau Absolom Andronicus and others And the glory of children are their Parents If those children so well descended do not degenerate as Jonathan the son of Gershom the son of Manasseh or rather of Moses as the Hebrews read it with a Nun suspensum Judg. 18.31 and as Elies Samuels and some of Davids sons did Heroum filii noxae Manasseh had a good Father but hee degenerated into his Grandfather Ahaz as if there had been no intervention of a Hezekiah So wee have seen the kernel of a well-fruited-plant degenerate into that crab or willow that gave the original to his stock But what an honour was it to Jacob that hee could swear by the fear of his Father Isaac To David that hee could in a real and heavenly complement say to his Maker Truly Lord I am thy servant â—â—am thy servant the son of thy handmaid Psal 116.16 To Timothy that the same Faith that was in him had dwelt first in his Mother Lois and his Grandmother Eunice 2 Tim. 1.15 To the children of the Elect Lady c. To Mark that hee was Barnabas his sisters son To Alexander and Rufus men mentioned onely Euseb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 15.21 but famously known in the Church to bee the sons of Simon of Cyrene To the sons of Constaintine the Great to come of such a Father whom they did wholly put on saith Eusebius and exactly resemble To bee descended of those glorious Martyrs and Confessors that suffered here in Queen Maries daies Vers 7. Excellent speech becometh not a fool A Nabal a sapless worthless fellow in whom all worth is withered and decayed qui nullas habet dicendi vires as Cicero hath it that can say no good except it bee by rote or at least by book what should hee do discoursing of high points God likes not fair words from a foul mouth Christ silenced the Devil Odi homineâ— ignava â— pâ—râ—â— philosopha sententia when hee confessed him to bee the Son of the most high God The leapers lips should bee covered according to the Law The Lacedemonians when a bad man had uttered a good speech in their Council-house liking the speech but not the speaker
if men go a little faster then others do They who will live godly in Christ Jesus and be set upon 't shall suffer persecution this gate-house might well be the Priests prison whither they used to send such as they took for false Prophets Ver. 3. Pashur brought forth Jeremiah To be judged say some but why then did he first smite him an Officer should retain the Majesty of the Law and not do any thing passionately To set him at liberty say others as perceiving that the Word of God could not be bound nor a Prophets mouth stopped by a prison as Pashur also shall well perceive ere Jeremy hath done with him Act. Mon. Bonner said to Hawkes the Martyr A faggot will make you believe the Sacrament of the Altar He answered No no a point for your faggot God will be meet with you one day So true is that of the Poet Pressa sub ingenâ—i ceu pondere palma virescit Sub cruce sic florent debita corda Deo The Lord hath not called thy name Pashur That is black-mouth as some derive it Junius q d. non Augustus sed angustus non nobilis sed mobâ—lâ—s futurus es Non tumor sed tiimor Daniel Thuan. or diffusing palenesse as others but on the contrary Magor-missabib i. e. Terrour round about or fear on every side a Proverbial form of speech denoting extreame consternation of spirit and greatest distress such as befell Tullus Hostilius King of Rome who had for his gods Pavor and Pallor dignâ—ssimus sanè qui deos suos semper haberet praesentes saith Lactantius wittily i. e. great pitty but this man should ever have had his gods at hand sith he was so fond of them Our Richard 3. and Charles the ninth of France a paire of bloody Princes were Magor-missabibs in their generations as terrible at length to themselves as they had been formerly to others and therefore could never endure to be awakened in the night without musick or some like diversion Ver. 4. I will make thee a terrour Heb. I will give thee unto a terrour i. e. I will affright thy conscience and then turn it loose upon thee so that thou shalt be à corde tuo fugitivus and thy friends shall have small joy of thee or thou help by them See on ver 3. Ver. 5. Moreover I will deliver all the strength of this City Thus Pashur prevailed nothing at all with good Jeremy by imprisoning him to make him give over menacing But as Baruch wrot the roll anew that had been cut in pieces and added besides unto it many like words chap. 36.32 so doth Jeremy here he will not budge to dye for it This was to shew the magnanimity of a Prophetical Spirit Ver 6. There shalt thou be buried In a dunghil perhaps as Bishop Bonner was and have cause enough to cry out as that great Parisian Doctour did from his heir when brought to be buried Parcite funeribus mihi nil prodesse valebit Heu infelicem cur me genuere parentes Ah miser aeternos vado damnatus ad ignes Spare funeral-costs why was I born By hells black feinds now to be torn Ver. 7. O Lord thou hast deceived me and I was deceived From hence to the end of the Chapter the Prophet Iterum more solitâ— causam suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coram Deo agit Oecolamp not without some tang and taint of humane frailty grievously quiritateth and expostulateth with God about the hard usage and ill success he met with in the execution of his prophetical function But as ex incredulitate Thomae nostra confirmata est fides Thomas his unbelief serveth to the setling of our faith and as Peters fall warneth us to look well to our standing so when such a man as Jeremy shall miscarry in this sort and have such out-bursts oh be not high-minded but fear Some render the text Lord if I be deceived thou hast deceived me and so every faithful man who keepeth to the rule may safely say Piscator hath it persuasisti mihi Jehova persuasus sum O Lord thou perswadedst me and I was perswaded sc to undertake this Prophetical office but I have small joy of it some think he thus complained when he was put in prison by Pashur I am in derision dayly every one mocketh me This is the worlds wages The Cynik said of the Megarians long ago Better be their horse dog or Pander then their teacher and better he should be regarded Ver. 8. For since I spake I cryed out i. e. Ever since I took upon me the office of a Prophet I executed it vigorously I cryed with full mouth as chap. 4.5 Isa 58.1 I cryed violence and spoile Sc. will surely befall you by the Chaldees or I cryed out of my misusages Because the Word of the Lord was made a reproach unto me and a derision dayly This was all the recompence I reaped of my good-will to this perverse people and of my paines taken amongst them Few sins are more dangerous then those of casting reproaches upon Gods Word as here of snuffing at it Mal. 1.13 of enviously swelling at it Act. 13.45 of chatting at it Rom. 9.19 20. of stumbling at it 1 Pet. 2.8 of gathering odious consequences from it Rom. 3.8 Ex humano motu metu hoc in mentem incidit A Lap. Pisc Quoque magis tegitur tanto magis aestuat ignis Ovid. Chrysost de Lazaro Hanc legem ex hoc loco dat concionatori ne defatigetur nec ullo tempore sileat sive sit qui auscultet sive non Ver. 9. Then I said I will not make mention of him nor speak any more in his Name i. e. I will give over preaching This said Latimer in a like case was a naughty a very naughty resolution But his Word was in my heart as a burning fire Ex sensu malae conscientiae propter illud propositum And here was the work of the Spirit against that carnal resolution of his Gods people cannot do the things that they would saith the Apostle Gal. 5.17 As they cannot do the good they would because of the flesh so neither the evil that they would because of the Spirit there is a continual conflict and as it were the company of two opposite armies Cant. 6.13 True grace will as little be hid as fire quis enim celaverit ignem And I was weary with forbearing and could not stay Jeremies service among the Jews was something like that of Manlius Torquatus among the Romans who gave it over saying Neither can I bear their manners nor they my government He began to think with that painful Patriarch that rest was good Gen. 49.15 and with the Olive Vine and Fig-tree in Jothams parable that it was best to enjoy a beloved privacy He was ready to say Bene qui latuit bene vixit And Bene qui tacuit bene dixit c. But this could not hold with him he saw well for
noon-day Psal 37.6 Vers 12. If thou bee wise thou shalt The benefit shall bee thine own Plutarch reports of the Palm-tree that it yeelds to the Babylonians 360. several commodities And is therefore in great esteem amongst them How should men esteem of found wisdome sith there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it 1 Tim. 4.8 a thousand commodities to bee reaped by it Thou alone shalt bear it Thy scorning shall not as thou thinkest hurt him that tendereth thy salvation For as the air when beaten is not hurt no nor so much as divided but returns to his place and becomes thicker Ita animus recti conscius ad optima erectus non admittit irridentium flatus nec sentit saith One so an honest heart set for Heaven slights the contempts of graceless persons and pitties them that jeer when they should fear as much as good Lot once did his prophane Sons in Law His words to such are like those of the Prophet Bee not yee mockers lest your bands bee increased Isa 28.22 with 10. See vers 7. of this Chapter Vers 13. A foolish woman is clamorous This woman is Folly as that woman sitting in the Epah is wickedness Zach. 5.7 Lavater is of opinion that as by Wisdome is meant Christ so by this foolish woman here is meant Antichrist to whom therefore hee finely fitteth and applieth all the following words Is clamorous Folly is full of words and of a lavish tongue her factours are extreme talkative and usually lay on more words than the matter will bear A great deal of small talk you shall usually have from them A fool also is full of words Eccles 10.14 saith Solomon and this fond custome of his is there expressed by way of imitation in his vain tautologies A man cannot tell what shall bee and what shall bee after him who can tell Eccles 10.24 The basest things are ever the most plentiful Some kinde of Mice breed a hundred and twenty young ones in one nest whereas the Lion and Elephant bear but one at once so the least wit yeelds the most words Aristophanes and Lucian when they describe fools they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gapers or Open-mouthed Guiltiness is ever clamorous and the most lewd are most loud Act. 7.27 28. Vers 14. For shee sitteth at the door In a Harlots habit to see and bee seen the guise and garb of Harlots Tully wittily compareth the Greek tongue to an ambitious strumpet quae multo luxu superfluat which overlasheth in too much bravery But the Latin tongue to an honest and modest Matron cui nihil deest quod ad honestum pertineat mundiciem That wants nothing pertaining to a necessary neatness Such a like comparison between Wisdome and Folly is here made by Solomon Mat. 24. Vers 15. That go right on their way Shee fights at the fairest seeks to seduce the forwardest They shall deceive if it were possible the very elect Flies settle upon the sweetest perfumes when they are cold and corrupt them Mat. 7. Vers 16. Who is simple Wisdomes own words vers 4. Take heed saith our Saviour they come unto you in sheeps cloathing but trust them not for with fair words and flattering speeches they deceive the hearts of the simple Rom. 16. Samuel himself could not have spoken more gravely severely divinely to Saul than the fâ—iend at Endor did when the Devil himself puts on gravity and religion who can marvel at the hypocrisie of men Vers 17. Stollen waters are sweet Forbidden pleasures are most pleasing to Sensualists who count no mirth but madness no pleasure unless they may have the Devil to their play-fellow Venison is nothing so sweet they say as when it is stolen Ovid. Quod licet ingratum est quod non licet acrius urit Sic interdictis imminet ager aquis Men long to bee medling with the murthering morsels of sin which nourish not but rent and consume the belly that receives them Many eat that on earth In terris manducant quod apud inferos digerant Augustin that they digest in Hell Vers 18. That the dead are there See the Notes on Chapter 2.18 and 7.27 CHAP. X. Vers 1. The Proverbs PRoperly so called See Chap. 1.1 For the nine former Chapters are a kind of common places or continued discourses premised as a Preface to these ensuing wise and grave sentences tending much to the information of the mind and reformation of the manners and containing things profitable for all sorts of people They are not unfitly compared by a Divine to a bag full of sweet and fragrant spices which shuffled or shaken together or taken single yeeld a sweet odour Or to stars in the firmament each in it self glorious and independent of another yet all receive their light from the Sun A wise Son maketh a glad Father Children are certain cares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. but uncertain comforts Every Son should bee an Abner that is his Fathers light and every Daughter an Abigail her Fathers joy Eve promised her self much in her Cain and David did the like in his Absolom Sed fallitur augario spes bona saepe suo they were both deceived Samuel succeeds Eli in his cross as well as his place though not in his sin and had cause enough to call his untoward children as Augustus did tres vomicas tria carcinomata so many ulcerous sores mattery impostumes Vertue is not as Lands inheritable All that is traduced with the seed is either evil or not good Let Parents labour to mend by education what they have marred by propagation And when they have done all pray God perswade Japhet lest else they bee put to wish one day as Augustus did Sueton. c. 6. O that I had never married or never had children And let children cheer up their Parents as Joseph Samuel and Solomon did and as Epaminondas who was wont to say Corn. Nepos Se longe maximum suarum laudum fructum capere quod â—arum spectatores haberet parentes that hee joyed in nothing more than that his Parents were yet alive to take comfort in his brave atchievements For otherwise God will take them in hand as hee did Abimelech to whom hee rendred the wickedness done to his Father Judg. 9.5 And as hee did Absolom whom hee trussed up in the height of his rebellious practices with his own immediate hand Or else hee will punish them in and by their posterity which shall either bee none Prov. 20.20 compared with 2 Sam. 14.7 or worse than none as hee Mr. Fullers Holy-state who when his aggrieved Father complained that never man had so undutiful a childe as hee had yes said his son with less grace than truth my Grandfather had The heaviness of his mother The Mother is mentioned though the Father haply as heavy first as most faulted it her children miscarry Prov. 24.15 Next as most slighted by them Prov. 15.20 And lastly as most impatient of
him drunk As Ale Beer Sider Perry Metheglin c. Of this Pliny cries out Hei mirâ vitiorum solertiâ inventum est quemadmodum aqua quoque inebriaret Portentosum sanè potionis genus Lib. 14 cap. ult quasi non ad alium usum natura parens humano generi fruges dedisse videatur So witty is wickedness grown now that there is a way invented to make a man drunk with water a monstrous kinde of drink surely as if Dame nature had bestowed corn upon us to such a base a base See the Note on Chap 23.29 Saint Paul very fitly yoaketh together Drunkards and Raylers 1 Cor. 6.9 And whosoever is deceived thereby is not wise For when the wine is in the wit is out They have a practice of drinking the Out 's as they call it all the wit out of the head all the money out of the purse c. And thereby affect the title of Roaring Boyes by a woful Prolepsis doubtless here for hereafter Vers 2. The fear of a King is as the roaring of a Lion See Chap. 16.14 and 19.12 Vers 3. It is an honour for a man to cease from strife To stint it rather than to stir it to bee first in promoting peace and seeking reconciliation as Abraham did in the controversie with Lot Memento said Aristippus to Aeschines Plutarch de cohib ira with whom hee had a long strife quod cum essem natu major prior te accesserim Remember said hee that though I am the elder man yet I first sought reconciliation I shall well remember it said Aeschines and whiles I live Laer. l. 2. I shall acknowledge thee the better man because I was first in falling out and thou art first in falling in again But every fool will bee medling Or mingling himself with strife hee hath an itching to bee doing with it to bee quarrelling brabling lawing Caesar com Once it was counted ominous to commence actions and follow sutes Now nothing more ordinary for every trifle treading upon their grass or the like This is as great folly as for every slight infirmity to take Physick Vers 4. The sluggard will not plow by reason of the cold So the spiritual sluggard either dreams of a delicacy in the wayes of God which is a great vanity or else if heaven bee not to bee had without the hardship of holiness Christ may keep his heaven to himself Mat. 19.22 The young man in the Gospel went away grieved that Christ required such things that hee could not bee willing to yeeld to The Hebrews have a common Proverb amongst them Hee that on the even of the Sabbath hath not gathered what to eat shall not at all eat on the Sabbath Meaning thereby that none shall reign in heaven that hath not wrought on earth Man goeth forth saith the Psalmist to his work and to his labour untill the evening Psal 104.23 So till the Sun of his life bee set hee must bee working out his salvation This is to work the work of him that sent us as our Saviour did Which expression of working a work notes his strong intention upon it as Jer. 18.18 to devise devices notes strong plotting to mischief the Prophet So Luke 22.15 With a desire have I desired c. yea how am I straightned till it bee accomplished Luke 12.50 Lo Christ thirsted exceedingly after our salvation though hee knew it should cost him so dear Is not this check to our dulness and sloth Vers 5. Counsel in the heart of a man is like deep water See Chap. 18.4 As the red Rose though outwardly not so fragrant is inwardly far more cordial than the Damask being more thrifty of its sweetness and reserving it in it self So it is with many good Christians But a man of understanding will draw it out And surely this is a fine skill to bee able to pierce a man that is like a vessel full of wine and to set him a running Vers 6. Most men will proclaim every one his own goodness As the Kings of Egypt would needs bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bountiful or Benefactors many of the Popes Pit and Bonifacii c. The Turks will needs bee stiled the only Musulmans or true Beleevers as Papists the onely Catholicks The Swenk feldians Stinkfeldians Scblussenb Luther called them from the ill savour of their opinions intituled themselves with that glorious name The Confessours of the glory of Christ Histor Dav. Georg. David George that monstrous Heretick that was so far from accounting Adulteries Fornications Incests c. for being any sins that hee did recommend them to his most perfect Scholars as acts of grace and mortification c. yet hee was wonderfully confident of the absolute truth of his tenets and doubted not but that the whole world would soon submit to him and hold with him Hee wrote to Charles the Emperour and the rest of the States of Germany an humble and serious admonition as hee stiled it written by the command of the Omnipotent God diligently to bee obeyed because it contained those things whereupon eternal life did depend But a faithful man who can finde Diaconos paucitas honorabiles fecit saith Hierome The paucity of pious persons makes them precious Perrarò grati reperiuntur saith Cicero It is hard to finde a thankful man Faithful friends are in this age all for the most part gone in Pilgrimage Daniels Hist and their return is uncertain said the Duke of Buckingham to Bishop Morton in Richard the third his time Vers 7. The just man walketh in his integrity Walketh constantly not for a step or two onely Continenter ambulat when the good fit is upon him See the Note on Gen. 17.1 His children are blessed after him Personal goodness is profitable to posterity yet not of merit but of free grace and for the promise sake which Jehu's children found and felt to the fourth Generation though himself were a wicked Idolater Vers 8. A King that sitteth in the Throne of Judgement c. Kings in their own persons should sit and judge of causes sometimes to take knowledge at least what is done by their officers of Justice I have seen the King of Persia many times to alight from his horse saith a late Traveller onely to do justice to a poor body The Preachers Travels by John Cartwright Hee punisheth theft and man-slaughter so severely that in an age a man shall hardly hear either of the one or of the other Vers 9. Who can say I have made my heart clean That can I saith the proud Pharisee and the Popish Justitiary Non habeo Domine quod mihi ignoscas I have nothing Lord for thee to pardon said Isidore the Monk When Saint Paul that had been in the third Heaven complains of his inward impurities Rom. 7.15 and though hee should have known no evil by himself yet durst hee not look to bee thereby justified 1 Cor. 4.4 And holy Job
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
gold that is upon a foundation both fine and firm for gold hardly rusteth or cankereth whence it was likely that Tithonus and his Son Memnon when they built the City of Susa in Persia they joyned the stones together with gold as Cassiodorus writeth Christs power is founded upon his divine Nature and this is the Rock upon which the Church is built and whereby it is set in safety from all miseries and molestations satanical or secular The gates of Hell shall not prevail against her Christ and the Father are one Psal 89.19 therefore none shall take her out of his hands God hath laid help upon one that is mighty even upon Emanuel the mighty strong God as hee is called Isa 9.6 declared to bee the Son of God with power according to the spirit of holiness by the resurrection from the dead Rom. 1.4 that your Faith and hope might bee in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prorsus perpotuo perfecte 1 Pet. 1.21 Trust perfectly therefore to or hope to the end for the grace that is to bee brought unto you at the Revelation of Jesus sith hee is able to save them to the uttermost that come unto God by him 1 Pet. 1.13 Heb. 7.25 His countenance is as Lebanon His aspect his look or general view i. e. Whatsoever of himself Christ is pleased to manifest and lay open unto us is pleasant and delightful goodly and glorious excellent and eximious choice as the Cedars that are chosen before other trees and why see the Note on chap. 1.17 Vers 16. His mouth is most sweet Heb. His palat that is his word and promises which are as it were the breath of Christs mouth is all sweet This shee had celebrated before vers 13. but as not satisfied therewith shee repeats it and rolls it again as sugar under her tongue Shee doubles this commendation to shew that that is the chief lovely thing in Christ his Word this fruit shee had found sweet unto her palat chap. 2.3 and shee spareth not to set it forth as here the second time Mallemus carere c. Wee had rather bee without Fire Water Bread Sun Air c. saith a Dutch Divine than that one sweet sentence of our blessed Saviour Come unto mee all yee that are weary c. Yea hee is altogether lovely Totus totus desiderabilis wholly amiable every whit of him to bee desired Moses thought him so when hee preferred the reproach of Christ the worst part of him the heaviest peece of his cross before all the treasures in Egypt that Magazin of the world Heb. 11.26 Those of this world see no such excellency and desireableness in Christ and his waies Psal 22.7 nor can do till soundly shaken Hag. 2.7 I will shake all Nations and then the desire of all Nations that is Christ shall come with stirring affections saying as Isa 26.9 with my soul have I desired thee in the night yea with my spirit within mee will I seek thee early Loe this is the voice of every true childe of the Church and these desires of the righteous shall bee satisfied Prov. 10.24 This is my Beloved c. q.d. You may see I have cause to seek after him neither can you do better than to do likewise howsoever when you see him do my errand to him as vers 7. And here wee have most excellent Rhetorick which in the beginning of a speech requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milder affections in the end of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stronger passions that may leaved deepest impressions CHAP. VI. Vers 1. Whither is thy Beloved gone c ALL Christs Disciples are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitive after the truth that is in Jesus Ephes 4.21 and are fellow-helpers to it John 3.8 There is also quid divinum in auscultatione as one well noteth that is a strange and strong energy or forcibleness in hearing whether publiquely or in private conference Christ and his excellencies displayed and discoursed of Let but his name as an ointment bee powred out and the Virgins can do no less than love him Cant. 1.3 These daughters of Jerusalem are by hearing the Church describing her Spouse and painting him out in lively colours fired up to an holy contention in godliness and might they but know where to have him they would bee at any pains to partake of the benefit 1 Tim. 6.2 They wondred at first why shee should make such ado about Christ But when they conversed a while with her and had heard her speak with such affection and admiration they are turned and will now go seek him with her God is pleased many times to water the holy meetings and conferences of his people with blessing beyond expectation or belief Wee should frame our selves to an easie discourse of the glory of Christs Kingdome and talk of his power Psal 145.8 9. Our tongues in this argument should bee as the pen of a ready writer Psal 45.1 that wee may bee able to speak oft to one another with profit and power in the best thing Mal. 3.10 Little do wee know what a deal of good may bee done hereby Mr. Fox speaking of Gods little flock in the days of Henry the 8. saith in such rarity of good books and want of teachers Act. Mon. fol. 750. this one thing I cannot but marvell and muse at to note in the registers and consider how the word of God did multiply so exceedingly amongst them For I finde that one neighbour resorting and conferring with another eftsoons with a few words of their first or second talk did win and turn their minds to that wherein they desired to perswade them touching the truth of Gods Word and Sacraments c. In all ages such as were ordained to eternal life believed Acts 13.48 after that they had heard the Word of truth they beleeved and were sealed Irridentis vex non interrogantis Contrariwise reprobates either refuse to hear the Church preaching Christ John 8.47 Of else they hear and jear as Pilat with his What 's truth in meer mockage John 18.38 hear and blaspheme Acts 13.45 or at best hear and admire and that 's all they leave the Word where they found it for any thing they will practice They think they do a great chare to sit out a Sermon and then commend it But Wisdoms children will not onely justifie her Mat. 11.19 but also glorifie her Acts 13.48 they will seek the Lord and his strength seek his face evermore Psal 105.4 Seek him in his holy Temple seek him in and with the Church as here They know that extra Ecclesiam nulla salus The Church is the pillar and ground of truth 1 Tim. 3.15 in as much as by her ministery the authority dignity knowledge virtue and use of the truth of the Gospel is preserved in the world and held out Philip. 2.16 as the hand holds forth the torch or the watch-tower the light and so the haven to the weather-beaten Mariners
Eph. 2.17 whose Authour is the God of peace 1 Cor. 14.33 whose Ministers are Messengers of peace Rom. 10.15 whose followers are the children of peace Luk. 10.6 c. If any know not how they came by their peace but are like the Israelitish women quick of delivery before ever the Midwife the Minister can come at them they have cause to suspect their peace That bringeth good tydings As before but never enough mentioned and memorized Some Criticks tell us that the Hebrew word here used signifying also Flesh B. Andrews shewed that the incarnation or taking flesh should be generally good news to the whole world even the best tydings The Old Church had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Promise we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joyful tydings Leo Castrius ex Procop. Euseb That publisheth Salvation Publicantis Jesum so some have rendred it the concrete for the abstract That saith to Zion Thy God raigneth Maugre the malice of earth and of hell this is the sum of all the good news in the world It is happy that Christ liveth and raigneth said a godly man for else I had utterly despaired Ver. 8. Thy watchmen shall lift up the voyce Heb. the voyce of thy watchmen sc Thy God raigneth or as in the following verse Break forth into joy c. They lift up the voyce they sing together As having no greater joy than that their children walk in the truth 2 Joh. 4. 1 Thes 3.8 and the contrary Id est cominus evidentissime ui Num. 14.14 Jun. For they shall see eye to eye And be able to say as 1 Joh. 1.1 That which we have seen with our eyes which we have looked upon and what so sure as sight declare we unto you Ver. 9. Break forth into you This is the subject matter of Gospel-Ministers discourses they shall call upon Gods people to rejoyce ver 9.10 and to repent ver 11 12. and shall shew them that it is as well a sin not to rejoyce as not to repent Ver. 10. The Lord hath made bare his holy arm Nudavit id est exeruit in answer to your prayer Confes l. 5. c. 8. Turk hist fol. 287. chap. 51.9 God oft answereth his praying people ad cardinem desiderii as Austin saith letteth it be to them even as they will Scanderbeg ever fought against the Turkes with his arm bare and that with such fierceness that the blood did oftentimes burst out of his lips It is written that he with that bare arm of his slew three thousand Turkes in the time of his wars against them Shall see the Salvation of the Lord Shall see it and sing of it ver 9. Ver. 11. Depart ye depart ye go ye out c. Here we have a double repetition redoubled and all little enough to bring them out of Babylon not half as may be probably thought returned which was no small prejudice to those that did and us out of this wicked world whereunto we are so affixed and addicted that nothing can sunder us but an extraordinary touch from the hand of heaven Save your selves from this perverse generation Act. 2.40 Exter not into the path of those wicked and go not in the way of evil men avoid it passe not by it turn from it and passe away Prov. 4.14 15. a parallel place Be ye clean ye that bear the vessels of the Lord Id est qui gestatis arma instramenta adeoque insignia Christi all ye true beleevers who are made spiritual Priests Rev. 1.6 and especially all ye holy Ministers who as Mystagogues handle the Law Jer. 2.8 and administer the Sacraments being your selves choyce vessels of honour to bear Christs name unto his people Act. 9.15 See 2 Tim. 2.21 Ver. 12. For ye shall not go out with haste Neither with fright nor flight shall ye depart as once ye did out of Egypt Diod. And this spiritually denoteth the mature deliberation and calm mind with which beleevers do forsake the world to follow Christ For the Lord will go before you He will be unto you both Van and Rere The Lord is a man of war Exod. 15.3 yea he alone is a whole army of men as here Ver. 13. Behold my servant shall deal prudently Or shall prosper as chap. 53.10 Aug. de Civ Dei lib. 18 cap. 29. Justin contra Tryphon Oâ—ig lib. 1 cont cos Here some and not unfitly begin the next Chapter which hath Christ also for its subject as the Chaldee Paraphrast and some old Jew-Doctors acknowldge Johannes Isaac a Jew was converted by reading of it This I confess ingenuously saith he that that Chapter brought me to the Faith of Jesus Christ and well it might for taken together with these three last verses it is an entire Prophecy or rather an history of Christs person and acts both in the state of his Humiliation and Exaltation He shall be exalted and extolled and be very high This great advancement was the consequent of his great abasement Phil. 2.6 7 8 9 10 11. His humane nature wherein he suffered so for our sakes hath by vertue of the Union with the Deity these high prerogatives 1. An exuberancy and excesse of glory Eph. 1.21 2. The grace of divine Adoration together with the Deity Heb. 1.6 Phil. 2.9 3. Power over all things for his peoples use Mat. 28.18 4. Judiciary power to be Judge of all Act. 17.30 Ver. 14. As many were astonied at thee Viz. at thine abasement first and then at thine advancement thereupon All things in Christ are admirable well therefore might he be called wonderful Isa 9.6 His visage was so marred more than any man Partly through the anguish of his mind at his passion and on the cross and partly also by the misusage of his body whil'st they made totum pro vulnere corpus by their scourging scratching racking on the tree piercing buffeting c. And his form more than the sons of men Plusquam filii Adae more than those of the vulgar sort whereas naturally his body being of the finest temperament and no way diseased could not but be very beautiful See Psal 45.2 with the Note Ver. 15. So shall he sprinkle many Nations With his Doctrine Ezek. 20.46 Am. 7.16 or with his blood that blood of sprinkling See Heb. 10.22 or with water in baptisme wherein sprinkling insufficient Kings shall shut their mouths at him As being astonied at his prudence and prosperity ver 13. They shall also silently and reverently submit to his Scepter and to the Laws of his Kingdom with all humble observance For that which had not been told them The mystery of the Gospel so long time concealed Rom. 15.21 and 16.25 Shall they see Viz. with the eyes of their faith God enlightening both Organ and Object And that which they had not heard Gospel-truthes See 1 Cor. 2.9 with the Note CHAP. LIII Ver. 1. WHo hath believed our report q. d. The Gentiles some of them even of
consider what sin will cost us at last we durst not but be innocent Ver. 20. For of old time I have broken thy yoke Or For when of old I broke thy yoke c. sc in Egypt Psal 81.5 6 10. whilst the deliverance was fresh thou hadst very good resolutions And thou saidst I will not transgress Or I will not serve sc other Gods Good words hadst thou been as good as thy word But what followeth When upon every high hill and every green tree c. No sooner did her old heart and her old temptations meet but they presently fell into mutual embraces When men have made good vows let them be as careful to make good their vows unto the Lord Psal 76.11 Thou wanderest playing the harlot Thou runnest a madding and a gadding after Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 21. Yet I had planted thee a noble vine Heb. a Sorek or with slips of Sorek Judg. 16.4 See Esa 5.3 a parallel text Exod. 15.17 Psal 44.3 and 80.9 Wholly a right seed That should have yielded a right crop but it proveth otherwise nec votis respondet avari Agricolae How then art thou turned into the degenerate plant How is that slips of Sorek prove slips of Sodom Deut. 32.32 See on Isa 5.4 7. Ver. 22. For though thou wash thee with nitre Much used of old by Fullers and neat Landresses say Isidore and Athanasius now not known in these parts Lib. 16. Etym. Lib. de Virg. Nitrum sordes erodit expurgat Plin. Apothecaries use Salt-peter instead of it Sin leaveth behind it a deep stain so ingrained that it will hardly ever be gotten out not at all by blanching extenuating excusing c. or by any legal purifications hypocritical lotions All which notwithstanding Thine iniquitie is marked before me Nitet iniquitas tua splendet instar auri Piscat it glisters like gold before me whose eyes thou canst not blind or bleer with any of thy colourable pretexts and pretences Ver. 23. How canst thou say I am not polluted q. d. With what face but that sin hath oaded an impudence in thy face I have not gone after Baalius The whole crew of Heathen-dieties Lords or Masters the word signifieth which Cicero saith were but men De not deor their Temples were their sepulchers and their religion superstition He further wisheth that he could as easily discern the true religion as discover the false See thy way in the vally Of Ben-Hinnom Where thou hast sacrificed thy children to Moloch thy chief Baal Sol homo generant hominem that is say some to the Sun as to the universal cause strongly concurring to the generation of their children so sacrificed Thou art a swift Dromedary That runneth a madding after her mate so dost thou after Idols Confer 1 Cor. 12.2 Ver. 24. A wild Asse used to the wildernesse Untamable and untractable Job 39.8 especially when proud and in the heat of lust as these were after their Idols That snuffeth up the wind When she windeth the male so this people when acted by a spirit of fornications In her moneth they shall finde her i. e. In her last moneth when she is so big with young that she cannot weild her self So sinners be they never so stubborn so stiff and high in the instep that there 's no dealing with them yet when they are in straits and distresses it will be otherwise God said Mr. Marbury is fain to deal with wicked men as men do with frisking jades in a pasture that cannot be taken up till gotten to a gate so till he seize upon them by some judgement or summons to dye c. Ver. 25. Withold thy foot from being unshod c. Cease thy vain vagaries to the wearing out of thy shooes and exposing thy self to extream thirst Or rather take a timely course to prevent captivity and the miseries that attend it Isa 20.2 4. and 47.2 But thou saidst There is no hope viz. Of reclayming us we are resolved on our course and will take our swing in sin whatsoever come of it Isa 28.14 15. 57.10 Some grow desperately sinful saith a Reverend modern Writer like those Italian Senatours Mr. Sheph. Sincere Convert 222. that desparing of their lives when upon submission they had been promised their lives yet being conscious of their villany made a curious banquet and at the end thereof every man drank up his glasse of poyson and killed himself so men feeling such horrible hard hearts and privy to such notorious sins they cast away souls and all for lust and so perish wofully because they lived desperately and so securely Ver. 26. As the thief is ashamed when he is found As usually he is at length notwithstanding all his slights and wiles That was a cunning thief indeed of whom Dio writeth in the life of Severus Bulas he calleth him an Italian who having gotten together six hundered such as himself robbed many in Italy under the Emperours nose for two years together and although he was diligently sought for by the Emperour and his Armies yet he could not be caught Visus enim non videbatur non inveniebatur inventus deprehensus non capiebatur saith the Historian he was too hard for them all So is the house of Israel ashamed They are or ought to be so but Nihil est audacius illis Deprensis vires animosque à crimine sumunt Ver. 27. Saying to a stock Thou art my Father i. e. My God Isa 44.17 We are not the children of fornication said those boasting Jews Joh. 8.41 that is we are not Idolaters who say as here to a stock Thou art my Father The Samaritans they called bastards But in the time of their trouble they will say Arise and save us Thus in their moneth they will be found ver 24. When they had run themselves barefoot in following their lovers ver 25. who answered their expectation with nothing but fear and sent them away with shame instead of glory then God was thought upon and sought unto Let us make God our choise and not our necessity and labour to maintain such constant couse with him that he may know our souls in adversity and not turn us off as he doth these with Ver. 28. But where are thy Gods that thou hast made thee Thou hast sure no need of my help Quisi tu hujus indigeas patris See the like Judg. 10.14 with the Note there For according to the number of thy Cities are thy gods Enough of them thou hast and near enough The Papists also have their Tutelar-Saints to whom they seek more then to God himself And when the Ave-Mary-bell rings which is at Sun-rising Noon and Sun setting all men in what place soever house field Spec. Europ street or market doe presently kneel down and send up their united devotions to heaven by an Ave-Maria Ver. 29. Wherefore will ye plead with me Putting me to my proofs Is not the case clear enough
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
Ver. 10. As for me behold I will dwell at Mizpah To agitate for you to the Chaldeans and to secure you to mine utmost But ye gather ye wind Humanissima haec sunt pia utilissima Gedaliae verba ad populum T was wonder the Chaldees after so long a siege had left any fruits behind them Souldiers now-adayes lay all waste mostly Ver. 11. Likewise when all the Jews Who had field into forrein parts for succour and safety Ver. 12. And gathered wine and summer-fruits very much So is God wont to reward those that love their Countrey Ver. 13. Moreover Johanan came to Gedaliah to Mizpah Ishmael perhaps had solicited them to take part with him Ver. 14. That Baalis the King of the Ammonites Set on work by Beelzebub the prince of devils to hinder so good a work But Gedaliah believed them not No more did Julius Caesar those that forewarned him of the conspiracy against him The Duke of Guise the same day that he was slain by the command of Henry the third King of France had a scrol laid under his napkin as he sat at dinner wherein was witten That his life was in danger he under-wrot They dare not Speed 1212. and so threw it from him under the table But it proved that they both durst do it and did do it the same day Gedaliah likely thought that Ishmael durst not attempt any thing against him because of the Babylonians besides he knew his own innocency and Ismaels pretended familiarity with him which he might think the other Captains envyed Sure it is that good Gedaliah was too secure Nam qui omnia credit qui nihil credit ex aequo peccat It is no lesse a fault to believe nothing Seneca then to believe every thing sine vano publica fama Reports are neither to be overheeded nor over-slighted especially where life is concerned Ver. 15. Let me go I pray thee and I will slay Ishmael He offereth his service for the slaying of Ismael and it had been happy he had done it sed immodico obsequio sibi fidem derogat his forwardnesse rendereth him supected Gedaliah seemeth to have been of our Queen Elisabeths temper Camden who was heard to professe that she could believe nothing of her people that parents would not believe of their children Ver. 16. Thou shalt not do this thing This just man would not have any man dye ixdicta causa before his cause had been heard were he never so wicked For thou speakest falsely of Ishmael So Gedaliah thought but it proved otherwise Ishmael is pleaded for but without cause Queen Elizabeth complained that in trust she had oft found treason So shall all Princes who therefore had need to be very cautelous and yet not over-credulous Kingcraft is not easily learned CHAP. XLI Ver. 1. NOw it came to passe in the seventh moneth Within two or three moneths after the destruction of Jerusalem So soon did this wicked wretch so spurred on by ambition which ever rideth without reines renew the miserable fate of his forlorn Country And the like did Barcocab and his seditions complices after the last devastation thereby bringing upon themselves again the Roman forces who thereupon under Adrian the Emperour utterly took away both their place and their Nation That Ishmael of the seed royal And therefore affecting the Kingdom or at least the ruledom and envying that Gedaliah a new man or mushrom rather should be preferred before him And the Princes of the King Who had been Princes and Grandees as the Hebrew hath it in Zedekiak's dayes with whom likely they fled and escaped stealing away by night though he could not 2 King 25.4 Even ten men with him Whom Ishmael had promised probably to restore to their Principalities when he should be King or Viceroy at least under Baalis King of Ammon the great Engineer of all the ensuing mischief wrought by Ishmael and these ten Desperado's together with their retinue Came unto Gedaliah To whom before they had done homage and now came pretending to give him a friendly visite Tuta frequensque via est per amici fallere nomen Tuta frequensque licet sit via crimen habet And there they did eat bread i. e. They feasted Much treachery and cruelty hath been exercised at feasts Absolom slew Amnon at a feast so did Zimri King Elah so did Alexander Philotas so doth the great Turk many of his Bashaws the black gown is cast upon them as they sit with him at supper and then they are strangled Ver. 2. Then arose Ishmael Taking the opportunity when Gedaliah and his guests were mero graves saith Josephus merry with wine and so lesse able to resist Turk Hist And the ten men that were with They and their followers being pugnaces audaces barbarous and brutish persons skilful to destroy Ezek. 21.31 And smot Gedaliah the son of Ahikam See on ver 1. And slew him whom the King of Babylon had made Governour Yea for that very cause per invidiam libidinem regnandi So true is that of the Tragedian Simul ista mundi conditor posuit Deus Sen. in Thebaide Odium atque regnum Ver. 3. Ishmael also slew all the Jews that were with him Not the Chaldaeans only his sword knew no difference but being fleshed in blood he killed all that came in his way and the rather that his wickednesse might not be noticed Mortui non mordent but that he might carry on his bloody designe the better Ver. 4. And no man knew it Heb. A man knew not See on ver 3. Ver. 5. That there came cert in from Shechem and from Shilo Innocent men qui ne verbulo quidem immanem bestiam offenderant who had not so much as by the least word offended this brutish butcherly man but came in the simplicity of their hearts to worship God and to wait upon Gedaliah by the way which last seemeth to be Ishmaels main quarrel against them See here Eccles 9.12 with the Notes Having their beards shaven and their cloathes rent and having cut themselves These might be well-minded men though partly through ignorance of the Law in those blind times and partly through excesse of passion they went too far Heathen-like in their outward expressions of sorrow Levit. 19.27 Deut. 14.1 for the publike calamity of their Country To bring them to the house of the Lord i. e. To the place where Gods house lately had been though now razed and ruined that there they might worship as they could and bewail the desolation of the City and Temple as Hierom saith the Jews did yearly the destruction of the second Temple hiring the Roman Souldiers that kept it Vide pessimum ingenium luget ut lugentes perdat Oecolamp to let them come to the place and weep over it Ver. 6. And Ishmael came forth of Mizpâ—h to meet them This was another manner of meeting then that at Mizpeh in Samuels dayes 1 Sam. 7. O
such stand shall they thus escape by iniquity Ver. 15. But he rebelled against him As Ottocarus King of Bohemia did against Rodolphus the first Emperour of Germany by the instigation of his Queen and as Ladislaus King of Hungary did against Amurath the Turkes Emperour by the encouragement of Capistranus the Popes Agent to the very great reproach of the Christian Religion Ver. 16. As I live So surely will I punish perjury aâ—d treachery Histories are full of examples in this kind Mr. Greenhil and I have elsewhere recited some of them That of Henry the third of France related by a Reverend man deserves to be memorized After great differences between Him the Cardinal and Duke of Guise he was reconciled unto them confirmed the reconciliation with many oathes took the Sacrament upon it and gave himself to the devil body and soul in case he meant or should attempt any thing against them Yet saith the story he caused the Duke to be killed in his own presence and the Cardinal his brother the next day after Here was breach of Covenant but did he prosper escape do such things and have deliverance No within eight moneths after he was slain by a Friar in the midst of his Army Ver. 17. Neither shall Pharaoh God will cause the strongest sinew in the arm of flesh to crack See Psal 33.10 11. Ver. 18. Seeing he despised the oath Despised it ex fastu quodam out of pride and disdain as the word signifieth as Pascenius the Papist jeareth at King James for inventing the oath of allegiance There is in our Chronicles a memorable story of one Sr. Ralph Percy slain upon Hegely-moor in Northumberland Speed by the Lord Mountacute General for Edward the fourth He would no wayes depart the field though defeated but in dying said I have saved the bird in my breast meaning his oath to King Henry the sixth Had false Zedekiah done so he had for this once at least escaped But Ambition whose Motto is said to be Sic mea fata sequor was his ruine Ver. 19. Surely mine oath Because taken by my name so that I am deeply engaged highly concernd it it Ver. 20. And I will spread my net upon him See on chap. 12.13 The history telleth us that when Zedekiah with his Nobles were gotten into the plains of Jericho and thought themselves out of danger those great hunters the Babylonians caught him and carried him to their King Ver. 21. And all his fugitives See on chap. 14.13 14. They shall know Serò sapient Vexatio tandem dabit intellectum All too lâ—te they shall knowledge it Ver. 22. I will also take of the highest branch of the high Cedar Understand this great and precious Promise of Zerubbabel and his successours Insignis est haâ— prophetia Lavat but especially of Christ and his Kingdom How oft in the Prophets is he stiled the Branch Isa 11.1 And how ordinary is it with God after dreadful threats against the wicked to come in with his Attamen for the comfort of his Elect who in their deepest distresse have cause enough to encourage themselves in the Lord Christ their God as did David at the sack of Ziglag 1 Sam. 30.6 Here they are excited in the losse of all else to fetch comfort from Christs descent from David his Exaltation to the kingdom of the Church Universal his bounty and benefits his bringing in the fulnesse of the Gentiles and his setting forth of his Fathers glory A tender one Christ of weak and low beginning Tenellum Psal 2.6 And will plant it Upon Zion spiritual especially upon Calvary saith Theodoret expounding the Septuagint who render the text thus I will hang it upon the high mountain of Israel Ver. 23. In the mountain In the Church that highest top And it shall bring forth boughes c. Christ shall yield food and defence to all his All foul of every wing i. e. The just saith the Chaldee who mind heavenly things and mount upward Ver. 24. And all the trees of the field i. e. All men high and low Have brought down This God loves to do as Heathens could say Have exalted the low Lavater thinks our Saviour alluded to this text in that parable Matth. 13. of the grain of mustard-seed CHAP. XVIII Ver. 1. ANd the Word of the Lord came unto me This is oft prefaced by the Prophets to make their sermons more authoritative and authentike Pausanias telleth us that some Heathen Sages to adde weight to their works were wont to perfix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. God God Ver. 2. What mean you Or What 's come to you qua vos dementia cepit that you do so tosse this sinful and senselesse Proverb amongst you both at Jerusalem Jer. 31.29 and also here at Babylon delicta parentum Immeritus Judaee luis Must I be blasphemed rather then you faulted Is it for your fathers sins only that ye suffer and do ye thus think to put off the reproofs of the Prophets as if your selves had not seconded and out-sinned your Fathers and are therefore justly punished The fathers have eaten sour grapes Sin is no better it is an evil and a bitter thing to forsake the Lord Jer. 2. what wild sour grapes your fathers both bred and fed upon see Isa 5.2 8 11 20 21 22 c. and it was woe woe unto them And the childrens teeth are set on edge Or stupified But is there not a cause and are there not sins enough with you even with you to procure your ruth and your ruine but that I must be injurious rather then you be found obnoxious Ver. 3. Ye shall not have occasion any more For I will shortly take an order with you and not by words but by blows vindicate my just Judgements from your cavils and scurrilities Ver. 4. Behold all souls are mine So that to shew my Soveraignty I may do with them as I see good Howbeit let me tell you that I slay none but for his sins i. e. idque ipsi suâ injustitiâ evenit non injuriâ meâ the fault is meerly in himself so little reason is there that you shoud be thus quarrelsom and contumelious against me The soul that sinneth it shall dye i. e. Shall suffer for his sin either here or hereafter without repentance Every man shall bear his own burden every tub shall stand upon its own bottom and every fox yield his own skin to the fleaer as the Jews at this day proverbially can say Ver. 5. But if a man be just Keep faith and a good conscience do good acts and have good aimes do all as well as any not this or that but this and that too as here it followeth duties of Piety and duties of Charity Ver. 6. And hath not eaten upon the mountains i. e. Hath not offered there to idols for at their sacrifices they feasted Exod. 32. the people sat down to eat and drink and rose up to play See chap. 20.28