burial and in that respect weeping and wailing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is one of the dues of the dead whose bodies are sown in corruption and watered usually with tears It is better therefore to sort with such to mingle with mourners to follow the Herse to weep with those that weep to visit the heavy-hearted this being a special means of mortification than to go to the house of feasting where is nothing but joy and jollity slaying Oxen and killing Sheep eating Flesh and drinking Wine yea therefore eating and drinking because to morrow they shall dye Ede Sardanapali vox belluina bibe lude post mortem nulla voluptas What good can bee gotten amongst such swinish Epicures What sound remedy against lifes vanity It is far better therefore to go to the house of mourning where a man may bee moved with compassion with compunction with due and deep consideration of his doleful and dying condition where hee may hear dead Abel by a dumb eloquence preaching and pressing this necessary but much neglected lesson that this is the end of all men and the living should lay it to heart or as the Hebrew hath it lay it upon his heart work it upon his affections inditurus est illud animo suo so Tremelius renders it hee will so minde it Job 30.33 Psal 39.4 5 as to make his best use of it so as to say with Job I know that thou wilt bring mee unto death And with David Behold thou hast made my daies as a span c. And as Moses who when hee saw the peoples carkasses fall so fast in the wilderness Lord teach us said hee so to number our daies Psal 90.12 as to cause our hearts of themselves never a whit willing to come to wisdome Vers 3. Sorrow is better than laughter Here as likewise in the two former verses is a collation and praelation Sorrow or indignation conceived for sin is better than laughter i. e. carnal and prophane mitth This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks in another case a Paradox to the world but such as may sooner and better bee proved than those Paradoxes of the antient Stoicks The world is a perfect stranger to the truth of this sacred position as being all set upon the merry Pin and having so far banished sadness as that they are no less enemies to seriousness than the old Romans were to the name of the Tarquins These Philistins cannot see how out of this Eater can come Meat and out of this Strong Sweet how any man should reasonably perswade them to turn their laughter into mourning and joy into heaviness James 4.9 A pound of grief say they will not pay an ounce of debt a little mirth is worth a great deal of sorrow there is nothing better than for a man to eat and drink and laugh himself fat Spiritus Calvinianus Spiritus Melancholicus a Popish Proverb to bee precise and godly is to bid adue to all mirth and jollity and to spend his daies in heaviness and horrour This is the judgement of the mad world ever beside it self in point of Salvation But what saith our Preacher who had the experience of both and could best tell Sorrow is better for it makes the heart better It betters the better part and is therefore compared to fire that purgeth out the dross of sin to water that washeth out the dreggs of sin yea to eye-water sharp but soveraign By washing in these troubled waters the conscience is cured and Gods Naamans cleansed By feeding upon this bitter-sweet root Gods penitentiaries are fenced against the temptations of Satan the corruption of their own hearts and the allurements of this present evil world These tears drive away the Devil much better than Holy-water as they called it they quench Hell flames and as April showers they bring on a man the May-flowers both of grace 1 Pet. 5.5 and of glory Jer. 4.14 What an ill match therefore make our Mirth-mongers that purchase laughter many times with shame loss misery beggery rottenness of body distress damnation that hunt after it to Hell and light a candle at the Devil for lightsomeness of heart by haunting Ale-houses Brothel-houses conventicles of good fellowship sinful and unseasonable sports and other vain fooleries in the froth whereof is bred and fed that worm that never dies A man is nearest danger when hee is most merry said Mr. Greenham And God cast not man out of Paradise saith another Reverend Man that hee might here build him another but that as that bird of Paradise hee might alwaies bee upon the wing and if at any time taken never leave groaning and grieving till hee bee delivered This will bring him a Paradise of sweetest peace and make much for the lengthening of his tranquillity and consolation Dan. 4.27 Oh how sweet a thing is it at the feet of Jesus to stand weeping to water them with tears to dry them with sighs and to kiss them with our mouths Onely those that have made their eyes a fountain to wash Christs feet in may look to have Christs heart a fountain to bathe their souls in Vers 4. The heart of the wise is in the house of mourning Hee gladly makes use of all good means of minding his mortality and holds it an high point of heavenly wisdome so to do Hence hee frequents funerals mingles with mourners Monimenta quasi mentem momentia hears etiam muta clamare cadavera makes every tomb a teacher every Monument a Monitor laies him down in his bed as in his grave looks upon his sheets as his winding-sheet Ut somnus mortis sic lectus imago sepulchri If hee hears but the clock strike sees the glass run out it is as a Death-head to preach Momento mori to him hee remembers the daies of darkness as Solomon bids Eccles 11.8 acts death aforehand takes up many sad and serious thoughts of it and makes it his continual practice so to do as Job and David did The wiser Jews digged their graves long before as that old Prophet 1 King 13.30 Joseph of Arimathea had his in his garden to season his delights John Patriarch of Alexandria sirnamed Eleemosynarius for his bounty to the poor having his tomb in building gave his people charge it should bee left unfinished and that every day one should put him in minde to perfect it that hee might remember his mortality The Christians in some part of the Primitive Church took the Sacrament every day because they looked to dye every day Austin would not for the gain of a million of worlds bee an Atheist for half an hour Quid hic facio Aug. Descript of the Isle of Man abbridg Arist because hee had no certainty of his life for so short a time His Mother Monica was heard oft to say How is it that I am here still The women of the Isle of Man saith Speed whensoever they go out of their doors gird
fresh wits in wrestling with the truth of God and take it for a glory to give it a foil The Athenians encountred with Paul and had argument for argument against him that Christ was not the Saviour of the world that hee was not risen from the dead c. This shewed they were not wise in heart though reckoned chief among the worlds wisards But a prating fool shall fall Or Bee beaten such a fool was Diotrephes 3 Joh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. Who prated or trifled against Saint John with malicious words and might have been therefore sirnamed Nugax as Rodulphus that succeeded Anselm in the See of Canterbury was Godw. Catal. Vers 9. Hee that walketh uprightly walketh surely Because keeping within Gods Precincts hee keeps under his protection as the King undertakes to secure him that travels the high way and betwixt Sun and Sun Hee is tutus sub umbra lâ—onis safe under the hollow of Gods hand under the shadow of his wing Psal 91.1 Shall bee known All shall out to his utter disgrace See vers 7. Or hee shall bee known by some exemplary judgement of God inflicted upon him for a terrour to others as one that is hanged up in Gibbets Vers 10. Hee that winketh with the eye That is loath to stand to those truths that shall bring him to suffering Or hee that winketh wiles for all winking is not condemned See Joh. 13.34 Causeth sorrow scil To his own heart sinneth against his own soul or causeth sorrow i. e. sin for so sorrow is taken for sin Eccles 11.10 But a prating fool shall fall Hee that runs himself upon needless danger shall come to ruine See Prov. 28.25 and the Note above vers 8. Vers 11. The mouth of a righteous man is a well of life Vena vitae â—s justi A fountain runs after it hath run so doth a good mans mouth uncessantly utter the words of truth and soberness more perennis aquae Act. 25.26 See the reason hereof Psal 37.30 31. The Law of his God is in his heart that Law of his mind Rom. 7.23 that counterpane of the written Law Heb. 8.10 that good treasure Matth. 12.35 that is daily drawn out and yet not diminished Salienti aquarum fonti undas si tollas nec exhauritur nec extennatur sed dulcescit Take water from a well it loses nothing but becomes better and sweeter But violence covereth See the Note on vers 6. Vers 12. Hatred stirreth up strifes Especially when hatred is grown from a passion to an habit which is when the heart is so setled in an alienation and estrangement from the person hated that it grows to wish and desire and seek his hurt I could like that exposition well if it were not Calvins said Maldonat and that reformed Religion if Luther had not had a hand in it said George Duke of Saxony But love covereth all sins See the Note on 1 Pet. 4.8 and on 1 Cor. 13.4 Love hath a large mantle If I should finde a Bishop committing Adultery said Constantine the great I would cover that foul fact with mine Imperial Robe rather than it should come abroad to the scandal of the weak Euseb and the scorn of the wicked Love either dissembleth a trespass if it bee light or by a wise and gentle reproof seeks to reclaim the offender claps a plaister on the sore and then covers it with her hand as wee have seen Chirurgions do See the Note on Levit. 19.17 Lutherus commodius sentit quam loquitur dum effervescit said Cruciger So Melancthon Sciebam horridius scripturum Lutherum quam sentit The sayings doings of others are reverenter glossanda to have a reverent a fair and favourable gloss put upon them as one said once of the Pontifician Laws This is love Vers 13. In the lips of him c. Grace is poured into his lips as Psal 45.2 and hee poures it out as fast for the good of others who do therefore admire him as they did our Saviour Luk. 4.22 But a Rod is for the back That sith hee will not hear the word hee may hear the Rod and smart for his uncounsellableness Mic. 6.9 Hee that trembleth not in hearing shall bee broken to peeces in feeling saith Bradford Vers 14. Wise men lay up knowledge To know when to speak and when to bee silent It is a great skill to bee able to time a word Isa 50.4 to set it upon the wheels Prov. 25.11 How forcible are right words Job 6.25 But the mouth of the foolish An open mouth is a purgatory to the Master Nemo stultus tacere potest Eccles 10. saith Solon A fool tells all saith Solomon And Vt quisque est dissolutissima vitae ita est solutissimae linguae saith Seneca A fools bolt is soon shot and as soon retorted oft-times upon himself Vers 15. The rich mans wealth c. Wealthy worldlings think themselves simply the better and the safer for their hoards and heaps of riches The best of us are more ready to trust in uncertain riches than in the Living God who giveth us all things richly to enjoy 1 Tim. 6.17 Surely this should humble us that riches that should bee our rises to raise us up to God or glasses to see the love of God in our corrupt nature useth them as clouds as clogs c. yea sets them up in Gods place and saith to the fine gold Thou art my confidence Job 31.24 The destruction of the poor is their poverty They are devoured by the richer Cannibals Psal 14.4 as the lesser fish are by the greater Men go over the hedge where it is lowest Poor and afflicted are joyned together Zeph. 3.12 So are to want and to bee abased Phil. 4.12 Vers 16. The labour of the righteous c. If the righteous man may but sweat out a poor living get enough to bear his charges home to Heaven have enough to serve his turn here bee it but food and raiment hee is content Cibus potus sunt divitiae Christianorum The true Christian desires but meat and drink 1 Tim. 6.8 The fruit of the Wicked Or the revenues of the wicked are wasted upon their lusts which to seek to satisfie is an endless labour besides the danger of fathomless perdition 1 Tim. 6.4 Vers 17. Hee is in the way of life Rich fools refuse reproof hold themselves above admonition Tange montes fumigabunt and are therefore by the just judgement of God led through a fools Paradise into a true Prison Divitibus ideo amicus deâ—st quia nihil deest Rich men have few faithful counsellors Vers 18. Hee that hideth hatred c. These are dangerous creatures that thus lye at the catch and wait advantages to do a man mischief as Cain dealt by Abel Absolom by Amnon Joab by Amasa Judas by Jesus Tuta frequensque via est c. And hee that uttereth a slander is a fool Because hee hath no command of his
yonker thus bespeaking himself Rejoyce my soul in thy youth c. and then nips him on the crown again with that stinging But in the end of the verse Or else which I rather think by an ironical Concession hee bids him rejoyce c. yeelds him what hee would have by way of mockage and bitter-scoff like as Elias jeered the Baalites bidding them cry aloud unto their drowsie or busie God or as Micaiah bade Ahab by an holy scoff go up against Ramoth Gilead and prosper Mark 14.41 Or as our Saviour bade his drowsie Disciples Sleep on now and take your rest viz. if you can at least or have any minde to it with so many Bills and Halberds about your ears And let thine heart chear thee in the daies of thy youth In diebus electionum tuarum so Arias Montanus reads it in the daies of thy chusings that is Luke 12. when thou followest the choice and the chase of thine own desires and dost what thou wilt without controll Walk in the way of thine heart Which bids thee Eat drink and bee merry and had as lief bee knockt on the head as do otherwise Hence fasting is called an afflicting of the soul and the best finde it no less grievous to go about holy duties than it is to children to bee called from their sports and set to their books And in the sight of thine eyes Those windows of wickedness and loop-holes of lust But know Here is that which marrs all the mirth here is a cooler for the yonkers courage sowre sauce to his sweet meats for fear hee should surfeit Verbahaet Solomonis valde emphatica sunt saith Lavater there is a great deal of emphasis in these words of Solomon Let mee tell thee this as a Preacher saith hee And oh that I could get words to gore the very soul with smarting pain that this Doctrine might bee written in thy flesh That for all these things These tricae as the world accounts them these trifles and tricks of youth which Job and David bitterly bewailed as sore businesses God will bring thee to judgement Either in this life as hee did Absolom and Adoniah Hophni and Phinehas Nadab and Abihu or infallibly at thy deaths-day which indeed is thy dooms-day then God will bring thee perforce bee thou never so loth to come to it hee will hale thee to his tribunal bee it never so much against thy heart and against the hair with thee And as for the judgement what it shall bee God himself shews it Isa 28.17 Judgement will I lay to the line and righteousness to the plummet and the hail shall sweep away the refuge of lies and the waters shall over-flow the hiding-place Where what is the hail saith One but the multitude of accusations which shall sweep away the vain hope that men have that the infinite mercy of God will save them howsoever they live And what is the hiding-place but the multitude of excuses which men are ready to make for themselves and which the waters of Gods justice shall quite destroy and overthrow Young men of all men are apt to make a Covenant with death and to put far away from them the thought of judgement But it boots them not so to do for Senibus mors in januis adolescentibus in insidiis saith Bernard Death doth not alwaies knock at door but comes often like a lightning or thunderbolt it blasteth the green corn and consumeth the new and strong building Now at death it will fare nothing better with the wilde and wicked youngster than with that theef that having stollen a Gelding rideth away bravely mounted till such time as being overtaken by hue and cry he is soon afterwards sentenced and put to death James 4.8 Vers 10. Therefore remove sorrow from thine heart One would have thought hee should have said rather considering the premises Remove joy from thy heart Let thy laughter be turned into mourning and thy joy into heaviness turn all the streams into that chanel that may drive that Mill that may grind the heart But by sorrow here or indignation as Tremellius renders it the Preacher means sin the cause of sorrow and so hee interprets himself in the next words Put away evil from thy flesh i. e. Mortifie thy lusts For childe-hood and youth are vanity The Septuagint and Vulgar render it Youth and pleasure are vain things They both will soon bee at an end CHAP. XII Vers 1. Remember now thy Creatour HEB. Creatours scil Father Son and Holy Ghost called by Elihu Eloa Gnosai God my Makers Job 35.10 and by David the Makers of Israel Psal 149.1 so Isa 54.5 Thy Makers is thine Husbands Let us make man Gen. 1.26 and verse 1. Dei creavit Those three in One and One in Three made all things but man hee made fearfully and wonderfully Psal 139.14 The Father did it Ephes 3.9 The Son Heb. 1.8 10. Col. 1.16 The Holy Ghost Psal 33.6 and 104.30 Job 36.13 and 33.4 To the making of Man a Council was called Gen. 1.29 Sun Moon and Stars are but the work of his fingers Psal 8.3 but Man is the work of his hands Psal 139.14 Thine hands have made mee or took special pains about mee and fashioned mee saith Job chap. 10.8 thou hast formed mee by the book saith David Psal 139.16 Hence the whole Church so celebrates this great work with Crowns cast down at the Creators feet Rev. 4.10 11. And hence young men also who are mostly most mindless of any thing serious for childe-hood and youth are vanity are here charged to remember their Creatour that is as dying David taught his young Son Solomon to know love and serve him with a perfect heart and a willing mind 1 Chron. 28.9 for words of knowledge in Scripture imply affection and practice Tam Dei meminisse opus est quam respirare To remember God is every whit as needful as to draw breath sith it is hee that gave us being at first and that still gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life and breath Act. 17.25 Let every thing therefore that hath breath praise the Lord even so long as it hath breath yea let it spend and exhale it self in continual sallies as it were and egressions of affection unto God till it hath gotten not onely an union but an unity with him Of all things God cannot endure to bee forgotten In the daies of thy youth Augustus began his speech to his mutinous souldiers with Audite senem juvenes quem juvenem senes and ierunt You that are young hear mee that am old whom old men were content to hear when I was but young And Augustine beginneth one of his Sermons thus Ad vos mihi sermo O juvenes flos aetatis periculum mentis To you is my speech O young men the flower of age the danger of the mind To keep them from danger and direct them to their duty it is that the Preacher here exhorts them to remember
all things as from whom come all alterations and changes and so to teach them to rely on his providence at all times and turns This they thought not on and are therefore turn'd off with contempt Your appointed Feasts Or rather your set-meetings whether for Feasts or Fasts My soul hateth Not all his sences only were offended but his very soul also which is an Emphatical speech and an argument of his hearty detestation Hypocrisie is hatefull to men much more to the holy God When Bernardine Ochin offered the Cardinal of Lorrain his service in writing against the Protestants he sleighted him with greatest scorn because he knew he had dissembled and plaid the Hypocrite The other Papists should have dealt in like sort with Bolsecus that twice-banished and thrice-runnagate Fryar and Physitian whom they basely hired to write the lives of Calvin and Beza alledging him in all their writings as Canonical They are a trouble unto me or a burthen a combrance God though he be not weary of bearing up the whole world yet under this burden he buckles as it were and elswhere complains that he is pressed under it as a cart is pressed that is full of sheaves Amos 2.13 Ver. 15. And when ye spread forth your hands This was the ancient guise and garb in extraordinary and most earnest prayer especially to spread forth the arms and lay open the hands as it were to receive a blessing from the Allmighty Exod. 9.24 Psalm 44.20 143.6 1 King 8.22 38. I will hide mine eyes from you tanquam à teterrimo cadavere quod oculos nasum ut occludatis faciat The eyes of the Lord are upon the Righteous and his ears are open to their cry But the face of the Lord is against them that do evil Psalm 34.15 16. his pure eyes cannot behold them with patience Hab. 1.13 Yea when ye make many prayers as hoping to be heard for your much babling The Turks pray constantly five times a day The Jews pronounce daily an hundred benedictions The Papists pray more by tale then by weight of Zeal The wild Irish pray for a blessing on their theft also I will not hear Your prayers are as jarring in mine ears as if divers distracted Musicians should play upon divers had Instruments so many several tunes at one time or as if so many dogs should set up a Howl together Hos 7.14 See the Note there Take thou away from me the noise of thy songs those black Santi's for I will not hear the melody of thy viols Amos 5.23 The Jews at this day conclude their Sabbath with singing or caterwawling rather which they continue as long as they can for the ease of souls departed and withall they pray many times over and over that Elias would hasten his coming even the next Sabbath if he please to give them notice of the Messias his coming All this is lost labor Your hands are full of blood Ac proinde horrorem mihi incutiunt Hands imbrued in blood are horrible to behold Should he who hath assassined the Kings son come to him with a petition presently upon it And should not pure hands be everywhere lifted up to God without wrath and without doubting 1 Tim. 2.8 By Blood here may be meant not only Injustice and Oppression of the poor but all other sins also allowed and wallowed in when blood toucheth blood Hos 4.2 one foul sin is added to another Ver. 16. Wash ye make ye clean Wash your hearts from wickedness that ye may be saved Jer. 4.14 Yea cleanse your hands ye sinners and purifie your hearts ye double-minded Jam. 4.8 But how is that done Be afflicted and mourn and weep c. ver 9. Ye cannot wash your bloody hands in innocency wash them therefore in tears which are a second Baptism of the soul where it is rinsed anew And surely as the sins of the old world so of this little world need a Deluge Set to work therefore and God will soon set in with you Wash your selves with the tears of true Repentance and God will wash you with the blood of his Son only be sure to do your work throughly wash hard rub rinse we have inveterate stains which will hardly be got out till the cloth be almost rubd to peeces And as an error in the first Concoction is not mended in the second nor of the second in the third so if a mans humiliation hath not been sound his reformation cannot be right Wash therefore and then Put away the evil of your doings from before mine eyes Away with that abominable thing that is so grievous to all my five senses yea to my very soul as is above said Sin is in Scripture called Pollution Leprosie Contagion Vomit of a dog wallowing of a swine in the mire c and must therefore be rid and removed out of the heart and life or we cannot find favour Cease to do evil This is first to be done Depart from evil and do good break off your sins by Repentance and be abrupt in the work sow not among the Thorns cast away all your transgressions c. The Prophets pressing moral duties in this sort do it as Explainers of the Law they did but unfold and draw out that Arras which was folded together before Learn to do well Turn over a new leaf take out a new lesson Be thou instructed O Jerusalem lest God's soul depart from thee Jer. 6.8 Deliver thy self wholly up to his Discipline Religion is the best learning Philosophia sacra To know Christ and him crucified is as much as Saint Paul cared for Deum cognoscere colere is the whole duty of man add this to the former Negative goodness profiteth not Seek Judgment relieve the oppressed c. Look to the Duties of the second Table those of your own particular places especially Exercise your general Calling in your particular and think not to set off with God by your sacrifices for your oppressions I will have Mercy and not sacrifice Primo praecepto reliquorum omnium observantia praecipitur saith Luther All Gods Laws were in Davids sight Psalm 119.198 all his wayes in Gods sight What a good Justicer and Housholder both he was see Psalm 101. Relieve the oppressed Heb righten the sowred or leavened Judge the fatherless plead for the widdow These are Gods own Clyents Exodus 22.21 Ver. 18. Come now let us reason together In the Greek Church at the beginning of Divine service the Deacon cryed out Sacra Sacris Holy souls to holy service Chrysost Basil Liturg. God will not treat with this people till purified till resolved upon better practices As when he is content by a wonderfull condescention to make them even as Judges in their own cause The Vulgar rendreth it but not so well Et venite arguite me See chap. 5.3 Jer. 2.9 Mic. 6.1 2 3. Alluâ—it ad habitum meretricum A Lap. Though your sin be of scarlet blood-red as ver 15. and of
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
the cross b. 306 Pauls painfulness b. 166 Peace spiritual is a Jewel a. 116. the wickeds peace unsound b. 154 Perjury punished b. 438 Persecution befalleth the best a. 318. wicked hate them b. 196. conspire against them b. 50. are Gods rods b. 51. terrour of 88. b. 120. Persevere in well-doing a. 262 Plain-dealing best a 106. See Arnulph Plato detained the truth b. 138 Persians Laws why irrepealable b. 546 Policy enemy to piety b. 107 237 355 Worldly wisdom flat folly b. 526 Popeâ— his pride b. 467 553. downfall 495 496. the number of his name 544. his blasphemy 556. he joyns with the Turk against the truth b. 493 Poverty excuseth not from duty a. 42. t is disregarded a. 86. forgot a. 287. deprecate it a. 204 Pragmaticalness censured a. 174 Praise the Lord for all b. 58. for recovery out of sickness b. 124. wicked cannot do it b. 126 Prayers power of prayer a. 63. 94. it ever prevaileth a. 102. pray in humility a. 166. with importunity a. 203. constancy ibid. b. 547. in few words a. 246. what to pray for a. 203. pray oâ— b. 205. though but broken petitions b. 125. in secret a. 337. God heareth his and why b. 212. he hearreth not the wicked a. 5. carnal prayers a. 146 Pride hatefull a. 32. self-conceited a. 68. breeds brawls a. 75. swelleth b. 467. breaketh a. 109. b. 98. 475. 530. mischief of pride a. 141. purse-proud a. 150. self-conceited foiled a. 271 Profess Christ wisely and boldly a. 343 b. 141. openly b. 547. to the last a. 353. good words and no more b. 261 Promises they are full of sweetness a. 329. b. 479. suck sweetness out of them b. 215 Proverbs of Solomon praised a. 1. 50. See Solomon Providence ordereth all a. 106 113 138 150. This Heathens doubted of denyed b. 130. One event to all a. 228 282 286 Publike Spirit a common blessing a. 60. honour of publike benefactors b. 190 Prosperity in sin a plague b. 34 559 Punishment of sin God befools those whom he will destroy b. 338. he loves to retaliate b. 78. he hath variety of plagues b. 88. he begins at his Sanctuary b. 415. See Sin Purity love of it a. 150 Q QUakers cross-grained b. 132 R RAin is of God b. 241 Raptures spiritual a. 331 332 Reformation wrought here by degrees b. 496 Remission of sin is free b. 140. full b. 143. plentiful b. 178. above all that we can think 179. Sin unpardoned lyeth heavy b. 279 Renovation the new creature b. 163. all things new in Christ a. 222. the change a. 345 Repent b. 233 234. throughly b. 7. speedily b. 80. lest All too late b. 247. Repentance the best defensive weapon b. 83. It reingratiateth with God b. 516. It is twofold b. 19 Reproaches We are naturally impatient of them b. 452. slight them a. 220 Reprobation a. 105 Reproof a friendly office a. 263. if fitly performed a. 167. bear it well a. 103. love a faithfull Reprover a. 48 63. Many are thereby enraged a. 95 96 Restitution b. 199 Resurrecton proved b. 94 95. See b. 490 Revenge is bloody a. 85. crossed b. 426 do not avenge your selves a. 16. 137. 164 Riches profit not a. 58. protect not 64. stave not off death 252. are uncertain a. 251. ill-gotten bring a curse a. 226 Money the Monarch of this world a. 296 Rivers Good meetings at Rivers sides b. 392 Rome must be burnt a. 207. See Pope Papists S SAbbath kept and broken how b. 191. scorned b. 370 Sacrament of the Lords Supper sweet to Saints a. 323 Sacrifices Evangelical b. 320 Sacriledge a. 138 sacrilegious buildings b. 287. See b. 541 Saints their excellency a. 72 274 275. beauty and bravery a. 322. safety b. 119. dignity b. 200. sobriety b. 527. their love to Christ a. 340. eager desires after him 341. they will not lie b. 203. their sins are soon ripe b. 223. A Saint is homo quadratus b. 504. much honoured b. 158 Saracens whence b. 357 Satan foretelleth not things future b. 133 Scandal Shun scandalous practices a. 289 Scriptures their worth a. 75 76. sweetness 110. extolled 309. a Rule of life b. 109. blasphemed b. 122. Two Testaments a. 315. distinction of verses but alate b. 111. Scripture is plain a. 43. profitable b. 498 Scorners odious a. 160. b. 183 184. See Mocking Security precedeth destruction b. 61. 101. t is a spiritual judgement b. 104 Seedsmen of sedition a. 32. Make-bates a. 69. 112. Shun such and why a. 163 Seducers a. 185. dangerous creatures a. 292. Foxes and why a. 338. shun them a. 320 smell them out ibid. they lead to Atheism b. 293. See Hereticks Self-conquest the best a. 113 Self-delusion b. 143. deadly a. 83 111 Self-flattery pernicious a. 140 Self-love sinful a. 143 Self-examination b. 381 382 Sensualists hardly converted b. 515. they shall smoke for it a. 201 202 Separation a great sin a. 122 Severity sometimes necessary a. 138 Shame for sin double b. 11 Silence seasonable a. 235 Sin the bitter-sweet of it a. 136 272. hath punishment at the heels of it a. 27 70 255. b. 13 17 18. it destroyeth whole States a. 91. freedom from guilt and filth of it b. 8. Saints sins turn to their good a. 319. upbraid them not with sins repented of a. 111. they work out sins scum b. 459. Hide not sin a. 186. bewail the sins of the times b. 452 Sincerity of Saints a. 357. 't is perfection b. 92. known by uniformity a. 172 Slander slurreth the best a. 264 Sycophants are Serpents a. 293. b. 283 Solomon his great wisdom a. 217 218. his three books a. 153. his Proverbs praised a. 1 2. his Ecclesiastes a. 218. Canticles a. 312. his Observations are lost a. 223. his Fasciculus temporum a. 232. he was well taught a. 229 Sorrow godly bettereth the heart a. 261. Mourn for sin b. 67 Soul is of God and returneth to God a. 307 Spirit is Gods hand b. 412. puts mettle into the Saints a. 330. his still voice b. 110. he is of a fiery nature b. 23. why compared to water b. 58 Submission appeaseth a. 108. submit to Gods holy hand a. 267. consider 268. submit to superiours a. 275 Superstition grosly mistaken b. 347. superstition of fore-fathers is to be abandoned b. 447 Suretyship unadvised dangerous a. 28 T TAle-bearers frown upon them a. 170. they are murtherers b. 452. See Slanderers and Seedsmen of Sedition Tears sow in tears a. 233. sorts of tears a. 238. Crocodile tears b. 340 Thoughts evil b. 236. rid them ibid. they are not free a. 100. See Heart Tillage very useful a. 249. 't is of Gods teaching b. 103 Time discern it a. 277. redeem it a. 300. make the best of it a. 232. waste it not on trifles b. 176. our time is short our task long a. 285 Tongue govern it a. 127. be advised what you speak a. 101 198. gracious language a. 214 335. Tongue mischievous to many a. 57 93 Treason comes to light a. 296. Traitors Meed b. 117. good men oft charged with treason b. 332 Trent-Council discovered b. 413. their high-presumption b. 505 Trinity a. 302. made man ibid. Trust God only a. 10. rest on him b. 108 make him thy refuge a. 124. they are happy that so do a. 109. creature-confidence disappointed a. 125 169 Truth prize it a. 158. it seeketh no corners b. 147 Turkish Empire Vaste b. 95 V VAin-glory naught a. 170. See Boasting Victories of English over the Spaniard b. 436 Union with Christ affect it a. 315 339 Vows make and keep them a. 247. a vow for holiness b. 522 D. Ushier preached sixty years b. 221. his Prophecy of Irelands desolation b. 403 Usury unlawful a. 184. b. 440. 453 W WAR wasteth people a. 89 wisdom best manageth it a. 145. Sword in commission b. 352 Wigelius an Antiacademian Widgin b. 521 Whirlwinds violent b. 393 Whoredom pernicious a. 8 9.23 24 25 34 35 36 39 40 41 151 273. costly b. 433. Harlot and Whore whence ibid. Two adulterous Priests punished b. 308. Whoredom how punished in sundry Nations b. 434 456. a beastly punishment of it b. 433 Wicked are dross a. 165. uncounsellable a. 190. uncorrigible a. 181. ambitious of destruction a. 66. they stink a. 323. yet oft they live long 208 279. they are restless b. 186. desperately naught b. 228. wilfully b. 244 praise them not a. 182 Widows Gods Clients a. 100 Wife good and evil 64. a. 80. Good Wife pretious a. 127 130. rare 212. described and praised a. 212 213 215 216. an evil Wife a great plague a. 143 144 Wine comforteth a. 211 Wisdom true what a. 65. wherein it consisteth a. 76. it doth much in War 145. saveth and sacketh Cities a. 287 288 Women unfit for Government b. 18. they oft sway their husbands ibid. they are still made use of by the Devil b. 346 347. their pride and luxury punisht b. 19 20 Word of God powerfull in operation a. 153. b. 2. 57. accompanied with the spirit b. 194. t is pure a. 202. add not to it ibid. it shall be accomplished b. 8 9. It is light b. 45. loathed a. 178. a famine of it a. 195. blasphemed a. 202. t is fire b. 294. a hammer ibid. will still shew men their faults b. 330. abuse of it is dangerous b. 282. Scripture-poetry b. 364 Works of God God is much seen in them b. 28. the wonder of the Sun a. 220. of the winds ibid. rivers ibid. of mans body 299 306 World a Wilderness a. 345. all here is vanity a. 219. unsatisfactory a. 221. empty a. 227. vexatious a. 229 changeable b. 64. World wheels about b. 394. See 558. Worship of God prepare to it a. 244 be not slight and overt in it a. 245 246. grow not secure after it a. 342. Speak reverently of holy things a. 173. Mens persons must first be accepted a. 140 Y SErve God in Youth a. 303 Z ZEal be resolute for God b. 533. Laurence his Zeal ibid. God hateth the Luke-warm b. 296 FINIS
of thy least love as blessed Bradford was with his Miserrimus peccator Ioh. Bradford as Mr Dod and Mr. Cleaver your and my old and good acquaintance were with whom we well remember it was usual Agur like to vilifie yea to nullifie themselves to the utmost And this comes 1. From increase of light 2. From much and long experience of their unavoidable failings and infirmities 2. He is very heavenly minded as having by the constant practice of mortification comfortably subdued his corruptions seen through the vanity and vexation of outward things set one foot upon the battlements of heaven had here much sweet intercourse and communion with God gotten a full gripe of Christ laid fast hold upon eternal life for the full fruition whereof he therefore dearly and daily longs and labours Hence also it comes to pass that this good old Saint this earthly Angel is so heavenly in his Spirit fruitful in good speeches innocent in his life abundant in deeds of Piety and Charity still doing something that may further his reckoning and add weight to his crown which he ever eyeth and even reacheth after The former instances might be here called over again all whose humility was not more low then their aims were lofty 3. This good old disciple of Christ is very able to bear and forbear like as a man at maturity can bear with little childrens follies and not set his wâ—t to theirs as we use to phrase it Thus Abraham bore with Lots rudeness Moses with the peoples petulancies and insolencies Paul with the buffoneries and indignities put upon him by the Corinthians and Galathians Ye have not injured me at all saith he Gal. 4.12 Your disrespects and affronts reach me not I am far above them I am out of your gun-shot So Fulgentius an Ancient of the Church being abused by one who was far his inferiour Maluit tolerare quà m deplorare put it off with Plura adhuc pro Christo toleranda This is a small Trial I must frame to bear more yet for Christ As an old Porter that had been beaten to the Cross he went singing under his burthen holding it no small grace Elegantissimum Oxymoron Casaub to be disgraced for the name of Jesus as it is said of those Disciples of our Saviour Acts 5.41 who soon after his Ascension were all upon the suddain of Babes become Grandees in Grace 4. Lastly he is much affected with the state of others Good Abraham could not rest in his bed that night for thinking of poor Sodom Gen. 19.27 as Luther observeth But especially he is affected with the well-fare or ill-fare of the Churches as being himself of a publick that is of a noble spirit and as a living member of Christs mystical Body he feels twinges whensoever others are hurt in the least See this in Daniel Nehemiah EZra but especially in Paul upon whom lay the care and cumber of all the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.28 it came upon him as an armed man and gave him no rest or respite Cyprians Cum singulis pectus meum copulo is well known And of Calvin it is recorded in his life by Beza that he was no otherwise affected toward the Churches though far remote then if he had born them on his own shoulders This is a sure Note of a Father Indeed Babes and young men are so cumbred with their own corruptions have so much work of their own to do within doors that they have little leisure or list to look abroad Neither are they therefore so much affected with other mens conditions To speak a little of those two also in their order And first of the young man in Christ Where let it be I beseech you no trouble or offence of heart singultus cordis some render it 1 Sam. 25.31 to You Noble Colonel together with your * Jungat epistola quos junxit conjugium immò charta non non dividat quos Christi nectit amor Hier. praefat in Proverb elect or choice Lady to be set among the second sort of good Christians though I must needs say for your very eximious and exemplary Piety and Prudence you may well claim place in the upper form of this lower world But you know who it was that said long since Cicero Honestum est ei qui in primis non potest in secundis tertiisve consistere And to have a door-keepers place in Gods house David held no small preferment Psalm 84.10 But to go on with our business A young man in Christ may be thus Characterized 1. He is strong in grace but withall he hath some one or more strong corruption suppose Passion evil Concupiscence Worldliness or the like that holds him play and puts him shrewdly to 't so that sometimes he could almost find in his heart to sin My feet were almost gone my steps had well-nigh slipt Psalm 73.2 But afterwards he better bethinks himself forbears and forgoes it as a man would do a Serpent in his way or poison in his meats He maketh strong resistance and reneweth his well-knit resolutions against sin A mighty combat and coil there is other whiles as it useth to be in a thunder-clap caused by a hot dry vapour wrapt up in a cold moist cloud which ends in a great rumble and dreadful crack Patient Job and devout David for instance the one abhorring himself for his impatient out bursts the other be-beasting himself for his precipitancy his rash resolves one time when sick of the Fret Psalm 73.22 2. Next the weapons of this young mans warfare are not carnal such as natural reason shame of the world fear of Hell c. have put into his hand but spiritual mighty through God to the pulling down of Satans strongest holds the digging down of his deepest trenches 2 Cor. 10.5 He fights against the enemies of his soul with Gods own Arm and with Gods own Armour he is strong in the Lord and in the power of his might and taking the sword of his Spirit mingling with faith in his heart the Precepts Menaces and Promises he layes about him lustily and prevails accordingly driving the field of that old Man-slayer 3. He is much affected with his success If he get the better in any measure so that he doth not so much and oft break out as he was wont if his corruption be any whit abated his strength increased a little he is marvellous glad and thankfull Was not David so when disarmed by the discretion of Abigail 1 Sam. 25. and detained from shedding innocent blood As on the other side if wounded and worsted at any time he is all amort sorely disquieted restless as on a rack like a man thrust thorough the body he bleeds and sinks till with Peter he run to Christ the right Chirurgeon in this case with tears in his eyes bitter complaints in his mouth and utmost self-abhorrency in his heart and is cured set right again 4. Lastly
vengeance suffereth not to live Surely I have seen yesterday the blood of Naboth 1 King 9.26 Murder ever bleeds fresh in the eye of God to him many years yea that eternity that is past is but yesterday Vers 19. Which taketh away the life The greater wealth the greater spoil awaits a man As a tree with thick and large â—oughs every man desires to lop him Trithemius writeth that the Templars at the request of Philip King of France were put down and extinct upon pretext of heresie but indeed because they were rich and Philip sore longed after their possessions Cyprus for its great wealth Sixtus Rufus Virgil. Isidor became a spoil to the Romans Auri sacra fames c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covetousness is daring and desperate it rides without reins as Balaam did after the wages of wickedness the Mammon of iniquity Luk. 16.9 Vers 20. Wisdome Hebrew Wisdomes That is the most absolute and soveraign wisdome the Lord Jesus in whom are bid all the treasures of wisdome and knowledge Col. 2. who also is made unto us of God wisdome righteousness c. 1 Cor. 1.30 Cryeth without The Hebrew word signifies oft to shout for joy as Psal 81.2 Levit. 9. ult Christ surely cryed sweetly the roof of his mouth was like the best Wine that goeth down sweetly Cant. 7.9 with a desire did hee desire our salvation though hee well knew it should cost him so very dear Luk. 22.15 Shee uttereth her voice Verbis non solum desertiâ— sed exertis In the last day that great day of the feast Jesus stood and cried saying If any man thirst let him come unto mee end drink John 7.37 c. Vers 21. In the cheef place of concourse Veritas non quaerit angulos Christ as his manner was preached in the Synagogues Paul disputed in the market with whomsoever hee met and preached in the midst of Mars-hill Act. 17.17.22 And at Rome his bonds in Christ were manifest in all Caesars Court Phil. 1.13 and in all other places Vers 22. How long yee simple ones The fatuelli that are easily perswaded into a fools Paradise These are the best sort of bad men The Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.18 Optimi putantur Pointifices saith Papirius Massonius a Popish Writer si vel lenitèr mali sint In vita Pauli 3. vel minus honi quà m caeteri mortale esse salent Those are thought to be very good Popes that are not stark naught or that have any good at all in them These Simplicians are much better than scorners that delight in their scorning but far beyond those fools that hate knowledge See a like gradation Psal 1.1 with the Note there Peccata non sunt paria Nemo repentè fit turpissimus All sins are not alike sinful and wicked men grow worse and worse Vers 23. Turn you at my reproof Hee that reproves and then directs not how to do better is as hee that snuffs a Lamp but poures not in oyl to maintain it Behold I will poure out my spirit Now if men make their hearts as an Adamant lest they should hear c. and wilfully withstand the Spirit let them read their neck-verse in the following words and in that parallel Text Zach. 7.11 12 13. Resisting the Spirit is a step to the unpardonable sin Vers 24. Because I have called and yee refused If any ask why did God suffer them to refuse and not make them yeeld I answer with Augustin Doctiorem quarat qui hanc quaestionem ei explicet Let him look one that can tell him for I cannot Vers 25. But yee have set at naughâ— As those recusant guests in the Gospel that pretended they therefore came not because they had bought Farms and Oxen but indeed it was because their Farms and Oxen had bought them They had either so much to do or so little to do that they could not make use of so fair an offer so sweet advice and advantage And would none of my reproof Ruinam praecedunt stillicidiâ— It is a sure presage and desert of ruine when men will not bee ruled The Cypress Prov. 29.1 the more it is watered the more it is withered The tree that is not for fruit is for the fire The earth that beareth thorns and briars onely is rejected c. Heb. 6.8 Vers 26. I will also laugh Quod Deus loquitur cum risu tu legas cum fletu If God laugh thou hast good cause to cry Augustin Note here the venemous nature of sin which is so offensive to God as it makes him against his ordinary wont merry at his Creatures misery who otherwise delights in mercy Mich. 7.18 When your fear cometh That terrible tempest Lactan. Instit Sâ—lust Job 15.21 22. Psal 11.6 Tullus Hostilius a prophane Prince set up and worshiped at Rome two new Gods viz. Pavor and Pallor as Lactantius testifieth Cataline was wont to bee afraid at any sudden noise as being haunted with the furies of his own evil conscience Daniel Thuaâ— So was our Richard the third after the murther of his two innocent Nephews and Charles the ninth of France after the Paristan Massacre These Tyrants became more terrible to themselves than ever they had been to others Vers 27. When your fear cometh as desolation Scilicet of war which laies heaps upon heaps and leaves not a stone upon a stone Aâ—at 24. As a whirlewind Suddenly and irresistibly and with a terrible noise and fragor Vers 28. Then shall they call c. This was Sauls misery The Philistims are upon mee and God will not answer mee This was Moaâ—s curse Isa 10.12 This was the case of Davids enemies Psal 18.41 A doleful case it is surely when a man shall lose his prayers and shall nor be a button the better for all his pretended orisons and devotions Prov. 28.9 Hee that turneth away his ear from hearing of the Law even his prayer shall bee abominable If God answer him at all it is according to the Idols of his heart Ezek. 14.3 with bitter answers as Judg. 10.13 14. Or if better yet it is but as hee answered the Israelites for Quails and afterwards for a King better have been without Deus saepe dat iratus quod negat propitius Giftless gifts God gives sometimes Josh 24.20 Hee will consume you after that hee hath done you good Vers 29. For that they hated knowledge These are the worst sort of sinners vers 22. that not onely slight knowledge but hate it as theeves do a torch in the night Herodot curse it as Ethiopians do the scorching Sun flie against it as Batts do against the light This is the condemnation this is Hell afore-hand John 3.20 And did not chuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refuse the evil Isa 7. and chuse the good chuse the things that please God Isa 56.4 that wherein hee delights Isa 65.12 Such a choise made Moses Heb. 11.25 and
jesting-wise commonly said Ibid. 186. that the Turks had but taken from them a bottle of Wine So Galicum the Roman Emperour hearing that Aegypt was revolted said Quid fine lino Aegyptio esse non possumus What cannot wee bee without the hemp of Aegypt So when Callice was taken from us by the French the Court-Parasites to ease Queen Maries minde which yet they could not said Englands Elisab that it was onely a refuge for runnagate Hereticks and that no true Roman Catholick ought to deplore but rather rejoyce at the damage Virgil. At Regina gravi jam dumdum saucia cura Vulnus alit veniâ— â—eyl Geog. Monsieur de Cordes used to say that hee would bee content with all his heart to lye in hell seven years on condition that Callice were taken from the English And a considerate English Captain being asked by a proud Frenchman When will yee fetch Callice again Gravely replied Quando peccata vestra erunt nostris graviora when your sins shall weigh down ours God is to bee seen in every thing wee suffer sith light afflictions not improved are but as a drop of wrath fore-running the great storms a crack fore-running the ruine of the whole Neither bee weary of his correction This is the other extream despair and despondency of spirit Non quia dura sed quia molles patimur Sen. See my Love-tokens pag. 44. c. Vers 12. For whom the Lord loveth The Saints afflictions proceed oft from love displeased offended And yet wee have some now that tell us that God is never displeased with his people though they fall into Adultery or the like sin no not with a Fatherly displeasure that God never chastiseth his people for any sin no not with a Fatherly chastisement But hee though a Father doth alter the set of his looks towards his childe who is wanton upon his love and le ts down the diligence of his just observance and duty In whom hee delighteth Quem unicè diligit whom hee cockers above the rest of his children That Son in whom hee is well pleased saith Mercerus quem approbat whom hee makes his White-boy So Theophylact Qui excipitur à numero flagellatorum excipitur à numero filiorum Hee that escapes affliction may well suspect his adoption See my Love-tokens p. 54 55. Vers 13. Happy is the man Though afflicted if withall instructed Si vexatio det intellectum Bought wit is ever best prized Blessed is the man whom thou chastenest O Lord and thereby reachest him out of thy Law Psal 94.12 Schola crucis schola lucis Gods house of correction is his School of instruction See my Love-tokens p. 145 146. c. And the man that getteth understanding Heb. That draweth out understanding viz. de thesauro suo out of the good treasure of his heart as that good Scribe instructed to the Kingdome of Heaven The Chaldee hath it jaâ—iang Matth. 13 5â— scaturire facit that hath so profited in spiritual understanding that hee can readily bring it forth to the benefit of others Vers 14. For the Merchandize of That is the profit that is gotten by making use of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a Father Seldome is any man weary of taking money Sing a Song of Utile and men will lend their ears to it The Jassians in Strabo delighted with the Musick of an excellent Harper ran all away as soon as the Market-bell rang save a deaf old man and hee too as soon as hee heard of it Now Godliness is profitable to all things as having the Promises of both lives and the Promises are exceeding great and precious things 2 Pet. 1.4 even the unsearchable riches of Christ Eph. 3.8 who brings gold tried in the fire and that which is better Rev. 3.18 For one grain of Grace is far beyond all the gold of Ophir and one hours enjoyment of God to bee much preferred before all the King of Spains annual Entradoes What is Gold and Silver but the guts and garbage of the earth And what is all the pomp and glory of the world but dung and dogs-meat Phil. 3.7 8. I esteem them no better surely that I may win Christ said St. Paul that great trader both by Land and Sea 2 Cor. 11.23.25 26. Let mee bee put to any pain Phil. 3. to any loss tantundum ut Jesum nanciscar so I may get my Jesus said Ignatius This gold wee cannot buy too dear what ever wee pay for it The wise Merchant sells all to purchase it Matth. 13.44 46. Every true Son of Jacob will bee content to part with his broth for the birth-right to purchase spiritual favours with earthly Psal 134.3 The Lord that made heaven and earth bless thee out of Sion which is to say the blessings that come out of Sion are choice peculiar precious even above any that come out of heaven and earth Hag. 2.7 When God is shaking all Nations the Saints shall come with their desirable things so some read the words Colligent omnes thesauros suâ—s saith Calvin they shall gather up all their treasures Vers 15. Shee is more precious than Rubies Or Pearls Principium culâ—enque omnium rerum precii Margarita teneus Plin. Gesner hist. de Aquat. lib. 4. Card. suâ—t lib. 7. which of old were most highly esteemed as Pliny testifieth Nostra aetate mult is aliis gemmis post ponuntur Now adayes there are many other gems of greater price as Rubies Carbuncles c. Cardan tells us that every precious stone hath an egregious vertue in it Every spiritual grace hath wee are sure and is of more value than large demains stately buildings and ten thousand rivers of Oyl If the Mountains were Pearl the huge Rocks Rubies and the whole Globe a shining Chrysolite yet all this were not to bee named in the same day with wisdome Vers 16. Length of dayes is in her right hand This is the same in effect with vers 2. See the Note there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Socrates the same again may bee profitably said over Solomon wanted neither matter nor words and yet hee repeats and inculcates for his Readers greater benefit the same matter in the self-same words almost Seneca Nunquam satis dicitur quod nunquam satis discitur As to the Text health and long life is that which every man covets Now Non domus fundus Heâ—â—â— non aris acervâ— auri Aegroto domini deducant corpore febres Riches avail not in the day of wrath but righteousness delivereth from death Prov. 10.2 The honourable garter cannot cure the Gout nor the chair of estate ease the Colick nor a Crown remove the head-ach Nugas the Scythian despising the rich presents and ornaments that were sent unto him by Michael Paleologus Emperour of Constantinople Pachymer Hist lib. 5. asked whether those things could drive away calamities diseases or death No this they cannot do as Henry Beauford that rich
punishment Hence so many words about it here Abundans cautâ—la c. This heap of words is not without great use and emphasis there is earnestness and not looseness in this repetition Vers 16. For they sleep not So much are they set upon it Or as empty stomacks can hardly sleep so neither can graceless persons rest till gorged and glutted with the sweet-meats of sin with the murthering-morcels of mischief The Devil their task-master will not allow them time to sleep Which is very hard bondage they have eyes full of Adultery and that cannot cease to sin 2 Pet. 2. Unless they cause some to fâ—ll Protagoras as Plato relateth boasted of this that whereas hee had lived threescore years forty of them hee had spent in corrupting of young men that conversed with him Vers 17. For they eat the bread of wickedness As Tartarians feed upon dead carkasses of Horses Asses Cars Dogs yea when they stink and are full of Magots Pâ—tcham vally of Vâ—n and hold them as dainty as wee do Venison As Spiders feed upon Acomite as Mithridates and the Maid in Pliny upon Spiders or as the Turkish Gally-slaves upon Opium they will eat near an ounce at a time as if it were bread the tithe whereof would kill him that is not accustomed to it and can neither sleep nor live without it Vers 18. But the path of the just is as the shining light Hee sets forth betime in the morning and travels to meet the day Hee proceeds from virtue to virtue till at length hee shine as the Sun in his strength Mat. 13. Vers 19. Is as darkness That little light they had by nature they imprison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.18 Rom. 1. and are justly deprived of And as for those sparkles of the light of joy and comfort that hypocrites have it is but as a flash of lightning which is followed with a thunder-clap or like the light smitten out of the flint first they cannot warm themselves by it not see to direct their waies 2. It will quickly go out 3. And after that they must lye down in sorrow Isa 50.10 They know not at what they stumble They stumble sometimes at Christ himself 1 Pet. 2.8 and at his word being disobedient whereunto also they were appointed A shrewd sign of reprobation The Vulgar renders it Ne sciunt ubi corruant They know not how soon they may drop into Hell which even gapes for them Isa 29.33 Vers 20. My Son attend to my words Still hee calls for attention as knowing our dulness and sickle headedness It fated with the Prophet Zachary as with a drowsie person who though awaked and set to work is ready to sleep at it Zach. 4.1 It fares with many of us as with little children who though saying their Lessons yet must needs look off to see the feather that flies by them Vers 21. Let them not depart See the Note on Chapter 3.21 In the midst of thy heart As in a safe Repository a ready repertory Vers 22. For they are life See the Note on Chap. 3.22 and on Chap. 3.16 And health unto all their flesh Sin is the cause of sickness 1 Cor. 11.20 Joh. 5.14 Sin no more leâ—t a worse thing come unto thee But the joy of the Lord is a mans strength Neh. 8.10 and such a merry heart doth good like a medicine Prov. 17.22 As sin is an universal sickness Isa 1.5 6. like those diseases wherein Physicians say are corruptio totius substantiae a corruption of the whole substance as the Heretick c. So Grace is a Catholicon a general cure like the herb Panace which is said to bee good for all diseases whence also A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pliny it hath its name Vers 23. Keep thy heart Filth-free as much as may bee keep a constant counterguard against all inroads made by flesh world and Devil Keep the heart alwaies supple and soluble for else thou canst not bee long in spiritual health Quod sanitas in corpore id sanctitas in corde Keep it ever well in tune and then all shall go well If in a Vioâ— I finde the trebble-string in tune I make no question of the base that goes not out so easily So here For out of it are the issues of life That is as of natural so of spiritual actions Hinc â—ons boni peccandi origo saith Hierome It is the fountain Mat. 15.19 the root Mat. 7.17 18. the treasury or store-house Luk. 6.49 the Primum mobilâ— the great wheel the Pharos that commands the Haven the chief Monarch in this Isle of Man that gives Laws to all the Members Rom. 7. Keep it therefore with all custody or with all caution or if the Devil cast poison into it as hee will cleanse it after It is in vain to purge the stream where the spring is defiled but if the spring bee clear the streams will soon clear themselves Vers 24. Put away from thee a froward mouth To the keeping of the heart a careful watching over the mouth eyes feet c. doth much conduce For these outward parts abused as they receive defilement from the heart so they reflect defilement also upon it They stain the soul and dispose it to further evil Christ had a pure heart therefore his eyes were not bewitched not his ears inchanted neither was there any guile found in his mâ—uth And perverse lips put far from thee Because it is a duty of no small difficulty James 3.2 3 c. therefore hee redoubleth his Exhortation The words of the wise are as nails fastened c. Eâ—cles 12.1 Vers 25. Let thine eyes look right on E regione vel in rectum Let them be fixt upon right objects Get that Stoical eye of our Saviour get a Patriarks eye bee well skilled in Moses his Opticks Heb. 11.27 have oculum in metam which was Ludovicus Vives his Motto Do as Mariners that have their eye on the Star their hand on the Stern A man may not look intently upon that that hee may not love Mat. 24.2 The Disciples were set a gogge by beholding the beauty of the Temple If therefore thine eye offend thee or cause thee to offend pull it out of the old Adam and set it in the new man If thou use it not well thou wilt wish that thou hadst pull'd it out indeed as Democritus did Vers 26. Ponder the path of thy feet Viz. By the weights of the word Look to thine affections for by these Maids Satan wooes the Mistress Take heed where you set Gun-powder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fith fire is in your hearts Austin thanks God that his heart and the temptation did not meet together Walk accurately tread right Gal. 2.14 step warily lift not up one foot till you finde firm footing for another as those Psal 35.6 The way of this world is like the vale of Siddim slimy and slippery Cavete Wee
have an Eve a Tempter each one within us our own flesh saith Bernard And Nemâ— sibi de suo palpet quisque sibi Satan est saith another Father wee have enough to watch for our halting the Devil also casts his club at us that wee may stumble and fall and bee broken and snared and taken Isa 8.15 Vers 27. Turn not to the right Keep the Kings high-way keep within Gods precincts Cic. in Offic. and yee keep under his protection The Heathen Oratour could say A recta conscientia ne latum quidem nugnem discedendum A man may not depart an hairs-bredth all his life long from the dictates of a good conscience Remove thy foot from evil Bestir thee no otherwise than if thou hadst trod upon a Snake Abhor that which is evil Rom. 12.9 abstain from all appearance all shews and shadows of it 1 Thes 5.22 Run from the occasions of it come not near the doors of her house Prov. 5.8 CHAP. V. Verse 1. My Son attend unto my Wisdome ARistotle could say that young men are but cross and crooked hearers of moral Philosophy and have much need to bee stirred up to diligent attendance Ethic. lib. 7. cap. 3 4. Fornication is by many of them held a peccadillo And Aristotle spareth not to confess the disability of moral wisdome to rectifie the intemperance of nature which also hee made good in his practice for hee used a common strumpet to satisfie his lust Vers 2. That thou mayest regard discretion Or that thou mayest keep in thy thoughts as Job did Chap. 31.1 Why then should I think upon a Maid Out of the hearts of men proceed evil thoughts adulteries fornications c. saith our Saviour Mark 7.21 Many mens hearts are no better than stews and brothel-houses Psal 104. by reason of base and beastly thoughts and lusts that muster and swarm there like the flies of Aegypt There is that Leviathan and there are creeping things innumerable Yea the hypocrite who outwardly abstains from gross sins yet inwardly consenteth with the theef and partaketh with the Adulterer that is in his heart and fancy supposing himself with them and desiring to do what they do Psal 50.18 19. This is mental adultery this is contemplative wickedness So it is also to recall former filthiness with delight Ezek. 23.21 Shee multiplied her whoredomes in calling to remembrance the daies of her youth wherein shee had plaid the harlot Surely as a man may dye of an inward bleeding so may hee bee damned for these inward boilings of lust and concupiscence if not bewailed and mortified Jer. 4 14. The thoughts of the wicked are abominable to the Lord. Prov. 15.26 To look and lust is to commit Adultery Matth. 5.28 Therefore desire not her beauty in thy heart Prov. 6.25 And that thy lips may keep knowledge As Joseph did in answering his wanton Mistress Gen. 39. as hee in St. Austin did that replied to his minions Ego sum It is I At ego non sum but it is not I. Vers 3. For the lips of a strange woman drop Take heed therefore how thou exchange any words at all with her But if thou bee first set upon Jun in vita sua as Joseph was by his Mistress and as Franciscus Junius was by those impudent Queans at Lions in France whither hee was sent by his Father for learning-sake who night and day solicited him then to keep thee from the bitter-sweet lips of these Enchantresses let thy lips keep knowledge answer them as Joseph did with the words of truth and soberness Act. 26.25 with gracious and wholesome words 1 Tim. 6.3 such as have a cooling and healing property in them with Scripture-language which the Devil and his Agents cannot answer or away with When therefore thou art tempted to this of any like sin say No I may not I dare not for it is forbidden in such a place and again in such a place How then can I do this great wickedness and sin against God Gen. 39.9 Lo this is the way walk in it Let thy lips keep knowledge and it shall keep thee from the lips of a strange woman though they drop as an hony-comb and seem to have plenty of pleasure and sweetness in them Drop as an hony-comb But is like that hony spoken of by Pliny that had poyson in it as being sucked out of poysonous herbs and flowers In the Cadiz voyage at Alvelana three miles from Lisbon many of our English Souldiers under the Earle of Essex perished by eating of hony purposely left in the houses and spiced with poyson as it was thought Speed 12.10 How much better is it to bee preserved in brine than to rot in hony to mortifie lusts than to enjoy them Rom. 8.13 Voluptatem vicisse voluptas est maxima saith Cyprian nec ulla major est victoria quam ea quae è cupiditatibus refertur De bonâ— pudicit There is no such pleasure as to have overcome an offered pleasure neither is there any greater conquest than that that is gotten over a mans corruptions Vers 4. But her end is bitter as wormwood The pleasure passeth In amore â—â—iltum est amari the sting remaineth for in the froth of this filthy pleasure is bred that hell-worm of guilt that never dyeth Principium dulce est sed finis amoris amarus Laeta venire Venus tristis abire solet Diana of the Ephesians was so artificially pourtrayed that shee seemed to smile most pleasantly upon such as came into her Temple Dulcis acerbitaâ— amarissima voluptas Tertul. but to frown at those that went out So doth sensual pleasure Heus tu scholastice dulce amarum gustulum carpis c. said the Harlot to Apuleius Hark Scholar it is but a bitter sweet that you are so fond of Plus aloes quam mellis habet knowest thou not that there will bee bitterness in the end Speed Walsing The Chroniclers have observed of our Edward the third that hee had alwayes fair weather at his passage into France and foul upon his return Such is the way of the Harlot The sin committed with her is as the poyson of Aspes When an Asp stings a man Plutarch it doth first tickle him so as it makes him laugh till the poyson by little and little get to the heart and then it pains him more than ever before it delighted him See Luke 6.25 16.25 Heb. 12.15 16. Job 13.26 Eccles 7.27 28. Vers 5. Her feet go down to death The Romans were wont to have their Funerals at the gates of Venus Temple to signifie that lust was the harbinger Plutarch and hastener of death saith Plutarch As for Whores they were of old shut out of the City and forced to seek places among the graves Lib. Advers 13.19 Hence they were called Maechae bustuariae de scortis dictum inter busta prostrantibus saith Turnebus See the Note on Chap. 2.18 Her steps take hold
was I so wofully to waste the fat and marrow of my dear and precious time the flower of mine age the strength of my body the vigour of my spirits the whole of mine estate in sinful pleasures and sensual delights c. Loe here is a kind of repentance Nunquam sero si serio which though late yet if it were true would bee accepted The Mole they say begins to see when hee dies and not till then Oculos incipit aperire moriendo quos clausos habuit vivendo But it is a rare thing and seldome seen To stat ex Plinio Eccles 7.28 that any whoremonger doth truly repent One such man among a thousand have I found saith Solomon perhaps hee meant himself but a woman among all those have I not found And yet Scultetus tells us that Dr. Speiser Minister of Ansborough in Germany preached there so powerfully Anno 1523. Scultet Annal. pag. 118. that the common harlots there tolerated left their filthy trade of life and became very honest women And my heart despised reproof Experience shews that they that are once given up to this sin are more graceless prophane and incorrigible than others deriders and contemners of all good counsel having lost even the very light of nature and so set in their sin and so wedded and wedged to their wicked waies as that they cannot bee removed but by an extraordinary touch from the hand of Heaven Vers 13. Nor inclined mine ear I would not so much as hear them much less obey their voice Intus existens prohibet alienum The songs of those Syrens had so enchanted him that it was past time of day to give him counsel If you speak against his sweet sin and disswade him from that hee shrinks back into the shell and lets his hood hearken All that is of Davy Duttons dream as the proverb is and therefore Surdo fabulam hee will in no wise give ear to you Vers 14. I was almost in all evil Abraham Ben-Hezra reads it in the future tense Brevi ero in omni malo I shall shortly bee in all evil and so his repentance here appears to bee poenitentia sera Iscariotica such as was that of Judas and of those Popelings Rev. 18.19 a desperate repentance and not toward God Act. 20.21 not a repentance for sin as it is offen sivum Dei aversivum à Deo an offence against God and a turning away from him Such a repentance in this man had been Plut. in Pom as the Romans said of Pompey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fair and happy daughter of an ugly and odious Mother of his sin I mean the sight whereof had sent him to Christ In the midst of the Congregation i. e. openly and before all men And this hee brings as an aggravation of his misery that there were so many eye-witnesses thereof No unclean person can have any assurance that his sin shall alwaies bee kept secret no not in this life The Lord hath oft brought such sometimes by terrour of conscience sometimes by phrensie to that pass that themselves have been the blazers and proclaimers of their own secret filthiness Hildersh on John 4. Yea obseve this saith One in them that are the cunningest in this sin that though no body peradventure can convince them evidently of the fact yet every body through the just judgement of God condemns them for it As the Lord seeth their secretest villanies even so oft-times hee testifieth against them according to that which hee threatneth Mal. 3.5 I will bee a swift witness against the adulterers Vers 15. Drink waters out of thine own Cistern After other preservatives from fornication as not to think of or speak with the harlot not to come near the doors of her house c. but to consider of the many mischiefs that follow upon it a diseased body a damned soul a poor purse c. Here the Wise-man prescribeth wedlock as a remedy properly ordained by God for that end 1 Cor. 7.2 9. And because not the having of a wife but the loving of her keeps a man honest therefore it follows vers 19. Let her â—ee as the loving Hind c. And running waters Heathen writers also set forth a wife by waters as Hesiod bids men not to pass over a running water without prayers to the Gods Hesiod in Ergis that is not to render unto their wives due benevolence till they have sought God as Johannes Grammaticus interprets it A pious Precept Marriage as well as meats must bee sanctified by the word and prayer and God bee called in to bless this physick to the soul Lust makes the heart hot and thirsty God therefore sends men to this Well to this Cistern Confer Isa 65.1 The Hebrews call a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. perforata Gen. 1.27 Vers 16. Let thy fountains bee dispersed Thy fountains that is thy children Let thine end in marrying bee that thou mayest have a numerous off-spring that may bee as an Infantry to the Kingdome of Heaven Lawful Marriage is usually blessed with many children and the contrary Hos 4.10 Erasmus tells of one Combe Erasm in chiliad a young woman in Euboea that being married to one whom shee liked became Mother and Grand-mother to a hundred children Erasm de instit matrim The same Author tells of an English man a cripple that married a blind woman lived very lovingly with her and had by her twelve lusty boyes that had no defect or deformity Vers 17. Let them bee onely thine own Siut vel erunt let them bee or they shall bee It is both an exhortation and a promise q. d. Far bee it from thee to bee a pander to thine own bed as the Lituanians of whom Maginus relates that they have their connubii adjutores their coadjutours in wedlock and prize them far above all their acquaintance God also will bless thee with an honest wife that shall bee true to thy bed and not obtrude upon thee children to keep that are not thine Saint Paul gives charge that no man go beyond Hieronym Chrysost Heinsius or defraud his brother in the matter that is in re Venerea in the matter of the marriage-bed as some expound it but that every one possess his vessel that is say they his wife that weaker vessel in sanctification and honour 1 Thes 4.4 5 6. Vers 18. Let thy fountain bee blessed Or thy fountain shall bee blessed thy wife shall bee fruitful as Psal 128. that Psalm for Solomon whose many wives brought him but few children Wee read but of one Son that hee had who was none of the wisest neither and two daughters both of them subjects Our Henry the 8th though blame-worthy for women too was more happy in King Edward his Son that Orbis deliciae and his two Daughters both Soveraigns of an Imperial Crown Rejoyce with the wife of thy youth As Isaac did who was the most loving husband that wee
abroad Wisdome is better than strength saith Salomon And Romani sedendo vinâ—unt said they of old Polâ—b The welfare of a State is procured and preserved not so much by a multitude of worthy Warriours as of wise Counsellours as Cleon in Thucydides long since observed Thucyd. lib. 3. and as we have blessedly found in this present Parliamentum benedictum more truly so stiled than that was in the 25. of Edward the third Vers 15. He that is surety for a stranger shall smart for it Hebr. Shall break prove a bankrupt See the Notes on Chap. 6.1 2 3 c. Vers 16. A gracious woman retaineth honour Such a one as is set forth in Lemuels Lesson Prov. 31. such as was Sarah Deborah Abigail Ester Queen Elizabeth of whom a great French Princesse gave this Elogium Thuan. Hist lib. 124. that shee was gloriosissima omnium quae unquam sceptrum gesserunt felicissima foemina the bravest and happiest woman that ever swayed Scepter Piety Sobriety Purity Charity and Chastity maugre the venemous tongues of all Hell-born slanderers such as Sanders Rhiston and other Romish raylers Sanderus lupaâ— Anglicanam appellat Rhistonus nostram leaenam c. Speed 1236. and dead Doggs that barked against her were her inseparable companions never suffering any Lady to approach her sacred presence of whose stain she had but the least suspicion And strong men retain riches By their industry and good husbandry that they may maintain their Wives honour and bear up their port according to their place Others render it Improbi apprehendunt divitias Wicked men catch at wealth sc in the choyce of their wives And indeed among Suters both in Love and in Law Mony is a common medler and commonly drives the bargain and business to an upshot Protiâ—â—s ad ceâ—sum Juvenal de moribus ultima fiat Quaestio good enough if goods enow Vers 17. The merciful doth good to his own soul His chief business is with and for himself how to set all to rights within how to keep a continual Sabbath of soul a constant composedness He will not violate his Conscience to get or retain riches as vers 16. or purchase earth with the loss of heaven Corpus sive corpor quasi cordiâ— por i. e. puer sive famuluâ— â—a forma qua Mancipor Quintipor Camer And in as much as the body is the souls servant and should therefore be neither supra negotium nor infra negotium but par negotio fit for the souls business it ought not to be pined or pinched with penury and over-much abstinence as those Impostors Coloss 2.23 and our Popish Merit-mongers that starve their Genius and are cruel to their own flesh These shall one day hear Who required these things at your hands Vers 18. The wicked worketh a deceitful work By defrauding his Genius and afflicting his flesh as vers 17. hee thinks hee doth a very good work some Emperours have left their Thrones and thrust into a Monastery there to macerate themselves with much fasting and coarse clothing out of an opinion of promoting their souls health thereby But bodily exercise profiteth little 1 Tim. 4.8 And as the pride of Virginity is as soul a sin as impurity Augustin so is it in this case The Formal faster loseth his labour Isa 58.3 Zach. 7.5 In seventy years they kept sevenscore Fasts in Babylon yet amongst them all not one Fast to God There are that render it thus Improbus comparat praemium falsum The wicked gets a false reward all that he hath is but the things of this life quae nec vera sunt nec vestra For the very fashion of this world passeth away And surely every man walketh in a vain shew or shadow surely hee disquieteth himself in vain hee heapeth up riches and knows not who shall gather them Psal 39.6 They that digge in Mines or labour in Mints have gold enough about them but are little the better for it A Sumpter-horse bears much treasure on his back all day but is cased of it at night and turned into the Stable with his back full of galls and bruises So shall it bee with wicked rich men at death so that they have no great bargain of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in locis irrigâ—is But to him that soweth righteousnesse And so soweth upon blessings as the Apostles Greek hath it 2 Cor. 9.6 See the Note there and on Gal. 6.7 8. upon well watered places Eccles 11.1 To such shall be a sure reward Only he must have patience and not look to sow and reap all in one day Jam. 5.7 See the Note there Vers 19. As righteousnesse tendeth to life Hebr. Lives for godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4.8 And this is that sure reward spoken of in the former verse For hee that soweth to the Spirit shall of the Spirit reap life everlasting Gal. 6.8 which indeed is the only life that deserveth so to be called and counted So he that pursueth evil That follows it hot-foot as Asael followed Abner that is wholly carried after it and thinks to have a great catch of it that works all uncleannesse with greedinesse Ephes 4.19 This the Prophet calls a spirit of whoredome a strong inclination a vehement impetus to that and other sins an adding drunkennesse to thirst rebellion to sin till wrath come upon them to the utmost Hell gapes for such sinners Vers 20. They that are of a froward heart c. Not only those that pursue and practise wickednesse but they also that harbour it in their hearts are hated of God Luk. 16.15 A man may dye of inward bleeding a man may be damned for contemplative wickednesse Jer. 4.14 The Schools doe well observe that outward sins are majoris infamiae but inward heart-sins are majoris reatus as we see in Devils But such as are upright in their way The Antithesis requires that hee should say such as are upright in heart But he chuseth rather to say in their way not only because a good heart ever makes a good life but to meet with such as brag of the goodnesse of their hearts when their lives are altogether loose and licentious Whereas holinesse in the heart as the Candle in the Lanthorn well appears in the body These boasters are ignorant Revel 3.17 proud John 9.41 carnal Rom. 8.6 therefore stark naught Prov. 19.2 Vers 21. Though hand joyn in hand c. Hebr. Hand to hand that is out of hand by and by as some interpret it Munster renders it Though plague follow upon plague the wicked will not amend Others though there be a combination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conspiracy of wicked doers as if Giant-like they would fight against God and resist his wrath yet they shall never bee able to avert or avoyd it The wicked shall be turned into Hell yea whole Nations that forget God Psal
into That Evil one shall not touch him 1 John 5.18 viz. tactu qualitativo as Cajetan expounds it with a deadly touch nibble hee may at their heels but cannot reach their heads shake hee may his chain at them but shall not set his fangs in them or so far thrust his sting into them as to infuse into them the venome of that sin unto death vers 17. Next for evil of pain Though many be the troubles of the righteous Psal 34. and they fall into manifold temptations Jam. 1.2 they go not in step by step into these waters of Marah but fall into them being as it were precipitated plunged over head and ears yet are bidden to bee exceeding glad as a Merchant is to see his ship come laden in Their afflictions are not penal but probational not mortal but medecinal c. By this shall the iniquity of Jacob bee purged and this is all the fruit the taking away of his sin Isa 27.9 Look how the scourging and beating of a garment with a stick drives out the moths and the dust so doth afflictions corruptions from the heart and there is no hurt in that no evil happens thereby to the just But the wicked shall bee filled with mischief To treasure up sin is to treasure up wrath Rom. 2. Every bottle shall bee filled with wine Jer. 13.12 the bottle of wickedness when once filled with those bitter waters will sink to the bottome The Ephah of wickedness when top full shall be born into the land of Shinar and set there upon her own base Zach. 5.8 11. Hee that makes a match with mischief shall have his belly full of it Hos 4.17 Prov. 14.14 hee shall have an evil an evil an onely evil Ezek. 7.5 that is judgement without mercy as St. James expounds it Chap. 2.13 Non surgit hic afflictio as the Prophet Nahum hath it Chap. 1.9 affliction shall not rise up the second time God will have but one blow at him hee shall totally and finally bee cut down at once The righteous are smitten in the branches but the wicked at the root Isa 27.8 those hee corrects with a rod yea with the rods of men hominum debilium of weak or old men as the word signifies 2 Sam. 7.11 but these with a grounded staff Isa 30.32 and yet the worst is behinde too For whatsoever a wicked man suffers in this world is but hell typical it is but as the falling of leaves the whole tree will one day fall upon them It is but as a drop of wrath fore-running the great storm a crack fore-running the ruine of the whole building It is but as a paying the use-mony required for the debt that must bee paid at last Vers 22. Lying lips are abomination to the Lord Who hath therefore threatned to cut them off Psal 12.3 and to broil them on coals of Juniper Psal 120.4 which burn sweetly fiercely lastingly and to make them eat their false words Act. Mon. fol. 1825. as Master Lewes of Manchester made the Summoner that came to cite his wife eate the citation by setting a dagger to his heart But they that deal truly are his delight Hee desireth truth in the inward parts Psal 51.6 and all his are children that will not lye Isa 63.8 they will rather dye than lye Nec prodam nec mentiar said Firmus in Augustine Non ideo negare volo ne peream sed ideo mentiri nolo ne peccem said that good woman upon the rack mentioned by Hierome As they love in the truth 2 John 1. so they speak the truth in love Ephes 4.15 and are therefore dear to the Father in truth and love 2 John 3. especially since they do truth as well as speak it 1 John 6. and do not more desire to be truly good than they hate to seem to be so onely Vers 23. A prudent man concealeth knowledge scil Till hee findes a fit time to vent it for then the lips of the wise do spread abroad knowledge Chap. 15.7 hee is no niggard where there is need but loves not to outlash Taciturnity is a virtue with him Tacitus a good historian Curtlus lib. 4 Persae magnam rem sustineri posse non credunt ab eo cui tacere grave sit The Persians hold not him fit for great imployments that cannot keep counsel saith Curtius But the heart of fools proclaimeth foolishness In it is and out it must Pleni rimarum sunt they can keep no counsel hold no secrets must needs tell all whatever come of it ut qui nec tacere nec prudenter loqui noriut they can neither hold their tongue nor use it to purpose The Moralist adviseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to say nothing or that which is better than nothing And Socrates being asked by one how hee might have the reputation of a wise man Frist said hee thou must hold thy tongue oftner than speak Secondly thou must learn how to frame thy speeches Vers 24. The hand of the diligent shall bear rule i. e. It shall make rich and so get preferment for regina pecunia Mony bears the Mastery and is a common medler in most businesses Agathocles by his industry gat to bee King of Sicily Crumwel to bee Earl of Essex Cranmer to bee Arch-bishop of Canterbury c. But the slothful or deceitful shall bee under tribute Cajetan renders it Dolus erit ad liquefactionem Deceitful dealing shall melt to nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tributum fic dictum quia paulatim liquescere facit facultates Buxtorf The same word signifieth both melting and tribute because too much tribute wasteth mens estates as when the spleen swells the rest of the body consumes King Johns exactors received from his subjects no less summes of curses than of coin Hee gathered money the sinewes of warre but lost their affections the joynts of peace He had a troublesome reign ill beloved of his people and farre a lesse King only by striving to be more than he was the just reward of violations what tribute hee paid to the Popes Legat at his absolution eight thousand Marks besides other huge summes Mat. Paris insomuch as that John Florentinus the Legat was nicknamed Ferentinus for bearing away so much mony I need not here relate Speed And yet this King was not slothful for his endless turmoils kept his body still in motion his mind in passions and his prowesse in ure deceitful I cannot deny him in breaking promise with His Subjects about their just liberties But a great part of that blame may well lye upon his Court-parasites who suggested that now hee was a King without a Kingdome a Lord without a Dominion and a Subject to his Subjects c. Wicked Counsellours as if it were not enough to bee above men Daniel but to bee above mankind as those Princes would bee that would not bee under the Law Vers 25. Heaviness in the heart of a man maketh it stoop
an House then a Wife and then an Oxe that lustily ploweth and bringeth in much increase Bede applies this text to painful Preachers set forth by Oxen 1 Cor. 9.9 Rev. 4.7 for their tolerance and tugging at the work where these labour lustily there is commonly a harvest of holinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust a crop of comfort Only they must be dustily diligent Vers 5. A faithful witnesse will not lie Nec prece nec precio he cannot lend an oath for a need before a Magistrate Nay hee will not lye upon any condition See the note on chap. 13.5 But a false witnesse will utter lyes Or he that telleth lyes will be a false witnesse he that makes light of a lye will not stick at Perjury That was a foul blur to the Romans of old if true that Mirrhanes the Persian General chargeth upon them Romanis promittere promptum est Procop. lib. 1. de bel Persi◠promissis autem quanquam juramento firmatis minimè stare The Romans will presently promise any thing but perform no promise though confirmed with an oath Of the Romists at this day it is written by an Italian no stranger to the Court of Rome that their Proverb is Mercatorum est non Regum stare juramentis It is for Merchants not for Princes to stand to what they have sworn Fides cum haeretic is non est servanda is their position and their practice is according They play with Oathes as the Monkey doth with his Collar which he doth slip on for his Masters pleasure and slip off again for his own Pascenius scoffs King James for the invention of the Oath of Allegiance Vers 6. A scorner seeketh wisdome and findeth it not Or he seeketh wisdome and he seeketh it not He seeketh it not seriously seasonably duly he seeks it as a Coward seeks his adversary with a hope he shall not find him or a man seeks his false coyn which he hath no joy to look upon What 's truth said Pilate in a jear to Christ but staid not the answer How can this man give us his flesh to eat said those carnal Capernaites John 6. and away they went who if they had stayed out the Sermon might have been satisfied in the point Herod sought to see Christ but never sent for him nor went to him and when the Lord Christ was brought before him he looked upon him no otherwise than as upon some Jugler to shew him some Tricks and make him sport and is therefore answered with silence But knowledge is easie to him that doth understand In any Science the worst is at first as the root of the Herb Moly in Homer is said to bee black and unsightly but the leaf lovely and the fruit pleasant The more a man sees into heavenly Mysteries the more hee may I love them that love me Prov. 8.17 saith Wisdome and those that seek me early shall find me Provided that they be not proud persons but come with a desire to learn and a resolution to practise Hee that comes to a fountain to fill his pitcher must first wash it and then put the mouth of it downward to take up water So hee that would have heavenly knowledge Deut. 33.3 must first quit his heart of corrupt affections and high conceits Intus existens prohibet alienum and then humble himself at Gods feet every one to receive his words See the Note on Chap. 8.9 Vers 7. Go from the presence of a foolish man If hee bee a proud fool as vers 6. a scorner and derider of good counsel and one that knows not how to lisp out the least syllable of savoury language Break off society with such as soon as may bee for what good can bee gotten by their company or conference Do men gather grapes of thorns or figs of thistles They infect the very air they breathe upon Dabhar a word Debher a Pest and are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pests according to the Septuagint Psal 1.1 their tongues have the very plague in them their breath as fire shall devour you Isa 33.10 Non potest vir ille fine convitiis quenquam à quo dissentit vel in levissimis nominare saith Dr. Rivet concerning Bishop Montague That man hath not the power to forbear railing at any one that dissents from him though in never so small a matter Is there any good to bee gotten by such 2 Tim. 2.17 Do not their words eat as a gangrene Vers 8. The wisdome of the prudent is to understand his way His wisdome begins in the right of himself and ends in the right knowledge of God that hee may walk worthy of God in all well-pleasing worthy of the calling wherewith hee is called that high and heavenly calling Heb. 2.1 to the fruition of high and heavenly priviledges to an Angelical and convincing conversation such as may draw hearts or daunt them Wee use to say of him that knows his place and carries himself accordingly Such a man understands himself well enough So here But the folly of fools is deceit Or is to understand deceit to know the Devils depths to search his skull for carnal arguments that they may cum ratione insanire bee mad with shew of reason and deceive the hearts of the simple This their way is their folly yet their posterity as wise as their fool-fathers approve their sayings abbet their practices Psal 49.13 Vers 9. Fools make a mock of sin A sport or pastime of it Prov. 10.23 See the Note there they dance with the Devil all day and yet think to sup with Christ But what saith the Heathen Historian Nae illi falsi sunt qui diversissim as res expectant ignaviae voluptatem praemia virtutis In good truth they are utterly out that take their swinge in sin and yet look for the reward of vertue No their sweet meat must have sowr sawce God also will laugh at their destruction and mock when their fear commeth And then they all shall bee damned that had pleasure in unrighteousness 2 Thess 2.12 yea double-damned because they jeared when they should have feared 2 Pet. 2.13 But among the righteous there is favour That though they sin of infirmity yet for as much as they are sensible and sorrowful for their failings and see them to confession God will never see them to their confusion Homo agnoscit Deus ignoscit Man repenteth and God remitteth yea hee compasseth his returning people with favour as with a shield hee re-accepts them with all sweetness through Christ who is the propitiation for their sins 1 Joh. 2.2 Vers 10. The heart knoweth his own bitterness None can conceive the terrors and torments of a heart that lyes under the sense of sin and fear of wrath A little water in a leaden vessel is heavy Some can bear in their grief better than others But all that are under this affliction have their back burden Jobs stroak
was heavier than his groaning and yet his complaint was bitter too Chap. 23.2 Some holy men as Mr. Leaver have desired to see their sin in the most ugly colours Dr. Sibbes and God hath heard them But yet his hand was so heavy upon them that they went alwayes mourning to their graves And thought it fitter to leave it to Gods wisdome to mingle the portion of sorrow than to bee their own choosers And the stranger doth not intermeddle with his joy None but such as are of the family of Faith can conceive the surpassing sweetness of spiritual joy Gal. 6. The Cock on the dunghil knows not the worth of this Jewel It is joy unspeakable 1 Pet. 1.8 Such as none feel but those that stir up sighs unutterable Rom. 8.26 It is joy unspeakable and full of glory a hansel of Heaven a foretaste of eternal life It is the peace that passeth all understanding they that have it Phil. 4.7 understand not the full of it nor can relate the one half of it Paul said somewhat to the point when hee said I do over-abound exceedingly with joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7.4 Chrysost but words are too weak to utter it Father Latimer said somewhat when hee said it was the sweet-meats of the feast of a good conscience But sermo non valet exprimere experimento opus est It is a thing fitter to bee beleeved than possible to bee discoursed Tell a man never so long what a sweet thing hony is hee can never beleeve you so well as if himself taste it Those that never yet tasted how good the Lord is are far from intermedling with the just mans joy Act. Mon. fol. 1668. The World wonders saith Mr. Philpot Martyr how wee can bee so merry in such extreme misery But our God is omnipotent which turneth misery into felicity Beleeve mee there is no such joy in the world as the people of Christ have under the Cross I speak it by experience c. Another holy Martyr Richard Collier after his condemnation sang a Psalm Ibid. 1533. Wherefore the Priests and the officers railed at him saying Hee was out of his wits Vers 11. The house of the wicked shall bee overthrown As Phocas his high walls were because sin was at the bottome Brimstone also shall bee scattered on the top Job 18.15 As it befel Dioclesian whose house was wholly consumed with fire from Heaven Wherewith himself also was so terrified that hee died within a while after Euseb de vit Const lib. 5. But the Tabernacle of the upright shall flourish The wicked have houses and are called the Inhabitants of the earth Rev. 12.12 The upright have Tabernacles or Tents that were transportative and taken down at pleasure Here they have no continuing City no mansion-place And yet that they have shall flourish Our bed is green the beams of our house are Cedar and our rafters of Firr Cant. 1.16 17. See 2 Sam. 23.4 Vers 12. There is a way that seemeth right unto a man Sin comes cloathed with a shew of reason Exod. 1.10 And lust will so blear the understanding that hee shall think that there is great sense in sinning Adam was not deceived 1 Tim. 2.14 That is hee was not so much deceived by his judgement though also by that too as by his affection to his wife which at length blinded his judgement The heart first deceives us with colours and when wee are once a doting after sin then wee joyn and deceive our hearts James 1.26 using fallacious and specious sophisms to make our selves think that lawful to day which wee our selves held unlawful yesterday and that wee are possest of those graces whereto wee are perfect strangers But the end thereof are the waies of death Via multiplex ad mortem The very first step in this evil way was a step to Hell But the journies end if men stop not or step not back in time is undoubted destruction Some flatter themselves as Micah Judg. 17.13 They flye to the Temple of the Lord the Temple of the Lord And think to take Sanctuary and save themselves there from all danger as the Jews fable that Og King of Bashan escaped in the flood by riding astride upon the Ark without Wherein it falls out oft as it did with the riflers of Semiramis her tomb who where they expected to finde the richest treasure met with a deadly poison Or as it doth with him that lying asleep upon a steep rock and dreaming of great matters befallen him starts suddenly for joy and so breaks his neck at the bottome As hee that makes a bridge of his own shadow cannot but fall into the water So neither can hee escape the pit of Hell who laies his own presumption in place of Gods promise who casts himself upon the unknown mercies of God c. Vers 13. Even in laughter the heart is sorrowful Nulla est sincera voluptas Labor est etiam ipsa voluptas Of carnal pleasures a man may break his neck before his fast All this avails mee nothing said Haman Omnia fui nihil profuit said that Emperour Vanity of vanity all is vanity said Solomon and not vanity onely but vexation of spirit Nothing in themselves and yet full of power and activity to inflict vengeance and vexation upon the spirit of a man so that even in laughter the heart is sorrowful Some kinde of frothy and flashy mirth wicked men may have such as may wet the mouth but not warm the heart smooth the brow but not fill the breast It is but a cold armful as Lycophron saith of an evil wife as they repent in the face Mat. 6.16 so they rejoyce in the face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyc. not in the heart 2 Cor. 5.12 Rident ringuntur there is a snare or a cord in the sin of the wicked that is to strangle their joy with but the righteous sing and are merry Prov. 29.6 Others may revel they onely must rejoyce Hos 9.1 And the end of that mirth is heaviness They dance to the Timbrel and Harp but suddenly they turn into Hell Job 21.12 13. and so their merry dance ends in a miserable downfal Luk. 6. Woe bee to you that laugh now Those merry Greeks that are so afraid of sadness that they banish all seriousness shall one day wring for it Adoniah's guests had soon enough of their good cheer and jollity So had Belshazzar and his combibones optimi Thou mad fool what dost thou Eccles 2. saith Salomon to the mirth-monger that holds it the onely happiness to laugh and bee fat Knowest thou not yet there will bee bitterness in the end Principium dulce est sed finis amoris amarus The candle of the wicked shall be put out in a vexing-snuff Their mirth as Comets blazeth much but ends in a pestilent vapour As lightning it soon vanisheth leaveth a greater darknesse behinde it and is
attended with the renting and roaring thunder of Gods wrath Vers 14. The Back-slider in heart shall bee filled with his own waies Hee hath made a match with mischief hee shall soon have enough of it hee hath sold himself to do wickedness and hee shall bee sure of his paiment hee hath drawn back to perdition hee hath stollen from his colours run away from his Captain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.38 hee shall have Marshal-Law for it God will serve such odious Apostates as Theodorick King of Gothes did a Deacon that to engratiate with this Arrian Prince turned Arrian instead of preferring him hee cut off his head Or as that Turk served the traitour that betrayed the Rhodes His promised wife and portion were presented but the Turk told him that hee would not have a Christian to bee his Son-in-law but hee must bee a Musulman that is a beleeving Turk both within and without And therefore hee caused his baptized skin as hee called it to bee taken off and him to bee cast in a bed strawed with salt that hee might get a new skin and so hee should bee his Son-in-Law But the wicked wretch ended his life with shame and torment But a good man shall bee satisfied from himself For hee hath a spring within his own breast hee needs not shark abroad hee hath an Autarkie a self-sufficiency 1 Tim. 6.6 Hic sat lucis said Oecolampadius claping his hand on his breast when sick and asked whether the light did not offend him Another being likewise sick and asked how hee did answered My body is weak my mind is well Mr. Bolton A third when the pangs of death were upon him being asked by a very dear friend that took him by the hand whether hee felt not much pain Truly no said hee the greatest I finde is your cold hand These good men knew within themselves that they had in Heaven a better and a more enduring substance Heb. 10.34 within themselves they knew it not in others not in books but in their own experience and apprehension in the workings of their own hearts Their knowledge was non in eodicibus sed incordibus They could feelingly say that in doing of Gods will not onely for doing it or after it was now done but even whiles they were doing of it there was great reward Psal 19.11 Righteousness is its own reward and is never without a double joy to bee its strength Gaudium in re gaudium in spe gaudium de possessione Bern. gaudium de promissione gaudium de praesenti exhibitione gaudium de futura expectatione joy in hand and in hope in present possession and in certain reversion Vers 15. The simple beleeveth every word You may draw him any way with a wet finger perswade him to any thing as Rehoboam that old Baby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a very good rule of Epicharmus Bee not light of beleef Try before you trust look before you leap Bern. de bono desert Alioquâ— saliens antequà m videas casurus es antequà m debeas Wisdome would that as men should not bee over censorions This man blasphemeth said they of our Saviour so neither overcredulous as the giddy-headed Galathiaens were to their seducing Doctors Chap. 1.6 I wonder that yee are so soon removed c. Let us leave to the Papists Ministrorum muta officia populi caeca obsequia their Ministers dumb services their peoples blinde obediences And ever count it a singular folly to take mens bare authority in matters of faith and not to prove the spirits whether they are of God 1 Joh. 4.1 as those noble Beraeans did and are worthily renowned for it Act. 17. But the prudent man looketh well to his goings Hee looketh not so much what others beleeve or not beleeve do or not do as what hee is bound to beleeve or do Hee pins not his faith to another mans sleeve hee frames not his pace by another mans practice but walks by line and by rule treads gingerly steps warily lifts not up one foot till hee findes sure footing for the other as those Psal 35.6 This is to walk exactly accurately not as fools but as wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.15 Vers 16. A wise man feareth and departeth from evil Hee trembleth at the judgements whiles they hang in the threatnings meets God with intreaties of peace and so redeems his own sorrows Solo auditu contremisco saith Hierom Speaking of that terrible text Ezek. 16.42 I tremble at the very hearing of it So Erasmus repeating those words Ezek. 3.18 His blood will I require at thy hands These saith hee are fulmina non verba not words but thunderbolts A good childe if but threatned only will amend his fault yea if hee but hear others threatned Daniel was more troubled than Nebuchadnezzar was Dan. 4.18 Habakkuck when in a vision hee saw the judgements of God that were to come upon the Caldeans it made his very heart to ake and quake within him Chap. 3.16 But the fool rageth and is confident Some render it Rangeth and is confident transit confidit so the Vulgar and Original will well enough bear it hee passeth on from sin to sin like a mad man and yet perswades himself that all shall do well such a desperate fool was Balaam though the Angel met him with a drawn sword yet hee would needs on and what was the issue hee dyed by the sword of Israel though hee seemed a friend to Israel Not to bee warned is both a just presage and desert of ruine Vers 17. Hee that is soon angry dealeth foolishly Alexander in his hot blood slew his dearest friend whom hee would have revived again with his heart-blood Qui non moderabitur irae Infectum velit esse dolor quod suaserit mens Rash anger differs from madness saith Seneca in nothing but in time onely See my Common-place of Anger And a man of wicked devices is hated i. e. Hee that beareth a grudge intending revenge as one that onely wants and therefore waits a fit time as Absolom did for Amnon this is a dangerous man and deservedly detested of all It is counted Manhood indeed its Doghooâ—â— The Curs of Congo they say bite but never bark Esau threatned Jacob. 〈◊〉 â—â—ius lentus in meditando ubi prorupisset tristioribus dictis atrocia facta conjungebat The more hee meditated revenge the more did time and delay sharpen it and the further off bee threatned the heavier the stroke fell therefore hee was generally hated as an odious miscreant Vers 18. The simple inherit folly Acceperunt per successionem seu hareditario jure so one renders it they are as wise as their fore-fathers and they are resolved to bee no wiser Me ex ea opinione quam à majoribus accepi de cultis deorum nullius unquam movebit oratio said Tully I will never forsake that way of divine service that I have received from my fore-fathers for any mans pleasure
shall come with a Writ of Habeas corpus and the Devil with a Writ of Habeas animam when the cold grave shall have their bodies and hot hell hold their souls O that they that have their hands elbow deep in the earth that are rooting and digging in it as if they would that way dig themselves a new and a nearer way to hell O that these greedy moles these insatiate muck-worms would be warned to flye from the wrath to come to take heed of hell beneath and not sell their souls to the Devil for a little pelf as they say Pope Silvester did for seven years enjoyment of the Popedome Oh that they would meditate every day a quarter of an hour as Francis Xaverius counselled John 3. King of Portugal on that divine sentence What shall it profit a man to win the whole world and lose his own soul Hee should bee a loser by the sale of his soul hee should bee that which hee so much feared to bee a beggar begging in vain though but for a drop of cold water to cool his tongue Vers 25. The Lord will destroy the house of the proud Where hee thinks himself most safe God will pull him as it were by the ears out of his Tabernacle hee will surely unroost him unnest him yea though hee hath set his nest among the stars as hee did proud Lucifer who kept not his first estate but left his habitation Jude 6. which indeed hee could hold no longer for it spued him out into hell that Infernus ab inferendo dictus See the Note on Chap. 12.7 14.11 But hee will establish the border of the widow Not the rest of her goods onely but the very utmost borders of her small possession Shee hath commonly no great matters to bee proud of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any Patrons to stick to her and stickle for her Shee hath her name in Hebrew of Dumbness because either shee cannot speak for her self death having cut off her head her husband who was wont to speak for her or if shee do speak her tale cannot bee heard Luke 18.4 God therefore will speak for her in the hearts of her greatest opposites and oppressours Hee also will do for her and defend her borders as hee did for the Shunamite and for the Sareptan and for the poor Prophets widow whose debts hee paid for her and for the widow of Naim whose son hee raised unrequested Luke 7.13 Especially if shee bee a widow indeed 1 Tim. 5. such as Anna was Luke 2. A vine whose root is uncovered thrives not a widow whose covering of eyes is taken away joyes not But in God the fatherless findeth mercy Hos 14.3 and hee will cause the widows heart to sing for joy Job 29.13 Vers 26. The thoughts of the wicked are abomination Let him not think to think at liberty Thought is not free as some fools would have it To such God saith Hearken O earth Behold I bring evil upon this people even the fruit of their thoughts Jer. 6.19 The very Heathen could say Fecit quisque quantum voluit what evil a man wills hee doth And Incesta est sine stupro quae stuprum cupit Hee that lusteth after a woman hath lain with her in his heart If I regard iniquity in mine heart saith David shall not God finde this out and for it reject my prayer Psal 66.18 Kimchi being sowred with Pharisaical leven makes this strange sense of that Text If I regard iniquity onely in my heart so that it break not forth into outward act the Lord will not hear mee that is hee will not hear so as to impute it or account it a sin But was not this coedem Scripturaerum facere as Tertullian hath it to murder the Scripture or at least to set it on the rack so to make it speak what it never intended to force it to go two miles when it would go but one But the words of the pure are pleasant words Such as God books up Mal. 3.16 and makes hard shift to hear as I may so say for hee hearkens and hears ibid. The rather because these pleasant words are the fruits and products of that law of grace within that good treasure that habit of heavenly mindedness they have acquired For though the heart of the wicked bee little worth and as little set by Yet the tongue of the just is as choice silver Prov. 10.20 See the Note there Hee mints his words and God layes them up as his riches yea looks upon them as apples of gold in pictures of silver Prov. 25.11 as gold put in a case of cut-work of silver which is no less precious than pleasant See Eccles 12.10 with the Note there Vers 47. Hee that is greedy of gain troubleth his own house Fires his own nest while hee thinks to feather it fingers that that will burn in his purse will prove lucrum in arca damnum in conscientia gain to his purse Augustin but loss to his conscience Adde hereunto that the covetous mans house is continually on a tumult of haste and hurry Up up up saith hee to bed to bed quick at meat quick at work c. what with labour and what with passion and contention hee and his houshold never live at hearts-ease and rest Thus it was in the houses of Laban and Nabal But hee that hateth gifts shall live Viz. Gifts given to pervert or buy justice The fire of God shall devour the Tabernacles of such corrupt Judges Job 15. So for those that are bribed out of their Religion Joh. Egnat Gelli dâ—al 5. Stratagema nunc est Pontificium ditare multos ut pii esse desinant The Papists propose rewards to such as shall relinquish the Protestant Religion and turn to them as in Ausburgh where they say there is a known price for it of ten Florens a year In France where the Clergy have made contributions for the maintenance of Renegado Ministers Thus they tempted Luther Specul Europ Hem. Germana ills bestia non curat aurum but hee would not bee hired to go to hell and thus they tempted that noble Marquess of Vicum Nephew to Pope Paul the fifth who left all for Christ and fled to Geneva but hee cryed out Let their money perish with them that prefer all the worlds wealth before one dayes communion with Jesus Christ and his despised people Vers 28. The heart of the righteous studieth to answer His tongue runs not before his wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee weighs his words before hee utters them as carrying a pair of ballance betwixt his lips and dips his words in his minde ere men see what colour they are of as Plutarch saith Phocion did Hee hath his heart not at his mouth but at his right hand saith Solomon to make use of when hee sees his time Melancthon when some hard question was proposed to him would take three dayes deliberation to answer it
superiour to fortune yet in an instant with his state in one battel overthrown into the bottome of misery and despair Ibid. 287. and that in the middest of his greatest strength Vers 19. Better it is to bee of an humble spirit An humble man is worth his weight in gold hee hath far more comfort in his losses than proud Giants have in their rapines and robberies Truth it is that meekness of spirit commonly draws on injuries A Crow will pull wooll from a Sheeps side shee durst not do so to a Wolf or Mastiff Howbeit it is much better to suffer wrong than to do it to bee patient than to bee insolent to bee lowly in heart and low of port than to enjoy the pleasures or treasures of sin for a season Vers 20. Hee that handleth a matter wisely shall finde good Doing things with due deliberation and circumspection things of weight and importance especially for here Deliberandum est diu quod statuendum est semel wee may look for Gods blessing when the best that can come of rashness is repentance Youth rides in post to bee married but in the end findes the Inne of repentance to bee lodged in The best may bee sometimes miscarried by their passions to their cost as good Josiah was when hee encountred the King of Egypt and never so much as sent to Jeremy Zephany or any other Prophet then living to ask Shall I go up against Pharaoh or not And who so trusteth in the Lord happy is hee Let a man handle his matter never so wisely yet if hee trust to his own wisdome hee must not look to finde good God will cross even the likeliest projects of such and crack the strongest sinew in all the arm of flesh The Babylonians held their City impregnable and boasted as Xenophon witnesseth that they had twenty years provision afore-hand but God confuted their carnal confidence The Jews in Isaiah when they looked for an invasion looked in that day to the Armour of the house of the Forrest and gathered together the waters of the lower Pool numbred the houses and cast up the ditches to fortifie the wall but they looked not all this while to God their Maker c. therefore they had a day of trouble and of treading down and of perplexity by the Lord God of Hosts in the valley of Vision Isa 22.5 8 9 10. where the beginning is creature-confidence or self-conceitedness the end is commonly shame and confusion in any business Whereas hee that in the use of lawful means resteth upon God for direction and success though hee fail of his design yet hee knows whom hee hath trusted and God will know his soul in adversity Vers 21. The wise in heart shall bee called prudent Hee shall have the stile and esteem of an intelligent though not haply of an eloquent man Of some it may bee said Solin Praefat. as Solinus saith of his Poly-histor to his friend Antius Fermentum ut ita dicam cognitionis ei magis inesse quam bracteas eloquentiae deprehendas you may finde more worth of wisdome in them De libris Aâ—â—ici scriptum reliquit Cicero ces hoc ipso fulsse ornates quod ornamenta negligerent than force of words Bonaventure requireth to a perfect speech Congruity Truth and Ornament This latter some wise men want and it is their Ornament that they neglect Ornament as Tully writes of Atticus and as Beza writes of Calvin that hee was facundiae contemptor verborum parcus sed minime ineptus scriptor a plain but profitable Author And the sweetness of the lips increaseth learning That is eloquence with prudence edifieth and is of singular use for the laying forth of a mans talent to the good of others As one being asked whether light was pleasant replied That is a blinde mans question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so if any ask whether eloquence and a gracious utterance bee useful in the Church of God It is an insulse and inficete question Zanchy speaking of Calvin and Viret who were Preachers together at Geneva when hee first came thither out of Italy useth these words Zanch. Miscel Ep. ded Sicut in Calvino insignem doctrinam sic in Vireto singularem eloquentiam in commovendis affectibus efficacitatem admirabar i. e. As Calvin I admired for excellent learning so did I Viret no less for his singular eloquence and efficacy in drawing affections Beza also was of the same minde as appears by that Epigram of his Gallica mirata est Calvinum Ecclesia nuper Quo nemo docuit doctius Et miratur adhuc fundentem mella Viretum Quo nemo fatur dulcius Vers 22. Understanding is a well-spring of life Vena vitae as the heart is the principle of life the brain of sense so is wisdome in the heart of all good carriage in the life and of a timely laying hold upon eternal life besides the benefit that other men make of it by fetching water thence as from a common Well But the instruction of fools is folly When they would shew most gravity they betray their folly they act not from an inward principle therefore they cannot quit themselves so but that their folly at length will appear to all men that have their senses exercised to discern betwixt good and evil There are that read the Text Castigatio stultorum stuititia est It is a folly to correct or instruct a fool for it is to no more purpose than to wash a Blackmore c. Vers 23. The heart of the wise teacheth his mouth Frameth his speech for him and seasoneth it with salt of grace ere it sets it as a dish before the hearers Nescit paenitenda loqui qui proferenda prius suo tradidit examini saith Cassiodere Lib. 10. Ep. 4. Hee cannot lightly speak amiss that weighs his words before hee utters them The voice which is made in the mouth is nothing so melodious as that which comes from the depth of the breast Heart-sprung speech hath weight and worth in it And addeth learning to his lips By restraining talkativeness and making him as willing to hear as to speak to learn as to teach to bee an Auditour as an Oratour Vers 24. Pleasant words are as an hony-comb Dainty and delicious such as the Preacher set himself to search out Eccles 12.10 Such as his father David found Gods words to bee Psal 119.103 Wells of salvation Isa 12.2 Breasts of consolation Isa 66.11 The hony-drops of Christs mouth Cant 4. Oh hang upon his holy lips as they did Luke 19. ult Hast thou found hony with Sampson Eat it as hee did Prov. 25.6 Eat Gods book as John did Rev. 10.9 finde fatness and sweetness in it Psal 63.5 Get joy and gladness out of it Psal 51.8 And if at any time the word in searching our wounds put us to pain as hony will cause pain to exulcerate parts let us bear it and not bee like children who though they
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
Vers 17. A friend loveth at all times Such a friend was Jonathan Hushai the Archite Ittai the Gittite who stuck close to David when hee was at his greatest under B. Morton But such faithful friends are in this age all for the most part gone in Pilgrimage as hee once said and their return is uncertain David met with others besides those above mentioned that would bee the causes but not the companions of his calamity that would fawn upon him in his flourish but forsake him in his trouble My lovers and friends stand aloof c. The Antients pictured Friendship in the shape of a fair young man bare-headed meanly apparelled having on the out-side of his garment written To live and to dye with you and on his forehead Summer and Winter His breast was open so that his heart might bee seen and with his finger bee pointed to his heart where was written Longè Propè Far and near Humphrey Duke of Glocester being wounded and overthrown by the Duke of Alenzon at the battel of Agincourt was rescued by his brother King Henry the fifth who bestriding him delivered him from danger c. Speed And a Brother is born for adversity Birth binds him to it and although at other times fratrum concordia rara brethren may jar and jangle yet at a straight and in a stresse good nature will work and good blood will not belie it self And as in the natural so in the spiritual brotherhood Misery breeds unity Ridley and Hooper that when they were both Bishops differed so much about Ceremonies could agree well enough and bee mutual comforts one to another when they were both prisoners Esther concealed her kindred in hard times but Gods people cannot Moses must rescue his beaten brother out of the hand of the Egyptian though hee venture his life by it Vers 18. A man void of understanding striketh hands Of the folly and misery of rash suretyship See Chap. 6.1 2 c. with the Notes there In the presence of his friend Or before his friend that is before his friend do it who was better able and more obliged Thus like a Woodcock hee puts his neck into the ginne his foot into the stocks as the Drunkard and then hath time enough to come in with the fools had I wist and to say as the Lion did when taken in the toil Si praescivissem If I had foreseen this But why should there bee amongst men any such Epimetheus such a Post-master an after-wit Vers 19. Hee loveth transgression that loveth strife It s strange that any should love strife that Hell-hag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet some like Trouts love to swim against the stream like Salamanders they live in the fire of contention like Phocion they hold it a goodly thing to dissent from others like Pyrrhus they are a people that delight in war Psal 68.30 Like Davids enemies I am for peace saith hee that was his Motto but when I speak of it Psal 120.7 they are for war These unquiet spirits are of the Devil doubtlesse that turbulent creature that troubler of Gods Israel Hee knows that where envying and strife is there is confusion and every evil work James 3.16 and that hee loveth transgression that loveth strife hee taketh pleasure in sin which is the cause of his unquietnesse Good therefore and worthy of all acceptation is the counsel of the Psalmist Cease from anger and forsake wrath fret not thy self in any wise to do evil Psal 37.8 Hee that frets much will soon bee drawn to do evil An angry man stirs up strife and a furious man aboundeth in transgression Prov. 29.22 Hence our Saviour bids Have salt within your selves that is mortifie your corruptions and then bee at Peace one with another Mark 9.50 Hence also Saint James saith that the wisdome from above is first pure and then peaceable And Saint Paul oft joyns faith and love together there can bee no true love to and good agreement with men till the heart bee purified by faith from the love of sin And hee that exalteth his gate seeketh destruction Eventually hee seeketh it though not intentionally that exalteth his gate that is his whole house a part being put for the whole which hee that builds over-sumptuously is in the ready rode to beggery the begger will soon have him by the back as they say quaerit rupturam hee will shortly break Others read the words thus And hee enlargeth his gate that seeketh a breach that is say they hee that picketh quarrels and is contentious setteth open a wide door to let in many mischiefs Vers 20. Hee that hath a froward heart findeth no good Who this is that hath a froward heart and a perverse tongue Solomon shews Prov. 11.20 viz. the hypocrite the double-minded man Jam. 1.8 that hath an heart and a heart Psal 12.2 One for God and another for him that would have it as that desperate Neapolitan boasted of himself And as hee hath two hearts so two tongues too 1 Tim. 3.8 wherewith hee can both bless and curse talk religiously or prophanely according to the company James 3.10 11. speak Hebrew and Ashdod the language of Canaan and the language of Hell like those in an Island beyond Arabia of whom Diodorus Siculus saith that they have cleven tongues Antiq. l. 3. so that therewith they can alter their speech at their pleasure and perfectly speak to two persons and to two purposes at once Now how can these Monsters of men expect either to finde good or not to fall into mischief How can they escape the damnation of Hell whereof hypocrites are the chief inhabitants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 24.31 yea the free-holders as it were for other sinners shall have their part with the Devil and hypocrites Vers 21. Hee that begetteth a fool doth it to his sorrow Solomon might speak this by experience and wish as Augustus did Utinam coelebs vixissem aut orbus periissem Hof 4 O that I had either lived a batchelour or died childlesse to bring forth children to the murtherer children to the Devil that old man-slayer Oh what a grief is this to a pious Parent how much better were a miscarrying womb and dry breasts What heavy moan made David for his Absolom dying in his sin How doth many a miserable Mother weep and warble out that mournful ditty of hers in Plutarch over her deceased children Quo pueri estis profecti poor souls what 's become of you And the Father of a fool hath no joy No more than Oedipus had who cursed his children when hee died and breathed out his last with Per coacervatâ—â— percat domus impia luctus No more than William the Conquerour had in his ungracious children or Henry the second who finding that his sons had conspired against him with the King of France Daniel fol. 112 fell into a grievous passion cursing both his sons and the day wherein himself was born and in
Aegypt Auson Therefore that was no evil counsel of the Poet. Imprimis reverere teipsum And Turpe quid ausurus te sine teste time Vers 28. Mercy and truth preserve the King These are the best guard of his Body and supporters of his Throne Mildness and righteousness leuity and fidelity doe more safe-guard a Prince than munitions of rocks or any war-like preparations amidst which Henry the fourth of France perished when Queen Elizabeth of England lived and dyed with glory That French King being perswaded by the Duke of Sully not to re-admit the Jesuits answered Give me then security for my life But he was shortly after stabbed to death by their instigation when our Queen that stuck fast to her Principles was not more loved of her Friends than feared of her Foes being protected by God beyond expectation Our King John thought to strengthen himself by gathering mony the sinews of War but mean-while he lost his peoples affections those joynts of peace and came after endless turmoyls to an unhappy end So did our late Soveraign of bleeding memory Vers 29. The glory of young men is their strength sc If well used in following their Callings and fighting for their Countries as those young men of the Princes of the Provinces did 1 King 20.20 and not in quarrelling and Duelling as those yongsters of Helketh-hezzurim 2 Sam. 2. who sheathed their swords in their fellows bowels And the beauty of old men is their gray-head That silver crown of hoary hairs saith one which the finger of God doth set upon their heads makes them Venerable in all places where they come so that they carry an authority or majesty with them as it were See the Note on chap. 16.31 Vers 30. The blownesse of the wound cleanseth Some must be beaten black and blew ere they will be better neither is wit any thing worth with them till they have paid well for it The Jewes were ever best when in worst condition The Athenians Non nisi atrati would never mend till they were in mourning And Anglica geus est optima fleus pessima rident As a great States-man said of this Nation Physicians commonly cure a Lethargie by a Fever Chirurgians let their Patients bloud sometimes etiam ad deliquium animae The Scorpion heals his own wounds and the Viper being beaten and applied cures his own biting Surely as the scourging of the garment with a stick beats out the mothes and the dust so doe corrections corruptions from the heart and as launcing lets out filth so doth affliction sin CHAP. XXI Vers 1. The Kings heart is in the hand of the Lord BEE Kings never so absolute and unaccountable to any yet are they ruled and over-ruled by Him that is higher than the highest Eccles 5.8 Gods heart is not in the Kings hand as that foolish Prince in Mexico pretends when at his Coronation he swears that it shall not rain unseasonably neither shall there be Famine or Pestilence during his Reign in his Dominions but the Kings heart that is his will desires devices resolutions are Gods to dispose of he turneth them this way or that way with as much ease as the Plowman doth the water-course with his paddle or the Gardiner with his hand Thus he turned the heart of Pharaoh to Joseph of Saul to David of Nebuchadnezzar to Jeremy of Darius to Daniel of Cyrus and afterwards of Alexander the great to the Jewes of some of the Roman Persecutors to the Primitive Christians and of Charls the fifth who ruled over twenty eight flourishing Kingdoms to the late Reformers Melanchthon Pomeran and other famous men of God whom when he had in his power after hee had conquered the Protestant Princes he not only determined not any thing extreamly against them Act. Mon. fol. 1784. but also intreating them gently he sent them away not so much as once forbidding them to publish openly the Doctrine that they professed albeit all Christendome had not a more prudent Prince than he was saith Mr. Fox nor the Church of Christ almost a sorer enemy Vers 2. Every way of a man is right in his own eyes See the Note on chap. 16.2 Such is our sinful Self-love that Suffenus-like wee easily admire that little Nothing of any good that is in us we so clasp and hugg the barn of our own brain with the Ape that we strangle it we set up a Counter for a thousand pounds and boast of those graces whereunto wee are perfect strangers We turn the perspective and gladly see our selves bigger others lesser than they are we flatter out own souls as Micah did his Judg. 17.13 Wherein it falls out oft as it did with the riflers of Semiramis her tomb who where they expected to finde the richest Treasure met with a deadly Poyson Seem wee never so just because first in our own cause God as Salomon saith of a mans Neighbour comes and searches us and then things appears otherwise Luke 16.15 Vers 3. Is more acceptable to the Lord Qui non vult ex rapina holocaustum as Heathens could see and say by the light of Nature The Jewes thought to expiate their miscarriages toward men and to set off with God by their Ceremonies and Sacrifices Isa 1. Jer. 7. Mich. 6. Some Heathens also as that Roman Emperour could say Non sic Deos coluimus ut ille nos vinceret Wee have not been at so much charge with the gods that they should give us up into the enemies hands But the Scripture gave the Jewes to understand that to obey was better than sacrifice that God would have mercy and not sacrifice and that for a man to love God above all and his Neighbour as himself is more than all whole Burnt-offerings and sacrifices Mar. 12.33 The Heathens also were told as much by their Sages as Plato in his book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Socrates reprehending the gilt-horned Bulls of the Grecians and the sumptuous sacrifices of the Trojans at length infers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It were a grievous thing if the gods should more respect mens offerings and Sacrifices than the holiness of their hearts and the righteousness of their lives c. Aristotle in his Rhetoricks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith he It is not likely that God takes pleasure in the costliness of sacrifices but rather in the good conversation of the sacrificers Vers 4. An high look and proud heart See the Note on Prov. 6.17 And the plowing of the wicked is sin As they plot and plow mischief being the Devils hindes and drudges so all their actions natural moral spiritual are turned into sin whether they plow or play or pray or eat or sleep to the impure and unbeleeving all things are impure Tit. 1.15 Their proud or big-swoln heart is full of filthy corrupt matter that woozeth out still and offendeth the eyes of Gods glory Every thing they do is as an evil vapour reaking
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
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
mad man Robert de Beliasme Earl of Shrewsbury Anno Dom. 1111. delighting to doe mischief and exercise his cruelty and then to say Am not I in jest An example hereof he shewed upon his own Son who being but a child and playing with him the father for a pastime Speeds Chron. 473. put his thumb in the boys eyes and thrust out the balls thereof Vers 20. Where no wood is there the fire goeth out Lignis ignis conservatur so is strife by evil tongues these are the Devils bellows and boutefeaus Ye shall conceive chaff yee shall bring forth stubble your breath as fire shall devour you Isa 33.11 Such is the breath of Tale-bearers A cover-feu bell would doe well for these Incendiaries that else may set on fire the whole course of Nature Jam. 3.6 See the Note on Chap. 16.28 Vers 21. So is a contentious man Hebr. A man of contentions Vir biliosus bellicosus a man made up of discords as Democritus said the world was that loves to live in the fire as the Salamander doth the dog-dayes continue with such all the year long and like mad doggs they bite and set a madding all they can fasten on as did Sheba Korah and Judas who set all the Disciples a murmuring at the oyl poured on Christs head So Arrius set all the Christian world on a light fire and Pope Hildebrand cast abroad his firebrands Vers 22. The words of a tale-bearer c. See chap. 18.8 Vers 23. Burning lips and a wicked heart c. The tongue of the righteous is as fined silver but glosing lips upon a false heart is no better than drosse upon dirt counterfeit friends are naught on both sides having os maledictum cor malum as Luther renders this Text a bad mouth and a worse heart Wicked men are said to speak with an heart and a heart Psal 12. as speaking one thing and thinking another drawing a fair glove on a foul hand These are dangerous to be dealt withall for like Serpents they can sting without hissing like curre doggs suck your bloud only with licking and in the end kill you and cut your throats without biting so cunning and close are they in the conveyance of their collusion Squire sent out of Spain to poyson Queen Elizabeth annoynted the pummel of her saddle with poyson covertly Camd. Eliz. â—7 and as it were doing somewhat else praying with a loud voyce God save the Queen When those Romish Incendiaries Gifford Hodgeson and others had set Savage a work to kill the said Queen they first set forth a Book to perswade the English Catholicks to attempt nothing against her So Parsons when hee had hatched that nameless villany the Powder-plot set forth his book of Resolution as if hee had been wholly made up of devotion Caveatur osculum Iscarioticum It is the property of a godly man to speak the truth from his heart Psal 15. Vers 24. He that hateth dissembleth with his lips And so heaps sin upon sin till he be transformed into a breathing devil This is meant not so much of the passion of hatred as of the habit of it when it hath wholly leavened the heart and lies watching its opportunity of doing mischief The Devil is at Inne with such as Mr. Bradford phraseth it and was as great a Master Serm. of Repent long before the Florentine Secretary was born as since Vers 25. When he speaketh fair beleeve him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed whom you trust beware of men Matth. 10.17 blesse your selves from your pretended friends and pray with David to be delivered from lying lips and from a deceitful tongue Admit they not only speak us fair Psal 120.1 but doe us many kindnesses yet beleeve them as little as David did Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soph. Virgil. Martial Enemies gifts are giftlesse gifts said one Heathen And timeo Danaos dena ferentes saith another Munera magna quidem misit sed misit in hamo Et piscatorem piscis amare potest Vers 26. Whose hatred is covered by deceit c. He shall be detected and detested of all sooner or later God will wash off his varnish with rivers of brimstome Love as it is the best armour so it is the worst cloak and will serve dissemblers as the disguise Ahab put on and perished 1 King 22. Vers 27. Whoso diggeth a pit shall fall thereinto This is the same with Psal 7.15 Where-hence it seems to be taken See the Note there Heathen writers have many Proverbs to like purpose See Erasm Chiliad And he that rolleth a stone it will return upon him Cardinal Benno relates a memorable story of Pope Hildebrand or Greg. 7. that he hired a base fellow to lay a great stone upon a beam in the Church where Henry 4. the Emperour used to pray and so to lay it that it might fall as from the top of the Church upon the Emperours head and kill him But whilst this Caytiff was attempting to doe it the stone with its weight drew him down and falling upon him dashed him in peeces upon the pavement The Thracians in Herodotus being offended with Jupiter for raining unseasonably upon them shot up their arrows at him which soon after returned upon their own pates Vers 28. A lying tongue hateth those that are afflicted by it False love proves to be true hatred by the evil consequent of its ruine and destruction to the party flattered and betrayed by a smooth supparasitation There are that thus read the Text The false tongue hateth those that smite it c. Truth breeds hatred as the fair Nymphs did the ill-favoured Fauns and Satyrs CHAP. XXVII Vers 1. Boast not thy self of to morrow Exod. 13.14 THat is of what thou wilt doe hereafter in quovis tempore postero See 1 Sam. 28.19 Petrarch lib 3. Memurah ad finem Jam. 4.14 Hee was a wise man that being invited to a feast on the next morrow answered Ex multis annis crastinum non habui for these many years I have not had a morrow day to promise for any business But what luxurious fools were those Sybarites Aelian that intending a feast did use to invite their guests a whole year before Nescis quid serus vesper vâ—hat Hinc Haebrei eventae appellaâ—t filios temporis For thou knowest not what a day may bring forth A great-bellied day Whiles a Woman is yet with child none can tell what kind of birth it will be Luk. 12.16 17. Time travelleth with Gods Decrees and in their season brings them forth but little doth any man know what is in the wombe of to morrow till God hath signified his will by the event David in his prosperity said that hee should never be moved but he soon after found a sore alteration God confuted his confidence Psal 30. So the evil which men intend against us may prove abortive either dye in the wombe or else they may
travel with mischief and bring forth a lye that is somewhat contrary to that they intend but Fata viam invenient Stat sua cuique dies See Judg. 5.28 29 30. 1 King 20.10 Accidit in puncto quod non speratur in anno Vers 2. Let another man praise thee and not thine own mouth Unless it be in defence of thine innocency as David Psal 7. or when the concealing of thy goodnesse may turn to the hinderance of the truth or to the hurt of the Church or impairing of Gods glory as Paul 2 Cor. 11. and 12. Let a man doe worthily in Ephrata and he shall be famous in Bethlehem he need not bee his own Trumpeter as Jehu the proud Pharisee and other arrogant vain-glorious Bragadochioes See my common place of Arrogance God will take order that those that honour him be honoured of all and that fame shall attend vertue as the shadow doth the body Say that wicked men will not speak well but ill of us 3 Joh. 12. yet we have a testimony in their Consciences as David had in Sauls Daniel in Dariuso ' c. Demetrius hath a good report of all good men and of the truth it self and that is enough for him sith not he that commendeth himself or hath the worlds applause is approved but he whom the Lord and his people commendeth 2 Cor. 10.18 Haec ego primus vidi was a vain-glorious brag that Zabarel had better held in And haec ego feci proves men to bee no better than Faeces saith Luther wittily these brags are but dregs Laus proprio sordescit in ore Quod magnificum resciente aâ—io fuisset ipso qui gesserat reconsente vanescit Plin Ep. 8. l. 1 That which had been much to a mans commendation if out of another mans mouth sounds very slenderly out of his own saith Pliny Let her works not her words praise her in the gates Prov. 31.31 as they did Ruth All the City of my people knows that thou art a vertuous woman Ruth 3.11 She was so and she had the credit of it So had the Virgin Mary and yet she was troubled when truly praised of the Angel They shall be praised of Angels in Heaven who have eschewed the praises of men on earth and blush when but justly commended speaking modestly and meanly of their own good parts and practices Saint Luke saith Levi made a great feast Luke 5.27 28. But when himself speaks of it Matth. 9.10 he saith only that Christ came home and eat bread in Levies house to teach us the truth of this Proverb that another mans mouth should praise us and not our own Like as in the Olympick games those that overcame did not put the Garlands on their own heads but stayed till others did it for them so here Vers 3. But a fools wrath is heavier than them both Himself cannot rule nor repress it but that hee dyes of the sullens sometimes as that fool Nabal did Much less can others endure it without trouble and regret especially when so peevish and past grace as to be angry with those that approve not applaud not his folly How angry was Nebuchadnezzar how much hotter was his heart than his Oven against those three Worthies for refusing to fall down before his golden Mawmer How unsufferable was Herods anger in the Massacre at Bethlehem and the primitive Persecutors for the two first ages after Christ that I come no lower See my Common-place of Anger Vers 4. Wrath is cruel and anger is outragious Or over-flowing all the banks or carrying all before it as an impetuous Land-floud and therefore most intolerable as vers 3. but behold a worse matter Envie is an evil that none can stand before for it knows neither end nor measure as appears in the Devil and his Patriarch Cain in Saul the Pharisees those spiteful Jews Acts 13.45 And to this day they doe antiquum obtinere bear the old grudge to us Christians cursing us in their daily Orisons calling us Bastard-gentiles professing that if their Messias were come rather than wee should have any part in him or benefit by him they would Crucifie him an hundred times over They have a saying amongst them Optimus qui inter gentes est dâ—gnus cui caput conteratur tanquam Serpenti The best of us Gentiles is worthy of the Serpents punishment viz. to have his head bruised c. so great is their envie still against Christians who pitty them and pray for them and truly it is no more than need sith by the question here propounded we may easily guesse how potent this quick-sighted and sharp-fanged malignity envie is indeed the venome of all vices is found in it neither will it bee drawn to embrace that good which it envies to another as too good for him Act. 13.44 45. Vers 5. Open rebuke is better than secret love For after the nature of Pils Rebuke though it be not toothsome yet it is wholsome and a sure sign of a faithful friend if rightly managed See my Common-place of Admonition Secret love that either seeth nothing amisse in a friend or dare not say so is little worth in comparison Thou shalt not hate thy brother in thy heart Levit. 19.17 but as an Argument of thy love thou shalt reprove him plainly but wisely and not suffer sin upon him much lesse further it and be his broker or pander in it as Hirah the Adullamite was to his friend Judah and Jonadab to his Cousin Amnon 2 Sam. 13.5 Vers 6. Faithful are the wounds of a friend And are therefore to be prayed for but the kisses of an enemy are deceitful or to bee detested and therefore prayed against so some read the words and make the opposition See this done by David Psal 141.5 Knocks from a righteous man he would take for kindnesses but the precious oyles of the wicked answerable to their kisses here he would cry out of as the breaking of his head for so Mercer Ainsworth and others read that text and the Septuagint accordeth saying let not the oyl of the sinner supple my head by oyl meaning flattering words as Psal 55.22 Reproofs and Corrections though sharp and unpleasant yet if look'd upon as issuing from that love that lies hid in the heart they are faithful that is fair and pleasant as the Chaldee interprets it But the kisses of an enemy are deceitfull i. e. his glosing and closing with us for a further mischief such as were the kisses of Joab Judas Absolom and Ahitophel are not to be fancied but deprecated and detested See the note on chap. 26.23 Theophrastus hath in his character drawn out these kissing cut-throats Cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who can be affable to their enemies and disguise their hatred in commendation while they privily lay their snares men Italienated that can salute with mortal embracements and clasp you in those arms which they mean to embrue in your dearest blood Camd. Elis Anno. 1591.
from the face of the Serpent Rev. 12.14 Vers 13. He that covereth his sins shall not prosper Sin is a Traytor and must not be hid for if so now it sucks a mans breast shortly it will suck his bloud Sin is a sore and must be opend a sicknesse and must be declared to the Physician the concealing of one circumstance may endanger all Sin is a deformity that must be uncovered or God will never cover it see it wee must to confession or see it we shall to our confusion If Job had covered his transgression as Adam or after the manner of men hee had undone himself Job 31.33 It is the manner of men and they have it from Adam to palliate their sins and plead for them to eleviate and extenuate them to mince and excuse them Sin and Shifting came into the world together Sin and Satan are alike in this they cannot abide to appear in their own colour Some deal with their souls as others doe with their bodies when their beauty is decayed they desire to hide it from themselves by false glasses and from others by painting so their sins 3 Joh. 2. from themselves by false glosses and from others by excuses These must not look for Gaius's prosperity The Sun-shine also of their outward prosperity ripens their sin apace and so fits them for destruction Never was Ephraims case so desperate Hosea 4. as when God said Ephraim is joyned with Idols let him alone Nor Jerusalem so neer destruction as when God said My fury shall depart from thee I will bee quiet and no more angry Ezek. 16.42 To prosper in sin is the greatest unhappinesse that can befall a man out of Hell But whoso confesseth and forsaketh them c. Confession of sin must be joyned with confusion of sin or all is lost Papists use confession as Drunkards use Vomiting that they may adde drunkennesse to thirst Profane people use it as Lewis the eleventh of France did his Crucifix he would swear an oath and then kiss it and swear again and then kisse it again So they sin and confesse they doe not well nor will they strive to doe better As they sorrow not to a transmentation with those Corinthians so they confesse not to an utter abandoning of their wicked courses They confesse as those Israelites did Numb 14.40 Wee have sinned we will goe up They might as well have said Wee have sinned wee will sin for God had flatly forbidden them to goe up at that time They confesse as Saul did I have sinned viz. in humouring the people yet honour mee said he before the people As the Philistians confessed Gods hand yet sent away the Ark so doe these They that confesse and forsake not are only dog-sick when they have disgorged their stomacks they will return to their vomit Shall have mercy Confesse the debt and God will crosse the book he will draw the red lines of Christs bloud over the black lines of our sins and cancel the hand-writing that was against us No sooner could David cry peccavi I have sinned but Nathan said Transtulit peccatum tuum Dominus God hath taken away thy sin yea transtulit He hath translated it he hath caused thy sin to passe over from thee to Christ Isa 53.6 Rom. 4.8 Confession is the Souls vomit and those that use it shall not only have ease of conscience but Gods best comforts and cordials to restore them again Cum homo agnoscit Deus ignoscit saith Augustine It is not here Confesse and be hanged but Confesse and be saved In the Courts of men it is safest to say Non feci quoth Quintilian I did it not Per Miserere mei tollitur ira Dei to plead Not guilty Not so here Ego feci is the best plea I did it I have done very foolishly Have mercy upon me O Lord c. Judah that is Confession got the Kingdome from Reuben it is the way to the Kingdom No man was ever kept out of Heaven for his confessed badnesse many are for their supposed goodness Vers 14. Blessed is the man that feareth alwayes That is in the fear of the Lord all day long chap. 23.17 Duo sunt timores Dei servilis amicalis saith Bede There is a two-fold fear of God Servile and Filial perfect love casts out the former breeds and feeds the latter By this fear of the Lord it is that men depart from evil that they shake off security that they abound in Gods work that they may abide in his love that they set a jealous eye upon their own hearts and suspect a Snake under every Flower a snare in every Creature and doe therefore feed with fear and rejoyce in fear passe the whole time of their sojourning herein fear yea work out their whole salvation with fear and trembling O the blessednesse of such But he that hardneth his heart As a perfect stranger to Gods holy fear the contrite heart ever trembles at Gods Word Isa 57.17 Why hast thou hardened our hearts from thy fear Isa 63.17 which as Fire doth Iron mollifies the hardest heart and makes it malleable Fear is a fruit of repentance 2 Cor. 7.11 yea what fear which intenerates the heart and makes it capable of Divine impressions as Josiah On the other side the Jews feared not God because of a rebellious heart Jer. 5.22 23. Shall fall into mischief Manifold mischief ruine without remedy chap. 29.1 The incestuous person though delivered up to Satan repented and recovered but he that is delivered up to an hard heart to a dead and dedolent disposition is in a manner desperate and deplored he heaps up wrath against the day of wrath Rom. 2. This made a reverent man once say If I must bee put to my choyce I had rather be in Hell with a sensible heart than on earth with a reprobate mind A hard heart is in some respect worse than Hell sith one of the greatest sins is farre greater in evil than any of the greatest punishments as one hath well observed Vers 15. As a roaring Lion Latrocinium cum privilegio and a ranging Bear Regiment without righteousness turns into tyranny and becomes no better than robbery by authority Look how the Lion frayes the poor beasts with his roaring so that they have no power to stirre and then preys upon them with his teeth And as the Bear searches them out and tears them limb-meal So deal Tyrants with their poor Subjects Zeph. 3.3 Her Princes within her are roaring Lions her Judges evening Wolves they gnaw not the bones till the morrow Such were those Cannibals in Davids dayes that eat up Gods people as they eat bread Psal 14.4 such those miscreants in Micah who did eat the flesh of Gods people and flayd their skin that brake their bones and chopt them in peeces as for the pot chap. 3.3 Much like those American Cannibals who when they take a Prisoner feed upon him alive and by degrees cutting
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
sins and then is glad of such a grief Those that so sow in tears shall reap in joy whereas those that will not in an evill time Esay 22.12 especially when God calls to weeping and mourning and even thrusts men down as it were with a thump on the back weep here where there are weeping handkerchiefs in the hands of Christ are like to have their eyes whipt out in hell and to howl with devills A time to mourn Matter enough of mourning wee shall bee sure of and wee should bee soberly sensible of it whiles wee are in this vale of misery vally of tears in hoc exilio in hoc ergastulo in hoc peregrinatione as Bernard hath it in this Prison-house Purgatory Pilgrimage in this place of banishment and bondage how can wee look for better God set us not here as hee did Adam in Paradise to take his pleasure or as hee did Leviathan in the Sea to sport and dally Wee must not think to do as the people of Tombutum in Africk who are said to spend their whole time in singing and dancing The way of this world is like the wilderness of Sin or the vale of Siddim Camd. Elisab or the Pacifique Sea which Captain Drake found tempestuous and troublous above measure Many miseries and molestations both Satanical and secular wee are sure to meet with to make us mourn Hierome complains that hee had furrows in his face and Isicles from his lips with continual weeping Origen is thought to have died of grief Chrysostome calls the days of his life the days of his sorrow Basil was made old and unprofitable for Gods Church before his time with travel and trouble Rebecca is weary of her life so is Elijah Naomi will bee Naomi no longer but Marah-Paul veyls all his top-sayls and sits down in the dust 1 Tim. 1.15 besides his sympathizing with others 2 Cor. 11.29 30. And a time to dance Or skip as young Cattel do at spring-tide Here is nothing for mixt immodest dancings Quid opus est talibus saâ—â—amentis What need people provoke themselves to that evill they so naturally encline to Nemo sobrius saltat said the Heathen Oratour No sober man will offer to dance Chrysost Augustin Where there is dancing there the Devill is saith a Father and cannot men bee merry unless they have the Devill for their Play-fellow Dancing saith Another is a circle whose center is the Devill but busily blowing up the fire of lust as in Herod that old Goat Sander schism Ang. lib. 1. Vers 5. A time to cast away stones As when King Henry the eighth pulled down the Abbyes and other religious Houses as they called them saying Corvorum nidos esse penitus disturbandos ne iterum ab cohabitandum convolent that the Crows nests were to be pulled in peeces Acts and Mon. that they might never nestle there any more And herein hee did but as Cardinal Wolsey did before him for hee by the Popes own license had a little before pulled down forty Monasteries and taken their stones and revenues to build and endow his two Colledges at Oxford and Ipswich Elapidation is a peece of the Churches happiness Esa 5.2 And a time to gather stones together As in building Forts Castles Colledges Bridges Causeys such as was that 1 Chron. 26.16 18. 1 King 10.5 2 Chron. 9.11 See 2 Chron. 16.6 A time to embrace With honest conjugal embracements as the Chaldee Paraphrast interprets it not with those libidinous embracings of the bosom of a stranger Râ—pertus Prov. 5.20 No time for such 1 Pet. 4.3 Diabolus capite blanditur ventre oblectat cauda ligat And a time to refrain As in times of common calamity for should wee then make mirth Ezek. 21.10 Should not the Bridegroom come forth of his chamber and the Bride out of her Closet Joel 2.16 Some of the Ancients do very much note the manner of Noahs going into the Ark Ambros de Noe Arca cap 21 and how the father and the sonnes went together the mother and her daughters in Law went together God himself dividing at that time those whom himself had joyned together Others tell us that bruta ipsa intra Arcam quamdiu diluvium duravit continuerint the very brute creatures coupled not in the Ark during the deluge There is both an intemperate and an intempestive abuse of the marriage Bed which ought to bee kept undefiled Heb. 13.3 and not stained and dishonoured with either unseasonable or sensual excesses and uncleannesses which God will certainly plague though they lye without the walk of humane censure without true and timely repentance Sculte Annal. Lutheri nuptias amici etiam improbabant c. Luthers marrying a wise then when all Germany was in a hurly-burly Quoniam vero ipsum Luthâ—rum quodammodo tristâ—orem esse ceruo perturbatum ob vitae mutationem omni studio benevolentia consolari eum cupio and all Saxony in heaviness for the death of their good Elector Frederick Luthers greatest friend was no small grief to his best friends and afterward also to himself as Melanchthon testifieth in an Epistle to Camerarius Vers 6. A time to get Heb. to seek for men do but seek here they do not properly get what they cannot long hold How much better therefore were it to seek God Cujus inventio est ipsum semper quaerere as Nyssen hath it here the finding of whom is always to seek him and in seeking of whom there is so great reward Heb. 11.6 Seek yee mee and yee shall live Amos 5.4 Seek him that maketh the seven Stars and Orion vers 8. Seek him in a time when hee may bee found Psal 32.6 Now is thâ—â—ccepted time now is the day of Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Aug. 2 Cor. 6.2 Take the present Now and bee serious and then God scorns to do as Heathen Idolls did viz. to say to the seed of Jacob Seek yee mee in vain Isa 45.9 How greedy are men of getting gain Get God and you get all Habet omnia qui habet habentem omnia And a time to lose There is an uncertainty in riches 1 Tim. 6.27 a deceitfulness Mark 4.19 alye Joh. 2.8 they were never true to those that trusted them Mimâ—â—s subject they are to vanity or violence Matth. 6. How seldome doe Gamesters grow rich Vitrea est fortuna cum splendeâ— frangitur And as they say of the metal they make glasse of it is nearest melting when it shines brightest in the fire so are many rich men nearest ruine when at greatest lustre as Haman Herod Pythius c. A time to keep 'T is good for a man to keep somewhat by him Bonus Servatius facit bonum Bonifacium according to the Dutch blunt Proverb Eccles 11.1 A good Saver makes a good wel-doer See the Note on Prov. 6.8 And a time to cast away To cast bread upon the waters upon those poor Creatures
than a wise man Eram apud te sicut bestia Mercer David calls himself not a Beast onely but Beasts in the plural Behemoth or at least a very great Beast not an Ape but an Elephant And this is that which God would have all good men see hâ—mmah lahem as this text hath it themselves to themselves in their humble account of themselves as holy Agur did Prov 30. 2. See the Note there Vers 19. For that which befalleth the sons of men As hunger thirst heat cold diseases aches and other ill accidents Noc te tua plurima Pentheu Labeutem texit pietas As the one dieth They are sure to dye both of them Yea they have all one breath They breathe in the same ayr and exspire alike in respect of the body So that a man hath no preheminence Unless it bee in reason and speech which hee frequently abuseth to his own utter destruction But otherwise Nos aper auditu praecellit aranca tactu Vultur odoratu lynx visu simia gustu Vers 20. All are of the dust See the Note on Gen. 3.19 Vers 21. Who knoweth the Spirit q. d. Who but a man that is spiritually rational and rationally spiritual 1 Cor. 2.16 Who but hee that hath the mind of Christ that hath seen the Insides of Nature and Grace Whether Plato and Tully beleeved themselves in what they wrote touching the immortality of the soul is a great question Vers 22. Whether I perceive Hee resumeth his assertion v. 13. and concludeth See chap. 2.24 CHAP. IV. Vers 1. So I returned and considered HEre 's a second instance of corruption in civil State added to that chap. 3.16 to fill up the nest of vanities And behold the tears of such c. Heb. Tear as if they had wept their utmost Expletur Iachrymis egeriturque dolor Ovid. Et vix unicam lachrymulam extorquere possent and could hardly squeeze out one poor tear more for their own ease For as Hindes by calving so men by weeping cast out their sorrows Job 39.3 Now tears are of many sorts Lachrymas angustiae exprimit crux Alsted lachrymas poenitentiae peccatum lachrymas sympathia affectus lachrymas letitiae excellentia gandii denique lachrymas nequitiae vel hypocrisis vel vindictae cupiditas Oppression draws tears of grief Sin tears of repentance affection tears of compassion good success tears of joy hypocrisy or spite tears of wickedness And they had no comforter This was Jobs doleful case and Davids Psal 69.21 and the Churches in the Lamentations chap. 1.2 Affert solatium lugentibus suspiriorum societas saith Basil Pitty allays misery but incompassionateness of others increaseth it This was one of Sodoms sinnes Ezek. 16.49 and of those Epicures in Amos chap. 6.6 The King and Haman sate drinking in the gate but the whole City of Susan was in heaviness Esth 3.15 And on the side of their oppressours c. The oppressed Romans sighed out to Pompey Nostra miseria tu es Magnus The world hath almost as many wild Beasts and Monsters as it hath Landlords in divers places It is a woful thing surely to see how great ones quaff the tears of the oppressed and to hear them make musick of shricks Vers 2. Wherefore I praised the dead Because they are out of the reach of wrong-doers and if dead in the Lord they have entred into peace they doe rest in their beds each one walking in his uprightnesse Isa 57.2 But if otherwise men had better doe any thing suffer any thing here than dye sith by death as by a trap-doâ—e they enter into those terrors and torments that shall never either mend or end Men like silly fishes see one another caught and jerkt out of the Pond of life but they see not alas the fire and pan into the which they are cast that dye in their sins Oh! it had been better surely for such if they had never been born as Christ said of Judas than thus to be brought forth to the murtherer to that old Man-slayer to be hurled into Hell Hos 4. there to suffer such things as they shall never be able to avoyd or abide Vers 3. Yea better is he than both they The Heathen could say Optimum non nasci proximum mori Life is certainly a blessing of God though never so calamitous Why is living man sorrowful saith the Prophet Lam. 3.39 and it is as if he should say Man if alive hath some cause of comfort amidst all his miseries if he may scape though but with the skin of his teeth and have his life for a prey he should see matter of thankfulness and say Job 19.20 Lam. 3. It is the Lords mercy that I am not consumed that I am yet on this side hell But those that have set their hearts upon earthly things if ever they lose them they are filled almost with unmedicinable sorrows so as they will praise the dead above the living and wish they had never been born These are they whom Solomon in this sentence is by some thought to personate Vers 4. That for this a man is envied of his neighbour This is another peece of lifes vanity that as greater men will lye heavie upon you and oppresse you so meaner men will be envying at you and oppose you as Cain did Abel Sauls Courtiers did David the Peers of Persia Daniel the Scribes and Pharisees our Saviour Every Zopyrus shall be sure to have his Zoilus The garment of righteousnesse party-coloured with all variety of graces is a great eye-sore to the wicked and makes the Saints maligned See Prov. 27.4 with the note there Vers 5. The fool foldeth his hands together A graphical and lively description of a Sluggard fitly called a fool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naughty person Thou idle and evil servant Matth. 25.26 God puts no difference betwixt Nequaquam and Nequam a drone and a naughty-pack seem he never so wise in his own eyes Prov. 26.16 and have he never so much reason to alledge for himself as in the verse here next following a fool he is and so he will soon prove himself For he folds up his hands and hides them in his own bosome Prov. 26.15 A great many chares hee is likely to doe the while See the Note on Prov. 19.24 And as Neque mola neque farina nothing doe nothing have hee cateth hit own flesh he maketh many an hungry meal he hath a Doggs life as we say Ease slayeth this fool Prov. 1.32 poverty comes upon him as an armed man Grief also slayes him Prov. 21.25 envie consumes his flesh and he is vexed at the plenty of painful persons and because he cannot come at or rather pull out their hearts he feeds upon his own Vers 6. Better is an handful with quietnesse This is the sluggards plea whereby hee boulstereth himself up in his wickedness and would make you beleeve that he did non sine ratione insanire not play
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
onely that delivereth from death The wicked may make a covenant with death but God will disanul it Shall they escape by iniquity saith the Psalmist What have they no better medium's No in thine anger cast down the people O God Isa 28.15 Psal 50.7 Every man should dye the same day that hee is born the wages of death should bee paid him presently but Christ beggs their lives for a season Hee is the Saviour of all men 1 Tim. 4.10 not of eternal preservation but of temporal reservation that his Elect might lay hold on eternal life and reprobates may have this for a bodkin at their hearts one day I was in a fair possibility of being delivered Vers 9. One man ruleth over another to his own hurt Not only to the hurt of his subjects but to his own utter ruine though after a long run haply vers 12 13. Ad generum Cereris c. What untimely ends came the Kings of Israel to and the Roman Caesars all almost till Constantine Vespasianus unus accepto imperio melior factus est Vespasian was the only one amongst them that became better by the Office Whiles they were private persons there seemed to be some goodnesse in them But no sooner advanced to the Empire than they ran riot in wickednesse listening to flatterers and hating reproofs they ran head-long to Hell and drew a great number with them by the instigation of the Devil that old Man-slayer whose work it was to act and agitate them for a common mischief Vers 10. And so I saw the wicked buried With Pomp and great solemnity funeral Orations Statues and Epitaphs c. as if he had been another Josiah or Theodosius so doe men over-whelm this mouse with praises proper to the Elephant as the Proverb hath it Who had come and gone from the place of the Holy That is from the place of Magistracy Seat of Judicature where the Holy God himself sits as chief President and Lord Paramount Deut. 1.17 2 Chron. 19.6 Psal 82.1 And they were forgotten in the City where they had so done A great benefit to a wicked man to have his memory dye with him which if it be preserved stinks in keeping Pemble and remains as a curse and perpetual disgrace as one very well senseth it Vers 11. Because sentence against an evil work c. Ennarrata sententia a published and declared sentence So that it is only a reprieve of mercy that a wicked man hath his preservation is but a reservation to further evil abused mercy turning into fury Hieron in Ierem Aeripedes dictae sunt Furia Aries quo altius erigitur hoc figit fortius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De utroque Dionysio Val. l. 1. cap. 2. Bucholc Morae dispendium fauoris duplo pensatur saith Hierom Gods forbearance is no quittance he will finde a time to pay wicked men for the new and the old The Lord is not slow as some men count slownesse 2 Pet. 3.9 Or if he be slow yet he is sure Hee hath leaden heels but iron hands the farther he fetcheth his blow or draweth his arrow the deeper hee will wound when hee hitteth Gods Mill may grind soft and slow but it grindes sure and small said one Heathen Tarditatem supplicii gravitate compensat he recompenseth the delay of punishment with an eternity of extreamity saith another He hath vials of vengeance Rev. 16.1 which are large vessels but narrow mouthed they pour out slowly but drench deeply and distill effectually Caveto igitur saith one ne malum dilatum fiat suplicatum Get quickly out of Gods debt lest yee be forced to pay the charges of a sute to your pain to your cost Patientia Dei quo diuturnior eo minacior God will not alwayes serve men for a sinning-stock Poena venit gravior quo mage sera venit Adonijah's feast ended in horrour Ever after the meal is ended comes the reckoning Therefore the heart of the sons of men is fully set Heb. is full So full of wickednesse that there is no room for the fear of Gods wrath till wrath come upon them to the utmost Intus existens prohibet alienum God offers and affords them heart-knocking time Rev. 3.20 but they ram up their hearts dry their tears as Saul and are scalded in their own grease stewed in their own broath The sleeping of vengeance causeth the over-flowing of sin and the over-flow of sin causeth the awakning of vengeance Vers 12. Though a sinner doth evil an hundred times Commit the same sin an hundred times over which is no small aggravation of his sin as numbers added to numbers are first ten times more then an hundred then a thousand c. And truly a Sinner left to himself would sin in infinitum which may be one reason of the infinite torments of Hell hee can set no bounds to himself till he become a brat of fathomless perdition The Devil commits that sin unto death every day and oft in the day His Imps also resemble him herein Hence their sins are mortal saith St. John rather immortal 1 Joh. 5. as saith St. Paul Rom. 2.5 And his dayes bee prolonged By the long sufferance of God which is so great that Jonah was displeased at it chap. 4. Averroes turned Atheist upon it But Micah admires it chap. 7.18 and Moses makes excellent use of it when he prays Exod. 34. O Lord let my Lord I pray thee goe along with us for it is a stiff-necked people As who should say None but a God is able to endure this perverse people my patience and meekness is farre too short and yet Moses by Gods own testimony was the meekest man upon earth That the vilest of men may live a long while is evident but for no good will that God bears them but that heaping up sin they may heap up wrath and by abuse of Divine patience be fitted for the hottest fire in Hell Rom. 9.22 as stubble laid out a drying Nah. 1.10 or as Grapes let hang in the Sun-shine till ripe for the Wine-press of wrath Rev. 15.16 Surely as one day of mans life is to be preferred before the longest life of a Stagge or a Raven so one day spent religiously is farre better than an hundred years spent wickedly Non refert quanta sit vitae diuturnitas sed qualis sit administratio saith Vives The businesse is not how long but how well any man liveth Hierom reads this verse thus Quia peccator facit malum centies elongat ei Deus ex hoc cognosco ego c. Because a sinner doth evil an hundred times and God doth lengthen his dayes unto him from hence I know that it shall bee well with them that fear God c. And he sets this sense upon it Inasmuch as God so long spares wretched sinners waiting their return he will surely bee good to pious persons Symmachus Aquila and Theodotion read it thus Peccans enim malus mortuus est long
Mon. 865. than swear The Merindolians those antient French Protestants were known by this through all the Country of Province that they would not swear nor easily bee brought to take an oath except it were in judgement or making some solemn covenant Vers 3. This is an evil Hoc est pessimum so Hierome the Vulgar and Tremellius renders it this is the worst evil this is wickedness with a witness scil that sith there is one event to all graceless men should therehence conclude that sith there is one event to all graceless men should therehence conclude that it is a bootless business a course of no profit to serve God Hence they walk about the world with hearts as full as hell of lewd and lawless lusts Hence they run a madding after the pleasures of sin which with a restlesse giddiness they earnestly pursue yea they live and die in so doing saith the Wise-man here noting their final impenitency that hate of Heaven and gate to Hell Ex primis per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eorum sermones Lav. Joh. 24. Sic Benedic 9. Alexand. 6. Leo. 10. Vers 4. For to him that is joyned to all the living there is hope These are the words of those wicked ones whose lives and hopes end together whose song is Post mortem nulla voluptas when life ends there is an end of all Is there not such language in some mens hearts who knows whether there bee any such thing as a life to come c. Now I shall know said that dying Pope whether the soul of man bee immortal yea or no and whether that tale concerning Christ have any truth in it Oh wretch So a living Dogg is better than a dead Lion But so is not a living sinner better that a dead Saint for the righteous hath hope in his death and they that dye in the Lord are blessed Rev. 14.13 how much more if they also dye for the Lord these love not their lives unto the death Rev. 12.11 but go as willingly to dye as ever they did to dine being as glad to leave the world for a better especially as men are wont to bee to rise from the board when they have eaten their fill to take possession of a Lordship Cur non ut plenus vitae conviva recedis Lucret. Vers 5. For the living know that they shall dye Hence that Proverb amongst us As sure as death Howbeit that they think little of it to any good purpose appears by that other Proverb I thought no more of it than of my dying-day But the dead know not any thing So it seemeth to those Atheists that deny the immortality of the soul but they shall know at death that there is another life beyond this wherein the righteous shall bee comforted Luk. 16.25 and their knowledge perfected but the wicked tormented and with nothing more than to know that such and such poor souls as they would have disdained to have set with the Doggs of their flocks are now sitting down with Abraham Job 30.1 Luk. 13.28 Isaac and Jacob in the Kingdome of God and themselves thrust out into utter darkness Augustin in tenebras extenebris infeliciter exclusi infelicius excludendi Neither have they any more a reward What Psal 58.11 not a reward for the righteous Not a certain fearful looking for of judgement and fiery indignation which shall devour evil-doers That were strange Heb. 10.27 But wicked men would fain perswade themselves so ut liberius peccent libenter ignorant Bern 2 Pet. 2.5 Of these things they are willingly ignorant For the memory of them is forgotten This is true in part but not altogether Joseph was forgotten in Egypt Gideon in Israel Exod. 1 Judg. 9 Joash remembred not the kindness which Jehoiadah had done to him but slew his son 2 Chron. 24.22 Nevertheless the foundation of God stands firm having this seal the Lord knoweth them that are his 2 Tim. 2 Mal. 3.16 Luk. 10.20 and there is a book of remembrance written before him for them that fear the Lord their names are written in Heaven and the memory of the just is blessed Proverbs 10.7 See the Note there Vers 6. Also their love and their hatred c. Here is lie upon lie The Atheist as hee had denyed knowledge to the dead so here hee denies affections as love hatred envy or zeal as Hierome renders it But it is certain that those that are dead in Jesus do very dearly love God and hate evil with a perfect hatred The wicked on the other side continue in that other world to hate God and goodness to love such as themselves are to stomach the happiness of those in Heaven c. Vers 7. Go thy way eat thy bread with joy Vade juste Go thy way thou righteous man live in cheerfulness of mind proceeding from the testimony of a good conscience so Lyra senseth the words Gods grace and favour turned brown bread and water into manchet and wine to the Martyrs in prison Rejoyce not thou O Israel for joy as other people for thou hast gone a whoring from thy God Hos 9.1 Thou eatest thy bane thou drinkest thy poison because to the impure all things are impure and without faith it is impossible to please God Prov. 29.6 In the transgression of an evil man there is a snare or a cord to strangle his joy with but the righteous doth sing and rejoyce Hee may do so hee must do so what should hinder him hee hath made his peace with God and is rectus in curia let him bee merry at his meals lightsome and spruise in his cloaths cheerful with his wife and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.13 c. Is any man merry at heart saith St. James is hee right set and hath hee a right frame of soul is all well within let him sing Psalms yea as a traveller rides on merrily and wears out the rediousnesse of the way by singing sweet songs unto himself so should the Saints Thy statutes have been my songs in the house of my pilgrimage Psal 119.54 Vers 8. Let thy garments bee alwayes white i. e. Neat spruse cleanly comely Or by a metaphor it may signifie Be merry in good manner for they used to wear white clothing on Festivals Devita theoretica Stuckius in Antiq. conviv Anton. Margarit and at Weddings as Philo witnesseth At this day also the Jewes come to their Synagogues in white rayment the day before the Calends of September which is their New-years-tide Purple was affected by the Romans white by the Jewes see Jam. 2.2 Hence Pilate clad Christ in purple Matth. 27.28 Herod in white Luke 23.11 Herod himself Acts 12.21 was arrayed in royal apparrel that is in cloth of silver saith Josephus which being beaten upon by the Sun-beams dazeled the peoples eyes and drew from them that blasphemous acclamation The voyce of God and not of man And let thine
c. Omnis Christianus Crucianus This the worldling cannot away with and although he make a fair shew in the flesh or set a good face on it as the word signifies as if hee had set his face toward Sion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet when it comes to a matter of suffering hee stumbles at the Cross and falls backwards hee will not suffer persecution for the Cross of Christ Gal. 6.12 Hee looks at the Church with a Vultures eye as though hee would behold nothing in her but corruption and carrion Hee makes an ill construction of her infirmities and will not stick to say if hee have a mind to shake her off that shee is black and despicable that shee provides but poorly for her followers that the great ones favour her as little as the Lords of the Philistims did David Cic. pro. L. Flavio c. Cicero veram religionem splendore imperii gravitate nominis Romani majorum institutis fortunae successibus metitur Cicero's marks of the True Religion were the largeness of the Roman Empire their spreading fame their Ancestours Ordinances and their singular success The Papists have the like Arguments for proof of their Church Luth. T. 2 But what saith Luther Ego non habeo aliud contra Papae regnum robustius argumentum quam quod sine cruce regnat I have no stronger argument against the Popes Kingdome than this that hee reigns without the Cross My Mothers children were angry with mee i. e. Worldly men that are of the same humane race that I am these fretted at mee as Moab did at Israel because they were of a different Religion Numb 22.3 4. or as Tobiah and his complices did at Nehemiah and his Jews Neh. 6.1 it was quarrel enough to Jerusalem that it would not bee miserable Hypocrites and Hereticks especially are here understood as some conceive such as pretend to bee children of the Church and her greatest friends as the Donatists would bee the onely Christians and after them the Rogation Hereticks called themselves the onely Catholicks So did the Arians and so do the Papists whose anger against the true children of the Church is far hotter than Nebuchadnezzars Oven after it had been seven times heated for those three constant Worthies Hypocritis nihil est crudelius impatientius vindictae cupidius saith Luther who had the experience of it plane sunt serpentes c. there is not a more cruel creature more impatient and vindictive than an hypocrite Hee is as angry as an Asp as revengeful as a Serpent c. Hee is of the Serpentine seed and carries the old enmity Gen. 3.15 Cains club Gen. 4.8 with 1 John 3.12 Your Brethren that hated you that cast you out for my names sake said Let the Lord bee glorified Isa 66.5 Here was a fair glove drawn upon a foul hand Act. Mon. In nomine Domini incipit omne malum was grown to a Proverb here in times of Popery They made mee the Keeper of the Vineyards No marvel therefore that I am Sun-burnt sith I have born the burden and heat of the day as Matth. 20.12 it hath been my task to keep out Boars Foxes and other noisome creatures yea it hath been my lot to bee put upon some servile offices as those poor Vinedressers were 2 King 25.12 not so suitable to my place and station assigned mee by God Yea although I am dead with Christ from the rudiments of the world yet as though living in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have by these Impostours and Impositours been made to dogmatize after the commandements and doctrines of men Col. 2.20 22. But mine own Vineyard have I not kept q. d. Being burdened with humane rites and traditions and having been the servant of men 1 Cor. 7.23 I have departed from the duty that God prescribed unto mee Sane bene Full well truly have I rejected or slighted the commandement of God that I might keep mens tradition Mark 7.9 Thus shee shames and shents her self shee blusheth and bleedeth before the Lord for her carelesness in duty Yea shee tells the world the true reason of her present blackness somewhat shee had to say against others but most against her self After I was made known to my self Postquam ostensum fuerit mihi Trem. laid Ephraim scil by looking in the glass of Gods Law I repented Jer. 31.19 Get thee this Law as a glass to look in said Mr. Bradford so shalt thou see thy face foul arrayed and so shamefully sawcy mangy pocky and scabbed Serm. of Repent pag. 26 that thou canst not but bee sorry at the sight thereof Thus hee Physicians in some kinde of unseemly Convulsions wish their Patients to look themselves in a Glass which will help them to strive the more when they shall see their own deformities It is fit wee should oft reflect and see every man the plague of his heart the errour of his life keeping our hearts soft 1 King 8. Psal 19. supple and soluble for softness of heart discovers sin as blots do run abroad and seem biggest in wet paper When the Cockatrices egg is crushed it breaks out into a viper Isa 59.5 Vers 7. Tell mee O thou whom my soul loveth The sins of Gods Elect turn to their good Venenum aliquando pro remedio fuit saith Seneca De Benef. l. 2. c. 18. Poison is by Art turned into a Medicine make them cry more upon Christ love him more with all their soul desire more earnestly to bee joyned unto him use all holy means of attaining thereunto and that with such affection that when others are at their rest or repast the Christian can neither eat nor rest unless hee bee with Christ Where thou feedest This Book of Canticles is a kind of Pastoral a song of a Beloved concerning a Beloved The Church therefore gives and Christ takes oft herein upon himself the tearm and carriage of a loving and skilful Shepheard that feeds his flock daily and daintily feedeth them among the Lillies and beds of spices makes them to lye down in green pastures Ezek. 24.13 John 10.1 1 Pet. 5.2 Jer. 3.10 13 Rev. 13.1 and leads them beside the still waters Psal 23.2 his Word and Sacraments makes them also to lye down at noon i. e. as the chief Pastor of his sheep hee wholly ordereth them in all their spiritual labours toils and afflictions giving them safe repose in the hottest seasons Isa 49.10 For why should I bee as one that turneth aside q d. This would bee no less to thy dishonour than my disadvantage If I miscarry thou wilt bee no small loser by it Exod. 32 To urge God with the respect of his own glory lying now at stake is a most effectual way of speeding in prayer If thou destroy this people what will the Egyptians say how will the very banks of blasphemy bee broken down Josh 7.9 and they speak evil of thee with open
Gods people as a very lovely song of one that hath a pleasant voice â— Ezek. 33.32 It is mel in ore melos in aure to the Elect as it was to Austin who coming to hear Ambrose had his ears tickled his heart touched so had that unlearned Corinthian 1 Cor. 14.25 and the whole City of Samaria wherein there was great joy at the receiving of the Gospel Luk. 2.10 Act. 8.8 Behold wee bring you good tidings of great joy to all people said those Angels to the Shepherds that sang Christ into the world and from whom the preaching of the Gospel was afterwards taken and given to the Ministers whose proper office it is to publish peace to bring good tidings of good Thy Watchmen shall lift up the voice with the voice together shall they sing c. Isa 52.7 8. If they do otherwise to any if they sing doleful accents to guilty persons if the voice of these Gospel birds bee to such like that of Abijah to Jeroboams wife I am sent to thee with heavy tidings 1 King 24.6 they may thank themselves To fall out with the Minister is as great folly as if some fond people should accuse the Herald or the Trumpet as the cause of their war Or as if some ignorant peasant when hee sees his fowls bathing in his pond should cry out of them as the causes of soul weather What do faithful Ministers do more what can they do less if they will be true to their souls than tax mens sins fore-tell their judgements This when they do it is diversly taken Ravenous and unclean birds like the Ravens of Arabia See Ezek. 7.16 Isidor scriech â—orribly scratch terribly Turtles and Doves whose voice is here said to be heard in the Land when other birds are sweetly singing come in with a mournful tone mixt with a groaning sadness whence also the Turtle hath its name scil a somo quem edit per onomatopoeiam and may well serve to set forth the unutterable groans of gracious spirits grieving for their sins mourning bitterly over Christ crucified before their eyes Zach. 12.10 Gal. 3.1 and evidently set forth by their faithful Ministers so that they need no other crucifix to draw tears from them tabring upon their breasts with the voice of Doves Nah. 2.7 Yea smiting upon their breasts with the penitent Publican and saying or rather sighing out each for himself Lord bee merciful to mee a sinner And here assert solatium lugentibus suspiriorum societas Basiâ— It is an heavenly hearing when a Church-full of good people wrought upon by their godly Preachers send up a volly of sighs to God and as Hindes by calving so they by weeping cast out their sorrows Job 39.3 such as shew their hearts to bee as so many Hadadrimmons Aug. in Psa 10 Austin perswades a Preacher so long to insist upon some needful point until by the groans and looks of his hearers hee perceive that they understand it and are affected with it Such hearers Paul had at Athens that wept as hee did Act. 20.37 but this is but few mens happiness Turtles are rare birds in our Land Vers 13. The Fig-tree putteth forth her green figs and the vines with the tender grapes c. These two trees put forth their fruits first when other trees for most part Post flores fructus c. Lib. 17. cap. 13 put forth first flowers and then fruits in their season Pliny numbers the Fig-tree among the trees of quick Nature And our Saviour Luk. 21.29 30. makes the shooting forth of the Fig-tree to bee a sign of Summers approaching When himself came hungry to that Fig-tree Matth. 21.19 hee thought to have found something on it more than leaves onely for though the time of Figs was not yet that is of ripe Figs Mark 11.13 yet grossuli green Figs at least hee looked for those untimely Figs that shee casteth when shee is shaken of a mighty wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grossus Hinc ficus fig. Hinc puto Bethphage dictam quasi locum grossorum Mercer Unde pomum decerpseris alterum protuberat Rev. 6.13 his hunger would have made somewhat of them It was at Bethphage that house of green Figs as the word signifieth or near unto it that hee cursed this barren Fig-tree Mark 11.1 13. and therefore cursed it because it answered not his expectation It behoves us therefore not onely to make a flourish of goodly words with Naphtali but to bee fruitful boughs with Joseph being filled with the fruits of Righteousness which are by Jesus Christ unto the glory and praise of God Phil. 1.11 Joseph is a fruitful bough Gen. 49.22 that is of the Vine saith the Chaldee Paraphrast there But it may bee Jacob meant it of the Aegyptian Fig-tree Uno anno septies fructus sufficit whereof Solinus reporteth that it beareth fruit seven times a year pull off one Fig and another presently puts forth Now if the Fig-tree slack not her duty but laboureth quickly to bring forth her first-fruit that so again and again shee may bee more fruitful how much more should wee hasten the fruits of holiness break off our sins and bee abrupt in our repentance Dan. 4.27 cut the cart-ropes of vanity and cast away the deeds of darkness Rom. 13.12 bring forth fruits meet for repentance parallel to it and tantamount such as were to bee seen in the penitent theef that suffered with our Saviour Aarons Rod was not sooner changed from a withered stick into a flourishing tree than hee was from a barren malefactor into a fruitful professor for see what a deal of fruit hee bears in an instant hee confesseth his own sin rebuketh his companion giveth a good testimony unto Christ and praies that Christ would remember him when he came into his Kingdome This incouragement among many other wee have that Christ will bless our very budds Isa 44.3 see the Geneva Translation hee will taste of our green Figs Unâ— minutula R. David of our tender Grapes which if not yet of a good taste yet because they give a good smell as this Text hath it they are well resented Christ when hee comes into his garden takes all hee findes well aworth Hee gathereth his myrrhe with his spice hee eats not onely of his hony but of his hony-comb and drinks not onely of his Wine but of his Milk Cant. 5.1 Vers 14. Oh my Dove that art in the clefts of the Rock The Dove is meek mournful simple sociable fearful beautiful faithful to her mate fruitful neat so is the Church And because the Dove is sought after by birds of prey therefore shee builds in strong and steep places in clefts of Rocks in the sides of the holes mouth as Jeremy hath it chap. 48.28 The Church also is forced many times to flie into the wildernesse Rev. 12. into the further parts of the world and hide it self in corners to avoid persecution So many so
serving the Lord with one shoulder Zeph. 3.9 not shouldering one another and striving for precedency but content with a parity and in giving honour going one before another The six branches in the golden Candlestick joyned all in one and the Cherubims in the Temple looked one toward another which some think signified the agreement and oneness that should bee between the Ministers of the Gospel Which came up from the washing 2. Fair and white washed in the Kings Bath of Christs blood famous and eximious for their extraordinary and exemplary holiness It is their office to bee fullones animarum to make and keep white the fleeces of their flocks the peoples souls And therefore themselvs had need bee as Jerusalems Nazarites were Lam. 4.7 Purer than Snow whiter than Milk c. Whereof every one bears Twins Gemelliparae It must bee Ministers care to bring many to God whom they may one day present with Here am I and the children whom thou hast given mee Aarons sonnes by generation are said to bee Moses his sonnes by institution and instruction Numb 3.1 See Gal. 4.19 1 Cor. 4.15 Happy is the man that hath his quiver full of them Vers 3. Thy lips are like a threed of Scarlet Which hath two comely properties Small and Ruddy A thin lip is a sign of eloquence Job 12.20 Pitho sits upon it as on the other side a thick lip is an uncircumcised lip Exod. 6.12 a polluted lip Isa 6.5 Scarlet or Coralline lips are counted a great grace as white black blewish lips are held no small deformity The Churches lips are her Christian confessions whether to God or men To God when she acknowledgeth his favours and so covereth his Altar with the calves of her lips or confesseth her sins with all the aggravations bringing them forth as they did the vessels of the Sanctuary Ezra 8.34 by tale and by weight bewailing and begging pardon of all their transgressions in all their sins as the words are Levit. 16.21 To man shee confesseth when shee makes a wise and bold profession of the truth not afraid with any amazement 1 Pet. 3.6 but ready to resist even unto blood Heb. 12.4 The Tabernacle was covered over with Red and the Scarlet Whore would fain perswade us that shee takes up that colour for the same intent to note that wee must stand to the profession of the truth even to effusion of blood This confession of the mouth Rom. 10.10 is set forth here by lips red as Scarlet because it must be lively not fady or frigid but full of Faith and died in Christs blood It is also described by a threed of Scarlet because as a threed it must bee drawn out to the full length and not cut off so long as life lasteth for any fear or other by-respect whatsoever Surely as Austin said of the feast of Pentecost Gaudet produci haec solennitas so may wee say of Christian confession It rejoyceth to bee held out to the last breath And as the silk-worm stretcheth forth her self before shee spin and ends her life in her long wrought clew so is it with the faithful Confessour And thy speech is comely Because grave and gracious framed in Scripture-phrase as much as may bee and therefore comly and delectable Loquamur verba Scripturae utamur sermone Spiritus Sancti c. said that incomparable man Peter Ramus Let us speak the very words of Scripture let us make use of the language of the Holy Ghost and for ever abominate those Logodaedali learned Asses that prophanely disdain at the stately plainness of Gods blessed Book and that think to correct the Divine Wisdome and eloquence with their own infancy and sophistry It is the Church onely that speaks handsomely because holily and as the Oracles of God 1 Pet. 4.11 Shee is as one well saith of Basil suaviter gravis graviter suavis nihil habens affectatae loquacitatis sweetly grave and gravely sweet neither troublesomely talkative nor sinfully silent verborum parca Casaub sententiarum dives as another saith of Livy few words but full of matter Thy Temples are like a peece of a Pomegranate A Pomegranate hath many grains within his case and a little round circle or Crown without upon his head Now these grains being sweet in taste and red in colour are orderly set one by another and point up and as it were look up altogether unto the Crown To intimate thus much say Beda and Haimo that the children of the Church must grow on still toward the mark not onely when they enjoy the sweet taste of pleasant prosperity but also when they bear the red colour of bloody persecution And consenting in a kinde of conformity and perfect peace they must point up all together with the finger of Faith to Christ and look up continually with the eye of love to their head Christ who being first crossed is now come to be crowned with honour and glory Some do explain this peece of a Pomegranate when it is cut to signifie the reverend and modest countenance of the Church as fearing and taking heed lest shee should speak or do amiss or blushing if shee hath failed Others expound it of the good works of Gods people compared vers 9. to an Orchard of Pomegranates beautiful and comely but yet imperfect like as there is no Pomegranate that hath not one rotten grain in it Vers 4. Thy neck is like the Tower of David i. e. Fair and forcible erectum celsum upright and lofty It betokeneth the invincible courage and comfortable carriage of the Church not giving place to her enemies by subjection no not for an hour Gal. 2.5 Many a time have they afflicted mee from my youth may Israel now say yet never have they prevailed against mee c. Psal 129.1 2 c. Neither shall the gates of Hell ever do it Shee shall set her feet in the necks of her enemies but her neck as the horses Job 39.19 shall bee cloathed with thunder so long as with stretcht-out neck shee looks up unto the Hills from whence cometh her help Psal 121.1 Even those everlasting Hills Gen. 49.26 where her David the Lord Christ dwells as in a Tower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence succours her as the people said once to David 2 Sam. 18.3 Besides the fresh supply of his free Spirit Phil. 1.19 fortifying their hearts against the tyranny of sin and terrour of hell hee hath furnished for her a most admirable Armory viz. the Sacred Scriptures with armour that is polished and prepared for most necessary uses Justin So that the Saints are those true Argyraspides as Alexanders old souldiers were called for defence they have besides that privy armour of peace with God Phil. 4.7 and joy in the Holy Ghost Nehem. 8.13 the breast-plate of righteousness the girdle of truth the shield of faith and shooes of patience And for offence they have the sword of the Spirit and darts of Prayer Ephes 6 14
consciences and causing them as by a new spring of holy desires and endeavours to reflourish Phil. 4.10 And my Bowels were moved for him They rumbled tumultuated and made a humming noise as the Hebrew hath it She means that shee had no rest in her Spirit her heart that chiefest of the bowels or inwards did even quake and ake within her her thoughts afflicted her shee was greatly disquieted and all for him for the unkindness shee had offered him or concerning him or over him as those Penitentiaries in Zachary that looked upon him whom they had pierced and by an instinct of the Spirit of grace powred plentifully upon them mourned for him or over him till their hearts became a very Hadadrimmon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fell asunder in their bosomes like drops of water and all for the indignities and injuries they had done to Christ This is a sorrow according to God or as God would have it 1 Cor. 7.9 this is a repentance never to bee repented of vers 10. This is that Rain-bow which if God see shining in our hearts hee will remember his holy Covenant The Church here for instance That shee sorrowed after a godly sort appears by those seven signs set down 2 Cor. 7.11 and here in this Chapter exemplified and evidenced I sleep there 's Indignation but my heart waketh there 's Apology or clearing herself I arose to open there is study or carefulness and diligence My soul failed when hee spake there is her Zeal I called on him I sought him there 's her vehement desire The Watchmen found mee they smote mee they unveiled â—ee there 's her self-revenge whiles shee shrank not for any danger but bearing patiently the Lords indignation because shee had sinned against him shee followed him through thick and thin in the night among the watch c. followed him hot-foot and would not rest till shee had recovered him Lo this is the guise of a godly heart it runs into sinne sometimes but riseth again soon after by repentance it is at as much unrest till reconciled to God as hee that hath broke a bone till it be well set again When as a prophane Esau can sell his birth-right Hac congerie impaenitentia Esaui describitur Piscat and with it his title to heaven and when hee hath so done hee can eat and drink and rise up and go his way without any the least remorse or regret Geâ— 25.34 Wicked men grow worse and worse saith the Apostle and take long strides towards hell as if they feared it would bee full ere they â—ome there Some seek to out-sin one another like unhappy boys that strâ—ve who shall go furthest in the dirt Noluit solita peccare saith Seneca et pudet non esse impudentes saith Austin Sin hath woaded an impudenâ—â—â—n their faces their spot is not the spot of Gods children Deut. 32. â— Vers 5. I rose up to open to my Beloved This was repentance from sinne as that in the former verse was repentance for sinne To repent and yet to lye still in sinne is to repent with a contradiction saith Tertullian Optima et aptissima paenitentia est nova vita saith Luther A new life is the best repentance Up gets the Church when once soundly sensible of her sinne and leaving her bed of carnal security makes after Christ with all her might with a redoubled diligence to make some amends for her former negligence Nunquam sero si serio Late though it were ere shee started and stirred yet better late than not at all Wee are too much after-witted for most part Postmasters Epimetheusses wee see not our folly but cry with him In crastinum seria till wee have smarted for it and then wish O mihi praeteritos c. And my hands drop with myrrhe That is with the testimonies of his sweetness left behinde him on the lock-handles the better to allure her to his love Philip Beroaldus and many others In Apulâ—â—um lib. 2. M. Les tell us of a very precious unguent Cinnamimum because made of Cinnamon and other sweet odours whose chief commendation is that the very smell thereof if a man carries it about him draws any woman though passing by and minding other things to draw nigh to him What truth is in this relation I know not but sure it is that the smell of the Gospell and those spiritual blessings which the presence of Christ had left behinde it did notably attract and draw after him the Churches affections Goodness is of it self attractive Velut aliqui volunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it doth as it were invite and call to it and every man is willing to run after it Christ puts a secret instinct into his people to do so like as nature hath put an instinct into the Bee the Stork and other creatures And as the needle in a Sun-dial that hath been touched with an adamant though it may bee forced this way and that way yet it rests not till it look toward the North-pole So the soul that hath aliquid Christi in it that hath been once hand-fasted to Christ by a lively faith though for a season it may Jam. 1.14 2 Pet. 3.17 by the malice of Satan working with corruption suffer some decays of her first love be drawn aside by some lust and enticed so as to fall from former stedfastness yet after a while her thoughts will work and the sweet remembrance that Christ hath left behinde him will make her to say I will go and return to my first husband Hos 2 7. for then it was better with mee thâ—n now Vers 6. I opened to my Beloved but my Beloved had with-drawn himself and was gone Or Hee was gone hee was gone a passionate complaint for his departure which lay so much the heavier upon her spirit because by her unworthy usage of him shee had foolishly occasioned it Fools because of their transgression and because of their iniquity are afflicted And when affliction comes with a sting in the tail it is very grievous Psal 107.17 19 20. But then they cry unto the Lord in their trouble he saveth them out of their distress He sendeth his word and healeth them he sendeth for them by his Spirit and brings them back again into his own bosome that his banished be not expelled from him 2 Sam. 14.14 though to themselves and others they may for present seem to bee as water spilled on the ground that cannot be gathered up again Those fragrant foot-steps and heart-attracting stamps of his favour that sweet smelling Myrrhe mentioned in the former verse had so eneagered and edged her affections that shee could not rest till shee had recovered him Shee opened
bestowed upon her by her Spouse as a love-token that is with sound affections and holy actions Whereas wicked men are carried captive by the devill as the Egyptians once were by the Assyrians Isa 20.4 naked and bare-foot and so perish from the way Psal 2.12 O Princes daughter Thou that hast him for thy father in whose hands are all the corners of the earth and is supream King of the Universe This is such a priviledge and preferment as St. John stands amazed at 1 Joh. 3.1 Behold saith he qualem quantum what manner of love the Father hath shewed unto us that wee should bee called the sons and daughters of God Almighty 2 Cor. 6.18 All priviledges are summed up in this and John 1.12 it is called a power or prerogative royal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is to bee of the blood Royal of heaven It is to be an heir of God and coheir with Christ Kings can make their first-born onely heirs as Jehosaphat 2. Chron. 21.3 But all Gods children are first-born and so higher than the Kings of the earth Psal 89.27 The joynts of thy thighs are like jewels c. i. e. Thy loyns are compassed with the girdle of truth for so some render it The compassing of thy thighs or loyns And here if ever ungirt unblest Gird up therefore the loyns of your mindes 1 Pet. 1.13 gird your selves and serve God Luk. 17.8 Girding implies readiness nimbleness handiness handsomeness A loose discinct and diffluent minde is unfit for holy actions Vers 2. Thy navell is like a round goblet c. There be that expound this text of the two Sacraments The navell is Baptism that nourisheth new-born babes in the womb of the Church See hence the use of it even to Infants who can receive nourishment by the navell though they can neither take nor chew nor suck meat with hand or mouth Note this against Anabaptists saith Mr. Cotton upon these words this navell never wants liquor there is a continual matter of instruction and comfort to bee fetcht from Baptism against all temptations A Christian saith Chrysostome should never step out of doors or lye down in his bed or go into his closet but hee should remember that word Abrenuncio I forsake the devill and all his works c. Luther tells of a certain holy virgin that used to quench the Devills fiery darts with the water of Baptism For as often as shee was tempted to do any thing not beseeming her profession shee would resist the devil stedfast in the faith and stop his mouth with this short but full answer Christiana sum I am a Christian I have been Baptized into the death of Christ I have also put on Christ by Baptism I am a votary the vows of God are upon me c. But what an horrible shame is that to the Papists and what a sore stumbling-block must it needs be to the poor Jews that live amongst them that in Rome a Jewish maid may not be admitted into the stews of whoredome unless she will be first baptized This is related and bewayled by Espencaeus a moderate Papist De contin lib. 3. cap. 4. Thy belly is like an heap of wheat set about with Lillies Some understand hereby that other Sacrament of the Lords Supper called an heap of wheat for its store of excellent nourishment and said to bee set about with lillies that is with Christians white and of holy conversation Basil calls such stars of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and flowers of the Churches Chrysostome calls them earthly Angels and saith that they were Puriores coelo purer than the heaven in their common conversation but especially when they came to the Lords table that dreadfultable as hee calleth it whereunto all must come with the best preparation they can make wash and bee clean wash their hands in innocency before they compass Gods Altar wash their hearts Jer. 4.14 their feet John 13.10 Hee that is washed sc for the out-side needeth not save to wash his feet but is clean every whit An allusion to those that having bathed their bodies foul their feet by going out of the Bath and so are fain to wash them again The inwards and the feet in a sacrifice were to bee washed above the rest because the intrails contain the excrements and the legs tread in the dirt The soul is apt to gather soil by medling with earthly things though lawful how much more to be defiled with the soot of sin as if shee had lain among the pots All Christs Nazarites his Votaries must come to his feast purer than snow whiter than milk c. Lam 4.7 sith at this Sacrament they do renew the Nuptials of Christ and take a corporal oath to cleave close to him with full purpose of heart all the days of their lives As for those that presume to come unpreparedly that want their wedding garment they are no otherwise bidden to the feast of the King than Haman was to Queen Esthers Sin brought to the Sacrament petitions against a man as Esther did against Haman at the banquer of wine Esth 7.2 6. pick out that time and he shall find God no less angry than Haman did Ahasuerus For this is that which the Lord hath said I will be sanctified in all them that draw neer unto mee Of communicants God seems to say as Solomon did of Adonijah If hee shew himself a worthy man there shall not one hair of him fall to the earth but if wickedness bee found in him he shall die 1 King 1.52 Vers 3. Thy two breasts are like two young roes Fresh and lusty even and equal Understand the two Testaments hereunto resembled for their perfect agreement amiable proportion and swift running all the world over in a short time Eusebius saith that the Doctrine of both Testaments was presently after our Saviours resurrection carried abroad into all countries as it were upon Eagles wings The like may be said of Luther and his Collegues in Germany at the first Reformation there which as lightning was soon seen from one end of the heaven to the other So mightily grew the Word of God and prevailed Act. 19.20 See the Notes on chap. 4.5 Vers 4. Thy neck is as a Tower of Ivory Most smooth white and upright Some do hereby understand Magistrates that support the State as the neck doth the head I bear up the pillars of it saith David Others will have the Ministers meant who being aloft in the Church are to the same instead of watch-towers or towers of defence And especially then when they are in their pulpits called towers in the Hebrew Neh. 8.4 reading and expounding Gods law unto his people Thine eyes like the fish-pools in Heshbon Glazed with tears of compunction and compassion Nam faciles motus mens generosa capit and well cleared to look into her own heart and life Tears instead of gems were the ornaments of Davids bed saith Chrysostome And
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
Samaria And what are the high places of Judah are they not Jerusalem Mic. 1.5 A people laden with iniquity Great and grievous offenders guilty of many and mighty or long sins Amos 5.12 quorum amplitudine pragravantur yet not sensible of their burden not heavy-laden as Mat. 11.28 nor labouring to be delivered of that hedg-hog that woundeth and teareth them in their tender inside A seed of evil-doers A race of Rebels a seed of Serpents Mali corvi malum ovum such as were as good at resisting the Holy Ghost as ever their Fathers had been Acts 7.51 generation after generation they held it out and were no changelings then neither are to this day Children that are corrupters Or destroyers ding thrifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stroy-goods such as the Roman Prodigal who gloried that of a large Patrimony left him by his Parents he had now left himself nothing praeter coelum coenum or that other in the Gospel who had drawn much of his portion through his throat and spent the rest on harlots Lo such ill husbands for their souls were these Jews here spoken of scipsis assidue facti deteriores whilest they wofully wasted their time and strength in the pursuit of their lusts cursed children 2 Pet. 2.14 They have forsaken the Lord which is such a foul enormity as good Jeremy thinks the very Heaven sweateth at and the earth groaneth under Jer. 2.12 13. They have provoked unto anger as if they had a mind to wrastle a fall and try masteries with him The Vulgar rendreth it They have blasphemed See the Note on ver 2. They are gone away backward Alienaverunt seretrorsum certatim exardescentes in Apostasiam as the Moon when fullest of light getteth farther off from the Sun They had turned upon God the back and not the face by a shameful Apostacy even then when they frequently trod his Courts ver 12. and departed not thence haply any otherwise then the Jews at this day do out of their Synagogues with their faces still toward the Ark like crabs going backward Ver. 5. Why should ye be striken any more This was the heaviest stroke that ever Judah felt from the hand of God like as Ephraims sorest Judgement was He is joyned to Idols let him alone Hos 4.17 q. d he is incorrigible irreclaimable let him go on and perish I le not any longer foul my fingers with him O fearful Sentence To prosper in sin is a grievous plague and a sign of one given up by God To be like the Smiths-dog whom neither the Hammers above him nor the sparks of fire falling round about him can awaken is to be in a desperate condition To wax worse by chastisements as 2 Chron. 28.22 is a sure sign of reprobate silver Jerem. 6.30 of a dead and dedolent disposition Ephes 4.18 God as a loving Father verba verbera beneficia supplicia miscuerat had done all that could be done to do them good but all would not do such was their obstinacy The whole head is sick and the whole heart is faint Head Heart Feet Princes Priests and common people as they had all sinned so they all had their payment Sin is an universal sickness like those Diseases which Physitians say are Corruptio totius substantiae a corruption of the whole substance And National sins bring National plagues wherein all sorts suffer as they did in the dayes of Ahaz de quibus haud dubie loquitur hic propheta saith Scultetus though others think the Prophet here speaketh rather of those miseries inflicted upon Judah by Hazael King of Syria 2 King 12. and by Joash King of Israel 2 King 14. wherein all sorts had their share none scaped scot-free Vers 6. From the sole of the head totum est pro vulnere corpus The whole body Politick was deadly diseased and it was our Prophets unhappiness to be the Physian to a dying State Tunc etenim docta plus valet arte malum There is no soundness Nec sanitas in corpore nec sanctitas in corde Heu heu Domine Deus But wounds and bruises and putrifying sores And those also such as would not be cured but called for cutting off Immedicabile vulnus Ense recidendum est They have not been closed Neither will be Non est malagma imponere say the Septuagint here You will not endure to have them searched or suppled what hope therefore of healing If the Sun of Righteousness shall shine upon us with healing under his wings we must repent and believe the Gospel Mar. 1.15 Ver. 7. Your Countrey is desolate Here the Prophet speaketh plainly what before parabolically thus many times the Scripture explaineth it self Joh. 7.39 Your Cities are burnt So that there is sometimes but an hours space inter civitatem magnam nullam saith Seneca betwixt a fair City and an heap Zar alienum significat hostem Your land strangers devour it that is Enemies In which sense also an Harlot is called a strange woman seemingly a friend but really an enemy she will destroy his peace who is overcome by her In your presence to your greater grief Witness the experience hereof in our late stripping and desolating times whereof we have here a kind of Theological â—icture Ver. 8. And the Daughter of Zion 1. Jerusalem which is called the Daughter of Zion say some because standing at the foot of that Hill as a Daughter it comes out from between the feet being also cherished and tendered by God as his Daughter Howbeit as dear as she was to him she fell into deep distress when she became undutifull Abused Mercy turneth into fury Is left as a cottage in a Vineyard As a shed or booth whereof after the Vintage there is little use or regard As a lodge in a garden of Cucumers Or Melons which when ripe lie on the ground So saith one do Gods ripest and best servants being humble and meanly conceited of themselves As a besieged City Besieged though at a distance as Rome was when Saguntum was beleagured Ver. 9. Except the Lord Jehovah the Essentiator Induperator the Maker and Monarch of the Universe Had left unto us a very small remnant which he reserved for Royal use pulling them as a brand out of the fire Zech. 3.2 or as two legs or a piece of an ear taken by the Shepherd out of the mouth of a Lion Amos 3.12 The Apostle after the Septuagint rendreth it a seed Rom 9.29 in allusion to store-seed kept by the Husbandman and there hence inferreth that the Elect Jews shall by faith in Christ be freed from the Tyrannie of Satan and terrour of Hell And this is here alledged for an allay to those foregoing dreadfull Declarations of bygone and direfull menaces of future desolations so loth is the Sun of Righteousness to set in a cloud surely in the midst of Judgement he remembreth mercy quamvis cecidere trecent Non omnes Fabios abstulit una
hence his forwardness thus to offer God his service So ought such to do as find themselves fitted for the work If thou hast not Manchet said Bucer to Bradford give the people Barly-bread such as thou canst it will be accepted It is no small commendation to a man to addict himself to the Ministery of the Saints as the House of Stephanus did 1 Cor. 16.15 and to be to every good work ready Tit. 3.1 that is forward and forth-putting cheerful and vigorous Verba indignantis Piscat Ver. 9. And he said Go and tell this people Once my people but now no more so Loammi but a people laden with iniquity and so a people of my wrath and of my curse no longer owned by me but disavowed and abandoned as their Fathers one were Exod. 32.7 Hear ye indeed but understand not This is that heavy and dreadful doom whereunto for authority sake is premised that glorious Vision of the Lord sitting on his Throne and passing Sentence together with the renewed mission of this Prophet on so unpleasing an Errand Hear ye shall for a mischief to you but understand no more then the seats you sit on or the Pillars you lean against because stupified delivered up to a Reprobate sence And see indeed sc both my Words Jer. 2.31 and my Works when my hand is lifted up especially Isa 26.11 See chap. 42.18 19 20. But perceive not sc that the cause of your calamity is your sin the end Repentance the Author God with whom therefore it is a righteous thing to punish you with spiritual blindness and hardness of heart that ye may proceed and perish Now then if any be ignorant let him be ignorant for me as 1 Cor. 14.38 And let him that is filthy be filthy still or Let him be yet more filthy Rev. 22.11 Abeat in malam crucem as a Father saith to his incorrigible child See the like angry expressions Ezek. 20.39 Isa 50.11 Psalm 81.12 13. Matth. 23.32 34. Ver. 10. Make the heart of this people fat sc by preaching to them the Word of God which because they regard not it shall become unto them a savour of death as sweet Oyntments kill beetles as a shril voyce hurteth weak ears as Lime is kindled by cold water cast upon it c. Of such a fat heart beware fat things are less sensible and fat hearted people are noted by Aristotle for dull and stupid There is not a greater mischief can befall a man on this side Hell then to be given up to a dead and dedolent disposition such as was that of those Eph 4.18 of the Jews in Christs time and ever since and of many Papists who continue blind in the midst of so much light and will not renounce thost Errours whereof they are clearly convinced And make their ears heavy Preach them to Hell this is an accidental effect of the Word preached and proceedeth from mens corruptions Zech. 7.11 But as an hard heart so a heavy ear is a singular judgement Act. 7.51 Antagoras reciting his Thebais a book that he had made among the Boeotians and they little regarding him he folded up his book and said Ye may well be called Boeotians Eras Apophth quis boum habetis aures for ye have Oxes-ears playing upon the Notation of their Name Lest they should see with their eyes c. Or that they may not see with their eyes or hear c. but be as so many sots and stocks or statues that have eyes and see not c. to their utter ruine and destruction Neither is there any the least injustice in such a proceeding An Apprentice hath given him by his Master a Candle to light him to bed which he abuseth to light him to game or drink Hereupon his Master taketh it from him bloweth it out and sendeth him darkling to bed in the way whereto he breaketh his arms or his face by some fall will any man blame the Master sith the candle was his and allowed for use I tâ—ow not think the like here And convert which whilome they would not now they shall not but having made a match with mischief they shall henceforth have enough of it they love to have it so Jer. 5.31 they forsake their own mercies Jon. 2.8 they are miserable by their own election And be healed i. e. pardoned and purged Atque hic pulchrè exprimitur saith One ordo obtinendae salutis and here is excellently set forth the order of obtaining Salvation For first it is requisite that we have ears to hear and eyes to see not ears stopped and eyes dawbed up as these had 2. That what we hear and see we understand with the heart that is that there be yielded thereunto both Assent of the mind and Consent of the will this is Faith 3. That we turn to the Lord by true Repentance and then we are sure of healing which is by pardon of sin and power against it Ver. 11. Then said I Lord how long sc shall this sad stroke up on the souls of this poor people last Is there no hope of an end hast thou utterly cast off Israel See here the good affection of godly Ministers towards even obdurate and obstinate sinners how deeply and dearly they oft pitty them and pray from them as did also Moses Samuel Paul Vntil the Cities be wasted c. Till these uncounselable and incorrigible Refractaries be utterly rooted out by the Babylonians first and then by the Romans Ver. 12. And the Lord have removed men far away Judaea lay utterly waste for 70. years insomuch that after the slaughter of Gedaliah when all man woman and child fled into Aegypt there was not a Jew left in the Countrey And in that last desolation by the Romans such affliction befell them as never had been from the beginning nor shall be to the worlds end Mar. 13 19. Joseph After Titus had slain a thousand thousand of them and carryed away Captive 900000. more Adrian the Emperour for their sedition under Barchochach drove all the Jews utterly out of Jury set a sow of white Marble over the chief gate of Jerusalem in reproach of their Religion and by Proclamation forbad them so much as to look toward that land from any high Tower or Mountain Howbeit they afterwards obtained leave to go in once a year and bewail the destruction of their Temple giving a peice of money to the Souldiers and at this day when or wherever they build an house they use to leave about a yard-square of it unplaistered Leo Modena on which they write Zecher lechorban The memory of the Desolation It may be rendred Gods Tenth But what meant Lyra to argue from hence that Tythes are due to the Church Ver. 13. But yet in it shall be a tenth i. e. some Elect left in the land for a reserve And these are called a Tenth 1. Because as the Tenths they are consecrated to God Levit. 27. 2. Because but a
the damned there endure and this the Assyrians are here threatned with yea their very King whose preservation from the stroke of the Angel was but a reservation to a worse mischief here and hereafter For potentes potenter torquebuntur great men if not good shall be greatly tormented and the more they have of the fat of the earth the more they are sure to fry in hell Such therefore had need to add true grace to their high places else they shall prove but as an high gibbet to bring them to more disgrace in this world and torment in the next Of old Heb. from yesterday Hence some infer that hell-torments are always fresh and new as if they had begun but yesterday and every sacrifice there is salted with fire Mar. 9.49 that is it burneth but consumeth not fire being of a burning but salt of a preserving nature He hath made it deep and large capacious enough to receive a world full of wicked ones Psal 9.17 The pile thereof is fire and much wood Hell-fire is no Metaphorical thing but a material true proper real and corporeal fire Mat. 18.9 25.41 Luk. 16.23 for vehemency of heat saith Austin it exceedeth ours as far as our fire doth exceed fire painted on the wall That Friar said too little of it who said that one might feel it burn seven miles of Aetna Vesuvius Pietra mala which is a mountain in the highest part of the Apennines that perpetually burneth come not near it Some gross Papists have imagined Aetna to be the place of Purgatory Odilo Abbot of Cluniacum perswaded Pope John the nineteenth that he had there seen the tormented souls wailing whereupon that Pope appointed the Feast of All-souls The breath of the Lord as a stream of brimstone This formidable fire then is fed with most tormenting temper rivers of brimstone and kindled with the breath of the Almighty throughout all eternity Simile quiddam videmus in thermis ubi sulphureae scaturigines magno fremitu effervescunt some resemblance hereof we have in the hot baths c. CHAP. XXXI Ver. 1. WO to them that go down to Egypt for help The Prophet saw them set upon it to send down to Egypt he therefore addeth another Woe to such refractaries and layeth before them more reasons to disswade them from doing so a good president for Preachers Oecolampadius rendreth it O descendentes O ye that go down to Egypt c. Oh ye are a wise company of you and full well ye have done it But they look not to the holy one of Israel They trust not God at all that not alone He that stands with one foot on a rock and another foot upon a quick-sand will sink and perish as certainly as he that stands with both feet on a quick-sand See Psal 62.2 5 6. Ver. 2. Yet he also is wise yea he is the only wise God whatever the worlds wizzards think of Him or of themselves They counted the voyage down to Egypt the wisest way and to rest altogether upon God Tacita Antithesis in qua latet Antanaclasis to be altogether impolitique as the case now stood Egypt also they knew was famous for wisdom chap. 19.11 12. but considered not how God had fooled them Exod. 1. and taken those foxes in their own craft 1 Cor. 3 19. And will bring evil To those evil-Counsellors especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 3. Now the Egyptians are men and not God Poets fain that in the Trojan war one god fought against another Mulciber in Trojam pro Troja stabat Apollo But these Jews could not imagine that the Egyptians in whom they confided were fit matches for God and able to deal with him Who would set those briars and thorns against me in battle I would go through them I would burn them together chap. 27.4 And their horses flesh and not spirit God is Lord of hosts and as the Rabbins well observe he hath his Cavallery and his Infantry or his horse and his foot his upper forces and his lower ready prest The charets of God are twenty thousand even thousands of Angels Psal 68.17 and what can the Egyptian horse do against such worthy warriors Ver. 4. Like as the Lion and the young Lion That they may trust in God and not in the arm of flesh the Prophet setteth before them under two fit similitudes the power of God ver 4. and the mercy of God ver 5. These are the Jachin and the Boaz the two main pillars and supports of Trust in God Procopius here noteth that the Lyon when he preyeth first roareth so terribly that he thereby amazeth both the cattle and their keepers and then he falleth upon them and teareth them in pieces so doth God first roar that is threaten by his Prophets and then he destroyeth such as obstinate themselves in a sinful course Ver. 5. As birds flying so will the Lord of Hosts This is the second similitude the Eagle when she flyeth highest of all from the nest and seemeth to set her self among the clouds still keeps her eye on her nest so that if any come near her young ones to offend them she makes all possible speed for their defence Such an Eagle is Almighty God Deut. 32.11 such a hen is Jesus Christ Mat. 23.37 see Psal 91.1 2. The Church is Gods nest who dare meddle with it Sennacherib had threatned to destroy nest and young ones together because he had done so elsewhere and none durst wag the wing at him chap. 10.14 but he found it otherwise here chap. 37.33 Ver. 6. Turn ye unto him Vos Apostatae Judaei He runs far that never turneth again we say ye have revolted and run away from God with all your hearts doing evil as ye could O Turn again to Him ex profundo imoque corde ad illum redite let there be a proportion betwixt your sin and your repentance Turn ye unto me usque ad me all out as far as to me give not the half turn only with all your heart Joel 2.12 Take heed left there be in any of you an evil heart of unbelief in departing from the living God Heb. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 7. For in that day Sc. of your effectual conversion chap. 30 22. or when the Assyrian shall assault you then you shall see the vanity of your Idols and of all humane helps so chap. 2.20.22 Ver. 8. Then shall the Assyrian fall fall in his forces flee in his person but evil shall hunt that violent man to destroy him Psal 140.11 Not of a mighty man or of a mean man but of an Angel And his young men shall be discomfited Heb. shall be unto melting they shall melt away as 1 Sam. 14.16 Vide hic saith à Lapide see here how this world is nothing else but a perpetual ruin of all kinds and conditions of men Ver. 9. And he shall pass over to his stronghold To Nineveh never thinking
their confidence was the fruit of prayer At the lifting up of thy self If God do but arise only his enemies shall be scattered and all that hate him shall flee before him Psal 68.1 See the Note there Ver. 4. And your spoiles shall be gathered The spoile of the Assyrians Camp now become yours as 1 Sam. 30.20 Like the gathering of Catterpillars Quae ad hominum concursum omnes repente disperguntur which are soon rid when men set themselves to destroy them Ver. 5. The Lord is exalted He hath made him a name gained abundance of honour For he dwelleth on high Whence he can poure down plagues at his pleasure on his proud enemies and fill Zion with Judgement and Righteousness Ver. 6. And wisdom and knowledge shall be the stability of thy times Thy times O Hezekiah but especially O Christ Or the stability of thy times and strong safeguard shall thy wisdom and knowledge be By his knowledge that is by faith in him shall my righteous servant Jesus Christ justifie many Chap. 53.11 but these are also sanctified by him the fear of the Lord is their treasure they hold faith and a good conscience which some having put away concerning faith have made shipwrack 1 Tim. 1.19 See the Note there The fear of the Lord is his Treasure The spirit of this holy fear rested upon Christ Paradin in symbol chap. 11.2 and good Hezekiah was eminent for it not for civil prudence only this was flos regis the fairest flower in all his garland this is solidissima regiae politiae basis as one saith the best policy and the way to wealth Ver. 7. Behold their valiant ones or their Heralds Messengers Heb. Hen Erelam Behold their Erel or their Ariel chap. 29.1 2. that is their Altar shall they i. e. the Assyrians cry without sc in mockery twitting the Jews with their Sacrifices as no way profitable to them Mr. Clarkes Eng. Martyrol So the profane Papists when they murthered the poore Protestants at Orleans sang in scorn Judge and revenge my cause O Lord Others Have mercy on us Lord. And when in the late persecution in Bohemia divers godly Nobles and Citizens were carried to prison in Prague the Papists insultingly cried after them Why do ye not now sing The Lord raigneth The Embassadours of peace thar went for peace having for their Symbol Pacem te poscimus omnes but could not effect it Weep bitterly so that they might be heard before they entered the City Vide quam vivide see here how lively things are set forth and what a lamentable report these Embassadours make of the state of the country and the present danger of losing all Ver. 8. The high-ways lye waste and by-waies are more frequented through fear of the enemy He hath broken the Covenant Irritum factum est pactum He took the money sent him but comes on nevertheless though he had sworn the contrary 2 King 18.14 17. It is said of the Turks at this day that they keep their leagues which serve indeed but as snares to intangle other Princes in no longer then standeth with their own profit Turk Hist 755. Their Maxime is There is no faith to be kept with dogs whereby they mean Christians as the Papists also say There is no faith to be kept with Hereticks whereby they mean Protestants But why kept not Vladislaus King of Hungary his Faith better with Amurath the great Turk or our Henry the third with his Barons by Papal dispensation Vah scelus vae perjuris He hath despised the Cities and will not take them for his Subjects he scorneth the motion He regardeth no man He vilipendeth and slighteth all Jewels generally Metaphora Prosâ—popoetica Ver. 9. The earth mourneth and langisheth Or the land luget languet thus they go on in their doleful relation Miserrima sunt omnia atque miseranda What sad work hath Antichrist made of late years in the Christian world what desolations in all parts Lebanon is ashamed and hewn down Sharon is like a wilderness East West North P. al. 80 13. and South of the Land are laid wast by the enemy and the avenger that boare out of the wood that bear out of the Forest Ver. 10. Now will I rise saith the Lord now Now now now Emphasin habet ingeminatio vocis Nunc This now thrice repeated importeth both the opportunity of time and Gods readiness to relieve Cum duplicantur lateres venit Moses When things are at worst they 'le mend we say Now will I lift up my self who have hitherto been held an underling and inferiour to the enemy Ver. 11. Ye shall conceive chaff ye shall bring forth stubble Gravidi estis stramine parietis stipulam So did Pharaoh Antiochus Julian c. so doth Antichrist and his Champions notwithstanding his bloody alarmes to them such as was that sounded out in the year 1582. Vtere jure tuo Caesar sectamque Lutheri Ense rota ponto funibus igne neca And that other to the King of France not many years since exhorting him to kill up all the Protestants per Galliam stabulantes the very words of the Popes Bull that had any stable-room in France Your breath as fire shall devoure you shall blow up the fire that shall consume your chaff and stubble Your iniquity shall be your ruine Ezek. 18.38 Turdus sibi malum cacat Hic est gladius quem ipse fecisti this is a sword of thine own makeing said the Souldier to Marius when he ran him thorough with it Ver. 12. And the people shall be as the burning of lime As hard chalk-stones which when burnt to make lime crumble to crattle As thorns cut up Sear-thornes that crackle under a pot and are soon extinct The Hebrews tell us that the Assyrian Souldiers were burnt by the Angel with a secret fire that is with the pestilence as Berosus cited by Josephus witnesseth and our Prophet hinteth as much in many passages Lib. 10. cap. 1. Ver. 13. Hear ye that are afar of Longinqui propinqui Gods great works are to be noted and noticed by all The Egyptians heard of what God had done to the Assyrian Army and memorized it by a monument as Herodotus relateth Ver. 14. The sinners in Zion are afraid At the invasion of the Assyrian Herod l. 2. Justin those that formerly fleared and jeared Gods Prophets and their menaces now fear and are crest faln ready to run into an anger-hole as we say It is as natural for guilt to breed fear and disquiet as for putrid matter to breed vermine Sinners especially those in Zion where they might be better and are therefore the worse a great deal have galled consciences and want faith to fortify theâ—r hearts against the fear of death or danger and hence those pitiful perplexities and convulsions of soul in the evil day what wonder if when they see all on fire they ring their Bells backwards if instead of mourning for their sins and
were prayed to take the office and to help to govern the State but here were none left for such a purpose Ver. 13. A Court for Owles Or Ostritches see on ver 11. Ver. 14. The wild beasts of the desart Heb. Ziim Jiim See Chap. 12.21 22. where these monstrous creatures are said to dance whence Basil noteth that men learned of devils to dance Conr. Clingius And another saith that a dance is a circle the centre whereof is the devil the circumference all his Angels And the Satyr shall cry to his fellow Heb. the rough or hairy one Chald. Daemones inter se colludent the devils shall play among themselves Satan is a rough harsh spirit so are his See Levit. 17.7 Ver. 15. There shall the great Owle make her nest Heb. Kippoz The Hebrews themselves agree not what creatures these are here mentioned so far are they faln from the knowledge of the Scripture Their tale about Lilits once Adams first wife but now a scriech-Owle or an evil spirit is not worthy the mentioning Ver. 16. Seek ye out of the book of the Lord Sciscitamini ex libro Domini the Holy Bible which Bishop Bonneri Chaplain called in scorn of the Martyrs Your little pretty Gods-book Another Bohemian blasphemer for Biblia called it Vitlia which in the Bohemian language signifieth Vomit But let us search the Scriptures and particularly this Prophecy commanded to be written in a book chap. 30.8 and compare the truth of these predictions with the events None shall want her mate Some write of the Asp he never wandreth alone without his companion and none of these birds of desolation want their mate so craft and cruelty do ever go together in the Churches enemies Ver. 17. And he hath cast the lot for them i. e. For those creatures of prey aforementioned From generation i. e. For many generations CHAP. XXXV Ver. 1. THe wildernesse and the solitary place shall be glad for them The Edomites and other enemyes have had their part It hath been sufficiently said Woe unto the wicked it shall be ill with him for the reward of his hands shall be given him And now the Prophet is bidden to say to the Righteous to tell him so from the Lord that it shall be well with him for the reward of his hands shall be given him Isa 3.10 11. The wildernesse and the desart that is the poor people of God that have been oppressed and slighted in this world shall be restored into a happy and flourishing estate the Church shall have her Halcyons under Hezekiah but especially under Christ She shall have it both in temporals and spirituals ver 2. Ver. 2. The glory of Lebanon shall be given unto it the excellency of Carmel c. Outward blessings shall be heaped upon Gods people even all that heart can wish or need require They shall see the glory of the Lord Spiritual blessings in heavenly things in Christ Jesus shall be conferred upon them also even every good gift and perfect giving from the Father of lights Qui icturatos intexit floribus hortos Quique jubet rutilis albescere lilia campis Ver. 3. Strengthen ye the weak hands q. d. Chear up my hearts be of good courage and God shall strengthen your hearts all ye that hope in the Lord. Comfort ye also one another with these words and build up each other on your most holy Faith and I will shew you how and in what termes you shall do it Ver. 4. Say to them that are of a fearful heart Inconsideratis to them that consider not the Promises but forget the consolations Heb. 12.5 so poring upon their sins that they see not their Saviour Behold your God will come with vengeance He will tread Satan under your feet shortly Rom. 16.20 Even your God with a recompence Diabolo par pari retribuet Christus saith Hierom Christ will be even with the devil He had got one of Christs Disciples Judas and to cry quittance Christ gat one of his Paul Cyprian was wont thus to comfort his hearers Veniet Antichristus sed superveniet Christus Antichrist will come but Christ will not be long behind him Ver. 5. Then the eyes of the blind shall be opened This was fulfilled corporally in cures wrought by Christ Mat. 4.27 and 11.5 c. and spiritually in the preaching of the Gospel by the efficacy of his spirit Act. 26.18 and 16.14 Apollonius Tyanaeus could never do such miracles nor any other This sheweth that Jesus of Nazareth was the true Messiah Ver. 6. Then shall the lame man leap as an hart As that impotent man did Act. 3.8 and those Loripedes Heb. 12.13 And the tongue of the dumb sing As good old Zacharies did Luk. 1. Not so much for his speech restored or his son received as for his Saviour now at hand and as did those that sang He hath done all things well he maketh both the deaf to hear and the dumb to speak Mac. 7.37 yea to utter the great things of God and to speak good of his name Lo here saith Luther miracles to confirm the Gospel to be of God against those that deride his Ministers saying They cannot make so much as a lame horse sound For all they in whose hearts it taketh effect of blind are made to see of deaf to hear of lame to go and of dumb to speak For in the wildernesse shall waters break out This and that which followeth in the next verse Junius maketh to be the matter of their song viz. the grace of God abundantly communicated to his Church See Joh. 7.38 39. The Jews dream that when their Messiah cometh the red sea shall again be divided and the rock cloven much water gushing out c. Thus they work themselves into the fooles Paradise of a sublime dotage by misunderstanding this text Ver. 7. And the parched ground c. See on ver 6. Ver. 8. And an high-way shall be there i. e. In the Church of Christ and a way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings high-way to Heaven arcta ampla latet lucet The way of holinesse Or the way of the Sanctuary But it shall be for those Those Beneficiaries of Christ mentioned ver 5 6. the ransomed of the Lord ver 10. The wayfaring men though fooles Simple Christians Shall not erre Misse their way or miscarry in it Ver. 9. No Lyon shall be there The Devil that roaring Lyon nor his actuaries tyrants and hereticks shall haunt these holy high-wayes God will preserve his people from all deveratory evils as Tertullian calleth them 2 Thes 3.3 that wicked one the devil shall not once touch them 1 John 5.18 so as to thrust his deadly sting into them Ver. 10. And the ransomed of the Lord Those happy ones Deut. 33.29 Shall return To the Lord from whom they had deeply revolted Tantum gaudebimus quantum amabimus Tantum amabimus quantum cognoscemus Aug. With songs As they were wont to do in their
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
Persians Lib. 6. c. 26. and might be to them of as great worth as was Nebuchadnezzars massy Image of gold dedicated in Dura Dan. 3.1 2. This great golden image some think to be the same that is here called Nebo or Nebuchadnezzar Others think it to be Apollo Deus vaticinus Tremellius rendreth it the prophecying or oracular God Jeremy seemeth to call him Merodach chap. 51.1 Dagon the Septuagint render him but not well Your carriages were heavy laden tam estis dii graves Ver. 2. They stoop The Babylonians together with their Mawmets Ridiculous Gods that could be thus plundered carried captives born on the backs of Asses But themselves are gone into captivity Heb. and their soul went into captivity that is their Idols that were dear unto them as their very souls Ver. 3. Which are born by me from the belly You do not bear me as they do their Idols in procession and otherwise but I bear you and so have done from the first and shall do the last like as the tender mother doth her beloved babe or as the Eagle doth her young upon her wings Exod. 19.4 Deut. 32.11 Ver. 4. And even to your old age I am he The mother beateth not her childe in her bosom Idem faciunt â—qui calcibus canes morlu when grown to some bigness The Eagle beateth her young out of the nest when able to prey upon their own wing but God dealeth better a great deal with his whom he never casteth off as neither doth he his labouring and languishing Church upon whom the ends of the world are come I have made and I will bear even I will carry God himself will do it I is emphatical and exclusive Et si gratissima semper Munera sint Author quae preciosa facit How sweet should this precious promise be unto us and how soveraigne against the fear of want in old age Plutarch giveth this for a reason why old men are so covetous viz. because they fear they shall not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as will keep them whiles they live and such as will bury them decently when dead The Lord here assureth all his that he will see to their support and sustentation as long as life lasteth yea for spirituals as well as temporals This was no small comfort to old David Psal 71. to Dr. Rivet and others And well it might See Psal 48. ult with the Notes Pathos habent verba Me Cui Alap Ver. 5. To whom then will ye liken me c. q. d. To which of your paramours for here the Lord rerurneth to his discourse against idolaters and their Idols earumque inanitatem inopiam demonstrat inveighing against them with no less stomach and indignation then a jealous husband against his adulteresses stallions Let every godless person who idolizeth his lusts think he heareth God thus bespeaking him as in this Text. Ver. 6. They lavish gold out of the bag They spare for no cost Nebuchadnezzar did not in that vast Colossus Dan. 3.1 Canutus bestowed upon a Cross his whole annual Entrado or revenue He also gave an hundred talents of silver and one of gold for St. Austine arme which he bestowed on Coventry as a memorial of his blind zeal The Lady of Loretto hath her Churches so stuffed with vowed Presents and memories as they are fain to hang their Cloysters and Church-yards with them Sands Relat. Ver. 7. They bear him upon their shoulders As the Papists breaden god furfuraceum illud numen is at this day born about to be adored whereas the true God beareth up all things by the word of his power Heb. 1.3 Yea one shall cry unto him As they did to Baal in Eliah's dayes and the Cretians to their Jupiter whom they therefore pictured without eares Ver. 8. Remember this Suffer me not to press these things so oft upon you to no purpose And shew your selves men Roboramini fortify your hearts by the Word of God and true reason renewing your good resolutions oft against this senseless sin of Idolatry Bring it again to mind Heb. bring back to heart turn short again upon your selves recognize your iniquities and be humbled Ver. 9. Remember the former things of old Again he calleth upon them to remember who had so foully forgot themselves in the days of Ahas and Manasseh and would do so again in Babylon where they kept not themselves from Idols Papists unman themselves or otherwise they could not be such gross Idolates Ver. 10. Declaring the end from the beginning This forttelling of things future is a precellency in God above Idols that he much standeth upon I will do all my pleasure What God pleaseth to do there is no question but he is able to do But they are out who argue from Gods power to his will Ver. 11. Calling a ravenous bird i. e. Cyrus who was hawk-nosed and came swiftly to seiz upon Babylon like a Falcon or some such ravenous bird Cyripaed l. 7. So Nebuchadnezzar is called an Eagle Jer. 48.49 Xenophon testifyeth that Cyrus had in his standard a golden Spred-Eagle as had after him the Persian Kings and likewise the Romans See Matth 24.28 with the Note Ver. 12. Hearken unto me ye stout-hearted Ye cruel Caldeans And here some begin the next Chapter That are far from righteousness And therefore not far from ruine Psal 119. ver 155. Ver. 13. I will bring near my righteousness I will suddainly right my wronged people by Cyrus my servant but especially by Christ my Son therefore it followeth I will place salvation in Zion for Israel my glory Or in Israel my magnificence i. e. Now which of your Idols can do thus for their worshippers CHAP. XLVII Ver. 1. COme down from thy lofty top and towring state as the head Sic transit gloria mundi Cyrillus legit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 City of the world Sit in the dust as a mourner Job 2.8 42.6 So Judea being subdued by Vespatian was pictured upon mony coined by him as a hand-maid sitting on the ground Sic ruet alto à culmine Roma O Virgin daughter of Babylon Thou that hast never yet been subdued So Venice hath for her Motto Intacta manto So Cullen upon Rhine is called The Virgin-City Thou shalt no more be called tender and delicate so as Queens use to be Cleopatra for instance Ver. 2. Take the mil stone As the most abject slaves used to do qui in pistrinum trudebantur Neither is this an end of thy sorrows for out of the mil-house thou must be carried captive into a far Country and therefore in order thereunto Vncover thy locks Cast away thy diadem Make bare thy leg Denuda turpituainem the Vulgar rendereth it that thou maist pass through the waters naked and squallid into captivity Ver. 3. The nakednesse shall be uncovered Thou shalt be stript and worse dealt with the ordinary lot of women-prisoners At the sack of Magdeburg by Monsieur Tilly Ladies
colours So that thou shalt be a City of pearl having for thy foundation the Lord Christ 1 Cor. 3.11 for thy windows the holy Prophets Dan. 12.3 Apostles and other faithful Preachers by whose ministry thou shalt receive the light of true knowledge and for thy walls and gates the divine protection See Rev. 21.11 21. All this is to be understood of the spiritual excellency of the Church which is begun in this life and to be perfected in the life to come And lay thy foundations with Saphirs Confer Exod. 24.10 where Moses and the Elders are said to have seen the God of Israel and there was under his feet as it were a paved work of a Saphir-stone and as it were the body of heaven in its clearnesse To shew that God had now changed their condition their brickes made in their bondage to Saphir their lying and sooting among the pots into the wings of a Dove covered with silver and her feathers of pure gold as Psal 68.13 Ver. 12. And I will make thy windows of Agates Or of Crystal which is purus durus And thy gates of Carbuncles Which are of a flame-colour And all thy borders That is all thy bordering Cities say the Rabbines As Plutarch saith of the neighbour-villages of Rome in Numa's time that sucking in the aire of that City they breathed righteousnesse may be much better affirmed of the Church Ver. 13. And all thy children shall be taught of the Lord Outwardly by his Word inwardly by his Spirit and here he explaineth that which he had spoken before concerning gemmes and jewels The glory of the Church consisteth not in outward splendour but in inward virtues and gifts of the Holy Ghost which are found only in Gods Disciples Ver. 14. In righteousnesse shalt thou be established Righteousnesse is here opposed to oppression Regiment without righteousnesse is but robbery with authority For thou shalt not fear Or that thou mayst not fear And from terrour Tyranny is terrible For it shall not come near thee See Psal 32.6 with the Note Ver. 15. Behold they shall surely or sedulously gather together Heb. He shall gathering gather together â—â—mmoâ—abunâ—â—â— i. e. the enemies as one man Some understand it of hereticks and hypocrites who shall dwell together with the Church so they render it but shall be evil-affected toward it but to their own ruine Whosoever shall gather together against thee Qui accolit tecum contra te Such are those Renegado Jesuites that run over to the Lutherans pretending to be Converts when it is only to keep up the bitter contention that is between them and us Ver. 16. Behold I have created the Smith that bloweth the Coales i. e. The devil say some rather his impes and instruments those kindle-coales and tooles of his And I have created the waster to destroy Those brats of Abaddon I have determined their evil-doings over ruling the same and directing them to a good end Ver. 17. No weapon that is formed against thee shall prosper But shall be as the Poets fain of Aiax his sword which so long as he used against men his enemies served for help and defence but after he began to abuse it to the hurt of hurtless beasts it turned into his own bowels And every tongue thou shalt condemn As the eclipsed Moon by keeping her motion wades out of the shadow and recovers her splendour so shalt thou when slandered See Psal 37.6 with the Note This is the heritage Given them freely and for perpetuity And their righteousnesse The clearing up of their wronged innocency CHAP. LV. Ver. 1. HO every one that thirsteth Sitit sitiri Dominus saith Nazianzen Oâ—at 40. in S. Baptis the Lord even thirsteth to be thirsted after he seeketh such to worship him as will worship him in spirit and in truth Joh. 4.23 Hence this present Proclamation Ho every one of what Nation soever that is duly affected with the preceding discourse of Christs alsufficiency to save chap. 53. and the Churches glory and safety chap. 54. That thirsteth That being scorched and parched with the sense of sin and fear of wrath brayeth and breatheth after true grace and sound comfort as the hunted Hind doth after the water-brooks Psal 42.1 3. See the Note there as David did after the water of the well of Bethlehem 2 Sam. 23.15 16. as the Lamb of God did when rosted in the fire of his Fathers wrath he cryed aloud Sitio I thirst Joh. 19.28 Psal 22.11 16. Come Non passibus sed affectibus itur ad Christum Repent and beleeve the Gospel Mar. 1.15 Repentance is here set out by a word of activity Come buy c. The frame of a true repenting heart is in an active coming posture fitted for any service when the wicked pine away in their sin Ezek. 33.10 and so perish eternally Psal 9.17 To the waters To Christ the fountain of living water upon which you had turned your backs Jer. 2.13 Ortelius telleth us that in Ireland there is a certain fountain whose water killeth all those beasts that drink thereof but hurteth not the people that usually drink of it Christ also is set for the fall and rising again of many in Israel Luk. 2.34 his ordinances are a savour of life to some and of death to others 2 Cor. 3.16 And he that hath no money Or moneys-worth Many would come to Christ but they would come with their cost wherefore they run up and down to borrow money of the creatures or of the Ordinances using the means as Mediatours and sharking in every by-corner for comfort but men may be starved before they buy if they go this way to work for these in themselves are broken cisterns empty granaries and Horrea formicae tendunt ad inania nunquam In the Lord Christ is all fulness Joh. 1.16 not of plenty only but of bounty also To this fountain if we bring but our empty vessels well washed Jer. 4.14 we shall return well refreshed and replenished with good things when the proud Self-Justitiary shall be sent empty away and shall not once taste of Wisdomes dainties Prov. 9. Buy Emite i. e. comparate comedâ—te get Christ with all your gettings get him whatever else you go without part with all you have to compass this pearle of price Mat. 13.44 46 and 16.24 25. this gold cannot be too dear bought Rev. 3.18 Heus saeculares comparate vobis Biblia animae pharmaca saith Chrysostome by a like expression And eat That is beleeve hic enim edere est credere and this water this wine may be eaten also nec enim rigat tantum sed cibat Christ is to his water to cool them wine to comfort them milk to nourish them bread to strengthen them he is all that heart can wish or need require They who have once tasted how good the Lord is cannot but thirst after him and be unsatisfiable Optima demonstratio est à sensibus Eat therefore it is a vertue here
Priestly office had been spoken chap. 53. here of his Prophetical and Princely These were frequently set forth even in the Old Testament by the Crown or golden plate on the high-Priests head was signified Christs Kingly office by the breast plate his Priestly and by the bells his Prophetical Ver. 5. Behold thou shalt call a Nation Yea all Nations that yet dwell in darkness and in the shadow of death being utterly ignorant of God and his will of themselves and their duties But now when they shall know God or rather be known of him they shall run to Christ and yea flye as a cloud and flock into the Church as doves scour into their columbaries rushing into the windows chap. 66.8 Because of the Lord thy God Through the mighty operation of his Spirit by the preaching of his Word The Philosophers though never so able could hardly perswade some few to embrace their Tenents Plato went thrice into Sicily to convert Dionysius but could not do it Socrates could not work upon Alcibiades nor Cicero upon his own son because God was not with them nor was willing to glorify his Son Christ by them as he did afterwards by his holy Apostles Ver. 6. Seek ye the Lord while he may be found Seek not his Omnipresence for that ye need not do sith he is not far from any one of us Acts 17.27 but his gracious presence his face and favour seek to be in the fear of the Lord and in the comforts of the Holy Ghost in communion with him and conformity unto him and give not over till you find it Seek him seriously seek him seasonably There is a time when men shall seek the Lord with their flocks and heards and yet not find him when once he hath withdrawn himself from them Hos 5.6 Call ye upon him while he is near In a time of acceptance Psal 32.6 before he hath sworn that he will not be spoken with Psal â—5 11 God is but a while with men in the opportunities of grace Prov. 1.24 28. Ver. 7. Let the wicked forsake his wayes Or else never think of finding favour with God or of calling upon him to any purpose The Leapers lips should be covered according to the Law A good motion from an ill mouth will never take with God Pura Deus mens est purâ vult mente vocari Et puras jussit pondus habere preces And the unrighteous man his thoughts See Jam. 4.8 with the Note A Pilat may wash his hands a Pharisee clense the outside of the platter Castae manus sunt sed mens habet piacula said an Heathen who saw by the light of nature that clean hands and foul hearts did not suit well And let him return unto the Lord See the Notes on Zach. 1.2 Joel 2.12 13. For he will abundantly pardon Heb. he will multiply to pardon as we multiply sins Epist 7. ad Venant he will multiply pardons God in Christ mollis est misericors not an austere man implacable inexorable but multus ad ignoscendum as the Vulgar here rendereth it and Fulgentius thus descanteth upon it In hoc multo nihil deest in quo est omnipotens misericordia omnipotentia misericors c. In this much nothing is wanting how can there say sith there is in it omnipotent mercy and merciful omnipotence A pardon of course He giveth us for involuntary and unavoidable infirmities this we have included in that general pardon which we have upon our general repentance And for other sins be they blasphemies Matth. 12.13 God hath all plaisters and pardons at hand and ready made and sealed for else we might dye in our sins while the pardon is in providing He hath also hanged out his tables as I may say in the holy Scriptures shewing what great sinners he hath pardoned Act. Mon. 109. as Adam that Arch-rebel Manasseh who was all manner of naughts David Peter Paul Magdalen c. The Lord Hungerford of Hatesby was beheaded for buggery in Henry the eights time The Lord Thomas Cromwel a better man but executed together with him cheared him up and bad him be of good comfort for said he If your repent and be heartily sorry for that you have done there is for you also mercy with the Lord who for Christs sake will forgive you therefore be not dismaid God seemeth to say to sinners as once the French King Francis the first did to one that begged pardon for some ill words spoken against his Majesty Do thou learn to speak little so to sin no more and I will not fail to pardon much I can remit whatsoever you can commit never doubt it Ver. 8. For my thoughts are not your thoughts q. d. You may think it impossible likely that such great and grievous sinners as you have been should ever be received to mercy but what talk you of your thoughts mine are infinitely above them neither may you measure my mercies by your own models Bring broken and bleeding hearts to my Mercy-seat and I shall soon think all the meritorious sufferings of my Son all the promises in my Book all the comforts of my Spirit all the pleasures of my kingdom but enough for you Ver. 9. For as the heavens are higher then the earth And that 's no small deal see the Note on Psal 103.11 12. Lo such is the proportion that my mercy beareth to your mercy even the very best of you that the heaven doth to the earth i. e. That a most vast circumference doth to one little point or center Ver. 10. For as the rain cometh down Simile omnium elegantissimum pariter notissimum Of the use and efficacy of fit similitudes See the Note on Hos 12.10 Ver. 11. So shall the word be that goeth out of my mouth The word in general but specially the word of Promise it shall surely give seed to the sower and bread to the eater comforts of all sorts both for the present and for the future Onely we must see that we be good ground and then pray that the heaven may hear the earth as Hos 2.21 But it shall accomplish that which I please It shall produce the sweet fruits of righteousnesse Rom. 8.13 14. There is saith a good Author a certan shell-fish that lyeth alwaies open towards Heaven as it were looking upward and begging one fruitful drop of dew which being fallen it shutteth presently and keepeth the door close against all outward things till it hath made a pearl of it In reading or hearing the Promises if we open our shells our souls the Heaven will drop the fruitful dew of grace to be employed worthily in making pearles of good works and solid virtues Who is she that commeth out of the wildernesse to joyn her self to her well-beloved Cant. 6.9 Ver. 12. For ye shall go out with joy sc Out of your spiritual bondage worse then that of Babylon The mountains and the hills The mute and brute creatures as they
oft hotter than that of husband and wife so superstition many times out-doeth true religion Slaying the children A barbarous practice taught them by that old man-slayer Careless parents do little less whom therefore Bernard calleth peremptores potius quam parentes rather Parricides than Parents Ver. 6. Among the smooth stones of the stream is thy portion Pars sors tua a poor portion it is but such as thou art well apaid of viz. thine altars and thine idol-service and settest up in my place how exceeding devout in their way are some misled and muzzled Papists those of the weaker sex especially in the service of their god Mauzzim in the honour of their over-admired reliques which they esteem no less than the people of the Isle Zeiilon in the East-Indies did their consecrated Apes-tooth which being got from them they offered an incredible masse of treasure to recover it Should I receive comfort in these Or should I not ease my selfe of these as Jer. 5.9 Ver. 7. Vpon a lofty and high mountain In all places hast thou poured out thy whoredoms setting thy sin upon the cliffe of the rock as it were a sunning so shameless art thou grown Thy bed i. e. thy Temples and Altars as likewise do the Masse-mongers at this day Ver. 8. Behind the doors also and the posts Where my Law should have been written Deut. 6.9 and 11.20 Hast thou set up thy remembrance Thy mawmets and monuments of Idolatry such as Papists now call Memories and Lay-mens books Thou hast discovered thy self Thy nakedness like a meretrix meretricissima divaricasti tibias as Ezek. 23. Omnibus modis tâ— comparans ut impudentissimum scortum prostituting thy self as a most impudent Harlot prodigiously lascivious Ver. 9. And thou wentest to the King The King of Assyria who stiled himself the great King to whom Ahaz both sent and went 2 King 16.8 10. With ointment Heb. with oyle that is with balsam such as Judea only afforded and was therefore highly esteemed in other countries And didst debase thy self even unto hell By crouching and cringing to those forraign states in a most submisse and servile way as Ahaz had done with his I am thy servant and thy son 2 King 16.7 to the dishonour of God and to the reproach of Israel who was Gods first-born higher than the Kings of the earth Psal 89.27 Ver. 10. Thou art wearied in the greatnesse of thy way Great paines thou hast taken to small purpose and yet thou thinkest and hopest but groundlesly that Thou hast found the life of thy hand A sure way of subsistence thy desired help and safety Ver. 11. And of whom hast thou been afraid or feared q. d. Not me surely as thou oughtest but thy fellow-creatures whom thou shouldest have looked upon as so many mice That thou hast lyed i. e. So basely flattered the Assyrian Have I not held my peace i. e. Born with thee more than any else would ever have done and yet my lenity is even worse than lost upon thee Ver. 12. I will declare thy righteousnesse i. e. Thine unrighteousnesse by an Irony Antiphrasis Ironica or thy righteousness secundum dici non secundum esse thine hypocrisie For they shall not profit thee Nay they shall undo thee Ver. 13. When thou cryest let thy companies Heb. thy gathered ones or troopes deliver thee See Deut. 32 37 38. Judg. 10.13 14. with the Note But the wind shall carry them all away The wind of Gods power shall scatter them quisquiliarum in morem Ver. 14. And he shall say Or and it shall be said This is further added for the comfort of those that trusted in God that they shall have a smooth and clear passage home This is literally meant of their return from Babylon but mystically of the recollection of the Church out of the captivity of the devil and power of sinne Ver. 15. For thus saith the high and lofty one Higher than the highest so high that he is said to abase himself to behold things done in heaven Psal 113.6 to look out of himself upon the Saints and Angels there He is a God saith one whose nature is Majesty whose place is immensity whose time is eternity whose life is sanctity whose power is omnipotency whose work is mercy whose wrath is justice whose throne is sublimitie whose seat is humility That inhabiteth Eternity Gigas saeculorum saith the Syriak The Apostle Paul hath a like stately description of Almighty God 1 Tim. 6.16 who yet is above all Name or Notion and must be thought of as one not to be thought of Herein he is most unlike to men who the higher they are the less they look after the poor afflicted I dwell in the high and holy place In the light which no man can approach unto 1. Tim. 6.16 In the holy place of the material Temple which was without windows there burned lights perpetually to represent the celestial lights but in the most holy place there was no light at all to shew that all outward light is but darkness being compared with that light which God inhabiteth and which is inaccessible With him also that is of a contrite and humble spirit In the lowest hearts he dwelleth as well as in the highest heavens A broken heart is Gods lesser heaven here he dwelleth with delight Not that the affliction of a mans spirit is pleasing to God but the separation of sin from the soul when the soder that joyneth a sinful action and the heart together is dissolved this pleaseth the Lord. To revive the spirit of the humble As this very text hath done many a one Ver. 16. For I will not contend for ever It soon repenteth the Lord concerning his servants Et pro magno peccato parum supplicii satis est patri Terent. See Psal 103.9 For the spirit would fail before me Heb. would be overcovered sc tenebris aâ— terroribus it would even sink and faint away When the child swoones in the whipping God le ts fall the rod and falls a kissing it to fetch life into it again Jer. 31.20 As the rule in Physick is still to maintain nature so doth he their spirits by Cordials Ver. 17. For the iniquity of his Covetousnesse Or of his Concupiscence the sin of his nature But covetousnesse is a wickednesse with a witnesse the root of all evil 1 Tim. 6.10 Timon could say that there were two sources of all sin viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse and vain-glory And he went on frowardly in the way of his own heart i. e. Excoâ—atus sequitur animalem suum spiritum he blindling blundered on without fear or wit cross-grained and irreclaimable Ver. 18. I have seen his waies His waies of covetousnesse crossness c. I could be as cross as he for the heart of him Psal 18.26 But I will heal him q. d. I see these froward children will say nothing to heart frowns will not humble them blows will not benefit them if I do not
and other external priviledges Though Abram be ignorant of us Ipsi nunc sua quiete fruuntur they are at rest and know nothing of our affaires The Monks tell us that the Saints departed see things done here in the face of God as in a glass But this is a meer fiction of theirs See Psal 27.10 2 King 22.20 Augustine saith of his mother Monica deceased Lib de curae pro mortuis agenda cap. 13. Eccius in locis that she did now no longer yeeld him comfort because she knew not what befel him The greatest Popish Clerkes themselves confess that the invocation of Saints departed hath neither precept promise nor precedent in the Book of God Moreover they cannot determine how the Saints know our hearts and prayers whether by hearing or seeing or presence everywhere or by Gods relating or revealing mens prayers and needs unto them All which wayes some of them hold as possible or probable and others deny and confute them as untrue Mortons Appeale lib. 2. cap. 12. sect 5. The Syriack and Arabick render the text thus Thou art our Father we are ignorant of Abraham and we acknowledge not Israel Thou O Lord art our Father c. Agreeable whereunto is that of the Heathen Contemno minutos istos Deos moao Jovem mihi propitium habeam I care not for those petty-gods so that Jupiter will stand my friend And that better saying of a devout Christian Vna est in trepida mihi re medicina Jehova Cor patrium os ver ax omnipotensque manus Nathan Chytraeus It hath been well observed that the defeat given to the Spanish Fleet Anno 1588. fell out to be on St. James his day whom the Spaniards pray to as their Patrone or St. Tutelar Thy name is from eternity i. e. This name of thine our Redeemer Some read the text thus Our Redeemer is from of old thy Name Our Redemption was not of yesterday but verily fore ordained before the foundation of the world 1 Pet. 1.20 Ver. 17. O Lord why hast thou made us to erre from thy waies c. i. e. Given us up to errour and obstinacy Why dost thou thus punish sin with sin for the illustration of thy Justice and jealousy against us who have rebelled and vexed thine holy Spirit ver 10. Oh be pleased to deal with us rather according to thy mercy Return for thy servants sake the good people that are yet left amongst us give us hearts of flesh and lead us in the way everlasting Here observe that Gods best children may find in themselves hardness of heart Hos 4.16 yet not total but mixt with softness and tenderness in every part so that though they resist neglect profit not as they might do through pride worldliness voluptuousness Mat 13.22 Luke 21.34 hypocritical hiding of any sin Psal 32.3 4. Prov. 28.14 letting fall the watch of the Lord 2 Chron. 32.25 yet it is not done with full consent but with reluctance now and repentance afterwards The tribes of thine inheritance q. d. Wilt thou abhor thy people in covenant with thee and abandon thine own inheritance How few are there that thus urge the seale and enter a suit with the Lord Ver. 18. The people of thine holiness have possessed it but a little while viz. In respect of that perpetuity promised them by Thee Gen. 17.8 26.3 28.13 Exod. 32.13 Besides the many calamities that have befaln us whereby we have had small enjoyment of this thine inheritance All the daies of the afflicted are evil Prov. 15.15 their life lifeless and not to be reckoned on Our adversaries have trodden down thy Sanctuary This they did in the daies of Antiochus but especially about the time of our Saviours incarnation when the scepter departed from Judah Pompey with his Army entered into the Sanctuary Herod got the governement the Romans sat up their Ensignes and Statues in the holy of holies c. This desolation of the second Temple the Jews do here bewail but we have cause to rejoyce for that by Christ the whole world is now become a Temple and every place a goodly Oratory 1 Tim. 2.8 Ver. 19. We are thine And shouldest thou then deal with us as some profane idolatrous Nation See here the holy boldness of Faith standing upon interrogatories 1 Pet. 3.21 and filling her mouth with arguments of all sorts Thou never barest rule over them No such reason or relation is there of children servants subjects wherefore they should thus be favoured and we disowned Amos 3.2 See on ver 17. CHAP. LXIV Ver. 1. O That thou wouldest rent the Heaven That Thou wouldest lie no longer hid there as to some it may seem but making thy way through all impediments and obstacles Lyra. Alex. Ales. thou wouldest powerfully appear for our help as out of an engine Vtinam lacerares coelos descenderes Some take the words for a hearty wish that Christ would come in the flesh others that he would make haste and come to Judgement laté fisso coelo ad percellendum impios The Metaphor seemeth to be taken from such as being desirous suddainly and effectually to help others in distress do break open doors and cast aside all lets to make their way to them That the mountains may flow down As Judg. 5.5 By mountains some understand the enemies kingdoms Ver. 2. As when the melting fire burneth So let the mountains burn and boyl at thy presence Aristotle reporteth that from the hill Aetna there once ran down a torrent of fire De mundo cap. 6. So Hecla and Hogla in Iseland that consumed all the houses thereabout The like is recorded of Vesuvius and of Peitra Mala a mountain in the highest part of the Apenines which perpetually burneth Ver. 3. When thou didest terrible things Or As when thou diddest c. as thou didst of old for our Forefathers Which we looked not for See Deut. 4.32 33. where God himself extolleth them Ver. 4. For from the beginning of the world men have not heard sc The mysteries of the Gospel revealed by the Spirit whereunto the Angels also desire to look as the Apostles witness 1 Cor. 2.9 1 Pet. 1.12 Neither hath the eye seen O God besides thee or a God beside thee i. e. That can do as thou doest For him that waiteth for him For them that love him saith the Apostle It is by faith and hope that we wait upon God now Faith Hope and Charity are near of kin and never severed All that truly love God are well content to wait for him yea to want if he see it fit being desirous rather that God may be glorified than themselves gratified Ver. 5. Thou meetest him that rejoyceth and worketh righteousness That doth thy work diligently and with delight that being acted by thee acteth vigorously for thee Tantum velis Deus tibi praeoccurret saith an Ancient as the Prodigals Father met him upon the way If ye be willing and
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
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
never faileth in his own time so he seldom comes at ours Let us think we hear our poor brethren in Piedmont Poland Pomeraenia complaining to us in this sort and be excited to help them by our prayers and reliefs c. Ver. 21. For the hurt of the daughter of my people am I hurt I am black Or I go in black mourner like or I am denigrated and contemned for bewailing my peoples misery who neither feel nor fear hurt Ver. 22. Is there no balm in Gilead Yes surely there or nowhere in Gilead grew a balsom good to make salves for all sores they say This balsam grew there only in two large gardens which belonged to the King The nature of the tree could not abide iron but presently dyed if cut never so small a depth they used therefore glasse bone-knives sharp stones to get the gumme out of the tree Is there no Physician there Or no Chirurgion there where this medicinal simple so aboundeth but this peoples sorrow is immedicable their disease desperate doctâ plus valet arte malum The balm of the soul is Prayer saith the Chaldee Paraphrast is Repentance saith Hieromâ— is Christ applyed by faith say we Sanguis medici est curatio phrenetici To this Almighty Physician no disease can be incurable CHAP. IX Ver. 1. OH that mine head were waters Mira sermonis transfiguratione utitur Propheta A wonderful wish of this weeping Prophet and to be taken up by Gods faithful Ministers considering the woful condition of their perishing people posting to perdition Pia est illa tristitia si dici potest beata miseria Epist 545. saith Augustine this is a sweet sorrow a blessed misery Such waters will be turned into wine at the wedding-day of the Lamb for which purpose also they are kept safe in Gods bottle Psal 56.8 And mine eyes a fountain of teares That there might be a perennity of them The same word in Hebrew signifieth both an eye and a fountain both because the eye is of a watery constitution and for that our eye should trickle down and not cease for our own and other mens sins and miseries Athanasius by his tears Lam. 3.49 as by the bleeding of a chast vine is said to have cured the leprosie of that tainted age Proborum virorum lachrymae sunt peccatorum diluvium mundi piamentum Nâ—zlanzen Orat. 3. Mandrae signifieth caves or holes Ver. 2. Oh that I had in the wildernesse a lodging place Some sorry shed such as those Worthies had who dwelt in dens and caves of the earth Heb. 11.38 such as Athanasius had who lived say some six years in a Well without the light of the Sun forsaken of friends and everywhere hunted by enemies such as the ancient Hermites and Monkes had who because they lived in caves and subterranean holes they were named Mandrites and Troglodites A godly man desireth to converse as much as may be with God and as little as may be with men unlesse they were better Lot had little joy of Sodom 2 Pet. 2.7 8. Aaron of the Israelites Thou knowest saith he to Moses that this people is wholly set upon wickednesse Exod. 32.22 And indeed so is the whole world 1 Joh. 5.19 with 2.16 Hence good men are oft put upon Davids wish Oh that I had the wings of a dove c Psal 55.6 Psal 122. Or if that Oh will not set them at liberty they take up that Wo of his to expresse their misery Wo is me that I sojourn in Meshec c. Who will give me a travellers lodge in the wildernesse that I might leave my people whose wicked courses are a continual eye-sore and heart-break unto me For they are all adulterers Both corporal and spiritual An assembly of treacherous A pack of perfidious wretches a rabble of rebels conspiring against heaven Isa 1.4 Ver. 3. And they bend their tongues like their bow for lyes To the impeaching of others in their name state and life I read that in Italy at this day they have a pocket-stone-bow which held under a cloak shoots needles with violence to pierce a mans body yet leaveth a wound scarce discernable Lo such is an evil tongue Il. Mercurio Italico and such mischief it may do a man But they are not valiant for the truth Truth is no part of their profession and courage in a good cause they have none Of the most we may say as of Harts and Stags they have great hornes but to little purpose Plutarch or as Themistocles said of the Eretrians that they were like the sword-fish which hath a sword indeed but not a heart to make use of it And they know not me saith the Lord The low apprehensions men have of God make their hearts work so poorly after him Psal 9.10 Ver. 4. Take ye heed every one of his neighbour Sith there is scarce any to be trusted The Poets tell us that when Pallas had taught people to build an house Nâ—n hospes ab hospite tutus Ovid. Momus found this fault with it that it was fixed to a place and not set upon wheeles to the end that if men liked not their neighbourhood they might remove at pleasure A good neighbour is a rare bird And trust ye not in any brother See Mich. 7.5 6. with the Notes For every brother will utterly supplant Singula verba hic habent pondus pathos ingens Here each word hath its weight each syllable its substance Fratrum quoque gratia rara est Ovid. Ver. 5. They have taught their tongues to speak lyes They are Artists at it and can tack one lye to another very handsomely Psal 119.69 See the Note Aliud in labris aliud in fibriâ— Ver. 6. Thine habitation is in the miost of deceit i. e. Of deceitful persons who have honey in their tongues but gall in their hearts They refuse to know me Vt liberius peccent libenter ignorant they are wilfully ignorant 2 Pet. 3.3 5. so wedded and wedg'd they are to their fraudulent practices Ver. 7. Behold I will melt them and try them I will cast them into the fiery crucible of sharp afflâ—ction A Metaphor from Metallaries See chap. 6.29 For how should I do for the daughter of my people i. e. How should I do otherwise what can I do lesse to them though they are my people sith they are so shamelesly so lawlesly wicked an unruly Patient maketh a cruel Physician a desperate disease must have a desperate remedy Ver. 8. Their tongue is as an arrow shot out It is both a bow ver 3. and a shaft and that a slaughtering shaft Jun. Pisc as some coppies have it here culter jugulans a murthering-knife some render it So Psal 42.10 As with a murdering weapon in my bones mine enemies reproach me Reckon thou saith one Sennacherib and Rabshakeh among the first and chiefest Kill-Christs because ever an honest mind is more afflicted with words then with
is our iniquity Nature sheweth no sin it is no causelesse complaint of a grave Divine that some deale with their souls as others do 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 excuses Ver. 11. Because your fathers See chap. 2.5 and 7.24 25. Ver. 12. And you have done worse See chap. 7.26 For behold ye walk See chap. 9.13 and 11.8 and 13.10 Ver. 13. Therefore I will cast you Chap. 10.18 Because ye have sinned wilfully and willingly ye shall be cast out of this land though full sore against your wills And there shall ye serve other gods Will ye nill ye for a just punishment of your voluntary idolatries being compeld by your imperious enemies so to do Notatur poena talionis except ye will taste of the whip as now the Turkes gally-slaves Where I will not shew you favour This was a cutting speech and far worse then their captivity like as that was a sweet promise Zech. 10.6 They shall be as if I had not cast them off and I will hear them Ver. 14 Therefore behold Or notwithstanding sc these grievous threatnings and extream desolations Thus the Lord still remembreth his Remnant and the Covenant made with them Ministers also must comfort the precious as well as threaten the vile and vicious Evangelizatum non maledictum missus es laudo zelum modo non desideretur mansuetudo said Oecolampadius to Farellus in a certain Epistle Thou wert sent to preach Gospel and not Law only to poure oyle as well as wine into wounded consciences I commend thy zeal so it be tempered with meeknesse of wisdom That it shall no more be said i. e. Not so much be said the lustre of this deliverance shall in some sort dimme the lustre of that but both must be perpetually celebrated Ver. 15. But the Lord liveth c. Or let the Lord live and let the God of our salvation be exalted Psal 18.46 See the Notes there How much more then should our Redemption from Sin Death and Hell by Jesus Christ obscure all temporal deliverance See for this chap. 23.7 8. Confer also chap. 3.16 Ver. 16. Behold I will send for many fishers c. sc To inclose in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 large and capacious nets whole shoales of them together These were the Chaldees whom God sent for arcano instinctu cordium by putting it into their hearts to come up against Jerusalem Howbeit some by fishers understand the Egyptians who lived much by fishing and by hunters the Chaldeans as Gen. 10.8 9. And they shall hunt them Out of all their starting holes and lurking places as the Romans afterwards pul'd them out of their privies c. Ver. 17. For mine eyes are upon all their wayes And though they hide me from themselves yet can they not hide themselves from me possibly nor from my hunters who shall ferret them out Paenarum abund◠Jun. Ver. 18. And first i. e. Before I restore them I will recompence their iniquity and their sin double i. e. Abundantly I will have my full pennyworths of them not double to their deserts as Isa 40.2 and 60.1 With the carcasses i. e. With their Idolatries more odious and loathsome then any stinking carcasses can be Ver. 19. My refuge Better then those of the fugitive Jews out of which they were hunted and murthered The Gentiles shall come to thee By faith and repentance Ver. 20. Should a man make gods to himself Nonne res haec stupore digna Is not this a strange sottishnesse The Gentiles here see it and yet the Papists will not Ver. 21. I will for this once And this once shall stand for all Affliction shall not rise up the second time Nah. 1.9 And I will make them to know Effectu magis quam affectu My hand and my might i. e. My mighty hand mine irresistible power in their just punishment CHAP. XVII Ver. 1. THe sin of Judah is written with a pen of iron The foure first verses of this Chapter are left out by the Septuagint Hierom saith they omitted them in gratiam honorem populi sui in favour and for the honour of their country-men the Jews but that was no just reason For ever O Lord thy Word is setled in heaven Psal 119.89 though there were not a Bible left on earth These sinners against their own souls had their Idolatry so deeply engraven on their hearts that they could not get out the stamp and the guilt thereof stuck so fast to their consciences that they could hardly get off either the sting or the stain thereof It is graven upon the Tables of their hearts Their sin lay there where the law should have lain Ezek. 31.33 Like as Queen Mary when she dyed told those about her that the losse of Callice lay at her heart a place far fitter for Jesus Christ And upon the hornes of your Altars Whereon the blood of your sacrifices are sprinkled and so your sin proclaimed Ver. 2. While their children remember their Altars Or as they remember their children so they remember their Altars and their Groves sc with greatest love and delight The Greeks call children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comedian Charissima so were their Idols to these Jews Ver. 3. O my mountain in the field Or O my mountain and field i. e. O ye mountaneirs and fieldlings Montani fere asperi sunt inculti molliores corpore atque moribus pratenses they should all be spoiled one with another for the sin of their high-places Ver. 4. And thou even thy self shalt discontinue Or intermit sc the tillage of thy land See Exod. 23.11 with Levit. 26.33 34. it shall keep her Sabbaths Ver. 5. Cursed be the man that trusteth in man Disserit hic de summo bono de summo malo saith one here the Prophet discourseth of the chief good and of the chief evil This later he pronounceth to be to depart from God and to depend upon the creature for help for such a man seem he never so manly a man haggheber is accursed of God whom he robbeth of his chief jewel that which giveth him the soveraignty and setteth as it were the crown upon his head See Judg. 9.15 Psal 78.22 and 52.7 And maketh flesh his arm i. e. His strength for in brachio est robur Now three wayes saith a Reverend man we make flesh our arm Mr. Case 1. By sitting down in a faithlesse sullen discontent and despair when we can see no second causes 2. By rising up in a corky frothy confidence when we see sufficient humane help 3. When we ascribe the glory of our good to it sacrificing to our own net Habak 1. This is to pull the curse upon our heads with twisted wrath and indignation Whose heart departeth from God He trusteth not God at all who trusteth him
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
seeth that his day is coming Psal 37.12 13. And to cut of from Tyrus and Sidon The inhabitants whereof were the Philistines kinsmen and confederates but could not rescue them or deliver themselves from the Chaldean Conquerour The remnant of the Country of Caphtor These Caphtorius were neither the Cappadocians the Cyprians nor the Colchians as sundry make them but as of the same lineage with the Philistines Gen. 10.13 14. so their complices and confederates with whom therefore they were to fare alike Levit. 19.27 28. Jer. 16.6 Ver. 5. Baldnesse is come upon Gaza i. e. Extreme grief which might have been prevented had she profited by her former calamity ver 1. But till God come in with sanctifying grace Afflictions those hammers of his do but beat upon cold iron Adrichom Askelon is cut off Or is silenced which was wont to be full of singing dancing and loud luring Here was born they say Herod the insanticide sirnamed therefore Ascalonita With the remnant of their valley Palestine lay most of it low and was yet to be laid lower Ver. 6. O thou sword of the Lord So called because whencesoever it cometh it is bathed in heaven Isa 34.5 See chap. 25.29 Judg. 7.18 20. How long will it be ere thou be quiet Erisne in opere semper wilt thou ever be eating flesh and drinking blood war the shorter the better Of the Pirates war as the Romans called it Aug. de Civit. Dei Augustine reporteth to the just commendation of Pompey that it was by him incredibili celeritate temporis brevitate confectum quickly dispatcht and made an end of Ver. 7. How can it be quiet Heb. How shalt thou be quiet Here the Prophet quieteth himself howsoever by an humble submission to his holy will who had put the sword in commission Gods will is the rule of right neither can force or entreaty prevaile ought against it in this world much lesse in the world to come where each one must hold him to his doom which is irreversible CHAP. XLVIII Ver. 1. AGainst Moab That bastardly brood infamous for their inveterate hatred of Gods Israel at whom they were anciently irked fretted vexed though no way provoked Num. 22.3 whom also they outwitted by the counsel of Balaam in the businesse of Baal-peor Num. 25. had been plagued and judged by the Kings of Israel by David especially as also by Sennacherib Isa 15 and 16. but were no whit amended and are therefore here and Ezek. 25.9 threatned with utter destruction by the Chaldeans and that very much in a scoffing way like as they were a proud petulant scornful people despisers of all other Nations but especially of the Jews their near neighbours and Allyes Woe unto Nebo Their oracular City as it may seem by the name See Esa 15.2 Eipolis Kirjathaim is confounded It is of a dual forme and so seemeth to have been a double City as was of old Jerusalem and as are now Rome Prague Cracovia Misgab is confounded It signifieth the high place and is the same say some with Bamoth Num. 21 20. Selah Isa 16.1 Ver. 2. There shall be no more praise of Moab This may be taken either of a City so called or of the whole Country as now Muscovia is oft put for all Russia Aâ—iopolis dâ—cta Adudit sâ—â—è Propheta ad singularum civitatum nomina Jun. In Heshoâ— they have devised evil against it Or better thus De Heshbone c. As concerning Heshbon they the Chaldees have devised evil against it There is an elegant allusion in the original to the names of the places both in Hâ—shbon and in Madmen Ver. 3. A voice of crying They would not cry for their sins they shall therefore cry for their miseries with desperate and bootlesse tears and yet worse one day Ver. 4. Moab is destroyed i. e. Shall be shortly Her little ones have caused a cry to be heard Whilst they either are forsaken of their parents as chap. 47.3 or else see them to be slain or carried away captives Ver. 5. Continual weeping shall go up Heb. weeping with weeping shall go up i. e. They shall weep abundantly Ver. 6. Flee save your lives Whatever else ye lose And be like the heath in the wildernesse Which is little worth See chap. 17.6 Sit there sad and solitary Ver. 7. For because thou hast trusted in thy works Thy creature-confidence and thine idolatry have undone thee Chemosh shall go forth into captivity Chemosh unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Moabites God and is thought to be the same with Bacchus or Priapus He is here called Chemish by way of contempt Ver. 8. And the spoiler shall come i e. Nebuchadnezzar As the Lord hath spoken Who hath given him a commission and made him his executioner Ver. 9. Give wings unto Moab Let him flee his utmost addat timor alas but the Chaldaean Eagle will easily overcatch him Ver. 10. Cursed be he that doth the work of the Lord deceitfully Or slackly or hastingly to the halves Latè patet haec sententia The work of destroying Moab is here mainly meant But the text taketh in all lawful employments these are Gods works and must be done vigorously with all our might in obedience to God and for his greatest glory Not Souldiers only that have a good cause and in a good calling must likewise take a good courage and do execution lustily but Magistrates also who are Keepers of both Tables of the Law must do right to all without partiality accounting it better to be counted a busy Justice then an honest Gentleman Ministers must look to the Ministry which they have received of the Lord Verbi minister es hoc age Perkinsi hoc erat symbâ—lum to fulfil the same Every man in his particular place and station must be not slothful in businesse but fervent in Spirit serving the Lord non tanquam canis ad Nilum sed ut Cygnus ad Thamesin in Gods immediate service especially men must stir up themselves to take hold of him minding the work and not doing it in a customary formal bedulling way A very Heathen could say Aristides Ignavia in rebus divinis est nefaria Dulnesse in divine duties is abominable And Numa King of the Romans made a Law that none should be carelesse or cursory in the service of God and appointed an Officer to cry oft to the people at such a time Hoc agite Mind what ye are about and do it to your utmost He that is ambitious of Gods curse let him do otherwise Ver. 11. Moab hath been at ease from his youth And his ease hath destroyed him as Prov. 1.32 He dwelleth near the Mare mortuum and is become a very mare mortuum i. e. a dead Sea Because he hath had no changes therefore he feareth not God Psal 55.19 Sibi constat in facultatibus c. he is rich and resty here 's good booty for the Souldiers who should therefore bestir
cannot be quiet Or There is sorrow as upon the sea which cannot rest Ver. 24. And fear hath seized on her Horrorem fâ—brilem apprehendit Piscat Shee shaketh as in a fit of an Ague Ver. 25. How is the City of praise not left Why is so praise-worthy and renowned a City so demolished See ver 23. Cause enough there was because it was a valley of vanity Am. 1. and Comus Venus and Bacchus there made their divident and shared their Devoto's Ver. 26. Therefore her young men Or Surely Ver. 27. And I will kindle a fire See on Amos 1.4 Ver. 28. Concerning Kedar These Kedarens the off-spring of Kedar-Jshmael's son Gen. 25.13 dwelt or rather abode for most part in Arabia the stony or desart Hagarens they were also called and afterward Saracens of Saraca their chief City saith Stephanus or of Sarach for more credit sake as others hold Lib. de Vâ—bib Of this people came Mahomet that grand-Impostour and the Turks who have now gotten into their hands so great a part of the habitable world A rude people they were in Jeremye's dayes and uncivilized yet because wicked they are here doomed And concerning the Kingdoms of Hazor Their bead-city Ver. 29. Their tents and their flocks For which they were termed Scenitae and Nomades as living a pastoral life in tents And they shall cry unto them Fear is on every side Magor-misabib might be their word wherewith loudly-uttered they might affright and overcome these enemies like as the Britones our Ancestours once overcame a mighty Army of Saxons and Picts in this Land by ringing out the word Hallelujah with a courage among the mountains nigh to the which the enemy had encamped Ussiâ—r de Brit. Eccles primord Ver. 30. Flee get you far off See on ver 8. Ver. 31. Arise go you up into the wealthy Nation Or quiet Nation that dwelleth without care Heb. in confidence but such a security doth not secure any but oft betrayeth Infelix felicitas quae non est in Domino saith Oecolampadius here There 's no true happinesse or safety but in God Ver. 32. Them that are in the uttermost corners Or that have the corners of their hair cut See chap. 9.26 and 25.23 Ver. 33. And Hazor shall be a dwelling for Dragons See chap. 9.11 and 12.22 and 51.37 Ver. 34. Against Elam i. e. The Medes say some the Persians say others or a people betwixt both whose head-City was that Susa where Alexander found fifty thousand talents of gold besides silver Aristagoras also thus cheared up his souldiers that besieged it This City if you can but take Cum Jove de divitiis licet certetis you may vie with Jove himself for wealth These Elamites joyned with the Chaldees against the Jews when they first wasted Judea and carried away Jehoiakim Hence they are here so threatned for their cruelty then Ver. 35. Behold I will break the bow of Elam In the use whereof they excelled being very skilful Archers Esa 22.6 Gunnes now-adayes carry it as bowes of old Ver. 36. And upon Elam will I bring the four winds i. e. Great concussions enemies on all sides Scythians and Sarmatians especially out of the North. Calvin thinketh this Prophesie was fulfilled after Alexanders death when his captaines strove most fiercely for the Kingdoms of the earth which he had subdued Ver. 37. For I will cause Elam to be dismayed q. d. They trust in their great strength and hold themselves insuperable but I can easily dispirit and so destroy them See ver 5.14 29. Diod. Ver. 38. And I will set my throne in Elam i. e. I will solemnly execute my judgements upon these people as if I sate in my Judgement-seat in a publick Court in the midst of them Ver. 39. I will bring again the captivity of Elam Principally by bringing them to Jesus Christ In vit Constant Claruit Theod Anno 390. And so we read Act. 2.9 of Parthians Medes and Elamites amongst those first and best believers Eusebius also telleth us that in the Council of Nice there was a Bishop from Persia And Theodoret a very good man withal a great writer served the Churches of the Elamites CHAP. L. Ver. 1. THe word that the Lord spake against Babylon Which was built by Nimrod as Ninive was afterwards by his nephew Ninus Gen. 10.11 Of the greatnesse of this City besides what we read in holy writ much may be read in Herodotus and Pliny It was the head-City of the Assyrian and Chaldaean Monarchy which lasted above 1700. years till Cyrus the Persian took the Kingdom Esay prophesied against it in several Chapters Habakkuk maketh it his whole businesse Jeremy had set forth how Sheshak that is Balthasar should drink the dregs of the cup of Gods wrath chap. 25.26 Here and in the next Chapter he discourseth it more at large shewing how it was that Babylon was to drink of that cup and for more certainty it is spoken of in this prophesie as already done Ver. 2. Declare ye among the nations Let all take notice of the good news there shall be a general goal-delivery sing therefore Jo triumphe Say Babylon is taken So Esay 21.9 Bel is confounded This Bel was Nimrod whose nephew Ninus set him up for a god Merodach a restorer of their Empire whereof Nimrod had been founder was likewise idolized Merodach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive sce tâ—ifer Chaldaicâ appellatione They are called dirty deities faeditates stercora a name good enough for them and said to be confounded See Esa 46.1 Sorrows also because their sorrows shall be multiplied that hasten after another God Psal 16.4 Ver. 3. For out of the North there cometh up a Nation against her i. e. Out of Media and Persia which lay Northward from Chaldaea The Jews had their bane out of the North as had been foretold Jer. 1.14 15. sc from Babylon And now Babylon is to be baned from the same quarter This was some comfort doubtlesse to the poor Jews in captivitie Which shall make her land desolate This was not fulfilled till many years after Cyrus indeed began it but Seleucus Nicanor finished it Plin. lib. 6. cap. 26. by building near unto it another great City called Seleucia Ver. 4. In those dayes and at that time Destructio Babel salus est populo Dei so shall it be at the ruine of Rome The children of Israel shall come and the children of Judah together In better times they could not agree but when they were both in a weeping condition misery bred unity as it did also betwixt Hooper and Ridley when they were both in prison for the truth Going and weeping Teares of sorrow for their sinnes and teares of joy for their deliverance by Cyrus but especially by Christ They shall go and seek the Lord their God Whom they had long been without and do now long and linger after Ver. 5. They shall ask the way to Zion with their faces
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
sit Gen. 34.20 to judge between party and party The young men from their musick From their ordinary and honest recreations and disports Ver. 15. The joy of our heart is ceased Heb. keepeth Sabbath i. e. is vanished and that because we made not Gods Sabbath our delight as Isa 58.13 Ver. 16. The crown is fallen from our head i. e. All our glory both of Church and State because we refused to serve God which indeed is to reign in righteousnesse Now neither is all this nor any of this spoken to exasperate or exulcerate peoples hearts to fret against God or to faint under their pressures but to put them upon the practice of true humiliation that so they may not lose the fruit of their Afflictions whence the following passage Woe unto us that we have sinned Which as it runneth sweetly and rythmically in the Original so it pointeth us to that savory and soveraign practice of lamenting our sins more then our miseries and humbling our selves to the utmost under the mighty hand of God that he may lift up in due season Ver. 17. For this our heart is faine Ponit symbolum vere contritionis we are sin-sick even at heart our sins are as so many daggers at our hearts or bearded arrows in our flesh For these things our eyes are dim we have well-nigh wept them out whereby neverthelesse out minds have been illightened Lachrymae sunt succus cordis contriti seu liquores animae patientis Ver. 18. Because of the mountain of Zion which is desolate q. d. Next unto our sins which are our greatest sorrow nothing troubleth us more then this that the publike exercises of Piety are put down Sion the seat of Gods Sanctuary is desolate Ver. 19. Thou O Lord remainest for ever Alioqui totus totus desperassem as that good man said once in like case Otherwise I should have but small joy of my life But thou art everlasting and invariable in essence truth will and promises This is mine Anchor-hold Thy throne from generation to generation i. e. Thy most equal and righteous ordering of all things utut nobis quaedam confusiusculè currere videantur though some things may seem to us to be somewhat confusedly carried and even to run on wheels yet it shall one day appear that there was a wheel within a wheel Ezek. 1. that is an over ruling and all-disposing Providence Ver. 20. Wherefore dost thou forget us Sith thy Covenant runs otherwise 2 Sam. 7.14 See on ver 1. And forsakest us so long time Heb. to length of dayes as Psal 23 6. Not for Seventy years only but to the end of the world till wrath is come upon us to the utmost as 2 Thes 2. Ver. 21. Turn thou us unto thee That thou maist turn thee to us as Zach. 1.3 Let there be a through-reformation wrought in us and then a gracious restauration wrought for us Est Aposiopesis ad pathos Ver. 22. But thou hast utterly rejected us This is a sad Catastrophe or close of this doleful ditty Sometimes Gods suppliants are put hard to it in the course of their Prayers the last grain of their faith and patience seemeth to be put into the scale When the Son of man cometh with deliverance to his praying people shall he find faith in the earth Hard and scarce And yet he comes oft when they have even done looking for him he is seen in the Mount he helpeth those that are forsaken of their hopes Hallelujah Sure it is that God cannot utterly reject his people whom he hath chosen Rom. 11. Tremellius rendreth it and so the Margin of our Bibles hath it and I think better For wilt thou utterly reject us or be extreamly wrath with us sc supra modulum nostrum according to thine infinite power and above all that we are able to bear I cannot think it neither doth it consist with thy Covenant Here as also at the end of Ecclesiastes Isaiah and Malachy many of the Hebrew Bibles repeat the foregoing verse Turn thou us unto thee O Lord c. yet without pricks left any thing should seem added thereby to the holy Scriptures The reason here of read in the end of the Prophecy of Isa This is also here observed by the most renowned Mr. Thomas Gataker whom for honour sake I name and to whose most accurate and elaborate Annotations upon Isaiah and Jeremy I have been not a little beholden all along These he finished not long before his death to the great glory of God and good of his Church Fretum Magellanicum And of him and this worthy Work of his I may fitly say as a learned man doth of Magellanus the Portingal that great Navigator that the Strait or Sea now called by his name unâ navigatione simul immortalem gloriam mortem ei attulerit Boxhorn histor universal was both his death and his never-dying Monument 1 Sam. 7.12 Hitherto hath the Lord helped us A COMMENTARY OR EXPOSITION ON THE BOOK of the Prophet EZEKIEL CHAP. I. THe Book of the Prophet Ezekiel The Book of Ezekiel so the Hebrews call it and forbid any to read the beginning and ending of it till he be thirty years of age because it is so abstruse and mysterious Nazianzen calleth this Prophet The Beholder of great things In Apolog. and the Interpreter of visions and mysteries Another calleth him the Hieroglyphical Prophet A third Jeremy vailed a hand shut up A lap Ezâ—chiel scripturarum Oceanâ—â— et mysteriorum Dei labyrinthus Hieron Many both waters and readers have passed over this Prophet as dark difficult and lâ—ssâ— useful Greenhil praef Orat. 47. and you know not what is in it c. Contemporary he was to Jeremy though in another Country and a great confirmer of what he had foretold but could not be credited To him therefore as to many others Ezekiel became according to the import of his name The strength of God who mightily enabled him as Lavater well noteth with a stout and undaunted spirit to reprove both people and Princes and to threaten them more terribly and vehemently then Jeremy had done before him But in the substance of their Prophecies there is no small conformity Ferunt Ezechielem servum Jeremiae prius extitisse saith Nazianzen Some have affirmed that Ezekiel had sometimes been Jeremiah's servant as was afterwards Baruch Ver. 1. Now it came to passe in the thirtieth year sc Since the Book of the Law found and that famous Passeover kept in King Josiah's dayes 2 King 22. 23. since the eighteenth year of his reign ver 33 So elsewhere they began their account from some memorable mercy or remarkable accident as from the promise made to Abraham the birth of Isaac the departure out of Egypt the division of the Kingdom into that of Israel and the other of Judah c. In the fifth day of the month Which was the Sabbath-day say some confer chap. 3.16 Then was
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-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
which yet if Bellarmine reckoneth right runneth in the eighth part of an hour seven thousand miles others say many more Ver. 7. And their feet were strait feet Importing their right progresse in executing Gods will We must also make straight or even pathes for our feet lest that which is lame be turned out of the way Heb. 12.13 See ver 9. And the sole of their feet was like the sole of a calves foot Round Hoc ad agilitatem varietatem cursus spectat and therefore easily turned The Angels as they see every way so they are apt to go every way and this with the greatest facility that can be And they sparkled So swiftly they went that their feet seemed to sparkle or strike fire Like the colour of burnished brasse Burnished not blemished polished not polluted Ver. 8. And they had the hands of a man under their wings Faces wings hands all to expresse saith one the sufficiency of Gods Providence for all means of help A little of the Angels saith another is set forth by these faces wings hands feet but the distinct knowledge of Angels as Angels is reserved till we are like the Angels in heaven Great Angels they are but act invisibly for most part Their hands are under their wings Ver. 9. Their wings were joyned one to another To shew the unity of Angels the uniformity also of their motions in Gods service there is a suteablenesse and agreeablenesse betwixt them They turned not when they went sc Till they had effected that they went for and then they did as ver 14. They went every one straight forward The Angels in the execution of their office keep a straight course without deviating or detrecting without cessation or cespitation Our eyes should also look right on Prov. 4.25 and we should make strait steps for our feet Heb. 12.13 This is Angel-like St. Paul that earthly Angel did so Phil. 3.13 14. Ver. 10. They four had the face of a man and the face of a Lyon Hereby is set forth the wisdom strength serviceablenesse and perspicaciousness of the holy Angels for the Churches good all things requisite to great undertakings neither forbear they to serve us though we have the sent of the earth and hell about us quantumnis cos proh dolor faetore peccatorum mon raro laedamus Deumque offendamus though by the stench of our sins Polan Would any great Prince detend a mean man full of fores and vermin we do frequently annoy them and offend God And they four had the face of an ox Angels are obsequious painful patient useful The ox is of those beasts that are ad esum ad usum and is truely called jumentum à juvando They four also had the face of an Eagle Angels are shard-sighted 2 Sam. 14.20 vigorous and vivacious swift beyond belief Dan. 9.21 and if they be once upon the wing there is no escaping for any wicked people or person Ver. 11. And their wings were stretcht upward Faces and wings are both turned toward God at whose beck and obedience the holy Angels wholly are Psal 103.20 Or hereby may be imported the swiftness sublimeness and equality of their service Two wings of every one See on ver 9. And two covered their bodyes See on Isa 6.2 Ver. 12. And they went every one strait forward See on ver 9. Whither the Spirit was to go they went That is the Spirit of God by whose direction and conduct the Angels do all things He is the great Agent that setteth Angels awork Let us also be led by the Spirit of God so shall we approve our selves sons of God Rom. 8.14 Ver. 13. Their appearance was like burning coules of fire Angels are actuosi efficaces ut ignis of a fiery nature and of a fiery operation as is also the holy Spirit Isa 4.4 Mat. 3.11 Act. 2.3 whereby they are actuated Angels are all on a light fire as it were with zeal for God and indignation against sin Let us be like-affected Paul was an heavenly spark John Baptist a burning and shining light Chrysostom saith that Peter was a man made all of fire walking among stubble Basil was a pillar of fire Latimer cryed out Deest ignis In Bucholcere vivida omnia fuerunt Melch. Adam c. It went up and down among the living creatures The fire and flame did Heb. it made it self to walk of it own accord and pleasure And the fire was bright Let us also labour to kindle and keep quick the fire of zeal upon the harth of our hearts without all smoke or smutch of sin And out of the fire went out lightenings The Lord is known by the judgement which he executeth his noble works done by those instruments of his the holy Angels are quickly noted and noticed as in Sennacheribs army Ver. 14. And the living creatures ran and returned Assoon as ever their work was done they came back to him who sent them out to know his further pleasure and to do him more service When the Angel had lessoned the good women about our Saviours Resurrection he biddeth them go quickly and tell his Disciples c. and then dismisseth them with Loe I have told you Mat. 28.6 7. q. d. Be gone now about your business you have your full errand why linger ye pack away As the appearance of a flash of lightening Which appeareth and disappeareth in an instant Ver. 15. Behold one wheel upon the earth Things here below are exceeding mutable and therefore compared to wheeles because they may seem to run on wheeles and to have no certain course but to be turned upside down eftsoones such is the various promiscuous administration of them to many mens thinking To set us right herein here we have the vision of the four wheeles for each of the four living-wights had a wheel by him ver 16. and chap. 10.9 to shew that God governeth all the four quarters of the world by the ministery of his Angels This the Poets hammered at but hit not on in their foolish fable of Fortunes wheele St. James speaketh of the wheele of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap 3.6 And indeed this world is of a wheeling nature moveable and mutable But God who moves this wheel who fuleth the world is unchangeable and eternal Jam. 1.17 and his providence and the ministery of his Angels sets all the wheels in the world in motion Ver. 16. The appearance of the wheeles was like unto the colour of a Beryll Heb. as the eye or colour of Tarshish i. e. the sea or Beryl which is of a sea-colour even sea-green whereby is represented the flux and fluctuating constitution of things here below And they four had one likenesse There is the same instability of things in one place as in another and the same over-ruling providence Their appearance and their work were as it were a wheel in the midst of a wheel God hath a wheel Providence in all the
two immutable things wherein it was impossible for God to lye his people might have strong consolation Heb. 6.18 Ver. 6. Into a land that I had espied for them Humanitus dictum Finding it out as it were by diligent search Num. 10.33 Look how a father findeth out for his son an habitation fit for him a help meet for him other things necessary for his comfortable subsistence so dealt God by his Israel He brought them to a land which himself had carefully sought out his eyes were alwayes upon it from the beginning of the year even unto the end of the year Deut. 11.12 Flowing with milk and honey i. e. Abounding with choice and cheap commodities Which is the glory of all lands Or flower decorem disiderium It was so then it is not so now since the Jews were dispriviledged and disjected But as in the earthly paradise after man fallen cecidit rosa mansit spina the rose fell off the briar whereon it grew remained so here See on Dan. 8.9 11.16 Ver. 7. Then said I unto them Viz. Whilest yet in Egypt This we find not in Exodus 't is enough that we find it here See Joh. 5 9. with the Note Cast ye away every man the abominations of his eyes The idols to which your eyes are lifted up chap. 18.6 and which are or should be to you as Alexander called the Persian maides dolores oculorum eye-griefes Ver. 8. But they rebelled against me I might say what I would but they would do what their list Good they were ever if I may call it so at resisting the Holy Ghost obstinate idolaters from the very first so that God had even as much ado to forbear killing them as ever he had Moses in the same country for neglecting to circumcise his childe Exod. 4.24 Neither did they forsake the idols of Egypt This we read not of in Exodus neither t is enough that we have it here The ingratitude of these Israelites was the greater because God had done much for them and was dayly admonishing them of better things Then said I I will pour out my fury It was not therefore for nothing that Israel suffered so much in Egypt Many now marvel at their own miseries but think not of their sins the cause Ver. 9. But I wrought for my names sake Lest the Heathens should say to my dishonour me non voluisse aut valuisse eos educere that I either would not or could not bring them out of the house of bondage Ergo quod nomen suum in nobis servandis asserat sperandum est It is also well to be hoped that God will deal favourably with the reformed Churches though ill deserving for the dâ—shonour that else would redound to himself Fiat Fiat Ver. 10. Wherefore I caused them With a strong hand and an outstretcht arm I caused it against all the force of Egypt Exod. 13.18 God hath also mightily brought England out of Egypt spiritual and dealt with it not according to his ordinary rule but according to his prerogative And brought them into the wildernesse Where I was not any wildernesse unto them or land of darknesse Jer 2.31 but a God All-sufficient raining bread from heaven upon them and setting the flint abroach rather then they should pine and perish Ver. 11. And I gave them my statutes Which were far beyond the laws of the twelve Tables in Rome whereof yet Tully affirmeth that they were far beyond all the libraries of Philosophers And shewed them my judgements Statutes and Judgements are usually put in Scripture for one and the same though the Lawyers make a difference of them Prospers conceit was that this people were called Judaei because they received jus Dei Which if a man do But that he can never do exactly Evangelically he may and that sufficeth to life eternal Ver. 12. Moreover also I gave them my Sabbaths A sweet mercy without which the best would even grow wild What a wretch then was that Egyptian in Phagius who said that those Jews and after them the Christians had a loathsome disease upon them and were therefore fain to rest the seventh day To be a sign between me and them A distinctive sign of my distinguishing grace to Israel above others who jeared them for sabbatizing as those that lost a seventh part of their precious time To be also both a sign of a godly person Anciently when the question was propounded Servasti Dominicum hast thou kept the Lords day The answer was returned I am a Christian and can do no lesse and a means of conveying more holinesse into his heart Ver. 13. But the house of Israel rebelled They did little else they made it their trade for forty years long Psal 95. And my Sabbaths they greatly polluted They vehemently violated either they rested only thereon or else they shamelesly troubled and disquieted that sanctified day of Gods rest B. King on Jon. The world saith one is now grown perfectly profane and can play on the Lords day without book Then I said I would pour out my fury Gods sayings are of two sorts some are the sayings of his eternal counsel and these are immutable Others of his threatening only and these oft are conditional God therefore threateneth that he may not punish saith an ancient Ver. 14. But I wrought for my Names sake Oh how oft are we beholden to this Motive and do escape fair by this Means See on ver 9. Ver. 15. Yet also I lifted up mine hand Here we have an Epitome of Exodus and Numbers Flowing with milk and honey See on ver 6. If it be not so fertile and desireable now Joseph it is for the Jews inexpiable guilt in crucifying the Lord of glory The like befell Sodom once as the garden of God now a dead sea where nothing can live Ver. 16. For their heart went after their idols Heb. their dungy-deities those dirty delights carried them sheer away from God and goodnesse Any beloved sin will do so Ver. 17. Neverthelesse mine eye spared them It was by a Non-obstante of Gods mercy and by a prop of his extraordinary patience that they subsisted Ver. 18. Walk ye not in the statutes of your fathers With this text Frederike the fourth Prince Palatine answered another Prince who pressed him to be of his late Noble Fathers Religion Laban swore by the god of Nahor or Abram and of their idolatrous Fathers but Jacob sware by the Fear of his Father Isaac his immediate Father more right in Religion Gen. 31.53 Joshua would not follow the footsteps of his forefathers chap. 24. but a better precedent Christ saith ego sum Veritas non Vetustas and contradicteth that which was said of old by those Kadmonim who had corrupted the letter of the law by their false glosses Mat. 5.21 Antiquity must have no more authority then it can maintaine Ver. 19. Walk in my statutes This is a surer and safer way Lâ—x Lux Prov. 6.23
your offerings Not forbid and refuse them as I did theirs ver 39. Ver. 41. And I will be sanctified in you I will get me great glory by you among the heathen whilst you are non aliunde noscibiles quam de emendatione vitiorum pristinorum as Tertullian saith of the Primitive Christians no otherwise to be known better from others then by an alteration in you for the better Ver. 42. Into the land of Israel A pledge of a better place Ver. 43. Ye shall remember your wayes Recognition is the first thing in Reformation See chap. 16.61 And ye shall loath your selves Dissecabimini in faciebus vestris ye shall be as it were slashed with a sword over your faces like as those Percutietis facies vestras Sept. Acts 2. were prickt at heart they felt their sins as so many daggers at their hearts Ver. 44. And ye shall know that I am the Lord A sin-pardoning and heart-sanctifying God a rich rewarder of all that diligently seek me Heb. 11.6 Ver. 45. Moreover c. See on chap. 18.1 Ver. 46. Set thy face Prophecy freely and boldly against Jerusalem which is South from Chaldaea Against the forrest Against Judea which is mountainous and woody having good and bad trees in it Ver. 47. Every green tree Good and bad shall to the fire together chap. 21.3 See Luke 23.31 Shall be burnt therein Or scorched if they may scape so Ver. 48. That I the Lord Who my self am a consuming fire Heb. 12. ult Ver. 49. Doth he not speak parables Nonne artifex est parabolarum iste Davus sum non Oedipus Qui ergo non vult intelligi vult negligi He is so high that we cannot take him and shall therefore slight him as a mad man or not much better A Preacher shall have much adoe to please a profane people Neither maketh it much to the matter but it is grievous Ah Lord. CHAP. XXI Ver. 1. ANd the Word of the Lord See chap. 18.1 Ver. 2. Set thy face See on chap. 20.46 And drop thy Word See Deut. 32.2 Amos 7.16 As drops of rain follow one upon another so do words Speak thick speak home though they forbid thee to drop such vineger or nitre on their galled conscience Mic. 2.6 11. Toward the holy places i. e. Against the Temple which they so cryed up Jer. 7.5 like so many Oyster-wives ad ravim usque Ver. 3. Behold I am against thee That 's misery enough for all the creatures are soon against such as a Noble mans servants draw their swords when their Lord once draweth And will cut off from thee the righteous Who are sometimes wrapt up with the wicked in a common calamity The husbandman cutteth down his corn and weeds together but for a different end and purpose If the righteous also be judged of the Lord it that they may not be condemned with the world 1 Cor. 11.31 Ver. 4. Seeing then that I will cut off from thee the righteous Velut codem contubernio deprehensos This is repeated for more assurance because it might seem strange The Sept. hath it The unrighteous and the wicked The Chaldee I will make the righteous flee and destroy the wicked But the Hebrew verity is as before neither need we wonder sith the best have their infirmities Ver. 5. have drawn forth my sword And put it in commission not to return till the Circuit ended till it hath done full execution Ver. 6. Sigh therefore with the breaking of thy loines Gemituque gestu dolorem referas shew greatest grief such as is deep and downright Non ut praficae in funeribus solent sigh till thy buttons flye or as a travelling woman Ver. 7. For the tidings Ol the Chaldaeans comming This was to the wicked as those knuckles of a mans hand were afterward to Baltasar to write them their destiny or as Daniel was to him to read it unto them Whenas the righteous man is no whit afraid of evil tidings his heart is fixed trusting in the Lord Psal 112.7 And every heart shall melt c. As wax before the fire which before the danger seemed to be made all of steel or adamant The wicked when in adversity are wofully despondent and crest-falne as was the King of Sodom Gen. 14. Manasseh among the bushes 2 Chron. 33.12 and others not a few who in their prosperity seem to face the heavens and to draw the devil himself to a duel And all hands shall be feeble The spirits and blood being run to the heart in that fright to relieve it And all knees shall be weak as water Heb. shall go into water that is they shall bepisse themselves for fear saith Jerom they shall be all on a cold sweat say others or their knees shall shake instar aquae tremulae and knock together as Belshazzar's did Dan. 5.6 Ver. 8. Again the word See on chap. 18.1 Exacutus extersus Ver. 9. A sword a sword is sharpened Not only drawn but sharpened that it may wound swiftly and deadly fourbished also that it may the more affray and make the quicker dispatch And that no doubt may be made of it the word sword is doubled Ver. 10. Sould we then make mirth Not if we be in our right minds for would it not be now a mad mirth when as we should be most serious and seek God See Isa 22.12 13 14. with the Notes It contemneth the rod of my son Other Judgements forerun the sword which when they will not do the deed the sword will then contemn the rod that is it will set at naught whatever those have done and come fourbished and sharpened for the slaughter See ver 3. Ver. 11. To give it into the hand of the slayer Nebuchadnezzar who will therewith lay about him lustily as Eleazar once did till his hand clave unto the sword 2 Sam. 23.10 or as since Scanderbeg who killed many hundred Turkes with his own hand Turk Hist and fought oft with so much eagernesse that the very blood brake forth at his lipps Ver. 12. Cry and howl son of man Whilest others make mirth as ver 10. and are insolent against God Mourners shall be marked chap. 9.4 comforted Isa 57.18 Smite therefore upon thy thigh See on Jer. 31.19 Ver. 13. Because it is a trial Sore and sharp therefore cry and howl especially since they are not bettered Hang heavy weights on rotten boughes they presently break the best divination of men is at the parting way See ver 21. And what if the sword contemn even the rod q. d. What doth this silly rod do here will they not stoop Will they not put their necks under the yoke of Gods Son ver 10. Let me come I 'le make them either bow or break either yeeld or bleed Ver. 14. Smite thy hands together So to shew what I will do shortly ver 17. Let the sword be doubled the third time Doubled and trebbled till it hath made an utter end of this
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
those fenns and quagmires Job 40 21. they are void of the Spirit Jude 18 19. they say unto God Depart from us we had rather dance to the Timbrel and Harp Job 21.11 whoredom and wine and new wine take away their hearts Hos 4.11 he who had married a wife or rather was married to her sent word flat and plain he could not come others excused themselves more mannerly Mat. 22. such persons chuse to remain in the sordes of their sins and so are miserable by their own election They shall be given to salt Delivered up to strong delusions 1 Thes 2.15 16. vile affections Rom. 1.26 just damnation Rev. 22.11 Ver. 12. Shall grow all trees for meat Arbores esibiles these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 useful Christians such as whose lips are feeding and their tongues trees of life Prov. 11.30 15.4 See the Notes there Whose leaf shall not fade They will not fail to make a bold and wise profession of the truth See on Psal 1.3 Jer. 17.8 Neither shall the fruit thereof be consumed But as the Lemmon-tree which ever and anon sendeth new fruits assoon as the former are fallen down with ripeness Or as the Egyptian fig-tree which yeeldeth fruit seven times a year saith Solinus and if you pull off one fig another groweth up presently in the place thereof Because their waters they issued out of the sanctuary Hence their so great fruitfulness viz. from the divine influence Hos 14.8 the Word and Spirit going together Esa 59.21 hence it is that the Saints are neither barren nor unfruitful 2 Pet. 1.8 And the leaf thereof for medicine Gods people by their holy profession of religion do much good to many souls as did diverse of the Martyrs and Confessors Lucianus an ancient Martyr perswaded many Gentiles to the Christian faith by his grave countenance and modest disposition insomuch that Maximinus that persecuting Emperour durst not look him in the face for fear he should turn Christian And so Beda telleth us of one Alban who receiving a poor persecuted Christian into his house and seeing his holy devotion and sweet carriage Hist Ang. l. 1. c. 7. was so much affected with the same as that he became an earnest professour of the faith and in the end a glorious Martyr for the faith The like is recorded of Bradford Bucer and others Ver. 13. This shall be the border Here the Prophet returneth again to the dividing of the land begun chap. 45.1 2 c. having hitherto interposed many most memorable matters and of great use to the Church Joseph shall have two portions He had so by his fathers will and for his two sons adopted by his father Ver. 14. And ye shall inherit one as well as another Spiritual blessings are divided in solidum amongst the community of Gods people they all partake of one and the same saving grace of God righteousnesse of Christ and eternal life though there are several degrees of grace and of glory See Gal. 3.26 27 28 29. All Gods Sons are heirs heirs of God and coheirs with Christ Rom. 8.17 Ver. 15. And this shall be the border of the land i. e. Of the Christian Church the borders whereof are here set forth as far larger then those of the land of Canaan ever were From the great sea The Mediterranean sea The way of Hethlon From one end of the Kingdom of Damascus to another Ver. 16. Hamath Berothah Sibraim Towns of Arabia deserta All this is to set forth the amplitude of the Christian Church spread far and near upon the face of the whole earth and therefore rightly called Catholike Roman-Catholike is contradictio in adjecto for it is a particular-universal Ver. 17. And the border from the sea shoil be Hazar-Enan Forasmuch as the borders in this description of the land are set to be such as never were in the Israelites possession the Jew-doctours are will they nill they forced to confess that the land of Israel in the world to come shall be larger then ever it had been Now Heb. 2.5 Gospel-times are called the world to come Ver. 18. From Hauran A town of Arabia deserta Ptolomy calleth it Aurana but Felix in this This was Palmira afterwards Hadrianople that it is taken into the Church Ver. 19. From Tamar Hazazon-Tamar which was near the sea of Sodom v. 10. In Kadesh Not in Rephidim Ezod 17.7 Ver. 20 Till a man come over against Hamath To that place of the great sea from which lyeth a straight way from Hamath East-ward Ver. 21. So shall ye divide Epilogus est There is one and the same inheritance of the Saints in light Ver. 22. An inheritance unto you and to the strangers that sojourn among you What can the spiteful Jews say to this who stick not to say that rather then the bastard Gentiles so they call Christians should share with them in their Messiah they would crucifie him a hundred times over and over Under the old Testament though strangers lived with the children of Israel yet they had no inheritance with them at any time as now they are appointed to have Ver. 23. See on ver 22. CHAP. XLVIII Ver. 1. NOw these are the names of the tribes Who are in this chapter assigned their several seats and the land divided amongst them but this division is much different from that of old which was a plain prediction of a perfect and total abrogation of the Mosaical polity and Levitical worship together with a new state of the Church of God after the coming of Jesus Christ To the coast of the way of Hethlon Chap. 47.15 16 17. Judaea was not say Geographers above 200 miles long and 50 miles broad But R. Kimchi here noteth that the Talmudists affirm that the possession of Israel shall extend unto the utmost coasts of the earth Oecol id quod ex spiritu dictum existima This was well and truely spoken though they understood not what they spake as dreaming only of an earthly Kingdom Psal 89.11 12. But as elsewhere so here the land of Canaan is put for the whole world whereof all true believers are heires together with faithful Abraham Rom. 4. whether they be Jews or Gentiles Christs Kingdom runs to the end of the earth Psal 28. 72.8 A portion for Dan This tribe which was for their shameful revolt from the true religion Judg. 18. cut out of the roll as it were 1 Chron. 7. Rev. 7. is here reckoned first of those who had partem sortem part and lot amongst Gods people So true is that of our Saviour Many that are first shall be last and the last shall be first Mat. 19.30 20.1 Judge not therefore according to the appearance c. Repent and God will reaccept The sable of Antichrist to come of this tribe is long since exploded Ver. 2. From the East side to the West The longitude is described not the latitude for why Christs Kingdom is limitless and
into his mouth by his wiser grandmother Only what she discreetly concealed viz. that Daniel was one of the Captives c. hoc unum commemorat gloriosus Rex that he blures out Oecolamp in a way of upbraiding Ver. 15. But they could not shew the interpretation of the thing They could not read nor interpret it Such as seek to Sorcerers are worthy to lose their labour as a punishment of their folly Suidas testifieth that the Citizens of Alexandria in Egypt devised and decreed that Astrologers should pay a certain tribute to the State out of their gettings and that it should be called The fools tribute because none but fools and light fellows would repair to such for direction Ver. 16. And I have heard of thee As far off as he maketh it Belshazzar could not be so ignorant of Daniel as he would seem to be sith he understood punctually the dreams honours and troubles of his grandfather ver 22. But this he took for a piece of his silly glory to make it very strange as if he had never heard of Daniel till now Ver. 17. Let thy gifts be to thy self Honours Pleasures Riches Hac tria pro trino numine Mundus habet Bus as Moses by the force of his faith overcame them all Heb. 11.24 25 26 27. so did Daniel here throwing off the offers of them and answering the Kings proud speech with a grave Invective which he beginneth somewhat abruptly not without indignation as having to deal with a wicked and desperate man rejected of God Ministers must carry in them a retired majesty saith One toward the persons of wicked men 2 Kings 3.14 Ver. 18 O thou King the most High God gave Nebuchadnezzar See here the necessary and profitable use of history which hath its name saith Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from stopping the flux and overflow of impiety in others Exemplo alterius qui sapit ille sapit Domestical examples are most prevalent as not to profit by them is a great provocation and yet too too common Psal 49.14 Lamech was nothing bettered by Cain's punishment but the contrary Jude inveyeth against such as made no use of Sodoms ruine this was a just presage and desert of their own And kingdom and majesty and glory and honour His offences were much increased by these many obligations Ver. 19. Whom he would he slew De facto loquitur non de jure See the like 1 Sam. 8.10 11 c. Lib. 5. cap. 11. See the Notes there Lactantius telleth of a certain tyrant qui lucem vivis terram mortuis denegabat who would never let his subjects rest alive or dead Ver. 20. But when his heart was lifted up and his mind hardend in pride Pride is of an hardening property causeth men to commit sin with an high hand as Pharaoh The increase of the spleen is the decrease of the body so is pride of the soul and overturneth the whole man Evagrius noteth it for a special commendation of Mauritius the Emperour that he was not puffed up with his preferments Ver. 21. And he was driven See on chap. 4.22 Lege historiam ne fias historia Ver. 22. And thou his son O Belshazzar hast not humbled thy heart It was no small aggravation of his sins not to be warned and now he shall heare of it on both cares The putting out of the French Kings eyes which promised before with his eyes to see one of Gods true servants burned who seeth not to be the stroak of Gods hand Act. Mon. fol. 1914. Then his son Francis not regarding his fathers stripe would needs yet proceed in burning the same man And did not the same God give him such a blow on the ear that it cost him his life Ver. 23. But hast lifted up thy self aginst the Lord of heaven As did also Pharaoh Senacherib Herod Acts 12. whose acts were set forth with false and flattering praises by Nicolas Damascenus as Josephus complaineth but so are not Balshazzar's by holy Daniel Antiq. lib. 16. cap 11. who yet is almost his only Historiographer And whose are all thy wayes Chald. thy whole journy Ver. 24. Then wat the part of the hand Completâ peccati mensurâ non differture poena when sin is once ripe punishment is ready The bottle of wickednesse when once full with those bitter waters will soon sink to the bottom Ver. 25. Mene Mene Tekel Vpharsin These words signify He hath perfectly numbred he hath weighed and it falleth in pieces They were the Samaritan Characters Weemâ—e saith One therefore the Babylonians could not read them nor could the Jewes understand them though they knew the characters because they understood not the Chaldeâ— tongue as Daniel did See on ver 8. Ver. 26. Mene God hath numbred thy kingdom He hath cast up thy reckonings taken account of thy mal-administration and calleth for satisfaction So he dealt with Pharaoh King of Egypt Cum duplicarentur lateres venit Moses when the tale of bricks was doubled then came Moses and when the four hundred or the four hundred and thirty years of their Captivity in Egypt were exacty expired the same night were the first-born slain So the tyranny of the Roman Emperours was numbred at the end of three hundred years after Christ when they sounding the triumph before the victory had foolishy engaven upon pillars of marble these bubbles of words Nomine Christianorum deleto qui Remp. evertebant We have utterly rooted out the name of Christians those traytours to the Commonwealth So lastly God hath numbred the Popes kingdom and well-nigh finished it Let him look to the year 1666. T is plain Satan shall be tyed up a thousand years 666 is the number of the beast Antichrist shall so long reign these two together make the just number Jupiter ipse duas aequato examine lances Sullineâ— Virg. Ver. 27. Tekel Thou art weighed in the balances and art found wanting As the former was a term taken from creditours so this from light coyn deprehensus et minus habere thou art not currant Others may think thee weighty enough and worthy but God pondereth the hearts Prov. 22.2 and findeth thee fit to be refused ut nummus reprobuâ— Ver. 28. Peres thy kingdome is divided and given to the Medes This had been long before prophecyed of Isa 13.17 yea Gen. 9.25 And now Chams posterity felt his fathers curse Nimrod the founder of Babylon came of Cham Madai or the Medes were of Japhet and Elam or the Persians of Sem. Gods forbearances are no quittances Let all wicked ones look to it What is Mene but death Tekel but Judgement Peres but hell or utter separation from God and all to be passed thorough by their poor souls if timely course be not taken Hear this all ye drunkards who glory in drinking the three Ou ts c. Ver. 29. Then commanded Belshazzar and they cloathed Daniel No nay but they would do it and he at length admitted
he stirreth up himself and taketh better hold as resolved not to let him go without the blessing The like before him did good Hezekiah with whom he concurreth in the very letter of his request Esa 37.17 See the Notes there For our own righteousnesses Which are nothing better then a rotten rag a menstruous clout such as a man would not dain to take up or touch But for thy great mercies Through the merits of the promised Messiah Ver. 19. O Lord hear O Lord forgive This was to pray yea this was to strive in prayer Luk. 13.22 to strive as those of old did in the Grecian exercises some whereof were with fists and batts to strive and struggle even to an agony as the Greek word signifieth and as the Lord Christ did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.44 who being in an agony prayed yet the more earnestly he sweat and sweltered out as it were his soul through his body in prayer Be we now followers herein of Christ as dear children and of Daniel here who is a worthy pattern to pray by Cold suitours who want the aspiration of the spirit to pronounce Shibboleth do but beg a denial O Lord hearken and do defer not This is coelum tundere preces fundere Tertul. misericordiam extorquere as those Primitive Christians did to bounce at heaven gates Beneficium se putabit accepisse cum rogaretur ignoscere Ambr. orat de exit Theod. to tug hard with God to wring the blessing out of his hands who looks to be importuned and counts it for a kindness to be asked forgiveness as Ambrose saith of Theodosius the Emperour Ver. 20. And whilst I was speaking and praying When haply I had now new done and yet not so done but that my heart was yet lifting and lifting as a bell-rope is oft hoysing up after men have done ringing the bell And confessing my sins So precious a Saint was not without his sins These therefore he confesseth that he might be the fitter to beg mercy for the Church having first made his own peace with God and so in case to lift up pure hands in prayer The like doth David Psal 25 and 51. For the holy mountain of my God This was his main request and to God marvellous acceptable Surely if the Lord saw us Daniel like studying his share more then our own we might have what we would and God even think himself beholding to us as one phraseth it Ver. 21. Yea whilest I was speaking in prayer This he recognizeth and celebrateth as a sweet and singular mercy God sometimes heareth his people before they pray Isa 65.24 Psal 21.3 David was sure up betimes when he prevented the Lord with his prayer Psal 88.13 and 119.147 sometâ—mes whiles they are praying as he did those Act. 4.31 and 12.5 17. and Luther who came leaping out of his study where he had been praying with Vicimus Vicimus in his mouth that is we have gained the day got the conquest but if not so yet certainly when they have now prayed Isa 30.12 Jon. 2.1 Jer. 33.3 Mat. 7.7 Luther affirmeth that he oft gat more spiritual light by some one ardent prayer Ipse ego in una aliqua ardenti oratione meae plura saepe didici quam ex multorum librorum lectione aut accuratissima meditatione consequâ— potuissem Tom. 1. According to the account of Astronomers it must be abâ—ve 160. millions of miles from heaven to earth All this space the Angel came flying to Daniel in a little time then ever he could do by the reading of many books or by most accurate meditation thereupon Even the man Gabriel i. e. The Angel Gabriel in mans shape Whom I had seen in the vision And whom I had good cause to remember the longest day of my life for the good offices he had done me formerly Being caused to fly swiftly Heb. with wearinesse of flight Not that the Angels flee as fouls though a certain Frier a lyar certainly undertook to shew to the people a feather of the Angel Gabriels wings or that they are ever wearied with speeding Gods commissions and commands for the Churches good Sed datur hic assumptae speciei but these things are spoken to our apprehension Touched me With a familiar touch in token of encouragement prensando mimirum ut solent qui contactâ—â— familiari promptam benevelam que mentem indicant About the time of the evening oblation When the joynt prayers of Gods people were wont to come up before him quasi manu facta and Daniel hopeth they may do so again Qui nihil sperat nihil orat Ver. 22. And he informed me and talked with me Rather then the Saints shall want information and comfort God will spare one out of his own train to do them any good office Luk. 1.19 Gal. 3.19 neither will the greatest Angel in heaven grudge to serve them I am now come forth to give thee skill Not by infusion for so the Holy Ghost only but by instruction as was before noted It is well observed by one that this following Oration of the Angel containeth an Abridgment of the New Testament and a light to the Old for confirming Daniel is touching the ensuing deliverance out of Babylons captivity he further advertiseth and assureth him of the spiritual deliverance which Christ shall effect by his Gospel at his coming and therefore describing the times most accurately he plainly setteth forth the salvation of the Church Christian and the destruction of the stubborn and rebellious Jews who judge themselves unworthy of eternal life Ver. 23. At the beginning of thy supplications Thy prayer was scarce in thy mouth ere it was in Gods eare The eyes of the Lord are upon the righteous and his eares are open unto their cry Psal 34.15 See the Note He heard at the very first but answered not till Daniel had tugg'd with him See Jam. 5.16 17. For thâ—â— art greatly beloved Kimchi readeth it a man of measures a man every inch of thee But the word is not Hamiddoth but Chamudoth a man of desires a favourite in heaven Rerum expetendarum cupidâ—â— Vatab. De deratissimâ—â— es Trem. because desirous of things truely desireable Christ is said to be totus totus desiderabiliâ— lovely all over Can. 5.16 The Saints are also so in their measure as on the contrary the wicked are not desired Zeph. 2.1 but loathed and abhorred Prov. 13.5 Therefore understand the matter Good men shall know Gods secrets Gen. 18.17 19. Psal 25.14 Ver. 24. Seventy weeks are determined upon thy people i. e. Seventy weeks of years ten Jubilees which make up four hundred and ninety years Thus the very time is here particularly foretold when the Messiah should be revealed and put to death The like hereunto is not to be found in any other of the Prophets as Hierom well observeth This therefore is a noble Prophecy and many great wits have been exercised about it Cornelius a Lâ—pide speaketh
could say Job 9.30 31. If I wash my self with snow-water and make my hands never so clean yet God would plunge him in the ditch so that his own cloths should abhor him And if thou Lord shouldest mark iniquities saith David who should stand before thee Psal 130.3 Vers 10. Divers weights and divers measures c. See the Notes on chap. 11.1 16.11 Now if the very weights and measures are abomination how much more the men that make use of them And what shall become of such as measure to themselves a whole six daies but curtal Gods seventh or mis-imploy it Vers 11. Even a childe is known by his doings c. Either for the better as wee see in young Joseph Sampson Samuel Solomon Timothy Athanasius Origen c. It is not a young Saint an old Devil but a young Saint an old Angel Or for the worse as Canaan the son of Ham who is therefore cursed with his Father because probably hee had a hand in the sin Ismael Esau Vajezatha the youngest son of Haman Esth 10.9 Hebricians observe that in the Hebrew this youths name is written with a little Zain Amama but a great Vau to shew that though the youngest yet he was the most malicious against the Jews of all the ten Early sharp say we that will be thorn Vers 12. The hearing ear and the seeing eye c. There are that have ears to hear and hear not that have eyes to see and see not for they are a rebellious house Ezek. 12.2 Now when God shall say to such as Isa 42.18 Hear yee deaf and look yee blind that you may see when hee shall give them an obedient ear and a Scripture-searching eye senses habitually exercised to discern both good and evil Heb. 5.14 so that they hear a voyce behind them saying This is the way c. and they see him that is invisible as Moses then is it with them as it is written Eye hath not seen nor ear heard c. i. e. Natural eye never saw natural ear never heard such things 1 Cor. 2.9 10 But God hath revealed them to us by his Spirit Vers 13. Love not sleep lest thou come to poverty In sleep there is no use either of sight or hearing or any other sense And as little is there of the Spiritual senses in the sleep of sin Zach. 4.1 It fared with the good Prophet as with a drowsie Person who though awake and set to work yet was ready to sleep at it and Peter James and John if the Spirit hold not up their eyes may be in danger to fall asleep at their prayers Matth. 26. and so fall into Spiritual poverty for if Prayer stands still the whole trade of Godliness stands still And a powerless Prayer proceeding from a spirit of sloth joyned with presumption makes the best men liable to punishment for profaning Gods Name so that he may justly let them fall into some sin which shall awaken them with smart enough See chap. 19.15 with the Note Vers 14. It is naught it is naught saith the buyer Or saith the possessour and so Melancthon reads it as taxing that common fault and folly of slighting present mercies but desiring and commending them when they are lost Virtutem incolumem odimus sublatam ex oculis quarimus invidi Israel despised the pleasant land Psal 106.24 and the precious Manna Numb 11.6 and Solomons gentle Government 1 King 12.4 Our corrupt nature weighs not good things till we want them as the eye sees nothing that lyes upon it Vers 15. There is gold and a multitude of rubies Quintilian defines an Oratour Vir bonus dicendi peritus A good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that can deliver himself in good language Such a master of speech was St. Paul who was therefore by those Heathen Lystrians called Mercury because he was the chief Speaker Acts 14.12 Such afore him was the Prophet Isaiah and our Saviour Christ who spake as never man spake his enemies themselves being Judges Such after him was Chrysostome Basil Nazianzen famous for their holy eloquence So were Mr. Rogers and Mr Bradford Martyrs in whom it was hard to say whether there were more force of eloquence and utterance in preaching Act. Mon. fol. 1782. Justin lib. 1. or more holinesse of life and conversation saith Mr. Fox Now it Darius could say that he preferred one Zopyrus before ten Babylons And if when one desired to see Alexanders Treasures and his Jewels he bade his Servants shew him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not his talents of silver and such other precious things but his friends Liban exemplar Progym Chri. 1. What an invaluable Price think we doth the King of Heaven set upon such learned Scribes as doe out of the good treasure of their hearts throw forth good things for the use of many Vers 16. Take his garment and so provide for their own indempnity See the notes on chap. 6.1 2 3 4 5. And take a pledge of him for a strange woman i. e. for a Whorish woman utcunque tibi sit cog nita vel etiam cognata Hee that will undertake for such a ones debts or run in debt to gratifie her should bee carefully lookt to and not trusted without a sufficient pawn Euseb in vit Constant How can hee bee faithful to mee that is unfaithful to God said Constantinus Chlorus to his Courtiers and Counsellors Vers 17. Bread of deceit is sweet to a man Sins murthering-morsels will deceive those that devour them There is a deceitfulnesse in all sin Heb. 3.13 a lye in all vanity Jer. 2.8 The stollen waters of adultery are sweet Prov. 9.17 but bitternesse in the end such sweet meat hath sowre sauce Commodities craftily or cruelly compassed yeeld a great deal of content for present But when the unconscionable Cormorant hath swallowed down such riches he shall vomit them up again God shall cast them out of his belly Joh. 20.15 Either by remorse and restitution in the mean time or with despair and impenitent horrour hereafter His mouth shall be filled with gravel Pane lapidoso as Seneca hath it with grit and gravel to the torment of the teeth that is terrour of the Conscience and torture of the whole man Such a bitter-sweet was Adams Apple Esaus mess the Israelites Quails Jonathans Hony the Amalekites Cates after the sack of Ziklag 1 Sam. 30.16 Adonijahs Dainties 1 King 1. which ended in horrour ever after the meal is ended comes the reckoning Men must not think to dine with the Devil and then to sup with Abraham Isaac and Jacob in the Kingdome of Heaven to feed upon the poyson of Asps and yet that the Vipers tongue shall not slay them Job 20.16 When the Aspe stings a man it doth first tickle him so as it makes him laugh till the poyson by little and little gets to the heart Speed in Q. Elizah and then it pains
him more than ever it delighted him So doth sin At Alvolana in Portugal three miles from Lisbon many of our English Souldiers under the Earl of Essex perished by eating of Honey purposely left in the houses and spiced with poyson as it was thought And how the treacherous Greeks destroyed many of the Western Christians French and English marching toward the Holy-land by selling them meal mingled with Lime is well known out of the Turkish History Vers 18. Every purpose is established by counsel That thy proceedings bee not either unconstant or uncomfortable Deliberandum est diu quod statuendum est semel deliberate long ere thou resolve on any enterprise Advise with God especially who hath said Woe bee to the rebellious children that take counsel but not of me c. Isa 30.1 David had able Counsellours about him but those he most esteemed and made use of were Gods testimonies Psal 119.24 Thy testimonies also are my delight and the men of my counsel Princes had learned men ever with them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remembrancers Monitors Counsellours as Themistocles had his Anaxagoras Alexander his Aristotle Scipio his Panaetius and Polybius of which latter Pausanias testifieth Pasuan lib. 8. that he was so great a Politician that what he advised never miscarried But that is very remarkable that Gellius reports of Scipio Africanus that it was his custome before day to goe into the Capitol in cellam Jevis and there to stay a great while quasi consultans de Rep. cum Jove as if hee were there advising with his God concerning the Common-wealth Gell. lib. 7. Whence it was that his deeds were pleraque admiranda admirable for the most part saith the Author But we have a better example David in all his streights went to ask counsel of the Lord 1 Cor. 1.30 Isa 9.6 who answered him Doe we so and God will not fail us for he hath made Christ wisedome unto us and a wonderful Counsellour And with good advice make warre Ahab in this might have been a Precedent to good Josiah He would not goe against Ramoth-Gilead till he had first advised with his false Prophets But that other Peerless Prince though the famous Prophet Jeremy was then living and Zephaniah and a whole Colledge of Seers yet he doth not so much as once send out of doors to ask shall I goe up against the King of Aegypt Sometimes both grace and wit are asleep in the holiest and wariest breasts The Souldiers rule among the Romans was Non sequi Vege◠l. 1. c. 17 Lucian non fugere bellum Neither to fly nor to follow after warre The Christian Motto is Nec temorè nec timidê be neither temerarious nor timorous And that 's a very true saying of the Greek Poet Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 19. He that goeth about as a Tale-bearer Therefore make not such of thy counsel For if they can give counsel yet they can keep none See the note on chap. 11.13 Therefore meddle not with him that flattereth Tale-carriers and flatterers are neither of them fit Counsellors These will say as you say bee it right or wrong those will tell abroad all that you say and more too to do you a mischief The good Emperour Aurelius was even bought and sold by such evil Counsellors And Augustus complained when Varus was dead that hee had none now left that would deal plainly and faithfully with him Vers 20. Who so curseth his father c. See the Notes on Exod. 21.17 and on Mat. 15.4 Parents usually give their children sweet and savoury counsel but they for want of grace listen rather to flatterers and whisperers vilipending their Parents advice and vilifying them for the same as Elies sons did His lamp shall bee put out in obscure darkness Heb. In blackness of darkness These are those raging waves of the Sea foaming out their own shame to whom is reserved the blackness of darkness for ever Jude 13. An exquisite torment such are sure of in hell whom the Holy Ghost curseth in such emphatical manner in such exquisite termes Besides the extream misery they are likely here to meet with who when they ought to bee a lamp to their parents 1 King 15.4 as Abner was or by his name should have been do seek to put out their lamp to cast a slur upon them and to quench their coal that is left as shee said 2 Sam. 14.7 It may very well bee that the temporal judgement here threatned is that such a graceless childe shall dye childless and that there shall bee Nullus cui lampada tradat Vers 21. An inheritance may bee gotten hastily c. By wishing and working the death of Parents or by any other evil arts whatsoever See an instance hereof in Achan Achab Gehezi Adonijah his leaping into the Throne without his Fathers leave Jehoahaz also the younger son of Josiah would needs bee King after his Father putting by his eldest brother Jehoiakim but hee was soon put down again and put into bands by Pharaoh Necho 2 King 23. Hee pourtrayed the Ambitionist to the life that pictured him snatching at a Crown and falling with this Motto Sic mea fata sequor Vers 22. Say not thou I will recompence evil Much less swear it as some miscreants do to whom Est vindicta bonum vitâ dulcius ipsâ In reason tallying of injuries is but justice It is the first office of justice saith Tully to hurt no body unless first provoked by injury Whereupon Lactantius O quà m simplicem veramque sententiam saith hee duorum verborum adjectione corrupit O what a dainty sentence marred the Oratour by adding those two last words How much better Seneca immane verbum est ultio Non minus mali est injuriam referre quam inferre La et Instit l. 6. c. 20. Revenge is a base word but a worse deed it being no less an offence to requite an injury than to offer it as Lactantius hath it The mild and milken man as his name speaks him was such an enemy to revenge that hee dislikes the waging either of law or of war with any that have wronged us Wherein though I cannot bee of his minde yet I am clearly of opinion that not revenge but right should bee sought in both Neither can I hold it valour but rashness in our Richard the first who being told as hee sate at supper that the French King had besiedged his Town of Vernoil in Normandy protested that hee would not turn his back untill hee had confronted the French and thereupon hee caused the wall of his palace that was before him to bee broken down toward the South and poasted to the Sea-coast immediately into Normandy But wait on the Lord Who claims vengeance as his Deut. 32.35 Rom. 12.19 See the Notes there and will strike in for the patient as hee did Num. 12.2 While Moses is dumb God speaks deaf God hears
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
went with him to New-England By sins mens bands are made strong as by repentance they are loosened videte ergo ut resipiscatis mature Ver. 23. Give ear and hear my voice hearken c Being to assure the faithful of Gods fatherly care of their safety and indemnity amidst all those distractions and disturbances of the times he calleth for their utmost attention as knowing how flow of heart and dull of hearing the best are how backward to believe Luk. 24.25 and apt to forget the consolation Heb. 12.5 See the Note on Mat. 13.3 Ver. 24. Doth the plowman plow all day to sow Or every day Doth he not find him somewhat else to do besides Preponit parabolam rusticam sed magna sapientia refertam Sua sunt rebus omnibus agendis tempora novandi arandi occandi aequandi serendi metendi colligandi excernendi grani suae rationes singulis And shall not the only wise God afflict his people with moderation and discretion yea verily for he is a God of judgement and waiteth to be gratious chap. 30.18 We are no longer plowed then needs and whereas we may think our hearts soft enough it may be so for some grace but God hath seeds of all sorts to cast in the wheat and the rie c. and that ground which is soft enough for one is not for another God saith Chrysostom doth like a Lutanist who will not let the strings be too slack lest they marr the musick nor suffer them to be too hard-stretcht or scrued up lest they break Ver. 25. When he hath made plain laid it level and equal Doth he not cast in the fitches See on ver 24. The appointed barley Hordeum signatum Whatsoever is sealed with a seal is excellent in its own kind so are all Gods sealed ones Eph. 4.30 Ver. 26. For his God doth instruct him to discretion Being a better Tutor to him then any Varro de Agricultura Cato derè Rustica Hesiod in his works and dayes Virgils Georgicks or Geonomica Constantino inscripta Some read the verse thus And he beateth it out according to that course that his God teacheth him that is according to the judgement of right reason God is to be praised for the art of Agriculture How thankful were the poor Heathens to their Saturn Triptolemus Ceres c. Ver. 27. For the fitches are not threshed out c. So are Gods visitations diversly dispensed he proportioneth the burthen to the back and the stroke to the strength of him that beareth it sparing his afflicted as a man spareth his Son that serveth him Thus Epaphroditus was sick nigh unto death but not unto death and why see Phil. 2.27 Some of the sweet smelling Smyrnians were in prison ten dayes and no more Rev. 2.10 Ver. 28. Bread-corn is bruised yet not mauled or marred That of Ignatius is well known Commolor dentibus ferarum ut purius Domino panis fiam Because he will not ever be threshing it As he is not ever sowing mercies so he will not alwayes be inflicting miseries Nor bruise it with his horsemen Or with his horses-hoofs Ver. 29. This also cometh forth from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As doth likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.17 Which is wonderful qui mirificus est consilio magnificus opere Chap. XXIX Ver. 1. WO to Ariel to Ariel i. e. to the brazen altar Metonymia adjuncti Synecdochica Ezek. 43.15 16. called here Ariel or Gods lyon because it seemed as a lyon to devour the sacrifices daily burnt upon it Here it is put for the whole Temple which together with the City wherein it stood is threatned with destruction The City where David dwelt Both Mount Moriah whereon stood the Temple and Mount Zion whereon stood the Palace both Church and State are menaced with Judgements Temporal in the eight first verses and Spiritual in the eight next The rest of the Chapter is no less Consolatory then this is Comminatory Add ye year to year i. e. feed your selves on with these vain hopes that years shall run on alwayes in the same manner See 2 Pet. 2.4 Ezek. 12.22 Let them kill sacrifices and thereby think but falsly and foolishly to demerit God to themselves as that Emperor did who marching against his enemy sacrificed and then said Non sic deos coluimus ut ille nos vinceret Antonin Philosop we have not so served God that he should serve us no better then to give our enemies the better of us see Isa 58.3 Jer. 7.21 Hos 9.1 Ver. 2. Yet I will distress Ariel though a sacred place Profligate Professors are the worse for their priviledges The Jew first Rom. 2.9 And it shall be unto me as Ariel i. e. it shall be full of slain bodies as the Altar is usually full of slaughtered beasts and swimmeth as it were in blood So Jer. 12.3 Isa 34.6 Arias Montanus giveth this sense Jerusalem which once was Ariel that is a strong lyon shall now be Ariel that is a strong curse or a rain of malediction Ver. 3. And I will camp against thee round about I will bring the woe of war upon thee a woe that no words how wide soever can possibly express see this accomplished 2 King 25.4 And will lay seige As the Captain General of the Chaldees Ver. 4. And thou shalt be brought down from those lofty pinacles of self exaltation whereunto thy pride hath peirhed thee And speak out of the ground humillime submissime thou shalt speak supplicatione with a low voice as broken men who wast wont to face the heavens and speak in spite of God and men speak big words bubbles of words See Jer. 46.22 And thy voice shall be as one that hath a familiar spirit cujus vox est gracilis flebilis hiulca confusa gemebunda Out of the ground as the Devil at Delphos did Ver. 5. Moreover the multitude of thy strangers thy forreign Auxiliaries these shall do thee no good but be blown away as with a whirlwind It shall be at an instant suddenly The last siege and sack of Jerusalem was so by a specialty as is to be read in Josephus And some Interpreters understand this whole Chapter of the times of the new Testament because our Saviour and St. Paul do cite some places herehence and apply the same to those their times not by way of Accommodation only but as the proper and true sense of the text as Mat. 15.8 9. Rom. 11.8 1 Cor. 1.19 Ver. 6. Thou shalt be visited with thunder and earth-quake i. e. fragosis repentinis vehementibus immedicabilibus plagis with ratling sudden violent and unmedicinable miseries and mischiefs as if heaven and earth had conspired thine utter undoing Some apply this to the prodigies that went before the last devastation of Jerusalem whereof see Joseph lib. 7. cap. 12. Ver. 7. Shall be as the dream of a night-vision Both in regard of thee to whom this siege and ruin