A COMMENTARY OR EXPOSITION UPON These following Books of holy Scripture; Proverbs of Solomon, Ecclesiastes, the Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel & Daniel.
Being a Third Volume of ANNOTATIONS Upon the whole BIBLE.
By John Trapp M. A. once of Christ-Church in Oxford, now Pastour of Weston upon Avon in Glocester-shire.
LONDON, Printed by Robert White, for Nevil Simmons, Bookseller in Kederminster, and are to be sold by Henry Mortlock at the Phenix in Pauls Church-yard, and by Thomas Basset in Dunstans Church-yard in Fleet-street, Anno Dom. 1660.
To the Worshipful, his much honoured Friends, Edward Stephens of Sadbury Esq together with the Worshipful Colonel Thomas Stephens Esq and his thrice-Worthy Consort Mris Katharine Stephens: as also to their only Son, Mr. Thomas Stephens the younger.
I No sooner bethought me of this Dedication, then there came likewise into my mind that Apostolical Distinction of true Christians into Fathers, Young men, and Little children, 1 John 2.12, 13. All these (taken conjunctim) Saint John had by a most kind compellation, called Little children, ver. 1. My little children, saith he, these things write I unto you (as in an Epistle Dedicatory) that ye sin not; sc. sinningly, as chap. 3.6. and mortally, as chap. 5.16. But if any man do sin, (as alas we can do no less) we have an Advocate with the Father (appearing for us, as a Lawyer appeareth for his Client, Heb. 9.24.) even Jesus Christ the just one, Vorstius. (the Judges own Son) and he is the propitiation (that is, the Propitiatour, by a Metalepsis) for our sins. Learn this in general, saith the holy Apostle, [...]. Tit. 1.9. and hold it fast, as with both hands; for it is of the very foundation.
As for particulars, I have yet somewhat more to say to you (divisim) severally and asunder. And first, for you, Little children, or Babes in Christ, who have had your spiritual Conception, Gal. 4.19. Birth, 1 Pet. 1.23. and are now in your child-hood, 1 Cor. 3.12. Heb. 5.13. as well appeareth, 1. Because your sins are forgiven you for his names sake, ver. 12. for an assurance whereof, God hath given you the Sacrament of Baptism; to signifie, as by sign; to ascertain you, as by seal; to convey to you, as by instrument, Christ Jesus with all his benefits. 2. Because [Page] ye have known the Father, in some degree at least, whilest he hath inwardly sealed you up by his Spirit, set his mark upon you, and sent you word, as it were, how well he loveth you. Now then, the lesson that I have to lay before you, Little Ones, is only this, That it is the last hour; and as ye have heard that Antichrist shall come, even now there are many Antichrists abroad, ver. 18. look well to your selves therefore that ye be not beguiled (as little ones are apt to be) that ye fall not from your own stedfastness, but (for a Preservative) grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: to him be glory both now and for ever, Amen. 2 Pet. 3.18.
Next, for you, Fathers; you that are old Disciples (as Mnason is called, Acts 21.16.) you that are already gray-headed, and experienced Christians, Saints of the first magnitude, Ephes. 4.13. such as the Psalmist celebrateth, Psalm 92.14. I grant that ye have known him that is from the beginning, ver. 13. and I say it again, (for your singular commendation and encouragement) Ye have known him that is from the beginning, ver. 14. even that Antient of daies, whose head and hair are white like wool, as white as snow, Rev. 1.14. You know him I say, with a knowledge, not only Apprehensive and Disciplinary, but also Affective and Directive of your whole life. Nevertheless, I must friendly forewarn you of this one thing,Old Melancthon was much delighted with that saying of Achilles in Philostratus, [...]. (though ye know it already) Love not the world, neither the things that are in the world, ver. 15. 'Tis strange you should (and yet 'tis often seen you do) dote over impotently on these things here below; even then when you have one foot in the grave, and should have the other foot in heaven, whether ye are hasting. The higher the Sun, the shorter, surely, should be the shade. The nearer to the Sea, the sooner should come in the tide. And as in a Piramide, the higher you go, the lesser compass you find: So ought it to be with you, Reverend Fathers, upon whose heads God hath set a silver crown of hoary hairs already; and will shortly set upon them an immarcessible crown of glory.
Lastly, for you, Young men, that are not only past the spoon, but come to a well-grown age in Christ, [...] I have to praise you for this, and again I praise you, that ye have in a good measure overcome that wicked One, the Troubler, ver. 13, 14. because ye are strong, and the word of God abideth in you, ver. 14 But yet, as strong as ye are, and the glory of young men (Heb. of choice young men) is their strength, Prov. 20.29. well improved by you, because made use of against the devil; yet let me caution you also, as well as Elder Saints, to beware of the world; a subtile, a sly enemy, and very insinuative into the best breasts: Love not the world, neither the things that are in the world, is your lesson too, ver. 15. Divorce the flesh from the world, and then your Adversary the Devil can do you no hurt.
Hitherto (worthy Sirs) you have heard the beloved Disciple (only glossed, and paraphrased a little) and a better you cannot hear: for he was à secretis to the wonderful Counsellour, and leaned on his bosom. Shall I now take the humble boldness, (Gentlemen) after so great an Apostle, to bespeak you severally in like sort; only with a little inversion of the Apostles order?
[Page]And, first, for you, Sir▪ (the Grand-sire, the Antientest and most honourable of this thrice-worthy Ternio) besides your singular sagacity, and prudence, both civil and sacred, (the holy Apostles character of a Father) these four Notes of an old man in Christ are all fairly pensil'd out and exemplified in your religious and righteous life, and practice (absit verbo invidia) as in any mans I know alive, at this day.
1. Such an one is exceeding humble; as Abraham was, Gen. 18.27. I am but dust and ashes: as Jacob was, Gen. 32.10. I am less then the least of thy loving kindnesses, Lord: as David was, Psalm 22.6. I am a worm and no man: as Nehemiah was, when he prayed for pardon of his Reformations, chap. 13, 22. As Paul was with his Minimissimus sum (so Estius rendereth him, Ephes. 3.8.) as Ignatius was, with his Tantillitas nostra our utmost meanness: as Austin was, with his Non sum dignus, quem tu diligas, I am utterly unworthy 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 w [...]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, quàm 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 [Page] 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 yourJungat 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, [Page] 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, He proves at length more then a Conqueror, through Christ that loveth him; and whose work it is, to send forth judgement unto victory, Mat. 12.20. Gr. thrust it forth with violence, [...]. the Devil and the world in vain opposing the work of true grace (called judgement in that Text) which shall surely be perfected: Because ye have overcome that wicked one, saith Saint Iohn, 1 Epist. 2.14 Yea ye over-overcome, [...]. saith Saint Paul, Rom. 8.37. because ye do gather strength by opposition, (as that Giant that fought with Hercules, is fabled to do, by his falling to the earth) ye conquer, even by being conquered:Ant [...]us. you do daily get ground, and out-grow your corruptions, which are already laid a bleeding and a dying at your feet: And God shall bruise Satan under your feet shortly, Rom. 16.20. So that the broken horns of that old red Dragon shall be the Trumpets of your triumph, and the Cornets of your joy.
Lo, Sir, this is that Miles Christianus, that Pancratiastes Evangelicus: which whilest You (a Colonel once in the best of Armies, and yet still so, by your well-becoming Praenomen) shall strive to personate, and go on to express, you shall War a good warfare, holding faith and a good conscience: which some having put away (Gr. expeld, [...]. as Amnon did Tamar, as Colledges do rakehells, without all hope of re-entry) concerning faith have made shipwrack, 1 Tim. 1.18, 19. When as you, Noble Sir, continue constant in, and to the Truth which is according to godliness, Tit. 1.1. and a hearty hater of all heresies, and heterodoxies whatsoever. For the which your faithfulness, and firmness in adhering to Gods holy cause, and promoting his Kingdom, your Reward is sure with him, though not all presently paid you. A Christian Souldier may have a very great arreer: Paul speaks as if all his Pay were then to take up, when all his warfare was accomplished, 2 Tim. 4.7, 8.
Lastly, for You (Sweet Sir, Mr. Thomas Stephens the younger, for whom my hearts desire and prayer to God is and shall be, that of Davids servants for young Solomon, 1 Kings 1.47. or that of Hector in Homer, for his Son Astyanax, ‘[Page]— [...].)’
May it be your great care now betimes, I beseech you, to know the God of your Fathers, and to serve him with a perfect heart, and a willing mind, Lactant. 1 Chron. 28.9. Deum cognoscere, & colere, est totum hominis. If you be yet no more then a Babe in Christ, One of his little children, for Innocency and Ignoscency, it shall suffice: till such time at least, as you come unto the measure of the stature of the fulness of Christ, Eph. 4.13. till you grow up to more maturity, and increase with the increase of God, Colos. 2.19 Only it behooveth You, Sir, as such a Babe, to see 1. That Christ be formed in you of a truth; that You be indeed a partaker of the divine Nature, and of the Life of God; that You have some of every grace, though but a little: ‘—inest sua gratia parvis.’
2. That you be very sensible of your weakness, and discontentedly contented with it: Like as a child is oft troubled that he is not able to run, lift, labour as men do; and he will be doing as he can at mens actions.
3. As Babes are very hungry; never well, but when the teat or spoon is in the mouth, or vitail in the hand: so should You, Sir, hunger and thirst after grace, and the means of grace; as a new-born babe desire earnestly the sincere milk of Gods word, that you may grow thereby, 1 Pet. 2.2. Grow, I say, not in Notion but Motion; not in light so much as in heat, in gifts as in graces. There are that have the spiritual rickets, grow big in the head, but decay in the vitals. Be you none such.
4. Lastly, As Children are naturally apt to imitate their Parents; whether in good, as Jehosaphat did his Father David: or in evil, as Isaac did his Father Abraham: so let it be Your great endeavour, to tread in the holy footsteps (as of Your Mother Lois, and of Your Grandmother Eunice, 2 Tim. 1.5. both of them famous in the Church: so especially) of Your Renowned Grandfather and Father: in whose imparallel examples You have a very Globe of precepts; and by passing into the likeness of which surpassing patterns, You shall become of a young Saint, an old Angel: of a young Well-wisher to the Publick, a worthy and Well-accomplisht Patriot; able and apt to serve God and Your Countrey in places of noblest Note, and highest Employment, as Your Progenitors have done in their Generations. And hereunto if either my poor prayers,Mr. J. T. Student of Christ-Church, Oxon. as a Suitor at the Throne of grace, or my Sons utmost endeavours, as a Tutor made choice of by Your best friends, for Your ingenuous Education, may contribute any thing, I dare assure You of both.
To draw to an end of this Prefatory discourse, which begins to swell beyond the bounds of an Epistle; You may very well say, Sir, as Solomon once did, Prov. 4 3, 4, 5. I was my Fathers Son, tender, and dearly beloved in the sight of my Mother. He taught me also, and said unto [Page] me, Let thine heart retain my words: keep my commandments and live. Get wisdom, ge [...] understanding, forget it not, &c. Your religious Mother also hath not been behind, I dare say, to lesson her Lemuel, with What my Son! and what the Son of my Womb! and what the Son of my Vows▪ Prov. 31.2. You may please to peruse what I have written upon those two Texts, and the rest, now presented and put into Your hands, in both parts of this third Volume upon the holy Bible. Wherein, if any thing occurr that may be of use, either to Your much honoured Parents, or to Your well-beloved self for Their and Your Increase and Furtherance in Knowledge and Holiness, I shall take it for a sufficient Operae precium: and yet hope too, that for the gift (how mean soever) bestowed upon me (how unworthy soever) for the behoof of many others, thanks may be given to God by many on my behalf, 2 Cor. 1.11.
Now the very God of peace multiply grace, mercy and peace upon you all, from the greatest to the least, and upon his whole Israel. This is the unfeigned, and shall be the constant desire of Him who is, and will be,
Reverendo Clarissimó (que) Viro D. Johanni Trappo.
Errata in the Major Prophets.
PAge 26. line 15. read labruscam; p. 34. l. 46. for one r. once; p. 56. l. 22. r. handily; p. 57. l. 54. r. disjected; p. 61. l. 1. r. Arms; p. 81. l. 28. r. Strabo; p. 97. l. 1. for sin r. him; p. 100. l 10. r. to frowardness; p. 106. l. 4. r. a few hundreds; p. 118 l. 28. r. Jews; p. 227. l. 44. r. how is it; p. 229. l. 1. for couse r. intercourse; p. 253. l. 8. r. glories; p. 276. l. 33. r. Gods holy-day; p. 286. l. 19. r. unroosted; p. 293. l. 4. r. promote; p. 318. l. 13. for reigneth r. reineth; p. 329. l 19. for in r. is; p. 330. l. 19. for obeyed r. begged; p. 357. l. 43. r. Sarah; p. 360. l. 57. r. wrestle a fall; p. 386 l. 24. for set r. let; p. 404. l. 48. for since r. sin is; p. 422. l. 58. for laughter r. mirth; p. 444. l. 14. r. grate; p. 446. l. 52. for draw r. dare; p. 462. l. 5. for wars r. wares; p. 483. l. 13. r. haunty; p 510. l. 38 for only r. duly; p. 519. l. 37. r. multiscium; p. 522. l. 57. r. as well as a Mountain; p. 531 l. 42. for confortable r. conformable; p. 550. l. 6. r. thrattling; p. 552. l. 43. for bebore r before; p. 555. l. 2. r. Hermotimus Clazomenius; p. 560. l. [...]. r. hircus hirtus.
SOLOMONIS ΠΑΝΑΡΕΤΟΣ: OR A COMMENTARY Upon the BOOKS of Proverbs, Ecclesiastes, AND THE SONG of SONGS.
VVherein the Text is Explained, some Controversies are Discussed, divers Common-Places are Handled, and many remarkable matters Hinted, that had by former Interpreters been pretermitted.
Besides sundry other Texts of Scripture (which occasionally occurre) are fully opened, and the whole so intermixed with pertinent Histories, as will yeeld both pleasure and profit to the judicious Reader.
BY JOHN TRAPP, M.A. Pastor of Weston upon Avon in Glocestershire.
King Solomon was wiser than all men: and his Fame was in all Nations round about. And hee spake three thousand Proverbs, and his Songs were a thousand and fi [...]e. 1 Kings 4.31, 32.
The Queen of the South came from the uttermost parts of the Earth, to hear the Wisdome of Solomon. Matth. 12.42.
[...]. Plato.
Quem poenitet peccasse, paenè est innocens. Seneca.
The Second EDITION.
LONDON: Printed for Robert Ibbitson, MDCLX.
A TABLE OF SUCH Texts of SCRIPTƲRE as in the Annotations on the PROVERBS are occasionally Explicated.
- GEn. 1.1. Page 14
- Gen. 4.23. 66
- Exod. 34.7. 78
- Levit. 17.7. 76
- Deut. 13.5. 112
- Deut. 23.18. 9
- Judg. 8.16. 65
- Judg. 18.31. 115
- 1 Sam. 21.7. 39
- 1 Sam. 25.6. 90
- 2 Sam. 7.11. 70
- 2 Sam. 12.4. 63
- 2 Sam. 12.9. 80
- 2 Sam. 12.10. 24
- 2 Sam. 16.4. 108
- 1 King. 9.26. 4
- Esth. 10.9. 134
- Job 23.2. 125
- Psal. 5.3. 30
- Psal. 10.9, 10. 28
- Psal. 19.11. 14
- Psal. 23.4. 15
- Psal. 26.12. 74
- Psal. 50.18, 19. 22
- Psal. 56.7. 77
- Psal. 76.5. 63
- Psal. 105.18. 35
- Psal. 111.9. 52
- Psal. 119.4, 5. 73
- Psal. 119.69. 33
- Psal. 120.4. 70
- Psal. 134.3. 13
- Psal. 138.4, 5. Page 19
- Psal. 139.17, 18. 34
- Isa. 4.5. 72
- Isa. 6.13. 57
- Isa. 26.3. 10
- Isa. 27.4, 5. 106
- Isa. 28.10 48
- Isa. 36.5. 87
- Isa. 37.23. 44
- Isa. 45.11. 94
- Isa. 45.24. ibid.
- Isa. 49.23. 86
- Isa. 50.10. 21
- Isa. 52.7. 48
- Isa. 57.2. 10
- Isa. 57.10. 81
- Jer. 8.20. 75
- Jer. 17.9, 10. 95
- Ezek. 16.42. 85
- Ezek. 22.9. 88
- Dan. 4.10. 31
- Hos. 5.1. 96
- Hos. 7.10. 32
- Hos. 12.7. 58
- Zach. 5.4. 33
- Zach. 6.1. 105
- Mat. 25.26. 31
- Mark 6.22. 24
- Mark 9.50. 119
- Luke 10.24. 121
- Luke 12.29. 104
- Luke 15.30. 86
- Luke 18.4. Page 100
- Luke 22.25. 44
- John 4.27. 35
- John 12.27, 28. 104
- Acts 4.36. 126
- Acts 19.10. 76
- Acts 17.28. 92
- Rom. 7.8. 27
- 1 Cor. 2.8. 42
- 1 Cor. 6.9. 133
- 1 Cor. 7.34. 8
- 2 Cor. 9.6. 62
- Ephes. 4.30, 31. 93
- Philip. 4.12. 54
- Coloss. 4.21. 79
- 1 Thess. 4.4. 24
- 2 Thess. 3.6. 20
- 1 Tim. 2.14. 83
- 1 Tim. 5.2, 23. 37
- 1 Tim. 6.3. 23
- Heb. 4.13. 95
- Heb. 12.25. 98
- James 1.26. 83
- James 2.19. 25
- 2 Pet. 3.15. 46
- 1 John 5.18. 70
- 3 John 10. 53
- Rev. 4.6. 92
- Rev. 10.9. 69
- Rev. 14.11. 95
- Rev. 16.11. 25
- Rev. 18.5. 59
A Table of such Texts of SCRIPTƲRE as in the Annotations on Ecclesiastes and Canticles, are occasionally Explicated.
- GEn. 3.5. Page 290
- Gen. 27.28. 253
- Gen. 47.9. 255
- Exod. 12.41. 232
- Exod. 34.24. 281
- 1 Sam. 10.2. 301
- 2 Sam. 23.6, 7. 328
- 1 Kings 4.33. 223
- Ezra 8.27. 296
- Job 14.1. 258
- Job 26.14. 245
- Job 36.13. 253
- Job 38.31. 241
- Psal. 19.11. 309
- Psal. 30.7, 8. 268
- Psal. 37.22. 238
- Psal. 45.2. 325
- Psal. 52.3. 293
- Psal. 68.11. 218
- Psal. 73.6. 322
- Psal. 76.4, 5. 334
- Psal. 76.12, 11. 248.322
- Psal. 90.11. 248
- Psal. 139.16. 299 302
- Psal. 144.4. 2 [...]9
- Isa. 3.6. 294
- Isa. 27.4. 298
- Isa. 28.17. 302
- Isa. 29.22, 23. 266
- Isa. 36.5. 285
- Isa. 44.22. 334
- Isa. 59.19. 330
- Jer. 45.1. 228
- Dan. 5.30. 232
- Nah. 1.10. 279
- Zach. 1.19, 20. 328
- Zach. 3.7. 327
- Zach. 6.3, 4. 252
- Mark 7.22. 260
- Mark 14.41. 301
- Luke 3.5. 224
- Luke 11.41. 266
- John 8.57. 326
- Acts 13.6. 218
- Acts 17.11. 295
- Acts 18. [...]. 241
- Rom. 8.10, 11. 229
- 1 Cor. 3.19. 230
- 1 Cor. 7.29. 285
- 1 Cor. 12.31. 266
- 2 Cor. 7.9. 289
- 2 Cor. 11.10. 247
- Gal. 2.9. 331
- Phil. 3.9. 327
- Phil. 4.16. 326
- 1 Tim. 4.10. 278
- 1 Tim. 6.4. 274
- 2 Tim. 3.4. 227
- Heb. 4.1. 222
- Heb. 9.11. 327
- Heb. 11.13. 325
- James 5.13. 283
- 1 Pet. 5.5. 322
- Rev. 4.6. 221
- Rev. 16.1. 278
Books formerly published by this Authour.
1 Gods Love-tokens, and the Afflicted mans Lessons: in a Treatise upon Rev. 3.19.
2 The true Treasure, &c. A Discourse concerning the Divinity and Excellency of the holy Scriptures: out of Heb. 1.1.
3 A Commentary upon the whole New Testament, together with a Decad of common places. The second Edition much enlarged by the Authour, and printed in folio.
4 A Commentary upon the twelve Minor Prophets, together with a Treatise, called, The righteous mans Recompence, &c. out of Mal. 3.16, 17, 18.
There is shortly to bee published a Commentary upon the Pentateuch, and upon the following Books of holy Scripture as far as to the Book of Ezra. That upon the Pentateuch formerly published, is much enlarged, and the other newly added, both in folio.
A COMMENTARY OR EXPOSITION UPON Ecclesiastes, or the Preacher.
CHAP. I. Vers. 1.
THE Words] Golden words, weighty and worthy of all acceptation, grave and gracious Apophthegmes, or rather Oracles, meet to be well remembred: Solomon's Sapiential Sermon of the Soveraign good, and how to attain to it; Solomons Soliloquie, so some stile it; others, his sacred Retractations; others, his Ethicks, or Tractate de Summo bono, of the chiefest good,Serranus. compiled and composed with such a picked frame of words, with such pithy strength of sentences, with such a thick series of demonstrative arguments, that the sharp wit of all the Philosophers compared with this Divine discourse, seems to be utterly cold, and of small account; [...]. Arist. Experientia optima magistra. their elaborate Treatises of Happiness to be learned dotages, and laborious losse of time. How many several opinions there were amongst them concerning the Chief Good in Solomon's days, is uncertain: divers of them hee confuteth in this book, and that from his own experience, the best School-dame. But Varro (the learned'st of the Romans) reckoneth up 280 in his time; and no wonder, considering mans natural blindness, not unlike that of the Syrians at Dothan, Aug. de civ. Dei lib. 18. or that of the Sodomites at Lots door. What is an eye without the optick spirit, but a dead member? and what is all humane wisdom without divine illumination, but wickedness of folly, yea foolishness of madness, as our Preacher not without good cause calleth it? A spirit there is in man, saith Elihu (viz. the light of reason, and thus far the Animal-man goes, and there hee makes an halt,Eccles. 7.15. hee cannot transcend his orb) but the inspiration of the Almighty giveth them understanding, Job. 32.8. God had given Solomon wisdom above any man; Abulensis saith, [Page 218] above Adam in his innocency (which I believe not:) He was [...] (as Macarius was called) a man at twelve years old.Niceph. His Father had taught him, Prov. 4.4. His Mother had lessoned him, Prov. 31.1. The Prophet Nathan had had the breeding of him. But besides, as he was Jedidiah, loved of God, so he was [...], taught of God. And being now, when hee penned this Penitential Sermon, grown an old man, he had experimented all this that hee here affirmeth. So that hee might better begin his speech to his scholars, than once Augustus Caesar did to his souldiers, Audite senem juvenes, quem juvenem senes audierunt, Young men, hearken to mee an old man, whom old men hearkened unto when I was yet but young. Have not I written for you excellent things in counsels and knowledge? Prov. 22.20. Or, Have I not written three books for thee, (so some read those words) Proverbial, Penitential, Nuptial? See the Note there.
Job. 4. Esay. 55.Surely if thou knewest the gift of God, and who it is that speaketh unto thee, thou wouldst encline thine ear and hear, thou wouldst listen, as for life it self. Knowest thou not that I am a Preacher, a Prince, Son of David, King in Jerusalem, 2 Cor. 3.1. Regis epistolis acceptis, quo calamo scriptae sint, ridiculum est quaerere. Greg. Luke 13.28. Bellarminus Solomonem inter reprobos numerat. and so do come multis nominibus tibi commendatissimus, much commended to thee in many respects? But need I, as some others, epistles of commendation to my Readers, or Letters of commendation from them? Is it not sufficient to know, that this book of mine, (both for matter and words) is the very work of the Holy Ghost speaking in mee, and writing by mee? For Prophecy comes not by the will of man, but holy men of God speak it as they are moved by the holy Ghost, 2 Pet. 1.21. And albeit this be proof good enough of my true (though late) repentance, whereof some have doubted, some denied it, yet take another.
Of the Preacher] Or, of a preaching Soul, (for the Hebrew word Koheleth, is of the feminine gender, and hath Nephesh, Soul, understood) or of a person re-united and reconciled to the Church,Anima congregata, & cum Ecclesia se colligens. Cartw. and in token of reconciliation to God, re-admitted by him to this Office in his Church; like as Christ sealed up his love to Peter after his shameful fall, by bidding him feed his lambs; and to the rest of the Apostles that had basely forsaken him, by saying to them after his resurrection, Peace be unto you: As my Father hath sent mee, even so send I you, Receive yee the holy Ghost, John 20.21. See the like mercy shewed to St. Paul, 1 Tim. 1.12. Howbeit some learned men here observe, that it is no new thing in the Hebrew tongue, to put feminine names upon men, as Ezra is called Sophereth, descriptrix, a Shee-scribe, in the very same form as Solomon is here called Koheleth, a Preacheress; and the Gospel-preachers Mebaseroth, Psal. 68.11. with Esay 52.7. either to set forth the excellency and elegancy of the business, or else to teach Ministers to keep themselves pure as Virgins; whence they are also called Wisdomes Maids, Prov. 9.3. and Christs Paranymphs, John 3.29. to present the Church as a chaste Virgin to Christ, 2 Cor. 11.2.
The Son of David] So Christ also is said to be, Mat. 1.1. as if David had been his immediate father. The glory of children are their fathers, Prov. 17.6. to wit, if they be godly and pious. The Jews made great boasts that they were the seed of Abraham, Mat. 3.9. John 8.33. And that caitiff Elymas the Sorcerer,Act. 13.6. had surnamed himself Barjesus, or the son of Jesus, as if hee had been of neerest alliance to our Saviour, of whom all the families of heaven and earth are called. Eph. 3. What an honour is it now accounted to be of the posterity of Latimer, Bradford, Ridley, &c? How much more of David, that man of renown, the Father of our princely Preacher, who himself took also not scorn to teach and do the office of a Preacher, Psal. 32.9. and 34.11. though he were the Governour of Gods people, Psal. 78.71. and head of many Heathen, Psal. 18.43? The like may be said of Joseph of Arimathea, who of a Counsellor [Page 219] of State became a preacher of the Gospel: so did Chrysostome a noble Antiochian, Ambrose Lieutenant and Consul of Millain, George Prince of Anhalt, Earl Martinengus, John a Lasco a noble Polonian, and sundry others of like quality and condition: Psal. 138.4, 5. and 119.72. the Psalmist shews by prophecying, that they that have tasted of the joys of a crown, shall leave the throne and palace, to sing with the Saints, and to publish the excelling glory of God and godliness.
King in Jerusalem] and of Jerusalem. The Pope will allow the Duke of Millain to be King in Tuscany, but not King of Tuscany: Solomon was both, Prov. 1.1. See the Note there.Spec. Europ. Hither came the Queen of Sheba from the utmost parts of the earth to hear him: here hee wrote this excellent book, these words of delight, which he had learned from that one Shepheard, the Lord Christ, ch. 12.10, 11. and hath left them faithfully set down for the use of the Church; so honouring learning with his own labours, as Sylverius said of Caesar. Here lastly it was that he soveraigned over Gods own peculiar, the people of his purchase, Israel, Gods first-born, and in that respect higher than the Kings of the earth, Psal. 89.37. So that if Maximilian the Emperour of Germany could say, Rex hominum Hispanus, asinorum Gallus, regum ego, Joh. Mant. The Spaniard is King of Men, the French is King of Asses, and I am King of Kings; how much better might Solomon have said so!
Vers. 2. Vanity of Vanities] Or, most vain vanity: therefore no happiness here to be had but in the reverential fear of God, chap. 12.13. and this is the sum of the whole Sermon, the result of the Discourse, the impartial verdict brought in by one that could best tell; and hee tells it over and over, that men might the sooner believe him, without putting themselves to the fruitless pains of trying any further conclusions. Sinne hath hurled confusion over the world, and brought a vanity on the creature. This our first parents found, and therefore named their second son Abel, or Vanity. David comes after, and confirms it, Psal. 144.4. Adam is as Abel, or, Man is like to Vanity; Adam is Abels mate. Omnis Adam est totus Abel. Nitsub, fundatus, constitutus. there is an allusion in the Original to their two names: yea, All-Adam is all-Abel, when hee is best underlaid, (so the Hebrew hath it) every man at his best estate, when he is settled upon his best bottome, is altogether vanity: Surely, Selah, 'Tis so, 'Tis so, you may seal to it, Psal. 39.5. But who (alas) hath beleeved our report? These outward things are so near to us, and so natural to us, that although we can say (nay swear) with the Preacher, Vanity of Vanities, a heap, a nest of vanities, It is naught, it is naught, saith the buyer, yet, when gone apart, wee close with them,Fulg. triumphes Romanos ludosve cum spectarit appellavit vanitatem. Author vitae apud Sur. Procop. lib. 2. de bello Vand. albeit wee know they are naught, and will come to naught, 1 Cor. 2.6. Neither will it ever bee otherwise with us, till with Fulgentius we have found, after much trial, the vanity of all earthly triumphs: till with Gilimer King of Vandalls led in triumph by Bellisarius, wee cry out, as here, Vanity of Vanities, all is vanity: till with Charles the fifth Emperour of Germany, (whom of all men the world judged most happy,) wee cry out with detestation to all our honours, pleasures, trophees, riches,Philip. Morn. Abite hinc, abite longe, Get you hence, let me hear no more of you.
Vers. 3. What profit hath a man] What durable profit? Quid residui? what overplus, what more than will serve to satisfie back and belly?Isa. 57.10. Our life is called the life of our hands, because it is maintained by the labour of our hands. Si ventri bene, si lateri, as hee in Horace saith, If the belly may be filled, the back fitted, that's all that can here be had, and that most men care to have: Which if they have (some have but Prisoners pittance, so much as will keep life and soul together) yet Quid amplius, as the Vulgar renders this text, what have they more to pay them for their pains? Surely when all the account is subducted (such a labouring mans happiness resolved into its final issue and conclusion) there resteth nothing but ciphers. This should make us more moderate in our desires and indeavours after earthly things: sith we do but labour in the very fire, and weary our selves for very vanity, Hab. 2.13. They that seek after the Philosophers stone, they must use so much gold, and spend [Page 220] so much gold: and then they can turn as much into gold by it, as they have spent in making of it: and so they have their labour for their pains: Quid emolumenti? What profit hath a man? Do we not see many take a great deal of pains to go to hell? whereinto at length they are turned as a Sumpterhorse is at night, after all his hard travell, with his back full of galls and bruises.
Vers. 4. One generation passeth away, &c.] Therefore no happiness here, because no assurance of life or long continuance.
Xerxes, looking upon his huge Army, wept, to think that within less than an hundred years, not one of those many should be left alive. Mortality is the stage of mutability: Meer man is but the dream of a dream, but the generation of a fancy, but an empty vanity, but the curious picture of nothing, a poor feeble, unable dying flash. How then can he here work out unto himself an happiness worth having?Hab. 2.6. Why should he lay up and load himself with thick clay, as if his life were rivetted upon eternity?
But the Earth endureth for ever] As a stage, whereon the several Generations act their parts, and go off: as the center of the world, and seat of living creatures, it stands firm and unmoveable.
That was an od conceit of Platoes, that the earth was a kind of living creature, having stones for bones, rivers for veins, trees for hairs, &c. And that was worse of Aristotle, teaching the worlds eternity: which some smatterers in Philosophy fondly strive to maintain out of this text; not rightly understanding the force of the Hebrew phrase, For ever, which oft-times and here signifies a periodical perpetuity, a long indefinite time, not an infinite: See 2 Pet. 1.3, 10. The whole Engine shall be changed. By ever then is meant, till the end of all things.
Plutarch. [...]. Paus. Psal. 19.3.Vers. 5. The Sun also ariseth] That sweet and swift creature, (the Persians deified it:) So sweet, that Eudoxus Professed himself willing to bee burnt up by the Sun presently, so hee might bee admitted to come so near it, as to learn the nature of it. So swift, that the Persians dedicated an horse to their God the Sun, as the swiftest on earth to the swiftest in heaven. He courseth about the world with incredible speed, and rejoyceth as a Gyant to run a race. Hee exceedeth the Eagles flight, more than it goes beyond the slow motion of a snail. Whether it run nearer the earth now by 9976 German miles, than it did in Ptolomies days (as some Mathematicians affirm) I know not. But that, being of a fiery nature,Hóm. 8. ad pop. Antioch. it should, contrary to the nature of fire, (which is to fly upward) send down its beams, its heat, light, and influence, this I admire with Chrysostome, as a gracious work of God, in making this great Servant of the world, [...]. (as his name in Hebrew signifies) so sweetly serviceable.
And hasteth to the place] Heb. panteth, as if tired and even breathless. A figurative speech, like that Dan. 9.21. where the Angel Gabriel is said to fly swiftly, or with weariness of flight, to inform Daniel. For use hereof, hear the Poet.
Vers. 6. The wind goeth toward the South, &c.] It is a very small thing at first, a little vapour rising out of the earth; but by circuiting and whirling about, it gathers strength, now rushing toward the South, and anon toward the North,Virg. Aneid. &c. the Original is very lively in expressing the manner of it. Ʋna Eurusque Notusque ruunt, &c. The restlesness of these insensible creatures, and [Page 221] diligence in doing their duties, as it taxeth our dulness and dis-affection, so it re-minds us of the instability of our states, and that we should seek and set up ou [...] rest in God alone. All earthly things are to the soul, but as the air to the stone; can give it no stay, till it come to God the center.
Vers. 7. All the Rivers run into the Sea] And the nearer they come to the Sea, the sooner are they met by the tide; sent out, as it were, to take their tribute, due to the Sea, that seat and source of waters. Surely as the Rivers lead a man to the Sea, so doe all these Creatures carry him to God by their circular motion. A circle (we say) is the perfectest figure, because it begins and ends; the points doe meet together, the last point meets in the first from whence it came; so shall we never come to perfection or satisfaction, till our souls come to God; till he make the circle meet. A wise Philosopher could say, that man is the end of all things in a semicircle; that is, All things in the World are made for him, and he is made for God; to whom he must therefore hasten.
Unto the place from whence the Rivers come] Sc. from the Sea, through the pores and passages of the earth, where they leave their saltness. This is Solomons opinion (as it was likewise the opinion of the ancient Philosophers) which yet Aristotle findes fault with, and assigns another cause of the perennity of rivers, of their beginning, and original,Hinc Poetae flugunt Inachum fluvium ex Oceano genitum. viz. that the air thickned in the earth by reason of cold, doth resolve and turn into water, &c. This agrees not with that which Solomon here saith by the instinct of the Holy Ghost. And therefore Averroes is by no means to be hearkned unto in that excessive commendation he gives Aristotle, viz. That there was no errour in his writings,Alsted. Chronol. p. 460. that his doctrin was the chiefest truthes, and that his understanding was the utmost that was by any one attainable, himself the rule and pattern that Nature invented to shew her most perfect skill, &c.
Vers. 8. All things are full of labour] Labor est etiam ipsa voluptas. Chiron, cum ob justitiam Dii permitterent ut perpetuo viver [...]t, maluis mori, quod offenderetur taedio rerum semper eodem tenure recurrentium. Molestation and misery meet us at every turn: The whole world is a Sea of glasse (for its vanity;) mingled with fire (for its vexation) Rev. 4.6. Vota etiam post usum, fastidio sunt, All things are sweeter in the ambition, than in the fruition. There is a singular vanity in this splendid misery. One well compares it to a beautiful Picture, drawn with white and red colours in sackcloth: which afarre off is very lovely; but near by, it is like the filthy matter of a sore or wound, purulent rottennesse, or the back of a galled horse. No man ever yet found any constant contentation in any state: yet may his outward appearance deceive others, and anothers him.
Man cannot utter it] If Solomon cannot, no man can: for what can the man doe that cometh after the King? chap. 2.12.
The eye is not satisfied with seeing] Though these be the two learned senses, (as Aristotle calls them) whereby Learning is let into the soul: yet no man knows so much, but he would know more. Herillius therefore, and those other Philosophers that placed the happiness of a man in the knowledge of Natural causes and events, were not in the right. There is a curse of unsatisfiableness lies upon the creature. The soul, that acts in and by the outward senses, flickers up and down, as Noahs Dove did, but finds no firm footing; sharks and shifts from one thing to another for content, as the Bee doth from flower to flower for hony, and desires still more things in number, and new things for manner. Hence the particles in the Hebrew that signifie And and Or, [...] & [...] of [...] come of a word that signifieth to desire: because the desires of Man would have this, and that, and that, and another: and doth also tire it self, not knowing whether to have this or that, or that or tother, so restlesse it is, after utmost endeavours of plenary satisfaction; which this life affords not.
Vers. 9. The thing that hath been it is that which shall be] History therefore must needs be of noble and necessary use: because, by setting before us what hath been, it premonisheth us of what will be again:Plato in Cratylo. Macrob. Joseph. Plin. sith the self-same fable is acted over again in the world, the persons only are altered that act it. Plato will therefore have History to have its name, [...] of stopping the flux of endless errours, and restlesse uncertainties. His conceit of a [Page 222] general revolution of all things after thirty thousand years expired, is worthily exploded, and learnedly confuted by St. Austin. De Civ. Dei, lib. 12. cap. 13. but in no wise confirmed by this text, as some would have it, and Origen among the rest. Plato might haply hint at the general Resurrection, called the Regeneration by our Saviour, Mat. 19.28. See the Note.
Vers. 10. Is there any thing whereof it may be said, See, this is new?] Hoc ego primus vidi, saith Zabarel. But how could he tell that? Many men have been so befooled. Wee look upon Guns and Printing as new inventions; the former found out by Birchtoldin the Monk, Anno Dom. 1380. the other by Frier Faustus, Anno 1446. But the Chineses are said to have had the use of both these long before. Should we then so eagerly hunt after Novelties, those meer New-nothings, till we lose our selves in the chase? Nil admirari prope res est una Numici. Get spiritual eyes rather to behold the beauty of the New Creature, (all other things are but nine dayes wonderment) the bravery of the new Jerusalem: Yea get this natural itch after novelties kild by the practice of mortification: and get into Christ, that thou mayst be a new creature. So shalt thou have a new name upon thee, Isa. 62.2. A new Spirit within thee, Ezek. 36.27. New alliance, Ephes. 2.14. New attendance, Psal. 91.11. New wages, new work, Isa. 62.11. A new Commandement, 1 Joh. 2.8. A new Covenant, Jer. 31.33. A new way to Heaven, Heb. 10.20. And a new Mansion in Heaven, Joh. 14.2. 2 Cor. 5.8.
Vers. 11. There is no remembrance of former things] None, to speak of. How many memorable matters were never recorded? How many ancient records long since perished? How many fragments of very good Authors are come bleeding to our hands; that live (as many of our Castles doe) but only by their ruines? God hath by a Miracle preserved the holy Bible from the injury of times and Tyrants, who have sought to abolish it. There wee have a true remembrance of former things, done in the Church by Abraham and his off-spring: when the Grandees of the Earth; Ninus, Belus, &c. lye wrapt up in the sheet of shame, or buried in the grave of utter oblivion. Diodorus Siculus confesseth, that all Heathen antiquities, before the Theban and Trojan Warres, are either fabulous relations, or little better. Ezra (that wrote one of the last in the Old Testament) lived afore any Chronicles of the world now extant in the world.
Neither shall there be any remembrance] Unless transmitted to posterity by Books and Writings, which may preserve and keep alive their memory, and testifie for their Authors, that such have one day lived.
Niniveh that great City is nothing else but a sepulture of her self: no more shall Rome be ere long. Time shall triumph over it, when it shall but then live by fame (if at all) as others now doe.
Vers. 12. I the Preacher was King over Israel] And so had all the helps that heart could wish: the benefit of the best Books and Records, that men or mony could bring me in; the happinesse of holy conference, beside mine own plentiful experience, and therefore you may well give credit to my verdict. Mr. Fox had a large Commission under the Great Seal to search for all such Monuments, Manuscripts, Registers, Legier-books, as might make for his purpose in setting forth that worthy Work, the Acts and Monuments of the Church of England. And the like had Polydor Virgil for the framing of his History: though with unlike successe: for he had the ill hap to write nothing well, saith one,Peacham. save the life of Henry the seventh, wherein he had reason to take a little more pains than ordinary, the Book being dedicated to Henry the eighth his Son. See the note on vers. 1.
Vers. 13. And I gave my heart to seek and search out by wisdome] God had given Solomon a large heart, and great store of wisdome: and this made him [Page 223] not more idle, but more industrious, more sedulous and serious in seeking and searching out by wisdome] i. e. by the best skill that hee had, maturely and methodically, the causes, properties, and effects, with the reason of all things that are, and are done under heaven. Neither did he this in pride and curiosity, (as Hugo de Sancto Victore here sharply censureth him) but soberly and modestly, setting down his disquisitions and observations of things Political and Natural for the use of posterity. And forasmuch as these are now lost (because haply too much admired and trusted to,1 King. 4.3 [...] by those that had the use of them under the first Temple, in and with the which some Jewes say they were burnt) what an high price should we all set upon this and the other two Books of Solomon, the wisest of men, as (not Apollo, but) the true God of Heaven hath called him, and commended him unto us? Surely, as in the Revelation, Heaven never opened but some great Mystery was revealed, some Divine Oracle uttered: So we may be confident, that the Holy Ghost never sets any Pen-man of Scripture a work, but for excellent purpose. And if we dis-regard it, he will complain of us, as once,Hos. 8.12. I have written for them the great things of my Law; but they were counted as a strange thing. As for those other worthy Works of Solomon (the fruits of this privie search into the natures of the Creatures here mentioned) that the injury of time hath bereft us of; how much better may we say of them,Rolloc. de vocatione, p. 130. than a godly and learned man once did of Origens Octapla? Hujus operis jacturam deplorare possumus, compensare non possumus, This great losse we may well bewayl, but cannot help.
Vers. 14. I have seen all the works that are done,] I have seen them, and set down mine observations of them, 1 King. 4.33. Pliny did somewhat like unto this in his Natural History; which work of his saith Erasmus, Non minus varium est quam ipsa rerum natura: imo non opus, sed the saurus, sed vere mundus rerum cognitu dignissimarum, it hath as much variety in it as Nature her self hath. To speak truth, it is not a Work but a Treasury, nay a world of things most worthy to be known of all men.
And behold all is vanity and vexation of spirit] Nothing in themselves, and yet of sufficient activity to inflict vengeance and vexation upon the spirit of a man: so farre are they from making him truly happy. They doe but feed the soul with wind (as the text may be rendred) wind gotten into the veins is a sore vexation.
Vers. 15. That which is crooked cannot bee made streight] Most men are so wedded and wedged to their wicked wayes, that they cannot bee rectified but by an extraordinary touch from the hand of Heaven: [...]. Hes. Hesiod speaking of God saith, that he can easily set crooked things streight, and only hee. Holy Melanchthon being himself newly converted, thought it impossible for his Hearers to withstand the evidence of the Gospel. But after he had been a Preacher a while, he complained, that old Adam was too hard for young Melanchthon; and yet besides the singular skil and learning that God had given him (for the which he merited to be called the Phoenix of Germany) Ad cum modum in hoc vitae theatro versatum Philippum Melanchthonem apparet, saith a friend and Scholar of his, i. e. It well appeareth, that Melanchthon was (Solomon-like) on this wise busied upon the Theatre of his life, that seeing and observing all he could, he made profit of every thing; and stored his heart (as the Bee doth her Hive) out of all sorts of flowers, for the common benefit. Howbeit he met with much crosness and crookedness that wr [...]ng many tears from him (as it did likewise from St. Paul, Phil. 3.18.) not in open enemies only, as Eccius, and other Papists, but in professed friends, as, Flaccius, Osiander, Melch. Adam in vita. Mel Melanchthon mortuus tantum, non ut blasphemus in Deum cruci affigitur. Zanch. Miscel. ep. ded. &c. who not only vexed him grievously whiles alive, but also fell foul upon him when he was dead, as Zanchius complaineth. Of all Fowl we most hate and detest the Crowes, and of all Beasts the Jackalls (a kind of Foxes in Barbary) because the one diggs up the graves and devours the flesh, the other picks out the eyes of the dead. But (to return to the text) sinful men grow aged and crooked with good opinions of themselves, and can seldome or never be set streight again. The Pharisee sets up his Counter for a thousand [Page 224] pound, I am not as other men, saith he, nor as this Publican, hee stands upon his comparisons, nay upon his disparisons, and although he turn aside unto his crooked ways (as Sampson did to his Dalilah) yet he thinks much to bee led forth with the workers of iniquity, Psal. 125.5. Hab. 2. Luk. 13.11. but cryes, Peace shall bee upon Israel. How many are there, that having laden themselves with thick clay are bowed together, as he in the Gospel was, and can in no wise lift up themselves? They neither can not will (O curvae in terras animae, &c.) but are frample and foolish.
[...].The Greek word for crooked, comes of an Hebrew word that signifies a fool, and every fool is conceited; he will not part with his bable for the Tower of London: Try to streighten these crooked peeces, and they will sooner break than bend, venture all than mend any thing. Plato went thrice to Sicily to convert Dionysius, and could not doe it. A wiser than Plato complains of a perverse and crooked generation, Deut. 32.5. See Acts 2.40. Phil. 2.15. It is the work of Gods Spirit only, by his corrective and directive power, to set all to rights, Luk. 3.5. Philosophy can abscondere vitia, non abscindere, chain up corrupt nature, but not change it.
And that which is wanting cannot be numbred] & stultorum infinitus est numerus, so the Vulgar renders it, there is a numberlesse number of fools, such as are wanting with a witnesse; witlesse, saplesse fellows, such as have principium laesum, their brains crackt by the first fall, and are not cured of their Spiritual phrenzie, by being re-united to the second Adam. Of such fools there are not a few; [...]. Deteriorum magna est natio, boni singulares. Cic. ad Attic. all places are full of them, and so is Hell too; the earth is burdned, the air darkned with the number of them, as the Land of Aegypt was with the Flies that there swarmed. Bias the Philosopher could say, that the most were the worst; and Cicero, that there was a great Nation of bad people, but a few good. Rari quippe boni, saith Juvenal: there is a great paucity of good people. And those few that are, find not a few wants and weaknesses in themselves, quae tamen non nocent, si non placent, these hurt us not, if they please us not; for God considers whereof we are made, and will cast out condemnation for ever,Lud. de Dieu. Euphor. Amama. Psal. 19. as one renders that place, Matth. 12.10. Triste mortalitatis privilegium est, [...]icere aliquando peccare. Our lives are fuller of sins than the Firmament is of starres, or the Furnace of sparks. Nimis augusta res est nuspiam errare. David saw such volumes of infirmities, and so many Erratas in all that he did, that hee cries out, Who can understand his errours? O cleanse thou mee from secret sins.
Vers. 19. I communed with mine own heart, saying, &c.] Here Hugo de Sancto Victore proceeds to censure Solomon (as hee had done before, vers. 13. See the note there) of pride and vain-glory, but with greater pride. For Puerilis jactantiae est accusando illustres viros suo nomini famam quaerere. It is a childish vanity to seek for fame by aspersing better men.Hicronym. Solomon might without boasting say of himself, as here he doth, Loe, I am come to great estate; or, I have greatned and added wisdome above all that have been before me. Doth not God say as much of him, 2 King. 3. & 4. & 5. & 10? And had hee not good reason to praise himself in this sort? For whereas some might here object, that the cause that men get not happinesse by the knowledge of Natural Philosophy is, because they understand it not: That cannot be, saith the Wise-man, for I have out-gone all that went before me in wisdome and perspicacity; and yet I can doe no good on't: try you another while, if you think you can out-doe mee. I think a man may break his neck before his fast of these sublunary felicities.
Vers. 17. And to know madnesse and folly] That by comparing of contraries, I might the sooner finde and fish out what I sought for. Sed frustra fui, but I disquieted my self in vain. Philosophandum igitur, sed paucis; there is a deceit in Philosophy, Col. 2.8. and hee who chooseth to hold fast this lying vanity, doth by his own election forsake mercy, Jon. 2.8.
Vers. 18. For in much wisdome is much grief] And herein children and fools have the advantage; as they want wit, so they want woe; as little is [Page 225] given to them, so little is required of them. Nihil scire vita jucundissimae, [...]. Soph. To know nothing is the bravest life, as the Greek Proverb hath it. But this must be taken with a grain of salt; and wee must know, that heavenly wisdome hath infinite pleasure; and so farre, as all other Arts and Sciences are subservient to it, and regulated by it, they afford to the mind an incredible delight and sweetnesse.
CHAP. II. Vers. 1. Goe to now, I will prove thee with mirth.
THe merry Greeks of the World think that they have the only life of it, that there is no such happinesse as to laugh and be fat, to sing Care away, and to lye carousing and melting in sinful pleasures; yea though they perish therein, as the Duke of Clarence did in his Butt of Malmesey. But a little time will confute these fools, saith Solomon, and let them see, that it is better to be preserved in brine, than to rot in Hony Flyes and Waspes use to come to honey and suger, and such sweet things; so doth Beelzebub (the god of flyes) to the hearts of Epicures and voluptuaries. Behemoth haunteth the fennes, Job 40.21. Here therefore this Wise-man was utterly out, and made an ill transition from the search of wisdome, to the pursute of pleasures; from the school of Socrates, to the herd of Epicurus. For though these hoggs may grunt out their [Let us eat and drink, for tomorrow we shall dye;] yet if death but draw the curtain, and look in upon them, all the mirth is marr'd, and they put into as great an agony as Belshazzar was at the sight of the hand-writing that was against him.
Vers. 2. I said of mirth, it is mad] q. d. Thou mad fool, what dost thou? Yet is not mirth amisse, so it be moderate; nor laughter unlawful (as some Anabaptists in Calvins time held) so that it bee well limited. Carnal mirth, and abuse of lawful things doth mightily weaken, intenerate and emasculate the spirit; yea, it draws out the very vigour and vivacity of it, and is therefore to be avoyded. Some are so afraid of sadnesse, that they banish all seriousnesse; they affect mirth as the Eel doth mud, or the Toad ditches. These are those that dance to the Timbrel and Harp, but suddenly turn into Hell, Job 21.
Vers. 3. Yet acquainting my heart with wisdome] i. e. resolving to retain my wisdome; but that could not be: For whoredome, and wine, Hos. 4.11. and new wine take away the heart; they dull and disable nature, and so set us in a greater distance from grace; they fight against the soul, 1 Pet. 2.12 Arist. de mirah. auscul. lib. 8. and take away all sent and sense of heavenly comforts; Much like that parcel of ground in Sicily, that sendeth such a strong smell of fragrant flowers to all the fields thereabouts, that no Hound can hunt there. And here I beleeve began Solomons Apostasie, his laying the reigns in the neck to pursue sinful pleasures, pleasing himself in a conceit, that he could serve God and his lusts too. A Christian hath ever God for his chief end; and never sins with deliberation about this end; he will not forgo God upon any terms; only he erres in the way, thinking he may fulfill such a lust, and keep God too: But God and sin cannot cohabit; and Gods graces groaning under our abuses in this kind, cry unto him for help, who gives them thereupon (as he did to the wronged Church, Rev. 12.14.) the wings of an Eagle: after which, one lust calls upon another, as they once did upon their fellow-souldiers, Now Moab to the spoyl, till the heart be filled with as many corruptions, as Solomon had Concubines.
Vers. 4. I made me great works] I took not pleasure in trifles, as Domitian did, in catching and killing flyes with his Pen-knife; or as Artaxerxes did, in making hafts for Knives; or as Solyman the great Turk did, in making notches of horn for Bowes; but I built stately houses, planted pleasant Vineyards, &c. A godly man may be busied in mean low things, but he is not satisfied in them [Page 226] as adequate objects, hee trades for better commodities, and cannot rest without them.
I builded mee houses] Curious and spacious, such as is the Turks Seraglio, or palace, said to bee more than two miles in compass. William Rufus built Westminster hall, and when it was done, found much fault with it, for being built too little;Daniels hist. saying, It was fitter for a chamber, than for a hall for a King of England, and took a plat for one far more spacious to bee added unto it.
I planted mee vineyards] That no pleasant thing might be wanting to mee. To plant a vineyard is a matter of much cost and care, but it soon quits cost by bearing, first, plenty of fruit in clusters and bunches, many grapes together. Secondly, by bearing pleasant fruit, no fruit being more delectable to the taste than is the grape; nor more comfortable to the heart, than is the wine made of the grape, Judg. 9.13. Solomon had one gallant vineyard at Baalhamon, that yeelded him great profit, Cant. 8.1.
Vers. 5. I made mee gardens] so called, because garded and enclosed with a wall, Cant. 4.12. like as we call garments quasi gardments in an active acception of the word: because they guard our bodies from the injury of wind and weather. The Hebrew word [...] Gan comes likewise from a word that signifieth to protect or guard. And there are that give this for a reason, why the Lord forbad the Jews to keep swine, because they are such enemies to gardens, whereof that country is very full.
And Orchards] Heb. Paradises, famous for curious variety and excellency of all sorts of trees and forcin fruits; resembling even the garden of God for amenity and delight.Athenaeus, Diod. lib. 2. cap. 4. Q. Curt. lib. 5. And herein perhaps hee gratified Pharaoh's daughter (the Aegyptians took great pleasure in gardens) like as that King of Assyria did his wife Horto pensili, with a garden that hung in the ayr, to his incredible cost.
Vers. 6. To water therewith the Wood] i. e. the gardens or hort-yards that were as large as little woods: Christs garden in the Canticles as it hath a wall (Vers. 5.) so a well to water it, and make it fruitful.
Vers. 7. I got mee servants, &c] Too many by one, sc. Jeroboam, who rent ten tribes from his sonne. I [...] is well observed by an Interpreter, that Solomon, among all his delights, got him not a Fool or Jester, which some Princes cannot bee without, no not when they should bee most serious. It is recorded of Henry the third King of France, that in a Solemn procession at Paris, hee could not bee without his Jester,Epic. hist. Gallicae. who walking between the King and the Cardinal, made mirth to them both. There was sweet devotion the while.
Melanch. in Hesiod. I had great possessions of great and small cattel] [...] pecudes, & postea synechdochic [...]s opes significant: sic pecunia a pecude. So chesita signifies in Hebrew both mony and a lamb.
Vers. 8. I gathered me also silver and gold] Gold of Ophir (now called Peru) where the Spaniards are said to meet with more gold oar, than earth: Besides his great gifts from other Princes, as Hiram, Queen of Sheba, &c. his royal revenue,Petrarch. his tributes from forein nations, subdued by his Father David, to a very great value. Sixtus the fourth was wont to say, that a Pope could never want mony, while he could hold a pen in his hand. His predecessor John 22. left in his treasury to his heirs 250 tonnes of gold. Boniface the 8. being plundered by the French, Heidfield. was found to have more wealth (saith mine Authour) than all the Kings of the earth could have raised by one years revenue. It should seem by the peoples complaint after Solomons death, 1 King. 12.4. that hee lay over heavy upon them by his exactors, and gold-gatherers, which caused the revolt of the ten tribes. One act of injustice, oft loseth much that was justly gotten. Kedarlaomer and his fellow-Kings were deprived of the whole victory, because they spared not a man whom they should have spared. Ill-gotten gold hath a poysonful operation, and will bring up the good food, together with ill humors, Job 20.15.
And the delights of the sons of men] These drew out his spirits, and dissolved [Page 227] him, and brought him to so low an ebbe in grace; his wealth did him far more hurt than his wisdome did him good: it is as hard to bear prosperity, as to drink much wine and not bee giddy: it is also dangerous to take pleasure in pleasure, to spend too much time in it; as Solomon, for seven years spent in building Gods house, spent thirteen in his own. Lovers of pleasures are set as last and worst in that catalogue of wickednesse in the last daies, [...]. 2 Tim. 3.4.
Vers. 9. Also my wisdome remained with mee] Outward things are dead things, and cannot touch the soul, (a lively spirit) unless by way of taint: Solomon, if not at first, yet at length, was fearfully tainted by them, making good that of the Poet,
Vers. 10. And what soever mine eyes desired, &c.] I fed them with pleasant pictures, shews, sights, and other objects of delight, which yet have plus deceptionis quam delectationis, able to entice, and ready to kill the intangled:Lactant. How many are there that have died of the wound in the eye? David knowing the danger, prayeth, Psal. 119.37. Turn away mine eyes from beholding of vanity. Job steps one degree further, from a prayer to a vow, chap. 31. yea from a vow to an imprecation, ver. 7. If our first parents fell by following the sight of their eyes, and lust of their hearts, what can Solomon or any of us promise our selves, qui animas etiam incarnavimus, who have made our very spirit a lump of flesh, prone to entertain vice, yea to solicit it?
For my heart rejoyced in all my labour] This is not every worldlings happiness. For some live not to injoy what they have raked together, as that rich fool in the Gospel: others live indeed, but live beside what they have gotten, as not daring to diminish ought; but defrauding their own genius, and denying themselves necessaries. So did not Solomon, and yet hee found not the good hee sought for neither, as hee tells us in the next words. Nor is it want of variety in these pleasures, but inward weakness, an emptiness, and insufficiency in the creature. In heaven the objects of our delight and blessedness shall bee, though uniform, yet everlastingly pleasing.
Vers. 11. Then I looked on all the works] A necessary and profitable practice, well worthy our imitation, viz. to recognize and review what wee have done, and to how little purpose wee have wearied our selves, in the multitude of our counsells, Esay 47.13. God looketh upon men, and if any say, I have sinned and perverted that which was right, and it profited mee not, Hee will deliver his soul from going into the pit, and his life shall see the light, Job 33.27, 28. Tully could tell Nevius, that if hee had but well weighed with himself those two words, Quid ago? What do I?Orat. pro Quintio. his lust and luxury would have been cooled and qualified.
And behold, all was vanity and vexation of spirit] In the very pursute of them is much anguish, many grievances, fears, jealousies, disgraces, interruptions, discontentments. Next, it is seldome seen, that God allows to the greatest darlings of the world a perfect contentment. Something they must have to complain of, that shall give an unsavoury verdure to their sweetest morsels, and make their very felicity miserable. Yet all this avails mee nothing, so long as I see Mordecai, saith Haman the Kings minion. Lastly, after the unsanctified enjoyment, follows the sting of conscience, that will inexpressibly vex and torment the soul throughout all eternity.
And there was no profit under the sun] Nullae emolumenta laborum, nothing but labour for travell, no contentation but desperation, no satisfaction but endless vexation; as children tire themselves to catch a butterflie; which when they have caught, profits them nothing, onely fouls their fingers. Or rather as the dropsical body, by striving to quench thirst by drinking, doth but increase the disease, and in the end destroy it self.
[Page 228]Vers. 12. For what can the man doe that cometh after the King?] q. d. who is it that can out-doe me in this review and discovery? Neither is this a vain-glorious vaunting of his own vertues, but an Occupation or prevention of an objection, thus.
Obj. It may be thou hast not perfectly known the difference of things, and so hast not rightly determined.
Sol. To this he answers, that he hath so quit himself in searching and trying the truth in these points, that it is not for any other to goe beyond him. And having removed this rub, having carried this dead Amasa out of the way, that might have hindred his Hearers march, hee proceeds in his discourse.
Vers. 13. Then I saw that wisdome excelleth folly] i. e. Philosophy and Humane wisdome, though it cannot perfect the mind, nor make a man happy, yet it is as farre beyond sensuality and brutishnesse, as light is beyond darknesse. Those that seek for the Philosophers Stone, though they misse of their end, yet they find many excellent things by the way: So, Philosophers, Politicians, Moralists, though they missed of the pearl of price, yet they sought out other goodly pearls (with that wise Merchant, Mat. 13.45.) for the which they have their just praise and profit.
Vers. 14. The wise mans eyes are in his head] Hee judiciously pondereth things past, [...]. Descrip. of the world, chap. of China. Heyl. Geog. and prudently ordereth things present, and providently fore-seeth to prevent dangers likely to ensue. The Chineses use to say of themselves, that all other Nations of the world see but with one eye, they only with two. Italians tell us, that whereas Spaniards seem wise and are fools, French-men seem fools and are wise; Portugals neither are wise, nor so much as seem to bee so; they themselves both seem wise and are so. This I could sooner beleeve, if from a better mouth than their own. Romani, sicut non acumina, ita non imposturas habent, saith Bellarm. The Romans (those wittiest of the Italians) are neither very subtile, nor very simple.
But the fool walketh in darknesse] Hee hath neither fight nor light, but is acted and agitated by the Prince of Darkness, who holds his black hand before the eye of such mens minds, and blinds their understandings; dealing with them, as Pliny saith the Eagle deals with the Hart, shee lights upon his horns and there flutters up and down, filling his eyes with dust borne in her feathers, that at last he may cast himself from a rock, and so be made a prey unto her.
One event hapneth to them all] As did to Josiah and Ahab in the manner of both their dying in battel. They may be all wrapt up together in a common calamity,Aug. and Sapientes sapienter in gehennam descendant, the worlds great wise men goe very wisely down to hell: there (for want of saving grace) fools and wiser men meet at one and the same Inne, though by several wayes; at one and the same Haven, though from several coasts.
Vers. 15. As it happeneth to the fool, so it happeneth] It is with men, as with Counters, though in the account one stand for a penny, another for a pound; yet in the bag there is no difference: so here in the event, all our wisedom is soon refuted with one black Theta, which understanding us not, snappeth us unrespectively without distinction, and putteth at once a period to our reading, and to our being.
And why was I then more wise] This is a peece of peevishnesse, a childish folly we are all prone to, viz. to repent us of our best pains if not presently paid for it; so short spirited are we, that unlesse we may sow and reap all in a day, unlesse all things may goe with us as well as we could wish, wee repent us of our repentance with David, Psal. 73.13. hit God in the teeth with our obedience, as those hypocrites in Esay, chap. 58.2, 3. and as that elder brother in the Parable, that told his father he had never been worth a Kid to him for all his good service. But what? is God like to break, or to dye in our debts, that we are so hasty with him? This was good Barucks fault, and he is soundly chidden for it, Jer. 45.1. with chap. 36.1, 2. Good men oft find it more [Page 229] easie to bear evil, than to wait till the promised good bee enjoyed. It was so with those Christian Hebrews, chap. 10.34, 36. whom therefore the Apostle there tells, they had need of patience, or tarriance, to carry Gods time. [...]. It needs not repent the wise of this world (much lesse the children of Light) of any good they have done or gotten (however it prove with them) sith some degree of comfort follows every good action, as hear accompanies fire, as beams and influences issue from the Sun. And this is so true, that very Heathens upon the discharge of a good Conscience, have found comfort and peace answerable.
Vers. 16. For there is no remembrance of the wise] viz. unlesse hee bee also wise to salvation: for then he shall be had in everlasting remembrance. Or otherwise, either he shall be utterly forgotten (as being not written among the living in Jerusalem, Esay 4.3.) or else he shall not have the happiness to bee forgotten in the City where he had so done, Eccl. 8.10. I mean where he had been either a dogmatical, or at least a practical Atheist, as the very best of the Philosophers were, Rom. 1. & 1. Cor. 1. the choysest and the most picked men amongst them, 1 Cor. 3.21.
And how dyeth the wise man? as the fool] See the Note on vers. 14▪ & 15. wise men dye as well as fools, Psal. 49.10. good men dye as well as bad, Ezek. 21.4. yet with this difference; that the righteous hath hope in his death, which to him is neither total, but of the body only, nor perpetual, but for a time only, till the day of refreshing. See both these, Rom. 8.10, 11.
Vers. 17. Therefore I hated life] i. e. I lesse loved it than I had done; I saw mortality to be a mercy, with Cato; I was neither fond of life,Ʋsque adeone mori miserum Virgil. nor afraid of death, with Q. Elizabeth. I preferred my Coffin before my Cradle, my Burial-day before my Birth-day, chap. 7.1. A greater than Solomon threatens those that love life, with the loss of life, Luk. 17.33. and hath purposely set a particular vanity and vexation upon every day of our life, that wee may not dote upon it, sith we dye daily. Sufficient to the day is the evil (that is, the misery) thereof. Quicquid boni est in mundo, saith Austin, what good thing soever we have here, is either past, present, or to come. If past, it's nothing: if to come, it's uncertain: if present, yet it is unsufficient, unsatisfactory. So that, whilst I call to mind things past (said that incomparable Q. Elizabeth) behold things present, and expect things to come,Camb. Eliz. fol. 325. I hold them happiest that goe hence soonest.
Vers. 18. Yea, I hated all my labour] i. e. I was sorry to think, that I had been so eager and earnest in getting a great estate, which now I must leave, and to whom I know not; sure I am, to those that never took any pains for it. And herein we see the corruption of our nature discover it self, in that we are so wedded to the things of this world (especially if gotten by our own art and industry) that we think much to bee divorced from them by death, and to leave them to others, when our selves can enjoy them no longer. Henry Beauford that rich and wretched Cardinal, Bishop of Winchester, and Chancellor of England, in the reign of Henry 6. when hee perceived that hee must dye,Act. & Mon. fol. 925. and that there was no remedy, murmured at death, that his riches could not reprieve him till a further time. For he asked, wherefore should I dye, being so rich? If the whole Realm would save my life, I am able either by policy to get it, or by riches to buy it. Fye, (quoth he) will not death bee hired? will money doe nothing?
Latimer, in a Sermon before King Edward the 6. tells a story of a rich man, that when hee lay upon his Sick bed, there came one to him and told him, that certainly, by all reason they can judge by, hee was like to be a man for another world, a dead man. As soon as ever he hears but these words (saith Latimer) What must I dye? said he, send for a Physician; wounds, sides, heart, must I dye? wounds, sides, heart, must I dye? and thus he goes on, and there could bee nothing got from him, but wounds, sides, heart, must I dye? Must I dye and goe from these? here was all: here's the end of a man that made his portion to bee in this world. If this mans heart had been ript up a [...]ter [Page 260] hee was dead, there might have been found written in it, The God of this present world.
Serm. on Psal. 17.14. April 3. 1643. before the L. Maior.Mr. Jeremy Burroughes relates in print of another rich man, that had sometime lived neer unto him; who, when hee heard his sickness was deadly, sent for his bags of mony, and hugg'd them in his arms, saying: Oh! must I leave you? Oh! must I leave you? And of another, who when hee lay upon his sick bed, called for his bags, and laid a bag of gold to his heart, and then bad them take it away, it will not do, it will not do.
Mr. Rogers in his Treatise of love, tels of one, that being near death, clapt a twenty shillings peece of gold into his own mouth, saying, Some wiser than some, Ile take this with mee, howsoever.
Vers. 19. And who knoweth whether he shall bee a wise man] A friend or an enemy, an acquaintance or a meer stranger: riches oft change masters. How many by a just hand of God dye childless; or else leave that they have to dingthrifts, that will spend it as merrily, as ever their parents got it miserably? scatter with a fork as it were, what they have wretchedly raked together? Our Henry 2. some few hours before hee died, saw a list of their names, who conspired with the King of France, and Earl Richard (his sonne and successor) against him; And finding therein his son John (whom hee had made Earl of Cornwal, Sommerset, Nottingham, Derby, and Lancaster, and given him a vast estate) to bee the first; he fell into a grievous passion, both cursing his sons, and the day wherein himself was born:Dan. hist. 112. and in that distemperature departs the world, which so often himself had distempered.
Vers. 20. Therefore I went about to cause my heart, &c.] i. e. I set my self to take off the edge of my affections from these outward comforts that are so uncertain, [...]. Symmachus. Metaph. ab equis, quos qui agitant circumagunt. and so unsatisfactory; and to take another course for the attaining of true happinesse. The Hebrew word signifies, I set a compass, I turned round, or I turned short again upon my self, by a reflex act of my mind, as Ephraim did, Jer. 31.19, 20. as the prodigal did when hee came to himself, who before had been besides himself in point of salvation: and as Solomon elsewhere prays, that the captive people may bethink themselves, or (as the Hebrew hath it) bring back to their heart, 1 King. 8.47. return and discern between the righteous and the wicked, Mal. 3.18. Thus David examined his ways, and finding all to be naught and stark naught, (contrary to that of God, who reviewing his works, found all good and very good) hee bethought himself of a better course, hee turned his feet to Gods testimonies, Psal. 119.59. Set not thy heart upon the asses, said the Prophet to Saul, forasmuch as better things abide thee, the desire of all Israel is to thee.
Vers. 21. For there is a man whose labour is in wisdome] This seemed to Solomon (whose own case it was like to be) so unworthy a thing, and such a vexation of spirit, that hee can never say enough of it; but could find in his heart to cry out with the Poet, [...], I am thrice miserable, nay ten times, nay an hundred, nay a thousand times so, that am born to be a provident and a perfect drudge of an idledrone, or perhaps of a meer stranger.
This is also vanity and a great evill] Not privation of good onely, a nothing; but a position of evill, a sad thing; an inconveniency not to bee avoided by the most circumspect prudence: [...] for it is written, Hee taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise (their inward disceptations, [...]. their debating the matter with themselves) that they are vain, 1 Cor. 3.19, 20. The rich fool talked to himself (as fools use to do) and set down how every thing should be, Luke 12.17. but it proved somewhat otherwise, ere he was a day elder.
Vers. 22. For what hath a man of all his labour] What makes hee of it (every thing reckoned) see chap. 1.3. what takes hee with him when hee dies, more than a poor winding sheet? as that Great Emperour of Egypt caused to bee proclaimed at his funeral,Caron. Chron. that that shirt of his (there hanged up for the purpose) was all that hee now had of all his labour, and great atchivements. Saladine [Page 231] the mighty Monarch of the East is gone, and hath taken no more with him than what you see, said the bare Priest that went before the bier.Carion. Chron. See the Note on 1 Tim. 6.7.
Vers. 23. For all his days are sorrows, &c.] All the days of the afflicted are evil, Prov. 1 [...].15. and every day hath a sufficient evil laid upon it by God, Matth. 16.34. Few and evil were the days of Jacobs pilgrimage.Gen. 47.9 God gave him not a draught only of the cup of affliction, but made him a diet-drink. Man is born to trouble (saith Eliphaz, Job 5.7.) as the spark flyes upward. [...], &c. Isocr. Man and Miserable are in a manner terms convertible: He that remembers that himself is a man, will not think much of any sorrow betides him, saith the Heathen Oratour. For,
Yea, his heart taketh no rest in the night] As a clock can never stand still, so long as the plummets hang thereat; so neither can a worldlings heart for cares and anxieties. These gnats will not suffer him to sleep, these flyes of Aegypt are continually stinging him, Nocte ac die non dabunt requiem, as those Tyrants, Jer. 16. Night and day he is disquieted with them; he lyes upon a pillow stuft with thorns. Not so the godly man, he contracts his cares into a narrow compasse, communes with his own heart upon his bed; and having made all even with God, sleeps undisturbed, Psal. 3. & 4. Jacob rests sweetly when his head lay upon a hard stone at Bethel: Ahasuerosh cannot rest, though upon a Bed of Doun, but calls for the Chronicles. It was wisely done of Burleigh L. Treasurer, to put off his cares together with his clothes,Camden. when he laid by his Gown, he would commonly say, Lye there Lord Treasurer, and so quietly compose himself to take his sleep. In nothing be careful (saith the Apostle) but let the peace of God guard your hearts and mindes in Christ Jesus, Phil. 4.6, 7.
Vers. 24. There is nothing better for a man, &c.] This may seem to savour of Epicurisme; as may also some following passages of this book. For which cause some of the old Jew-Doctors were once in a minde to hide this whole book out of the way; and not suffer the common sort to [...] any more. But this they needed never to have done: for the Preacher expresly calls carnal mirth madnesse, in this very chapter; and sheweth that the happiness of a man stands in fearing God, and keeping his Commandements, chap. 12. All which is poynt-blank against Atheisme and Epicurisme. And whereas here and elsewhere the liberal use of the Creatures is commended and commanded; this is done in opposition to, and detestation of such parsimonious penny-fathers, as deny themselves that necessary and honest affluence that God hath permitted and afforded them: living sordidly, that they may grow rich suddenly, although they know not how soon they may leave all, nor yet to whom.
This also I saw that it was from the hand of God] It is he that fills our hearts, as with food, so with gladnesse, Acts 14.17. He can curse our blessings, make our table a snare, sauce that we eat, spice that we drink, with his fierce wrath, as he did the Quails to those Israelites. He can dissweeten our Delicates, either with sicknesse, Job 33.20. or sorrow, Psal. 107.17, 18. or sudden terrour, 1 Sam. 30.16, 17. & 1 King. 1.41. Adoniah's feast ended in horrour; astonishment was served up for their last dish. Let God therefore bee sought, for a comfortable use of the Creature, and then be merry at thy meat, and put sorrow from thy heart, chap. 9.7. Eat the fat, and drink the sweet, &c. for the joy of the Lord is your strength, Nehem. 8.10.
Vers. 25. For who can eat? or who can hasten, &c.] And yet I have found, (and so shall you) that tranquillity and true happiness (the Kindgom of God) doth not consist in meats and drinks. A Turk may beleeve sensualities in his fools paradise: but no servant of God is a slave to his palate.
[Page 232]Vers. 26. Wisdome and knowledge] To get these things rightly, and to use them comfortably.
To gather and to heap up] Converrere & congerrere, to rake and scrape together; the muck-worms occupation.
That he may give] As he did the Aegyptians goods to Israel, Nabals to David, Hamans to Mordecai.
CHAP. III. Vers. 1. To every thing there is a season.
A Set time, such as we can neither alter nor order. This is one of those keys that God carries under his own girdle, Act. 1.7. To seek, to doe or get any thing before the time, is to pull apples before they are ripe, saith a Father, which set the teeth on edge,Fom [...] importuni tempore decerpunt. Tertul. and breed stomack-worms. They labour in vain that would prevent the time prefixed by God, as those hasty Ephraimites in Aegypt, 1 Chron. 7.22. with Psal. 78.9. those heady Israelites in the Wilderness, Numb. 14.40. Moses would be acting the Judge before his time, Exod. 2.12. he is therefore sent to keep sheep in Midian, vers. 15. David staid Gods leisure for the Kingdom; those in Esther, for deliverance, they knew that God would keep his day exactly, as he did with the Israelites in Aegypt, Exod. 12.40, 41. Ev [...]n the self-same day, when the four hundred and thirty years fore-told were expired, Gods people were thrust out of Aegypt. So Dan. 5.30. In that night was Belshazzar slain; because then exactly the seventy years were ended. And as God fails not his own time, so he seldome comes at ours, J [...]r. 8.20. for he loves not to be limited. We are short-breath'd, short-sighted, apt to antedate the promises in regard of the accomplishment, Hab. 2.2. And no less apt to out-stand our own markets, to let slip opportunities of grace, which are ever head-long, and (once past) irrecoverable. O if thou hadst known at the least in this thy day,Heb. 2.3. Psal. 32.6 &c. How shall we escape, if we neglect so great salvation? Therefore shall every one that is godly seek thee in a time when thou mayst be found. There is a certain time set for men to come in and be saved; as Alexander set up a Taper, when he besieged a Town: as Tamerlan hang'd out first a white flag, and then a red. Many a man loseth his soul as Saul did his Kingdome, by not discerning his time. Esau came too late: so did the foolish Virgins. If the gate of grace be over-past, the gate shut, the draw-bridge taken up, there is no possibility of entrance.Heb. 4.1 [...]. Let us therefore fear lest a promise being left us, and an overture made us of entring into Gods rest, any of us should seem to fall short, or come late, a day after the fair, an hour after the feast. God, who in his eternal Counsel hath appointed things to be done, hath also ordained the opportunity and time wherein each thing should bee done; which to neglect is such a presumption, as hee usually punisheth with final hardning, Ezek. 24.13.
Vers. 2. There is a time to be born, and a time to dye] Wee doe not hear the Wise-man say, There is a time to live. What is more fleeting than time? yet life is not long enough to be worthy the title of time. Death borders upon our birth, and our cradle stands in our grave. Orimur, Morimur.
How many have we seen carried from the Womb to the Tomb; from the birth to the burial?Ab utero ab urnam. And what a short cut hath the longest liver from the grave of the womb, to the womb of the grave? Men chop into the earth before they are aware many times; like as he that walks in a field covered with snow, falls suddenly into a marle pit.
A time to plant, &c.] In point of good husbandry fit seasons are to be observed, [Page 233] or else little increase can bee expected. God also, the great vine-dresser, plants and plucks up more Churches or particular persons at his pleasure, Esay 5.1. to the 8. Mat. 15.13. Jerusalem (that plant of renown) is now of an Eden become a Sodom; and that which Moses threatned, Deut. 28.49. &c. fulfilled to the utmost. Susa in Persia signifies a Lilly, and was so called for the beauty and delectable sight: Now it is called Valdac, of the poverty of the place. Niniveh that great City, that once had more people within her walls, than are now in some one Kingdome, is at this day become a sepulture of it self, a little Town of small Trade, where the Patriarch of the Nestorians keeps his [...]eat at the devotion of the Turks.Frid. secund. Imper.
Vers. 3. A time to kill] viz. To cut off corrupt members by the sword of Justice, or of War, ne pars sincera trahatur: There is a cruel mercy, saith one, there is a pious cruelty, saith another. But cursed is hee that doth the Lords work negligently: and cursed is hee that (in a good cause, and upon a good calling) keepeth back his sword from blood, Jer. 48.10. But that souldier can never answer it before God, that striketh not more as a Justice of Peace, than as a souldier of fortune.
A time to break down, and a time to build up] This and the rest, though every one knows to be so in common experience, yet one and the same thing (in effect) is oft repeated, that it may be once remembred: viz. that this whole world is nothing else but a mass of mutabilities; that every man, every State, every thing is a planet, whose spherical revolutions are some of longer, some of shorter continuance. Omnia versantur in perpetuo ascensu & descensu, there is a perpetual ascending and descending of life and state.
Vers. 4. A time to weep, and a time to laugh] Onely wee must not invert the order, but weep with men, that wee may laugh with Angels; lay godly sorrow as a foundation of spiritual joy. Surely out of this eater, comes meat; out of this strong, sweet: strong and sweet refreshments follow upon penitential performances: these April showers bring on May flowers. Tertullian saith, that he was nulli rei natus nisi poenitentiae, born for no other purpose, but to repent: but then, he that truly repenteth, de peccatis dolet, & de dolore gandet, is grieved for his 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, [Page 234] 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 sa [...]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,R [...]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 Luth [...]rum quodammodo trist [...]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 th [...] [...]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,Mim [...]s. subject they are to vanity or violence, Matth. 6. How seldome [Page 235] doe Gamesters grow rich? Vitrea est fortuna; cum splende [...], 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] 'Tis 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 that pinched with penury, water their plants, feed upon tears. And although bread and other comforts cast upon such may seem cast down the waters, because no hope of recompence, yet thou shalt bee recompenced at the Resurrection of the Just (saith Christ to such) and blessed in the mean while, Luk. 14.14. Temporalia Dei servis impensa non pereunt, sed paer [...]uriunt, Almes perisheth not, but is put to use.
Vers. 7. A time to rent, and a time to sew] As in making a new, or translating an old garment.Fuller. Turks wonder at English for pincking or cutting their cloathes, and making holes in whole cloth, which time of it self would tear too soon. It was a custom among the Jews, to rent their cloathes in case of sad occurrences. The Prophet Ahijah rent Jeroboams new garment in twelve peeces, to shew that God would rend the Kingdom out of the hand of Solomon, 1 King. 11.31. Schismaticks rend the Church, Hereticks the Scriptures: God will stitch up all in his own time, and heal the breaches thereof, Psal. 60.2.
A time to keep silence, and a time to speak] It is a singular skill to time a word, Isa. 50.4. to set it upon its wheels, Prov. 25.11. as Abigail did for her family, 1 Sam. 25. as Esther did against Haman. And it is an happy thing when a man can pray as one once did, Det Deus ut sermo meus adeo commodus sit, quam sit accommodus, God grant my speech may bee as profitable as it is seasonable. He that would be able to speak when and as he ought, [...]. Pythagorica. Cuspin. de Coesarib. 475. must first learn silence, as the Pythagoreans did of old, as the Turks doe at this day, Perpetuum silentium tenent ut muti, they are not suffered to speak: Discamus prius non loqui, saith Hierome upon this text. Let us first learn not to speak, that afterwards we may open our mouthes to speak wisely. [...]. Cic. de Amici [...]. Silence is fitly set here before speaking, and first takes its time and turn. It is a good rule that one gives, either keep silence, or speak that that is better than silence.
Vers. 8. A time to love, and a time to hate] Yet I like not his counsel that said. Ama tanquam osurus, odi tanquam amaturus. Let a man chuse whom he may love, and then love whom he hath chosen. Let love be without dissimulation: abhor the evil, cleave to the good, Rom. 12.9. Hate wee may (but then it must be) Non virum, sed vitium, not the man, but his evil qualities; whereof also we must seek to bereave him, that he may bee totus desiderabilis, altogether lovely, Cant. 5.16.
A time of war, and a time of peace] Time (saith an Interpreter) is a circle; and the Preacher shutteth up this passage of time in a circle. For having begun with a time to be born, and a time to dye, he endeth with a time of warre, which is a time of dying, and with a time of peace, which is a time, wherein people, by bringing forth, are multiplied.
Vers. 9. What profit hath he that worketh, &c.] i. e. How can any man by any means he can use, help,Cui bono. or hinder this volubility and vanity that he meets with in every creature? What profit? see the Note on chap. 1.3. whereunto this verse relateth, as being a conclusion of the principal argument.
Vers. 10. I have seen the travell that God, &c.] Not Fortune, but Providence ordereth all crosse occurrences: a wheel there is within a wheel, Ezek. 1. then when men may think things run on wheels, at sixes and sevens▪ as they say. Humble your selves under the mighty hand of God, 1 Pet. 5.6. His holy hand hath a special stroke in all our travels. Hee both ordaineth, Act. 2. and ordereth all, Gen. 50.20. altering the property, Rom. 8.28. and disposing them to good, raysing profit from all. Thus men afflicted Job for covetousnesse, [Page 236] the Devil for malice, chap. 1. God, for trial and exercise of his graces; to bee exercised therein, saith the text, or (as the word signifieth) to bee humbled therewith, to hide pride from man, Job 33. to tame and take him a link lower. Their hearts are brought down, Isa. 29.4. saith the Prophet, they speak out of the ground that erst set their mouthes against Heaven, and said, I am, and besides mee there is none.
[...] ab or natu, Mundus a mundicie.Vers. 11. He hath made every thing beautiful, &c.] Plato was wont to say, that God did always [...] work by Geometry. Another sage said, Pondere, me sura, numero, Deus omnia fecit, God hath done all in number, weight, and measure; made and set all things in comely and curious order and equipage: he hath also prefined afore-hand a convenient and beautiful season for every thing; ordering the disorders of the world to his own glory and his Churches good.
Also he hath set the world in their heart] i. e. Hee hath given to men the Creature to contemplate; together with an earnest desire to search into Natures secrets. [...] Rom. 1.22. The Vulgar renders this Text thus, Et mundum tradidit disputationi corum, And he hath delivered the world to their disputations. But so foolishly and impiously have men disputed of God, of his Providence, of his Judgements, of the chief happinesse, &c. that they have reasoned, or rather wrangled away the truth: being neither able to find out the beginning nor end of the causes or uses of Gods works. See Rom. 1.21, 22. Veritatem Philosophiae quaerit, Theologia invenit, Religio possidet, said Picus Mirandula; Philosophy inquires after truth, Divinity findes it out, and Religion only improves it.
Glossa Minor.Vers. 12. I know that there is no good in them] i. e. No other good, but for a man to rejoyce and doe good in his life, i. e. Frui praesentibus & facere quod in futuro profit, to enjoy things present, and to do that that may doe him good a thousand years hence: to expend what he hath upon himself, and to extend it unto others that are in necessity; this is to lay up in store for himself a good foundation against the time to come, this is to lay hold upon eternal life, 1 Tim. 6.18, 19.
2 Thess. 3.Vers. 13. And enjoy the good of all his labour] They that will not labour must not eat, saith the Apostle: As they that doe shall enjoy the good of all their labour, eat the labour of their hands, and be thrice happy, Psal. 12.8, 12. Jabal and Jubal, Gen. 4. Valeat possessor oportes, Si comportatis rebus bone cogitat uti. Horat. Psal. 43.5. Frugality and Musick, good husbandry and good content, dwell together? and yet not alwayes, but where God gives the gift. Hee gives strength to labour, and health to enjoy the good of our labour. This the rich fool in the Gospel either knew not, or considered not: Eat, drink, and bee merry, said he to himself: but God was not in all his thoughts. How much better David? Hope in the Lord, saith he to himself and others, and be doing good: dwell in the Land, and verily thou shalt be fed, Psal. 37.3.
Vers. 14. I know that whatsoever God doth it shall be for ever] i. e. That his Decree is unchangeable, that his counsel shall stand, Prov. 19. that the Sun may sooner be stopt in his course, than God hindered of his will, or in his work: sith his power and grace is irresistable. Nature, Angels, Devils, Men, may all be resisted, and so miss of their design; Not so God: For who hath resisted his will? Vain men, whiles (like proud, and yet brittle clay) they will be knocking their sides against the solid and eternal Decree of God, break themselves in peeces,1 King. 1. as Adoniah did. And whilest, with Pompey, vanquished by Julius Caesar, they complain that there is a great mist upon the eye of Divine Providence, they doe but blame the Sun, because of the sorenesse of their blear eyes. Certain it is, and Solomon knows it (though the best of Heathens doubted of it when they saw good men suffer, bad men prosper) that every Creature walks blind-fold; only he that dwels in light sees whither they goe: and that the Charrets of all effects and actions come forth from between those mountains of Brasse, Gods provident Decrees and counsels most firm and immutable, Zach. 5.6.
That men should fear before him] And not lay the reigns in the neck, casting [Page 237] away all care upon pretence of Gods decree, as that French King did,Ludo. 11. that thus desperately argued, Si salvabor, salvabor; si vero damnabor, damnabor; If I shall bee saved, I shall bee saved, and if I shall bee damned, I shall bee damned; therefore I will live as I list. This was to suck poyson out of a sweet flower, to dash against the Rock of ages, to fall into the pit (like a profane beast) which was digged for better purpose,Exod. 21.23. to stumble at the word (an ill sign, and yet an ordinary sinne) whereunto also they were appointed, 1 Pet. 2.8. A bridge is made to give men safe passage over a dangerous River: but hee that stumbleth on the bridge is in danger to fall into the River: So here.
Vers. 15. That which hath been, is now, &c.] viz. With God, to whom all things are present, Rom. 4.17. 2 Pet. 3.8. Jer. 1.5, 6, 7. Hence God is said to know future things, Exod. 3.9. John 18.4. not to foreknow them. For indeed neither foreknowledge nor remembrance are properly in God, sith his whole Essence is wholly an eye or a mind; it is the example or pattern of all things, so that hee needs but to look upon himself, and then hee seeth all things, as in a glass. The eye of man beholds many things at once, as Ants in a mole-hill: but if it will see other things at the same time, it must remove the sight. The mind of man can take in a larger circuit, even a City, a Country, a World: but this it doth onely in the lump or whole masse of it; for else it must remove from form to form, and from thought to thought. But God takes all at once most stedfastly, and perfectly. All things without him are but as a point or ball, which with as much ease hee discerneth, as wee turn our eyes.
And God requireth that which is past] Or enquireth, asketh, that which is by-gone; hee bespeaks it as present, calling those things that are not as if they were. Non aliter scivit Deus creatae quam creanda, saith Austin. God knew things to be created, as if they had been before created.
Vers. 16. The place of judgement, that wickedness was there] i. e. That wrong reigned in the places of Judicature, that Justice was shamefully perverted, and publick Authority abused to publick injury. Cato saw as much in the Roman States, and complained, that private robbers were laid in cold irons,A. Gell. lib. 21. cap. 16. when publick theeves went in gold chains, and were cloathed in Purple. Another, not without cause, complains, that even among us Christians, some follow the administration of Justice as a trade onely; with an unquenchable and unconscionable desire of gain: which justifies the common resemblance of the Courts of Justice to the Bush, whereto whiles the Sheep flyes for defence in ill weather, hee is sure to lose part of his fleece. Such wickedness saw the Wiseman in the place of Judgement, where hee least looked for it. God himself looked for judgement, but behold a scab, Isa. 5.7. So the Hebrew hath it.
Vers. 17. I said in my heart, God shall judge, &c.] Hee did not deny the Divine Providence, as Averroes for this cause did; much less did hee turn Atheist with Diagoras, because hee could not have Justice done upon a fellow that had stollen a Poem of his, and published it in his own name. But hee concluded within himself,Psal. 37. that God would surely take the matter into his own hand, Judge those unrighteous Judges, right and relieve the oppressed, bring forth their righteousness as the light, and their innocency as the noon-day, if not in this world, yet certainly at that great Assizes to bee held by his sonne. (Because hee hath appointed a day in the which hee will judge the world in righteousness, whereof hee hath given assurance to allmen, &c.) Act. 17 31. His petty Sessions he keepeth now, letting the Law pass upon some few corrupt Judges by untimely death, disgraces, banishment, remorse of conscience, &c. (as hee did upon Judge Morgan, that condemned the Lady Jane Gray, Judge Hales, Belknap, Empson, Dudley, that I speak not of Pilate, Felix, &c.] reserving the rest till the great Assizes, 1 Tim. 5.24. Some hee punisheth here, lest his Providence, but not all, lest his patience and promise of Judgement should be called into question; as Austin well observeth. His two and twenty learned [Page 238] Books, De civitate Dei, were purposely written to clear up this truth. And so were Salvians eight Books, De gubernatione Dei, & de justo praesentique ejus judicio.
Vers. 18. That they might see that they themselves are beasts] It is reckoned a great matter that wicked men are made to know themselves to bee but men, and no more,Psal. 37 22. Psal. 9.20. But God will make good men see and say with David, Ambr. in Psal. 72. So foolish was I and ignorant: I was as a Beast before thee. Pulchre addidit, Apúd te, saith Ambrose upon those words; Elegantly said the Psalmist, Before thee, because in respect of God, what is man but an unreasonable Beast? He that is wisest among men,Socrat. apud Platon. said Socrates, (who himself was held the wisest of men) if hee bee compared to God, Simia videbitur, non sapiens, hee will seem rather an Ape 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, h [...]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,
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.
[Page 239] 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-do [...]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 the Mad-man without good reason. To what end (saith he) should a man toyl and tire out himself with hard labour to compasse commodity, making a drudge and a beast of himself for a little pelf; sith he knows not who shall have the spending of it, and he is sure to be either squeezed by his Superiours, as vers. 1. of this Chapter, or else envied by his neighbours, as vers. 4? Is not a little with [...]ase better? a penny by begging better than two pence by true labour? It is well observed [Page 240] by an Interpreter, that this sentence uttered by the sluggard, is in its true meaning, not much different from that of the Wise-man, Prov. 17.1. but ill applyed by him. Good words are not alwayes to be trusted, from ill men especially.
Vers. 7. Then I returned, and saw vanity, &c.] i. e. another extream of vanity, visible where-ever the Sun is seen. Dum vitant stulti vitium, in contrariae currant: Fools whiles they shun the sands, rush upon the rocks; as Herod would needs prevent perjury by murther. The sluggard here, seeing those that doe best to be envied of others, resolves to doe just nothing. Again, the covetous Miser, seeing the sluggard lye under so much infamy for doing nothing, se laboribus conficit, undoes himself with over-doing. Sed nemo ita perplexus tenetur inter duo vitia, quinexitus pateat, absque tertio, saith an Ancient: But no man is so held hampered betwixt two vices, but that hee may well get off, without falling into a third. What need Eutyches fall into the other extream of Nestorius? or Stancarus of Osiander? or Illyricus of Strigelius? but that they were for their pride justly given up to a spirit of giddinesse.
Vers. 8. There is one alone, and there is not a second] A matchlesse Miser, a fellow that hardly hath a fellow, a solivagant or solitary vagrant, that dare not marry for fear of a numerous off-spring. Child he hath none to succeed him, nor brother to share with him, and yet there is no end of all his labour: he takes uncessant pains, and works like an horse, neither is his eye satisfied with riches, that lust of the eye (as St. John calls covetousnesse) is as a bottomlesse gulf,1 Joh. 2.15 as an unquenchable fire, as Leviathan that wanteth room in the main Ocean, or as Behemoth, (Job 40.23.) that trusteth that hee can draw up Jordan into his mouth.
Neither saith he, for whom doe I labour and bereave] Si haec duo tecum verba reputasses, Orat. pro Quintio. Quid ago? respirasset cupiditas & avaritia panlulum, saith Cicero to Nevius. If thou wouldst but take up those two words, and say to thy self, What doe I? thy lust and covetousnesse would bee somewhat rebated thereby. But lust is inconsiderate and headlong: neither is any thing more irrational than irreligion. The rich glutton bethought himself of his store, and resolved to take part of it.Luk. 12.17 1 Cor. 9 So did Nabal; but this wretch here hath not a second: he plants a Vineyard, and eats not of the fruit, &c.
And bereave my soul of good) i. e. deprive my self of necessary conveniencies and comforts, and defraud my Genius of that which God hath given me richly to enjoy, 1 Tim. 6. Or, bereave my soul of good, of God, of grace, of heaven, never thinking of eternity,1 Tim. 6.18 of laying up for my self a good foundation, that I may lay hold upon eternal life: but by low ends, even in religious duties, making earth my throne, and heaven my footstool. This is vanity in the abstract; this is a sore travel, because Nulla emolumenta laborum, no good to be gotten by it, no pay for a mans pains. But as the Bird that sitteth on the Serpents eggs, by breaking and hatching them brings forth a perillous brood, to her own destruction; so doe those that sit abrood on the worlds vanities.
Vers. 9. Two are better than one] Friendly society is farre beyond that wretched alonenesse of the covetous Caitiff, vers. 8. Hee joyns house to house, and land to land, that he may live alone in the earth, Esay 5.8. ‘Horat.Quin fine rivali se (que) & sua solus amato.’ Let him enjoy his moping solitarinesse, if he can. It is not good for man to bee alone, Gen. 2. Aristot. Polis. 1. saith God. And he that loves to be alone, is either a beast or a god, saith the Philosopher. Man is [...], a sociable creature, he is Natures good-fellow, and holds this for a Rule, Optimum solatium sodalitium, There is great comfort in good company: next to communion with God is the communion of Saints. Christ sent out his Apostles by two and two, Mar. 6.7. He himself came from Heaven to converse with us; and shall we like Stoicks, sty up our selves, and not daily run into good company? The evil spirit is for solitarinesse, [Page 241] God is for society. He dwels in the Assembly of his Saints; yea,Dupla & compaginata pleraque fecit Deus, ut coelum & terram, solem & lunam, marem & foeminam. Orig. in Gen. 1 Vid E [...]sm. in Adagio [...]. there he hath a delight to dwell, calling the Church his Chepht sibah, Esay 62.4. and the Saints were Davids Chaphtfibam, his delight, Psal. 16.2. Neither doth God nor good men take pleasure in a stern froward austerity, or wild retirednesse: but in a mild affablenesse and amiable conversation.
Vers. 10. For if they fall, the one will lift up his fellow] Provided, that they hold together, and be both of a mind. That which is stronger shoreth up that which is weaker. While Latimer and Ridley lived, they kept up Cranmer by intercourse of Letters and otherwise, from entertaining counsels of revolt. Bishop Ridley being Prisoner in the Tower, had the liberty of the same; to prove, belike, whether he would goe to Mass or no: which once he did. And Mr. Bradford being there Prisoner, and hearing thereof,Act. & Mon. fol. 1930. wrote an effectual Letter to perswade him from the same, which did Mr. Ridley no little good; for he repented, &c. Bishop Farrar also being in the Kings-bench Prisoner, was travelled withall by the Papists in the end of Lent, to receive the Sacrament at Easter in one kind; who after much perswading, yeelded to them, and promised so to doe. But, by Gods good providence, the Easter-even, the day before he should have done it, was Bradford brought to the same Prison,Ib. 1457. where, the Lord making him his instrument, Bradford only was the means that the said Bishop revoked his promise, and would never after yeeld to bee spotted with that Papistical pitch.Ibid. Dr. Taylor for like cause rejoyced that ever he came into prison there to be acquainted with that Angel of God, John Bradford: so he called him, for the good he received from him. One man may bee an Angel to another in regard of counsel and comfort: nay, a God to another, as Moses was to Aaron. Though he fall he shall arise, for the Lord puts under his hand, Psal. 37.24.
But woe to him that is alone] Because Satan is readiest to assault, when none is by to assist: Solitarinesse therefore is not to be affected, because it is the hour of temptation.
For he hath not a second to help him up] As Elizabeth Cowper the Martyr in Queen Maries dayes had, who being condemned, and at the stake with Simon Miller, when the fire came unto her, she a little shrank thereat, crying once Ha; when Simon heard the same, he put his hand behind him toward her, and willed her to be strong and of good chear: for, Good Sister, said he,Ib. 1981. we shall soon have a joyful and sweet supper: it is but winking a little and you are in heaven. With these, and the like speeches she being strengthned stood still and quiet, as one most glad to finish that good work. It was therefore a devillish policy in Julian and other Heathen Persecutors, to banish Christians into farre Countries one from another, and to confine them to Isles and Mines, where they could not have accesse one to another.
Vers. 11. Again, if two lye together, then they have heat] Heat of zeal and good affection. Did not our hearts burn within us, said those two Disciples,Luke 24. when Christ once made the third with them, and by holy conference kindled them? So when Silas and Timotheus came from Macedonia, Paul was pressed in spirit, Acts 18.5. Warm he was before, but now all of a light fire, as it were. Those dull daughters of Jerusalem, by hearing the Spouse describe her beloved, as shee doth from top to toe, were fired up with desire to joyn with her in seeking after him whom her soul loved. The lying together of the dead body of one with the bones of Elisha, gave life to it: so doth good company give life to those that are dead in sin. Let two cold flints bee smitten together, and fire will come forth: So let two dull Christians conferre and communicate their soul-secrets, and it shall not repent them, they shall find the benefit of it. Canst thou bind the sweet influences of the Pleiades? saith God to Job, chap. 38.31. These Pleiades be the seven Stars, that have all one name, because they all help one another in their work; which is to bring the Spring; and like seven Sisters, so are they joyned together in one constellation, and in one company. Wee see that God will have the sweetest works in Nature to bee performed with mutual help. The best time of the year, the sweetest warmth cometh with these [Page 242] Pleiades; and the best time of our life cometh when wee lye together in true love and fellowship. No sooner had the Philippians received the Gospel, but they were in fellowship to a day, Phil. 1.5. They knew, that as sincerity is the life of Religion, so is society the life of sincerity.
Vers. 12. And if one prevail against him, &c.] Vis unita fortior. God bade Gideon to go down to the Camp of the Midianites: and if he feared to go, then to take with him his servant Phurah. 1 Sam. 26 Jonathan will not goe without his armor-bearer, David without Abishai. Christ, when to begin his Passion in the Garden, took Peter, James, and John with him, for the benefit of their prayers and company,Psal. 122.3 Cant. 7. Matth. 16. though they served him but sorrily. My dove is but one, Cant. 6.9. Jerusalem is a City compact together. The Church is terrible as an Army with banners: the gates of Hell cannot prevail against her. Unity hath victory, but division breeds dissolution, as it did once in this Island when Caesar first entred it. Dum singuli pugnant universi vincuntur, saith Tacitus of the ancient Britans. The Turks pray daily, that the differences amongst us Christians may be heightned,Camer. medit. Hist. cen. 2. cap 23. Rich. Axiom. Polit. p. 86 for that will soonest undoe us. And one of their Emperours, when his Council disswaded him from a Warre against the Germans, because of their multitude, said, that he feared them not, because sooner would his fingers be all of one length, than their Princes all of one mind.
And a three-fold cord is not easily broken] A proverbial confirmation well interpreted by Lyra; Quanto plures & boni in amicitia conjuncti sunt, tanto status corum melioratur. The more they are that unite, so they bee good, the better it is with them. See 2 Sam. 10.9, 10, 11, 12. We lose much of our strength in the losse of friends; our cable is as it were untwisted. Hence David so bemoans the loss of Jonathan, 2 Sam. 1. and made him an Epitaph. Hence St. Paul counted it a special mercy to him that Epaphroditus recovered, Phil. 1.27.
Vers. 13. Better is a poor and wise childe] Such as was Joseph, David, Daniel, and his three Camerades, &c. apt to learn, ready to receive instruction, and as careful to follow it. And well doth the Preacher joyn poverty with wisdome; for, Nescio quomodo bonae mentis soror est paupertas, saith he in Petronius: and, Paupertas est Philosophiae vernacula, Poverty is the proper language of Philosophy; and wisdome is undervalued and little set by. Those wisest of the Greeks were very poor,Alian. l. 2 Aristides, Phocion, Pelopidas, Epaminondas, Socrates, Ephialtes. So were those Worthies of whom the world was not worthy, Heb. 11.38. They wandred about in Sheep-skins, and Goat-skins, being destitute, &c. Sweet-smelling Smyrna was the poorest of all the seven Churches,Revel. 3. yet hath the richest price set upon it. Lactantius dyed miserable poor, so did Theodorus Gaza that learned Greek. Of Archimedes thus sings Silius, ‘Sil. lib. 14Nudus opum, sed cui coelum terraeque patebant.’
But I am fully of Aeneas Sylvius his judgement; that Popular men should esteem wisdome as silver, Noble-men as gold, Princes as pearls. Of Queen Elizabeth (that peerlesse Princesse) it is said,Camb. Eliz. that she hated no lesse than did Mithridates, such as despised vertue forsaken of fortune:
Erasm. Than an old and foolish King] Brabanti quo magis senescunt, eo magis stultescunt. So doe many men of quality, Monarchs and others, weak and yet wilful, short-witted, and yet self-conceited; such as were Saul, Rehoboam, Jehoiakim, Nebuchadnezzar, our Henry the third, called Regni dilapidator, and that James that reigned in Scotland in our Edward the fourths time;Daniels Hist. of whom it is storied, that hee was so much wedded to his own opinion, that hee could not endure any mans advice (how good soever) that hee fancied not;Ibid. hee would seldom ask counsel, but never follow any. Xerxes in his expedition against Greece, Val. Max. lib. 9 cap. 5. is reported to have called his Princes together, and thus to have spoken to them; Lest I should seem to follow mine own counsel, I have assembled you: and now do you remember, that it becomes you rather to obey than to advise.
Vers. 14. For out of prison hee commeth to reign] As Valentinian the Emperour, [Page 243] Sultan Mustapha the great Turk,Daniels hist. fol 480. Anno Dom. 1622. Our Henry the fourth, who was crowned the very same day, that the year before hee had been banished the realm. As on the other side, Henry the sixth was sent again prisoner to the Tower the same day that hee had been carried through the City as it were in triumph, and had heard the shouts of the commons in every street, crying, God save King HENRY: Loe, Hee that had been the most potent Monarch for Dominions (saith the Chronicler) that ever England had,Speed. 881. was not now the master of a mole-hill, nor owner of his own liberty. So that in him it appeared, that mortality was but the stage of mutability; when a man born in his Kingdome, yea born to a Kingdome, became thus miserably poor. Furthermore, Henry Holland Duke of Excester, grand-childe to John of Gaunt, may serve as a fit instance and example to all, how uncertain Adams sonnes are of any continuing greatness. For, (saith Phil. Commines) I once saw him run on foot bare-legged after the Duke of Burgundies train,Date obolum Bellisario. begging his bread for Gods sake: but hee uttered not his name,Speed. 887. hee being the nearest of the house of Lancaster, and brother in Law unto King Edward the fourth, from whom hee fled. And being known what hee was, Burgundy gave him a small pension to maintain his estate.
Vers. 15. I considered all the living, &c.] Hee means the multitude (that shallow-brain'd, but great and many-headed beast) making defection from their old Prince, though never so prudent; and setting up his own sonne against him (as they dealt by David more than once) meerly out of an itch of instability,Omnes Solem orientem adorant, contenmunt occidentem. Macro, expirante Tiberio, Caium fovebat Cui Tiberius, Tu recte, inquit, Macro, [...]. Dio. and affectation of novelty. Now as this is to others, so to Kings also a vexation, to see already the common aspect of their people bent upon another object before the time; to behold them worshipping the rising sunne, as the Proverb is, and themselves laid aside, in a manner, as broken vessels out of request, in comparison. Crowns have their cares and crosses, and high seats are never but uneasy. O vilis pannus! O base clout! said one King concerning his diadem: were it but known how many molestations and miseries do attend thee, Nemo foret qui te tollere vellet humo, no man would deign to take thee up lying at his feet. Antoninus the Philosopher said often, that the Empire was Malorum Oceanus, an ocean of mischiefs: and another caused it to bee written upon his tombe, Felix si non imperitassem, Happy had I been if I had never reigned. It is seldome seen (as before hath been observed) that God allows unto the greatest darlings of the world a perfect contentment, be they never so well deserving. Something they must have to complain of, that shall give an unsavory verdure to their sweetest morsells, and make their very felicity miserable.
Vers. 16. There is no end of all the people] i. e. They are infinitely discontented and restless in their desires after a new and another Governour. [...], as Thucydides long since observed, the present government be it never so good, is always grievous. O that I were made Judge in the Land, 2 Sam. 15.4. said Absolom. O that thou wert, said the people, who yet had soon enough of him. And so had they of their new King Saul, whom contra gentes, they would needlesly have, after the manner of all other nations, 1 Sam. 8.6, 7. How soon did the Baptist grow stale to the Jews (that had lately heard him gladly) and was no more set by than a reed shaken with the wind? John 5. Mat. 11. How suddenly did they change their note concerning Christ, from Hosanna to Crucifige? The common people are like to children (saith an Interpreter) that rest not contented with any School-master: & like to servants that love to change every year their masters. People are desirous to hear new Preachers, as Feasters to hear new Songs, and new Instruments, Ezek. 33.32.
CHAP. V. Vers. 1. Keep thy foot.
QƲa. d. Wouldst thou see more of the worlds vanity than hitherto hath been discoursed? get thee to the Sanctuary, as David did, Psal. 73. For as they that walk in a mist, see it not so well as those that stand on a hill: so they that have their hands elbow-deep in the world, cannot so easily discern what they do, as those that go a little out from it. To the House of God therefore, to the Temple and Synagogues, to the Churches and Oratories steer thy course, take thy way. Onely see to thy feet, i. e. keep thy senses and affections with all manner of custody, from the mire of wicked and worldly matters. Shooes wee have all upon our feet, that is, (to speak in St. James his phrase) filthiness and superfluity of naughtiness in our hearts,Jam. 1. Exod. 3.5. Josh. 5.15. that must bee put off at Gods School-door, as God taught Moses and Joshuah. And Pythagoras (having read Moses belike) taught his scholars as much, when hee saith, [...], Put off thy shooes when thou sacrificest, and worshippest. His followers the Pythagorians expounded his meaning, when they would not have men, [...], but [...], worship God carelesly, or by the way; but prepare themselves at home aforehand. And Numa Pompilius (one that had tasted of his learning) would not have men worship the Gods [...], by the by, and for fashion, but [...],Plutarch. at good leisure, and as making Religion their business. In the Law of Moses, the Priests were commanded to wash the inwards and the feet of the sacrifice in water. And this was done, [...], saith Philo, not without a mystery, sc. to teach us to keep our feet clean when wee draw nigh to God. Antonius Margarita in his Book of the Rites and Ceremonies of the Jews, tells us, that before their Synagogues they have an iron plate, against which they wipe and make clean their shooes before they enter: and that being entred they sit solemnly there for a season, not once opening their mouths; but considering who it is with whom they have to do. Thus it was wont to bee with them: But alate, though they come to their Synagogues with washen hands and feet; yet for any shew of devotion or elevation of spirit,Spec. Europ. they are as reverent (saith one that was an eye-witness) as Grammar-boys are at school when their master is absent: Their holiness is the meer outward work it self, being a brain-less head, and a soul-less body. And yet upon the walls of their Synagogues they write usually this sentence,Euxtorf. Abbreviat. p. 186. by an abbreviature, Tephillan belo canvannah ceguph belo neshamah: i. e. A prayer without affection, is like a body without a soul. Solinus reporteth of the Cretians, that they do very religiously worship Diana: and that no man may presume to come into her Temple,Adem numinis praterquam nudus vestigia null [...] licito ingreditur. cap. 16. but bare-footed: Satan Dei aemulus, the Devil is Gods ape: hee led these superstitious Ethnicks captive, as the Chaldeans did the Aegyptians, naked and bare-foot, Esay 20.2, 4.
When thou goest to the House of God] Called the Gate of Heaven, Gen. 28.17. such as none but the righteous may enter, Psal. 118.20. the beauty of holiness, the place of Angels, [...]. and Arch-angels, the Kingdom of God, yea Heaven it self, as Chrysostom calls it. The French Protestants called their Meeting-house in Paris, Paradise. The primitive Christians called such places [...], (whence Kirkes, Concil. Laodic. cap. 28. Churches) and the Lords Houses, and Basilicas, Kingly palaces. Now it is held an uncivil thing to come to the palace of a King with dirty shooes, or to cat at his table with foul hands. Men wash their hands every day of course, but when to dine with a Prince, they wash them with balls. So it should bee here; when wee come to Gods house, wee should come with the best preparation wee can make; wee should also bee there with the first, and stay till the last, as door-keepers use to do; which office in Gods House David held an high preferment. And whiles wee are there, let our whole [Page 245] deportment bee as in the presence of the great God, whom wee must look full in the face, and bee ready to hear, as those good souls, Act. 10.33. Now therfore wee are all here present before God, say they, to hear all things that are commanded thee of God. Neither must wee hear onely with the hearing of the ear, but with the obedience of the heart and life, (for so the Original word here signifieth) Gen. 3.17. Because thou hast heard, that is, obeyed the voyce of thy wife, &c. hearing diligently without distraction, and doing readily without sciscitation.
Than to give the sacrifice of fools] i. e. The formalities and external services of profligate professors, that think to set off with God for their sinnes, by their sacrifices; for their evill deeds, by their good. Hence they burthen Gods altar, and even cover it with their sacrifices; sticking in the bark, and gnabling upon the shell of holy services, not once peircing to the heart, or tasting of the kernel thereof: and are therefore abominable, because disobedient, and to every good work reprobate, Tit. 1.16. How many bee there at this day, that not onely pray by tale, as Papists do by their beads, but turn over other duties of Religion as a meer task; holding only a certain stint of them, as Malt-horses do their pace, or Mill-horses their round, meerly out of form and custom, those banes and break-necks of due devotion? These do not onely lose their labour, but commit sinne, Esay 1.14. compass God with a lye, Hos. 11.12. because they wash not their feet before they compass Gods altar.Cicero. The Heathen Oratour can tell these fools of the people, Deum non superstitione coli velle, sed pietate, that God requires the heart in all holy duties,John 4 24. and must be served in Spirit, even totocorde, id est amore summo, more vero, ore fideli, re omni.
For they consider not that they do evill] That they despite him with seeming honours, with displeasing service, which is double dishonour; with seeming sanctity, which is double iniquity, and deserves double damnation. This they so little consider, that they think God is greatly beholden to them, and does them no small wrong, that hee so little regards and rewards them, Esa. 58.3. Mal. 3.14. Non sic Deos coluimus ut ille nos vinceret, Antonin. Philis. referente Vulcat. Gal. said that Emperour going into the field against his enemy. Wee have not so served the Gods, that they should serve us no better, than to give the enemy the better of us.
Vers. 2. Bee not rash with thy month] From hearing, the Preacher proceeds to give directions for speaking, whether it bee of God or to him. For the first, the very Heathens could say, Non loquendum de Deo sine lumine, Pythag. Wee may not speak of God without a light, i. e. without a deliberate premeditation, and well-advised consideration. In speaking of God, saith one,Mr. Hooker. our best eloquence is our silence. And if wee speak at all on this subject, saith another, no words will so well become us, as those quae ignorantiam nostram praetendunt, Jul. Scalig. that most discover our small knowledge of him: How little a portion or pittance is heard of him, saith holy Job, (chap. 26.14. The Hebrew word signifies a little bit or particle, nay a little peece of a word, such as an eccho resoundeth) But the thunder of his power who can understand? it is ineffable, because unconceivable. Here, if ever, ‘Claudicat ingenium, delirat linguaque mensque,Lucret.’
But although Hierome thinks it best to understand the Preacher here of a speaking of God, yet others, and for better reason,Hieron. in loc. conceive his meaning to be rather of a speaking to God by prayer, and particularly by a Vow, which implies a prayer, (as the Greek words [...] and [...] import) Here then,
Let not thine heart bee hasty to utter any thing] Heb. Let not thine heart through haste, bee so troubled or disturbed, as to tumble over, and throw out [Page 246] words without wisdome, in a confused manner, in a slubbering sort. But as there was half an hours silence in heaven when the seventh seal was opened,Rev. 8.1. and or ever the seven Trumpets sounded: so should there bee a sad and serious weighing of our petitions, before wee utter them. Nescit poenitenda loqui, qui proferenda prius suo tradidit examini, Cassiodor. lib. 10. Ep. 4. Hee repents not of his requests, who first duly deliberates what to request. Whereas hee that blurts out whatsoever lies uppermost, as some good men have done in their haste, and heat of passion, (as Job, chap. 6.5. David, Psal. 116.11. Jeremy, chap. 15.10, 18. Jonah, chap. 4. who brawled with God instead of praying to him) displeaseth God no less than the Muscovy-Ministers do their hearers, if they mispronounce but any syllable in their whole Liturgy.
For God is in heaven, and thou upon earth] Hee is the High and Holy One; that inhabiteth Eternity,Isa. 57.15. and thou art Epalude sua procedens & repens vilis ranuncula, (as Bernard hath it) a base toad creeping or crawling out of a ditch: there is an infinite distance and disproportion between Him and thee; therefore see to it that thou come to him with all possible reverence, humility, and self-abasement. See Job 42.6. 1 King. 18.42. Matth. 26.38. It is observable, that when the great Turk comes into his Mosche, or Temple, he lays by all his State, and hath none to attend him all the while.
Therefore let thy words bee few] But full, as the Publicans were, Luk. 18.13. O quam multa quam paucis! Oh how much in a little! said Tully of Brutus his Epistle; so may wee say of that Publicans prayer; how much more of the Lords prayer, set in flat opposition to the Heathenish Battologies and vain repetitions, usual with Pagans and Papagans, &c. See the Note on Mat. 6.7, 8, 9. It is reported of the ancient Christians of Aegypt, Quod brevissimis & raptim jaculatis orationibus uti voluerint, ne per moras evanesceret & hebetaretur intentio, August. that they made very short prayers, that their devotion might not bee dulled by longer doings. Cassian also makes mention of certain religious persons in his time, Qui utilius censebant breves quidem orationes sed creberrimas fieri, &c. who thought it best that our prayers should bee short, but frequent: the one, that there might bee continual intercourse maintained between God and us: the other, that by shortness wee might avoid the Devills darts, which hee throws especially at us, while wee are praying. These bee good reasons; and more may bee added out of Matth. 6. as that our Heavenly Father knows what wee need, &c. That which the Preacher here presseth, is, the transcendent Excellency and surpassing Majesty of Almighty God. I am a great King, saith Hee, Mal. 1. And I look to bee served like my self.Hos. 14.2. Therefore take unto you words, neither over curious, nor over careless, but such as are humble, earnest, direct to the point, avoiding vain bablings, needless and endless repetitions, heartless digressions, tedious prolixities, wilde and idle discourses of such extemporary petitioners, as not disposing their matter in due order by premeditation (and withall being word-bound) are forced to go forward and backward, like Hounds at a loss; and having hastily begun, they know not how handsomly to make an end.
Vers. 3. For a dream commeth through the multitude of business] When all the rest of the senses are bound up by sleep, the soul entreth into the shop of the fancy, and operates there usually according to the businesses and imployments of the day past;Tertull. de anima, cap. 49. & fierividentur quae fieri tamen non videntur, saith Tertullian, those things seem to bee done in a dream, which yet are not seen to be done at all: these are but vanae jactationes negotiosae animae, the idle toffings of a busy minde. In like sort, a fool, a heartless, sapless fellow, (that being sensual and void of the spirit of grace and supplications, hath neither the affections nor expressions of holy prayer) multiplies words without knowledge, thinks to make out in words what hee wants in worth, being [...], as Plutarch saith of Alcibicdes, one that could talk much, but speak little: His voyce is known by multitude of words. It is but a voyce that is heard, it is but a sound that is made, like the uncertain sound of a Trumpet, that none can tell what it meaneth, what to make of it. Corniculas citius [Page 247] in Africa, quam res ration [...]sque solidas in Turriani scriptis reperias, saith one:Beringer. Contra Id. Cum. Lauret. Aristot. De divinat. per insom. So here. If there be any worth of matter in the fools words, it is but by chance, as Aristotle saith, that dreams doe by chance fore-tell those things that come to passe. Let it be our care to shun as much as may be all lavish and superfluous talkativenesse and tediousnesse, but especially in prayer: lest wee offer the sacrifice of fools, and God be angry with us. For as it is not the loudnesse of a Preachers voyce, but the weight and holiness of his matter, and the spirit of the Preacher that moves a wife and intelligent hearer: so it is not the labour of the lips, but the travel of the heart that prevails with God. The Baalites Prayer was not more tedious than Elijah's short: yet more pithy than short. And it was Elijah that spake loud and sped in heaven. Let the fool learn therefore to shew more wit in his discourse than words, lest being known by his voyce, hee meet (as the Nightingale did) with some Laconian that will not let to tell him, Vox in es, praeterea nihil, Thou art a voyce, and that's all.
Vers. 4. When thou vowest a vow unto God, deferre not to pay it] See the Note on Deut. 23.21. It is in thy power to vow or not to vow. Vovere nusquam est praeceptum, saith Bellarmine, We have no command to vow. That of David, Lib. 2. de Monac. cap. 15. Vow and perform to the Lord your God, is not purum praeceptum, saith Mr. Cartwright, a pure precept, but like that other, Be angry, and sin not; where anger is not commanded, but limited. So neither are wee simply commanded to vow, but having voluntarily vowed, we may not deferre to pay it; delayes are taken for denials, excuses for refusals.
For he hath no pleasure in fools] He needs them as little as King Achish did,2 Sam. 22.15 he abhors them, Psal. 5.5. as deceitful workers, as mockers of God. Jephta in vovendo fuit stultus, in praestando impius, Jephta was a fool in vowing,Hieron. and wicked in performing. But he that vowes a thing lawful and possible, and yet de-deferres to perform it, or seeks an evasion, is two fools for fayling; sith
Vers. 5. Better it is that thou shouldest not vow] q. d. Who bad thee bee so forward? Why wouldst thou become a voluntary Votary,Dicta factis deficientibus erubescunt. and so rashly ingage to the losse of thy liberty, and the offence of thy God, who expected thou shouldst have kept touch, and not have dealt thus slipperily with him? Thou hast not lyed unto men, but unto God, Acts 5.4. As the truth of Christ is in me, saith Paul, 2 Cor. 11.10. so he bindes himself by an oath, as the learned have observed. And as God is true, our word toward you was not Yea and Nay:2 Cor. 1.19, 20 for the Son of God who was preached among you by mee was not Yea and Nay: but in him all the promises of God are Yea, and Amen. Why? what of that, might some say? and what's all this to the purpose? Very much: for it implieth, that what a Christian doth promise to men (how much more to God?) he is bound by the earnest penny of Gods Spirit to perform. He dares no more alter or falsifie his word, than the Spirit of God can lye. And as he looks that Gods promises should bee made good to him, so is hee careful to pay that he hath vowed to God; sith his is a Covenant of Mercy, ours of obedience, and if hee shall be All-sufficient to us, we must be Altogether his, Cant. 2.16.
Vers. 6. Suffer not thy mouth to cause thy flesh to sin] Heb. Nec des, Give not liberty to thy mouth, which of itself is so apt to over-flow and run riot in sinful and superfluous language. Reign it in therefore, and lay Lawes upon it, lest it cause thy flesh to sin, thy self to become a sinner against thine own soul. Say to it in this case, as Christ did to those Pharisees in the Gospel, Why temptest thou me thou hypocrite? or as the Witch said to Saul that sought to her, Wherefore layest thou a snare for my life, to cause me to dye? 1 Sam. 28.9. Shall my prayer become sin, and my religious vowes through non-payment, a cause of a curse, Psal. 109.7? When thou art making such an ill bargain, say to thy mouth, as Boaz said to his Kinsman, At what time thou buyest it, Ruth 4. Rom. 6. ult. thou must have Ruth with it, so thou must have Gods curse with it (for that's the just hire of the least sin, how much more of thy crimson crime?) And let thy [Page 148] mouth answer, No: I may not doe it, I shall mar and spoyl a better inheritance, I shall anger the Angel of the Covenant; who if his wrath be kindled, yea but a little, he will not pardon my transgression, for Gods an [...] is in him, Exod. 23.21. Who as he is Pater miserationum, the Father of mercies, so he is eus ultionum, the God of recompences, Psal. 94.1. True it is that Anger is not properly in God, Fury is not in me, Isa. 27.4. but because he chides and smites for sin (as angry men use to doe) therefore is Anger here and elsewhere attributed to him, that men may stand in awe and not sin, sith sin and punishment are linked together with chains of Adamant.
Vers. 7. For in the multitude of dreams, and in many words] i. e. As in the multitude of dreams, so in many words, &c. There may bee some matter in some of either: but neither of either wants their vanities. Dreams are of divers sorts. (See the Note on Gen. 20.3.) Epicurus judged them all vain. The Telmisenses, Tertul. de anima c. 46. nulla somnia evacuabant, saith Tertullian, made no dreams to bee vain. But that some dreams are Divine, some diabolical, and some natural, Peculiare solatium naturalis oraculi, as one speaketh, good symptomes and indications of the natural constitution, no wise man ever doubted. That of the Philosopher hath a truth in it,Aristot. Ethic. Justum ab injusto non somno, sed somnio discerni, that a good man may be distinguished from a bad, though not by his sleep, yet by his dreams in his sleep.
But fear thou God] And so eschew this evil of fond babbling (in Gods service especially) which is no lesse a vanity than plain doting; and procures Divine displeasure.Fulgent. Deum siquis parum metuit, valde contemnit. He that fears not Gods wrath, is sure to feel it, Psal. 90.11.
Vers. 8. If thou seest the oppression of the poor] And so mayst bee drawn to doubt of Divine providence, and to with-draw thine awful regard to the Divine Majesty, to forgoe godlinesse, and to turn flat Atheist, as Diagoras and Averroes did.
Horat. Marvel not at the matter] Nil admirari prope res est una Numici. A wise man wonders at nothing: he knows there is good cause why God should suffer it so to be, and gives him his glory. Opera Dei sunt in mediis contrariis, saith Luther, Luther. in Genes. Nazian. Cypr. Gods works are effected usually by contraries. And this hee doth [...], that he may be the more marvelled at, saith Nazianzen. Hence he commonly goes a way by himself, drawing light out of darkness, good out of evil,Exod. 15.11 heaven out of hell: that his people may feelingly say, Who is like unto thee, O Lord, glorious in holinesse, fearful in praises, doing Wonders? Verily there is a reward for the righteous: verily he is a God that judgeeth in the earth, Psal. 58.11.
For he that is higher than the highest regardeth] And wherein they deal proudly,Psal. 76.12 he is above them, Exod. 18.11. and over-tops them, Psal. 2.4. sets a day for them, and sees that their day is coming. Psal. 37.16. The most High cuts off the spirit of Princes (hee slips them off, as one should slip off a flower between his fingers, or he cuts them off, as Grape-gatherers doe the clusters off the Vines, such a Metaphor there is in the Original) He is terrible to all the Kings of the earth, those dread Soveraigns, those Hammers of the earth, and Scourges of the world (as Attilas stiled himself) such as Sennacherib, Mundi flagellum. whom God so subdued and mastered, that the Aegyptians in memory of it, set up his statue in the Temple of Vulcan with this inscription,Heredot. [...]. Let all that behold me, 2 Chro. 19.6 learn to fear God. It was therefore excellent counsel that Jehoshaphat gave his Judges: Take heed what you doe, for yee judge not for man, but for the Lord, who is with you in the judgement. Wherefore now let the fear of the Lord our God bee upon you, take heed and doe it. Look upon him that over-looks all your doings, saith he; and then learn to sit upon the Tribunal, in as great, though not in so slavish a fear of doing wrong, as Olanes in the History did upon the flayed skin of his Father Sisannus, nayled by Cambyses on the Judgement-Seat: or as a Russian Judge that fears the boyling Caldron, or open battocking: or the Turkish Senate, when they think the great Turk to stand behind the Arras at the dangerous door. In fine, let [Page 249] the Grandees and Potentates of the Earth know, and acknowledge with Constantine, Valentinian, and Theodosius, three great Emperours (as Socrates reports it of them) that they are but Christi Vasalli, Christs Vassals: and that as he is Excelsus super Excelsos, High above all, even the highest, so hee hath other high ones at hand, viz. the Holy Angels; who can resist the King of Persia, as Michael the Prince did, Dan. 10.13. Fright the Syrians with a pannick terrour, 2 King. 7.6. smite the Assyrians with an utter destruction, Isa. 37.36. deliver Peter from the hand of Herod, and from the expectation of the Jewes,Exod. 12. Acts 12.11. make a wonderful difference in the slaughter of the first-born of Aegypt. Tyrants shall be sure, sooner, or later, to meet with their match. Look what a hand the Ephori had over the King of Sparta, the Tribunes had over the Roman Consuls, and the Prince Palsgrave of Rhine ought, by the ancient orders, to have over the Emperour of Germany, (Palatino haec dignitatis praerogativa est, ut ipsum Caesarem judicare & damnare possit, Parci Hist. pros. med. 771. quoties scilicet lis ei ab aliquo Ordinum imperii movetur, the Palsgrave hath power to judge and pass sentence upon the Emperour himself, when any of the States of Germany do sue him at the Law) the same and more hath God and his Angels over the mightiest Magnificoes in the world, Lebanon shall fall by a mighty one, i. e. by an Angel, as some interpret it, Isa. 10.34.
Vers. 9. Moreover the profit of the Earth is for all] viz. For all sorts of men, and for all kind of uses. Alma mater, Terra ferax. Then shall the Earth yeeld her increase: and (therein) God, even our own God shall bless us, Psal. 67.6. Can any of the Vanities of the Heathens give rain or grain? no, [...]. neither, Jer. 14.22. Can the Earth bring forth fruit of her self? So indeed our Saviour seems to say, first the Blade, then the Ear, after that the full Corn in the Ear, Mark 4.28. but then it is after the good husband hath sowed it, and God by his blessing given the increase. The drift of the Preacher here, is, to set forth the excellency of tillage first, and then to shew the vanity of it. Tillage is the life and blood of a Common-wealth: it is beyond all pecuniary possessions. Jacob had mony and other fruits of the Earth:Gen. 43. and yet if Aegypt, (the worlds Granary, as one calls it) had not supplyed them with Corn, hee and his might have perished.
The King himself is served by the field] Not the Lyon, Dragon, Unicorn,Rex agro fit servus. Ar. Montan. &c. But the Plough and the Ship are the supporters of a Crown. Some read it thus, Rex agro servit, The King is a servant to the field; It concerns him to have care of tillage, plantation of fruits, breeding of Cattel, &c. or else all will soon run to wrack and ruine. King Uzziah loved husbandry, and used it much, 2 Chron. 26.10. and Amos 7.1. wee read of the Kings mowings. And Pliny hath observed, that Corn was never so plentifull and good-cheap at Rome, as when the same men tilled the Land, that ruled the Commonwealth, Quasi gauderet terra laureato vomere scilicet & aratore triumphali.
Vers. 10. Hee that loveth silver, shall not bee satisfied with silver] As hee cannot fill his belly, nor cloath his back with it, so neither can hee satisfie his inordinate appetite and desire after it, though hee had heaped and horded it up, as the great Calyph of Babylon had, that covetous caytiff, starved to death by Haalon brother to Mango, the great Cham of Cataia, in the midst of his gold, silver, and precious stones, whereof, till then, hee could never have enough. Auri nempe fames parto fit major ab auro, Turk. hist. Prudentius. A man may as soon fill a chest with grace, as an heart with wealth. As a circle cannot fill a triangle: so neither can the whole world (if it could bee compassed) possibly fill the heart of man. Animarationalis caeteris omnibus occupari potest, impleri non potest, Bern. The reasonable soul may bee busied about other things, but it cannot bee filled with them. Non plus satiatur cor auro, quam corpus aura, As ayr fills not the body, so neither doth mony the minde. It cannot therefore bee Mans chiefest good (as Mammonists make it) sith it doth not terminate his appetite, but that although hee hath never so much of it, yet is hee as hungry after more, as if hee were not worth an half-peny. Theocritus brings in the covetous person first wishing, ‘[Page 250]—Mille meis errent in montibus agni.’
[...], ardere. Hinc ardens appetitus.That hee had a thousand sheep in his flock. And this when hee hath gotten, then, Pauperis est numerare pecus. Hee would have Cattel without number. The Greeks derive their word for Desire, from a root that signifieth to burn. Now if one should heap never so much fuel upon a fire, it would not quench it, but kindle it the more. So here. Surely as a Ship may bee overladen with silver even unto sinking, and yet have compass and sides enough to hold ten times more: so a covetous wretch, though hee hath enough to sink him,Salust. yet never hath hee enough to satisfie him. Cataline was ever alieni appetens, sui profusus, not more prodigal of his own, than desirous after other mens estates.
Vers. 11. When goods increase, they are increased that eat them] Servants, friends, flatterers, trencher-men, pensioners, and other hang-bies, that will flock to a rich man, as Crows do to a dead carcass: not to defend, but to devour it. Caesar perished in the midst of his friends, whose boundless hopes and expectations hee was not able to satisfie. The King of Spain (were it not for the West-India Fleet) were never able to subsist: though hee bee by far the greatest Prince in Christendom, Camden. gives for his Motto, Totus non sufficit orbis, and hath his Empire so far extended, that hee may truly say, Sol mihi semper lucet, The Sun ever shines upon my Dominions; The Duke of Bavaria's house is so pestered with Fryers and Jesuits, that, notwithstanding the greatness of his Revenue,Heylin. hee is very poor: as spending all his estate on those Popish flesh-flies, those inutiles & ribaldi, (Lyra's words upon this text) useless, needless, ribaldry fellows.
Saving the beholding of them with his eyes] To see such a large retinue, such a numerous family, as Job, who had a very great houshold, chap. 1.3. and Abraham, who had a Trained band in his family, but especially as Solomon, who had thousands of servants and work-folk. Whereunto I may adde Cardinal Wolsey his pompous family; consisting of one Earl, nine Barons, Knights and Esquires very many, Chaplains and other servants (besides retainers) at bed and board,Toto corpore aliquandiu volutatus. Sueton. no fewer than four hundred. Or, to see so much wealth, and to tumble in it, as Caligula the Emperour was wont to do, contrectandae pecuniae cupidine incensus, loving to handle his mony, to walk upon it with his bare feet, and to rowl amongst it with his whole body, as Suetonius relateth. The like is reported of Heliogabalus, who also, besides what hee did eat, is said to have provided himself (in case hee should bee in danger to bee surprized by his enemies) silken halters to hang himself withall, ponds of sweet water to drown himself, gilded poysons to poyson himself with, &c.
Vers. 12. The sleep of a labouring man is sweet] Sleep is the nurse of nature, the wages that shee pays the poor man for his uncessant pains.Somni finis est salus animantis. Magir. His fare is not so high, his care is not so great, but that without distemper or distraction hee can hug his rest most sweetly, and feel no disturbance, untill the due time of rising awakeneth him. These labouring men are as sound as a Roche, as hungry as Hunters, as weary as ever was dog of day, as they say: and therefore no sooner laid in their beds, but fast asleep, their hard labour causing easie digestion, and uninterrupted rest. Whereas the restless spirit of the rich wretch rideth his body day and night: care of getting, fear of keeping, grief of losing, these three vultures feed upon him continually. Hee rowls a Sisyphus his stone; his abundance, like a lump of lead, lies heavy upon his heart, and breaks his sleep: Much like the disease called the Mare or Ephialtes; in which men in their slumber think they feel a thing as big as a mountain lying upon their breasts, which they can no way remove. His evill conscience eftsoons lasheth and launceth him, as it did our Richard 3. after the murther of his two innocent nephews; and Charles 9. of France after the bloody massacre. God also terrifies him with dreams, throws hand-fulls of hell fire in his face, interpellat cogitantem, excitat dormientem, as Ambrose hath it, interrupts [Page 251] him while hee is thinking, awakeneth him while hee is sleeping, rings that doleful peal in his ears, that makes him start and stare, Thou fool, this night shall thy soul bee taken from thee: Veni miser in judicium, Come, thou wretch, receive thy judgement.
Vers. 13. There is a sore evil] Or, an evil disease, such as breaks the sleep,Mala infamitas. Pagn. Plin. Hinc pallor & genae pendulae, item furiales somni & inquies nocturna, causing paleness, leanness, restlesness by night. This disease is the Dropsie or Bulimy of covetousness, as seldome cured as Heresie, Phrensie, Jealousie, which three are held incurable maladies.
Riches kept for the owners thereof to their hurt] Worldlings sit abrood upon their wealth, and hatch to their hurt; as the silly bird doth the eggs of the Cockatrice. Riches are called goods; but it hath been well observed, that hee that first called them so, was a better Husband than Divine. Such an Husband was hee in the Gospel, who reckoned upon much goods laid up for many years. But how come these goods to prove evil to the owners, but by the evil usage of them? riches in themselves are of an indifferent nature; and it is through mens corruption, ut magna sit cognatio & nominis & rei divitiis & vitiis, that riches are weapons of wickedness, Engines of evil.Jer. 17.11. Hee that getteth riches, and not by right, shall die a poor fool.
Hee that keepeth his riches (having no quick silver, no current money) when God calls him to part with them for pious and charitable uses, keepeth them to his own greatest hurt. For the rust of his canker-eaten gold shall rise up in judgement against him at that great day, James 5.3.
See the Note on Prov. 1.19.
Vers. 14. But those riches perish by evil travel] i. e. By evil trading, trafficking, or other cross event and accident. They waste and wither either by vanity or violence; they slip out of the hand, as the panting bird, or wrigling Eel; there is no hold to bee taken of them, no trust to bee put in them, they were never true to those that trusted in them. See the Note on Prov. 23.5.
Vers. 15. As hee came forth of his Mothers womb] q. d. If riches leave not us while wee live, yet wee are sure to leave them when wee die.Haud ullas portabis opes Acherontis ad undas: Nudus al [...] inferna stulte vebere rate. Propert. Look how a false harlot leaves her lover, when arrested for debt, and follows other customers: so is it here. And as Doggs, though they go along with us in company, yet at parting they run every one to his own Master; so do these to the world, when wee come to leave the world. Death as a Porter stands at the gate, and strips us of all our thick clay, wherewith wee are laden. See the Note on chap. 2.22.
To go as hee came] Like an unwelcome guest, or an unprofitable servant, a cipher, and excrement. Oh live, live, live, (saith a Reverend man) quickly, much, long; so you are welcome to the world. Else you are but hissed and kickt off this stage of the world, as Phocas was by Heraclius. Nay, many (as Job 27.23.) who were buried before half dead, &c.Abn. fun. by Dr. Harris.
And shall take nothing of his labour] Ne obolum quo naulum Charonti solvant. Some have had great store of gold and silver buried with them; and others would needs bee buried in a Monkes cowl, out of a superstitious conceit of speeding the better in another world; but it hath profited them nothing at all, Eccles. 9.10.
Vers. 16. And this also is a sore evil] Malum dolorificum, so it will prove: a singular vexation, a sharp corrosive, when Balaam and his bribes, Laban and his baggs, Nabal and his flocks, Achan and his wedge, Baltasar and his bouls, [Page 252] Herod and his harlots, Dives and his dishes, &c. shall part asunder for ever: when they shall look from their death-beds, & see that terrible spectacle, Death, Judgement, Hell, and all to bee passed thorow by their poor souls: Oh! what a dreadful shrick gives the guilty soul at death, to see it self launching into an ocean of scalding lead, and must swim naked in it for ever! Who therefore (unless hee had rather burn with Dives, than reign with Lazarus) will henceforth reach out his hand to bribery, usury, robbery, deceit, sacriledge, or any such like wickedness or worldliness,1 Tim. 6.9 which drown mens souls in perdition and destruction? If rich men could stave off death, or stop its mouth with a bagg of gold, it were somewhat like. But that cannot bee, as Henry Beauford, that rich and wretched Cardinal found by experience; as the King of Persia told Constantine the Emperour, who had shewed him all the glory and bravery of Rome, Fulg. Mira quidem haec, said hee, sed ut video, sicut in Persia, sic Romae homines moriuntur, i. e. These be brave things, but yet I see, that as in Persia, so at Rome also, the owners of these things must needs die. Agreeable whereunto was that speech of Nugas the Scythian Monarch, to whom when Michael Paleologus the Emperour sent certain rich robes for a present,Pachymer. hist. lib. 5. hee asked, Nunquid calamitates, morbos, mortem depellere possent? whether they could drive away calamities, sicknesses, death? for if they could not do so, they were not much to bee regarded.
What profit hath hee that hath laboured for the wind?] i. e. For just nothing. See Hos. 12.1. Jer. 22.22. The Greeks express the same by hunting after, [...]. and husbanding the wind. The Apostle speaks of beating the air, 1 Cor. 9. as hee doth, that fights with his own shadow, that disquiets himself in vain. The four Monarchies are called the four winds of Heaven, Zech. 6.3, 4. And at the Popes inthronization a wad of straw is set on fire before him, and one appointed to say, Sic transit gloria mundi, The glory of this world is but a blaze or blast.
Vers. 17. All his daies also hee eats in darkness] i. e. hee lives besides that hee hath; and cannot so much as bee merry at meat. Hence is much sorrow, wrath and sickness; especially, if spoiled of his goods which hee made his god, hee is no less troubled than Laban was for his Teraphim, or Micah for his Mawmet, Judg. 18. Hee is mad almost, and ready to hang himself for woe; having much fretting, foaming, fuming anger, languor, ready to flie at God and men.
Vers. 18. It is good and comely for one to eat, &c.] Niggardise and baseness is an ugly evil, making a man, though never so rich, to bee vilipended and despised of all. Nabal shall not bee called Nadib, the vile person liberal, the churl bountiful, Isa. 32.5. See the Notes on chap. 2.24. & 3.12.
Vers. 19. This is the gift of God] A gift of his right hand, donum throni, non scabelli: 1 Tim. 6.6 Godliness onely hath contentedness. The comfort of wealth comes in by no other door, than by the assurance of Gods love in bestowing it, and of his grace in sanctifying it. God give thee the dew of Heaven, &c. Gen. 27. 28. Esau likewise had the like, but not with a God give thee. A carnal heart cares not how, so hee may have it; hence his so little comfort and enjoyment. A godly man will have God with it, or else hee is all amort. Moses would not bee put off with an Angel to go along with them; Luther protessed,Valde protestatus sum me nolle fio satiari. Luth. when great gifts were offered him, that hee would not bee satisfied or quieted with those rattles.
Vers. 20. For hee shall not much remember, &c.] Hee vexeth not at the brevity or misery of his life: but looketh upon himself as a stranger here; and therefore if hee can have a better condition, hee useth it rather: as if a traveller can get a better room in an Inne,1 Cor. 7. hee will, if not, hee can bee content; for saith hee, it is but for a night.
CHAP. VI. Vers. 1. There is an evil that I have seen under the Sun.
THis wretched life is so pestered with evils, that the Preacher could hardly cast his eye beside one or other of them. A diligent observer hee was of humane miseries, that hee might hang loose to life, and the better press upon others the vanity of doting upon it. One would wonder (surely) that our life here being so grievously afflicted, should yet bee so inordinately affected; and that even by those that are in deaths often, that have born Gods yoak from their youth, that have suffered troubles without, and terrours within, and who, if they had hope in this life onely,1 Cor. 15. were (by their own confession) of all men the most unhappy. And yet so it is, God is forced to smoke us out of our clayie cottages, and to make life unto us to bee nothing better than a lingering death, that wee may grow weary of it, and breathe after a better,Aeterna vita vera vita. Aug. where are riches without rust, pleasure with out pain, youth without decay, joy without sorrow; Ubi nihil sit quod nolis, & totum sit quod velis, where is all that heart can wish, &c. The skilful Chirurgeon mortifieth with straight binding the member that must bee cut off: So doth God fit us for our cutting off,Bern. by binding us with the cords of afflictions. Hee crieth not when God bindeth him, Job 36.13. saith Elihu of hypocrites; a Generation of men, than the which nothing is more stupid and insensible; till at length,Hypocritis nihil stupidius Pareus Isa. 28. God making forcible entry upon them, doth violently break that cursed Covenant that they have made with Death and Hell, dash the very breath out of their bodies with one plague upon another, turn them out of their earthly Tabernacles, with a firma ejectione, and send them packing to their place in Hell, from which they would not bee stopped, by all those crosses, that, for that purpose, hee cast in their way.
And it is common amongst men] Proper to men, (for beasts are not subject to this evil disease) and common to all sorts of men. One evil may well bee common among many, when many evils are so commonly upon one. It fell out to bee a part of Mithridates misery, that hee had made himself unpoisonable. And Cato so left this miserable life,Cic. in Tusc. quast. ut causam moriendi nactum se esse gauderet, that hee was glad of an occasion to go out of the world.
Vers. 2. So that hee wanteth nothing] Nothing but every thing, because hee dare not make use of any thing almost; but is Tantalized by his own baseness. Hee famisheth at a full feast, hee starveth at a fire side. And this is often repeated in this book, because it can never enough bee observed and abhorred.
Yet God giveth him not power to eat thereof] i. e. Hee with-holdeth his grace from him, that hee cannot use it to his comfort. Herein hee is like a Stag that hath great horns, but no courage to use them: or rather like an Ass loaded with gold and victuals, but feeding upon thistles. Pray wee therefore,1 Tim. 6.17. that God would together with riches give us all things richly to enjoy. Vel mihi da clavem, vel mihi tolle seram. Either give mee the key, saith One, or take away the lock. The Greeks describe a good housholder to be [...], a good husband, as in getting, keeping and setting out what hee hath to the best, so in making good use of it, for his own and others behoof and benefit.
But a stranger eats it] God so providing, that if one will not, another shall; that if the owner will not eat, but sit pidling or sparing, a stranger, and perhaps an enemy shall take away.Deut 28. That if men will not serve God with chearfulness in the abundance of all things, they should fast another while, and be forced to serve their enemies in hunger, and thirst, and nakedness; and by the want of all bee taught the worth of them, carendo quam fruendo.
Vers. 3. If a man beget an hundred children] As Ahab did half an hundred, after that God had threatned to cut off all his house, as it were in contempt [Page 254] of the divine threatning: And as Proculus Caesar got twenty Maids with child in fifteen daies space,Lib. 7. Erasm. in Chisia. Hier, epist. 7. as Pliny reporteth. Erasmus mentioneth a Maid of Euboea, called Combe, that being married to an husband, brought him an hundred children. Like enough it might bee luctuosa foecunditas, as Hierom saith of Laeta, who buried many children.
And live many years] So that hee bee trisaeclisenex, as Nestor was of old, and Johannes de temporibus, a French-man, not many ages since: to whom I may add that old, Parre. old, very old man, that died of late years, having been born in Henry the sevenths daies, or Edward the fourths.
And his soul bee not filled with good] Though hee bee filled with years, and filled with children, that may survive and succeed him in his estate, yet if hee bee a covetous caytiff, a miserable muckworm, that injoyes nothing (as in the former verse) is not Master of his wealth, but is mastered by it, lives beside what hee hath, and dies to save charges. As hee in Camd. Remains.
And also that hee have no burial] Hee leaves nothing to bring him honestly home, as they say, or if hee do, yet his ungrateful greedy heirs deny him that last honour,Jer. 22.19. so that hee is buried with the burial of an Ass, as Coniah; suffered to rot and stink above ground, as that Assyrian Monarch, Isa, 14. 19, 20. and after him Alexander the Great, who lay unburied thirty daies together. So Pompey the Great, of whom Claudian the Poet sings thus,
And the like is storied of our William the Conquerour, and divers other greedy engrossers of the worlds good. See here the poisonful and pernicious nature of niggardise and covetousness, that turns long life, and large issue, (those sweetest blessings of God) into bitter curses: And withall take notice of the just hand of God upon covetous old men, that they should want comely burial; which is usually one of their greatest cares, as Plutarch observeth. For giving the reason why old men, that are going out of the world, should bee so earnestly bent upon the world, hee saith, it is out of fear that they shall not have [...], friends to keep them whiles alive, and some to bury them when they are dead.
I say that an untimely birth] I affirm it in the word of truth, and upon mature deliberation, That an untimely birth (not onely a naked young childe, (as aforesaid) that is carried ab utero, ad urnam, from the womb, to the tomb, from the birth, to the burial) but an abortive, that coming too soon into the world, comes not at all; and, by having no name, findes it self a name, as Pliny speaks of the herb Anonymus.
Vers. 4. For hee cometh in with vanity, &c.] As nothing, being senseless of good or evil. And departeth in darkness, is buried in huggermugger. And his Name shall bee covered, &c. that is, there is no more talk of this abortive.
Vers. 5. Moreover hee hath not seen the Sun] A second priviledge and prerogative of the poor abortive. None are so miserable wee see, but they may bee comparatively happy. It is ever best to look at those below us, and then wee shall see cause to bee better contented.
This hath more rest than the other] The Corn that is cropt as soon as it appeareth, or is bruised in peeces when it lies in sprout, is better than the old weed that is hated while it standeth, and in the end is cut down for the fire.
Vers. 6. Yea though hee live a thousand years] Which yet never any man did (Methusalah wanted thirty two of a thousand.) The reason thereof is given by Occolampadius, quia numerus iste typum habeat perfectionis, ut qui constet è centenario decies revoluto, because the number of a thousand types out per [...]ection, as consisting of an hundred ten times told. But there is no perfection here saith hee.
[Page 255] Yet hath hee seen no good] For, All the daies of the afflicted are evil, saith Solomon. And mans daies are few and full of trouble, Prov. 15.15 Job 14.1 Gen. 47.9 saith Job. Few and evil are the daies of my pilgrimage, saith Jacob, and I have not attained to the daies of the years of the life of my Fathers, &c. For Abraham lived one hundred seventy five years, and Isaac one hundred eighty, near upon forty years longer than Jacob, but to his small comfort, for hee was blinde all that time: yet nothing so blinde as the rich wretch in the Text, qui privatus interno lumine, tamen in hac vita din vult perpeti caecitatem suam, as one speaketh, who being blind as a Mole, lies rooting and poring uncessantly in the bowels of the earth; as if he would that way dig himself a new and a nearer way to Hell, and with his own hands addeth to the load of this miserable life. As hee hath done no good, so hee hath seen or enjoyed none; but goes to his place (Do not all go to one place?) the place that Adam provided for all his posterity, the house appointed for all living, as Job calls it, [...]. Heb. 12.23 chap. 30.23. the Congregation-house, as One renders it. Heaven the Apostle calls the Congregation-house of the first-born, whose names also are there said to bee written in Heaven: But covetous persons, as they are called, the inhabitants of the earth, Rev. 12. Jer. 17.13 in opposition to those Coelicola, Citizens of Heaven, the Saints; so their names are written in the earth, because they have forsaken the Lord,Jer. 2.13 the fountain of living waters, and hewed them out cisterns that can hold no water. What marvel then if they live long, and yet see no good? if they are driven to that doleful complaint that Saul made, God hath forsaken mee,1 Sam. 28.15 and the Philistims are upon mee, sickness, death, hell is upon mee, I am even now about to make my bed in the dark, and all the comfort I can have from God is, that dismal sentence, This shall yee have of mine hand, yee shall lye down in sorrow, Isa. 50.11. Loe, this is the cursed condition of the covetous carl, as hee hath lived beside his goods, having jaded his body, broken his brains, and burthened his conscience; so hee dies hated of God, and loathed of men; the Earth groans under him, Heaven is shut against him, Hell gapes for him, 1 Cor. 6.8, 9. Phil. 3.18. Thus many a Miser spins a fair threed to strangle himself, both temporally and eternally. O that they would seriously think of this before the cold grave hold their bodies, and hot hell torment their souls! before death come with a writ of Habeas corpus, and the Devil with a writ of Habeas animam, as once to that rich fool, Luk. 12.
Vers. 7. All the labour of man is for his mouth] That is,Dii boni quantum hominum unus exercet venter! Seneca. Deus homini augustum ventrem, &c. Sergius PP. for food and rayment, as 1 Tim. 6. a little whereof will content nature, which hath therefore given us a little mouth and stomach, to teach us moderation, as Chrysostome well observeth; to the shame of those beastly belly-gods, that glut themselves, and devour the creatures, as if they were of kin to that Pope that was called Os porci, fatning themselves like boars, till they bee brawned, and having, as Eliphaz speaketh, collops in their flank. A man would think by their greedy and great eating, that their throats were whirl-pools, and their bellies bottomeless: that they were like locusts which have but one gut,Aristot. the Asse-fish that hath his heart in his belly, or the Dolphin that hath his mouth in his maw, as Solinus saith.Quicquid avi [...] volitat, quicquid piscium natat, quicquid ferarum discurrit, nostris sepelitur ventribus.
And yet the appetite is not filled] And yet what birds soever flye, what fishes soever swim, what beasts soever run about, are all buried in our bellies, saith Seneca. Heliogabalus was served at one supper with seven thousand fishes, and five thousand fowls. Hee had also six hundred harlots following him in Chariots, and yet gave great rewards to him that could invent any new pleasure. His thirst was unquenchable, his appetite like the hill Aetna, ever on fire after more. Now as in water face answereth to face, Prov. 27.19 so doth the appetite of a man to man; we are all as irregular if God suffer us to range.
Vers. 8. For what hath the wise more than the fool?] Nothing at all in this vanity of humane nature, that it needeth still new supply of nourishment to preserve it. When a wise man hath eaten, is hee not again hungry? and must not his hunger again bee satisfied as well as a fools hunger? Indeed, as any man is more wise, hee is more temperate; hee eats to live, not lives to [Page 256] eat. Hee needs not much, nor is a slave to his appetite, or to his palat. Hee can feed upon gruel (for a need) with Daniel, upon Coleworts with Elisha, upon a cake on the coals, [...]. Mat. 24.38 and a cruse of water with Elijah, upon locusts and wilde-honey with the Baptist, upon Barley bread with the Disciples, upon an Herring or two, as Luther, &c. This a fool can ill frame to. Hee eats as a beast with the old world, and feeds without fear, Jud. 12. hee caters for the flesh, Rom. 13. ult. and overchargeth it with surfetting and drunkenness, Luk. 21.34. hee measureth not his chear by that which nature requireth, but that which greedy appetite desireth, as if therein consisteth his whole happiness.
What hath the poor that knoweth to walk before the living] viz. The poor wise man that lives by his wits, can serve the time, in St. Pauls sense (if ever hee meant it there, Rom. 12.11.) and make an honest shift to rub through the world? what hath such a one more than a simpler man in this particular? doth not his hunger return, his stomach crave new nourishment? Animantis cujusque vita est fuga, saith the Philosopher: Were it not for the repair of nutrition, the natural life would bee soon extinguished.
Vers. 9. Better is the sight of the eyes, &c.] i. e. (as some sense it,) Better it is to over-look dainty dishes, than to over-charge the stomach with them; to fill the eyes than the belly, to gratifie that, than to pamper this: though that is a vanity too in the issue, and may prove a vexation of spirit, may breed inward inquietation; the best that can come of it, is repentance, and self-revenge, 2 Cor. 7.11. as in Epaminondas. Symmachus reads the words thus, Melim est providere, quam ambalare ut libet, Better it is to provide, than to walk at randome. The Septnagint thus, Melius est videre quod cupias, quam desiderare quod nescias, Better is it to see what thou desirest, than to desire what thou knowest not. The best Expositors make it an answer to an objection: For whereas the rich man might reply, Better see wealth, than bee alwaies seeking it; better have it, than hawk after it: The Preacher answers, that Misery may bee somewhat mitigated by this means, but never fully cured or cashiered.
Vers. 10. That which hath been, is named already] Or thus, That which is the name of it, hath been named already (viz. Eccles. 1.2, 3.) and it is known that it is Adam, or earthly man. The very notation of his name, argues him mortal and miserable; whether hee bee wise or foolish, rich or poor, &c. that alters not the case: Homo sum, said one, humanum nihil a me alienum puto: I am a man, [...], &c. Isoc. and therefore may not think strange of misery, whereunto I am born, as the sparks fly upward, Job. 5.7. hee that forgets not that hee is a man, will not take it ill that evils befall him, saith another. When Francis King of France being held prisoner by Charles the fifth Emperour of Germany, saw the Emperours Motto, Plus Ultra, written on the wall of his chamber, Hee under-wrote these words,Job. Man. loc. com. p. 175. Hodie mihi, cras tibi. To day is my turn to suffer, tomorrow thine. The Emperour observed it, and wrote underneath that, Fatcer me esse hominem, I confess I am a man, and therefore subject to misery. Metellus was by the Romans counted and called Felix, Happy, so was Sylla, Dictue potim est quam fuerit foelix Sylla. Solin. c. 7. But hee proved true that holy proverb, Better is the end of a thing, than the beginning, for hee died miserably of the lousie disease, that dashed all his former happiness. The Delphian Oracle pronounced one Aglaus a poor contented Arcadian, the onely happy man alive. Solon preferred Tellus the Athenian, and Cleobis, and Bitus also, before rich Croesus, telling him further, that hee might bee called rich and mighty,Valer. Max lib. 7. cap. 3. but not Blessed, till hee had made an happy end; and so confuting his fond conceit of an imaginary felicity. The Greeks, when they would call a man thrice-miserable, they call him thrice a man. [...]. Herodot. The Hebrews, whereas they name a Bee from the order of her working, a Grass-hopper from devouring, an Ant from gnawing, an Adamant from strokes-bearing, a Serpent from curious observing, a Horse from neying, &c. they give man his name Adam, from the dust whereof bee was made, and Enosh sorry-man, sick of a deadly disease, and so no way fit to contend [Page 257] with God that is much mightier than Hee, to require a reason of his judgements, which are sometimes secret, alwaies just. God hath shut up all persons and things (as it were close prisoners) under vanity, by an irresistible decree. To strive against this stream, and by heaping riches, honours, pleasures, to seek to break prison, and to withstand Gods will, is lost labour. Misery need not go to finde such out, they run to meet their bane: which yet will (as wee say of foul weather) come time enough, before it is sent for.
Vers. 11. Seeing there hee many things that encrease] Seeing it is in vain to wrastle or wrangle with God, to seek to ward off his blow, to mo [...] up ones self against his fire: Why should vain man contend with his Maker? Why should hee beat himself to froth, as the surges of the Sea do against the Rock? Why should hee (like the untamed Heifer unaccustomed to the yoke) gall his neck by wrigling? make his crosses heavier than God makes them, by crosseness and impatience? The very Heathen could tell him that,
God will have the better of those that contend with him: and his own Reason will tell him, that it is not fit that God should cast down the bucklers first: and that the deeper a man wades, the more hee shall bee wet.
Vers. 12. For who knoweth what is good for man] Hee may think this and that to bee good, but is (mostly) mistaken and disappointed. Ambrose hath well observed, that other creatures are led by the instinct of Nature, to that which is good for them. The Lion when hee is sick, cures himself by devouring an Ape, the Bear by devouring Ants, the wounded Dear, by feeding upon Dittany, &c. in ignoras, O homo, remedia tuo, but thou, O man, knowest not what is good for thee. Hee hath shewed thee, O man, what is good, saith the Prophet; and what doth the Lord require of thee but this (instead of raking riches together) to do justly, and to love mercy, and (instead of contending with him) to humble thy self to walk with thy God? Micah 6.8.
For who can tell a man what shall bee after him] When the Worms shall bee scrambling for his body, the Devils (haply) for his soul, and his friends for his goods. A false Jesuite published in print,Camd Elis. Dilexi virum qui cum corpore solveretur magit de Ecclesiarum statu, &c. some years after Queen Elizabeths death, that shee died despairing, and that shee wished shee might after her death, hang a while in the air, to see what striving would bee for her Kingdome: I loved the man (said Ambrose of Theodosius) for this, that when hee died, hee was more affected with care of the Churches good, than of his own.
CHAP. VII. Vers. 1. A good name is better than precious ointment.
YEa, than great riches, Prov. 22.1. See the Note. The initial letter of the Hebrew word for Good here, is bigger than ordinary;& Majusculum. to shew the more than ordinary excellency of a good name and fame amongst men. If whatsoever David doth doth please the people,Rom. 1.2 if Mary Magdalens cost upon Christ bee well spoken of in all the Churches, if the Romans Faith bee famous throughout the whole world, if Demetrius have a good report of all good men, and St. John set his seal to it: this must needs bee better than precious ointments; the one being but a perfume of the nostrils, the other of the heart: Sweet ointment, olfactum afficit, spiritum reficit, cerebrum juvat, affects the smell, refresheth the spirit, comforts the brain: A good name doth all this and more. For,
First, As a fragrant scent, it affects the soul, amidst the stench of evil [Page] [...] [Page 260] courses and companies: It is as a fresh gale of sweet air to him that lives (as Noah did) among such as are no better than walking dunghills, and living sepulchres of themselves, stinking much more worse than Lazarus did, after hee had lain four daies in the grave. A good name preserveth the soul as a Pomander, and refresheth it more than musk or civil doth the body.
Secondly, It comforts the conscience, and exhilatates the heart; cheers up the mind amidst all discouragements, and fatteth the bones, Prov. 15.30. doing a man good, like a medicine. And whereas sweet ointments may bee corrupted by dead flies, a good name, proceeding from a good conscience, cannot bee so. Fly blown it may bee for a season, and somewhat obscured: but as the Moon wades out of a cloud, so shall the Saints innocency break forth as the light, and their righteousness as the noon-day, Psal. 37.6. Buried it may beee in the open sepulchres of evil throats, but it shall surely rise again: A Resurrection there shall bee of names, as well as of bodies at the last day, at utmost. But usually a good name comforts a Christian at his death, and continues after it. For though the name of the wicked shall rot, his lamp shall bee put out in obscurity, and leave a vile snuff behinde it, yet the righteous shall bee had in everlasting remembrance, they shall leave their names for a blessing, Isa. 65.15.
And the day of death, than the day of ones birth] The Greeks call a mans birth-day, [...], the beginning of his Nativity, they call the begetting of his misery. Man that is born of a woman, is born to trouble, saith Job, chap. 14.1. The word there rendred Born, signifieth also generated or conceived: to note that man is miserable, even so soon as hee is warm in the womb, as David hath it, Psal. 51.5. If hee lives to see the light, hee comes crying into the world,Ad Marc. cap. 11. a flet is vitam anspicatur, saith Seneca: Insomuch as the Lawyers defined [...] by crying, and a still-born childe is all one as dead in Law. Onely Zo [...]sta [...] is said to have been born laughing; but that laughter was both monstrous and ominous.Justin. lib. 1. For hee first found out the black Art, which yet profited him not so far as to the vain felicity of this present life. For being King) of the Bactrians, hee was overcome and slain in battel by Ninus King of the Assyrians. St. Austin, who relates this story, saith of mans first entrance into the world, Nondum loquitur, & tamen prophetat, Ere ever a childe speaks, hee prophesies, by his tears, of his ensuing sorrows. Nec prius natus, quam damnat no, No sooner is hee born, but hee is condemned to the Mines or Gallies as it were of sin and suffering. Hence Solomon here prefers his Coffin before his Cradle. And there was some truth in that saying of the Heathen, Optimum est non nasci, proximum quam celorrime mori. For wicked men it had been best not to have been born, or being born, to dye quickly; sith by living long they heap up first sin, and then wrath against the day of wrath. As for good men, there is no doubt but the day of death is best to them, because it is the day-break of Eternal Righteousness: and after a short brightness, as that Martyr said, gives them, Malorum ademptionem, bonorum ademptionem, freedome from all evil, fruition of all good. Hence the antient Fathers called those daies wherein the Martyrs suffered, their birth-daies; because then they began to live indeed: sith here to live is but to lye a dying. Eternal life is the onely true life, saith Austin.
Vers. 2. It is better to go to the house of mourning] To the terming-house (as they term it) where a dead corps is laid forth for 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 [Page 261] 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 [Page] [Page 260] 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 themselves about with the winding sheet that they purpose to bee buried in, to shew themselves mindful of their mortality. The Philosopher affirms, that man is therefore the wisest of creatures, because hee alone can number. Bruta non numerant: this is an essential difference;Psal. 90.12 but especially in that divine Arithmetick of so numbring his daies, as to apply his heart to wisdome. This speaks him wise indeed, right in his judgement, right also in his affections: This will render him right in his practice too;Pauperes de Lugduno. as it did Waldus the Merchant of Lions; who seeing one suddenly fall down dead before him, became a new man, and chief of those old Protestants, the poor men of Lions, called also Waldenses from this Waldus.
Prov. But the heart of fools is in the house of mirth] See the Note one verse 3. As the heart of the wicked is light, and little worth, so it is their trade to hunt after lying vanities (as the childe doth after Butter-flies) to rejoyce in a thing of nothing, Amos 6.13. hee wilders away his time, either in weaving spiders webs, or hatching Cockatrice eggs, Isa. 59.5. froth or filth ( [...], Mark 7.22.) is their recreation. Sad and serious thoughts they banish; and therefore love not to bee alone. They hate to hear of that terrible word Death: as Lewis the eleventh of France commanded his servants not once to mention it to him, though hee lay upon his death-bed. They live and laugh, as if they were out of the reach of Gods Rod, or as if their lives were rivetted upon eternity. They can see death in other mens brows and visages, not feel it in their own bowels and bosomes. When they behold any laid in their graves, they can shake their heads and say, This is it wee must all come to; but after a while all is forgotten: As water stirred with a stone cast in to it, hath circle upon circle on the surface for present, but by and by all is smooth as before. As chickens in a storm haste to bee under the Hens wing; but, when that is a little over, they lye dusting themselves again in the sunshine: So it is here. Good thoughts fall upon evil hearts, as sparks upon wet tinder: or if they kindle there, fools bring their buckets to quench them, run into merry company to drink, or otherwise drive away those troublesome heart-qualms and melancholy dumps (as they call them.) This is to excel in madness, &c. See the Note on Prov. 10.23.
Vers. 5. It is better to hear the rebuke of the wise] Sharp truth takes better with an honest heart, than a smooth supparasitation. Seneca compares flattery to a song or symphony: but it is a Syrens song, and our ears must bee stopt to it: for like the poison of Asps, it casts one into a sleep, but that sleep is deadly. Those that had the Sudor Anglicus or sweating sickness, died assuredly, if suffered to sleep: those then were their best friends that kept them waking, though haply they had no thank for it: So are wise and merciful reprovers. [Page 263] Faithful are these wounds of a friend, Prov. 7.26. See the Note there. David was full glad of them, Psal. 141.5. So was Gerson, who never took any thing more kindly (saith hee that writes his life) than to bee plainly dealt with. The Bee can suck sweet hony out of bitter Thyme, yea out of poisonous Hemlock: So can a wise man make benefit of his friends, nay of his enemies. It is good to have friends, (as the Oratour said of Judges) modo audeant quo sentiunt, so they dare deal freely: this an enemy will do for spite; and malice, though it bee an ill Judge, yet is a good Informer. Austin in an Epistle to Hierome, approves well of him that said, there is more good to bee gotten by enemies railing, than friends flattering. These sing Satans lullaby, such as casts into a dead lethargy; and should therefore bee served as Alexander the Great served a certain Philosopher whom hee chased out of his presence, and gave this reason, because hee had lived long with him, and never reproved any vice in him, Or as the same Alexander dealt by Aristobulus the false Historian, who had written a book of his Noble Acts, and had magnified them beyond truth, hoping thereby to ingratiate and curry favour: Alexander having read the book, cast it into the River Hydaspes, Curt. and told the Author, it were a good deed to throw him after, Qui solus me sic pugnantem facis.
Vers. 6. For as the crackling of thorns under a pot] Much noise, little fire; much light, little heat: So here is much mirth, little cause; a blaze it may yeeld, but is suddenly extinct; this blaze is also under a pot; the gallantry of it is checkt with troubles and terrours, it is insincere many times, it is but the hypocrisie of mirth, as one calls it. It is truly and trimly here compared to a handful of brushwood, or sear thorn under the pot.Apul. Ecquando vidisti flammam stipula exortam, claro strepitu, largo fulgere, cito incremento, sed enim materia levi, caduco incendio, nullis reliquiis, saith Apuleius: a very dainty description of carnal joy, and agreeable to this text.Psal. 58.9 And herewith also very well suits that of the Psalmist, Before your pots can feel the thorns, hee shall take them away with a whirlwind, both living, and in his wrath: Fools themselves are but thorns twisted and folded together, Nahum 1.10. briers, Micah 7.4. brambles, Judg. 9.14. Their laughter is also fitly compared to thorns; because it choaks good motions, scratcheth the conscience, harbours the vermine of base and baggage lusts. And as themselves (like thorns) shall bee thrust away, and utterly burnt with fire in the same place, 2 Sam. 23.6. So their joy soon expireth, and proves to bee rather desolation, than consolation; as lightning is followed with rending and roaring; as Comets out-blaze the very stars, but when their exhaled matter is wasted, they vanish and fill the air with pestilent vapours. The Prophet Amos telleth the wicked, that their Sun shall go down at noon-day, chap. 8.9. Surely as metals are then nearest melting, when they shine brightest in the fire: and as the fishes swim merrily down the silver-streams of Jordan, till they suddenly fall into the dead Sea, where presently they perish: So it fares with these merry Greeks, that flear when they should fear, and laugh when they should lament.Luk. 6.25 Psal. 118.1 [...] Woe to you that laugh, saith Christ: How suddenly are they put out as the fire of thorns!
Vers. 7. Surely oppression maketh a wise man mad] viz. Till such time as hee hath recollected himself, and summoned the sobriety of his senses before his own judgement: till hee hath reasoned himself, and prayed himself out of his distemper, as David did, Psal. 73. Anger is a short madness, fury a phrensie; and who so apprehensive of an injury, as the wise man? and who so wise, as not sometimes to bee over-carried by his passion to his cost? Oppression may express that from the meekest Moses, that hee may sorely repent, but knows not how to remedy. Anger anteverts reason in the wisest sometimes, and especially in case of calumny (for the eye and the good name will bear no jeasts, as the Proverb hath it) A man can better bear a thultch on the back, than a touch on the eye. You shall finde some, saith Erasmus, that if death bee threatned, can despise it: but to bee belyed, they cannot brook, [Page 262] nor from revenge contain themselves. How could wee digest that calumny (might Erasmus well think then) that hee basely casts upon our Profession in his Epistle to Bilihaldus? Ubicunque regnat Lutherns, ibi literarum est interitus: duo tantum quaerunt, censum, & uxorem. Wheresoever Luther prevails, learning goes down; wealth and wives is all they look after. How ill himself, with all his wisdome, could endure this kinde of oppression, appears by his Hyperaspistes, and many other his Apologies (for by his playing on both hands,Amama in Antibarb. praefat. Nec Evangelicorum vitavit censuras, nec apud Episcopos & Monachos gratiam inivit, hee was beaten on both sides, which made him little less than mad; and it was but just upon him. Davids grief was, that his enemies traduced and abused him without cause. Job and Jeremy make the same complaint, and were much troubled. Defamations, they knew well, do usually leave a kinde of lower estimation many times, even where they are not beleeved. Hence Paul's Apologies and self-commendation, even to suspition of madness almost.Calumniare audacter, aliquid saltem adhaerebit. Hence Basil in an Epistle ad Bosphorum Episcop: Quo putas animum meum dolore affecit fama calumnia illius quam mihi offuderunt quidam, non metuentes Judicem perditurum omnes loquentes mendacium? Tanto videlicet ut prope totam noctem insomnem duxerim, &c. with what grief dost thou think (saith Hee) did that calumny oppress my mind, which some (not fearing the Judge, that shall destroy all them that speak lies) did cast upon mee? Even so much, that I slept not almost all the night; so had the apprehended sadness possessed the secrets of mine heart, &c.
And a gift destroyeth the heart] i. e. Corrupts it, makes it blinde; and so destroies it:Pliny. as the Eagle lights upon the Harts horns, flutters dust in his eyes, and so by blinding him, brings him to destruction. See Deut. 16.19. with the Note. Let a Judge bee both wise (for his understanding) and righteous (for his will) a gift will mar all, as it is there: it dazleth the eyes, and maketh a wise man mad.
Vers. 8. Better is the end of a thing, than the beginning] No right judgement can bee made of any thing, unless wee can see the end of it. God seems oft to go a contrary way to work; but by that time both ends bee brought together, all is as it should bee, and it appears that hee doth all things in number, weight and measure.Acts and Mon. fol. 1377. Wee may learn (said Mr. Hooper Martyr in a certain letter exhorting to patience) by things that nourish and maintain us, both meat and drink, to what loathsome and abhorring they come unto, before they work their perfection in us; From life they bee brought to the fire; and clean altered from what they were, when they were alive: from the fire to the trencher and knife, and all to bee hacked; from the trencher to the mouth, and as small ground as the teeth can grinde them; from the mouth into the stomach, and there so boiled and digested before they nourish, that whosoever saw the same would loathe and adhor his own nourishment, till it come to perfection. But as a man looketh for the nourishment of his meat, when it is full digested, and not before, so must hee look for deliverance when hee hath suffered much trouble, and for Salvation when hee hath passed thorow the straight gate, &c. Let the wise man look to the end, and to the right which in the end God will do him, in the destruction of his oppressours; and this will patient his heart, and heal his distemper. Wee have heard of the patience of Job, Job 5. and what end the Lord made with him. Bee yee also patient, you shall shortly have help, if yee hold out waiting. Mark the upright man, and behold the just, for (whatever his beginning or his middle bee) the end of that man is peace, Psal. 37.37. Onely hee must hold out Faith and Patience; and not fall off from good beginnings; for as the evening crowneth the day, and as the grace of an Interlude, is in the last Scene; so it is constancy that crowneth all graces, and hee onely that continueth to the end, that shall bee saved. Laban was very kinde at first, but hee shewed himself at parting. Sauls three first years were good. Judas carried himself fair, usque ad loculorum officium, saith Tertullian, till the bag was committed to him. Many set out for Heaven wi [...]h as much seeming resolution, as Lots wife did out of Sodom; as Orphah did out [Page 265] of Moab; as the young man in the Gospel came to Christ. But after a while they fall away, they stumble at the cross, and fall backwards. Now to such it may well bee said, The end is better than the beginning. Better it had been for such never to have known the way of God, &c. Christ loves no lookers back: See how hee thunders against them, Heb. 10.26, 27, 38, 39. So doth St. Paul against the Galatians, because they did run well, but lying down in that heat, they caught a surfeit, and fell into a consumption.
And the patient in spirit is better than the proud, &c.] Pride is the Mother of impatiency, as infidelity is of pride. The just shall live by Faith, live upon promises, reversions, hopes, wait deliverance, or want it, if God will have it so. But his soul, which (for want of Faith to ballast it) is lifted up, and so presumes to set God a time wherein to come or never come, 2 King. 6.33. is not upright in him: some things hee doth, as it were a mad man, not knowing, or greatly caring what hee doth, saith Gregory. Hee frets at God,Greg. Pastor. and rails at men, laies about him on all hands, and never ceaseth, till in that distemperature hee depart the world, which so oftentimes himself had distempered,Daniel. as the Chronicler concludes the life of our Henry the second.
Vers. 9. Bee not hasty in thy Spirit to bee angry] The hasty man (wee say) never wants woe. For wrath is an evil counsellour, and inwrappeth a man in manifold troubles, mischiefs and miseries. It makes man alike the Bee (that vindictive creature) which to bee revenged, loseth her sting, and becomes a drone: or like Tamar, who to bee even with her Father in Law, defiled him and her self with incest. Cease therefore from anger, and forsake wrath: fret not thy self in any wise to do evil, Psal. 37.8. Athenodorus counselled Augustus to determine nothing rashly, when hee was angry, till hee had repeated the Greek Alphabet. Ambrose taught Theodosius, in that case, to repeat the Lords Prayer. What a shame is it to see a Christian act like Hercules furens, or like Solomons fool, that casts fire-brands, or as that Demoniack, Mark 2.3. out of measure fierce? That Demoniack was among the tombs, but these are among the living, and molest those most, that are nearest to them.
For anger resteth in the bosome of fools] Rush it may into a wise mans bosome, but not rest there, lodge there, dwell there. And onely where it dwells, it domineers, and that is onely, where a fool is Master of the family. Thunder, hail, tempest, neither trouble nor hurt celestial bodies. See that the Sun go not down upon this evil guest; see that the soul bee not sowred or impured with it; for anger corrupts the heart, as leaven doth the lump,Aug. Epist. 87. or vinegar the vessel, wherein it doth continue.
Vers. 10. Say not thou, What is the cause? Granger. &c.] This (saith an Interpreter) is the continual complaint of the wicked moody, and the wicked needy. The moody Papists would murder all the godly; for they bee Canaanites and Hagarens. The needy prophane would murther all the rich, for they are Lions in the grate. Thus Hee. It is the manner and humour of too many (saith another) who would bee thought wise,Dr. Jermin. to condemn the times in an impatient discontentment against them, especially if themselves do not thrive, or bee not favoured in the times, as they desire, and as they think they should bee. And these malecontents are commonly great Questionists, What is the cause? say they, &c. It might bee answered, In promptu causa est, Themselves are the cause; for the times are therefore the worse, because they are no better. Hard hearts make hard times. But the Preacher answers better, Thou dost not wisely enquire concerning this, q. d. The Objection is idle, and once to have recited it, is enough to have confuted it. Oh if wee had been in the daies of our Fore-Fathers (said those hypocrites, Matth. 23.30.) great business would have been done; I, no doubt of it, saith our Saviour, when as you fill up the measure of your Fathers sins, and are every whit as good at resisting of the Holy Ghost, as they were, Act. 7.51. Or if there were any good heretofore more than is now, it may bee said of these Wise fools, as it was antiently of [Page 264] Demosthenes, [...]. Plutarch. that he was excellent at praising the worthy acts of Ancestours, not so at imitating of them. In all ages of the world, there were complaints of the times, and not altogether without cause. Henoch the seventh from Adam complained, so did Noah, Lot, Moses, and the Prophets, Christ the Arch-Prophet, and all his Apostles, the Primitive Fathers and Professors of the truth. The common cry ever was O tempora! O mores! Num Ecclesias suat dereliquit Dominus? said Basil, Hath the Lord utterly left his Church? Is it now the last hour? Father Latimer saw so much wickedness in his days, that he thought it could not be, but that Christ must come to Judgement immediately: like as Elmerius a Monk of Malmesbury from the same ground gathered the certainty of Antichrists present reign. What pitiful complaints make Bernard, Bradwardine, Everard Arch-Bishop of Canterbury (who wrote a Volume called Objurgatorium temporis, the rebuke of the time) Petrarch, Mantuan, Savanarola, &c? In the time of Pope Clement 5. Frederick King of Sicily was so farre offended at the ill government of the Church, that he called into question the truth of the Christian Religion, till hee was better resolved and setled in the point by Arnoldus de Villa nova, Rev. de vit. Pont. who shewed him, that it was long since fore-told of these last and loosest times, that iniquity should abound, that men should bee proud, lewd, heady, high-minded, &c. 1 Tim. 4.1. & 2 Tim. 3.1, 2, 3, 4. Lay aside therefore these frivolous enquiries, and discontented cryings out against the times, which (in some sense) reflect upon God the Author of times (for can there be evil in an Age, and hee hath not done it?) and blessing God for our Gospel-priviledges, (which indeed should drown all our discontents) let every one mend one, and then let the world run its circuits, take its course, Vadat mundus quo vult: nam vult vadere quo vult, saith Luther bluntly, Let the world goe which way it will: for it will goe which way it will: The thing that hath been is that which shall be,Hieronym. &c. Eccles. 2.9, 10. Tu sic debes vivere, ut semper praesentes dies meliores tibi sinc quum praeteriti, saith a Father, Thou shouldest so live, that thy last dayes may be thy best dayes, and the time present better to thee, than the by-past was to those that then lived.
Ʋtilior est sapientia cum divitiis: So the Septu. here. In vit.Vers. 11. Wisdome is good with an inheritance] So is it without it: but not so good, because wealth is both an ornament, an instrument, and an encouragement to wisdome. Aristides (saith Plutarch) slandered and made justice odious by his poverty: as if it were a thing that made men poor, and were more profitable to others, than to himself that useth it. God will not have wealth always entailed to wisdome, that wisdome may bee admired for it self; and that it may appear, that the love and service of the Saints is not mercenary and meretricious. But godliness hath the promises of both lives. And the righteous shall leave inheritance to his childrens children. Or if he doe not so, yet he shall leave them a better thing: for by wisdome (abstracted from wealth) there is profit, 1 Cor. 12.31 or, it is more excellent or better (as the Hebrew word signifies) as the Apostle in another case, And yet shew I you a more excellent way, viz. that graces are better than gifts: So here, that wisdome is better than wealth. And if Jacob may see his children the work of Gods hands, framed and fitted by the word of Gods grace (the wisdome of God in a mystery) this would better preserve him from confusion,Psal. 45. and his face from waxing pale, than if hee could make his children Princes in all lands; yea, this will make him to sanctifie Gods name, yea, to sanctifie the Holy One, and with singular encouragement from the God of Israel, Esay 29.22, 23.
Vers. 12. For wisdome is a defence, and money, &c.] Heb. a shadow, viz. to those that have seen the Sun, (as in the former verse) and are scorched with the heat of it, that are under the miseries and molestations of life: Wisdome in this case is a wall of defence, and a well of life: Money also is a thorn-hedge, of very good use. Job 1.10. so it be set without the affections, and get not into the heart, as the Pharisees [...] did, Luk. 11.41. their riches were got within them, and by choaking the seed, kept wisdome out.
Wisdome giveth life to them that have it] For God is both a Sun, and a [Page 267] shield or shadow, he will give grace and glory, &c. Psal. 84.11. Life in any sense is a sweet mercy; but the life of grace and of glory may well challenge the precellency: No marvel therefore though wisdome bear away the bell from wealth, which as it serves only to the uses of life natural; so being misused, it drowns many a soul in perdition and destruction, 1 Tim. 6.9. and proves the root of all evil, ch. 16.10. yea it taketh away the life of the owner thereof, Prov. 1.19. See the Note there. It is confessed, that wealth sometimes giveth life to them that have it, as it did to those ten Jewes that had treasures in the field, Jer. 41.8. and doth to those condemned men that can take a lease of their lives. But Nabals wealth had undone him, if Abigails wisdome had not interposed: And in the other life, money bears no mastery. Adam had it not in Paradise, and in Heaven there is no need of it.
Vers. 13. Consider the work of God, &c.] q. d. Stoop, sith there is no standing out. See God in that thou sufferest, and submit. God by a crooked tool many times makes straight work; he avengeth the quarrel of his Covenant by the Assyrian that rod of Gods wrath, though hee thinks not so, Esay 10.7. Job could discern Gods arrows in Satans hand, and Gods hand on the Armes of the Sabcan robbers. He it is that killeth and maketh alive, saith holy Hannah, he maketh poor and maketh rich, hee bringeth low and lifteth up, 1 Sam. 2.6, 7. All is done according to the counsel of his will; who as he may doe what he pleases, so he will be sure never to over-doe: his holy hand shall never bee further stretched out to smite, than to save, Esay 59.1. This made David dumb, for he knew it was Gods doing. It is the Lord, said Eli, let him doe, Psal. 39. 1 Sam. 3.18 and I will suffer, lest I adde passive disobedience to active. Aaron his Predecessor had done the like before him upon the same consideration, in the untimely end of his untowardly children, Levit. 10.3. Jacob likewise in the rape of Dinah, Gen. 34.5. Agnovit hand dubie ferulam divinam, saith Pareus on that text, hee considered the work of God in it, and that it was in vain for him to seek to make that straight which God had made crooked. There is no standing before a Lion, no hoysing up sayl in a tempest, no contending with the Almighty. Whoever waxed fierce against God and prospered? Job 9.4. Who ever got any thing by kicking against the pricks, by biting the rod which they should rather have kissed? See Esay 14.27. Job 9.12, 13. & 34.12.10. Set God before your passions, when they are up in a hurry, and all will bee husht. Set down proud flesh when it bustles and bristles under Gods fatherly chastisements, and say soberly to your selves; shall I not drink of the cup that my Father (who is also my Physician) hath put into mine hands? stand under the cross that he hath laid on my shoulders? stoop unto the yoke that he hangeth on my neck? Drink off Gods cup willingly (said Mr. Bradford the Martyr) and at first when it is full, lest if we linger wee drink at length of the dregs with the wicked. Ferre minora volo, ne graviora feram. That was a very good saying of Demosthenes (who was ever better at praising of vertue than at practising of it) good men should ever doe the best, and then hope the best. But if any thing happen worse than was hoped for, let that which God will have done, be born with patience.
Vers. 14. In the day of prosperity be joyful] Here wee have some fair days, some foul: crosses (like foul weather) come afore they are sent for; for as fair weather (the more is the pity) may doe hurt, so may prospenity, as it did to David, Psal. 30.6. who therefore had his interchanges of a worse condition, (as it was but needful) his prosperity like checker-work was intermingled with adversity. See the circle God goes in with his people,Circulus quidem est in rebus humanis. Deus nos per contraria crudit. Naz. Orat. 7. in that thirtieth Psalm, David was afflicted, vers. 5. hee was delivered and grew wanton. Then troubled again, vers. 7. cries again, 8, 9 God turns his mourning into joy again. Thus God sets the one against the other, as it were in aequilibrio, in even balance for our greatest good. Sometimes he weighes us in the balance; and findes us too light: Then he thinks best to make us heavie through manifold temptations, 1 Pet. 1.6. Sometimes hee findes our water somewhat too high, and then as a Physician no less cunning than loving, he fits us with that [Page 268] which will reduce all to the healthsome temper of a broken spirit. But if wee bee but prosperity-proof, there is no such danger of adversity. Some of those in Queen Maries dayes, who kept their garments close about them, wore them afterwards more loosely. Prosperity makes the Saints rust sometimes; therfore God sets his Scullions to scoure them & make them bright, though they make themselves black. This scouring if they will scape, let Solomons counsel be taken, In the day of prosperity be joyful, i. e. serve God with cheerfulness in the abundance of all things; and reckon upon it, the more wages the more work: Is it not good reason? Solomons Altar was four times as big as Moses his; and Ezekiels Temple ten times bigger than Solomons; to teach, that where God gives much, he expects much. Otherwise God will curse our blessings,Jer. 12.13 Mal. 2.2. Make us ashamed of our revenues through his fierce anger, and destroy us after he hath done us good, Josh. 24.20.
In the day of adversity consider] Sit alone, and be in meditation of the matter,Psal. 4.4 Lam. 3.28. commune with your own consciences and be still, or make a pause. See who it is that smites thee, and for what, Lam. 3.40. Take Gods part against thy self, as a Physician observes, which way nature works, and helps it. Consider, that God afflicts not willingly, or from his heart; it goes as much against the heart with him,Psal. 119.75 as against the hair with us, Lam. 3.33. Hee is forced of very faithfulnesse to afflict us, because hee will be true to our souls and save them: he is forced to diet us, who have surfeted of prosperity, and keep us short. He is forced to purge us (as wise Physicians doe some Patients) till he bring us almost to skin and bone; and to let us bloud even ad deliquium animae, till we swoon again, that there may bee a spring of better bloud and spirits. Consider of all those precious passages, Heb. 12.3. to 12. and then lift up the languishing hands, and feeble knees. For your further help herein, read my Treatise called Gods Love-tokens, and The afflicted mans Lessons, passim.
Vers. 15. All things have I seen in the dayes of my vanity] i. e. of my life, which is so very a vanity, that no man can perfectly describe it, or directly tell what it is. He came somewhat near the matter, that said, it was a spot of time betwixt two eternities.
There is a just man that perisheth in his righteousnesse] The first man that dyed, dyed for Religion. How early did Martyrdome come into the world? How valiant for the truth, and violent for the Kingdome have Gods suffering Saints been ever since, preferring affliction before sin, and choosing rather to perish in their righteousness, than to part with it? Ignatius triumphed in his voyage to Rome to suffer, to think that his bloud should be found among the mighty Worthies; and that when the Lord makes inquisition for bloud, hee will recount from the bloud of righteous Abel, not only to the bloud of Zacharias son of Barachias, but also to the bloud of mean Ignatius. Blessed are they that are persecuted for righteousness sake,See the Note there. Mat. 5.10.
And there is a wicked man that prolongeth his life] This (as the former event likewise) proves a great stumbling-block to many: to see good men perish, bad men flourish and live long in sin, with impunity, credit, and countenance, as Manasseh (that Monster of men) who reigned longest of any King of Judah. Jeroboam lived to see three Successions in the Throne of Judah. Thus the Ivie lives, when the Oake is dead. David George (that odious Heretick) lived to a great age, and dyed in peace and plenty. Anne Stanhop Dutchesse of Somerset (Wife of the Protector Edw. Seymor) after she had raised such Tragedies about precedency with Queen Katherine, Camd. Eliz. fol. 356. and caused the ruine of her Husband, and his Brother the Admiral, dyed Anno 1587. being ninety nine years of age. Length of dayes is no sure rule of Gods favour. As Plants last longer than Sensitive Creatures,Ut victimae ad supplicium saginantur, ut hostiae ad poenam co [...]o nantur. Mi [...].-Foelix. and Brute Creatures out-live the reasonable; so amongst the reasonable, it is no news (neither should it trouble us) that the wickedly great doe inherit these worldly glories longer than the best; It is all they are like to have, let them make them merry with it. Some wicked men live long, that they may aggravate their judgement: others dye sooner, that they may hasten it.
[Page 269]Vers. 16. Bee not righteous over much, neither make, &c.] Virtue consists in a mediocrity. Omne quod est nimium. vertitur in vicium. Est modus in rebus. Phil. 4.5. [...]. A rigid severity may mar all. Let your moderation bee known to all men, prefer equity before extremity: utmost right may bee utmost wrong. Hee is righteous over-much, that will remit nothing of his right, but exercise great censures for light offences: this is (as one said) to kill a fly upon a mans forehead with a beetle. Justice, if not mixed with mercy, degenerates into cruelty. Again, hee is righteous more than is meee, that maketh sins where God hath made none; as those superstitiosuli of old, and the Papists at this day do with their Touch not, Taste not, handle not: Which things have indeed a shew of wisdome in will-worship, &c. Col. 2.21, 23. Will-worshippers are usually over-wise, i. e. over-weening, and too too well conceited of their own wisdome and worth.Quisquis plus justo non sapit, ille sapit. Mart. Hence it is, that they cannot do, but they must over-do, till wearied in the greatness of their way, Isa. 57.10. they see and say that it had been best to have held the Kings high-way, chalked out unto them by the royal Law, James 2.8. that perfect Law of liberty, James 1.25. Via regia temperata est, Hieron. in cap. 57 Isa. nec plus in se habons, nec minus. The middle way is the way of God; neither having too much, nor yet too little.Cic. 2. de finib. True it is (saith the Heathen Oratour) that Nemo pius est qui pietatem caver, No man is godly that is afraid of being so: But then it is no less true (and the same Author speaks it) Modum esse religionis, Cic. pro dem. sua. Nihil minus expedit, quam agrum optime colere. Plin. Cic. de Orat. Jul. Solin. Polyh. c. 45 nimium esse superstitiosum non oportere: that there is a reason in being religious, and that men must see they bee not superstitious. Solomon saith, that hee that wrings his nose over hard, brings blood out of it. Pliny saith, hee that tills his Land over-well, doth it to his loss. Apelles said, those Painters were too blame, qui non sentirent quid esset satis, that could not see when they had done sufficient. It is reported of the River Nilus, that if it either exceeed or bee defective in its due overflowings of the Land of Egypt, it causeth famine; The planet Jupiter, situate betwixt cold Saturn, and hot Mars, Lib. 2. c. 8 Ex utroque temperatus est; & salutaris, saith Pliny, partakes of both, and is benign and wholesome to the sublunary creatures.
Vers. 17. Bee not wicked over-much] viz. Because thou seest some wicked men live long, and scape scot-free for the present, as vers. 15. For God may cut thee short enough, and make thee die before thy time, i. e. before thou art fit to die; and when it were better for thee to do any thing, rather than die, sith thou diest in thy sins, which is much worse than to die in a ditch.Job 34.37 Deut. 29. Micah 7.3 Now they are over-much wicked, and egregiously foolish, that add rebellion to sin, drunkenness to thirst, doing wickedly with both hands earnestly, refusing to bee reformed, hating to bee healed. These take long strides toward the burning lake, which is but a little before them. The Law many times laies hold of them, the gallows claims its right, they preach in a Tiburn-tippet, Psal. 137. as they say. Or otherwise, God cuts them off betime, even long before, as hee knows their thoughts and dispositions long before. Wee use to destroy hemlock even in the midst of winter; because wee know what it will do, if suffered to grow. Bloody and deceitful men shall not live out half their daies, Psal. 55.25. God cut off Elies two sons in one day, for their overmuch wickedness; and further threatned their Father, that there should not bee an old man left in his house for ever, 1 Samuel 2.32. Wicked men die tempore non suo, as the Text is by some rendred. The Saints die not till the best time, not till their work is done (and then God sends them to bed; the two witnesses could not bee killed whiles they were doing it) not till that time, when if they were but rightly informed, they would even desire to die.
Vers. 18. It is good that thou shouldest take hold of this] i. e. Of this golden mean; walking accurately by line and by rule,Psal. 125.5 and continuing constant in thine integrity, not turning aside to the right hand, or to the left. As for those that turn aside unto those crooked waies of being just over-much, by needless scrupulosity, or wicked over-much, by detestable exorbitancy, the Lord shall lead them forth with the workers of iniquity, as cattel led to the slaughter, or [Page 270] malefactors to execution. When hee that feareth God shall come out of them all. Hee shall look forthright, Prov. 4.25. and shall have no occasion of stumbling, 1 Joh. 2.10. Hee shall also bee freed from, or pulled as a firebrand out of the fire, Zach. 3.2.
Vers. 19. Wisdome strengtheneth the wise, &c.] Prudence excelleth puissance, and counsel valour. This made Agamenon set such a price upon Ulysses, Darius upon Zopyrus, the Siracusans upon Archimedes, the Spartans upon Leonidas, Justin. lib. 2. who with six hundred men, dispersed five hundred thousand of Xerxes his Host. Those that are wise to salvation, go ever under a double guard, the peace of God with in them, the power of God without them. No Sultan of Babylon or Egypt (who have that title from the Hebrew word here rendred Mighty men) did ever go so well guarded. See the Note on Prov. 21.22.
Vers. 20. For there is not a just man upon earth] No, this is reserved for the state of perfection in Heaven, where are the spirits of just men made perfect,Aug de peccator. meritis, lib. 2. cap. 7. Heb. 12.23. It was the cavil wherewith the Pelagians troubled Saint Austin, whether it were impossible that by the absolute power of God a just man might not live on earth without sin? But what have wee to do here with the absolute power of God? His revealed will is, That there is not a just man upon earth, that doth good, and sinneth not; nay, that sinneth not, even in his doing of good. Our righteousness (whiles wee are on earth) is mixt, as light and darkness (dimness at least) in a painted glass dyed with some obscure and dim colour; it is transparent, and giveth good, but not clear and pure light.Dr. Stoughton, on Phil. 3.20. It is a witty observation of a late learned Divine, that the present tense in Grammar is accompanied with the Imperfect, the Future with the Praeter-pluperfect tense; and thar such is the condition of our present and future holiness. Our future is more than perfect, our present is imperfect indeed, but yet true holiness and happiness. See the Note on Prov. 20.9.
Vers. 21. Also take no head] But bee as a deaf man that heareth not, and as a dumb man, in whose mouth there is no reproof, Psal. 38.13. If thou answer any thing, say as hee in Tacitus did to one that railed at him, Tu linguae, ego vero aurium dominus, Thou mayest say what thou wilt, but I will hear as I list; or as once a certain Steward did to his passionate Lord, when hee called him knave, &c. Your Honour may speak as you please, but I beleeve not a word that you say, for I know my self an honest man. The language of reproachers must bee read like Hebrew, backwards. Princes use to correct the indecencies of Embassadors, by denying them audience. Certain it is, that hee enjoyes a brave composedness, that sets himself above the flight of the injurious claw. Isaac's apology to his brother Ismael, viz. patience and silence, is the best answer to words of scorn and petulancy, said learned Hooker. I care not for mans day, 1 Cor. 4.3 saith Paul, Non curo vanum calumniatorem, I regard not a vain slanderer, saith Austin. Wicelius and Cochleus gave out, that wee Lutherans betraied the Rhodes to the Turk, saith Melanchthon. These impudent lies need no confutation, dicant ipsi talia quoad velint, let them tell such loud and leud lies as many as they will. When a net is spread for a bird, saith Austin, the manner is to throw stones at the hedge. These stones hurt not the bird, but shee hearing and fearing this vain sound, falls into the net. In like manner saith hee, men that fear and regard the vain sound of all ill words, what do they but fall into the Devils net, who thereby carries them captive into much evil, many troubles and inconveniencies?
Lest thou hear thy servant curse thee] Who should in duty speak the best of thee, though frample and froward, cross and crooked, 1 Pet. 2.18. Or by servant understand base inferiour people, such as were Tobiah the servant,Psal. 35.15 the Ammonite, and those abjects that tare Davids name, and ceased not.
Vers. 22. For oftentimes also thine own heart knows] Conscience is Gods spie, and Mans over-seer; and though some can make a sorry shift to muzzle her for a time, or to stop their own cars, yet ipsa se offert, ipsa se ingerit, [Page 271] saith Bernard, sooner or later shee will tell a man his own to some tune, as they say, shee will not go behinde the door to let him know, that hee himself likewise hath cursed others, as now by Gods just judgement, others curse him. The conscience of our own evil doings, though hid from the world, should meeken us toward those that do amiss. See Titus 3.3. Say to your selves, ‘Aut sumus, ant fuimus, aut possumus esse quod hic est.’
The wrong that David had done to Ʋriah, helped him to bear the barkings of that dead Dogg Shimei. Here then Take no heed unto all words, &c. as in the former verse. For, nihil amarius quam id ipsum pati quod feceris, there is nothing more bitter, than to suffer that which thou hast done to others;Tertul. because those sufferings sting the conscience with unquestionable conviction and horrour, as is to bee seen in Adonibezek, who acknowledged with a regret, a just remuneration, Judg. 1.7.
Vers. 23. I said I will bee wise, but it was far from mee] Solomon here seems to say of wisdome, as Nazianzen doth of God the author of it, Tantum recedit, quantum capitur. Not that wisdome it self doth fly away, but because that they who have most of it, do especially understand,Basil. tract. de fide. that it exceedeth the capacity of any one to bee able to comprehend it (as Basil gives the reason) so that they that think they have got demonstrations, perceive afterwards that they are no more than topicae aut sophisticae rationes, topical or sophistical arguments, as Lyra here noteth. Bonus quidam vir solebat esse solus, &c. saith Melancthon. A certain well-meaning man was wont to walk and study much alone, and lighting upon Aristotles discourse concerning the nature of the Rainbow, hee fell into many odd speculations, and strange conceits; and writing to a friend of his, told him, that in all other matters, though dark and obscure, hee had out-gone Aristotle, but in the matter of the Rainbow hee had out-gone himself. After this hee came into the publick schools,Joh. Mant. loc. com. 536. and disputed of that argument, Et toto prorsus coelo à veritate aberrabat suis phantasi [...], and then hee came to see that hee had been utterly out, and strangely miscarried by those phantasies, which hee had so strongly fancied.
Vers. 24. That which is far off and exceeding deep] Not the Minions of the Muses, Mentemque habere queis bonam, & esse corculis datum est: Dousa. For though they should eviscerate themselves, like Spiders, crack their sconces, or study themselves to death, yet can they not understand all mysteries, 1 Cor. 13.2 and all knowledge in natural things, how much less in supernatural? whereas weak-sighted, and sand-blind persons, the more they strain their eyes to discern a thing perfectly, the less they see of it, as Vives hath observed.L. Vives in Aug. de civ. dei. l. 2. c. [...] It is utterly impossible for a meer Naturalist that cannot tell the form, the quintessence; that cannot enter into the depth of the flower, or the grass hee treads on, to have the wit to enter into the deep things of God, the mystery of Christ which was hid from Angels till the discovery, and since that they are still Students in it.Ephes. 4. David, though hee saw further than his Antients, Psal. 119.99. yet hee was still to seek of that which might bee known, vers. 96. Even as those great discoverers of the New-found-lands in America, at their return were wont to confess, that there was still a Plus ultra, something more beyond yet. Not onely in innumerable other things am I very ignorant (saith Austin) but also in the very Scriptures, multo plura nescio quam scio, Aug. Epist. I am ignorant of many more things by odds, than I yet understand. This present life is like the Vale of Sciaessa, near unto the Town called Patrae; of which Solinus saith, that it is famous for nothing but for its darksomeness, as being continually overcast with the shadows of nine hills that do environ it,Polyhist. c. 12. so that the Sun can hardly cast a beam of light into it. Properemus ad coelestem Academiam, Let us hasten to the University of Heaven, where the least childe knows a thousand times more than the deepest Doctor upon earth.
Vers. 25. I applied mine heart] Circuiviego & cor meum (so the Original [Page 272] runs) I and my heart turned about, or made a circle to know, &c. He took his heart with him, and resolved (hard or not hard) to make further search into wisdoms secrets. Difficulty doth but whet on heroick spirits: it doth no whit weaken but waken their resolutions to goe through with the work. When Alexander met with any hard or hazardous peece of service, he would say, Jam periculum par animo Alexandri, He ever atchieved what hee enterprized, because he never accounted any thing impossible to bee atchieved. David was well pleased with the condition of bringing in to Saul the fore-skins of an hundred Philistims. If a bowl run down hill, a rub in the way does but quicken it; as if up hill, it slugs it. A man of Solomons make, one that hath a free, noble, princely spirit, speaks to Wisdome, as Laelius in Lucan did to Caesar, ‘Jussa sequitam velle mihi, quam posse, necesse.’
And to know the wickednesse of folly] The sinfulnesse of sin, Rom. 7.13. Sin is so evil that it cannot have a worse Epithet given it. Mammon of unrighteousnesse, Luke 16.11. is the next odious name to the Devil.
Even the foolishnesse of madnesse] That by one contrary he might the better know the other. Folly may serve as a foil to set off wisdome; as Gardiners suffer some stinking stuffe to grow near their sweetest flowers.
Vers. 26. And I found more bitter than death] Amantes amentes: Amor amaror, Plus aloes quam mellis habet. Knowest thou not that there is bitternesse in the end?Dulce & amarum gustulum corpis. Heus scholastice, said the Harlot to Apuleius, Heark Scholar, your sweet bits will prove bitter in the close.
The Pomegranate with its sweet kernels, but bitter rind, is an emblem of the bitter-sweet pleasure of sin.Speed. 710. Walfingh. It is observed of our Edward the third, that he had alwayes fair weather at his passage into France, and foul upon his return, Laeta venire Venus, Solin. cap. 27 tristis abire solet. The Panther hides her head, till she sees her time to make prey of those other beasts, that drawn by her sweet smell, follow her to their own destruction. The Poets fable, that pleasure and pain complained one of another to Jupiter, and that (when he could not decide the controversie betwixt them) he tied them together with chains of Adamant, never to be sundred.
The Woman] The wanton Woman, that shame of her Sex. A Bitch Moses calls her, Deut. 23.18. St. Paul, a living Ghost, a walking Sepulcher of her self, 1 Tim. 5.6. Cum careat pura mente, cadaever agit. This I finde, saith Solomon: where I is I with a witnesse; he had found it by woful experience, and now relates it for a warning to others. Saith he,
Whose heart is suares and nets] Heb. Hunters snares: for she hunteth for the precious life, Prov. 6.26. and the Devil by her hunts for the precious soul, there being not any thing that hath more enriched Hell than Harlots. All is good fish that comes to these nets;2 Tim. 2.26 but they are taken alive by the Devil at his pleasure.
And her hands as hands] To captivate and enslave those that haunt her, as Dalilah did Sampson, as the Harlot did the young Novice, Prov. 7.22. as Solomons Moabitish mistresses did him, and as it is said of the Persian Kings, that they were captivarum suarum captivi, Plutarch. captives to their Concubines, who durst take the crown from their heads, or do any thing to them almost, when others might not come near them uncalled, upon pain of death, Est. 4.11.
[Page 273] Who so pleaseth God shall escape from her] As Joseph did, and Bellerophon, though with a difference. Joseph out of a principle of Chastity, Bellerophon of Continency. The continent person refrains either for love of praise, or fear of punishment, but not without grief, for inwardly he is scalded with boyling lust, as Alexander, Scipio, and Pompey were, when tempted with the exquisiteness, and variety of choysest beauties, they forbare. Vellem, si non essem Imperator. But now the Chaste man, who is good before God (one whom he approves and takes pleasure in) is holy both in body and spirit, 1 Cor. 7.34. and this with delight, out of fear of God, and love of vertue. God did much for that libidinous Gentleman, who sporting with a Curtezan in a house of sin, happened to ask her name, which she said was Mary: Mountaignes Essayes. whereat he was stricken with such a remorse and reverence, that he instantly not only cast off the Harlot, but amended his future life.
But the Sinner shall be taken by her] See the Note on Prov. 22.14. The Poets fable, that when Prometheus had discovered Truth to men, that had long lain hid from them, Jupiter (or the Devil) to crosse that design, sent Pandora (that is Pleasure) that should so besot them, as that they should neither mind nor make out after Truth and Honesty.
Vers 27. Behold this I have found] [...], I have found it, I have found it, said the Philosopher, Vicimus, Vicimus, we have prevailed, we have prevailed, said Luther, when hee had been praying in his Closet, for the good successe of the consultation about Religion in Germany. So the Preacher here,Aperit sibi diligentia januam veritatis. Amb. having by diligence set open the door of truth, cries, Venite, videte, Come and see my discoveries, in the making whereof I have been very exact, counting one by one, Ne mole obruerer, lest I should bee oppressed with many things at once.
Vers. 28. Which yet my soul seeketh, but I finde not] There is a place in Wiltshire called Stonage, for divers great stones lying and standing there together: of which stones it is said,Camden. that though a man number them one by one never so carefully, yet that he cannot finde the true number of them, but that every time he numbers them he findes a different number from that he found before. This may well shew (as one well applies it) the erring of mans labour in seeking the account of wisdome and knowledge. For though his diligence be never so great in making the reckoning, he will alwayes be out, and not able to find it out.
One man among a thousand] Hand facile invenies multis è milibus unum. There is a very great scarcity of good people. These are as Gideons three hundred, when the wicked, as the Midianites, lye like Grashoppers for multitude upon the earth, Judg. 7. and as those Syrians, 1 King. 20.27. they fill the country, they darken the air, as the swarms did the Land of Aegypt: and there is plenty of such dust-heaps in every corner.
But a Woman among all those have I not found] i. e. Among all my Wives and Concubines, which made him ready to sing, Foemina nulla bona est. But that there are, and ever have been many gracious Women, see (besides the Scriptures) the Writings of many Learned men, De illustribus foeminis: It is easie to observe (saith one) that the New-Testament affords more store of good Wives than the Old. And I can say as Hierom does, Novi ego multas ad omne opus bonum promptas, I know many Tabithaes full of good works. But in respect of the discoverie of hearts and natures whether in good or evil, it is harder to find out throughly the perfect disposition of a Woman, than of Men. And that I take to be the meaning of this text.
Vers. 29. That God hath made man upright] viz. In his own Image, i. e. knowledge in his understanding part, rightnesse in his will, and holinesse in his affections: his heart was a lump of love, &c. when he came first out of Gods Mint he shone most glorious, clad with the royal robe of righteousnesse, created with the imperial crown, Psal. 8.5. But the Devil soon stript him of it, he cheated and cousened him of the Crown (as we use to doe children) with the apple, or whatsoever fruit it was that he tendred to Eve: Porrexit pomum & [Page 274] surripuit paradisum. Bernard. Lib. 1. legis allegor. Hee also set his limbs in the place of Gods Image, so that now, Is qui factus est homo differt ab eo quem Deus fecit, as Philo saith, Man is now of another make than God made him. Totus homo est inversus decalogus, whole evil is in man, and whole man in evil: Neither can hee cast the blame upon God, but must fault himself, and fly to the second Adam for repair.
But they have sought out many inventions] New tricks and devises, like those poetical fictions, and fabulous relations, whereof there is neither proof nor profit. The Vulgar Latine hath it, Et ipse se infinitis miscuit quaestionibus, And hee hath intangled himself with numberless questions, and fruitless speculations. See 1 Tim. 1.4. and cap. 6.4. doting about questions, or questionsick. Bernard reads it thus, Ipse autem se implicuit doloribus multis, but hee hath involved himself in many troubles, the fruit of his inventions, shifts and sherking tricks. See Jer. 6.19.
CHAP. VIII. Vers. 1. Who is as the Wise man?]
Velut inter stellas Luna minores QUa. dic. Hee is a matchless man, a peerless Paragon, out-shining others, as much as the Moon doth the lesser Stars. Plato could say, that no Gold or Precious stone doth glister so gloriously, [...], as the prudent spirit of a good man.Gen. 41.38 Thou art a Prince of God amongst us, said the Hittites to Abraham. Can wee finde such a man as this Joseph, in whom the Spirit of God is, said Pharaoh to his Counsellors? Hast thou considered my servant Job, that there is none like him on the earth, &c? Job 1.8. My servant Moses is not so, who is faithful in all my house, and shall bee of my Cabinet-Counsel, Numb. 12.7. To him God said, Tu verò hic sta mecum, But do thou stand here by mee, Exod. 34.5. Sapiens Dei comes est, saith Philo. Look how Kings have their Favourites whom they call Comites, their Cousins and Companions, so hath God. Nay, the righteous are Princes in all Lands, Psal. 45.16. Kings in righteousness, (compare Mat. 13.17. with Luk. 10.24.) the excellent Ones of the Earth, Psal. 16.3. the Worthies of the world,Hom. 55. in Matth. Heb. 11.5. fitter to bee set as Stars in Heaven, and to bee continually before the Throne of God. Chrysostome calls some holy men of his time, [...], Earthly Angels: and speaking of Babylas the Martyr, hee saith of him, Magnus at que admirabilis vir, hee was an excellent and an admirable man,Orat. contra Gentiles. &c. And Tertullian writing to some of the Martyrs, sayes, Non tantus sum ut vos alloquar, I am not good enough to speak unto you. Oh that my life and a thousand such wretches more might go for yours! Oh why doth God suffer mee and other such Caterpillars to live (saith John Careless Martyr, in a letter to that Angel of God Mr. Bradford, as Dr. Taylor called him) that can do nothing but consume the alms of the 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 [Page 275] 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 [Page 276] 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 the Barons of England in King John's daies,Marcidi Ribaldi. Walsing. Epit. hist. Gallic. p. 30. Godw. Catal. when declaring against the Pope and his Conclave (by whom they were excommunicated) they cried out thus in their Remonstrance, Fy on such rascal ribals, &c. Adelmelect Bishop of Sherborn, Anno 705. reproved Pope Sergius sharply to his face, for his Adultery. So did Bishop Lambert reprehend King Pepin for the same fault, Anno 798. And Archbishop Odo, King Edwin; burning his Concubines in the fore-head with an hot Iron, and banishing them into Ireland. Father Latimer dealt no less faithfully with King Henry the Eighth in his Sermons at Court. And being asked by the King how hee durst bee so bold to preach after that manner? hee answered, that duty to God, and to his Prince had enforced him to it: and now that hee had discharged his conscience, his life was in his Majesties hands, &c. Truth must bee spoken however it be taken. If Gods Messengers must be mannerly in the form, yet in the matter of their message to Great ones they must bee resolute. It is probable that Joseph used some kinde of Preface to Pharaoh's Baker in reading him that hard destiny,Dan. 4.19 Gen. 40.19. Such likely as was that of Daniel to Nebuchadnezzar, My Lord, the Dream bee to them that hate thee, &c. or as Philo brings him in with an Utinam tale somnium non vidisses, &c. But for the matter, hee gives him a sound, though sharp interpretation.
Vers. 5. Whoso keepeth the commandement] scil. The Kings commandement. Hee that is morigerous, and goes as far as hee can with a good conscience in his obedience to the commands of his Superiours, Shall feel no evil, i. e. hee shall lack no good encouragement, Rom. 13.3, 4. Or if men slight him, God will see to him, Ephes. 6.7, 8. as hee did to the poor Israelites in Egypt, and to David under Saul. Mordecai lost nothing at length by his love and loyalty to God and the King. Sir Ralph Percy (slain upon Hegely-Moor in Northumberland by the Lord Montacute, General for Edward the Fourth) hee would no waies depart the field, though defeated; but in dying, said, I have saved the bird in my breast, Speed. 869. meaning his oath to King Henry the Sixth, for whom hee fought.
And a wise mans heart discerneth both time and judgement] scil. When and how to obey Kings commands, the time, the means and manner thereof, dispatching them without offence to God or man. And this a wise mans heart discerneth, saith the Preacher: it being the opinion of the Hebrews, that in the heart especially the soul did keep her Court, and exercise her noble operations of the understanding, invention, judgement, &c. Aristotle saith, Sine calore cordis anima in corpore nihil efficit, Without the heat of the heart, the soul does nothing in the body. The Scripture also makes the heart the Monarch of this Isle of Man.
Vers. 6. Because to every purpose there is time] Therefore the wise man seeketh [Page 277] after that nick of time, that punctilio of judgement, that hee may do every thing well, and order his affairs with discretion. A well-chosen season is the greatest advantage of any action, which, as it is seldome found in haste, so it is too often lost in delay.
Therefore the misery of man is great upon him] Because hee discerns not, apprehends not his fittest opportunity: hence hee creates himself a great deal of misery. When Saul had taken upon him to sacrifice, God intimates to him by Samuel, that if hee had discerned his time, hee might have saved his Kingdome. So might many a man his life, his livelihood, nay his soul. The men of Issachar in Davids daies are famous for this, that they had understanding of the times, to know what Israel ought to do, 1 Chron. 12.32. their posterity are set below Stork and Swallow, for want of this skill, Jer. 8.7. and deeply doomed, Luke 19.44.
Vers. 7. For hee knoweth not that which shall bee] Mans misery is the greater, because hee cannot fore-see to prevent it; but hee is suddenly surprized and hit, many times on the blinde side, as wee say.
Men are in the dark in regard of future events. God onely knows them, and is thereby oft in Isaiah distinguished from the dung-hill-deities of the Heathens. In his mercy to his people hee gave them Prophets to tell How long: and when these failed, the Church heavily bewails it, Psal. 74.9. Howbeit a prudent man fore-seeth an evil, and hideth himself,Amb. de Offic. l. 1. cap. 38. Prov. 22.3. See the Note there. By the strength of his mind, saith Ambrose, hee presageth what will follow, and can define what in such or such a case hee ought to do. Sometimes hee turns over two or three things in his mind together, of which conjecturing, that either all may come to pass jointly, or this or that severally, or whether they fall out jointly or severally, hee can by his understanding so order his actions, as that they shall bee profitable to him.
Vers. 8. There is no man that hath power, &c.] Death, man is sure to meet with, whatsoever hee miss of; but when, hee knows not neither. Of Doomsday there are signs affirmative and negative, not so of death. Every one hath his own Balsam within him, say some Chymicks:Greg. Moral. his own bane it is sure hee hath. Ipsa suis augmentis vita ad detrimenta impellitur, Every day wee yeeld somewhat to death. Stat sua cuique dies. Our last day stands, the rest run.Virg. Ancid. Nulli cedo. Death is this onely King, against whom there is no rising up, Prov. 30. The mortal Sithe is Master of the Royal Scepter, and it mows down the Lillies of the Crown, as well as the grass of the field, saith a Reverend Writer:Mr. Ley, his Monitor of Mortality. And again, Death suddenly snatcheth away Physicians oft, as it were in scorn and contempt of medicines, when they are applying their preservatives or restoratives to others: as it is storied of Caius Julius a Surgeon, who dressing a soreeye, as hee drew the Instrument over it, was struck with an Instrument of death in the act and place where hee did it. Besides diseases, many, by mischances, are taken as a bird with a bolt, whiles hee gazeth at the bow.
There is no discharge in war] Heb. No sending, either of Forces to withstand death, or of messages to make peace with him. The world and wee must part; and whether wee bee unstitcht by parcels, or torn asunder at once, the difference is not great. Happy is hee that after due preparation, is passed thorow the gates of death ere hee bee aware, saith one. Whether my death bee a burnt-offering (of Martyrdome) or a Peace-off [...]ring (of a natural death) I desire it may bee a Free-will-offering, a sweet sacrifice to the Lord, saith another.
Neither shall wickedness deliver] No; It is righteousness 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 [Page 278] 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 [Page 279] 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 a aetate concessa ei, an evil man sinning is dead, a long age being granted to him: dead hee is in sin, though his dayes be prolonged.
Yet surely I know that it shall be well] q. d. This shall not stagger mee, or shake mine assurance of the Divine Providence: for I know well that yet God is good to Israel, to the pure in heart, Psal. 73.1. And although they dye young (as [...], those whom God loves hee soon takes to himself) yet it may bee said of them, as Ambrose saith of Abraham, Mortuus est in bona senectute, eo quod in bonitate propositi permansit, Hee dyed in a good old age, because he dyed in a good sound mind: Or, as Hierom saith of a godly young man of his time,Hier. Epist. that in brevi vitae spacio tempora virtutum multa replevit, hee lived long in a little time: for some men live more in a month than others doe in many years. They that dye soon (but in Gods fear and favour) though as Grapes they be gathered afore they bee ripe, and as Lambs slain before they be grown, yet (besides the happinesse of Heaven) they have this benefit, they are freed from the violence of the Wine-press that others fall into, and escape many storms that others live to taste of. A good man (saith a late Divine) prolongs his dayes though hee dye young, because hee is ripe before taken from the tree:D. Preston. hee even falls into the hand of God that gathers him.
Vers. 13. But it shall not be well with the wicked] Not alwayes well, [...]. Nemo culpam gerit in pectore qui non idem Neme fin in tergo. Isa. 3.12. for sin will be sure to finde him out, Numb. 32.23. and hee that hath guilt in his bosome, hath vengeance at his back. Where iniquity breaks fast, calamity will be sure to dine, and to sup where it dines and to lodge where it sups. When iniquity is once ripe in the field, God will not let it shed to grow again: but cuts it up by a just and seasonable vengeance. 2 Not at all well; sith prosperity slayeth these fools; and, as Sun-shine ripens their sin, and so fits them for ruine. Hence Bernard calls it, Misericordiam omni indignatione crudeliorem. Poyson in Wine works more furiously. The fatter the Oxe, the sooner to the slaughter.
Neither shall he prolong his dayes] Psal. 55.23. Jer. 17.11. hee dyes tempore non suo, Eccles. 7.17. though hee lives long: hee dyes before hee desires, and when it were better for him to doe any thing than to dye; sith hee hath [Page 280] walked in a vain shew disq [...]ieting himself in vain, Psal. 39.6. tumbling his tub to no purpose, lengthening out his dayes as a shadow: the longer the shade, the nearer the Sun is to setting. His Sun also sets in the burning Lake, and it hasteneth to the descent: An end is come, is come, is come; see Ezek. 7.6, 7.
Because he feareth not before God] But in Hypocrisie, before men, whose faces he feareth, and would bee much ashamed, that they should see what hee doth in secret, Ephes. 5.12. But what saith the honest Heathen? Si scirem homines ignoraturos & Deos ignoscituros, tamen propter peccati turpitudinem, peccare non vellem. Aug. de civ. Dei. l. 6. c. 10 A good resolution surely, if as well put in execution. Sed libertas affuit scribenti, non viventi, saith Austine of this Author, Hee was a better speaker than liver. That of David was spoken from his heart, I foresee the Lord alwayes before my face, I set him at my right hand, &c. Psal. 16.8. with Act. 2.25. Bee thou in the fear of the Lord all day long, Prov. 23.17.
Vers. 14. There is a vanity which is done upon the earth] Symmachus reads it thus: Est difficile cognitu quod fit super terram, There is that done upon the Earth that is hard to be understood. It hath gravelled great Divines (as David, Jeremy, Psal. 73. Jer. 12. Habbak. 2. Lam. 3.33. Habbakkuk,) to see good men suffer, bad men prosper. But it is but upon the earth, that this befalls: here God must meet with his people, or no where, and it is Non nisi coactus, (as that Emperour said of himself) that he doth any thing to their grief: ‘Ille dolet quoties cogitur esse ferox.’
Crudelem medicum intemperans aeger facit. Mimus.An unruly Patient makes a cruel Physician. And as for the wicked, it is but upon earth, that they live in pleasure, and lye melting in sensual and sinful delights, nourishing their hearts as in a day of slaughter, Jam. 5.5. Once they shall hear with horror, Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things: But now hee is comforted, and thou art tormented, Luke 16.25. The meditation of Eternity would much mitigate this vanity.Dr. Hall's Remedy of Prophanenesse, p. 114. What is that to the infinite? said the old Lord Brook to a friend of his, discoursing of an incident matter very considerable, but was taken off with this quick interrogation of that wise and Noble person.
Vers. 15. Then I commended mirth] A lawful lightsomenesse, and chearfulness of heart, which maketh comforts to be much more comfortable, and troubles to be farre lesse troublesome.Bucholc. Besides, acceptior est Deo grata laetitia quam diuturna quasi querula tristitia. Cheerfulnesse is better pleasing to God, than sowrenesse and sullennesse: this provokes him to anger, Deut. 28.47. as that which puts a man under the reign of continual unthankfulnesse (Is any man merry? let him sing, Jam. 5.13.) makes him exceeding liable to temptations and perplexities, disableth him to make benefit of Ordinances, indisposeth and unfitteth him for duties of active or passive obedience, takes off the wheels of the soul, and it makes as awkward, as a limb out of joynt, that can do nothing without deformity and pain.
Than to eat, and to drink, and to be merry] Although it bee the bread of sorrow that thou eatest, and the cup of affliction that thou drinkest, eat it, and drink it merrily. The Epicures held that a man might bee cheerful amidst the most exquisite torments. 1 In consideration of his honesty and fidelity, that hee suffered for. 2 In consideration of those pleasures and delights that formerly he had enjoyed, and now cheered up himself with the remembrance of. How much better may Christians doe it in consideration of those unutterable joyes and delights that they expect and hope for? Mendicato pane hic vivamus, &c. saith Luther. Wee may well bee content, nay merry though wee should beg our bread here, to think that we shall one day feast with Abraham, Isaac, and Jacob, in the Kingdom of Heaven.
Vers. 16. When I applied mine heart to know wisdome] i. e. The wisdome and other excellencies of God shining plainly and plentifully in ruling the affairs, and ordering the disorders of the world to his own glory.
[Page 281] For also there is that neither day nor night seeth, &c.] i. e. Perdius & pernox, by day and by night, I busied my self in this search, so that a little sleep served my turn all the while. Nullus mihi per otium exiit dies, partem etiam noctium studiis vendico, saith Seneca, I studied day and night, and followed it with all possible eagernesse. Thuanus tells of a Country-man of his, whom he called Franciscus Vieta Fontenejus, a very learned man, that hee was so set upon his study, that for three daies together sometimes hee would sit close at it, sine cibo & somno, nisi quem cubito innixus, nec se loco movens, capiebat, without meat or sleep, more than what for meer necessity of nature, hee took leaning upon his Elbow. Solomon seems by this text to have been as sharp set for the finding out the way of Divine Administration, and the true reason of Divine dispensations. But hee got little, further than to see that it far exceeded all humane capacity and apprehension. Majores majora noverunt, & Deus det vobis plus sapere quam dico, saith a Father, when hee said what hee could to some one of Gods works of wonder, i. e. They who are more learned know: and God grant you may understand more than I say.
Vers. 17. That a man cannot finde out the work] No not the wisest that is; the very best Empirick in this kinde cannot. Let him labour never so much to finde it, hee shall but bee tossed in a Labyrinth, or as a wayfaring man in a desert.Granger. If a man cannot define any thing because the forms of things are unknown, if hee know not the creatures themselves, ab imo ad summum, from the lowest to the highest, neither shall hee know the reasons and manner of them. As a man may look on a Trade, and never see the mystery of it, hee may look on artificial things, pictures, watches, &c. and yet not see the Art whereby they are made: As a man may look on the letter, and never understand the sense: So it is here, and wee must content our selves with a learned ignorance. Si nos non intelligimus quid quare fiat, Aug. in Psal. 148. debeamus hoc providentiae quod non fiat sine causa. If wee understand not why any thing is done, let us owe this duty to Providence, to bee assured that it is not done without cause.
CHAP. IX. Vers. 1. For all this I considered in mine heart.]
HEE that will rightly consider of any thing, had need to consider of many things: all that do concern it, all that do give light unto it, had need to bee looked into, or else wee fall too short.
Even to declare all this] Or, To clear up all this to my self. Symmachus rendred it, Ut ventilarem haec universa, that I might sift and search out all these things by much tossing and turning of the thoughts. Truth lies low and close, and must with much industry bee drawn into the open light.
That the righteous and the wise] These are terms convertible. The worlds wisards shall one day cry out, Nos insensati, Wee fools counted their lives madness, &c.
And their works] Or, Their services, actions, imployments; all which together with themselves are in the hand of God, who knows them by name, and exerciseth a singular providence over them; so that they are kept by the power of God through Faith unto salvation. The enemy shall not exact upon him, nor the son of wickedness afflict him, Psal. 89.22. What a sweet providence was it, that when all the Males of Israel appeared thrice in the year before the Lord at Jerusalem, none of their neighbour-Nations (though professed enemies to Israel) should so much as desire their Land, Exod. 34.24? And again, that after the slaughter of Gedaliah, so pleasant a Country (left utterly destitute of inhabitants, and compassed about with such warlike [Page 282] Nations, as the Ammonites, Moabites, Edomites, Philistims, &c.) was not invaded nor replanted by forreiners for seventy years space, but the room kept empty, till the return of the Naturals?
No man knows either love or hatred, &c.] That is, the thing hee either loves or hates (say some Interpreters) by reason of the fickleness of his easily alterable affections. How soon was Amnons heart estranged from his Thamar, and Ahashuerosh from his Minion Haman, the Jews from John Baptist, the Galatians from Paul, &c? But I rather approve of those that refer this love and hatred unto God (understanding them, [...], in a divine manner) and make the meaning to bee, that by the things of this life, which come alike to all (as the next verse hath it) no man can make judgement of Gods love or hatred towards him. The sun of prosperity shines as well upon brambles of the wilderness, as fruit-trees of the Orchard; the snow and hail of adversity lights upon the best gardens, as well as upon the wilde waste. Ahab's and Josia's ends concur in the very circumstances. Saul and Jonathan, though different in their deportments, yet in their deaths they were not divided, 2 Sam. 1.23. How far wide then is the Church of Rome, that borrows her marks, from the market, plenty or cheapness? &c. And what an odde kinde of reasoning was that of her Champions with Marsh the Martyr, whom they would have perswaded to leave his opinions,Acts and Mon. fol. 1411. because all the bringers up, and favourers of that Religion (as the Dukes of Northumberland and Suffolk for instance) had evil luck, and were either put to death, or in prison, and in danger of life. Again, the favourers of the Religion then used had wondrous good luck, and prosperity in all things, &c.
Vers. 2. All things come alike to all] See the Note on vers. 1. Health, Wealth, Honours, &c. are cast upon good men and bad men promiscuously. God makes a scatter of them as it were; good men gather them, bad men scramble for them.Nihil est nisi mica panis. The whole Turkish Empire, saith Luther, is nothing else but a crust cast by Heavens great House-keeper to his Doggs.
And hee that sweareth, as hee that feareth an oath] No surer sign of a prophane person, than common and customary swearing. Neither any so good an evidence of a gracious heart, as not onely to forbear it (for so one may do by education, and civil conversation) but to fear an oath out of an awful regard to the divine Majesty. Plato and other Heathens shall rise up and condemn our common swearers: for they, when they would swear, said no more but Ex animi sententia, Suidas. or if they would swear by their Jupiter, out of the meer dread and reverence of his name, they forbare to mention him. Clinias the Pythagorean, out of this regard, would rather undergo a mulct of three talents,Acts and 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 [Page 283] 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.
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 [Page 284] 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 head lack no oyntment] That thou mayst look smooth and handsome. See Matth. 6.16, 17. Oyntments were much used with those Eastern people in Banquetings, Bathings, and at other times, Luk. 7.46. Mat. 26.7. By garments here some understand the affections (as Col. 3.8 — 12) which must alwayes be white, i. e. cheerful, even in times of persecution, when thy garments haply are stained with thine own bloud. By the head they understand the thoughts, which must also be kept lithe and lightsome, as anoynted with the oyl of gladnesse. Crucem multi abominantur, crucem videntes, sed non videntes unctionem: Crux enim inuncta est, saith Bernard. Many men hate the Crosse, because they see the Crosse only; but see not the Oyntment that is upon it: For the Crosse is anoynted, and by the grace of Gods holy Spirit helping our infirmities, it becomes not only light, but sweet; not only not troublesome,Aug. but even desirable and delectable. Martyr etiam in catena gaudet. Paul gloried in his sufferings, his spirit was cheered up by the thoughts of them, as by some fragrant oyntment.
Vers. 9. Live joyfully with the Wife whom thou lovest] As Isaac (the most loving Husband in Scripture) did with his Rebecca, whom he loved, (Gen. 24.67.) not only as his Country-woman, Kins-woman, a good Woman, &c. but as his Woman: not with an ordinary or Christian love only, but with a conjugal love, which indeed is that which will make marriage a merry-age, sweeten all crosses, season all comforts. She is called the Wife of a mans bosome, because she should be loved as well as the heart in his bosome. God took one of mans ribs, and having built it into a Wife, laid it again in his bosome: so that she is flesh of his flesh, yea she is himself, as the Apostle argues, and therehence enforceth this duty of love, Ephes. 5. Neither doth he satisfie himself in this argument, but addes there blow to blow, so to drive this nayl up to the head, the better to beat this duty into the heads and hearts of Husbands.
All the dayes of the life of thy vanity] Love and live comfortably together, as well in age as in youth, as well, in the fading as in the freshnesse of beauty.
Which he hath given thee] i. e. The Wife (not the Life) which hee hath given thee. For marriages are made in Heaven, as the Heathens also held. God as he brought Eve to Adam at first, so still he is the Paranymph that makes the match,Prov. 18.22 and unites their affections. A prudent Wife is of the Lord, for a comfort, as a froward is for a scourge.
All the dayes of thy vanity] i. e. Of thy vain vexatious life; the miseries whereof to mitigate, God hath given thee a meet-mate to compassionate and communicate with thee, and to bee a principal remedy: for Optimum solatium sodalitium, no comfort in misery can be comparable to good company, that will sympathize and share with us.
For that is thy portion] And a very good one too, if she prove good. As if otherwise,Arist in Rhetor. Aristotle saith right, he that is unhappy in a Wife, hath lost the one half at least of his happinesse on earth.
[Page 285] And in thy labour which thou takest, &c.] They that will marry shall have trouble in the flesh, 1 Cor. 7.28. let them look for it, and labour to make a vertue of necessity. As there is rejoycing in marriage, so there is a deal of labour, i. e. of care, cost, and cumber: Is it not good therefore to have a Partner, such an one, as Sarah was to Abraham, a Peece so just cut for him, as answered him right in every joynt?
Vers. 10. Whatsoever thy hand findes to doe, doe it with thy might] Wee were made and set here to be doing of something that may doe us good a thousand years hence, our time is short our task is long, our Master urgent, an anstere man, &c. work therefore while the day lasteth, yea work hard, as afraid to be taken with your task undone. The night of death comes when none can work. That's a time not of doing work, but of receiving wages: Up therefore and be doing, that the Lord may be with you, ‘Praecipita tempus; mors atra impendet agenti.Silius.’ Castigemus ergo mores & moras. The Devil is therefore more mischievous because hee knowes he hath but a short time,Rev. 12.12 and makes all the haste he can to out work the children of light, in a quick dispatch of deeds of darknesse. O learn for shame of the Devil (as Latimer said once in another case) therefore to doe your utmost, because the time is short, or rolled up, [...]. 1 Cor 7.29 as sayls use to bee when the ship drawes nigh to the harbour. This argument prevailed much with St. Peter to bestirre him in stirring up those hee wrote unto, because hee knew that hee must shortly put off his tabernacle, 2 Pet. 1.13, 14. The life of man is the lamp of God, saith Solomon. God hath set up our lives as Alexander, when hee sate down before a City, did use to set up a light; to give those within to understand, that if they came forth to him whiles that light lasted, they might have quarter: as if otherwise, no mercy was to be expected.
Vers. 11. That the race is not to the swift] Here the Preacher proveth (what hee had found true by experience) by the event of mens indeavours (often frustrated) that nothing is in our power, but all carried on by a providence, which oft crosseth our likeliest projects, that God may have the honour of all. Let a man be as swift as Asahel or Atalanta, yet hee may not get the goal, or escape the danger.Speed. The battel of Terwin in France (fought by our Henry 8.) was called the battel of spurres, because many fled for their lives, who yet fell (as the men of Ai did) into the midst of their enemies. At Muscle-borough-field many of the Scots running away, so strained themselves in their race,Life of Edw. 6. by Sir John Heywood. that they fell down breathlesse and dead, whereby they seemed in running from their deaths, to run to it; whereas two thousand of them that lay all day as dead, got away safe in the night.
Nor the battel to the strong) As we see in the examples of Gideon, Jonathan and his armour-bearer, David in his encounter with Goliah; Leonidas, who with six hundred men worsted five hundred thousand of Xerxes host, Dan. 11.34. They shall be holpen with a little help. And why a little? that through weaker means we may see Gods greater strength, Zach. 4.6. Not by might nor by power, but by my Spirit, saith the Lord, This Rabshakeh knew not, and therefore derided Hezekiah for trusting to his prayers, Esay 36.5. What can Hezekiah say to embolden him to stand out? What? I say, saith Hezekiah, I have words of my lips, that is, Prayer, Prayer? saith Rabshekah, those are empty words, an aery thing: for counsel and strength are for the war: so some read the words, and not in a Parenthesis, as our Translation hath it.
Neither yet bread to the wise] To the worldly wise. Those Young Lions doe lack and suffer hunger; but they that seek the Lord shall not want any good thing. Psal. 34.10 Prov. 30.8. Panem demensi. Their daily bread day by day, food convenient for them, they shall be sure of. Dwell in the land, and doe good, and verily thou shalt bee fed, Psal 37.5. by vertue of a promise, and not by a providence only, as the young Ravens are.
Nor yet riches to men of understanding] Plutus is said by the Poets to bee [Page 286] blind,Epit. hist. Gallic. and Fortune to favour fools. Of Pope Clement 5. the French Chronicler saith, Papa hic ditior fuit quam sapientior, This Pope was rather rich than wise. Aristides was so poor, that he brought a flurre upon Justice (saith Plutarch) as if she were not able to maintain her followers. Phocion also, Pelopidas, Lamachus, Aelian. lib. 2. Ibid. l. 5. Ephialtes, Socrates, those Greek Sages, were very poor. Epaminondas had but one garment, and that a sorry one too. Lactantius had scarce a subsistence. Many wise men have been hard put to 't: Paupertas est Philosophiae vernacula, saith Apuleius.
Rhodigin. l. 29. c. 10. Nor yet favour to men of skill] Rara ingeniorum praemia, rara item est merces, saith one, wit and skill is little set by: small regard or reward is given to it; whereas popular men should esteem it as silver (said Aeneas Sylvius) Noblemen as gold, Princes as pearls.
But time and chance happeneth to them all] i. e. Every thing is done in its own time, and as God by his providence ordereth it, not as men will; much lesse by hap-hazard: for that which to us is casual and contingent, is by God Almighty fore-appointed and effected; who must therefore bee seen and sought unto in the use of means and second causes. And if things succeed not to our minds, but that wee labour in the fire, yet wee must glorifie God in the fire, and live by faith.
Vers. 12. For man also knoweth not his time] His end, say the Septuagint and Vulgar: What may befall him in after time, say others.
So are the Sons of men snared in an evil time] This is the reddition of the former proposition. As the fishes are taken, &c. So are gracelesse men snared, &c. Security ushers in their calamity: when they say peace and safety, then sudden destruction breaks in upon them, as travel upon a woman with child, and they shall not escape.1 Thes. 5.3 God made fair weather before Pharaoh till hee was in the heart of the red sea. The old World, Sodom, Amnon, Belshazzar, Herod, the rich Fool, were all suddenly surprized in the ruff of their jolity. Jerusalem had three years of extraordinary great plenty,Joseph. before her last utter destruction. Philosophers tell us, that before a Snow the weather will bee warmish; when the wind lyes, the great rain falls, and the air is most quiet, when suddenly there will be an Earth-quake.
Vers. 13. This wisdome also have I seen] i. e. This fruit and effect of wisdome have I observed, that through the iniquity of the times, it is slighted and left unrewarded, if joyned with a mean condition.
And it seemed great unto me] Though not unto the Many, who value not wisdome if meanly habited) according to its worth, consider not, that ‘Saepe sub attrita latitat sapientia veste,’ that within that leathern purse may be a pearl of great price, and in those earthen pots abundance of golden treasure. I know thy poverty, but thou art rich, Revel. 2. The Cock on the dung-hil understands not this: That which seems great to a Solomon, Multis pro vili sub pedibusque jacet. Stultorum enim plena sunt omnia.
Vers. 14. There was a little City] Such as was Lampsacum besieged by Alexander, and saved by Anaximenes; Rhodes besieged by the Great Turk, Rochel by the French King, Geneva by the Duke of Savoy. This last a little City, a small people environed with enemies, and barred out from all ayd of neighbour Cities and Churches,Brightman. yet is strangely upheld. Well may they write as they doe on the one side of their coyn,Scultet. Deus noster pugnat pro nobis, Our God fights for us.
[Page 287]Vers. 15. Now there was found in it a poor wise man] Such as was Anaximener at Lampsacum, and Archimides at Syracuse, Vat. Max. [...]. Plut. lib. 14. of whose wisdome Plutarch testifieth, that it was above the ordinary possibility of a man, it was divine: And of whose poverty Silius assures us, that hee was ‘Nadus opum, sed cui coelum terraeque paterent.’
By his warlike devises and engines hee so defended his City against Marcelius the Roman General, that the souldiers called him Briareus and Centimanus, a Giant invincible, there was no taking of the Town, as Livy relates it. The City of Abel was delivered by a wise woman that was in it, 2 Sam. 20. The City of Coccinum in the Isle of Lemnos, See Judges 9.35 Turk. hist. 413. by Marulla a Maiden of that City. Hippo could not bee taken whiles Augustine was in it; not Heidelberg, whiles Pareus lived. Elisha preserved Samaria from the Syrians; and the Prophet Isaiah Jerusalem from the Assyrians. They shall not shoot an arrow there, nor come before it with shields, nor cast a bank against it, saith the Lord, Isa. 37.33. Jeremy had preserved it longer, but that his counsel was slighted. Indeed hee was a Physician to a dying State, ‘Tunc etenim docta plus valet arte malum.’
Yet no man remembred that same poor man] Had hee been some Demetrius Phalareus, or such like Magnifico, hee should have had an hundred statues set up in honour of his good service. Hee should have heard Saviour, Saviour, as Flaminius the Roman General did, or Father, Father, as Huniades after hee had defeated Mesites the Turk. But being poor, hee is soon set aside, and neither succoured nor honoured. This is Merces mundi, the worlds wages. The Dutch have a Proverb, that a man should bow to the tree that hath sheltered him in a storm. But many well-deserving persons,Sed restituta serenitate abeuntes vellicarent. have cause to complain as Elias did when hee sate under the Juniper; or as Themistocles did, when hee compared himself to a Plane-tree, whereunto his Country-men in a tempest would run for refuge; but when once took up, they would not onely leave him, but pull the leaves from him. Are you weary, said hee once to them, of receiving so many good turns from one man?
Vers. 16. Then said I, wisdome is better, &c.] This hee had said before, chap. 7.19. Prov. 21.22. (See the Notes there) but now upon this new occasion, Nunquam satis dicitur, quod nunquam satis discitur. Sen.
Nevertheless the poor mans wisdome is despised] Hierome reads it thus, Et sapientia pauporis quae despecta est, & verba ejus quae non sunt audita; that is. And the wisdome of the poor man which is despised, and his words which are not heard. According to which reading, the sense is, wisdome is better than strength, yea even the despised wisdome of the poor man, &c. The Septuagint and Vulgar Latine read it. Quomodo ergo sapientia pauperis contempta est & verba ejus non audita! How therefore is the wisdome of the wise man despised, and his words not heard! As making a wonder and a strange thing of it. Too often it befalls Gods poor Ministers, either to bee rejected with scorn, or if heard, yet not regarded, much less rewarded, unless it bee as Micaiah was by Ahab, and Jeremiah by his Country-men of Anathoth, Jesus Christ by the proud Pharisees, John 7.14, 15, 27. St. Paul by the ungrateful Corinthians; 2 Cor. 4.7 His bodily presence, said they, is weak, his Sermons without Philosophy and Rhetorick.
Vers. 17. The words of wise men are heard in quiet] The submiss words of a poor man speaking with good understanding, are rather heard than the big and boisterous words of proud fools. Fuit Nestorius homo indoctus, superbus, audax & magnae loquentia, saith Zanchy. Zanch Miscel. Nestorius the Heretick was an ignorant, proud, bold, big-spoken man, and prevailed very much thereby with some silly-simples. How much better Chrysostome, of whom it is said, that hee was graviter suavis, & suaviter gravis; gravely sweet, and sweetly grave, [Page 288] and hee was much admired for it? Gentle showers and dews that distill leasurely comfort the earth; when dashing storms drown the seed. The words of wise men are by one well compared to the River Indus, Indus fluvius, & serere Orientem dicitur & rigare. Minut. Felix in Octav. which is said both to sow the East, and to water it; for so it may bee said of the words of the wise, that they are both semina & flumina, both seeds and rivers: seeds, because they sow goodness in their hearers; rivers, because they water that which is sown to make it to grow in them. But the cry of fools is like a violent torrent, which washeth away that which it soweth, and doth not suffer it to continue in the ground.
More than the cry of him that ruleth among fools] Tremellius reads it, cum stolidis suis, with his fools; i, e. cum suo stulto senatu, with his foolish Counsellors, who do commonly comply with him, to obtrude with great authority his unreasonable and tyrannical edicts and mandates.
Vers. 18. Wisdome is better than weapons of war] As David found it in his encounter with Goliah, Gideon in his stratagem against the Midianites, and our renowned Drake in dissipating that invincible Armado, which being three years in preparing with incredible cost, was by his wisdome within a month overthrown, and confounded with the losse of one English Ship onely, and not an hundred persons. Romani sedendo vincunt. This was the glory of the Romans, that they conquered the world by wisdome, not by weapons.
Plutarch.Not Achilles, but Ʋlysses is termed [...], the sacker of Cities; Cyneas took more Towns by his policy, than Pyrrhus by his prowesse.
But one sinner destroyeth much good] Hee may bee as an Achan in the Army, as a Jonas in the Ship, a trouble-town, a common mischief, a traitor to the State; especially if hee bee an eminent man; as Jeroboam (that ring-leader of rebellion) and Manasseh, who made Judah also to sin, 2 King. 21.11. and so brought such evil upon them, that whosoever heard of it, both his ears tingled, vers. 12. Great mens sins do more hurt, 1 By Imitation, for Regis ad exemplum, &c. 2 By Imputation, for plectuntur Achivi, the poor people pay for such mens faults, as they did for Davids, 2 Sam. 24. I shall close up this Chapter with that memorable passage of a Reverend Writer, yet alive; If Englands fears were greater, thy Reformation may save it, Jer. 5.1. If our hopes were greater, thy sin and security might undo it, Eccles. 9.18. One sinner destroies much good. I onely add, how much more a rabble of rebels, conspiring to provoke God? Sure I am, wee have great cause to wish for our Country, as Ferus did for the Romish Synagogue; I would wee had some Moses, said hee, to take away the evils: Non enim unum tantum vitulum, sed multos habemus, for wee have not onely one golden Calf, but many amongst us.
CHAP. X. Vers. 1. Dead Flies cause the ointment, &c.]
THe Preacher had said, that One sinner destroies much good, chap. 8.18. here hee affirms the same of one sin; bee it but a small sin, a peccadillo, no bigger than a few dead flies fallen into a pot of sweet odours; it is of that stinking nature, that it stains a good mans esteem, and fly-blows his reputation. A great many flies may fall into a tarr-box, and no hurt done. A small spot is soon seen in a Swan; not so in a Swine. Fine Lawn is sooner and deeper stained, than course Canvase. A City upon an hill cannot bee hid, the least eclipse or aberration in the heavenly bodies is quickly noted and noticed. If Jacob a plain man deal deceitfully, [...]. Sept. the banks of blasphemy will bee broken down in a prophane Esau thereby. If his unruly sons falsifie with the Shechemites, [Page 289] hee shall have cause to complain, Yee have made mee to stink among the inhabitants of the Land, Gen. 34.30. If Moses marry an Ethiopian woman, it shall be laid in his dish, by his dearest friends, Numb. 12.1. If Sampson go down to Timnah, the Philistims will soon have it by the end, told it will bee in Gath, published in the streets of Askelon. If David do otherwise than well at home,2 Sam. 12. the name of God will soon stink abroad. If Josiah go up unadvisedly against Pharoah Neeho, and fall by his own folly; this shall bee his derision in the Land of Egypt, Hos. 7.16. The enemies of God will soon compose Comedies out of the Churches tragedies, and make themselves merry in her misery. Shee is said to bee fair as the Moon: which, though it bee a beautiful creature,Cant. 6.10 and full of light, yet is shee not without her black spots and blemishes (Galileus used perspective-glasses to descry mountains in her.) These the Church Malignant is ever eying and aggravating, passing by or depraving the better practices of Gods people. As Vultures, they hunt after carkasses, as Swine,Vultures ad male olentia feruntur. Basil. they musk in the muck-hill: As Beetles, they would live and dye in horse-dung. It must bee our care as much as may bee, to maintain our reputation, to cut off all occasion of obloquie, to bee blameless and harmless, Phil. 2.15. fair to the eye, and sweet to the taste, as that tree in Paradise; without blemish from head to foot, as Absolom was;Tertul. ad Scapul. Non aliunde noscibiles quam de emendatione vitiorum pristinorum (as Tertullian saith of the Christians of his time) known from all others by their innocence and patience. That was a good choice (for this purpose) that hee himself made,Tert. de fuga pers. Malo miserandum quam erubescendum, I had rather bee pittied, than justly reproached. Strive wee should to bee as Paul was, a good savour, 2 Cor. 2. and not to go out, as they say the Devil doth, in a stench.
Vers. 2. A wise mans heart is at his right hand] Hee doth his business discreetly and dexterously, hee is handy and happy at it.Psal. 110. And as hee ordereth his affairs with discretion, so hee doth his affections too, reigning them in with his right hand, and not suffering them to run riot, as the fool doth oft to his utter ruine. As the wise mans eyes are in his head, chap. 2.14. so his heart is at his right hand; hee hath it at command, to think of what hee will, when hee will; it is as an hawk brought to the Faulkners lure; or as an horse that is taught his postures. Hence hee keeps his credit untainted, hee retains the reputation of a wise man, hee rightly owns that honour that the Italians arrogate to themselves, in that proverbial speech of theirs; Italus sapit ante factum, Hispanus in facto, Germanus post factum, i. e. The Italian is well advised before the deed done, the Spaniard in, the German after it.
But a fools heart at his left] At his left side (so it may bee rendred) where nature placed it; hee never yet sorrowed (as those Corinthians did, 2 Epist. 7.9.) to a transmentation, to a thorow change both of mind and manners; [...]. his heart is yet still in the old place, hee follows the course of depraved nature, hee is a perfect stranger to the life of God.
Or his heart is at his left hand] i. e. Hee rashly rusheth upon business without due deliberation; and doth it aukwardly, as with the left hand, and like a bungler, invita Minerva, & collachrymantibus Musis, he brings it to no good upshot. See an instance of this in Hanun and his Counsellors, 2 Sam. 10. Ahab and his claw-backs, 1 King. 22. Antichrist and his adherers. Bellarmine bewails it in these words: Ab eo tempore, quo per vos Papa Antichristus esse coepit, non modo non crevit ejus imperium, sed semper magis ac magis decrevit. Lib. 3. de Pap. Rom. c. 2, 3. Ever since you Protestants have made the Pope to bee Antichrist, his authority hath not onely not encreased, but still more and more decreased. Or thus, his heart is at his left hand, that is,Ut quae aversantur homines fere sinistra depelluntur. hee puts away reason and wisdome from himself; as, for the most part, those things which men dislike, are put away with the left hand. Thus Junius expounds it.
Vers. 3. Yea also when hee that is a fool walketh, &c,] In his very gate, gestures, looks, laughings, &c. hee bewraies his witlesness, as Jehu did his furiousness by the manner of his marches, 2 King. 9.2. Hee winketh with his eyes, [Page 290] speaketh with his feet, teacheth with his fingers, frowardness is in his heart, &c. Prov. 6.13, 14. (See the Note there) such a froward fool was Julian the Apostate, as Nazianzen describes him, with his colli crebrae conversiones, oculi vagi, pedes instabiles, &c. frequent turning of his neck, tossing up his head, wilde eyes, wandring feet, &c. And such were those haughty daughters of Sion, that walked with stretcht-forth necks, and wanton eyes, mincing and making a tinkling as they went, Isa. 3.16. their haughtiness and hauntiness spake them little better than harlots.
And hee saith to every one that hee is a fool] Upon the matter hee saith it, though hee say nothing: Prov. 17.28. it is said, that a fool, whiles hee holds his tongue, is held a wise man; that is, if neither by his tongue nor any other part of his body hee discover himself: but that can hardly bee, sith folly flows from man (as excrements do from sick folk) and they feel it not, will hardly be perswaded of it. Symmachus, Hierome, and others refer the last Hee in this sentence,Dicit de omnibus, Stultus est. not to the fool himself, but to every one else whom hee looks upon as so many fools, like himself; ex suo ingenio universos judicans, judging of others according to his own disposition. For as the Philosopher saith, Qualis quisque est tales existimat alios: Arist. Polit. lib. 3. cap. 6. Such as any one is, the same hee thinks others to bee: and as men muse, so they use, whether it bee for the better or the worse. Jacob could not imagine that his sons were so base, as to make away their brother Joseph, Gen. 37.32. but said, Surely some evil Beast hath devoured him. Joshuah never suspected the false Gibeonites, nor the rest of the Disciples, Judas, when our Saviour said, What thou dost, do quickly; and again, when hee said, One of you shall betray mee. On the other side, fools conceit the whole world to bee made up of folly; as the Lacedemonians once, neminem bonum fieri publicis literis columna incisis sanxerunt, Plut. in quaest. Graec. Dio. scored it upon their publick posts, that there was none good, no not one: as Clodius and Caligula (being themselves notorious whoremongers) would not bee perswaded, that there was any chaste person upon earth: as the Devil charged God with Envy, which is his own proper disease, Gen. 3.5. The old Proverb saith, The Mother seeks the Daughter in the Oven, as having been there sometime her self. I dare say (quoth Bonner) that Cranmer would recant,Acts and Mon. if hee might have his living; so judging of another by himself.
Vers. 4. If the spirit of thy Ruler rise up, &c. leave not thy place] Thine office,Ne [...] andiat. Horat. duty, and obedience: A metaphor from military matters. A souldier must not start from his station, but keep to the place assigned him by his Captain: So here, ‘Perdidit arma, locum virtutis deseruit, &c.’
Others render it, do not persist in thy place, do not stand to affront anger; but go aside a little out of sight, as Jonathan, when his Father had thrown a javeling at him, went forth a shooting. See the Note on Chap. 8.3. and on Prov. 15.1.
For yeelding pacifieth great offences] Thus by yeelding, David pacified Saul, Abigail, David. See Prov. 25.15. with the Note. Salve the wound, and save thy self. The weak Reed, by bending in a rough wind, receiveth no hurt, when the sturdy Oak is turned up by the roots.
Vers. 5. As an errour which proceedeth from the Ruler] Or an ignorance (as Hierom renders it) [...] (so the Septuagint) as a thing unwillingly done. An errour, an infirmity it must bee called, because committed by great ones; but in true account it is a gross evil, the very pest of vertue, and cause of confusion, viz. the advancement of most unworthy and incapable persons, and that for the Princes pleasure sake, because hee will seem absolute. An Earl of Kildare was complained of to our Henry the Eighth:Heyl. Geog. pag. 506 and when his adversary concluded his invective with, Finally, all Ireland cannot rule this Earl, the King replied, Then shall this Earl rule all Ireland; and so, for his jest sake, made him Deputy.
[Page 291]Vers. 6. Folly is set in great dignity] Sedes prima & vita ima, these suit not,Salvian. Dignitas in indigno est ornamentum in luto. Royalty it self, without righteousness, is but eminent dishonour. When a fool is set in dignity, it is (saith one) as when an handful of hay is set up to give light; which with smoak and smell offendeth all that are near. When as the worthy sit in low place,Ca [...]tw. it is as when a goodly candle (that on a table would give a comfortable and comely light) is put under a bushel.
And the rich in low place] i. e. The wise (as appears by the opposition) who, in true account, are the onely rich, James 2.5. rich in faith, 1 Tim. 6.18. rich in good works, Luk. 12.21. rich to God-ward, who hath highly honoured and advanced them, though vilipended and under-rated by men: digni etiam qui ditentur, worthy they are also to bee set in highest places, as being drained from the dreggs, and sifted from the branns of the common sort of people. Dignity should wait upon desert, as it did here in England, Sen. Epist. 91. in King Edward the Sixths daies, that aureum saeculum, in quo honores melioribus dabantur, as Seneca hath it, that golden age, in which honours were bestowed on those that best deserved them. But in case it prove otherwise, as it often doth, (the golden Bishoprick of Carthage fell to the lot of leaden Aurelius, and little Hippo to great Saint Austin. Damasus the scholar was advanced to the See of Rome, when Hierome his Master ended his daies in his cell at Bethlehem) yet virtue is its own competent incouragement, and will rather chuse to lye in the dust, than to rise by wickedness: Cato said, hee had rather men should question why hee had no statue or monument erected in honour of him, than why hee had. The wise Historian observed,Tacit. Annal. that the statues of Brutus and Cassius, eo praefulgebant quod non visebantur, were the more glorious and illustrious, because they were not brought out with other Images in a solemn procession at the funeral of Germanicus. Abstrusum in despecto corpore margaritam conspicatus. God pleaseth himself (saith Basil) in beholding a hidden pearl, in a dis-respected body. A rich stone is of no less worth, when locked up in a wicker casket, than when it is set in a royal diadem.
Vers. 7. I have seen servants upon horses] i. e. Servile souls,Muscovites are noted to bee slaves by nature, destitute of all gifts to rule or govern. Quint. lib. 9. c. 2 Subita a diabolo dignitate perflati vias publicas manus terunt. Hieronym. base-spirited abjects, slaves to their lusts, homines ad servitutum paratos, as Tyberius said of his Romans, natural slaves born to bee so (as the Cappadocians) brute beasts made and taken to bee destroied, 2 Pet. 2.12. Hi perfricant frontem & digniores se dicunt quam Catonem, qui praetores fierent, as Vatinius did. These set a good face upon it, many times; and leap into the saddle of authority, ride on strong and shining palfries, ride without reigns in the prosecution of their ambitious ends, till, unhorst with Haman, they that were erst a terrour, become a scorn. See the Note on Prov. 30.22.
And Princes walking as servants upon the Earth] In Persia at this day, the difference between the Gentleman and the slave is, that the slave never rides, the Gentleman never goes on foot; they buy, sell, confer, fight, do all on horse-back. When Doeg Sauls heards-man the Edomite, and Tobiah the servant the Ammonite were got on cock-horse, there was no hoe with them, but they would needs ride to the Devil: When Justinian the second was Emperour, Stephen the Persian, being made Lord High Chamberlain, grew to that height of insolency, that hee presumed to chastise with rods the Emperours own Mother, as if shee had been some base slave. In the year of Grace, 1522.Func. Chron. the Boars of Germany rose up against their Rulers, and would lay all levil, that servants might ride check by joul (as they say) with Princes. Sed miserabilis & lamentabilis tandem hujus stultitiae exitus fuit, saith Lavater. Lavat. in hanc loc. But these fools paid dear for their proud attempt; and after a miserable slaughter of many thousands of them, were sent home by the weeping cross, ad beatos rastros, benedictum aratrum, sanctamque stivam, (as Bucholcerus phraseth it) to handle again (instead of guns and swords) their blessed rakes, plow-staves, and horse-whips. Their General Muncer was tortured to death;Bucholc. Ind. Chron. being so mated and amazed, that hee was not able to repeat his Creed, &c.
Vers. 8. Hee that diggeth a pit shall fall into it] As heedless hunts-men do. [Page 292] Hee that being of base beginning, and unmeet for Government, seeks to set up himself upon better mens ruines, and where hee findes not a way, to make it, shall fall from his high hopes into remedilesse misery, as hee hath made a match with mischief, so he shall have his belly-full of it. As hee hath conceived with guile, so (though hee grow never so big) hee shall bring forth nothing but vanity, and worse, Job 15.35.
Prov. 23.32 And whoso breaketh an hedge] The hedge of Gods Commandements (as our first Parents did, to come to the forbidden fruit) a Serpent bites such, and the poyson cannot be gotten out. Others sense it thus (and I rather incline) Hee that seeks to over-throw the Fundamental Lawes, and established Government of a Common-wealth, and to break down the fences and mounds of Soveraignty and subjection, shall no lesse (but much more) imperil himself, than hee that pulls up an old hedge, wherein Serpents, Snakes, and Adders, doe usually lurk and lye in wait to doe mischief.Speed. Wat Tiler the rebel dared to say, that all the Lawes of England should come out of his mouth. Strafford uttered somewhat to the like sense in Ireland. Our good Lawes are our hedges, so our Oathes ( [...] quasi [...]) Let us look to both, or wee are lost people. Det Deus ut admonitio haec adeo sit nobis omnibus commoda quam sit accommoda.
Vers. 9. Who so removeth stones shall be hurt therewith] So he that attempteth to loose and remove the joynts and pieces of a setled Government, there is danger, that like Sampson, he'l be crusht in the ruin: So one gives the sense of it.Pemble. Hee that goeth about to remove a Ruler out of his place, and to divide a setled Government that is at unity in it self, undertaketh a dangerous peice of businesse.Granger. As he undertaketh a desperate work, such shall his reward be. It is evil medling with edged tools, &c. saith another Interpreter. Some by stones here understand Land-marks, which to remove was counted Sacriledge among the Romans, Dim. Halic. and worthy of death. What are they guilty and worthy of then,Jerem. 6. that abrogate the good old Lawes of a Land, or the good old wayes of God, that have given rest to so many souls? See the Note on Prov. 26.27.
And he that cleaveth wood, shall bee in danger thereby] viz. of breaking his tools, if not his shins: specially if hee bee a bungler at it. This is to the same sense with the three former similitudes. Cyprian makes use of this text against Schismatiques,Test. ad Quirinum. lib. reading it thus; Scindens ligna periclitabitur in eo si exciderit ferrum, Hee that cleaveth wood shall be indangered thereby, if that the iron fall off. Hierom by wood here understands Hereticks; as being unfruitful and unfit for Gods building; and makes this Note upon it, Quamvis sit prudens & doctus vir, &c. Although he be a wise and a learned man, who with the sword of his discourse cutteth this knotty wood,Hieron. in loc. he will bee endangered by it, unlesse he be very careful.
Lib. 34. cap. 14Vers. 10. If the Iron be blunt] Pliny calls iron the best and worst instrument of mans life, and shewes the many uses of it: as in plowing, planting, pruning, plaining, &c. but abominates the use of it in warre and murthering weapons. Porsena enjoyned the Romans, Ne ferro nisi in agricultura uterentur, saith hee,Plin. that they should not use Iron but only about their Husbandry. The Philistims took the like order with the disarmed Israelites, 1 Sam. 13.19. among whom swords and spears were geasen, shares and coulters they allowed them, but so as that they must go down to the Philistims for sharpening. Gregory compares the Devil to these Philistims, blinding and blunting mens wits and understandings, lest the light of saving truth should shine unto them. These Edge-tools therefore must bee whetted by the use of holy Ordinances, and much strength put to,2 Cor. 4.4 great pains taken, virtutibus corroborabitur, (so the old Translation hath it.) But when all is done, he must needsly be obtusè acutus, which seeth not that wisdome is profitable to direct: that is, that (whether the iron be blunt or sharp, whetted or not whetted, more strength added, or not added) 'tis wisdome that rectifies all, or the benefit of rectifying is wisdome. There is none to that, as David said of Galiah's sword.
[Page 293]Vers. 11. Surely the Serpent will bite without enchantment] It is for want of wisdome that the babbler, or tongue-master (as the Original hath it) is nothing better, than the most poysonous serpent: nay, in some respects, worse. For one Serpent stings not another, as back-biters doe their best friends. And whereas Serpents may be charmed, or their poyson kept from the vitals, contra Sycophantae morsum non est remedium, as the Proverb hath it, there is no help to be had for the biting of a Sycophant: His tongue is full of deadly poyson, saith St. James. Again,Jam. 3. Serpents usually hisse and give warning (though the Septuagint here read non in sibilo, the vulgar in silentio, in silence and without hissing, for, without enchantment) so doth not the slanderer, and detractor: he is a silent Serpent, and like the Doggs of Congo which bite, but bark not.Purth. Pilg. And therefore, as all men hate a Serpent, and fly from the sight of it: so will wise men shun the society of a slanderer. And as any one abhorres to be like to that old Serpent the Devil, so let him eschew this evil.
Vers. 12. The words of a wise mans mouth are gracious] Heb. Are grace, Ne sons quae grace. Col. 4. they are nothing but grace (so the French Translatour hath it) such as render him gracious with God and men, (so Lyra glosseth it) as being usually seasoned with Salt, and ministring grace to the hearers.
But the lips of a fool swallow up himself] Suddenly, utterly, unavoydably, as the Whale did Jonas, as the devouring sword doth those that fall under it, as the grave doth all the living. How many of all sorts in all ages have perished by their unruly tongues, blabbing or belching our words, Quae reditura per jugulum, (as Pliny phraseth it) that were driven down their throates again by the wronged and aggrieved parties?Cave ne feriat lingua tua collum tuum. Scal. Ar. Prov. Take heed (saith the Arabick Proverb) lest thy tongue cut thy throat: it is compared to a sharp razour doing deceit, Psal. 52.3. which instead of cutting the hair, cuts the throat.
Vers. 13. The beginning of his words are folly] Hee is an inconsiderate Ideot, utters incoherences, pours forth a floud of follies, his whole discourse is frivolous, futilous. To begin foolishly may befall a wise man; but when hee sees it, or hath it shewed unto him, he will not persist: Once have I spoken, saith holy Job, but I will not answer again: yea twice, but I will proceed no further, Chap. 40.4, 5. Much otherwise the fool, and because hee will bee dicti sui dominus, (as vers. 11.) having lasht out at first, he lancheth further out into the deep, as it were, of idle and evil prattle. And if you offer to interrupt or admonish him, the end of his talk is mischievous madnesse, he blusters and lets fly on all hands, laying about him like a mad-man. And so wee have here, (as one saith) the Serpent, the Babbler (spoken of in the eleventh verse) wreathed into a circle: his two ends, head and tayl, meeting together.D. Jerm. And as at the one end, he is a Serpent, having his sting in his head; so at the other end he is a Scorpion, having his sting in his tavl.
Vers. 14. A fool also is full of words] A very wordy man he is,Boni oratoris est sermonem habere rebus parem. Plut. and a great deal of small talk he has: voces susque de (que) effutit inanes, as Thuanus hath it, he layes on more words than the matter will well bear. And this custom of his is graphically expressed by an imitation of his vain tautologies. A man cannot tell (saith he) what shall be after him, and what shall be after him, who can tell? He hath got this sentence, (that may well become a wise man, chap. 6.12. and 8.7.) by the end, and hee wears it thread-bare, hee hath never done with it, misapplying and abusing it to the defence of his wilful and witlesse enterprises. Thus the Asse in the Fable would needs imitate the Dogge, leaping and fawning in like manner, on his Master: but with ill successe. The lip of excellency becomes not a fool, Prov. 17.17. (See the Note there: See also Prov. 10.19. Prov. 17.27. Eccles. 5.3, 7. with the Notes) But empty casks, we know, sound loudest, and baser metals ring shrillest: things of little worth are ever most plentiful. History and experience tells us, that some kind of Mouse breedeth one hundred and twenty young ones in one nest; whereas the Lion and Elephant bears but one at once, [...]; so the least wit yeelds the most words, and as any one is more wise, he is more sparing of his speeches. Hesiod saith, that words, as a precious treasure, should bee thriftily husbanded, [Page 294] and warily wasted. Christians know, that for every waste word account must be given at the great day, Mat. 12.36. See the Note there.
Vers. 15. The labour of the foolish wearieth every one of them] Whilest hee laboureth in vain, and maketh much adoe to little purpose. Hee medleth in many things, and so createth himself many crosses: hee will needs bee full of businesse, and so must needs be full of trouble, sith hee wants wit to manage the one,Isa. 57.10. & 47.13. and improve the other. Thou art wearied in the greatnesse of thy way. And again, Thou art wearied in the multitude of thy counsells, saith God to such, as had wearied him also with their iniquities, and made him to serve with their sins, Isa. 43.24. Yea even then, when they think they have done him very good service. Thus Paul, before his conversion, persecuted the Saints so eagerly,Acts 26. and was so mad upon it (as himself speaketh) that, like a tired Wolf, wearied in worrying the flock, hee lay panting as it were for breath: and when hee could doe no more,Acts 9.1 Act. & Mon. 1684. 1843 yet breathed out threatnings. Thus Bonner would work himself windlesse almost, in buffeting the Martyrs, and whipping them with rods, as hee did Mr. Bartlet Green, Mr. Rough, and many others. So the Philosophers wearied themselves and their followers in their wild disquisitions after, and discourses of the chief Happinesse: which, because it lay not in their walk, therefore ab itinere regio deviantes ad illam metropolim non potuerunt pervenire, saith Cassian, they wandring from the King of Heavens High-way, they could never be able to get to that Metropolitan City, called Jehovah-shammah, or the Lord is there, Ezek. 48.34. They wandred in the Wildernesse, in a solitary way, they found no City to dwell in, Psal. 107.4. Fools many times beat their wings much, as if they would fly farre and high, but with the Bustard, they cannot rise above the earth: or if they doe, they are soon pulled down again by the Devil, to feed upon the worst of excrements,Picrius. as the Lapwing doth, though it hath a coronet on the head: and is therefore fitly made an hieroglyphick of infelicity.
Vers. 16 Woe to thee O Land, when thy King is a Childe] sc. In understanding, though not in years, such as was Shechem (Gen. 34.19. Neque distulit puer) and Rehoboam, 1 King. 14.21. with 2 Chron. 13.7. Solomon was a Childe-King, so was Josiah, Ʋzziah, our Edward the Sixth: and yet it was well with the Land in their dayes.
Acts and Mon.As Cardan sings of King Edward in his Epitaph. As hee was the highest, so I verily beleeve hee was the holiest in the whole Kingdom, saith Mr. Ridley Martyr. And whilest things were carried on by himself, in his health time, all went very well here: and si per leges fas illi fuisset omnia proprio nutu & voluntate regere, if by the Lawes of the Land hee might have done all himself, without Officers, all should have been farre better done, saith Mr. Cartwright upon this text. By Childe is here therefore meant a weak or wicked King, that lets loose the golden reigns of Government, is carried by his passions, lyeth heavie upon his Subjects: See Esay 3.6. compared with vers. 13. Such Princes are threatned as a plague to a people, Levit. 26.17. and they prove no lesse: this child-hood of theirs is the maturity of their Subjects misery, the Land it self is woe, and woe it self the Land, as one Expositor observed from the word [...] here used; which signifieth both Woe and Land. See Job 34.30.
And the Princes eat in the morning] As children use to call for meat, as soon as they have rubbed sleep out of their eyes. If the King be a Childe, the State-Officers will be loose and luxurious: yea, like morning Wolves, will devour the prey,Jam. 5.4 and nourish themselves as in a day of slaughter. The morning is a time to seek God, and search for wisdome, Prov. 8.17. to sit in Counsel, and dispatch businesse, as was Moses his manner, Exod. 18. and the ancient Romans. Scipio Africanus was wont before day to goe into the Capitol, in [Page 295] cellam sovis, into Jupiters Chappel, and there to stay a great while, quasiconsultans de republica cum Jove, saith Gellius, Lib. 7. cap. 1 as if hee were consulting with Jupiter, concerning the Weal publick: whence his deeds were pleraque admiranda, admirable for the most past, saith that Heathen Author.
Vers. 17. Blessed art thou O Land, &c.] Ita nati estis ut bona malaque vestra ad Remp. pertineant. You Governours are of such condition, as that your good or evil deeds are of publick concernment, saith hee in Tacitus. Annal. lib. 4. It is either weal or woe with the Land, as it is well or ill governed.
When thy King is the Son of Nobles] Well-born, and yet better bred: Princeps bonis moribus & liberaliter institutus. Hieron. in loc. Speed. for else they will bee noti magis quam nobiles, notable, or notorious, but not Noble. Our Henry the First (sirnamed Beauclark) was often heard to say, that an unlearned King was no better than a crowned Ass. Sure it is, that royalty without righteousness is but eminent dishonour, gilded rottenness, golden damnation. Godly men are the excellent Ones of the Earth, Psal. 16. the Beraeans were more Noble, or better Gentlemen, than those of Thessalonica, [...]. Act. 17.11 non per civilem dignitatem, sed per spiritualem dignationem, not by civil, but by spiritual dignity; without which, riches, revenue, retinue, high birth, &c. are but shadows and shapes of Noblenesse. Since thou hast been precious in my sight, thou hast been honourable, saith God, (Isa. 43.4.) who is the top of good mens kin, as Religion is the root. But for want of this it was that Jehoiakim, though royally descended, is likened to an Asse, Jer. 22.19. and Antiochus, though a mighty Monarch, is called a vile person, Dan. 11.
And thy Princes eat in due season, for strength, &c.] Being modest and moderate, not diffluent and debauched. Great men should not cater for the flesh, Rom. 13. ult. but so serve the body, that the body politick may bee served by it, and the Lord by both. Did e [...]er any one see King Deiotarus dancing or drunken? saith Cicero: and this hee holds to be a singular commendation.Orat. pro Rege Deiotaro. See Prov. 31.3, 4, &c. with Notes: See my common place of Abstinence.
Vers. 18. By much slothfulness the building decayeth] So doth the Common-wealth, not sheltered with good Government: For as the housholder is in his house, so is the Magistrate in the City, and the King in his Dominions. In his palace hee may see a pattern of his Kingdome, a draught of his City: Especially if it bee, as George Prince of Anhalts was, Ecclesia, Academia, Curia, a Church, an University, and a Court.Melch. Ad. in vit. For the better dispatch of civil businesses, there was daily praying, reading, writing, yea and preaching too, as Melanchthon and Scultetus report. Here was no place for sloth and sluggishnesse within this most pious Princes Territories.Cant. 1.17 1 Pet. 2. His house was built of Cedar-beams, of living-stones: his polity a Theocratie, as Josephus saith of the Jewish Government: and of his people it might bee said, as Polydor Virgil saith of the English, Regnum Angliae Regnum Dei: O the blessednesses of such a Country!
And through idleness of the hands, the house droppeth, &c.] Stillicidia praecedunt ruinam, sic poenas gravissimas, leviores, saith Hierome. If course bee not timely taken, the house will run to ruine for want of people or reparation: So will that person that takes not warning by lighter punishments. Surely as one cloud follows another, till the Sun disperseth them: So do judgements; greater succeed lesser, till men meeting God by repentance disarm his wrath.
Vers. 19. A feast is made for laughter; Daniel. and wine maketh merry] Slothful Governours, Regni dilapidatores, (so our Henry the Third was called for his pride and prodigality) are all for feasting and frollicking. See Prov. 31.4. with Dan. 5.3, 4. This cannot bee maintained without money: for the getting and gathering in whereof, the poor people are pilled and polled, and rich mens gifts are received, to the perverting of Justice, by those corrupt Rulers, qui vili precio nihil non humile & vile parati sunt facere, as Gregory Thaumaturgus speaketh in his Note upon this verse.
But money answereth all things] It gives a satisfactory answer to whatsoever is desired or demanded. Seneca saith, circa pecuniam multum vociferationis [Page 296] est, [...]. Lib. 1. excid. Hierosol. cap. 14 [...] of [...] strong and [...] to prepare. that about mony there is much noise, great crying; but though never so much, never so great, mony answereth all, it effects all. What great designs did Philip bring to pass in Greece by his gold? the very Oracles were said [...] to say as Philip would have them; Antipater non tenuis fuit pecuniae, & ideo praevalidae potentiae, saith Egesippus, hee was a well-monyed man, and therefore a very mighty man. The Hebrew, or rather Chaldee word used for mony, 1 Chron. 29.7. Ezra 8.27. signifies to do some great work, because mony is the Monarch of the world, and therein bears most mastery; Among suitors (in love and in Law especially) mony drives the bargain and business to an upshot.
Vers. 20. Curse not the King, no not in thy thought] Or, In thy conscience: but in this or any other kinde, ‘Auson.Turpe quid acturus, te sine teste time.’
[...]. Thucyd.The present Government is ever grievous] And nothing more usual than to grudge against it: but take heed of wishing hurt to Rulers (thought is not free) much more of uttering it, though in hugger-mugger; Kings have long ears, heavy hands, walls also and hedges have ears. Some may over-hear thee, as Mordecai did the two Traitours, Esth. 2.22. or thou mayest unwittingly and unwillingly betray thy self, as our Powder-plotters.
That which hath wing, &c.] It was a quill, a peece of a wing, that discovered that hellish plot. Wilful murder and treason will out by one means or other.Turk. Hist. fol. 460 Fr. Hist. Those two Traitours sent by Mahomet to kill Scanderbeg, falling out betwixt themselves, let fall something that brought all to light, and themselves to punishment. The like befell that Gentleman of Normandy that confessed to a Priest his intent to have killed King Francis.
CHAP. XI. Vers. 1. Cast thy bread]
Acts and Mon. fol. 765.THine own well-gotten goods. Alms must not bee given (said a Martyr) until it have sweat in a mans hand. Let him labour working with his hands (saith the Apostle) that hee may have to give to him that needeth, Ephes. 4.28. And the bountiful man giveth of his bread to the poor,Amos 2.8 saith Solomon, Prov. 22.9. God hateth to have ex rapina holocanstum, a sacrifice of things got by rapine and robbery: With such Sacrifices God is not well-pleased. Wherefore if thou hast of thine own, give: If not, better for thee to gratifie none, than to grate upon any, saith Augustine. When our Henry the third (an oppressing Prince) had sent a load of Freeze to the Frier Minors to cloathe them,Dan. hist. 168 they returned the same with this message, that hee ought not to give Alms of what hee had rent from the poor, [...] Buxtorf. neither would they accept of that abominable gift. The Hebrew word signifying Alms, signifies properly Justice; to intimate, that the matter of our alms should bee goods justly gotten. Hence also the Jews call their Alms-box Kuphashel tsedaka, the chest of Justice. Into this box or basket, if thou cast but bread (so it bee thy bread) brown bread, such as thou hast, and then wait for the Lord, when hee will return from the wedding with a full hand, thou shalt bee fed supernae mensae copiosis deliciis, as one saith, with the abundant dainties of the heavenly table.
[...]. Upon the waters] Heb. Upon the face of the waters, where it may seem clearly cast away; as seed sown upon the Sea, or a thing thrown down Avon (as wee say) no profit or praise to bee had by it. Or upon the waters, i. e. upon strangers (if necessitous) whom wee never saw, and are never like to see again. Or upon the waters, i. e. upon such as being hunger-bit, or hardly bestead, do water their plants, being fed with bread of tears, as Psal. 80.5. To [Page 297] this sense Munster renders the words thus, Mitte panem tuum super facies aquas, sc. emittentes, cast thy bread upon faces watered with tears. Or upon the waters, upon the surface of the waters, that it may be carried into the Ocean, where the multitude of waters is gathered together: so shall thine alms carried into Heaven bee found in the Ocean of Eternity, where there is a confluence of all comforts and contentments. Or lastly, upon the waters, i. e. in loca irrigua, upon grounds well watered, moist and fertile soil,Blounts voy. p. 37 Herod. lib. 1. c. 193. Plin. lib. 6. c. 26. such as is that by the River Nilus, where they do but throw in the seed, and they have four rich Harvests, in less than four months: or as that in the Land of Shinar (where Babel was founded, Gen. 11.) that returns (if Herodotus and Pliny may bee beleeved) the seed, beyond credulity.
For thou shalt finde it after many daies] Thou shalt reap in due time, if thou faint not, slack not, withdraw not thy hand as vers. 6. Mitte panem, &c. & in verbo Domini promitto tibi, &c. saith one, Cast thy bread confidently without fear, and freely without compulsion, cast it, though thou seem to cast it away, and I dare promise thee in the name and word of the Lord,Greg. Thaum. Nequaquam infrugifera apparebit beneficentia, that thy bounty shall bee abundantly recompensed into thy bosome. The liberal soul shall bee made fat, and hee that watereth shall bee watered himself, Prov. 11.25. See the Note there: See also my Common-place of Alms. Non pereunt sed parturiunt pauperibus impensa, That which is given to the poor is not lost, but laid up. Not getting, but giving is the way to wealth, Prov. 19.17. Abigail for a small present bestowed on David, became a Queen, whereas churlish Nabal was sent to his place.
Vers. 2. Give a portion to seven, and also to eight] A portion, i. e. a good deal, a fair proportion to a good many; as B. Hooper did to his board of beggers, whom hee fed every day by course, serving them by four at a mess,Act. and Mon. f. 13 c 8. with whole and wholesome meats. Or give a portion, i. e. a part, such as thou canst well part with, not stretching beyond the staple, lest yee mar all, whiles others are eased, and you burthened, but by an equality, &c. 2 Cor. 8.13, 14.Luk. 6 Give to him that asketh, saith our Saviour, scil. according to his necessity, and thine ability; Give with discretion, Psal. 112. have a special respect to the family of faith, Gal. 6. those excellent ones of the earth,Psal. 16.3 in whom was Davids delight. The Jews from this Text grounded a custome of giving alms to seven poor people every day, or to eight at utmost, if they saw cause. But here is a finite number put for an infinite, as when Christ bade Peter forgive his brother seventy times seven times, and as Micah 5.5. seven Shepheards, and eight principal men, signifie so many Shepheards, both Teachers and Rulers, as shall sufficiently feed the flock of Christ, and defend it from enemies.
For thou knowest not what evil shall bee upon the earth] Therefore lay in lustily; or rather, lay out liberally, and so lay up for a rainy day; thou mayest bee soon shred of thy goods, and as much need other mens mercy as they now need thine. Sow therefore whilst thou hast it, that thou mayest reap again in due season. Water, that thou mayest bee watered again, Prov. 11.25. lay up for thy self a good foundation against the time to come, 1 Tim. 6.18. Lay out thy talent; work whiles the tool is in thine hand. Make friends with thy Mammon. Say not as one rich churl did, when requested to do somewhat toward his Ministers maintenance; The more I give, the less I have: Another answered, that hee knew how to bestow his mony better: A third old man said, I see the fore-end of my life, but I see not my latter, I may come to want that which I now give. Thou mayest do so, saith Solomon here, and by thy tenacity thou art very likely to do so; but wilt thou know O man, how thou mayest prevent this misery, and not feel what thou fearest? Give a portion to seven, &c. part therefore freely with that which thou art not sure to keep, that thou mayest gain that which thou art sure never to lose. Hee that giveth to the poor shall not lack, Prov. 28.27.
Vers. 3. If the clouds bee full of rain] As the Sun draws up vapours into the air, not to retain them there, but to return them to the earth, for its relief, and [Page 298] the creatures comfort: so those that have attracted to themselves much riches, should plentifully pour them out for the benefit of their poorer brethren. Clouds, when full of great and strong Rain (as the word here signifies) pour down amain; and the spouts run, and the eves shed, and the presses over-flow, and the aromatical trees sweat out their precious oyls; so should rich men bee ready to distribute, willing to communicate. But it falls out otherwise, for commonly the richer the harder, and those that should bee as clouds to water the earth, as a common blessing, are either waterlesse clouds (as St. Jude hath it) or at best, they are but as water-pots, that water a few spots of ground onely in a small garden.Domini inarsupium. The earth is Gods purse, as one saith; and rich mens houses are his store-houses. This the righteous rich man knoweth, and therefore hee disperseth (as a steward for God) hee giveth to the poor, his righteousness (and his riches too) endureth for ever, Psal. 112.9. Whereas the wicked rich man retaineth his fulness to rot with him; hee feedeth upon earth like a Serpent, and striveth like a Toad, to dye with much mould in his mouth; and is therefore bidden by St. James, to weep and howl for the miseries that are comming upon him, for his cursed hoard of evil gotten and worse kept goods. The rottenness of his riches, the canker of his cash, the moth of his garments shall bee a witness against him, and eat up his flesh as fire, James 5.1, 2, 3. Hee shall bee sure to bee arraigned as an arrant theef, as a cursed cousener; for that,Mal. 1.14 having a better thing by him, hee brings a worse, and being a rich man, hee makes himself poor, lest hee should do good to the poor. As Pope Alexander the fifth said of himself, that when hee was a Bishop, hee was rich, when a Cardinal, hee was poor, and when hee was Pope, hee was a begger. I should sooner have beleeved him, if hee had said as his successor Pius Quintus did,Corn. a Lap. in Numb. 11.11 Cum essem religiosus, sperabam bene de salute animae meae; Cardinalis factus exti [...]ui; Pontifex creatus pene despero. When I was first in Orders (without any further Ecclesiastical dignity) I had good hopes of my salvation; when a Cardinal, I feared my self; but now that I am Pope, I am almost out of hope.
And if the tree fall toward the South] i. e. Which way soever it groweth, it fructifieth: so should rich men bee rich in good works, 1 Tim. 6.18. and being fat Olive-trees,Psal. 52. [...] they should bee (as David) green Olive-trees, full of good fruits. Or thus, trees must down, and men must die; and as trees fall South-ward, or North-ward, so shall men bee set either at the right hand of the Judge, or at the left, according as they have carried themselves towards Christs poor members, Matth. 25. Up therefore and bee doing whiles life lasteth; and so lay hold upon eternal life. Mors atra impendet agenti. Where the boughs of holy desires and good deeds are most and greatest, on that side no doubt the tree will fall: but being fallen, it can bear no fruit for ever.
Vers. 4. Hee that observeth the wind shall not sow] In sowing of mercy, hee that sticks in such objections and doubts, as carnal men use to frame out of their covetous and distrustful hearts, neglects his seeds-time, by looking at winds and clouds, which is the guize of a lewd and lazy seeds-man. A word in season (saith Solomon) so a charitable deed in season, how good is it? Hee that defers to do good in hope of better times, or fitter objects, or fewer obstacles, or greater abilities, &c. it will bee long enough ere hee will do any thing to purpose. When God sets us up an Altar, wee must offer a sacrifice; when hee affords us an opportunity, wee must lay hold on it, and not stand scrupling and casting perils, lest wee lose the sowing of much seed, and reaping of much fruit; lest wee come with our talent tied up in a napkin, and hear, Thou idle and therefore evil servant.
Vers. 5. As thou knowest not what is the way of the Spirit] Or, Of the wind, as some render it, grounding upon the former verse, q. d. why should any so observe the wind, the nature whereof hee so little understands, John 3.8. and the inconstancy whereof is grown to, and known by a common proverb? But by spirit I rather think is meant the soul, as by bones the body. Who can tell [Page 299] when and how the body is formed, the soul infused? The body is the souls sheath, Dan. 7.15. an abridgement of the visible world, as the soul is of the invisible. The members of the body were made all by book, Psal. 139.16. and curiously wrought in the lowest parts of the earth, that is, in the womb: Homo est [...]. Eurip. as curious work-men, when they have some choice peece in hand, they perfect it in private, and then bring it forth to light, for men to gaze at. What an admirable peece of work is mans head-peece, (Gods Master-peece in this little world) the chief seat of the soul, that cura divini ingenii, as one calls it? There is nothing great on earth but man, nothing in man but his mind, said the Philosopher.Fav [...]rin. Many locks and keyes argue the price of the Jewel that they keep; and many papers wrapping the token within them, the worth of the token. The Tables of the Testament, First, Laid up in the Ark; Secondly, The Ark bound about with pure gold; Thirdly, Overshadowed with Cherubims wings; Fourthly, Inclosed with the veil of the Tabernacle; Fifthly, With the compass of the Tabernacle; Sixthly, With a Court about all; Seventhly, With a treble covering of Goats, Rams, and Badgers-skins above all, must needs bee precious Tables. So when the Almighty made mans head (the seat of the reasonable soul) and over-laid it with hair, skin and flesh, like the threefold covering of the Tabernacle, and then incompassed it with a skull of bones like boards of Cedar, and afterwards with divers skins like silken curtains; and lastly, Enclosed it with the yellow skin that covers the brain (like the purple veil) which Solomon calls the golden Ewre, Eccles. 12.6. hee would (doubtless) have us to know it was made for some great treasure to bee put therein. How and when the reasonable soul is put into this curious Cabinet, Philosophers dispute many things, but can affirm nothing of a certainty: as neither how the bones do grow in the womb, how of the same substance, the several parts (as bones, nerves, arteries, veins, gristles, flesh and blood) are fashioned there, and receive daily increase. This David looks at as a just wonder, Psal. 139.14, 15. Mirificatus sum mirabilibus operis tuis, Montanus. saith hee, I am fearfully and wonderfully made: and Galen, a prophane Philosopher, could not but hereupon sing an hymn to mans most wise Creator, whom yet hee knew not.
Even so thou knowest not the work of God] i. e. The rest of his works of creation and providence, which are very various, and to us no less unknown, than uncertain. Do thou that which God commandeth, and let things fall out as they will;Prov. 3.5 Isa. 58.7 there is an over-ruling hand in all for the good of those that love God. Trust therefore in the Lord with all thine heart, and lean not to thine own understanding. Hide not thine eyes from thine own flesh: Hee that doth so shall have many a curse. The Apostle useth a word for liberality, [...]. 2 Cor. 8.2 which properly signifieth simplicity: and this hee doth in opposition to that crafty and witty wiliness of the covetous, to defend themselves from the danger (as they take it) of liberality.
Vers. 6. In the morning sow thy seed, &c.] At all times bee ready to every good work, as the Bee is abroad, so soon as ever the Sun breaks forth.Tit. 3.1 Sow mercy in the morning, sow it likewise in the evening, as those bountiful Macedonians did, to the shame of those richer, but harder Corinthians, sending once and again to Pauls necessities, 2 Cor. 8.3. with Phil. 4.16. Oh sow much and oft of this unfailable seed into Gods blessed bosome; the fruit whereof you are sure to reap at your greatest need. Men may bee thankful, or they may not, Perraro grati reperiuntur, saith Cicero: it is ten to one if any cured Leper turn again to give thanks. But God is not unrighteous to forget your labour of love in ministring to his Saints, Heb. 6.10. Haply, you may not sow and reap the same day, as the widow of Sarepta did: haply the seed may lye under ground some while, and not bee quckned except it dye; but have patience, nothing so sure as a crop of comfort to those that are duely merciful. Up therefore and bee doing, lose no time, slip no season. It but a morning and an evening, one short day of life wherein wee have to work, and to advance your blessedness. Sow therefore continually: blessed is hee that soweth besides [Page 300] all waters:Acts and M [...]n. Blessed Bradford held that hour lost wherein hee had not done some good with his hand, tongue, or pen. Titus remembring one day that hee had done no good to any one, cryed out, Amici, diem perdidi: And again, Hodie non regnavimus. Wee have lost a day, &c. This was that Titus that never sent any suitor away with a sad heart; and was therefore counted and called, Humani generis deliciae, the darling of mankind, the peoples sweet-heart. The Senate loaded him with more praises when hee was dead, than ever they did living and present.
Vers. 7. Truly the light is sweet] The light of life, of a lightsome life especially. Any life is sweet; which made the Gibeonites make such an hard shift to live, though it were but to bee hewers of wood, and drawers of water. I pray thee let mee live, live upon any terms, said Benhadad in his submissive message to that merciful Non-such, 1 King. 20.32. If I have found favour in thy sight, O King, and if it please the King, let my life bee given mee at my petition,Sic de Aspasia Milesia Cyri concubina Aelian lib. 12. cap. 1. var. hist. said that [...], that paragon of her time, Q. Esther. cap. 7.3. Ebedmelech is promised his life for a prey, Jer. 39.18. And so is Baruc, as a sufficient reward of that good service hee had done in reading the Roll, for the which hee expected some great preferment, Jer. 45.5. compared with chap. 36.1, 2. The Prophet chides him, and tells him hee might bee glad of his life in those dear years of time, when the arrows of death had so oft come whisking by him, and hee had so oft stradled over the grave, as it were, and yet was not fallen into it. To maintain our radical humour, that feeds the lamp of life, is as great a miracle (saith One) as the oyl in the widows cruise, that failed her not. To deliver us from so many deaths and dangers, as wee are daily and hourly subject unto, is a mercy that calls for continual praises to the Preserver of mankind: But more, when men do not onely live, but live prosperously, as Nabal did, 1 Sam. 25.6. Thus (said David to his messengers) shall yee say to him that liveth, viz. in prosperity. Which such a man as Nabal reckons the onely life. The Irish use to ask what such a man meant to dye? And some good Interpreters are of opinion, that the Preacher in this verse brings in the carnal carl objecting, or replying for himself against the former perswasions to acts of charity: Ah! saith hee, but, for all that, to live at the full, to have a goodly inheritance in a fertile soil, in a wholesome air, near to the River, not far from the Town; to bee free from all troubles and cares that poverty bringeth, to live in a constant sun-shine of prosperity, abundance, honour and delight, to have all that heart can wish, or need require, what an heavenly life is this? what a lovely and desirable condition? &c.Psal. 34.12 What man is hee that desireth life, and loveth many daies that hee may see good? saith David. I do, saith one, and I, saith another, and I, a third, &c. as St. Austin frames the answer. It is that which all worldlings covet, and hold it no policy to part with what they have to the poor, for uncertainties in another world. In answer to whom, and for a cooler to their inordinate love of life, the Preacher subjoyns,
Vers. 8. But if a man live many years and rejoyce, &c.] q.d. Say hee live pancratice & basilice, and sit many years in the worlds warm sun-shine, yet he must not build upon a perpetuity, as good Job did (but was deceived) when hee said, I shall dye in my nest, Job 29.18 Psal. 30 and holy David, when hee concluded, I shall never bee moved: For as sure as the night follows the day, a change will come, a storm will rise, and such a storm, as to wicked worldlings will never be blown over. Look for it therefore, and bee wise in time. Remember the daies of darkness, that is, of adversity, but especially of death and the grave. The hottest season hath lightning and thunder. The Sea is never so smooth, but it may bee troubled; the Mountain not so firm, but it may bee shaken with an earthquake. Light will bee one day turned into darkness, pleasure into pain, delights into wearisomeness, and the dark daies of old age and death, far exceed in number the lightsome daies of life, which are but a warm gleam, a momentary glance. Let this bee seriously pondred, and it will much rebate the edge of our desires after earthly vanities. Dearly beloved, saith St. Peter, I beseech [Page 301] you as Pilgrims and strangers abstain from fleshly lust, &c. q. d. 1 Pet. 2.12 The sad and sober apprehension of this, that you are here but sojourners for a season, and must away to your long home, will lay your lusts a bleeding, and a dying at your feet: It is an observation of a Commentator upon this Text, that when Samuel had anointed Saul to bee King, to confirm unto him the truth of the joy, and withall to teach him how to bee careful in governing his joy, hee gave him this sign, When thou art departed from mee to day, 1 Sam. 10.2 thou shalt finde two men at Rachels sepulchre. For hee that findeth in his mind a remembrance of his grave and sepulchre, will not easily bee found exorbitant in his delights and joyes. For this it was (belike) that Joseph of Arimathea had his sepulchre ready hewn out in his garden. The Aegyptians carried about the Table a deaths-head, at their feasts; and the Emperours of Constantinople, Isidor. on their Coronation-day, had a Mason appointed to present unto them certain Marble-stones, using these ensuing words,
Vers. 9. Rejoyce O young man in thy youth] i. e. Do if thou darest: like as God said to Balaam, Rise up and go to Balak, Numb. 22.20. that is, go if thou thinkest it good: go, sith thou wilt needsly go; but thou goest upon thy death. Let no man imagine that it ever came into the Preachers heart here, oleum camino addere, to add fuel to the fire of youthful lusts, to excite young people (unruly enough of themselves) to take their full swinge in sinful pleasures. Thus to do might better befit a Protagoras, of whom Plato reports,Plato in Menen. that hee many times boasted, that whereas hee had lived threescore years, forty of those threescore hee had spent in corrupting those young men that had been his pupils: or that old Dotrel in Terence, that said, Non est mihi crede, flagitium adolescentem helluari, potare, scortari, fores effringere. I hold it no fault for young men to swagger, drink, drab, revel, &c. Solomon in this Text, either by a Mimesis brings in the wilde 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, [Page 302] 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 4.8Vers. 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 [Page 303] 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 God betimes, to gather Manna in the morning of their lives, to present the first-fruits to God, whose soul hath desired the first ripe fruits, Micah 7.1. and who will remember the kindness of their youth, the love of their espousals, Jer. 2.1. God of old would bee honoured with the firstlings of men and of cattel, by the first-fruits of trees, and of the earth, in the she [...]f, in the threshing-floor, in the dough, in the loaves. Hee called for ears of corn dried by the fire, and wheat beaten out of the green ears, Levit. 2.14. to teach men to serve him with the primrose of their childe-hood. Three sorts there were of first-fruits. First, Of the ears of corn offered about the Passeover. Secondly, Of the loaves offered about Pentecost. Lastly, About the end of the year in Autumn. Now of the two first God had a part, but not of the last. Hee made choice of the Almond-tree, Jer. 1.11. because it blossometh first; so of Jeremy from his infancy, Timothy from his Mothers breasts, &c. Hee likes not of those arbores antumnales, Jude 13. which bud at latter end of harvest. Hee cares not for such loiterers, as come halting in at last cast to serve God, when they can serve their lusts no longer. The Circassians (a kinde of mongre-Christians) are said to divide their life betwixt sin and devotion: dedicating their youth to rapine,B [...]cerw. Enqui [...]. 1 [...]5 Mal. 1.14 and their old age to repentance. But cursed bee that cozener, saith the Prophet, that hath a male in his flock, and yet offereth to the Lord a corrupt thing. Wilt thou give God the dreggs, the bottom, the snuffs, the very last sands, thy dotage, which thy self and friends are weary of?James 4 Shall thine oyl (which should have been fuel for thy thankfulness) increase the fire of thy lusts, and thy lusts consume all? How much better were it to sacrifice early with Abraham, the young Isaac's of thine age? to bring as hee did young Rams unto the Lord, and even, whiles thou art yet a lad, a stripling, to take heed to thy waies according to Gods Word? Psal. 119.9. Yee shall not see my face, saith Christ, (as once Joseph) except you bring your younger brother with you.
While the evil daies come not] viz. Of old age and misery: for these are seldome separated. Senectus, ut Africa, semper aliquid novi adportat, As Africa is never without some monster, so neither is old age ever without some ailement. Multa senem circumveniunt incommoda, Horat. Many are the inconveniences that do encompass an old man. Solet senectus esse deformis, infirma, obliviosa, odentula, lucrosa, indocilis & molesta, saith Cato in Plutarch, Plut. in Apoph. Rom. old age useth to bee deformed, weak, forgetful, toothless, covetous, unteachable, unquiet. Now shall any man bee to besotted and betwitcht, as to make that the task of his old age, which should bee the trade of his whole life? and to settle his everlasting, onely, surest making or marring upon so sinking and sandy a foundation? A Ship, the longer it leaks, the harder it is to bee emptied; a Land, the longer it lies, the harder it is to bee plowed; a Nail, the further it is driven in, with the greater difficulty it is pulled our. And shall any man think, that the trembling joints, the dazled eyes, the fainting heart, the failing hands, the feeble leggs, of strengthless, drooping, untractable, wayward, froward old age, can break up the fallow ground, can ever empty and pluck [Page 304] out the leaks and nails of so many years flowing and fastning?
Vers. 2. While the Sun, or the light, or the Moon, &c.] i. e. Whiles greater and lesser comforts fail not. Or before the sight of thine eyes grow dim, and as unfit to let in light, as an old dusty window. The air to aged eyes, seemeth dusty and misty, and the Sun wadeth, as the Moon in a foggy evening, and the stars are out of sight;1 Cor. 13. they see thorow a glass darkly, as the Apostle speaks in another case, they can know no kin without spectacles; the defluxion of rheum, which trickleth down the nose and cheeks, being as it were the Rain, the gathering of new matter, which continually distilleth, being as it were the returning of the clouds after the rain in a moist season, and waters into an emptied fountain. Some (with relation to the former verse) interpret the words thus: Let thy Creator bee remembred while the Sun is not darkned, that is, while youth continueth: Or if not so, while the light of the Sun is not gone, that is, while thy manhood lasteth: Or if not so, while the Moon is not darkned, that is, while thine elder years are not spent: Or if not so, while the stars are not shut up, while the worst of old age hath not seized upon thee: for then the clouds will return after the Rain; that is, one grief comes upon the neck of another,Psal. 42.7. as deep calleth upon deep at the noise of the water-spouts. One affliction followeth and occasioneth another, without intermission of trouble, as one billow comes wallowing and tumbling upon another; or as in April weather, one showre is unburthened, another is brewed. Hence some of the antient Patriarchs are said to have died old men, and full of years, they had enough of this world, and desired to depart, as Abraham, Simeon, others. Hence the Poets feign that Tithonus, when he might have had immortality here, hee would not.Cic. de Senectu [...]e. And Cato protested, that if of old hee might bee made young again, hee would seriously refuse it.
Vers. 3. In the day when the Keepers of the house, &c.] i.e. The hands and arms wherewith we defend the head and whole body (called an house also by St. Paul) from harm, and danger, and maintain our lives; which are therefore called the lives of our hands, because upheld with the labour of our hands, Isa. 57.10. These are fitly called Keepers or Gardians, for their usefulness, and for their faithfulness too:Plut. Numa Pompilius consecrated the hands to Faith; His successor Tullus Hostilius (being a prophane perfidious person,Lactant. and a contemner of all Religion, as that which did but emasculate mens minds, and make them idle) brought in and worshipped two new Gods, viz. Pavor and Pallor, Fear and Paleness. Like another Cain, Sighing and trembling hee was upon the Earth: (So the Septuagint render that, Gen. 4.12.) Not his hands onely trembled (which is thought to bee Cains mark, Gen. 4.15.) but his heart too, Isa. 7.2. Not with old age neither, as here, but with the terrours of an evil conscience. But to return to the Text,Ecquem vero mihi dabis Rhetorem tam magnifice & exquisite disserentem, & in non obscura sententiae tot lumina, imo flumina orationis exscrentem? Old men are full of the Palsie, for most part, and many other infirmities, which here are most elegantly described, by a continued allegory. Men draw forth as lively as they can the pictures of their young age, that in old age they may see their youth before their eyes. This is but a vanity, yet may good use bee made thereof. So contrarily the Preacher here draws out to the life the picture of old age, that young men may see and consider it together with death that follows it, and after death judgement.
And the strong men shall bow themselves] Nutabunt, the leggs and thighs shall stagger and faulter, cripple and crinkle under them, as not able to bear the bodies burden. The thigh in Latine is called femur a ferendo, because it beareth and holdeth up the creature, and hath the longest and strongest bone in the whole body, The legg hath a shin-bone, and a shank-bone, aptly fitted for the better moving. The foot is the base, the ground and pedestal which sustaineth the whole building. These are Solomons strong men: but as strong as they are, yet in old age they buckle under their burden; and are ready to overthrow themselves and the whole body.Genua [...]abant. Virg. Hence old men are glad to betake them to their third legg, a staff or crutch: Membra levant baculis tardique senilibus annis. Hence Hesiod calls them [...]. Let them learn to lean upon the Lord, as the Spouse did upon her Beloved, Cant. 8.5. and hee will stir [Page 305] up some good Job to bee eyes to them, when blinde, and feet to them, when lame, chap. 29.15. Let them also pray with David, Cast mee not off in the time of old age, forsake mee not when my strength faileth, Psal. 71.9.
And the grinders cease, because they are few] The teeth (through age) fall out, or rot out, or are drawn out, or hang loose in the gumms, and so cannot grind and masticate the meat that is to bee transmitted into the stomach, for the preservation of the whole. Now the teeth are the hardest of the bones,Lactant. de opif. Dei. if that they bee bones, whereof Aristotle makes question. They are as hard as stones, in the edges of them especially: and are here fitly compared to Millstones from their chewing office. The seat of the teeth are the jaws, where they have their several sockets, into which they are mortised. But in old men they stand wet-shod in slimy humor, or are hollow and stumpy, falling out one after another, as the coggs of a Mill, so that ‘Frangendus misero gingiva panis inermi.Juvenal.’
And those that look out at the windows] The eyes are dim, as they were in old Isaac and Jacob. An heavy affliction surely, but especially to those that have had eyes full of adultery, evil eyes, windows of wickedness, for the conscience of this puts a sting into the affliction, is a thorn to their blinde eyes,2 Pet. 2. and becomes a greater torment than ever Regulus the Roman was put to,Plut. Oculus ab occalendo. Turk. hist. when his eye-lids were cut off, and hee set full opposite to the Sun shining in his strength: Or than that Grecian Prince, that had his eyes put out with hot burning basons, held near unto them.
Vers. 4. And the doors shall bee shut in the streets] The ears shall grow deaf, the hearing weak; which hearing is caused by two bones within the inside of the ear; whereof one stands still, and the other moves, like the two stones of a Mill.
And hee shall rise up at the voice of the Bird] Being awakened by every small noise; and this proceeds not from the quickness of the hearing, but from the badness of sleeping. For as Hierome speaketh, Frigescente jam sanguine, &c. Hieron. in hunc vers. The blood now growing cold, and the moisture being dried up, by which matters sleep should bee nourished, the old man awakeneth with a little sound, and at midnight when the Cock croweth, hee riseth speedily; [...] dicitur, quia nos a lecto exsuscitat. being not able often to turn his members in his bed. Thus hee. Cocks crowing (saith another) unto old men, is the scholars bell, that calls them to think of the things that are in Gods Book every morning.
And all the daughters of musick shall bee brought low] Old men, as they cannot sing tunably,Nam quae cantante voluptas? Juvenal. but creak or scream (whence Homer compares them to Grashoppers, propter raucam vocem, for their unpleasant voice) so they can take no delight in the melodious notes of others, as old Barzillai confesseth, 2 Sam. 19.35. they discern not the harmony or distinction of sounds, neither are affected with musick. They must therefore labour to become Temples of the Holy Ghost, (in whose Temple there never wants musick) and sing Psalms with grace in their hearts: for, Non vox, sed votum; non musica chordula, sed Cor; Non clamans, sed amans, ps [...]llit in aure Dei.
Vers. 5. Also when they shall bee afraid of that which is high] Hillocks or little stones standing up, whereat they may stumble; as being unsteddy and unweildy. High ascents also they shun, as being short-winded; neither can they look down without danger of falling: their heads being as weak as their hamms. Let them therefore pray for a guard of Angels, putting that promise into suit, Psal. 91. Let them also keep within Gods precincts, as ever they expect his protection; and then, though old Eli fell, and never rose again, yet when they fall, they shall arise, for the Lord puts under his hand, Psal. 37.24. Contrition may bee in their way, but attrition shall not. Let them fear God, and they need not fear any other person or thing whatsoever.
[Page 306] And the Almond-tree shall flourish] The hair shall grow hoary, those Churchyard-flowers shall put forth.Plin. lib. 16. cap. 25. The Almond-tree blossomes in January, while it is yet winter; and the fruit is ripe in March. Old age shall snow white hairs upon their heads. Let them see that they bee found in the way of Righteousness.
And the Grashopper shall bee a burden] Every light matter shall oppress them, who are already a burden to themselves, being full of Gowt, and other swellings of the leggs, which the Septuagint and Vulgar point at here, when they render it impinguabitur locusta, The Locusts shall bee made fat. Let them wait upon the Lord (as that old Disciple Mnason did) and then they shall renew their strength,Act. 11. mount up as Eagles, run, and not bee weary, walk, and not faint, even then, when the youth shall faint and bee weary, and the young men utterly fall, Isa. 40.30, 31.
And desire shall fail] The lust of the flesh, the lust of the eye, and the pride of life.1 John 2.15 And this Tully reckons among the commodities and benefits of old age, quod hominem a libidinis estu, velut a tyranno quodem liberet, that it frees a man from the fire of lust. [...] a [...]. It should bee so, doubtless; an old Letcher being little less than a Monster: What so monstrous as to behold green Apples on a tree in winter? and what so indecent, as to see the sins of youth prevailing in times of age among old decrepit Goats? that they should bee capering after capparis, [...]. the fruit of Capers, as the Septuagint and Vulgar render it here.
Because man goeth to his long home] Heb. to his old home, scil. to the dust from whence hee was taken. Or to the house of his eternity, that is, the grave (that house of all living) where hee shall lye long, till the Resurrection. Tremellius renders it, in domum saeculi sui, to the house of his generation, where hee and all his contemporaries meet. Cajetan, in domum mundi sui, into the house of his world, that which the world provides for him: as nature at first provided for him the house of the womb. Toward this home of his, the old man is now on gate, having one foot in the grave already: Hee sits and sings with Job, My spirit is spent, my daies are extinct, the graves are ready for mee, Job 17.1.
And the mourners go about the streets] The proverb is, Senex [...]os non lugetur, An old man dies unlamented. But not so the good old man. Great moan was made for old Jacob, Moses, Aaron, Samuel. The Romans took the death of old Augustus so heavily, that they wished hee had either never been born, or never died. Those indeed that live wickedly, dye wishedly. But godly men are worthily lamented, and ought to bee so, Isa. 57.1. This is one of the dues of the dead, so it bee done aright. But they were hard bestead that were fain to hire mourners; that as Midwives brought their friends into the world, so those widows should carry them out of it. See Job 3.8. Jer. 9.17.
Vers. 6. Or ever the silver cord bee loosed] Or lengthened, i. e. before the marrow of the back (which is of a silver colour) bee consumed. From this Cord many sinews are derived: which when they are loosened, the back bendeth, motion is slow, and feeling faileth.
Or the golden bowl be broken] i. e. The heart say some, or the Pericardium: the Brain-pan, say others, or the Piamater compassing the brain like a swathing-cloath, or inner rind of a tree.
Or the pitcher bee broken at the fountain] That is, the veins at the Liver (which is the shop of sangnification, or blood-making, as one calls it) but especially Vena porta and Vena cava. Read the Anatomists.
Or the wheel bee broken at the cistern] i. e. The head, which draws the power of life from the heart, to the which the blood runs back in any great fright, as to the fountain of life.
Vers. 7. Then shall the dust return to the earth, &c.] What is man, saith Nazianzen, but [...], Soul and Soil, Breath and Body, a puff of wind the one, a pile of dust the other, no solidity in either. Zoroaster, and some other antient Heathens imagined, that the soul had wings; that having broken these wings, shee fell headlong into the body; and that recovering her wings again, shee flies up to Heaven, her original habitation. That of Epicharmus [Page 307] is better to bee liked, and comes nearer to the truth here delivered by the Preacher, Concretum fuit, & discretum est, rediitque unde venerat; terra deorsum, spiritus sursum, It was together, but is now by death set asunder, and returned to the place whence it came; the Earth downward, the Spirit upward. See Gen. 2.7. God made man of the dust of the earth, to note our frailty, vility, and impurity. Lutum enim conspurcat omnia, sic & caro, saith one, Dirt defiles all things, so doth the flesh: It should seem so (truly) by mans soul, which coming pure out of Gods hands, soon becomes ‘Mens oblita Dei, vitiorumque oblita coeno.’
Bernard complains not without just cause, that our souls by commerce with the flesh are become fleshly: Sure it is, that by their mutual defilement, corruption is so far rooted in us now, that it is not cleansed out of us by meer death (as is to bee seen in Lazarus, and others that died) but by cinerification, or turning of the body to dust and ashes.
The spirit returns to God that gave it] For it is divinae particula aurae, an immaterial, immortal substance, that after death returns to God the Fountain of life.D. Prest. The soul moves and guides the body (saith a worthy Divine) as the Pilot doth the ship. Now the Pilot may bee safe, though the ship bee split on the rock. And as in a chicken, it grows still, and so the shell breaks and falls off: So it is with the soul; the body hangs on it but as a shell, and when the soul is grown to perfection, it falls away, and the soul returns to the Father of spirits. Augustine (after Origen) held a long while, that the soul was begotten by the Parents, as was the body. At length hee began to doubt of this point, and afterward altered his opinion; confessing inter caetera testimonia hoc esse praecipuum, that among other testimonies this to bee the chief, to prove the contrary to that which hee had formerly held.
Vers. 8. Vanity of vanities, saith the Preacher] Who chose for his Text this Argument, of the vanity of humane things, which having fully proved, and improved, hee here resumes and concludes. Vide supra.
Vers. 9. And moreover because the Preacher was wise] Hee well knew how hard it was to work men to a beleef of what hee had affirmed concerning earthly vanities; and therefore heaps up here many forcible and cogent Arguments, as First, that himself was no baby, but wise above all men in the world, by Gods own testimony; therefore his words should bee well regarded. [...], Our wise men expound to day (said the Jews one to another) Come let us go up to the house of the Lord, &c. Cicero had that high opinion of Plato for his wisdome, that hee professed that hee would rather go wrong with him, than go right with others. Averroes over-admired Aristotle, as if hee had been infallible. But this is a praise proper to the holy Pen-men guided by the Spirit of Truth, and filled with wisdome from on high for the purpose. To them therefore, and to the word of prophecy by them, must men give heed as unto a light that shineth in a dark place, &c. 2 Pet. 1.19.
Hee still taught the people knowledge] Hee hid not his talent in a Napkin, but used it to the instruction of his people. Have not I written for thee excellent things (or three several sorts of Books, viz. Proverbial, Penitential, Nuptial) in counsels and knowledge, Prov. 22.20. Synesius speaks of some, [...]. Synes. that having great worth in them, will as soon part with their hearts, as with their conceptions. And Gregory observeth, that there are not a few, who being enriched with spiritual gifts and abilities to do good, dum solis contemplationis studiis inardescunt, Past. Cur. p. 1. c. 5. parere utilitati proximorum praedicatione refugiu [...] while they burn in the studies of contemplation onely, do shun to seek by preaching to profit their neighbours. Solomon was none of these.
Yea hee gave good heed] Or, hee made them to take good heed; Aus [...]ultare fecit. Pag. Ar. Mon. tan. hee called upon them ever and anon, as our Saviour did upon his hearers, Let him that hath an ear to hear, hear. Or as the Deacons in Chrysostoms and Basils time used to call upon the people, in these words, Oremus, attendamus, Let us pray, let us give heed.
[Page 308] And sought out] By diligent scrutiny and hard study: beating his brains, as the foul bears the shell, to get out the fish, with great vehemency. The staves were alway in the Ark, to shew, saith Gregory, that Preachers should alwaies meditate in their hearts upon the sacred Scriptures; that if need require they may without delay take up the Ark, teach the people.
And set in order many Proverbs] Marshalled them in a fit method, and set others a work for to do the like.Dan. 68. For, Regis ad exemplum, &c. Our Henry the first (sirnamed Beauclerk) had in his youth some taste of learning; And this put many of his subjects into the fashion of the Book, so that divers learned men flourished in his time: as Ethan, Heman, Cha [...]col, Agur, and other Paroemiographers did in Solomons.
Luther.Vers. 10. The Preacher sought, &c.] Hee sought and sought, by pains and prayer. Hee knew the rule, Bene orasse, est bene studuisse, To have prayed well, is to have studied well. By prayer and tears St. John gat the Book opened, Rev. 5.4. Luther got much of his insight into Gods matters, by the same means.
To finde out acceptable words] Verba desiderata (so Cajetan renders it) Verba delectabilia (so Tremellius) Verba expetibilia (so Vatablus) Delectable and desireable words, dainty expressions, that might both please and profit, tickle the ear,Into [...]abat, fulgurabat. Cicero. Plutarch. and withall take the heart. Such a Master of speech was Paul, Act. 14.12. who thundred and lightened in his discourses, like another Pericles. Such a one was Apollos that eloquent Preacher, mighty in the Scriptures ( [...], like another Phocion, a weighty Speaker) such were many of the Greek and Latine Fathers; Ambrose for one, whom when Augustine heard preach, Veniebant, saith hee, in animum meum simul cum verbis quae deligebam, etiam res quas negligebam, there came into my mind, together with the words which I chiefly looked after, the matter which till then I made no reckoning of. Et res & verba. Philippus Melanchthon could dress his doctrine in dainty tearms, and so slide insensibly into the hearts of his hearers. Egit vir eloquens ut intelligenter ut obedienter audiretur, De doct. Christ. l. 4. c. 14. (as Augustine hath it.) This eloquent man took pains that hee might bee heard with understanding, with obedience. The like might bee said of Calvin (famous for the purity of his style, and the holiness of his matter.Zanch. Miscell. Ep. dedic.) Viret, in whose Sermons singularem eloquentiam & in commovendis affectibus efficacitatem admirabar, saith Zanchy. I greatly admired at his singular eloquence and skill to work upon the affections by his elaborate discourses.
And that which was written was upright] A corde ad cor, void of all insincerity and falshood, Prov. 8.8. Seducers come for the most part with pithanology; by good words and fair speeches they deceive the hearts of the simple. Rom. 16.18. But our Preachers words are of another alloy; not more delicious and toothsome, than sound and wholesome, 2 Tim. 3.16. proceeding from a right heart, and tending to make men upright, transforming them into the same image, and transfusing them into the Divine nature.
Vers. 11. The words of the wise are like goads] To rouse up mens drousie and drossie spirits; to drive them (as the Eagle doth her young ones with her talons) out of the nest of carnal security: to awaken them out of the snare of the Devil, who hath cast many into such a dead lethargy, such a dedolent disposition, that like Dionysius the Heracleot, they can hardly feel sharpest goads, or needles thrust into their fat hearts; fat as grease, Psal. 119.17. St. Peter so preached, that his hearers were prickt at heart, Act. 2.37. St. Stephen so galled his adversaries, that they were cut to the heart, Act. 7.54. And before them both, how [...]rely and boldly dealt John Baptist, and our Saviour Christ with those enemies of all Righteousness the Pharisees, qui toties puncti ac repuncti, nunquam tamen ad resipiscentiam compuncti, as one saith of them: (who like those Bears in Pliny, or Asses of Tuscany, that have fed on hemlock) were so stupified, that no sharp words would work upon them, or take impression in their hearts; so brawny were their breasts; so horny their heart-strings?
[Page 309] And as nails] Such as Shepheards fastened their tents to the ground with; Jael drove one of these tent-nails thorow Sisera's Temples;Judg. 4. and laid his body as it were a listening what was become of the soul. Now as nails driven into pales do fasten them to their rails, so the godly and grave sentences of Teachers (those Masters of Assemblies) do peirce into mens hearts, to unite them unto God by Faith, and one to another in love. Our exhortations truly should bee strong and well pointed; not onely to wound as arrows, but to stick by the people as forked arrows, that they may prove as those of Joash, the arrows of the Lords deliverance. And surely it were to be wished (in these unsetled and giddy times especially) that people would suffer such words of exhortation, as like goads, might prick them on to pious practice, and like nails, might fix their wilde conceits, that they might bee stedfast and unmoveable, stablished in the truth, and not whiffled about with every wind of Doctrine. But wee can look for no better, so long as they have so mean an esteem of the Ministers, those Masters of the Assemblies, (whose Office it is to congregate the people, and to preside in the Congregations) which are given from one Shepheard, 1 Pet. 2.25. the Arch-Shepheard of his Sheep, Jesus Christ; who in the daies of his solemn inauguration into his Kingdome, gave these gifts unto men, viz. some to bee Apostles, some Evangelists, some Pastors, some Teachers, &c. Ephes. 4.11. What a mouth of blasphemy then opens that Schismatical Pamphleter,The Compas. Samarit. that makes this precious gift of Christ to his Spouse, this sacred and tremend function of the Ministery, to bee as meer an Imposture, as very a mystery of iniquity, as arrant a juggle as the Papacy it self?
Vers. 12. And further, by these; my son, bee admonished] By these divine directions and documents, contained in this short Book, wherein thou shalt finde fulness of matter in fewness of words. Or by these, that is by the holy Scriptures, which (according to some interpreters) are called in the former verse, Lords of Collections, because they are as Lords paramount above all other words and writings of men, that ever were collected into volumes. Odi ego meos libros, saith Luther, Luth. in Genes. I do even hate the Books set forth by my self, and could wish them utterly abolished, because I fear that by reading them, some are hindred from spending their time in reading the sacred Scriptures. Of these it is that the Psalmist saith, Moreover by them is thy servant warned (or clearly admonished, as the word signifies) and in doing thereof there is great reward, Psal. 19.11.
Of making many Books there is no end] Ambition and covetousness sets many Authors a work, in this scribling age, Scribimus indocti doctique, &c. Presses are greatly oppressed; and every fool will bee medling, that hee may bee a fool in Print. Multi mei similes hoc morbo laborant, ut cum scribere nesciant, tamen a scribendo temperare non possunt, Many are sick of my very disease, saith Erasmus, that though they can do nothing worthy of the publick, yet they must bee publishing: hence the world so abounds with books, even to satiety and surfeit, many of them being no better than the scurf of scald and scabby heads.
And much study is a weariness to the flesh] Hierome renders it, Labor carnis, a work of the flesh. They will finde it so one day to their sorrow, that are better read in Sir Philip, than in St. Peter, in Monsieur Balsa [...]s letters, than St. Pauls Epistles. The holy Bible is to bee chiefly studied, and herein wee are to labour even to lassitude; to read, till being overcome with sleep, wee bow down as it were, to salute the leaves with a kiss,Hierom▪ ad Eust. as Hierome exhorted some good women of his time. All other Books, in comparison of this, wee are to account as waste Paper; and not to read them further than they some way conduce to the better understanding or practising of the things herein contained, and commended unto our care.
Vers. 13. Let us hear the conclusion of the whole matter] scil. Touching the attainment of true happiness: Let us see (for a perclose of all) where and how it may bee had. Shall I tell you in two words, saith the Preacher? I will so, [Page] [Page 310] and see that yee mark it: In the Original the word rendred conclusion here, hath the first letter bigger than the rest, to stir up the greater attention to that which follows: sith in this short sentence is contained the sum of all Divinity.
Fear God and keep his commandements] Bear an awful respect to the Divine Majesty, a reverential fear; and from this principle obey God in every part and point of duty: Do this, and live for ever. Do it in an Evangelical way, I mean: for wee can do it now no otherwise. Wish well to exact obedience, as David doth, Psal. 119.4, 5. Oh that I could keep thy commandements accurately; and woe is mee that I cannot! And then bee doing as thou canst: for affection without indeavour, is like Rachel, beautiful, but barren. Bee doing, I say, at every thing, as well as at any thing: for thou must not bee funambulus vertutum (as Tertullian phraseth it) one that goeth in a narrow tract of obedience. No: thine obedience must bee universal, extending to the compass of the whole Law, (which is but one copulative, as the Schools speak.) And then,Aug. beati sunt qui praecepta faciunt, etiam si non perficiunt, they are blessed that do what they can,Bern. though they cannot but under-do. And, in libro tuo scribuntur omnes qui quod possunt faciunt, & si quod debent, non possunt, They are surely written all in Gods Book, that do what they can, though they cannot do as they ought. I cannot let slip a Note given by one that was once a famous Preacher in this Kingdome, and still lives in his printed Sermons. The Book of Ecclesiastes (saith hee) begins with All is vanity, and ends with fear God and keep his commandements. Now if that sentence were knit to this, which Solomon keepeth to the end, as the haven of rest after the turmoils of vanity, it is like that which Christ said to Martha, Thou art troubled about many things, but one thing is necessary. That which troubleth us, Solomon calls vanity: that which is necessary, hee calls the fear of God. From that to this, should bee every mans pilgrimage in this world. Wee begin at vanity, and never know perfectly that wee are vain, till wee come to fear God, and keep his commandements.
For this is the whole duty of man] Heb. This is the whole man, q. d. Hee is not a compleat man; hee loseth all his other praises, that fears not God. It is the very nature and essence of man to bee a reasonable creature: Now, what more reasonable than that God should bee feared and served? What more irrational than irreligion? (See 2 Thes. 3.2.) and what is man without true grace, but praestantissimum brutum (as one saith) a very fair beast?
Vers. 14. For God shall bring every work into judgement] Full loth is sinful flesh to come to judgement: but (will they, nill they) come they must, God will bring them: Angels will hale them out of their hiding holes. Rocks and mountains will then prove a sorry shelter; sith rocks shall rent, and mountains melt at the presence of the Judge. Let us therefore judge our selves, if hee shall not judge us, and take unto us words against our sins, if wee will not have him to take unto him words against our souls, Hos. 14.2. And then, Ita vivamus, ut rationem nobis reddendam arbitremur, saith the Heathen Oratour, Let us so live, as those that must shortly bee called to an account. For who can tell but that hee may suddenly hear as that Pope did, and was soon after found dead, Veni, miser, in judicium, Come, thou wretch, receive thy judgement. Let this bee firmly beleeved, and thorowly digested, and it will notably incite us to the fear and service of God. This some Heathens knew; Zaleucus Locrensis, in the Proeme to his Laws hath these words, Hoc inculcatum sit, esse Deos, & venturum esse summum & fatalem illum diem: Remember to press often upon the people these two things; First, That there are Gods, Next, to these Gods an account of all must bee given. The Areopagites at their Council were wont diligently to enquire what every of the Athenians did,Rouz his Archaeol. Atti. 125 and how hee lived: that men knowing and remembring that once they must give an account of their lives (though but to earthly Judges) might imbrace honesty.
[Page 313] With every secret thing] For at that day of Revelation, as it is called, Wee must all appear (or bee made transparent, pellucid and clear like a diaphanous body, as the word there signifies) before the judgement-seat of Christ: 2 Cor. 5.20 all shall bee laid naked and open, the Books of Gods Omniscience, and mans Conscience also shall bee then opened, and secret sins shall bee as legible in thy fore-head, as if written with the brightest Stars, or the most glittering Sun-beams upon a wall of Crystal. Mens actions are all in print in Heaven, and God will at that day read them aloud in the ears of all the world.
Whether it bee good or evil] Then it shall appear what it is, which before was not so clear: like as in April, both wholesome roots and poisonable discover themselves, which in winter were not seen. Then men shall give an account, 1 De bonis commissis, of good things committed unto them. 2. De bonis dimissis, of good things neglected by them. 3. De malis commissis, of evils committed by them. 4. Lastly, De malis permissis, of evils done by others, suffered by them, when they might have hindered it.
LAUS DEO.
A COMMENTARY OR EXPOSITION UPON THE CANTICLES: OR, Solomons Song of Songs.
CHAP. I. Vers. 1. The Song of Songs.
NOt a light Love-song (as some prophane persons have fancied; and have therefore held it no part of the sacred Canon:Theodoret. lib. 5. de Provid. Sic coena a Dionysio caeremonia caeremoniarum, & ab alio Pascha celebritas celebritatum dicitur.) But a most excellent Epithalamium, a very divine Ditty, an heavenly Allegory, a Mystical-marriage-song, called here, The Song of Songs, as God is called the God of Gods, Deut. 10.7. as Christ is called the King of Kings, Rev. 19.16. as the Most Holy is called the Holy of Holies, to the which the Jew-doctors liken this Canticle; (as they do Ecclesiastes to the Holy place, and Proverbs to the Court:) to signifie, that it is the treasury of the most sacred and highest mysteries of holy Scripture. It streams out all along, under the parable of a Marriage,Hieron. prooem. in Ezech. that full torrent of spiritual love that is betwixt Christ and the Church. This is a great mystery, saith that great Apostle, Ephes. 5.32. It passeth the capacity of man to understand it in the perfection of it. Hence the Jews permitted none to read this sacred Song, before thirty years of age. Let him that reads, think hee sees written over this Solomons porch, Holiness to the Lord, T. W. on Canti [...]. Procul hinc, procul este profani, nihil hic nisi castum. If any think this kind of dealing to bee over-light for so grave and weighty a matter, let them [Page 313] take heed (saith one) that in the height of their own hearts they do not proudly censure God and his order, who in many places useth the same similitude of marriage, to express his love to his Church by, and interchangeably her duty toward him, as Hos. 2.19. 2 Cor. 11.2. Ephes. 5.25. with vers. 22, 23, 24. where the Apostle plainly alludeth and referreth to this Song of Songs in sundry passages, borrowing both matter, and frame of speech from hence.
Which is Solomons] Hee was the Pen-man, God the Author. Of many other Songs hee was both Author and instrument, 1 King. 4.32. Not so of this; which therefore the Chaldee Paraphrast here entituleth, Songs and Hymns (in the plural, for the surpassing excellency of it) which Solomon the Prophet, the King of Israel, uttered by the spirit of Prophecy, before the Lord, the Lord of all the Earth. A Prophet hee was, and is therefore now in the Kingdome of Heaven, notwithstanding his foul fall, whereof hee repented.Luk. 11.28 For as it is not the falling into the water that drowns, but lying in it: So neither is it the falling into sin that damns, but dying in it. Solomon was also King of Israel, and surpassed all the Kings of the Earth in wealth and wisdome, 2 Chron. 9.22. yea hee was wiser than all men, 1 King. 4.31. And as himself was a King,Psal. 45.2 so hee made this singular Song (as David did the 45 Psalm) concerning the King (Christ and his spiritual marriage to the Church) who is also called Solomon, Cant. 3.11. and greater than Solomon, Matth. 12.42. If therefore either the worth of the writer, or the weightiness of the matter may make to the commendation of any book, this wants for neither. That is a silly exception of some against this Song, as if not Canonical, because God is not once named in it; for as oft as the Bridegroom is brought in speaking here,Rom. 9. [...] so oft Christ himself speaketh, who is God blessed for ever. Besides, whereas Solomon made a thousand Songs and five, 1 King. 4.32. this onely, as being the chief of all, and part of the holy Canon, hath been hitherto kept safe (when the rest are lost) in the Cabinet of Gods special providence, and in the chest of the Jews (Gods faithful Library-keepers, Rom. 3.2. Joh. 5.39.) It being not the will of our heavenly Father, that any one hair of that sacred head should fall to the ground.
Vers. 2. Let him kiss mee with the kisses of his mouth] It must bee premised and remembred, that this Book is penitus allegoricus & parabolicus, as one saith, allegorical throughout, and aboundeth all along with types and figures, with parables and similitudes. Quot verba, tot sacramenta, So many words, so many mysteries, saith Hierome of the Revelation, Apocalypsin fateor me nescire exponere, &c. exponat cui Deus concesserit. Cajet. Possev. in Biblioth. select. which made Cajetan not dare to comment upon it. The like may bee truly affirmed of the Canticles: nay, wee may say of it in a special manner, as Possevinus doth of the whole Hebrew Bible, tot esse sacramenta, quot literae, tot mysteria, quot puncta, tot arcana, quot apices. Hence Psellus in Theodoret asketh pardon for presuming to expound it. But difficilium facilis est venia; &, In magnis voluisse sat est. In hard things the pardon is easie; and in high things, let a man shew his good will, and it suffiseth. The matter of this Book hath been pointed at already: as for the form of it, it is Dramatical and Dialogistical. The chief speakers are not Solomon and the Shulamite (as Castalio makes it) but Christ and his Church.John 3.29 Christ also hath his Associates (those friends of the Bridegroom) viz. the Prophets, Apostles, Pastors, and Teachers, who put in a word sometimes. As likewise do the fellow-friends of the Bride, viz. whole Churches, or particular Christians. The Bride begins here abruptly (after the manner of a Tragedy) through impatience of love, and an holy impotency of desire after, not an union onely, but an unity also with him whom her soul loveth. Let him kiss mee, &c. Kissing is a token of love, 1 Pet. 5.14. Luk. 7.45. and of reconciliation, 2 Sam. 14.33. And albeit [...] (as Philo observeth) Love is not alwaies in a kiss; Joab and Judas could kiss and kill, (Caveatur osculum Iscarioticum) consign their treachery with so sweet a symbol of amity, yet those that love out of a pure heart fervently, do therefore kiss,1 Pet. 1.22. as desiring to transfuse, if it might bee, the souls of either into other, and to become [Page 314] one with the party so beloved, and in the best sense suaviated. That therefore which the Church here desireth,Heb. 1.1 is, not so much Christs coming in the flesh (that God, who at sundry times, and in divers manners had spoken in times past unto her by the Prophets, would now speak unto her by his Son, as some have sensed it) as that shee may have utmost conjunction to him, and nearest communion with him, here as much as may bee, and hereafter in all fulness of fruition. Let him kiss mee, and so seal up his hearty love unto mee, even the sure mercies of David; with the kisses of his mouth; Not with one kiss onely, with one pledge of his love, but with many (there is no satiety, no measure, no bounds or bottome of this holy love, as there is in carnal desires, ubi etiam vota, post usum fastidio sunt) Neither covers mee to kiss his hand (as they deal by Kings) or his feet (as they do the Popes) but his mouth; shee would have true kisses, the basia, the busses of those lips, whereinto grace is poured, Psal. 45.3. and where hence those words of grace are uttered,Prov. 31.26 Mat. 5.2, 3, &c. Hee openeth his mouth with wisdome, and in his lips is the Law of kindness. Hence her affectionate desires, her earnest pantings, inquietations, and unsatisfiablenesses. Shee must have Christ, or else shee dies; shee must have the kisses of Christs mouth, even those sweet pledges of love in his word, or shee cannot bee contented, but will complain, in the confluence of all other comforts, as Abraham did, Gen. 15.2. Lord God, what wilt thou give mee, seeing I go childeless? Or as Artab [...]zus in Xenophon did, (when Cyrus had given him a cup of gold, and Chrysantas a kiss in token of his special favour) saying, that the cup that hee gave him was nothing so good gold, as the kiss that hee gave Chrysantas. The Poets fable, that the Moon was wont to come down from her orb to kiss Endymion. It is a certain truth, that Christ came down from Heaven to reconcile us to his Father, to unite us to himself, and still to communicate unto our souls the sense of his love, the feeling of his favour, the sweet breath of his holy Spirit.
For thy Love is better than Wine] Heb. Loves. The Septuagint and Vulgar render it Ubera; Thy breasts; but that is not so proper, sith it is the Church that here speaks to Christ, and, by the sudden change of person, shews the strength and liveliness of her affection: As by the Plural Loves, shee means all fruits of his love, righteousness, peace, joy in the Holy Ghost, assurance of Heaven, which Mr. Latimer calls the sweet-meats of the feast of a good conscience. There are other dainty dishes at that feast, but this is the banquet, this is better than Wine, which yet is a very comfortable creature, Psal. 104.15. and highly set by, Psal. 4.7. Plato calls wine a musick, miseriarum humanarum [...], the chief allayments of mens miseries.
Vers. 3. Because of the savour of thy good ointments] Or, To smell to, thy ointments are best. Odoratissimus es. As the Panther casts abroad a fragrant savour, as Alexander the Great is said to have had a natural sweetness with him, by reason of the good temperament of his body: So, and much more than so the Lord Christ,Euseb. that sweetest of sweets. Hee kisseth his poor persecuted people, as Constantine once kissed Paphnutius his lost eye: and departing (for here hee comes but as a suter onely, till the marriage bee made up in Heaven) hee leaves such a sweet scent behinde him, such a balmy verdure, as attracts all good hearts unto him; so that where this all-quickning carkass is, there would the Eagles bee also. Mat. 24. The Israelites removed their tents from Mithcah, which signifies sweetness, to Cashmonah, which signifies swiftness, Numb. 33.29. To teach us (saith one) that the Saints have no sooner tasted Christs sweetness, but they are carried after him presently with incredible swiftness. Hence they are said to have a nose like the Tower of Lebanon, Cant. 7. (for their singular sagacity in smelling after Christ) and to flee to the holy Assemblies (where Christs odors are beaten out to the smell) as the clouds, Isa. 60.8. or as the Doves to their windaws. For why? they have their senses habitually exercised to discern good and evil, Heb. 5.14. and their love abounds yet more and more in knowledge and in all judgement, Phil. 1.9.
Thy name is as ointment poured forth] There is an elegant allusion in the Original [Page 315] betwixt Shem and Shemen; that is, Name, [...]. and Ointment. And Christ hath his name both in Hebrew and Greek from ointment; for these three words in signification are all one, Messias, Christ, Anointed. See the reason, Isa. 61.1. The Spirit of the Lord (that oil of gladness, Heb. 1.9.) is upon mee, because hee hath anointed (and appointed) mee to preach good tidings to the meek,2 Cor. 2.2, 14, 15, 16 &c. Now when this is done to the life, when Christ crucified is preached, when the Holy Ghost in the mouth and ministry of his faithful servants shall take of Christs excellencies, (as it is his office to do, Joh. 16.14.) and hold them out to the world: when hee shall hold up the tapestry, as it were,2 Tim. 2.5 and shew men the Lord Christ, with an Ecce virum, Behold the man, that one Mediatour betwixt God and Man, the Man Christ Jesus; See him in his Natures, in his Offices, in his Works, in the blessed Effects of all: This cannot but stir up wonderful loves in all good souls; with hearty wishes,1 Cor. 16.22. that If any one love not the Lord Jesus Christ, hee may bee Anathema, Maranatha, accurst upon accurst, and put over to God to punish.
Therefore the Virgins love thee] i. e. All that are adjoyned to mee in comely sort, as chast Damosels to their Mother and Mistress. The elect and faithful are called Virgins for their spiritual chastity. They are Gods hidden ones (as the word here used signifieth, as they are called, [...] Paellae absconditae; propter secretiorem educationem. Riv. Speed. 1236. Psal. 83.3.) they are not defiled with the corruptions that are in the world through lust, for they are Virgins, Rev. 14.4. Else, the Bride would not suffer them about her, Psal. 45.14. (Of Queen Elizabeth it is said, that shee never suffered any Lady to approach her presence, of whose stain shee had but the least suspition) These follow the Lamb wheresoever hee goeth, ib. as the other creatures follow the Panther for his sweet odors; as birds of prey are carried after carkasses. Whom having not seen, yet yee love, and can do no less, 1 Pet. 1.8. because hee first loved you, and hath shed abroad his love in your hearts by his holy Spirit, 1 John 4.19. Rom. 5.5. Amate amorem illius, O love his love, saith Bernard, and cry out with Ignatius, [...], My Love was crucified. If the Centurion in the Gospel were held worthy of respect because hee loved our Nation (said those Jews) and built us a Synagogue: Luk. 7.5 what shall wee say of Christ, who loved us, and washed us with his own blood, &c? Rev. 1.5 Cos amoris amor. Herein was love, &c. And should not love bee the whetstone of love? should wee not reciprocate? shall wee bee worse than Publicans? shall not the love of Christ constrain us, &c? 2 Cor. 5.14.
Vers. 4. Draw mee] Those very Virgins, though they love Christ, and are affected with his incomparable sweetness; to the slighting of earthly vanities, and all tastless fooleries of this present life, yet are they sensible of sundry obstacles and backbyasses, which cause them to call for help from Heaven, Draw mee, &c. scil. by the effectual working of thy mighty Spirit, and by the cords of kindness, Hos. 11.4. that irresistible grace of thine, whereby thou dost fortiter, but yet suaviter, powerfully, but yet sweetly work upon the wills of them that belong to thee; and by a merciful violence pull them out of Satans paws, yea bring them from the jaws of Hell, to the joyes of Heaven, Jer. 31.3.
Wee will run after thee] Wee will not onely follow thee, as the straw follows the jet, or as Iron the load-stone; as the Sea-mans needle doth the North-pole,Numb. 14.24 John fulfilled his race. Act. 13.25 Psal. 119.32 2 Tim. 4.7 or as the Hop in its growing follows the course of the Sun from East to West, winding about the pole, and will rather break than do otherwise; But wee will fulfil after thee, as Caleb did, wee will run after thee, as David did, yea wee will so run, that wee may obtain, finish our course, and receive our Crown, whereof wee shall not fail, if wee run regularly, run forthright, Prov. 4.25. run after Christ, as the Church here promiseth to do, and not step before him, as Peter presumed to do, and therefore heard,Mat. 16.13 Get thee behinde mee Satan. Christ is ou [...] fore-runner, gone before us into Heaven, Heb. 6.10. Wee must come after him, Luk. 9.23. press his footsteps, 1 Pet. 2.21. follow him close, Mat. 16.24. Ephes. 5.1. and, having him ever in our eye, run with patience the race that is set before us, Heb. 12.1, 2. Rubs and Remoraes [Page 316] wee shall bee sure to meet with, but that must not make us stop or step back.Pet. 1. Christ ran with a courage, though hee ran with the cross upon his shoulders all the way. Gird up your loins, and do likewise. Run to get the race, said blessed Bradford to his fellow-sufferers, You are even almost at your journies end. [...]. Heb. 11.26 [...]. Heb. 12.3 If there bee any way to Heaven on horse-back, it is by the cross. Look to the joy that is set before you, as Christ did, steal a look from glory, as Moses did, lest yee bee wearied and faint, or Loosened, as the Nerves are in a swoon or palsie. Lift up the hands that hang down to the feeble knees, Heb. 12.12. Lift up your feet,Gen. 29.1. as Jacob did, after the vision at Bethel, and take long strides to Christ. Think thou hearest him say, as Tully did once to his friend, Quam-obrem, si me amas tantum, Cicer. Epist. famil. quantum profecto amas, si dormis, expergiscere; si stas, ingredere; si ingrederis, curre; si curris, advola. Credibile non est quantum ego in amore & fide tua ponam, i. e. Wherefore if thou lovest mee, as I am sure thou dost, if thou bee asleep, wake thy self; if thou standest still, set forward; if thou art upon thy way, run to mee, if thou art a running, flye to mee. Little dost thou think how much I set by thy love and faithfulness. Therefore haste, haste, Neh 8.10 haste. The joy of the Lord shall bee thy strength, so that thou shalt walk and not bee weary, run and not faint, Isa. 40.31.
The King hath brought mee into his chambers] Into the Bride-Chamber of Heaven, and hath made mee sit together in heavenly places in Christ Jesus mine Head and Husband, Ephes. 2.6. yea into the inward part of the Bed-chamber (as the word here used signifieth, Cant. 3.4.) there to have familiarity with him, that I may be filled with his graces, John 1.16. and bring forth fruit to God, Rom. 7.4.
Wee will bee glad and rejoyce in thee] Bee glad inwardly, and rejoyce outwardly; not in thy love-tokens so much, as in thy self. Vix diligitur Jesus propter Jesum. They that rejoyce in any thing but Christ, rejoyce in a thing of nought, Amos 6.13. with vers. 4, 5, 6. The beginning of Epistles and Letters antiently was Gaudete in Domino, Rejoyce in the Lord.
Wee will remember thy love] Or rehearse it. Men cannot but think and speak much of what they love and like. If Davids heart bee enditing a good matter (a song of loves) his tongue will soon bee the pen of a ready writer, Psal. 45.1, 2. And as people, when drunk with Wine, wherein is excess, are apt to sing and hollow: so those that are filled with the Spirit, cannot but utter those magnalia Dei, the wonderful works of God, Act. 2.11. yea express their spiritual jollity in Psalms, and hymns, and spiritual Songs, Ephes. 5.18, 19.
The upright love thee] Heb. Uprightness, the abstract, for the concrete, as Pride for proud, Jer. 50.31. rebellion for rebellious, Ezek. 2.7. This seemeth to bee added for to exclude hypocrites, those Hang-byes. They seem to love God (none more) but it is from the teeth outward onely: and Christ may well say to them,Judg. 16. as shee did to Sampson, how canst thou say thou lovest mee, when thy heart is not with mee? their hearts are upon their covetousness, then when with their mouths they make love, Ezek. 33.31. as the Eagle hath his eye upon the prey, when hee soareth highest toward Heaven. They follow Christ more for the loaves,Rom. 16.18 than for love, Joh. 6.26. they serve not God, but serve themselves upon him; they serve him for gain, as children will not say their prayers, unless wee promise them their breakfasts. Sincerity is an utter enemy to Sinisterity.
Vers. 5. I am black, but comely] Heb. Black as the morning, or day-dawning, which hath light and darkness (dimness at least) mixt together. It is not [...],Eustath. in Hom. Odyss. p. wherein there is more light than darkness, but [...], wherein there is more darkness than light, as the Grammarians distinguish. This morning light is lovely, though not pure, so is the Church comely, though not clear. The Coy Daughters of Jerusalem might make a wonderment, that so black a doudy, as the Church appeared to them that saw not her inward beauty, [...]. Act. 7. should ever hope to have love from the fairest among men. (Wee read how Aaron and Miriam murmured against Moses, (who was fair to God) because of the Tauny-Moor-woman whom hee had married, Numb. 12.1.) For [Page 317] answer to whom, the Spouse here grants that shee is black, or blackish, at least: (1) As having some hypocrites in her bosome, that as that blasted corn, [...] frumentum adustum. Mat. 13.25. smutcheth and sullieth the better sort. (2) As being not fully freed from sin till after death. Sin is dejected indeed in the Saints, but not utterly ejected, while they are here. For why? it is in them as the spots of the Leopard, not by accident, but by nature, which no Art can cure, no water can wash off, because they are not in the skin, but in the flesh and bones, in the sinewes and the most inward parts.Job 30.30 Lam. 4.8. Jer. 8.21 Howbeit the Church is freed from the damning and domineering power of sin. And whereas (3) Shee is looked upon as black, because of her afflictions (those fruits of sin) and seems to have lain among the pots (as the Psalmist hath it) places where Scullions use to lye, and so are black and collied, yet shall shee bee as the wings of a Dove that are covered with silver, &c. Psal. 68.13. though shee sit in darkness, the Lord shall give her light, Micah 7.8. And as black soap makes white cloathes: so do sharp afflictions make holy hearts:Act. & Mon. 1486. Where God is pleased to set in with his battle-door, as that Martyr said. Puriores coelo afflictione facti sunt, saith Chrysostome of those that were praying for Peter, Act. 12. And some of them of understanding shall fall, to try them, and to purge, and to make them white, saith the Prophet, of those suffering-Saints, Dan. 11.35. The face of the Church is never so beautiful, as when it is washed with its own tears: as some faces appear most orientally fair, when they are most instampt with sorrow. Christ did so, Isa. 52.14.
But comely] Or, goodly, lovely, desirable, delectable, viz. For my double Righteousness (those righteousnesses of the Saints, Rev. 19.8.) imputed, and imparted. Hence the Church may better sing than Sappho did,
As the tents of Kedar, as the curtains of Solomon] Kedar signifieth black; Plin [...] lib. 6. cap. 28. Solin. cap. 26. Isa. 13.20. and the Kedarens (a people of Arabia, descended of Ismael) dwelt in black tents made of hair-cloath, and had no other houses; they also dwelt not far from the Ethiopians, or Black-moors, 2 Chron. 21.16.
As the curtains, &c.] i. e. As his costly tapestry,Joseph. Antiq. lib. 8.5 and other sumptuous houshold-stuff, whereof, read 1 King. 10.1, 2, &c. Josephus also makes mention of the Babylonish rich furniture, wherewith Solomons rooms were hanged. These are to set forth the Churches comeliness, as the other did her homeliness. Let none be despised for his outward meanness: for within that leathern purse may bee a Pearl. Christ himself was hidden under the Carpenters son, and a poor outside, Isa. 53.2.
Vers. 6. Look not upon mee, because I am black] Look not upon mee, viz. with a lofty look, with a coy countenance, fix not your eyes upon mine infirmities and miseries, so as to disdain mee, or to disesteem mee for them. Blackish I am, I confess, tanned and discoloured. The old Latine translation renders it brown, (lovely brown wee call it, belle brunette, the French) Others, somewhat black, q. d. My blackness is not so much as you may think for: Judge not therefore according to the appearance. Stumble not at my seeming deformities. A faithful man may fall far, but the seed abideth in him, the new nature cannot bee lost: the oyl of Gods Spirit, wherewith hee is anointed, setteth the colours, which are of his own tempering, so sure on, and maketh them cleave so fast together, that it is impossible hee should ever return to his own hiew, to bee coal-black, as before. Howbeit hee is subject to much affliction, anguish and distress, as it were to the scorching of the Sun: and that, with many that have not senses exercised to discern good and evil, [Page 318] renders him despicable; but that should not bee. Of Queen Elizabeth, it is said,Camb. Elis. that shee hated no less than did Mithridates, such as maliciously persecuted vertue forsaken of fortune: as when a Deer is shot, the rest of the Herd push him out of their company.
Because the Sun hath looked upon mee] By Sun here some have understood the Sun of Righteousness, whom when the Church looks intently upon, shee is bedazled, and sees her own nothingness, in comparison of his incomparable brightness. Others by Sun here will have original sin to bee meant; which indeed hath brought the blackness of darkness upon the spirit of our minds, and bored out the eye of our understandings. The same Original pravity they understand by the following words, Sons of the same Mother, and by being kindled with wrath, they understand sin encreasing and raging as it were; And by appointing the Church to keep other Vineyards, they understand the committing of the works of the flesh, and the deeds of darkness, with which shee was as it were holden, so that shee could do nothing else, till the Lord had loosed her out of these chains. But they do best that by Sun in this place understand the heat of persecution, and the parching of oppression, according to Mat. 13.6, 21. Lam. 1.6, 13, 14, &c. What Bonefires were here made in Queen Maries daies, burning the dear Saints of God to a black coal, lighting them up for tapers in a dark night, as they did in Neroes daies? After John Husse was burnt, his adversaries got his heart, which was left untouched by the fire, and beat it with their staves. The story of the Maccabees persecutions prophecied of Dan. 11.36. and recorded, Heb. 11.35. to the end, is exceeding lamentable. Opposition is (as Calvin wrote to the French King) Evangelii Genius, Luth. in Gen. 29. and Ecclesia est haeres crucis, saith Luther, The Church hath its cross for its inheritance. All that will live godly in Christ Jesus (if they bee set upon it so to do) shall suffer persecution, there is no avoiding of it, 2 Tim. 3.12. When Ignatius came to the wilde Beasts, Now, Act. and Mon. saith hee, I begin to bee a Christian, and not till now. That Christian, saith Mr. Bradford, hath not yet learnt his ABC in Christianity, that hath not learned the lesson of the Cross,Luth. &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 [Page 319] 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 [Page 320] 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 mouth? If the Canaanites beat us, what shall become of thy great name? Interpone, quaeso, tuas preces, apud Deum pro me, Scultet. Annal. & or a Christum cujus est causa haec, ut mihi adsit: quam si obtinuerit, mihi obtenta erit: sin vero causa exciderit, nec ego eam obtinere potero: atque ita ipse solus ignominiam reportabit. Prethee pray for mee (saith Luther to a friend of his that feared how it would fare with him when hee was to appear at Ausborough before the Cardinal) pray for mee to Jesus Christ, whose the cause is, that hee would stand by mee; for if hee carry the day, I shall do well enough. As, if I miscarry, hee alone will undergo the blame and shame of it.
By the flock of thy companions] Why should I have fellowship with thy pretended fellows,1 Thes. 5.23. and so incur the suspition of dishonesty. Christians must abstain from all appearance of evil, shun and bee shy of the very shews and shadows of sin, Quicquid fuerit male coloratum, as Bernard hath it, whatsoever looks but ill-favouredly;2 Cor 8.20, 21 [...]. providing for things honest, not onely in the sight of the Lord, but in the sight of men: and avoiding this, that no man should blame us, avoiding it, as ship-men shun a rock or shelf, with utmost care and circumspection. Joseph would not breathe in the same air with his Mistress, nor John the Evangelist with the Heretick Cerinthus; [...]. Euseb. but sprang out of the bath, assoon as hee came into it. St. Paul would not give place by subjection to those false brethren, no not for an hour, lest the truth thereby should suffer detriment, Gal. 2.5. Constantine would not read the Arians Papers, but tear them before their eyes. And Placilla the Empress besought her Husband Theodosius senior, Sezom. li. 7. c. 7. not once to confer with Eunomius; lest being perverted by his speeches, hee might fall into heresie. Memorable is the story of the children of Samosata, that would not touch their ball, but burnt it, because it had touched the toe of an heretical Bishop, as they were tossing it, and playing with it.
Vers. 8. If thou know not, O thou fairest among women] So Christ is pleased to style her, who erst held and called her self black and Sun-burnt, vers. 5. Nothing more commends us to Christ, than humility and lowly-mindedness, 1 Pet. 3.5. The daughter of Zion, for this is likened to a comely and delicate woman, her enemies to Shepheards with their flocks, Jer. 6.2, 3. False Prophets also have their flocks, seducers drag Disciples after them, Act. 20.30. Faciunt favos & vespae, faciunt Ecclesias & Marcionitae, saith Tertullian, Wasps also have their hony-combs, Apes imitate mens actions. These Conventiclers the Church must studiously decline, and not viam per avia quaerere, seek truth by wandring thorow the Thicket of Errours, as Junius, saith one, in his time did; who confest hee had spent two and twenty years in trying Religions, pretending that Scripture, Prove all things. The Spouse is here directed by the Arch-shepheard to repair to the foddering-places, to frequent the publick Assemblies; to tread in that Sheep-track; the foot-steps of the flock, the Shepheards tents. There Christ hath promised to feed his Lambs (that have golden fleeces,Exod. 33.12, 7. Acts 10.1, 2. precious souls) to call them by name, as hee did Moses, Cornelius, &c. to teach them great and hidden things, such as they knew not, Jer. 33.3. to give them spiritual senses, ability to examine what is doctrinally propounded to them,Joh. 10. to try before they trust (for all Christs Sheep are rational, they know his voice from the voice of a stranger) to bee fully perswaded of the truth that they take up and profess, Col. 2.2. Luk. 1.1. to feel the sweetness and goodness, the life and power of it within themselves, Col. 1.9. Job 32.8. to hate false doctrines, and those that would perswade them thereunto, Psal. 119.104. buzzing doubts into their heads, Rom. 16.17. John 10.5. So that though man or Angel should object against the truth they have received, they would not yeeld to him,1 Cor. 11.15 Gal. 1.8, 9. They know that Satan can, and doth transform himself into an Angel of light, and can act his part by a good man also, as hee did by Peter once and again, Matth. 16.23. Gal. 2.13. and as hee did in our remembrance by Mr. Archer, a holy man, who yet held and broached hellish opinions. Swenchfeldio non defuit cor bonum, sed caput regulatum, [Page 321] saith Bucholcerus: Swenchfeldius had a good heart, but a wilde head, and so became a means of much mischief to many silly shallow-headed people, whom hee shamefully seduced. This to prevent, Christ hath given gifts to men, Pastours and Teachers after his own heart. Guides, to speak unto them the word of God, Heb. 12.7. to set in order for them acceptable words, words of truth, that may bee as goads and as nails fastened by those Masters of the Assemblies, which are given from one Shepheard, Eccles. 12.10, 11. in fine, to take heed to themselves, and to all the flock over the which the Holy Ghost hath made them Over-seers, to feed the Church of God which hee hath purchased with his own blood, Act. 20.28. that they might go in and out, and finde pastures, such as will breed life, and life in more abundance, John 10, 9, 10.
Go thy way forth by the foot-steps of the flock] Add indeavour to thy desire, up and bee doing: for affection without action is like Rachel (that antient Shepheardesse) beautiful, but barren. Get thee forth therefore by the foot-steps of the flock, tread in the same track that good old Abraham, Isaac, Jacob, David, Paul, &c. did; who followed the Lamb whithersoever hee went. Keep to that good old way (the way that is called Holy) and yee shall finde rest to your souls. Walk in the foot-steps of faithful Abraham, Jer. 6.16 and yee shall one day rest in the bosome of Abraham. Walk in the same spirit, in the same foot-steps with Paul and Titus, 1 Pet. 1.9 2 Cor. 12.18. so shall you shortly and surely receive the end of your faith, the salvation of your souls.
And feed thy Kids] The Church also is a Shepheardesse (as were Laban's and Jethro's daughters) and hath a little little flock of young Goats, that is, of green Christians, who are to bee fed with the sincere milk of the word, that they may grow thereby, 1 Pet. 2.2.
Beside the Shepheards tents] Turn to the Under-shepheards (the godly Ministers) and so return to the great Shepheard and Bishop of your souls, 1 Pet. 2.25. Hold you close to these, and hold fast the form of wholesome words, 2 Tim. 1.13. and linger not after unsound and unsavoury doctrines, so rife abroad; those murthering morsels that fat men indeed, but it is to the day of slaughter. Silly sheep do eat no grass more greedily than that which rots them. But thou, O man of God, flye these things, and from such stand off, 1 Tim. 6.5, 11.
Vers. 9. I have compared thee, O my love, &c.] My Pastoral-love, or Shepheardesse-companion, my Fellow-friend, or familiar Associate in the function of spiritual feeding: My Neighbour, or Next, as the Greek renders it. For the Saints are not onely like unto Christ, 1 John 3.2. but also next unto him, Luk. 22.30. yea one with him, John 17.21. and so, above the most glorious Angels, Heb. 1.14. as being the Spouse, the Bride; whereas Angels are onely servants of the Bridegroom: and as being the Members of Christ, and so in a nearer union than any creature. This the Devil and his Angels stomacked, and so fell from their first principality.
To a company of horses] Or, to my troop of horses in the Chariots of Pharaoh. The Palfreys, His, the Chariots Pharaohs, saith an Interpreter. ‘What is this? but that the Spirit of strength and speed, it is Christs:Clapham. and the untoward flesh (which is to be drawn by the same Divine Spirit) it is of the world, and the very Chariot of Satan. Soul and Body (as wheels and axletree) do run which way the Devil drives; till the stronger Man Jesus have freed our Charret-nature from that power of hell, and joyned himself by his own Spirit unto our nature, that so (with Ezekiels Charret) it may go forth, and return as his Divine Spirit directeth.’ Thus hee.
Vers. 10. Thy cheeks are comely] i. e. Thy whole face (by a Synecdoche) though the cheeks are instanced, as being the seat of shame facedness, modesty,Omnium hominum pulcherrimus. Aenil. Prob. Aeliat. 12. cap. 1. and beauty; such as was found in Esther (whose son Artaxerxes Longimanus was held the fairest man alive) Aspasia Milesia the wife of Cyrus, who was stiled [...], Fair and wise; and the Lady Jane Gray, whose excellent beauty was adorned with all variety of virtues, as a clear sky with stars (saith [Page 322] the Historian) as a Princely Diadem with Jewels.Sir John Heywood. Hence shee became most dear to King Edward the sixth, who appointed her his successour. But nothing so dear to him, nor so happy in her succession, as the Church is to Christ; who lively describes her inward beauty, which hee looks upon as a rich pearl in a rude shell, or as those tents of Kedar aforementioned, vers. 4. which though course and homely for the outward hiew, yet, for the precious gemms, jewels, and sweet odours that were couched in them, were very desirable.
With rows of Jewels] A metaphor from fair women richly adorned. Holy women may bee costly attired, Gratior est Pulchro, &c. though Seneca thinks that hee was in an errour that said so, sith virtue needs no garnish, but is magnum sui decus, & corpus consecrat, its own greatest glory, and consecrates the body wherein i [...] dwelleth. St. Peter also prescribes Ladies an excellent dress, 1 Pet. 3.3, 4. Tertullian comes after with his Vestite vos serico pietatis, &c. Cloathe your selves with the silk of Piety, with the sattin of Sanctity, with the purple of Purity. Taliter pigmentatae Christum habebitis amatorem, Being thus arrayed and adorned, you shall have Christ to bee your Suter.
Thy neck with chains] scil. Of pearl or precious stones, that is, of heavenly graces drawn all upon that one threed of humility, which is the ribband or string that tyes together all those precious pearls. Humility is [...], saith Basil, the treasuresse of the rest of the virtues. It is [...], saith Chrysostome, the bond of all good things, the bond of perfection, as St. Paul saith of Charity. Hence St. Peters word [...], (1 Pet. 5.5. Bee yee cloathed with humlity) comes of [...], for a knot: and it signifies not onely alligare, to knit the graces together, and to preserve them from being made a prey to pride, but also innodare (say some) to tye knots as delicate and cutious women use to do of ribbands to adorn their necks, or other parts: as if humility was the knot of every virtue, and the ornament of every grace. On the contrary, Pride is said to compass evil men about as a chain, Psal. 73.6. which, oh how ugly and unseemly is it on the neck of beauty, back of honour, head of learning.
Vers. 11: Wee will make thee borders of gold with studs of silver] Wee, the whole Trinity will joyn together (as wee do in all our works ad extra) in framing for thee these glorious ornaments, in putting upon thee our own comeliness, Ezek. 16.11, 12, 13, &c. in increasing, and imbellishing thy graces, thy pure gold of holiness, with silver speks, studds or imbroiderie. Thus the Spouse promiseth to make his Bride (though hee finde her fair and fine) much fairer and finer by an addition of more and more graces and gifts, both ordinary and extraordinary; till shee bee transformed into the same image from glory to glory. Hee will spare for neither gold nor silver to beautifie her, such is his abundant love unto her. [...]. Ephes. 3 Hee cloathes her with the party-coloured Garment of multivarious graces, and this hee borders with gold and bespangles with silver. Her cloathing is of wrought gold, far more stately and costly than that of Esther in all her beauty and bravery; than that of Dionysius, whose mantle was sold to the Carthaginians for an hundred and twenty talents;Athenaus. than that royal Robe of Demetrius King of Macedony, that was so massie and magnificent, that none of his successours would ever wear it, propter invidiosam impendii magnificentiam, for the unparalleld sumptuousness thereof.
Vers. 12. While the King sitteth at his table, &c.] Heb. at his round table, or Ring-sitting. In accubitu circulari: in orbem enim antiquitus ad mensam sedebant, 1 Sam. 16.11. Send and fetch him, for wee will not fit round till hee come hither.Turk-hist. The manner of the Turks at this day is, to sit round at meat on the bare ground, with their leggs gathered under them. By the King is here meant Messias the Prince, Dan. 9.25. Christ the Lord, Act. 2.36. Et omnes sancti in circuitu ejus, all his Saints sit round about him, Psal. 76.11. (as the twelve Tribes were round about the Tabernacle Numb. 2.2. as the four and twenty Elders are round about the Throne, Rev. 4.4.) they are a people [Page 323] near unto him, Psal. 148.14. they are those Blessed that eat and drink with him in his Kingdome, first of grace, and then of glory.Luk. 14.15 And whiles they thus sit with their King (a sign of sweetest friendship and fellowship: it was held a great honour and happiness to stand before Solomon) in his circled session.1 King. 10.8
My spikenard sendeth forth the smell thereof] Saith the Church, that is, my faith is actuated, and all mine other graces exercised and encreased at the Lords Table, that heavenly Love-feast: Ubi cruci haeremus, Cyprian. sanguinem sugimus, & inter ipsa Redemptoris nostri vulnera figimus linguam, whereat wee climb the cross, as it were, suck Christs blood, suck hony out of the Rock, (Deut. 32.13.) feed heartily and hungerly upon his flesh, as Eagles do upon the slain, Matth. 24, 38. This Luther calls crapulam sanctum, a gracious gourmandise;Luther. whiles wee lean upon his bosome, and feed without fear; sending forth our sweet odours, our pillars of incense, by lifting up many an humble, joyful and thankful heart to him, living by his Laws, and being a savour of life to others. But what shall wee think of those that stink above ground, poison the very air they breathe upon, defile the visible Heavens, which must therefore bee purged by the fire of the last day: and by their rotten communication, and unclean conversation, spread their infections, and send the Plague to their neighbours, as those Ashdodites, Gittites and Ekronites did, 1 Sam. 5.
Vers. 13. A bundle of myrrhe is my Well-beloved, &c.] The Bride proceeds to return all the glory to her Bridegroom (of all that good that hee had praised her for before) by a second similitude here, and by a third in the next verse: for in this argument shee thinks shee can never say sufficient. It is the manner of Maids to wear Nosegaies of sweet flowers in their bosomes, and to make no small account of them. Myrrhe is marvellous sweet and savoury, Psal. 45.8. Prov. 7.17. See Plin. lib. 12. cap. 15, 16. but nothing so sweet as the Lord Christ is to those that have spiritual senses; Whom therefore the Spouse here placeth between her breasts, that there-hence the sweet savour may ascend into her Nostrils. Again, Myrrhe hath a bitter root, Mark 15.23. Christ seems bitter at first, because of afflictions; but if wee suffer with him, 2 Tim. 2.12 Matth. 2 wee shall also reign together with him. Thirdly, Myrrhe was very precious: Hence the Wise-men offered it to Christ at his birth. Christ is of that esteem with his people, elect and precious, 1 Pet. 2.6. That as wise Merchants they make a thorow-sale of all to purchase him, Matth. 13. Lastly, Myrrhe is of a preserving nature, and was therefore made use of at funerals, see John 19.39. In like sort Christ, as hee doth by his Spirits heat exsiccate or dry up the superfluity of our degenerate nature, whereby body and soul is preserved to eternal life; so, after our bodies are turned to dust, hee still preserves a substance, which hee will raise again at the last day. Hence the Saints are said to sleep in Jesus, to bee dead in Christ, who shall raise our vile bodies, and make them like unto his own glorious body, in beauty, brightness, grace, favour, agility, ability,Phil. 3.21. and other Angelical excellencies.
Hee shall lye all night betwixt my breasts] This is Christs proper place: My son, give mee thine heart, Christ should dwell in the heart by Faith, Ephes. 3.17. But too too often hee is shut out, and adultery found between the breasts, as Hos. 2.2. there they carried the signs of their Idolatry (as Papists now do their crucifixes) to testifie, that the Idol had their hearts. But what saith Mr. Bradford Martyr in a certain letter? As the wife will keep her bed onely for her husband, although in other things shee is content to have fellowship with others, as to speak, sit, eat, drink, go, &c. So our Consciences (which are Christs wives) must needs keep the bed, that is, Gods sweet promises, a lonely for our selves and our husband to meet together, to embrace and laugh together, and to bee joyful together: If sin, the Law, the Devil,Act. & Mor. 1503. or any thing would creep into the bed, and lye there, then complain to thy husband Christ, and forthwith thou shalt see him play Phineahs part, &c. And again, in another Letter, Think on the sweet mercies and goodness of God in Christ. Here, [Page 324] here is the resting-place, here is the Spouses bed: creep into it, and in your arms of Faith imbrace him.Ib. 1 [...]9 Bewail your weakness, your unworthiness, your diffidence, and you shall see hee will turn to you. What said I, you shall see? Nay, I should have said, you shall feel hee will turn to you, &c.
Vers. 14. My beloved is unto mee as a cluster of Camphire] My Beloved, and unto Mee. This particular application is the very quintessence and pith of Faith. [...]. [...]. It is the property of true Faith to individuate Christ, to appropriate him to her self, as if hee were wholly and solely hers: Shee adjudgeth him in special to her self, with My Beloved, my Strength, and my Redeemer, my Lord, and my God. This when Thomas did, Now thou beleevest, said our Saviour, John 20.29. Were it not for this word of Possession (Mine) the Devil might say the Creed to as good purpose as any of us. Hee beleeves there is a God, and a Christ: but that which torments him is, hee can say (My) to never an article of Faith. Wicked men likewise may Credere Deum, & Deo, sed non in Deum, they may hear with joy, and have a taste, yea and apply the promises, but they do it presumptuously and sacrilegiously; because they accept not of Christ upon Christs tearms, take not whole Christ in all his Offices and Efficacies, would have him as a Saviour, but not as a Soveraign, they make not a total resignation of themselves to Christ as Paul did, Ga [...]. 2.19, 20.
As a cluster of Camphire] Or, As the Cypress-berry, within his white flower sweet,Plin. lib. 12. cap. 14. pleasant, and very fragrant. They tha [...] talk here of the Island Cyprus, are as far from the sense, as that Island is from Engedi, which was a place in the Land of Canaan, in the tribe of Judah near unto the Dead Sea. Hither fled David one time, when Saul pursued him. And here Jehosaphat had that notable victory over his enemies by the power of prayer, 2 Chron. 20. This was a fruitful soil for Gardens and Vineyards, Ezek. 47.10. Now the Cypress-tree, as also other Aromatical-trees, grow best in Vineyards. And the Church forgetting her self, as it were, and transported with love to Christ, heaps up thus one similitude upon another. Amor Christi est ecstaticus, neque juris se sinit esse sui. R. Solomon Jarchi doth out of their Agada note,Rev. 22.2. that this Cophir in the text, is a tree that bringeth fruit four or five times yearly. Christ is that tree of life, that yeelds fruit every month, being more fruitful than the Lemmon-tree,Sol. cap. 45. or the Egyptian Fig-tree▪ that bears seven times a year, as Solinus reporteth. Our English Bibles call it Camphire, which being smelled unto, doth naturally keep under or weaken carnal lust, saith one. Now if that should bee here intended, how fitly is it here placed among the Vines of Engedi, that is a medicine for bridling lust, over-soon stirred up by Wine, which one well calls lac Veneris, the milk of Venus.
Vers. 15. Behold, thou art fair my love] Or, My fellow-friend, as vers. 9. And as she is his Love, so he is her Beloved, vers. 16. and as hee commends her, so shee him no less. This should bee all the strife betwixt married couples, who should out-strip the other in mutual melting-heartedness, and all loving respects either to other, in all passages, carriages, and behaviours whatsoever betwixt them: accustoming themselves, as here, to speak kindly and cheerfully one to the other. This is that that will infinitely sweeten and beautifie the married Estate: it will make marriage a merry-age, which else will prove a marr-age. And here, let husbands learn to love their wives, as Christ loved the Church, Ephes. 5.25. celebrating her beauty in a song, repeating her just praises, to shew his heartiness therein, and inviting others with an Ecce, to the due contemplation thereof. Behold thou art all fair, my Love, behold thou art fair: Non est ficta aut frigida haec laudatio, this is no feigned or frigid commendation, but such as proceeds from entire affection, and breathes abundance of good will. Full well might the Prophet tell the Church: Surely as the [Page 325] Bridegroom rejoyceth over the Bride, so shall thy God rejoyce over thee, Isa. 62.5. And again, The Lord thy God will rejoyce over thee with joy, hee will rest in his love, and seek no further, hee will joy over thee with singing, Zeph. 3.17. The Church had acknowledged, vers. 5. that she was black, or at least blackish, and yet, by way of Apology too, shee had pleaded that shee was comely, and so, not to bee slighted. But Christ affirms her fair, yea twice fair, yea the fairest among women (sic suum cuique pulchrum, so doth hee even erre in her love, as the Wise-man phraseth it, Prov. 5.19.) as himself is said to bee the fairest amongst men, [...]. Theog. Psal. 45.2. where the Hebrew word likewise is of double-form (Thou art fair, thou art fair above the Sons of Adam) to note out double, that is excellent beauty, such as draweth love and liking: Now it is a Maxim in the Civil Law, Ʋxor fulget radiis mariti, The wife shineth with her husbands beams, so doth the Church with Christs graces, wherewith shee is decked, as Rebecca did with Isaac's Jewels. Read Ezek. 16.2, 3, 4, 5, &c. and you will see that all the Churches beauty is borrowed. The Maids that were brought to Ahashuerosh, besides their own native beauty, they were first purified and perfumed before hee chose one, Esth. 1. But here it is otherwise altogether. For when the Church was in her blood, in her blood, in her blood (three several times it is so said, that wee might the better observe it, and bee affected with it) Christ sanctified and cleansed her with the washing of water by the word, that hee might present her to himself a glorious Church, holy and without blemish, Ephes. 5.26, 27. But a bloody Spouse shee was to him,Rev. 1.5. who loved her, and washed her with his blood.
Thou hast Doves eyes] Sweet, amiable, single, and chaste. In the eyes beauty sits, and shines more than in any part of the body besides. [...], &c. apud Homerum. Blunts voyages. The Turks tell their desperate Devotoes of beautiful women, with full eyes, in their fools paradise; and thereby hearten them on to bold attempts. The Hebrews say, that in oculis, loculis, poculis, the heart of a man shews it self. The Church is here said not to have Eagles, Vultures, Foxes, Apes eyes, but Doves eyes. Now,
The Dove hath her name in the Hebrew, from a root that signifieth to oppress and make a prey of any, as poor people, strangers, fatherless, [...] &c. Jer. 50.16 because (belike) this creature is subject to the prey and spoil of Hawks, when pursued, they save themselves by flight, not fight. (The Prophet Jonah was so called, as some think, quod columbae instar aufugeret, because hee fled as a Dove, when God sent him to Nineveh, but not with the wings of a Dove) Sometimes sitting in their Dove-cotes, they see their nests destroyed, their young ones taken away, and killed before their eyes, never offering to rescue or revenge, which all other fowls do seem in some sort to do. This is very appliable to the persecuted Church; [...]. as may bee seen in the Lamentations, and Martyrologies. In Greek, the Dove hath her name from her exceeding love to her Mate and young ones. [...], saith Aristotle, they kiss one another: the Church likewise kisseth Christ, and is interchangeably kissed of Christ, [...] ab [...] simul & [...], traho. Psal. 2.12. Cant. 1.1. being drawn together by a mutual dear affection (as the Apostles word imports, Heb. 11.13.) As if at any time the Dove and her Mate fall out and fight; shortly after,
Differences may arise between Christ and his Spouse (shee may thank her self, for hee grieves her not willingly, Lam. 3.35. Ille dolet quoties cogitur esse ferox) and some houshold-words shee may have from him: but soon after, hee takes her into the wilderness, and speaks to her heart, Hos. 2.14. yea hee [Page 326] takes her into his Wine-cellar, Cant. 2.4. then when one would think hee should carry her into a dungeon rather. Hee kisses her (as Doves do one another) with the kisses of his mouth, then when one would think hee should, upon such high provocations, kick her, nay kill her, then hee shews her matchless mercy, such as no man would shew his wife, Jer. 3.1.22. For hee is God, and not man, yea such a sin-pardoning God as never was heard of, Micah 7.18. If there bee but a Doves eye in the heads of any of his, a columbine simplicity, if simple to do evil, bunglers at it, and have nothing to say in defence of it, when it is done, Rom. 16.19. the amends is made: and love, with her long mantle, covers a multitude of sins, Prov. 10.12.
Inter Romanos dicebatur, Tu Caius ego Caia. So here the Spouse, I am Japha, because thou art Japhe. Joppa a fair haven Town had its name from this root; like as the fair havens, Act. 27.8. and the beautiful gate. Act. 3.2.Vers. 16. Behold thou art fair my Beloved, yea pleasant] Behold thou art fair my Love, &c. said hee to her. It were fitter a fair deal for mee to say so to thee, saith shee here to him: sith all my beauty is but borrowed of thee, it is but a spark of thy flame, a drop of thine Ocean: if I shine at all, it is with thy beams onely: if I bee any whit comely, it is with the comeliness that thou hast put upon mee. Christ as a man (how much more as God blessed for ever?) was fairer by far than all the children of men, Psal. 45.2. because free from sin, and full of grace and truth, as in Ezek. 28.7. there is mentioned beauty of Wisdome. And thePlato. Heathen Philosopher could say, that if moral wisdome (how much more spiritual?) could bee seen with mortal eyes, it would draw all mens hearts unto it self. But besides his inward beauty, which was unconceiveable (inasmuch as in him, as in a Temple, the fulness of the Godhead dwelt bodily, that is, personally) in the body of Christ, there was a most fair form, and a Divine face. Hee had a good complexion, and such a comely countenance, as did express a Divinity in him. If St. Stephens face, when hee stood before the Council, shone like an Angels face, Act. 6.15. and if his eye could peirce the Heavens, Act. 7.55. how much more (may wee think) Christ did? True it is, that by reason of his sufferings in the flesh, his visage was marred more than any mans, and his form more than the sons of men, Isa. 52.14. And, hee had no form nor comeliness, viz. in the eyes of his perverse Country-men, who when they saw him, they could discern no such beauty wherefore they should so desire him: Hee was despised and rejected of men: for why? Hee was a man of sorrows, and acquainted with grief, which had so drunk up his spirits,John 8.57 and furrowed his fair face, that at little past thirty years of age, hee was reckoned to bee towards fifty, hee seemed to the Jews to bee much elder than hee was indeed, as some are of opinion.
[...] Sept. The Spring or flower of beauty. Yea pleasant] Sweet as a flower, sweet as an hony-comb, Mell in ore, melos in aure, jubilum in corde, sweet to the soul, and health to the bones, Prov. 16.24. Hee that hath once but lightly tasted how sweet the Lord Christ is, doth soon dis-relish, yea loathe, in comparison, all this worlds homely fare, tasteless fooleries.
Yea our bed is green] Our Bridal-bed: which was wont to bee decked with Garlands and green bows. Or, our Bedsted (so it may bee rendred) is green, made of green and growing timber, as Christs house is built of living and thriving stones, 1 Pet. 2.5. There is a perpetual greenness (the fruit of the vegetative Spirit of God within them) upon all Christs Olive-trees, Psal. 52.8. And these green things must not bee hurt, Rev. 9.4. Or if they bee by a wound at the root, so as that they suffer a fit of barrenness, or seem to be sapless, yet they shall revirescere, recover their former greenness, as the Philippians did, and had a new spring after a sharp winter: they had deflourished for a time, [...]. but now reflourished, Phil. 4.16.
Vers. 17. The beams of our house are Cedar] Not My, but Our house, as before Our bed, and after Our galleries. All is common betwixt the Bridegroom and the Bride, bed, board, house, all. It should bee so betwixt married [Page 327] couples, who should not have several purses, interests, &c. but both bring in what they have or get, to the common hive. The Church is Christs house,1 Tim. 3.15 Heb. 3.6 Isa. 51.16 and every faithful soul is Gods building: hee plants the Heavens, and laies the foundation of the Earth, that hee may say to Zion, Thou art my people. The great Architect of the world doth as wonderful a work in converting a soul to himself, as hee did in setting up this goodly Edifice of the Universe. This stately structure of the new creature hee makes of the best materials, Cedar, Cypress, Bora [...]ine, &c. A mud wall may bee made up of dirt, straw, stones of the street, &c. Not so a stately Palace, a Marble Monument. Solomons Temple was built of Cedar-wood: So was the Temple of Diana of the Ephesians, as Vitruvius testifieth: the Devil will needs bee Gods Ape. Hee knew that Cedar is a tree strong and durable; and for the driness of it, the timber chawneth not, rotteth not: yea it hath a property to preserve other things from putrefaction. A late writer observeth of it,Hinc Horat. Cedro dignum, & Cerite cera. Scribon. in Physic. lib. 2. that viventes res putrefacit & perdit, putridas autem restituit & conservat. The Church is also stable, and cannot bee ruinated; it is founded upon a Rock; the Elect cannot bee finally deceived: the faithful Ministers, by preaching Law and Gospel, kill the quick Pharisee, and quicken the dead Publican, Rom. 7.9. 2 Cor. 2.16. they declare unto man his righteousness, Job 33.23. and shew him how hee may be found in Christ, (viz. when sought for by the justice of God) not having his own righteousness, those filthy garments,Phil. 3.9 Rev. 19.14 Zech. 3.4. but the Brides fine white linnen and shining: and after a few turns taken here with Christ in the terrace or galleries of the Church Militant made of Firr, hee shall have places given him in Heaven, to walk among those that stand by, Zach. 3.7. that is, among the Seraphim, as the Chaldee Paraphrast expounds it.
CHAP. II. Vers. 1. I am the Rose of Sharon]
THe Greek renders it, the flower of the field, that grows without mans labour, having Heaven for its Father, Earth for its Mother. So had Christ, made of a woman, manifested in the flesh, without Father as man, without Mother as God, Heb. 7.3. And Heb. 9.11. The Tabernacle of Christs humane Nature (so called, because therein the fulness of the Godhead dwelt bodily, Col. 2.9.) was not made with hands, that is, not by mans help; it was not of this building by the power of Nature. But as matter in the beginning of time was taken from man to make a woman, so matter in the fulness of time was taken from Woman to make the Man Christ Jesus: And as Eve was a true Woman without woman, so Christ was a true Man without man. Hee is called, filius hominis, but it is onely of the feminine gender. Hee is the flower of the field, as here, the Stone cut out without hands, Dan. 2.45. the Phoenix that hath no Parents, the Pearl that is not made through any earthly copulation, but is begotten of the dew of Heaven. For as Pearls are bred in shell-fishes of a celestial humour, so was Christ, by heavenly influence, in the Virgins womb. But let us weigh the words as they are commonly rendred: Sharon was a most fruitful place situate under the hill Libanon, 1 Chron. 27.29. coupled with Carmel for excellency, Isa. 35.2. not more a field than a fold for flocks, Isa. 65.10. To a Rose (that Queen of flowers) here growing doth the Lord Christ fitly compare himself. This flower delights in shadowy places (and thence borroweth its name in the Original) it is orient of hiew,Habasteleth. cold of complexion, but passing redolent, and of comfortable condition. Such a Flower is Jesus (saith an Expositour here) most delighted in temperate places, for hiew white and ruddy, the chiefest of ten thousand,Clapham. a cooler to the conscience, but passing savoury, and comfortable to the distressed Patient.
And the Lilly of the Vallyes] Or, low places, which are most fat and fertile. [Page 328] Christ is both Rose and Lilly, which two put together make a gallant shew, and beautifie the bosomes of those that bear them; but nothing like as Christ doth those that have him dwelling in their hearts by Faith. These flowers do soon fade, and lose both beauty and sweetness: but so doth not Christ or his comforts. Tam recens mihi nunc Christus est, ac si hac hora fudisset sanguinem, saith Luther, Christ is as fresh to mee now, as if hee had shed his blood this very hour. Hee purposely compareth himself to a Vine, to a door, to bread, and many other excellent and necessary creatures, every where obvious, that therein (as in so many optick glasses) wee may see him, and bee transformed into him. For this it is also, that hee here commends himself, not out of arrogancy or vain affectation of popular applause, but for our sakes doubtless, that wee may take notice of his excellencies, and love him in sincerity. The Spouse also praiseth her self sometimes, not out of pride of her parts, but to shew her thankfulness to Christ, from whom shee had them.
Vers. 2. As the Lilly among the Thorns] The Lilly is white, pure and pleasant,Shos [...]nah. having six leaves (and thence its name in Hebrew) and seven golden-coloured grains within it. The forty fifth Psalm (of like argument with this Song) is dedicated to him that excelleth upon Shoshannim, or upon this sixleaved flower the Lilly. Moreover the chief City of Persia was called Shushan, from the multitude of Lillies growing there.Schindler. Cassidor. lib. 7. v [...]r. Ep. 15. Here Alexander found fifty thousand Talents of gold; the very stones of it are said to have been joyned together with Gold. The Church is far richer, and fuller of beauty and bravery; but beset with thorns, such as Abimelech was, a right bramble indeed, that grew in the base hedge-row of a Concubine, and scratcht and drew blood to purpose: wicked men are called Briers, Micah 7.4. thorns twisted and folded, Nahum 1.10. that hurt the earth, and those that handle them. Indeed they cannot bee taken with hands, but the man that shall touch them must bee fenced with Iron, and the staff of a spear. But God shall thrust them all away, seal. into hell, and they shall bee utterly burnt with fire in the same place, 2 Sam. 23.6, 7. In the mean space, who will set the briers and thorns against mee in battel, saith the Lord Christ (being jealous for his Spouse with a great jealousie, Zach. 1.14.) who dare do it? I would march against them, I would burn them together, Isa. 27.4. Sin or Sinai, a thorny place in the desert, where it rained down Quails and Manna from Heaven, was a type of the Church, flourishing in the midst of her enemies, like a Lilly among thorns.
So is my Love amongst the Daughters] i. e. false Sisters, quae dicuntur spinae propter malignitatem morum; Aug. Epist. 48. dicuntur filiae, propter communionem sacramentorum, saith Augustine: these are called thorns for the malignity of their manners, and Daughters for their profession and outward priviledges. These prick, sting, and nettle the Church; they cannot but do their nature, till God take an order with them,Matth. 13. till hee binde them in bundles, and cast them into the furnace. But as the Lilly is fresh and beautiful, and looks pleasantly (even that wilde Lilly that wee call Wood-binde) though among thorns: so should wee amidst trouble. God hedgeth us about with these briars, that hee may keep us within compass:August. hee pricks us with these thorns, that hee may let out our ill humours, O felices tribulos tribulationum! O happy thorns of tribulation, that open a vein for sin to gush out at! Bee not weary, my son, of Gods correction, saith Solomon, Prov. 3.11. Ne ejus castigationes ut spinas quasdam existimes tibi molestas, so Kabvenaki renders and expounds that text. Feel not Gods corrections troublesome to thee, as thorns in thine eyes, or prickles in thy sides. Especially since, as Gideon, by threshing those churls of Succoth, with thorns and briars of the wilderness,Judg. 8.16. taught them better behaviour, so deals God by his people: his House of correction is his School of instruction, Psalm 94.12. (See my Love-tokens, pag. 144, 145, &c.) God sets these thorns, as hee did those four horns, Zach. 1. to afflict his people which way soever they fled.Zach. 1.19, 20, 21 Howbeit when they had pushed them to the Lord, there were four Carpenters set a work to cut them short enough, for ever doing any further hurt.
[Page 329]Vers. 3. As the Apple-tree among the trees, &c.] Among wilde trees, moss-begrown trees, trees that bring not forth meat for men, but mast for Hoggs. Such is every natural man, Rom. 11.24. Ephraim is an empty Vine, hee beareth fruit to himself, Hos. 10.1. paltry-hedge-fruit. Oaks bring forth Apples, such as they are, and Acorns. But what saith our Saviour, John 15.2. Every branch in mee that beareth not fruit, hee taketh away, and without mee yee can do nothing, vers. 5. That is a true saying (though Spiera the Postiller censure it for a cruel sentence) Omnis vita infid elium peccatum est, Aug. De. vera innocen. cap. 56 & nihil bonum sine summo bono, The whole life of an unbeleever is sin: neither is there any thing good without Christ the chiefest good. Here hee is fitly compared by the Church to an Apple-tree, which yeelds both shade and food to the weary and hungry traveller; furnisheth him with whatsoever heart can wish, or need require. Christ is cornucopia, an Universal Good, All-sufficient and satisfactory, proportionable, and every way fitting to our necessities: It is not with Christ, as with Isaac, that had but one blessing: for in him are hid all the treasures of wisdome, and whatsoever worth, Col. 2.3. So that as a friend of Cyrus in Xenophon being asked where his treasure was, answered, [...], where Cyrus is my friend: so may a Christian better answer to the like question, [...], where the Lord Christ is my friend:Bern. For as sine Deo omnis copia est egestas, without Christ all plenty is scarcity; so with him there can bee no want of any thing that is good. In the fulness of his sufficiency hee is in want, saith Job of a wicked man. Contrariwise the godly, in the fulness of his want, is in an All-sufficiency; because hee is in Christ,Col. 3. who hath filled [...], the neuter gender, not onely all the hearts of his people, but All things; hee hath filled up that emptiness that was before in the creature, and made it satisfactory.
I sate down under his shadow with great delight] Heb. I delighted and sate down. The Church being scortcht with troubles without, and terrours within, ran to Christ for shelter, and found singular comfort, Psal. 91.1. Isa. 25.4. Tua praesentia, Domine, Laurentio ipsam craticulam dulcem fecit, saith an Antient; Philip Lantgrave of Hesse, being a long time prisoner under Charls the fifth, was demanded what upheld him all that time? Respondit, divinas Martyrum consolationes se sensisse, hee answered, that Christ came in to him with such cordials, as kept up his spirits above beleef. There bee divine comforts that are felt by the suffering Saints, that others taste not of, nor themselves neither at other times. When the childe is sick, out come the conserves and sweet-meats: Never sits hee so much on his Mothers lap, and in her bosome, as then.
And his fruit was sweet to my taste] i. e. His word and promises, which I rolled as Sugar under my tongue, and sucked therehence more sweetness than Sampson did from his hony-comb, Psal. 19.10. & 119.103. Jer. 15.16. Luther said, hee would not live in paradise,Tom. 4. Oper. Lat. if hee might without the Word, at cum verbo etiam in inferno facile est vivere, saith hee, but with the Word hee could live even in Hell it self. True it is, that those that have not the Spouses palate, finde no such sweetness in Christ or his promises. Most men are so full gorged with the Devils dainties, so surfeited with sins sweetmeats, that they finde no more relish in the good Word of God,Multi in terris manducant quod apud inferos digerunt. Aug. than in the white of an Egge, or in a dry chip. These feed upon that now, that they must (without repentance) digest in Hell, there will bee bitterness in the end. Whereas they that, by sucking those full-strutting breasts of consolation, the promises, have tasted and seen how good the Lord Christ is, as their souls are satisfied with fat things, full of marrow, with the very best of the best, Isa. 25.6. so hee shall make them to drink abundantly of the river of his pleasures, Psal. 36.9. hee shall take them into his Wine- [...]eller, and fill them with gladness.
Vers. 4. Hee brought mee to the banquetting-house] Heb. to the house of Wine, where hee giveth mee that which is better than Apple-drink, as vers. 3. As the sufferings of Christ abound in us, so our consolation also aboundeth by [Page 330] Christ, 2 Cor. 1.5. The lower that ebb, the higher this tide: as is to bee seen in the Martyrs, who went as merrily to die, as ever they did to dine; sang in the flames, and felt no more pain, than if they had lain upon beds of Roses. This their persecutors counted stupidity and vain-glory: but they knew not the power of the Spirit, and the force of Faith: as Mr. Philpot told scoffing Morgan, who coming to confer with him, asked him, ‘How know you that you have the Spirit of God? Mr. Philpot answered, By the Faith of Christ which is in mee. All by Faith (quoth Morgan) do yee so? I ween it bee the spirit of the buttery which your fellows have had that have been burned before you, who were drunk the night before they went to their death,Act. and Mon. fol. 1653. and I ween went drunk unto it. Whereunto Philpot replied, It appears by your communication, that you are better acquainted with the spirit of the buttery, than of God. Meethink you are liker a scoffer in a Play, than a reasonable Doctor to instruct one. Thou hast the spirit of illusion and sophistry, which is not able to countervail the Spirit of truth. Thou art but an Ass in the things of God, &c. God shall surely rain fire and brimstone upon such scorners of his Word, and blasphemers of his people as thou art.’ The like sensure was passed upon Nicholas Burton, Martyr in Spain, who because hee went chearfully to the stake, and embraced death with all gladness and patience,Ibid. 1866. his tormentours and enemies said, that the Devil had his soul, before hee came to the fire, and therefore his sense of feeling was past. These carnal creatures meddle not with the true Christians joy, neither know they the privy armour of proof (the joy of Faith) that hee hath as an aes triplex about his heart, making him insuperable, and more than a Conquerour. Rom. 8.35. True grace hath a fortifying comforting virtue, which the world knows not of: like as true gold comforts and strengthens the heart, that Alchymy gold doth not. And as a man that by good fare, and plenty of the best Wines hath his bones filled with marrow, and his veins with good blood, and a fresh spring of spirits, can endure to go with less cloathes than another; because hee is well li [...]ed within: So it is with a heart, that by oft feasting with Christ in his Ordinances, and by much reading and ruminating upon the Scriptures (called here the Banquetting-house, or Wine-celler, as most are of opinion) hath got a great deal of joy and peace: such an one will go thorow troubles, and make nothing of them, yea though outward comforts utterly fail, Hab. 3.17.
Rom. 5.15. And his banner over mee was love] As a Standard erected, as a banner displayed, so was the love of Christ shed abroad in her heart by the Holy Ghost: who had also (as a fruit of his love) set up a Standard in her against strong temptations and corruptions, Isa. 59.19. and thereby assured her of his special presence: like as where the colours are, there is the Captain, where the Standard, there the King. The wicked also have their banners of lust, covetousness, ambition, malice, under which they fight (as the Dragon and his viperous brood, Rev. 12.7.) against Christ and his people: but they may read their destiny, Isa. 8.9, 10. Associate your selves, O yee people! stand to your arms, repair to your colours, &c. yet yee shall bee broken in peeces, gird your selves, and yee shall bee broken in peeces, &c. Take counsel together, and it shall come to nought, &c. for God is with us, Immanuel is our General: And how many do you reckon him for? (as Antigonus once said to his souldiers, that feared their enemies numbers.) Surely if Christ bee for us (and hee is never from us, Matth. 28.20. but as Xerxes was wont to do, hee pitcheth his tent, and sets up his Standard in the midst of his people, as once in the wilderness) who can bee against us? Rom. 8.31. And though many bee, yet No weapon that is formed against the Church shall prosper, (how should it, fith shee hath such a Champion as Christ, who is in love with her, and will take her part, fight her quarrel?) and every tongue that shall rise against thee in judgement, thou shalt condemn, Isa. 54.17. As the ecclipsed Moon, by keeping her motion, wades out of the shadow, and recovers her splendour: So it shall bee with the Spouse. Yea shee shall bee able to answer those that [Page 331] reproach and cast dirt upon her, for her keeping close to Christs colours, and suffering hardship for him: as the Emperour Adrian did the Poet Florus, who sate on an Ale-bench and sang,
The witty Emperour replied upon him, assoon as hee heard of it,Melanchthon. in Chron. Carion.
Vers. 5. Stay mee with flaggons] Not with cups or bowls onely, but with flaggons, larger measures of that Wine that was set before her in Christs Wine-house. Comfort mee with Apples, such as fall from Christs Apple-tree, spoken of in the former verse, the precious mellifluous promises, which are sweet like the Apples of the Garden of Eden, as the Chaldee here hath it. Boulster mee up with these: for I am even sinking and swooning with an excess of love, with an exuberancy of spiritual joy in God my Saviour, such as I can hardly stand under. Stay mee therefore (saith shee to the Ministers,Poly. hist. cap. 56. Smells are applied to the nostrils of them that faint. those pillars to support the weak, Gal. 2.9. and to comfort the feeble minded, 1 Thes. 5.14.) Stay mee, or sustain mee with flaggons, comfort mee with Apples. (Solinus tells of some near the River Ganges, that live odore pomorum sylvestrium, by the smell of Forrest Apples, which is somewhat strange.)
For I am sick of love] Surprized with a love-qualm, as an honest Virgin may bee, meeting her Love unawares, enjoying him in the fulness of joy, and fearing the loss of his company for a long season.Lomb. Se [...]t. lib. 3. distine. 34. Vide August. Epist. 121. ad Hoxor [...]. This is timor amicalis, which Lombard thus describeth, ne offendamus quem diligimus, & ne ab eo separemur, The fear of love is, lest wee should offend him whom our soul loveth, and so cause him to withdraw. Hic timor transit in charitatem, saith Gregory, This fear passeth into love, and overwhelms the spirit sometimes. This was it that made Jacob, when hee saw nothing but visions of love and mercy, cry out, How dreadful is this place! This made that mixture of passions in those good women, that coming to look Christ,Gosr. in Vit. Bern. departed from the grave with fear and great joy. From this cause it was that Bernard, for a certain time after his conversion, remained as it were deprived of his senses by the excessive consolations hee had from God. Cyprian writes to his friend Donatus, that before his conversion, hee thought it impossible to finde such raptures and ravishments, as now hee did in a Christian course.Epist. l. 1. Confess. l. 6. c. 22. Hee begins his Epistle thus, Accipe quod sentitur antequam discitur, &c. Augustine saith the like of himself: What unconceiveable and unutterable extasies of joy then may wee well think there is in Heaven, where the Lord Christ perpetually, and without intermission, manifesteth the most glorious and visible signs of his presence, and seals of his love? Hee pours forth all plenteous demonstrations of his goodness, to his Saints, and gives them eyes to see it, minds to conceive it: and then fills them with exceeding fulness of love to him again, so that they swim in pleasure, and are even overwhelmed with joy: a joy too big to enter into them, they must enter into it, Mat. 25.21. Oh pray! pray with that great Apostle that had been in Heaven, and seen that which eye never saw. that the eyes of your understanding being enlightened, Verbis exprimi non potest, experimento opus est. Chrys. you may know the love of Christ which passeth knowledge, and what is the riches of the glory of his inheritance in the Saints, Ephes. 1.18. & 3.19. A glory fitter to bee beleeved, than possible to bee discoursed. An exceeding excessive eternal weight of glory, 2 Cor. 4.17. Such a weight, as if the body were not upheld by the power of God, it were impossible but it should faint under it. How ready are [Page 332] our spirits to expire here, when any extraordinary unexpected comfort befalls us? The Church is sick of love. Jacobs heart fainted when hee heard of Josephs life and honour in Egypt. The Queen of Sheba was astonied at Solomons wisdome and magnificence, so that shee had no spirit more in her. Viscount Lisley in Henry the Eighths time died for joy of an unexpected pardon. What then may wee think of those in Heaven? and should not wee hasten in our affections to that happy place? Oh do but think (saith one) though it far pass the reach of any mortal thought) what an infinite inexplicable happiness it will bee, to look for ever upon the glorious body of Christ, shining with incomprehensible beauty, far above the brightest Cherub; and to consider, that even every vein of that blessed body bled to bring thee to Heaven! Think of it, I say, and then exhale thy self in continual sallies, as it were, of most earnest desires to bee dissolved, and to bee with Christ, which is far the better, Phil. 1.23. As in the mean while, let thy soul sweetly converse with him in all his holy Ordinances, but especially at his Holy Table, where hee saith unto thee, as once to Thomas, Reach hither thy hand, and thrust it into my side, and bee not faithless, but beleeving. Let thy soul also there reciprocate and say, My Lord and my God! Whom have I in Heaven but thee? and in Earth,Psa. 73.25 none in comparison of thee! Rabboni, Come quickly.
Vers. 6. His left hand is under my head, and his right hand doth embrace mee] As if shee should have said, I called unto you my friends to relieve and raise mee falling into a spiritual swoon, but behold the consolation that is in Christ, Phil. 2.1, 2 the comfort of love, the fellowship of the Spirit, the bowels and mercies of my dear Husband: hee hath fulfilled my joy, hee hath prevented your help, or at least hee hath wrought together with the means, and made it successeful. You have stayed mee with flaggons,Psal. 23.2 but hee hath restored my soul: You have bolstered mee up with Apples, but when that would not do, hee hath put his left hand under my head, as a pillow to rest upon, and with his right hand hee hath embraced mee; as a loving Husband cherisheth his sick wife; and doth her all the help hee can, Ephes. 5.29. The whole virtue and power of the Ministry cometh from Christ. They do their worthy indeavour to stay and under-prop our Faith: but that notwithstanding wee shall soon fall to the ground, if Christ put not to both his hands to keep us up. Wee stand in need of whole Christ: and having him to support us, wee cannot fall finally, because fall wee never so low, wee shall arise, for the Lord puts under his hand, Psal. 37.24. his goodness is lower than wee can fall: hee circleth his Saints with amiable embracements, and none can pull them out of his hands. Jacob under-bare Rachel till shee died upon him, died on his hand, Gen. 48.7. The good Shunamite held her Son till hee died on her lap. But the love-sick Church,Rom. 14.8 whether shee lives or dies, shee is the Lords: and who so liveth and beleeveth on him, cannot die eternally. But as when Christ himself died, though soul and body were sundred for a season, yet neither of them were sundred from the Godhead whereunto they were personally united. So is it here: death may separate soul and body, but cannot separate either of them from Christ. And as Christ being raised from the dead, dies no more:Rom. 6.9. Col. 3.1 so neither doth any one that is risen with him. Christ may as easily die at the right hand of his heavenly Father, as in the heart of a true Beleever.
Vers. 7. I charge you, O yee daughters of Jerusalem] A vehement obtestation, (or rather an adjuration, I charge you, and that by an Oath) taken from the manner of Country-speech. For in this whole Chapter the Allegory is so set, as if the feast or meeting were made and represented in a Country-house or Village. These Daughters of Jerusalem therefore, the particular Congregations, and all faithful men and women, (as Luk. 23.28.) are straightly charged, and as it were in conscience bound by the Church, the Mother of us all, Gal. 4.26. not to disease or offend (much or little) her Well-beloved Spouse, that resteth in her love, Zeph. 3.17. and taketh pleasure in the prosperity of his Servants, Psal. 35.27. until hee please, that is, not at all: for [Page 333] hee is not a God that taketh pleasure in wickedness, Psal. 5.4. his holy Spirit is grieved by it, Ephes. 4.30. Or, until hee please, that is, till hee waken of his own accord: bee not over-hasty with him for help, but hold out faith and patience, let him take his own time, For hee is a God of Judgement, Isa. 30.18 and waiteth to bee gracious. If through impatience and unbeleef you set him a day, or send for him by a Post, hee will first chide you before hee chide the waves that afflict you, as hee dealt by his Disciples that wakened him ere hee was willing, Mark 4.37.40. Those that are suddenly roused out of a deep and sweet sleep, are apt to bee angry with those that have done it. Great heed must bee taken by our selves, and Gods charge laid upon others, that nothing be spoken or done amiss against the God of Heaven, Dan. 3.39. Their sorrows shall bee multiplied that hasten after another God, Psal. 16.4. The Lord shall trouble thee, thou troubler of Israel, 1 Cor. 10.22. Josh. 7.25. Do yee provoke the Lord to wrath? are yee stronger than hee? will yee needs try a fall with him? Psal. 18.26. Hath ever any yet waxed fierce against God and prospered? Job 9.4. Surely as Ulysses his companions told him when hee would needs provoke Polydamas, so may wee say much more to those that incense the Lord to displeasure.
It is a fearful thing to fall into the hands of the living God. Heb. 10. Had men the feet of Roes and Hindes of the field, they could not out-run his wrath, witness Jonah. Or if they could, yet the Roes and Hindes, those loving creatures, (Prov. 5.19.) would bee swift witnesses against them for their baseness and disloyalty, sith they do such things as those poor creatures would not; see Deut. 30.19. Isa. 1.2. Bee thou instructed therefore, Oh Jerusalem, lest Christs soul bee dis-joynted from thee, lest (as well as hee loves thee now) hee make thee desolate, a land not inhabited, Jer. 6.8. Let him bee that Love of thine (as shee here emphatically calls him) that taketh up thy whole heart, soul and strength, [...] with a love, not onely of Desire, but of Complacency, with a God-like love. True it is, that wee cannot, neither are wee bound to love God, in quantum est diligibilis, so much as hee is loveable (for so God onely can love himself) but wee must love nihil supra, aeque, or contra, nothing more, or so well, or against God. Other persons wee may love with his allowance, but it must bee in him, and for him, as our friends in the Lord, our foes for the Lord: Other things wee may also love, but no otherwise than as they convey love to us from Christ, and may bee means of drawing up our affections unto Christ. This true love will keep us from doing any thing wilfully that may disease or displease him: it will also constrain the Daughters of Jerusalem to abide with the Roes, and with the Hindes of the field, (so some read this Text) as Rachel did by her Fathers Herds, to glorifie Christ in some honest and lawful vocation, and not to vex him by idleness, and unprofitableness: sith as punishment hath an impulsive, so love hath a compulsive faculty, 2 Cor. 5.14.
Vers. 8. The voice of my Beloved! Behold!] An abrupt passage, proceeding from a pang of love, whereof shee was even sick: and now lay languishing as it were, at Hopes Hospital, lingering and listening, hankering and kearkening after her beloved. Of the ear wee use to say, that it is first awake in a morning: Call one that is asleep by his name, and hee will soon hear and start up. Christ calls all his sheep by their name, John 10.3. and they know his voice, vers. 4. (so well are they versed in his Word, and so habitually are their senses exercised, Heb. 5.14.) yea they know his pase, for Behold hee cometh] viz. to make his abode with mee, according to his promise, John 14.23. to fulfil with his hand what hee had spoken with his mouth, as Solomon phraseth it in his prayer, 1 King. 8.15. Christ sends his voice as another John Baptist, a forerunner, and this no sooner sounds in the ear, and sinks into the heart, than himself is at hand to speak comfort to the conscience, Psal. 51.8. Hee thinks long of the time till it were done, as the Mothers breast akes, when it is time the childe had suck.
[Page 334] Hee comes leaping upon the Mountains, skipping upon the Hills] Look how the jealous Eagle, when shee flieth highest of all from her nest, and seems to seat her self among the clouds, yet still she casts an eye to her nest where are her young ones; and if shee see any come near to offend, presently shee speeds to their help and rescue: So doth the Lord Christ deal by his beloved Spouse. Neither mountains, nor hills shall hinder his coming: neither the sins of his people, nor the worlds opposition. As for the former, Christ blots out the thick cloud, as well as the cloud, Isa. 44.22. that is, enormities as well as infirmities. Hee casts all the sins of his Saints into the bottom of the Sea, which can as easily cover mountains, as mole-hills. And for the second, Thou art more glorious and excellent than the mountains of prey (meaning, than all the Churches enemies▪ called for their ravenousness, mountains of Lions and Leopards, Cant. 4.8.) The stout-hearted are spoiled, &c. Psal. 76.4, 5. And who art thou, O great mountain? before Zerubbabel thou shalt become a plain, Zech. 4.7. And whereas mans soul hath naturally many mountains of pride and prophaneness in it (there is that Leviathan, Psal. 104.26 and creeping things innumerable, as the Psalmist saith of the Sea.) And for his body there is not a vein in it that would not swell to the bigness of the highest hill to make resistance to the work of grace; every such mountain and hill is made low before the Lord Christ, Isa. 40.4. and every high thing cast down, that exalts it self against the knowledge of God, 2 Cor. 10. Hee comes with authority, and reigns over all impediments.
Vers. 9. My Beloved is like a Roe, or a young Hart] Viz. For sweetness and swiftness, as in the former verse. His help seems long, because wee are short. In the opportunity of time hee will not bee wanting to those that wait for him. The Lion seems to leave her young ones till they have almost killed themselves with roaring and howling; but at last shee relieves them: and hereby they become the more couragious. God seems to forget his people sometimes, but it is that they may the better remember themselves, and reminde him. Hee seems, as here to have taken a long journey, and to bee at a great distance from them, when as indeed hee is as near us, as once hee was to Mary Magdalen after his Resurrection, but shee was so bleared shee could not see him. If hee at any time absent himself for trial of our Faith and love to him, and to let us know how ill wee can bee without him, yet hee is no further off, than behinde some wall or screen. Or if hee get out of doors from us, yet hee looks in at the window to see how wee take it, and soon after shews himself thorow the Lattess, that wee may not altogether despond or despair of his return. [...] Apparuit instar floris exoricutis. Yea hee flourisheth or blossometh thorow the Lattesses, like some flower or fruit-tree that growing under or near unto a window, sends in a sweet sent into the room, or perhaps some pleasant branches: to teach, that Christ cometh not to his without profit, and comfort to their souls.
Vers. 10. My Beloved spake and said] Heb. Answered and said. Shee had sighed out, belike, some such request unto her Beloved, as David did, Psal. 30.19. Return O Lord, how long! Lovers hours are full of eternity. Hee replieth, Even now my Love, behold here I am for thy help. Now will I rise, now will I bee exalted, Isa. 33.10. now will I lift up my self. Rise thou therefore out of the ashes wherewith thou hast been covered, Lam. 3.16. and come away to a better condition. Or, Rise out of sin, wherein by nature thou sittest, Luk. 1.79. Stand up from the dead, come away to Christ, and hee shall give thee light, Ephes. 5.14. Come, for the Master calleth, as they said to blinde Bartimeus, Mark 10.49. Come, for it is high time to come: sith now is our salvation nearer, than when we beleeved. The night is far spent, the day is at hand, &c. Rom. 13.11, 12. The winter is past, the flowers appear, &c. Up therefore, and come with mee to my Country-house, as it were, to take the pleasure of the Spring-tide. In Heaven there is a perpetual Spring: and here the Saints have hansel of heaven, those first-fruits of the spirit, even as many as are holy Brethren, partakers of this heavenly calling, Heb. 3.1.
[Page 335]Vers. 11. For loe the winter is past, the Rain is over and gone] In winter, the clouds commonly return after the Rain, Eccles. 12.2. A showre or two doth not clear the air; but though it rain much, yet the sky is still over-cast with clouds; and as one showre is unburthened, another is brewed. Loe such is the doleful and dismal condition of such as are not effectually called by Christ. Omnis illis dies hybornus est, it is ever winter with them; no spring of grace, no Sun-shine of sound comfort. It is with such, as it was with Paul and his fellow-sailers, Act. 27.20. when as neither Sun, nor Stars in many daies appeared, and no small tempest lay on them: all hope that they shall bee saved was then taken away. All the hope is, that God who by all his all-quickening voice, raiseth the dead, and calleth things that are not, as if they were, Rom. 4.17. that calleth those his people, that were not his people, and her Beloved, which was not Beloved, Rom. 9.25. Together with his voice, there goeth forth a power, as Luk. 5.17. as when hee bade Lazarus come forth, hee made him rise and come away, so here. Of carnal, Christ makes us a people created again, Psal. 102.18. Ephes. 2.10. of a wilde Asse Colt hee makes a man, Job 11.12. and of an hollow person (as empty and void of heart, as the hollow of a tree is of substance) hee makes a solid Christian, fit to bee set in the heavenly building. This is as great a work, as the making of a world with a word: God plants the Heavens, and laies the foundation of the Earth, that hee may say to Zion, Thou art my people, Isa. 51.16. Hence Christ is called the beginning of the Creation of God, Rev. 3.14. And the Apostle, Rom. 5.10. argues from Vocation to Glorification, as the lesser.
Vers. 12. The flowers appear on the Earth] Here wee have a most dainty description of the Spring or prime time (as the French call it) far surpassing that of Horace, and the rest of the Poets, Prim-tempe▪ who yet have shewed themselves very witty that way. For the sense; by flowers (made rather to smell to, than to feed upon) are understood (saith an Interpreter) the first-fruits of the Spirit, whereby the Elect give a pleasant smell: and therein lyeth sweetness of speech, and words going before works, even as flowers before fruits. For the which cause, as the Apostle exhorteth that our speech bee gracious alwaies, ministring Edification to the hearer, Col. 4.6. so the Prophet calls it a pure language, which the Lord will give to as many as love him, as are called according to his purpose. Zeph. 3.9.
The time of the singing of birds is come] Hic autem garritus avium plurimum facit ad veris commendationem, this chirping of birds makes much to the Springs commendation, saith [...]nebrard. How melodiously sing the Ministers of the Gospel, whiles they a [...] unto Gods people, as a very lovely song of one that hath a pleasant voice [...] 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 [...]orribly, scratch terribly: Turtles and Doves (whose voice is here said to be [Page 336] 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. Basi [...]. 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,Un [...] 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, [Page 337] 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 mighty, and so malicious are the Churches enemies, that shee dare scarce peep out, or appear abroad, with the Dove, but shee is in danger to become Hawks-meat. Hence Hilary saith of the Primitive Christians, that they were not to bee sought in tectis & exteriori pompa, in Palaces and outward pomp, but rather in deserts, and in mountains, and in dens and caves of the earth, as the Apostle also hath it, Heb. 11.38. Concerning the Christian Congregation in Queen Maries time, saith Mr. Fox, there were sometimes forty, sometimes an hundred, sometimes two hundred came together, as they could, in some private place in London, Act. & Mon. fol. 1881. for mutual edification. They are utterly out therefore, that hold that the true Church must bee evermore glorious and conspicuous for her outward splendour. Shee is eft-soons like the Moon in her ecclipse, which appeareth dark toward the earth, but is bright and radiant in that part which looks toward Heaven. The Papists would have this Moon alwaies in the full. And if shee shew but little light to us, or bee ecclipsed, they will not yeeld, shee is the Moon. And yet (except it bee in the ecclipse) Astronomers demonstrate that the Moon hath at all times as much light, as in the full: But oftentimes a great part of the bright side is turned to Heaven, and a lesser part to the earth. And so the Church is ever conspicuous to Gods eye, though it appear not alwaies to ours.
In the secret places of the stairs] Whither thou art retired, as for security, so for secrecy, that thou mayest the more freely, and without suspition of hypocrisie, pour out thy heart before mee, and seek my protection. Or, where thou lyest close out of modesty, or conscience of infirmity; not daring to shew thy face.
Shew mee thy face] Or, Let mee see thy countenances, leave none of thy particular Congregations or Members behinde thee, but present your selves before the Lord, come boldly to the Throne of Grace, Heb. 4.16. in full assurance of Faith, Heb. 10.22. Quid enim per faciem nisi fidem qua â Deo cognoscimur, saith Gregory upon this Text.Heb. 11.6 What can wee understand by the face but Faith, sith by it wee are known of God, and without it, it is impossible to please God: For hee that cometh to God, (that shews his face before the King Eternal, Immortal, Invisible, &c. 1 Tim. 1.17. must come in his best) must beleeve that hee is (scil. Optimus Maximus) and more particularly, that hee is a rewarder of all that diligently seek him, that seek him out, as the Greek hath it, viz. that fetch him out of his retiring-room, as the Syrophenisse by the force of her Faith did, Mark 7.24. and as the Spouse here would never give him over, till shee had recovered him out of the Country, and drawn from him this sweetest invitation to go along with him, and incitation to make bold with him.
Let mee hear thy voice] In holy exercises, preaching, prayer, conference, &c. See here how the Lord Christ wooes attendance, solicits suters. The Father seeketh such to worship him, John 4.24. Hitherto yee have asked mee nothing, saith the Son, nothing to what you might have done, and should do well to do hereafter, Ask, that your joy may bee full. John 16.24 Pray that yee may joy: draw waters with joy out of this well-spring of Salvation. Ply the Throne of Grace, follow your work close. It was more troublesome to Severus the Emperour (to Christ you may bee sure it is) to bee asked nothing of his Courtiers, than to grant them much. Ask, and you shall have, saith Christ. And is not hee worthily miserable, that will not make himself happy by asking?
Sweet is thy voice] Because uttered by the Spirit of grace and supplication, whose very breath prayer is, and without whom prayer is no better than a sounding brass, or tinckling cymbal.
[Page 338] And thy countenance is comely] scil. By reason of the Image of God repaired in thee, clearly shining in thy heart and life: This renders thee comely indeed, so that I am the better to see thy face, and to hear thy voice. To Lovers nothing can bee more pleasing than mutual converse and conference.
Vers. 15. Take us the Foxes, the little Foxes] i. e. The Hereticks and Schismaticks. For as Fox-cubbs will bee Foxes one day, and of little will become great: so Schismaticks, if not timely taken, will turn Hereticks. Whence it is that the Apostle 1 Cor. 11.18, 19. having said, I hear that there bee divisions or Schisms among you, hee presently subjoyns, For there must bee also Heresies among you (God having so fore-appointed and foretold it) that they which are approved may bee made manifest among you. Now these Hereticks and Schismaticks are fitly called Foxes, both here, and Ezek. 13.4. (Herod is also called a Fox, Luk. 13.32. as being a Sect-Master, Mat. 22.16. and as it is thought, to still the noise of his conscience, a Sadducee) first for their craft, secondly, for their cruelty. Foxes are famous for their craftiness even to a Proverb (As subtle as a Fox, ‘Persius.Astutam vapido servans sub pectore vulpem.)’
They are passing cunning to deceive those that hunt them; feigning themselves simple, when there is nothing more subtle, and looking pittifully, when taken in a snare, but it is onely that they may get out: there is no trusting to their looks, for Vulpes pellem mutat, non naturam, saith the Proverb, the Fox may alter his countenance, but not his condition. And for cruelty, besides the hurt Foxes do among Lambs and Fowls (for, lacking meat, they feign themselves dead: and so the birds hasting down as to a carkase, volucres rapiunt & devorant, Isidor. Etym. lib. 12.1. saith Isidore, they seize upon the birds, and devour them) they are noted here to mar the Vineyards, Vulpes vitibus maximè nocivae, saith one. And for Grapes, the Fox loves them exceedingly, yea though they bee but tender, and unripe. Hence the Latines call him Legulus, a Gatherer, namely, of Grapes; and wee ironically say of a man, The Fox loves no Grapes, hee will not eat them, but it is because hee cannot get them: howbeit, by his leering one may know hee loves them. Hereticks and Schismaticks are therefore to bee taken by the Vine-dressers, that is, detected, refuted,1 Tim. 1.20. and if need bee, delivered up to Satan by the Ministers, chased out of the Vineyard, and pursued to death, if incorrigible, by the Magistrate, as Jehu dealt by the Baalites, and after him Josiah. The sword is put into their hands for such a purpose, Rom. 13.4. and our Saviour with a civil whip expelled those Church-Foxes, the Mony-merchants, giving therein a taste of that civil authority which hee naturally derived from David, as one observeth. The Apostles being convented before civil authority about matters of Religion, never pleaded, You have no power to meddle with us in these things that belong to Jesus Christ. No: their plea was only the justness of their cause, their obedience to God, &c. This, Hereticks can never make good. Well they may pretend that they suffer for righteousness sake, and stile themselves, as the Swenck feldians did, The confessours of the glory of Christ. Well they may cry out as that Heretick Dioscorus did in the Council of Chalcedon, I am cast out with the Fathers, I defend the doctrine of the Fathers, I transgress them not in any point. Well they may seem to bee ambitious of wearing a Tiburn-tippe [...] (as Campian) and cry out with Gentilis the Antitrinitarian,Se pro gloria Altissimi Dei pati. that hee suffered death for the glory of the most High God. Hee that hateth, dissembleth with his lips (saith Solomon of such subtle Foxes) and layeth up deceit within him: When hee speaketh fair, beleeve him not; for there are seven abominations in his heart, Prov. 26.24, 25. Hereticks are notably cunning, and no less cruel, as the Arians and Donaetists were of old, the Papists, Matth. 8. Socinians, and others of the same bran at this day. These Foxes have holes; they cunningly creep, or shoot themselves into houses by their pithanology [Page 339] and counterfeit humility, they lead captive silly women, and, by them,2 Tim. 3.6 their husbands: they take them prisoners (as the word signifies) and then make prize of them, 2 Pet. 2.3. they bring them into bondage, and devour them, as St. Paul saith of those deceitful workers, the Foxes of his time, 2 Cor. 11.13, 20. they fraudulently foist in false doctrines, 2 Pet. 2.1. Heresies of perdition, and so corrupt the Vineyard, as the Master of the Vineyard complains, Jer. 12.10. shipwrack the Faith, 1 Tim. 1.19. subvert whole houses, Tit. 1.11. and are therefore to bee taken, or clubd down as Pests, and common mischiefs to mankind; to the younger sort especially, those tender Grapes, which they chiefly covet, and catch at. And here in hunting of these cruel crafties, that counsel would bee taken that Saul gave the Ziphites concerning an innocent man, that deserved it not: Go, I pray you, prepare yee, and know, 1 Sam. 23.22, 23 and see his place where his haunt is, and who hath seen him there: for it is told mee, that hee dealeth very subtilly. See therefore and take knowledge of all the lurking places where hee hideth himself, &c.
Vers. 16. My Beloved is mine, and I am his] Hitherto the Church hath related Christs words to her self, and others. Now shee shuts up the whole discourse with praise of Christ, here, and prayer to him, vers. 17. In praising him, shee preacheth her own blessedness in that spiritual Union, that mystical marriage that is betwixt them, My Beloved is mine, &c. q. d. I am sure hee is mine, and I can boldly speak it. Many lay claim to him, which have no share in him: they deeply affirm of him, but have no manner of right to him, their faith is but fancy, their confidence presumption; they are like that mad-man of Athens, that claimed every rich ship that came to shore, when as hee had no part in any; or Haman, who hearing that the King would honour a man, concluded (but falsely) that himself was the man. Like Idolatrous Micah, they conceit that God will bless them for the Levites sake, Judg. 17.13. which was no such matter. And like Sisera, they dream of a Kingdome, when as Jaels nail is nearer their Temples than a Crown. The condition of such self-soothers, and self-seekers is nothing different from his, that dreaming, upon a steep place, of some great happiness befallen him, starts suddenly for joy, and falling down with the start, breaks his neck at the bottom. The true beleever is upon a far better ground, his faith is unfeigned, his hope is unfailable. Hee knows whom hee hath trusted, hee knows and beleeves the love that God hath to him, 1 John 4.16. hee hath gotten a full gripe of Christ, and is sure that neither death nor life, &c. shall separate him from Christ. Hee hath comprehended him, or rather is comprehended of him, Phil. 3.12. Christ hath laid hold on him by his Spirit, and hee hath laid hold on Christ by Faith, the property whereof is to put on close to Christ, and Christ to him: yea to unite us to Christ, so that hee that is joyned to the Lord, is one spirit, 1 Cor. 6.17. as truly one, as those members are one body which have the same soul; or as man and wife are one flesh: as they two are one matrimonial flesh, so Christ and his people are one mystical Christ, 1 Cor. 12.12. Well therefore may the Church here glorifie Christ, and glory in her own happiness by him, saying, My Beloved is mine, and I am sure of it, and cannot bee deceived; for I am his: all that I am is his, I have made a total resignation of my whole self unto him, and have put him in full possession of all. I am crucified with Christ: Nevertheless I live, yet not I, but Christ liveth in mee, Gal. 2.20. Christ is All-sufficient to mee, and I am altogether his. His is as a Covenant of mercy, mine of obedience. Wherein I do as it were by Indenture, with highest estimations, most vigorous affections, and utmost indeavours, bestow my self upon him: and I accept of whole Christ in all his offices and efficacies.
Hee feedeth among the Lillies] Before shee was to seek, and goes to Christ to bee resolved where hee fed, Chap. 1.7. Now, after more intimate communion with him, shee is able to resolve herself and others where hee feeds his flock, viz. among the Lillies, that is, in sweet and soft pastures, Psal. 23.2. in those Mountains of spices, Cant. 8.14. those bounties of holiness, the [Page 340] glorious Ordinances, wherein Christ feeds his people, and feasts them daily and daintily, pleasantly and plentifully with the best of the best, fat things full of marrow, Wine on the Lees well refined, Isa. 25.6. to the gladding of their hearts, and greatning of their Faith, so that they grow up as the Lillies, Hos. 14.5. as the Calves of the stall, as the willows by the water-courses, Isa. 44.4. And as Lillies are not more beautiful than fertile, Una radice quinquagenos saepe emittente bulbos, Plin. yea the dropping of the Lilly will cause and beget more Lillies: so the Lilly-white Saints will bee working upon others, and bringing them to Christ, as Andrew did Peter, and Philip Nathaniel, John 1.41, 45. True goodness is generative, Charity is no churl, &c.
Vers. 17. Until the day break, and the shadows flee away] Until that day dawn, that last and glorious day, when Christ the Sun of Righteousness shall appear, and chase away the shadows of sin and misery, wherewith I am here benighted.
Umbra terrae noctem facit. Isidor. Etym. lib. 5. cap. 13. Turn about my Beloved] And though thou leave mee for a time (as thou art a God that hidest thy self, Isa. 45.15.) yet never forsake mee, but let thine heart bee ever upon mee, and thine hand ready to help at a dead lift.
Yea bee thou like a Roe or a young Hart] Come sweetly and seasonably to my relief and succour. To set thee a time, were to set the Sun by my Dial. But when thine own time is come,2 Sam. 2.29. their come Lord Jesus, come quickly, bee as nimble as a Roe or young Hart upon the Mountains of Bether, called elsewhere Bithron beyond Jordan: which mountains were much haunted by Hunters. Mountains of division, some render it, and one descants thus: The Spouse of Christ in that heavenly Marriage-Song calleth him a young Hart on the Mountains of Division.D. Hall Epist. 5. dec. 3. Tell mee then whither will you go for truth, if you will allow no truth, but where there is no division?
CHAP. III. Vers. 1. By night on my Bed I sought him whom my soul loveth.]
SHee had not a name good enough for him: shee therefore makes use of this powerful Periphrasis. Before hee had been her Beloved, but now the love of her soul, because now hee had withdrawn himself. It was night with her now; shee walked in darkness, and had no light, as Isa. 50.10. and, as before day break, the darkness is greatest: so was it now with the woful Spouse. Shee was indeed upon her bed of ease, but to her in this case it was a little-ease, a bed of unrest, her soul was tossed and troubled with solitary seeking, longing and looking after him whom her soul loved. By night therefore, or night after night, sundry nights together (as some read it) Shee sought and sought, being constant, instant and indefa [...]igable in the scarch, shee sought him early and earnestly, with utmost attention and affection, with her whole heart and soul, Jer. 29.13. according to the measure of her love to him, which was modus sine modo, as Bernard hath it. Now whatsoever a man loves, that hee desires, and what hee desires, that hee seeks after; especially if hee apprehend some singular worth in it. In Christ are hid all the treasures of wisdome and knowledge, Col. 2.3. Hee is better than Rubias, saith Solomon, and all the things that may bee desired are not to bee compared unto him, Prov. 8.11. Hence the good soul seeks him, as eagerly as the Mammonist seeks silver, the Ambitionist honour, the affamished man bread, the condemned prisoner a pardon, or as one that seeks for a lost Jewel, hee over-looks all till hee hath found it; Christ I must have, saith shee, whatever it cost mee: this gold cannot bee bought too dear. Shee longeth sore, as David did, saying, Oh that one would give mee of the water of the Well of Bethlehem! 1 Chron. 11.17. Oh for a blessed arm-full of the Babe of Bethlehem! such as Simeon once had; Give mee Christ, or else I die. None but Christ, none but Christ. All is but [Page 341] dung and dross to Christ.Phil. 3. God offered Moses an Angel to go along with them in the wilderness: Hee would have no Angel, nor stir a step unless God himself would conduct them. Barak would not march without Deborah; &c.
I found him not] i. e. I had not so full a presence, nor so fast hold of him as I desired, hee had got behinde the wall or the window, as in the former chapter, and (Joseph-like) concealed his love out of increasement of love; as also that hee may stir up strong affections after him in the hearts of his people: for hee well enough knows how to commend his mercies to us, as Laban did his daughter Rachel to Jacob, by holding us off, by suspending us for a season. Even barren Leah, when unloved and unlookt on, becomes fruitful: and the drowsie Spouse, when shee misseth her Beloved, becomes restless till shee have recovered him. In their affliction they will seek mee early, Hos. 5.15. Affliction excites devotion; and makes the Saints seek again with a redoubled diligence, as here. See Psal. 78.34, 35. It fares with the best sometimes, as it did with Saint Paul and his company in the shipwrack, Act. 27.20. when they saw neither Sun nor Stars for divers daies and nights together. In this dismal and disconsolate condition, if they can but cast anchor and pray still for day, Christ will appear (as here, verse 3.) and all shall clear up, the day will dawn, and the day-star appear in their hearts. Mourning lasteth but till morning, Psal. 30. and the vision is yet for an appointed time, but at the end it shall speak and not lye, it will surely come, it will not tarry, Hab. 2.3. But what shall wee do in the mean while, may some say? how shall wee sustain our spirits? sith hope deferred makes the heart sick? Though it tarry, wait for it, saith the Prophet, Have patience, and learn to live by Faith, The just shall live by his Faith, vers. 4. Wee are usually too hasty, and do antedate the promises: neither will any reason satisfie us, unless wee may have all Christs sweetness at once, and at present. Excellent is that discourse that Mr. Bradford the Martyr makes in a consolatory letter to a good woman, that was troubled in conscience. You are not content, saith hee, to kiss Christs feet,Act. and Mon. 1490. with Magdalen, but you would bee kissed even with the kisses of his mouth. You would see his face with Moses, forgetting how hee biddeth to seek his face, Psal. 27. yea and that for ever, Psal. 105. which signifieth no such sight as you desire to see in this present life, which would see God now face to face: whereas hee cannot bee seen but covered under something, yea sometime in that which is clean contrary unto God, as to see his mercy in his anger, &c. How did Job see God, but as yee would say under Satans cloak? &c. You know that Moses when hee went to the Mount to talk with God, hee entred into a dark cloud. And Elias had his face covered when God passed by. Both these dear friends of God heard God, but saw him not. But you would bee preferred before them. See now, my dear heart, how covetous you are. Ah bee thankful, bee thankful! But God bee thanked your covetousness, is Moses covetousness. Well, with him you shall bee satisfied. But when? forsooth when hee shall appear, &c. God would have his people discontentedly contented with what measures of grace and feelings they have attained unto, and to know that Tota vita boni Christiani sanctum desiderium est, Bern. the whole life of a good Christian is an holy desire after more: and that those very pantings, inquietations and unsatisfiablenesses cannot but spring from truth of grace, and some taste of Christ.
Vers. 2. I will rise now and go about the City, &c.] The holy City Jerusalem, whither the Tribes went up, the Tribes of the Lord unto the Testimony of Israel, Psal. 122.4. There was the likeliest place to finde Christ; there his Parents found him once after three daies search (Luk. 2.46.) sitting in the Temple: there hee dwelt amongst men, there hee gave gifts unto men, and there-hence hee went forth abroad the whole world conquering, and to conquer, Rev. 6.2. Here therefore the Spouse seeks him amongst the people of God, and in his Word and Ordinances. Shee knew well that hee fed his flock among those Lillies, used to go down into that his garden of spices, Cant. 6.1, 2. to take a turn amidst those golden Candlesticks, Rev. 1.13. to take a [Page 342] view of his Wedding guests, Mat. 22.11. yea to eat and drink in their presence, and to teach in their streets, Luk. 13.26. Abroad shee gets therefore, and that presently.
I will rise now] Saith shee, lest I lose mine opportunity: for if so, I may seek it with tears, and go without it with sorrow. Men may purpose, promise, and expect a time of healing, and curing, when they shall bee deceived, and finde a time of trouble, Jer. 14.17. Many, I say unto you, shall seek to enter, and shall not bee able, Luk. 13.24. yea they shall go with their flocks; and with their herds, to seek the Lord; but they shall not finde him, hee hath withdrawn himself from them, Hos. 5.6. They came too late belike; they sought not the Lord while hee was to bee found (vel sero, vel certe non serio quaerebant) they called not upon him while hee was near, they stayed till hee was out of call, Prov. 1.28. till hee was resolved to return either no answer at all, or such a sad answer as the Jews had from him, because they stood out their day of grace, Yee shall seek mee, and shall not finde mee: and where I am, thither yee cannot come, John 7.34. And again, I go my way, and yee shall seek mee, and shall dye in your sins, John 8.21. Oh dreadful sentence! The Church her self here, though never so dear to Christ, seems to some to bee guilty of sloth and slackness in seeking after Christ, and doing it in her bed (as loth at first to disease her self) or in holding him while shee had him, if whilst shee was sleeping, hee slipt away from her side. The wise Virgins also were napping and nodding, Mat. 25. and holy Austin confesseth, that hee could not answer that clear text, whereby hee was called out of his sinful course,Confess. lib. 8. cap. 5. Awake thou that sleepest, and stand up from the dead, &c. but onely by that wish of the sluggard, Modo & ecce modo, Sinite paululum, &c. A little more sleeps, a little more slumbers, &c. little and yet sleeps in the plural. Thus Modo & Modo non habent modum, & Sinite paululum ibit in longum, as that Father hath it. Somewhat it was surely that makes the Church resolve, as here, I will rise now, or Let mee rise now; I will stir up the gift of God that is in mee, I will stir up my self to take better hold of Christ. Here is a tacit taxing her self for some former slackness, after her former enjoyments, and familiar entercourse with Christ. Wee are too ready, after wee have run well, to lye down and take cold, which may cause a consumption: to please our selves in unlawful liberties, when wee have pleased the Lord in lawful duties. Hezekiah, after his notable service both of prayer and thanksgiving, fondly over-shoots himself to the Babylonish Embassadors. Jonah after his Embassage faithfully discharged to the Ninivites, breaks forth into anger against the Lord. Peter being commended by Christ for the profession of his Faith,Mat. 16. fell presently so far wide, that hee heard, Get thee behinde mee Satan.
I sought him, but I found him not] For trial and exercise of her faith and constancy. Then shall yee know, if yee follow on to know the Lord, Hos. 6.3. So then shall wee finde, if wee follow on to seek Christ, fetching him out of his hiding-place, as the woman of Canaan did. For hee would have hid himself, saith the Text, but hee could not, For a certain woman, &c. Mark. 7.24, 25. And as shee set him out, so shee followed him close; refusing to bee either said nay, or sit down with silence or sad answers. The like did Jacob, Gen. 32. hee wrestled with might and slight, hee would have a blessing whether God would or no, as wee may say with reverence. Let men go, saith God, No, thou shalt not, saith Jacob. Let mee alone that I may destroy this people, No, [...] Propter improbitatem. by no means, saith Moses. In seeking of Christ, faith is not onely importunate, but even impudent, Luk. 15.8. and threatens Heaven, as Nazianzen said of his sister Gorgonia. If hee have lost his mercy, shee will finde it for him, Isa. 63.15. If hee look strange and stern, shee will both know him, and claim him amidst all his austerities. Vers. 16. Art not thou our Father? Psal. 63.8. If hee bee gone never so far, shee will follow hard after him, so Davids phrase is, even as hard as her old leggs will carry (as Father Latimer said) with Return for thy servants sake. Wee are thine, &c. vers. 17, 19. O Lord (faith [Page 343] the Church in Habakkuk) Art not thou from everlasting, my God, and mine Holy One? It was a bold question; but God assents to it in a gracious answer, ere hee went further. Wee shall not dye, say they abruptly, Hab. 1.12. Nay after two daies (for so long, it may bee, hee will hold us off, to try how wee will hold out seeking) hee will revive us, in the third day hee will raise us up, and wee shall live in his sight, Hos. 6.2. Or if wee should dye in this waiting condition, and in a spiritual desertion, yet wee could not misse of Heaven, because hee hath said, Blessed are all they that wait for him, Isa. 30.18.
Vers. 3. The watchmen that go about the City found mee] i. e. The Angels, (who are Gods watchmen over the world, and are so called somewhere in Scripture) as also, Ministring Spirits, guardians of the Saints, [...]. Dan. 4.10 Ezek. 33.2 &c. But here I conceive are meant either those Princes of the world, strangers to the mystery of Christ, 1 Cor. 2.8. and therefore can tell no tale nor tidings of him. For why, they are of Gallio's Religion, which is no better than a meer irreligion, Act. 18.15. being de regione magis soliciti quam de religione, as one saith: Or else, the Officers and Ministers of the Church, set as Watch-men upon Jerusalems walls, with charge never to hold their peace, day nor night, Isa. 62.6. But they alass prove too too oft blind watch-men, dumb doggs, sleeping, lying down, loving to slumber, Isa. 56.16. And such it seems were these here, by the small directions they gave the Church, or intelligence of her best Beloved. Howbeit, because the Priests lips should preserve knowledge,Heb. 13.1 and they are given for Guides to God, however they prove, shee repairs to them, or rather, lighting upon them, enquires for Christ.
Saw yee him whom my soul loveth?] They that love Christ in sincerity, are apt to imagine that others also do love him no less than they. So much worth they finde in him, that they wonder how any can do otherwise than affect and admire him. This made Mary Magdalen, who loved much, to ask the Gardener (for so shee took him to bee) what hee had done with the Lords body, John 20.15. Whereabout shee thought hee had been as solicitous as her self. So the Church here, Have you seen him? When they perhaps were perfect strangers to him. But bee they as they will, they should have known and loved the Lord Jesus Christ, upon pain of utter cutting off, 1 Cor. 16.22. and whether they do or do not, they shall know that shee loves him; Quis enim celaverit ignem? for who can hide fire in his bosome, or musk in his pocket? The love of Christ cannot possibly bee concealed. A man may as easily hide the wind with his fist, and the ointment of his right hand, which bewrayeth it self, as Solomon speaketh in another case, Prov. 27.16. Hee that beleeves with his heart, will confess with his mouth, Rom. 10.10. Christs true worshippers are marked in their fore-heads, Rev. 7.3. Antichrists limbs receive his mark in their hands, chap. 13.16. which they can cover or discover, as they see occasion. Wee have also many politick Professors amongst us, who for want of true love to Christ, either run away in the plain field, Heb. 10. ult. and so incur the danger of Marshal Law: or else (under a colour of discretion) fall back into the rereward; the battel is sharp, and it is not good to bee too forward. But is this thy love to thy friend, as bee said to Hushai the Archite? Davids Parents and brethren came down to him to the cave of Adullam, though to their great danger, 1 Sam. 22.1. And Basil being blamed for his forwardness to appear for his friend in danger, answered, Ego aliter amare non didici, a friend is made for the day of adversity.
Vers. 4. It was but a little that I passed from them] It is probable, that lighting upon these watch-men, shee promised her self much counsel and comfort from them; but was disappointed. It pleaseth God many times to cross our likeliest projects, that himself alone may bee l [...]aned upon. The poor soul in distress is apt to knock at the creatures door for comfort, to shark abroad, and to look this way and that way, as David did, for help. Yea many use the means as Mediatours, and so fall short of Christ. It is a good [Page 344] Note that one makes upon this Text, that shee was a little past the watchmen;Mr. Dud'y Fenner. which shews, saith hee, that the Lord delaies comfort, to draw his Church thorow all his means, from the lowest to the highest, where shee findeth in short space comfort; but many times not till shee is past: that they might not attribute it to the excellency of the means, but unto God.
Ideo minatur, ut non punia [...]. Chrys. But I found him whom my soul loveth] Christ, as hee therefore threatneth that hee may not bee put to punish, so hee therefore hides himself (otherwhiles) that hee may come in again to his people with more comfort: And his usual time to come in to them, is, when they have well-nigh done looking after him (as hee dealt by those two that were travelling to Emmaus, Luk. 24.13.) when they have hanged up their hopes, and their harps together, and are ready to cast away their confidence, and to leave looking any longer, Luk. 18.8. When the son of man comes (viz. with an answer to his peoples prayers, which they have now even given up for lost labour) shall hee finde Faith upon the earth? i. e. will anybody ever think, that having stayed so long, hee would yet come at last? Christ loves to comfort those that are forsaken of their hopes, and to give a blessing to those times and means, whereof wee despair. The pains cannot bee cast away which wee resolve to lose for Christ.
I held him, and would not let him go] Shee held him with both hands earnestly: for Faith hath two hands, one receiving Christ from God, the other giving the beleever to God. With both shee holds Christ (the King is held in her galleries by the bonds of love, by the cords of kindness, Cant. 7.5. hee is even held prisoner in her company) but especially with the former. Shee holds him, as Jacob did, Gen. 32.26. though with much conflict: the Devil strikes hard at her hand, and would make her loose her hold. Hence Faith is fain to tugg and wrestle, even till it sweat again. And therefore Paul calls it, [...], the difficult work of Faith, 1 Thes. 1.3. because the beleever hath such ado to hold his own. If hee cannot hold with his hands, hee will make use of his teeth (as it is storied of Cynegirus that Noble Athenian, and of our Sir Thomas Challoner, A [...]lian. Camden. in the wars of Charls the fifth) any shift hee will make rather than part with Christ, whom his soul loveth: having fastened on the tree of life, rather than drown, hee is resolved to pull it up by the very roots. Let God fight against him with his own hand, and offer, as it were, to kill him, yet hee will hang on still: hee will trust in an angry God, in a killing God, as Job: and as Jacob, hee will wrestle, and not let go, though alone, and in the night, and upon one leg. Loe this is the Generation of them that seek him, of them that seek thy face: this is Jacob, Psal. 24.6. these bee Israelites indeed, John 1.47.
Until I had brought him into my Mothers house] That is, into my conscience, say some, (where Faith dwelleth, and Christ by faith, Rom. 10.10. Gal. 4.19.) into the Synagogues of the Jews say others, or into the Congregations of the Gentiles. They do best that understand it of the Catholick Church, the supernal Jerusalem, that mother of us all, figured by Sarah, Gal 4.24, 26. where Christ hath most delightful dwelling, a comfortable commoration, and as it were, conjugal cohabitation with his Spouse, chamber-fellowship, Judg. 15.1.
Vers. 5. I charge you, O yee daughters of Jerusalem] As a further fruit of her revived faith, shee renews her contestation, and charge of sanctification of life, such as becometh the Gospel; that Christ whom shee resolves now to retain with her, bee not provoked by sin to leave his people, Numb. 32.15. And in this vehement adjuration, no doubt, saith an Interpreter, but the Church had a special regard to the custome used then, and yet even at this day used amongst us: namely, that songs are sung before the Bride-chamber, and certain noises of Instruments brought to wake the Bride and Bridegroom from sleep. See the Note on chap. 2.7.
Vers. 6. Who is this that cometh out of the wilderness] Who is this, say the Angels, those friends of the Bridegroom (as some will have it) admiring [Page 345] the Churches high expressions, and continual ascensions in her affection to Christ? But I rather think it is the voice of the Bridegroom himself, ravished with the beauty and sweetness of his Spouse, and wondring at his own comeliness put upon her; as well hee may; for quantum mutatur ab illa? Virg. Such a change hee hath wrought in her, as never was known in any. See Ezek. 16.6, 7, 8, &c. Moses married an Ethiopian woman, and could not change her hiew. David married a scornful dame, a mocking Michol, and could not mend her conditions. Jobs wife continued to bee (as it is said of Helena after the Trojan troubles caused by her) [...], the same woman still, no changeling Shee: but the Church, and all her genuine children are strangely altered and metamorphosed (as the Apostles word is, Rom. 12.2.) and this change is not moral, formal, meerly mental, temporal, partial, but spiritual, real, universal, both in respect of subject and object: for it is an intire change of the whole man, from the whole service of Satan, to the living and true God in sincere obedience to the whole Law, the whole course of his life throughout. A change so conspicuous, and so stupendious, that not onely strangers take notice of it, strange at it, 1 Pet. 4.4. and marvel much at the matter, saying, [...]. Who is this? Mat. 21.10. What is come to the man of late, that now it is, Ego non sum? but Christ himself stands wondring at his own work, as hee did once in Nathanael, Behold an Israelite indeed (an Ishmaelite by nature, but an Israelite by grace, as Gether, 1 Chron. 7.17. 2 Sam. 17.3.) John 1.47. and as before that in Araunah, that famous Jebusite, 2 Sam. 24.18. compared with Zach. 9.7.
That cometh out of the wilderness] scil. Of this world, fitly called a wilderness, for the paucity of good people in it (the wilderness of Judea, where John preached was so called, because but thinly inhabited) and plenty of Bears, and Bores, Lions, and Leopards, and other wilde creatures, whereunto wicked men for their savageness are commonly compared in Scripture. This ascending of the Church out of the world, as Israel did out of Egypt, and their orderly marching thorow the wilderness into the promised inheritance, is worthily called a wonderful separation, Exod. 33.16. And as that Angel that appeared to Manoah, by ascending up in the flame of the Altar, is said to do wondrously, Judg. 13.19, 20. So do the Saints by their daily devotions, as so many pillars of smoke, elationibus fumi, aspiring to eternity, and coming up, (as Cornelius his prayers and alms did) for a memorial before God, Act. 10.4. And albeit their best performances are as smoke, black and sooty in regard of infirmities and imperfections, yet they have a principle in them to carry them upward: they have also the High-Priest of the New Testament, not to present them onely, but to perfume and becense them, as it is here, with myrrhe and frankincense, and sweetest powders of the spice-merchant, that is, with the merit and mediation of his own most precious passion, Heb. 9.24. those sweet odours poured as out of Vials, into the prayers of Saints, Rev. 5.8. & 8.4. and so making both them and their services acceptable to his Father. And as hee promised, John 12.32. that being lifted up himself by the cross to the Kingdome, hee would draw all his to him; so wee see it fulfilled in the Saints, those heavenly Eagles, soaring out of sight: lowly in their speeches, lofty in their actions, but especially in their affections carried above all earthly objects, Col. 3.2. and not content till they are gotten home to Heaven; their commoration is here, their conversation above. These heavenly Stars, though seen sometimes in a puddle, though they reflect there, yet they have their situation in Heaven. These birds of Paradise, though they may touch happily upon earth, yet they are mostly upon the wing, and those outward comforts and creatures are to them but scalae & alae, wings and wind in their wings, Zeph. 5.9. to carry them upward. Let shallow men wonder at worldly things, as the Disciples did at the huge and fair stones of the Temple, Mat. 24. let them bee nailed fast to the earth, as Sisera was by Jael, let them ever bow down-ward, as that woman in the Gospel that had a spirit of infirmity, let them grovel and go upon their bellies, and feed upon earth, [Page 346] as the Serpent, Gen. 3. The Saints are of another alloy: their civil conversation is in Heaven, [...]. Phil. 3.20. their politick bent, aim and fetch is for Heaven: They are immortalitatis candidati, as the Ancients called Henock and Elias, they do paradisum mente deambulare, as Hierome bids the young Hermite, take a turn ever and anon in paradise: and, after some serious thoughts of that blessed place, they break out, as Monica, Austins Mother did, into a Quid hic facio? What make I here? why hasten I not home to mine own Country? They send up many pious ejaculations, many holy sallies, and as it were egressions of soul, many an humble, joyful and thankful heart to God. Mittunt preces & lachrymas cordis legatos, as hee saith, pillars of prayers, vollyes of hearty wishes they send up continually; laying up treasure in Heaven, and thinking long of the time or ere they get thither.
Vers. 7. Behold his bed which is Solomons, &c.] Or behold, the bed of Solomon, (as the Greek, explaining the Hebrew, hath it) Solomon was a famous figure of Christ: of his bed wee read nothing, but may well conceive, it was (as every thing else about him) stately and costly: And thereby is meant here Heaven, say some, whither the Church is brought in ascending in the precedent verse: and by the valiant Warders they understand the Angels, those Mighties, Psal. 103.20. But because they are said to bee valiant men of Israel, I rather assent to those that think the godly Ministers are here meant by the Mighties, and the Church, by Christs bed, where hee reposeth and resteth in his love, Zeph. 3.17. lodging betwixt her breasts, Cant. 1.13. There is nothing more sure, than that the blessed Angels do watch over the Church. What a guard by them had Jacob at Mehanaim, Gen. 32.1, 2 where they made a lane for him (as the word imports) to provide for his safety? the like wee may say of Elisha at Dothan, and divers others. I doubt not, (saith one) but as the Angels waited at Christs sepulchre, so for his sake they watch also over our graves, called our beds, Isa. 57.2. Howbeit here, understand wee it of the Ministers of the word, that watch for mens souls, and are frequently called watch-men. Sixty of them they are said to bee, because a great number, as the Levites were scattered up and down the Tribes of Israel (as salt is strawed thick upon flesh to keep it from putrefying. Yee are the salt of the Earth, Mat. 5. &c.) And valiant they are said to bee: for valour and courage invincible is necessary to a Minister, who shall bee sure to bee put hard to it; and therefore had need to bee (as Athanasius was) an Adamant for his resolute stout carriage; and to partake with the Diamond in the High-Priests breast-plate for hardness and hardiness in standing to and for the truth. Israelites also they ought to bee; Jews inwardly, not scoffing Ishmaelites, prophane Edomites, false Philistins, but the valiants of Israel, such as Davids band of Worthies was, 1 Chron. 11, & 12. faithful and godly patterns of piety, such as will take heed to themselves, and to the flock, waiting upon the Lords work, and watching for mens souls, as they that must give account, &c. Heb. 13.17. It is a great matter to bee of Christs life-guard. Remember what David said of Abner, 1 Sam. 26.15.
Vers. 8. They all hold swords, being expert in war] They not onely bear arms,Judg. 8.20 [...]. Plutarch. but can handle them. Young Jether wore a sword, but hee durst not draw it, or strike with it, when hee should have killed Zeba, and Zalmunna. Themistocles said of the Eretrians, a cowardly people, that they were like the Sword-fish, which hath a sword indeed, but wants an heart. Such white-livered souldiers, such faint-hearted sword-men our Solomon hath no need of: Our Gideon will not employ them so far as to break a pitcher, or to bear a torch.Judg. 7. The fearful and unbeleeving shall never set foot in his Kingdome, much less bee Esquires of his body; those in that Office must hold fast the faithful word (that sword of the Spirit, that two-edged sword) far beyond that of Goliah (and yet David said, there was none to that) that they may bee able and apt by sound doctrines, both to exhort the tractable, and to convince the gainsayer, Tit. 1.9. Those that either cannot, or will not do thus, are no way fit [Page 347] to bee of Christs guard, because they are more likely to betray him into the hands of his enemies, than to defend him from them; to act a Judas his part, than a Peters, who manfully cut off Malchus his ear, and chose rather to be held temerarious, than timorous. Jeremy complains of the Pastours of his time,Jer. 9.3. that they were not valiant for the truth, they had no spiritual metal in them: but as Harts and Stags have great horns and strength, but want courage: so it was with these. St. Austin professeth this was it that heartened him, and made him to triumph in his former Manichism, that hee met with feeble Opponents, and such as his nimble wit was easily able to overturn. If gainsayers bee not powerfully convinced, how will they set up their crests,Haeretici argumentis lapidandi. Hilar. and cry, victoria? If they bee not stoned with Arguments, how will they start up, and outstare the truth? There must bee therefore skill and will in all her Champions. They must also every man have his sword upon his thigh, and bee ready for an assault. Seneca reports of Caesar, that hee had quickly sheathed his sword, but never laid it off. And Suetonius tells us,Scilicet ut paratum & intentum momentis omnibus, &c. that hee would never fore-acquaint his souldiers of any set time of removal or onset, that hee might never finde them unready. Christ expects the like care and courage in his Ministers, lest the Proverb bee verified on them, Ungirt, unblest.
And because of fears in the night] Lest evil should befall Solomon, as it did Ishbosheth, who was slain upon his bed by the sons of Rimmon: lest deeds of darkness bee done in a Land of light, and whilst the watch-men slack their duty, the Rulers of the darkness of this world break in and play their pranks. Whilst men slept, tares were sown by the evil man, Mat. 13.
Vers. 9. King Solomon made himself a Charriot] Hic locus lubricus est & difficilis. This is an hard Text, saith one. It had been easier (perhaps) if Commentatours had not made it so hard. The word rendred Charriot, is by others rendred a Bride-chamber, a Bed, a Throne, a Palace. [...]. The Hebew word is found in this place onely: it hath the name of fairness and fruitfulness. Rabbi Solomon saith it is, Thalamus honorificus, a bed-chamber of honour, whereby wee are to understand again the Church, as wee did by bed in the former verse. Shee is oft compared to an house, here to a Bride-chamber, and Solomons Bride-chamber, which must needs bee supposed very trimme, and set forth to the best. It is further set forth here by the causes; efficient, Solomon himself; Material, Cedar, Silver, Gold, &c. Formal, payed with love; Final, for himself first, and then, for the daughters of Jerusalem. First, Solomon himself made it, though a King. Stupenda sane dignatio, a wonderful condescension. The Church is Christs own workmanship, his artificial facture, [...]. or creature (as the Greek word signifieth, Ephes. 2.10.) that Master-peece of his architecture, wherein hee hath shewed singular skill, by erecting that glorious fabrick of the New Man, that New Heaven, and New Earth wherein dwelleth Righteousness, 2 Pet. 3.13. For hee planteth the Heavens, and layeth the foundations of the Earth, that hee may say to Zion, Thou art my people, that hee may rejoyce in the habitable part of Gods Earth, Prov. 8.31. that hee may say, I will dwell in them, and walk in them, and I will bee their God, and they shall bee my people, 1 Cor. 6.16. Christ wrought the Centurions faith, as God, hee wondred at it, as man. God wrought, and man marvelled, hee did both, to teach us where to bestow our wonder. Paul praies for his Ephesians, that their eyes might bee enlightened to see the power that wrought in them, Chap. 1.18.
Of the Wood of Lebanon] See the Note on chap. 1.17. The Saints are the Churches materials, Rom. 1.7. 1 Cor. 1.2. The precious sons of Zion, are comparable to fine gold, Lam. 4.2. Her Nazarites are purer than Snow, whiter than Milk, more ruddy than Rubies, their polishing is of Saphire, vers. 7. And yet Bellarmine is not ashamed to say,Lib. 3. cap. 2. de Eccles. militante. Nos etiamsi credimus in Ecclesia inveniri omnes virtutes, &c. Although wee doubt not but that all virtues are found in the Church: yet that a man may bee absolutely called a Member of that true Church spoken of in Scripture; we hold not that any inward virtue is required, [Page 348] but onely an external profession of the Faith, and participation of the Sacraments.Cameron de Eccles. pag. 167. Belle hoc convenit Ecclesiae Romanae, saith a learned man. This description sutes very well with the Church of Rome. For certainly if there bee any virtuous persons in that Church, id eis convenit per accidens, it is by meer accident, and not as they are in that Church, but as they dissent from it: like as Cicero saith wittily of the Epicureans, that if any were good amongst them, it was meerly from the goodness of their nature, for they taught and thought otherwise. And as Peter Moulin said of many of the Priests of France, that they were for their loyalty not beholding to the Maxims of Italy, and yet Bellarmine hath the face to say,De notis Eccles. l. 4. c. 13 Sunt quidem in Ecclesia Catholica plurimi mali, sed ex haeriticis nullus est bonus. Among Papists there are many bad men, but among Protestants, not one good man is to bee found.
Vers. 10. Hee made the pillars thereof] i. e. The faithful Ministers, called Pillars, Gal. 2.9. and that (Atlas-like) bear up the pillars of it, Psalm 75.3. Those that offer violence to such, Sampson-like, they lay hands upon the pillars to pluck the house upon their own heads. Yea they attempt to pull Stars out of Christs hand, Revelations 1. which they will finde a work not feisable.
Of silver] For the purity of matter, and clearness of sound: for their beauty, stability, and incorruption. Let Ministers hereby learn, how they ought to behave themselves in the house of God, which is the Church of the living God, the pillar and ground of truth, 1 Tim. 3.15.
The bottom thereof of gold] Understand it either of Gods Word, which is compared to the finest gold, or of that precious grace of Faith the root of all the rest: whence it is laid by St. Peter, as the bottom and basis, the foundation and fountain of all the following graces, 2 Epist. 1.5. Add to your Faith, virtue, and to virtue knowledge, &c. they are all in Faith radically: every grace is but Faith exercised: Hence wee read of the joy of Faith, the obedience of Faith, the righteousness of Faith, &c. Shee is the Mother-grace, the womb wherein all the graces are conceived: Hence the bottom of Christs fruitful bed, the pavement of his glorious Bride-chamber the Church, is here said to bee of gold, that is, of Faith, which is called gold, Rev. 3.17. compared with 1 Pet. 1.7. that the tryal of your Faith (or your well-tryed Faith, for it seems to bee an Hebraism) being much more precious than that of gold, &c. And here,Bern. Melius est pallens aurum quam fulgens aurichalcum, gold though paler, is better than glittering copper.Splendida peccata. The Faith of Gods Elect is far more precious than the shining sins of the beautiful abominations of meer Moralists. Suppose a simple man should get a stone, and strike fire with it, and thence conclude it a precious stone. Why, every flint or ordinary stone will do that. So to think one hath this golden grace of Faith, because hee can bee sober, just, chast, liberal, &c. Why, ordinary Heathens can do this. True gold will comfort the fainting heart, which Alchymy gold will not. Think the same of Faith.
The covering of it of Purple] I am of their mind, that expound it of Christs blood, wherewith, as with a Canopy, or a kinde of Heaven over head, the Church is covered and cured, Rev. 5.16. & 7.14. Rom. 6.3, 4. Purple was a rich and dear commodity amongst them; see Prov. 31.22. & 7.5. Mark 15.17. Luk. 16.19. The precious blood of Christ is worthily preferred before gold and silver, 1 Pet. 1.18, 19.
The midst thereof being paved with love] For Christ loved us, and washed us with his blood, Rev. 1.5. Hee also fills his faithful people with the sense of his love, who therefore cannot but finde a great deal of pleasure in the waies of God, because therein they let out their souls into God, and taste of his unspeakable sweetness, they cannot also but reciprocate and love his love. So the bottom, the top, and the middle of this reposing place are answerable to those three Cardinal graces, faith, hope and love, 1 Cor. 13.
For the daughters of Jerusalem] This Charret or Bridal-bed hee made for himself, hee made it also for the daughters of Jerusalem: for all his is theirs; [Page 349] Union being the ground of Communion. As wee must do all for Christ (according to that, Quicquid agas propter Deum agas, and again, Propter te Domine, propter te; choice and excellent Spirits are more taken up with what they shall do for God, than what they shall receive from God) so Christ doth all for us, and seeks how to seal up his dearest love to us in all his actions and atchievements. ‘Christs death and bloodshed (saith Mr. Bradford) is the great Seal of England, yea of all the world, for the confirmation of all Patents and Perpetuities of the everlasting life, whereunto hee hath called us. —This death of Christ therefore look on as the very pledge of Gods love toward thee, &c. See, Gods hands are nailed, they cannot strike thee;Serm. of Repent. 63 his feet also, hee cannot run from thee. His arms are wide open to embrace thee, his head hangs down to kiss thee; his very heart is open, so that therein look, nay even spy, and thou shalt see nothing therein but love, love, love to thee. Hide thee therefore, lay thine head there with the Beloved Disciple, joyn thee to Christs Charret, as Philip did to the noble Eunuchs. This is the cleft of the Rock wherein Elias stood. This is for all aking heads a pillow of Down, &c.’
Vers. 11. Go forth, O yee Daughters of Zion] i.e. All yee faithful souls which follow the Lord Christ, the Lamb that stands upon Mount Zion, Rev. 14.1, 4. Yee shall not need to go far (and yet far yee would go, I dare say, to see such a gallant sight as King Solomon in his Royalty: the Queen of Sheba did) behold hee is at hand, Tell yee the Daughters of Zion, behold thy King cometh, &c. Mat. 21.5. Go forth therefore, forth of your selves, forth from your friends, means, all, as Abraham did, and the holy Apostles, Confessours, and Martyrs, and as the Church is bid to do, Psal. 45.10. forget also thine own people, and thy Fathers house. Good Nazianzen was glad that hee had something of value (to wit, his Athenian learning) to part with for Christ. Horreo quicquid de meo est, ut meus sim, saith Bernard. Hee that will come to mee, must go utterly out of himself, saith our Saviour. All Saint Pauls care was, that hee might bee sound in Christ, but lost in himself.Epist. ad Gabr. Vydym. Ambula in timore & contemptu tui, & ora Christum, ut ipse tua omnia faciat, & tu nihil facias, sed sis sabbatum Christi, saith Luther, walk in the fear and contempt of thy self, and rest thy spirit in Christ; this is to go forth to see King Solomon crowned, yea this is to set the Crown upon Christs head.Camd. Elisab. Anno 1585. When Queen Elizabeth undertook the protection of the Netherlands against the Spaniard, all Princes admired her fortitude: and the King of Sweden, said that shee had now taken the Diadem from her own Head, and set it upon the doubtful chance of war. Hee that forsakes all for Christ, and puts himself by Faith under his protection, submitting to the Scepter of his Kingdome, and sending a Lamb to this Ruler of the Land, Isa. 16.1. in token of homage and fealty, his eyes shall see the King in his beauty; and instead of a Vivat Rex, hee shall break forth into this glorious acclamation, The Lord is our Judge, the Lord is our Law-giver, the Lord is our King, and hee will save us, Isa. 33.17.22. It was St. Augustines wish, that hee might see Romam in flore, Paulum in ore, & Christum in corpore, Rome, as of old, flourishing, Paul, as hee did once, preaching, and Christ, as in the daies of his flesh, going up and down doing good. There are that hold, that by Solomon crowned here is meant Christ incarnated, taking flesh, as a Crown, of his Mother Mary: and that this was the day of his Espousals, when the Word was made flesh, and the day of the gladness of his heart, when hee rejoyced in the habitable part of Gods Earth, (that is, in the humane Nature, wherein the fulnesse of the Godhead dwelt bodily) and his delights were with the sonnes of men, Proverbs 8.31. Some understand it of the Crown of Thorns set upon him by his Mother the Synagogue. Others the Resurrection,Phil. 2.9. and that Name above all Names that hee gat by his Death. I am of Mercers mind, who expounds it of that glory that Christ hath when hee is preached up as the sole and absolute Saviour, and so beleeved on in the world,1 Tim. 3.16. that the obedience of Faith is yeelded unto him. When Faith and Obedience make a perfect pair of [Page 350] Compasses, then Christs head is compassed with a Crown. Faith as the one foot is pitcht upon the Crown of Christs head, whiles Obedience as the other walks about in a perfect circle of good duties, whereby hee is made glad, Psal. 45.8.
CHAP. IV. Vers. 1. Behold thou art fair, my Love, behold thou art fair.]
THou art, thou art, and I am much taken with it, so that I cannot but set an Ecce admirantis upon it, I am so rapt and ravished: yea I would that others also should behold it, and bee enamoured with it. As the Church called upon her Daughters of Zion, in the last verse of the former chapter, to go forth and see her Bridegroom in all his bravery, and to help to crown him:Ezek. 16.14 so here interchangeably, Christ calls upon all sorts to contemplate his beautiful Bride in all the comeliness that hee hath put upon her, and that Crown of twelve Stars that hee hath set upon her head, Rev. 12.1. so that in every thing shee is enriched by him, and cometh behind in no gift, 1 Cor. 1.5, 7.
Thou hast Doves eyes] Particularly Christ commendeth her eyes, hair, teeth, lips, temples, neck and breasts. Hee that would praise another, is careful to take in whatsoever of him may bee thought praise-worthy. Christ onely is able to give his Church her due commendation; because hee onely knows all men; And needeth not that any should testifie of man, for hee knoweth what is in man, John 2.24, 25. All others that shall undertake such a business, had need say as Mr. Bradford the Martyr saith of that Peerless King Edward the Sixth.Serm. of Repent. 37 So many things are to bee spoken in commendation of Gods graces in this childe (who yet was but one of those many that make up the Church, but yet such an one, that as hee was the chifest, so I think the holiest and godliest in the Realm of England, Pictores pulchram absolutamque faciem raro nisi in pejus effingunt. saith the same blessed Bradford,) that as Salust writeth of Carthage, I had rather speak nothing, than too little, in that too much is too little. An exact face (saith Pliny) is seldome drawn but with great disadvantage: how much more when a bungler hath it in hand? In which regard Alexander the Great forbade his pourtraiture to bee painted by any other than Apelles, or to bee carved by any other but Lysippus, men famous in those faculties. Behold here one that goes far beyond them both, (the greatest Artisan in the world) pensilling out to the life, and setting forth a complete Character of his dearest Spouse, whom hee had in his heart to dye, Exod. 28.29 2 Cor. 7.3 2 Cor. 11. and to live with, as the High-Priest had the twelve Tribes, and St. Paul his Corinthians, though the more hee loved, the less hee was beloved. But to come to her particular praises, Thou hast Doves eyes, that is, fair, full, clear, chast. See the Note on chap. 1.15. Eyes the true Church hath, and those both opened and enlightened, Act. 26.18. Shee cries not up ignorance as the Mother of Devotion, neither doth shee send forth blind guides, to require blind obedience, as the Popish Padres do with their novices; to put out the eyes of those poor mis-lead and muzzled Ignoramusses, and to lead them blind-fold into the midst of their deadly enemies, as Elisha did the Syrians into Samaria. The Church here described, hath (as Solomons wise man) her eyes in her head: yea, shee hath two eyes, when the rest of the world hath but one, (as the Chinois vainly brag of themselves) a praise proper to the Church of Christ,Description of the world, chap. of China. Shee lifteth not up her eyes unto Idols, Ezek. 18.6. but to the Holy One of Israel, Isa. 17.7. her eyes are Doves eyes. Every childe of Christs Church hath a spiritual eye-sight, an insight into the Mystery of Christ, communication of Christs secrets, the mind of Christ, 1 Cor. 2.15. Shee hath no blind children: for though born blind, yet Christ hath anointed them with his eye-salve, Rev. 3.18. and given both light and sight. But by eyes here wee are chiefly to understand Pastours and Ministers, those Seers (as they were called of old, [Page 351] 1 Sam. 9.9.) those lights of the world,John 5. Mat. 5.14, 15, 16. burning and shining lights, as the Baptist was called, whose Office is to bee to Gods people, instead of eyes, Numb. 10.31. and to open the eyes of the blind, to turn them from darkness to light, and from the power of Satan to God, &c. Act. 26.18. And these are to have Doves eyes, seeking to present unto Christ every man chast and pure in the simplicity of the Gospel, 2 Cor. 11.2, 3.
Within thy locks] Seemly tied up and covered (as the word imports) without pride or affectation, not laid out, as the manner is, of vain and unshame-faced women, but thick, fair, and modestly made up: to shew the Churches modesty and humility, which is the knot of every virtue, [...]. and ornament of every grace, as St. Peters word holds it forth, 1 Pet. 5.5.
Their hair is as a flock of Goats, &c.] They are fat and well-liking; and so their hair lay smooth, slick, and shining: By the Churches hair here, may bee meant the community of true Christians, that, being as the hair innumerable, do adhere to Christ, as to their head; and have a promise that not one hair of that sacred head shall fall to the ground: and that if any son of Belial shall offer to shear or shave them,2 Sam. 10. hee shall answer it as dearly as the Ammonites did the like abuse done to Davids Embassadours.
Vers. 2. Thy teeth are like a flock of sheep, &c.] Handsome teeth set forth a woman very well: and they are then held handsome, when they are 1. Even and well matcht; 2. Fair and white; 3. Thick and full. All this wee have here daintily set forth in an allegory. And by teeth the Chaldee Paraphrast will have meant (and I dissent not) the Priests and Levites of the Law, the Pastours and Preachers, think I, of the Church: who as they must bee eyes to see, so they must bee teeth in another regard, viz. 1. To chew, 2. To bite. First, they must champ and chew the childrens meat for them as good Nurses: such as Paul was, 1 Thes. 2.7. and before him, Isaiah, chap. 28.9. Whom shall hee teach knowledge, and whom shall hee make to understand? Not the wise and prudent, not conceited persons, that make Divinity onely a matter of discourse, or come to hear, onely to exercise their Criticks, and to sit as Judges, on their Ministers gifts: But such as are weaned from the Milk, and drawn from the Breasts. And how will hee do to deal with such, and to divide the word aright to them? Hee will praemansum cibum in os indere, [...]. 2 Tim. 2.25 mollifie their harder meat for them, that it hurt not the tender toothless gumms of these weanlings, weaklings. Precept, saith hee, shall bee upon Precept, Precept upon Precept, line upon line, line upon line, here a little, and there a little. They shall have it as they can take it, neither will hee put that upon them, that is not fit for them. They shall have Milk, and not strong meat, or if they have, it shall bee ready chewed for them. Our Saviour spake, as the people could hear, and not as hee could have spoken.Mark 4.33 If wee have spoken to you (saith hee) of earthly things, (that is, of spiritual matters under earthly similitudes borrowed from wind, water, &c.) and yee beleeve not, how shall yee beleeve, John 3.12. if I tell you of heavenly things? that is, of more sublime matters and mysteries of eternal life: Ministers must stoop to their hearers capacities, and not bee up in their Altitudes; or deliver their discourses in an high language, in a Roman English, &c. For what is that but to beat the air, to lose their labour, and to bee as Barbarians to their hearers, &c? Non oratorum filii sumus, sed piscatorum: nec verborum [...], sed Spiritus [...], said that great Divine to Libanius the Rhetorician. Wee are not Oratours, but Preachers: neither come wee with excellency of words, but with evidence of the Spirit, and of power, and by manifestation of the Truth, commending our selves to every mans conscience in the sight of God, 1 Cor. 2.4. 2 Cor. 4.2. This is preaching: the Art whereof plus operis habet quam ostentationis (as Quintillian saith of the Art of Grammar) is not a matter of shew, but of service: And to the ears of that which St. Peter calls the hidden-man of the heart, the plain song alwaies makes the best musick.
But (secondly) As Ministers must masticate the childrens meat, [...]. Cuttingly. and make it fit for their eating, so they are bound to bite, that is, to rebuke sharply those [Page 352] that are unsound in their Faith, or enormous in their practice, Tit. 1.13. to gore their very souls with smarting pain, and to sting their consciences to the quick, with the forked arrows of biting reproofs, and unquestionable convictions. Thine arrows art sharp in the hearts of the Kings enemies, whereby the people fall under thee, Psal. 45.5. Ministers must not onely whet their teeth against the wicked (as Boars do their tusks when provoked) but set their teeth in the sides of those Boars that root up the Vineyard, and those Foxes that destroy the Grapes. Thus the antient Prophets prickt and peirced the hearts of their hearers: so did the holy Apostles, St. Peter for instance, Act. 2. hee so handled the matter, [...]. that they were punctually prickt at heart, Act. 2.37. they felt the nails wherewith they had crucified Christ, sticking fast in their own spirits, and driven home to the head by that Master of the Assembly, Eccles. 12.11. Penitency and pain are words of one derivation, and are very near of kin. Hardly will men bee made to repent, till toucht to the quick, till the Preacher do mordaci radere vero, Horat. deal plainly and roundly with them, stab them to the heart with the menaces of the Law, and lay them for dead at Christs feet, that hee may revive them, as the Pellican doth her young ones with her blood.O [...]iand. hist. Eccles. Cent. 5. l. 1. c. 6. It is said of Chrysostome, that hee took the same liberty to cry down sin, that men did to commit it. Of Mr. Bradford, that as hee did earnestly perswade to a godly life, and sweetly preach Christ crucified, so hee did sharply reprove sin, and zealously impugn errours. Of Mr. Perkins, that [...]ee came so close in his Applications, that hee was able almost to make his hearers hearts fall down, and their hairs to stand upright. This was preaching indeed, preaching in the life of it. I know well, that most men are sick of a Noli me tangere, and are apt to hate him that reproveth in the gate. As loth they are to bee searched, as Rachel, when shee sate upon the Idols; to have their lusts mortified, as David was to have Absalom executed: Handle him gently, for my sake, &c. Cannot Preachers meddle onely with toothless truths, say they, as Balak bade Balaam neither curse, nor bless at all. But why hath Christ given his Ministers teeth, but to bite and bee bitter against sin and wickedness? personal invectives indeed proceeding from private grudge hee allows not. Spiritus Christi nec mendax, noc mordax. The Rule here is, ‘Parcere nominibus, dicere de vitiis.’
Of Erasmus it is said, that hee was Mente & dente potens, sharp with discretion. Every Minister should bee so: and his Doctrine should distill as hony, as the property whereof is to purge wounds, but to bite Ulcers, it causeth pain to exulcerate parts, [...]. Alex. Aphrod. Probl. though of it self sweet and medicinable.
That are even shorn] The commendations of a set of teeth, whereof before. 1. Even they must bee and well matcht: so should Ministers bee like-minded, having the same love, being of one accord, and of one mind, Phil. 2.2. 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. [Page 353] 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, [Page 354] 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, 15, 16.
All weapons of mighty men] Meet for such, and not for mean men: and all to bee fetcht out of the Armoury of the Scriptures, by our Saviours own example, Mat. 4.4. The Word of God hath a Power in it to quail and quell all our spiritual enemies, far better than that wooden dagger, that leaden sword of the Papists, their holy waters, crossings, Medals, Reliques, &c. This the Devil knows, and therefore sets his Antichristian instruments on work, to take away this Armoury from the common people (as the Philistims took away all weapons from the Israelites) and to give this wicked advice (as Bristow did) to get Hereticks out of their weak and false Tower of holy Scriptures, Motive. 48. into the plain field of Councils and Fathers, &c. Which if they should do, as wee trust they never shall,Whitak. in Campian. yet wee dare bee bold to say with learned Whitaker, Patres in maximis sunt nostri, in multis varii, in minimis vestri: The Fathers in most material points are for us, and not them. As for the Papists, wee know how disdainfully they reject the Fathers,De Christo, lib. 1. cap. 9. when they make against them. Bellarmine saith, to Irenaeus, Tertullian, Eusebius and Luther, I answer, Omnes manifesti haretici sunt, They are all manifest Hereticks. When any thing in Gregory or other Antients pleaseth them not, the Gloss upon that saith, Hoc non credo, or sets Palea upon it, or Hoc antiquum est, and happened in illo tempore. And Cornelius Mus, on Rom. 3. speaks out the sense of the whole rabble of them, Plus uni Pontifici crederem, quam mille Augustinis, I would sooner beleeve one Pope,Quaest. An Papa sit sup. concil. than a thousand Augustines. How much better that learned Picus Mirandula (a Papist too) Simplici potius rustico & infanti & aniculae magis quam Pontifici Maximo & mill [...] Episcopis credendum est, si isti contra Evangelium, il [...]i pro Evangelio faciant, wee should sooner and rather beleeve a plain Country-man, an infant, or an old wife, than the Pope, and a thousand Bishops, if the former speak or do according to the Scripture, the latter against it. And what a strong neck had Luther, scorning to stoop to Antichrists yoke, when hee professeth, that if the Pope (as Pope) should command him to receive the communion in both kinds, hee would but receive in one kind (though hee were otherwise very earnest to have it administred in both, according to the Gospel) lest hee should seem to receive the mark of the beast?
Vers. 5. Thy two Breasts are like two young Roes, &c.] From the neck hee descendeth to the breasts: and by these descriptions of beauty in all parts (for the rest are to bee understood, though not here specified) is signified, that the Spirit of Regeneration worketh upon the whole man in all manner of virtue. Holiness in the heart, as the Candle in the Lanthorn, appears in the body,1 Thes. 5.23. and every member thereof. Spirit, soul and body are sanctified throughout: like as the most holy place, the Sanctuary, and the outer Court of Solomons Temple were filled with the cloud. The Churches breasts here are said [Page 355] to bee fair, full, and equally matcht. Hereby some understand the two Testaments, those breasts of consolation, Isa. 66.11. fair and full strutting with sincere milk, that her children may all suck and bee satisfied, viz. batten, grow up and increase with the increase of God, to a full stature in Christ, 1 Pet. 2.2. These breasts are also suitable and equal, as twins: the two Testaments are so in sundry respects. For as the Old Testament hath four sorts of Books, viz. Legal, Historical, Sapiential, Prophetical, so hath the New in a due proportion. Answerable to the Legal are the Evangelical, to the Historical are the Acts of the Apostles, to the Sapiential or Dogmatical are the Epistles (wherein, as St. Paul principally presseth Faith, so St. Peter Hope, and St. John Charity) and to the Prophetical, Apocalyps, ut sic mira sit conformitas, (saith Bonaventure) non solum in continentia sensuum, sed in quadriformitate partium, so that there is a wondrous conformity of one Testament to another, not onely in the sameness of sense, but in the quadriformity also of parts. And this was mystically set forth, saith hee, by Ezekiel in his Vision of the wheel with four faces, and this wheel within a wheel, implying the Old Testament in the New, and the New Testament in the Old.
Vers. 6. Until the day break, and the shadows flee away] i. e. Till that last and great day of the Lord dawn, that day of refreshing,Bemicha [...]a, Isa. 35.10. Act. 3.19. that day of Consolation, as the Syriack hath it, John 11.24. When everlasting joy shall bee upon the heads of all beleevers; they shall obtain joy and gladness, and sorrow and sighing shall flee away. Till that blessed time Christ (in answer to his Spouses request, chap. 2.17.) promiseth to get him to the mountains of myrrhe, that is, not to Heaven (as some sense it) but to his Church Militant, frequently called Gods Holy Mountain, and here Mountains of Myrrhe, and Hills of Incense] as in allusion to Mount Moriah, whereon the Temple was builded, so especially in reference to the prayers and good works of the Saints, those Evangelical Sacrifices wherewith God is well pleased. Some there are, that comparing this with chap. 2.17. make these to bee the Churches words: that as there shee requested speedy help of Christ in the time of her sorrow; so here in like temptation shee fleeth for refuge to the mount of myrrhe, and hell of frankincense, to the holy Ordinances where shee hopeth for comfort.
Vers. 7. Thou art all fair my Love] Christ having graciously answered his Spouses Petition with a Promise of his gracious presence with her, and providence over her, proceeds in her commendation. A perfection of parts hee here grants her (though not of degrees) a comparative perfection also in regard of the wicked, whose spot is not the spot of his children, Deut. 31.5. Hee calls her his Spouse in the next verse:Calab of Calol to profit. the Hebrew word imports that being dressed in all her Bride attire, shee is all fair, and hath perfection of beauty, Jer. 2.32. and is all glorious within and without, not having spot, wrinckle, or any such thing but holy and spotless, Ephes. 5.26, 27. Fair hee called her before, vers. 1. but now
All fair] And therefore the fairest among women, a meet Mate for him who is fairer than all the children of men, Psal. 45.2. Not but that shee hath whiles here, her infirmities and deformities, as the Moon hath her blots and blemishes: but these are ut naevi in vultu Veneris, these serve as foils to set off her superexcellent beauty, or rather the superaboundant grace of Christ, who seeth no sin in Jacob; that is, imputeth none: but freely accepteth of his own work in his people, and sweetly passeth by whatsoever is amiss in them: Perfection is that they breathe after, and that which is already begun in them: they have the first-fruits of the Spirit, and all their strife is to attain to the Resurrection of the dead, that is, to that perfection of holiness that accompanieth the State of the Resurrection, Phil. 3.11.
There is no spot in thee] i. e. None in mine account, none such as the wicked are full of, Deut. 32.5. (See the Note there) no Leopard spots that cannot bee washed away with any water.Eubhorm. James 3 Faults will escape the best man betwixt his fingers: Nimis Angusta res est nusquam errare: In many things wee offend all: [Page 356] But as David saw nothing in lame Mephibosheth, but what was lovely, because hee saw in him the features of his friend Jonathan; so God beholding his offending people in the face of his Son, takes no notice of any thing amiss in them; they are, as that tree of Paradise, Gen. 3. fair to his eye, and pleasant to his palat: or as Absalom, in whom there was no blemish, from head to foot: so are they irreprehensible, and without blemish before the Throne of God, Rev. 14.5.
Vers. 8. Come with mee from Lebanon, &c.] Or, Thou shalt come with mee, &c. by way of promise. And it is doubled for more certainty, q. d. Nothing shall hinder thee, but thou shalt indeed come with mee, and enjoy my continual presence. This shee had begged hard for, in the former chapters, and this shee is now sweetly assured of, with a new largesse of love sealed up in the kindest compellation, Spouse: which signifieth the wife married, and already joyned to her husband. Yea in the next verse hee calleth her both Sister and Spouse. The nearest affinity is Spouse, and the nearest consanguinity Sister. Thus Christ is better to his people than their prayers, better than their hopes. Hezekiah asked one life, God gave him two; adding fifteen years to his daies.Psal. 21.4 John 16.24 David asked life, and God gave him life for ever and ever. Hitherto yee have asked mee nothing, saith Christ: that is, nothing to what I am ready to give you. Hee stands disposed to his suiters, as Naaman did toward Gehezi, 2 King. 5. Gehezi asked but one talent: nay take two, saith Naaman: one is too little, take two. And hee pressed him, and heaped them upon him.2 King. 4 God deals with his servants, as the Prophet did with that widow, when hee bade her borrow vessels, and the cruse never ceased running till there was no room. Or as hee dealt with the Shunamite in the same chapter: when hee bade her ask what shee needed, and shee found not any thing to request at his hands, hee sends for her again, and makes her a free promise of that which shee most wanted and desired, and tells her that God would give her a Son.
From Lebanon, Look from the top of Amana] Or Abanah, as the River running under it was called,Strabo, lib. 14 2 King. 5.12. And Strabo saith, that it was a Mountain forcibly possessed by many tyrants. Of Shenir and Hermon, see Deut. 3.9. These all were haunted with wilde beasts, even Lebanon also, 2 King. 14.9. though otherwise a pleasant and plentiful place, Deut. 3.25. Hereby is signified, that the Lord Christ from all parts will call and collect unto himself a people: and although hee finde them Lions and Leopards, (as here) untameable and untractable, hee will soon subdue them to the obedience of the Faith; so that the Lion shall dwell with the Lamb, and the Leopard lie down with the Kid, Isa. 11.6. all bloodiness and rapine shall bee laid aside, as it was with the wilde beasts in Noahs Ark. Thus Paul, that ravening Wolf of the Tribe of Benjamin, (Gen. 49.27.) is made to preach the Faith, which once hee destroyed, Gal. 1.23. Thus the Antient Britains our Forefathers, though like that Demoniack in the Gospel, fierce above measure, and inhospital Salvages, so that the Romans could not come at them, Christo tamen subditi, saith Tertullian, Bond in Horat. Carm. lib. 3. od. 3. Act. and Mon. 924. & 1555. Ibid. Anno 1755 yet they were easily subdued by Christ: and then sensim evanuit feritas indies, exulavit immanitas, corruit crudelitas, saith one, they were suddenly and strangely altered; not civilized onely, but sanctified. So was Justin Martyr, Cyprian, Austin, Vergerius, Latimer, Julius Palmer, that Popish Priest of Canterbury, who said Mass on one day, and the next day after came into the Pulpit, and made a long Sermon against it, desiring the people to forgive him,Speed. 761 for hee had betrayed Christ, &c. As long before him in Wickliffes daies, and by his means, one that was the Popes Chaplain renounced him, professing that hee came out of his Order,Act. and Mon. 1565. as out of the Devils nest, &c. And although not a Scholar in Oxford would look upon the good Bishops Ridley and Cranmer prisoners in Bocardo, Speed. Ibid. but generally set against them, yet the whole body of that University gave a glorious testimony under their publick seal of Wickliffes religious life, profound learning, Orthodox opinions, exquisite writings, all furthest from any stain of Heresie. See what Christ can do [Page 357] where hee pleaseth to come in by his mighty Spirit.
Vers. 9. Thou hast ravished mine heart, &c.] Thou hast caught it, and carried it from mee; so that I am least Master of it: for Animus est potius ubi amat, quam ubi animat, The heart is where it loves, and not where it lives.Austin. The Hebrew is, Thou hast be hearted mee, (as wee say, one is beheaded, behipt, &c.) Thou hast robbed mee of my heart, and laid thy self in the room: thy love is fixed in the Table of my heart, so the Chaldee expoundeth it.Greg. in Rev. 3 Excellently spake hee, who called the holy Scripture, Cor & animam Dei, the heart and soul of God: and another Father is bold to say, Cor Pauli, Chrysost. est cor Christi, Christ and Paul had exchanged hearts, as it were. For, wee have the mind of Christ, saith hee, communication of Christs secrets.1 Cor. 2.16 And surely when the Saints hide Christs words in their hearts, as his Mother Mary did,Col. 3.16 when they give themselves wholly up to it, as the Macedonians did, so that the word of Christ indwelleth richly in them in all Wisdome, and hee, by his Spirit putteth his Laws into their minds, so that they assent unto them,Heb. 8.10 and into their hearts, so that they consent unto them, and have the comfort, feeling and fruition of them, then is his heart ravished with his own handy work: then is hee so far in love with such a soul, as that, Esther-like, shee may have any thing of the King. The King is not hee that can do any thing against you: Jer. 38.5 Christ saith seriously so. His heart is become a very lamp of love toward his Sister, as nearest unto him in consanguinity, his Spouse is nearest also in affinity, Sanctior est copula cordis, quam corporis. Christ is indeared to his people in all manner of nearest relations. For whosoever shall do the will of his Father, the same is his Brother, and Sister, and Mother, Mat. 12.50.Act. 10.35 And in every Nation hee that feareth God, and worketh righteousness, is accepted of him.
With one of thine eyes] With that single eye of thine, Mat. 6.22. that looks on mee singly abstracted from all other things, and affects thine heart with pure love to mee for my self, more than for my love-tokens; that eye of Faith that looks up to my Mercy-seat, yea that peirceth Heaven, as St. Stephens bodily eye did, (hee being full of the Holy Ghost, looked up stedfastly into Heaven, and saw Jesus standing on the right hand of C [...], Act. 7.55.) Heaven is so high above the Earth, that it is a just wonder that wee can look up to so admirable an height, and that the very eye is not tired in the way. But Faith hath a visive faculty peculiar to it self, it is the evidence of things not seen, Heb. 11.1. whiles it looks not at the things which are seen, scil. with the eye of sense, but at the things that are not seen, viz. but by the eye of Faith,2 Cor. 4.18. whereby Moses saw him who is invisible, Heb. 1 [...].27. Let as many as would behold the King in his beauty, study Moses his Opticks, get a Patriarchs eye, see Christs day afar off, as Abraham did, and set him at their right hand, as David, Psal. 16. So shall the King greatly desire their beauty, yea set them at his right hand with the Queen his Spouse, in gold of Ophir, Psal. 45.9, 11. But then Christ must see their chain of obedience, as well as their eye of Faith, even the whole chain of spiritual graces linked one to another. These are the daughters of Faith, and good works, the products of them, are the fruits of Faith. As chains adorn the neck, so do true virtues a true Christian: these as chains are visible and honourable testimonies of a lively Faith, which works by love. These make the true Manlii Torquati, See the Notes on chap. 1. vers. 10.
Vers. 10. How fair is thy love] Heb. Loves in the plural, noting, not onely their multitude, but excellency also, such as do far praeponderate all carnal affections. These are said to bee inexpressibly fair and lovely (noted by the exclamation and repetition here used, as if words were too weak to utter it) because it is undissembled. A man may paint fire, but hee cannot paint heat. A man may dissemble actions in Religion, but hee cannot dissemble affections. 2. It is rare, and in respect of common Christians it may bee said, as Ephes. 3.18. to pass knowledge: sith most have little of the life of it in their breasts, less of the light and lustre of it in their lives.
How much better is thy love than Wine] This same shee had said of him, [Page 358] chap. 1.2. Now hee returns it upon her as is usual among Lovers. Hee had confessed himself ravished with her love, vers. 9. Now here hee shews why hee was so. Hee found her not lovely onely, but loving: hee had made her so, and now takes singular delight and complacency in his own work, as once hee did in his work of Creation. Hee well perceived that hee had not lost his love upon his Church, as David did upon his Absalom, as Paul did upon his Corinthians, (of whom hee complains, that the more hee had loved, the less hee was beloved) as Job upon his miserable comforters, whom hee compares to the Brooks of Tema, Job 6. that in a moisture swell, in a drought fail. But Christ findes no such fickleness or false-heartedness in his Beloved, hee had love for love: and as hee had been a sweet friend to her, so was shee to him. Her love was better than the best Wine (which yet is both costly and comfortable) yea than all the delights that this life can afford; so much is implied by Wine here, and so hee is pleased to esteem it. Unworthy shee of so kind acceptance of that little shee can do this way, if shee do not her utmost: if shee cry not out with her son David, I will love thee dearly, or entirely, with mine utmost bowels, (with the same tenderness of affections as is in Mothers towards the fruit of their bodies, so the Hebrew word signifies) Psal. 18.1. And again, I love! (so hee abruptly expresseth himself by a passionate pang of love) because the Lord hath heard the voice of my supplications, &c. Psal. 116.1. Hee saw (and wee may all see) so much cause to love the Lord, as that hee must needs bee a monster, and not a man, that loves not the Lord Jesus Christ in sincerity. It was a miracle that those Worthies in Daniel should bee in the midst of a fiery furnace, and not burn. It is no less that men should bee in the midst of mercies on all hands, and not love Christ. It would bee as great a wonder men should fail here, as for a River to run backwards. I have drawn them by the bands of love, by the cords of a man, Hos. 11.4. that is, with reasons and motives of love befitting the nature of a man, of a rational creature.Oculis in utram partem fluat judicari non potest. Caesar. de bello. Gal. lib. 1. But most men, alass! (and those that profess to bee the children of the Church too) move like the River Araris; backward or forward, who can tell? This is to give Christ Vinegar for Wine: this is as lukewarm water to his nice and nauseating stomack, Rev. 3.16. There is a Prophesie reported in Telesphorus, that Antichrist shall never overcome Venice, nor Paris, nor London. But wee have a more certain word, and let us take heed, lest for our lukewarmness Christ spues us out of his mouth. What hath been the opinion and fear of some not inconsiderable Divines, that Antichrist, before his abolition, shall once again overflow the whole face of the West, and suppress the whole Protestant Churches for a punishment of their loss of their first love, I pray Christ to avert.
And the smell of thine Oyntments, than all spice!] That is, of thy sweet graces actuated and exercised. See Psal. 89.20. John 2.20, 27. It was an aggravation of the fall of Saul, that hee fell as though hee had not been anointed, 2 Sam. 1.21. So for the Saints to fall from their first love, or from their own stedfastness. Such a dead fly will cause their once-sweet Ointments to send forth a stinking savour, Eccles. 10.1. Corruptio optim [...] est pessima.
Vers. 11. Thy lips, Oh my Spouse, drop as an Hony-comb] Heb. drop the Hony-comb: So Christ calls the doctrines and prayers of the Church, her thanksgivings, confessions, conferences, &c. which are things most pleasing to Christ, and do much comfort and edifie the faithful. That golden-mouthed Preacher did so please the people, that it was grown to a Proverb, Better the Sun shine not, than Chrysostome preach not. Bilney the Martyr, a little before hee was burned, entreated much on that Text, Isa. 43.2. Fear not, when thou walkest thorow the fire, thou shalt not bee burnt, neither shall the flame kindle upon thee: so that some of his friends present took such sweet fruit thereby (saith Mr. Fox) that they caused the whole sentence to bee fair written in Tables,Act. and Mon. 923. and some in their books: the comfort whereof in divers of them was never taken away from them to their dying day.Ibid. 1559. The same Author saith of Bishop Ridley Martyr, that hee usually preached every Sunday [Page 359] and Holyday: to whose Sermons the people resorted, swarming about him like Bees, and coveting the sweet juice of his heavenly doctrine. How pleasant and profitable to Latimer was the private conference hee had with Bilney? and the like benefit had Ridley by Bradford, Luther by Stanpicius, G [...]leacius by Peter Martyr, Junius by a Country-man of his not far from Florence. Hom. [...].
Hony and Milk are under thy tongue] The language of Canaan is thy proper dialect: for Canaan was a Land that flowed with Milk and Hony, 1. With things both pleasant and profitable. Yea I doubt not, (saith an Interpreter) but that under these tearms the Holy Ghost meaneth fit food as well for strong men, as for weak ones in the Church. Milk most properly belongs to children, 1 Cor. 3.2. Heb. 5.12.13. and hony to them of more strength, as examples of the word, and reason it self teacheth sufficiently in Jonathan, 1 Sam. 24.27. and John Baptist, Matth. 3.4. By these comparisons also may well bee understood the good House-keeping that is in Christs Church. Hony and Milk shee hath ever at hand. And why hath hee put these provisions under her tongue, but that shee should look to lip-feeding? Prov. 10.22. Let our words bee alwaies with Grace, Col. 4.6. Mel in ore, verba lactis, this becomes the Churches children. Felin corde, fraus in factis, is for those brats of fathomless perdition, that have Adders poison under their lips, Psal. 140.3. that being in the gall of bitterness, and bond of perdition, shew themselves by their words and actions to be the sons of the sorceress, the seed of the Adulterer, and of the Whore, whose lips also drop the hony-comb, but her end is bitter as wormwood, Prov. 5.3, 4. Isa. 57.3.
And the smell of thy garments is like the smell of Lebanon] Which was passing pleasant, by reason of the odoriferous, and sweet-smelling trees, that grew there. Now what are these garments, but the Churches inward graces, say some, outward behaviour, say others, which is most gracious, amiable, and sweet, as far above all worldly grace, as the smell of Lebanon is above the savour of common woods.
Vers. 12. A Garden inclosed is my Sister, my Spouse] Fair and sweet hee had before affirmed her: Now (because ‘Lis est cum forma magna pudicitiae)’
Fair women have many that wish them, and lye in wait for them,Aul. Gell. [...], said hee to his friend, disswading him from marriage. If shee bee fair, shee will lightly be common; Christ therefore here commends her for her purity and chastity, and shews that hee was so hedged and defensed by Discipline and Government, that none could come at her to hazard her Virginity, no more than they could enter into a well-walled Garden. Shee openeth the gates, that the righteous Nation, which keepeth the truth, may enter in, Isa. 26.2. those which subscribe with their hands, unto the Lord, Isa. 44.5. that (when hee shall say, Who is on my side? Who?) do heartily avouch him for their God, Deut. 26.17. that fly to her as a cloud,Isa. 60.8. and flock to her as a flight of Doves. As for the unclean, or any thing that defileth shee hath her Porters on purpose to keep them out, 2 Chron. 23.19. Rev. 21.27. no dirty dogg shall trample on her golden pavement. [...]. Plut. [...]. See Isa. 5.2. & 35.8, 9, 10. & 62.8. 1 Cor. 5.11, 12, 13. It was not permitted to a dogg to enter into the Acropolis, or Tower at Athens, for his heat in Venery, and for his ill favour, saith Plutarch. Goats likewise, saith Varro, come not there, lest they should hurt the Olive. Irish Air will sooner brook a Toad or Snake to live therein, than the true Church (if shee may freely exercise her power) scandalous and heretical persons. Papists teach,Bell. lib. 3. cap. 2. de Eccles. Militan. that the Catholick Church consisteth of good and bad; and that a man may bee a true member thereof, though hee have no inward virtues. Wee confess that in all particular Congregations there are hypocrites, as appears in the parable of the Tares, of the Net, &c. But yet wee deny, that the holy Catholick Church mentioned in the Creed hath a [Page 360] mixture of good and bad: sith shee is the chaste Spouse of Jesus Christ, who owneth no wicked man or hypocrite in her: for how should hee love such, unless it bee with a common (not with a conjugal) love, so as hee loved that tame young man, Mark 10.21. whom hee pittied as a self-deceiver, like as wee pitty moderate and devout Papists. In Christs Garden, as there is no ground but what is special good, set apart for the purpose, fit for him to sit and walk in for his recreation,Isa. [...].1. (My Well-Beloved hath his Orchard in a very fruitful hill, in a cornu-copia Country) so it is furnished and filled with the choicest fruits and flowers, plants of renown, and pleasant trees, yeelding fruit according to their kind; and though all cannot bear Cinnamon and Balsam, yet (as in Spain there is said to bee nihil infructuosum, nihil sterile, nothing barren or unfruitful, so) all that are planted in the house of the Lord, do flourish in the Courts of our God, they do still bring forth fruit in old age, they are fat and flourishing, Psal. 92.13, 14. they are both actuosi, and fructuosi, 2 Pet. 1.8. neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. And indeed how can it bee otherwise with Gods Garden, when as hee himself keeps it, and watereth it every moment, lest any hurt it, hee keepeth it night and day, Isa 27.3. God fenceth it with his Omnipotent arm, keepeth it from the wilde Boar, and other devoratory evils (as Tertullian phraseth it) better than the Garden of Eden was kept with the flaming Sword. And whereas the Church may seem to lye open to all incursions, this verse shews that it hath a Well within it, and a Wall without it: Yea himself is a Wall of fire round about Jerusalem, Zach. 2.5. in allusion to the custome of those East-countries, where, by reason of the great number of wilde-beasts, shepherds and travellers guard themselves by making great fires round about their night-lodgings to keep oft their approach.
A spring shut up, a fountain sealed] A preciously-purling current of grace, a spring of water, whose waters fail not, Isa. 58.11. and whereof whosoever drinketh shall never thirst, John 4.14. For which end it is carefully shut up, nay sealed, that the stranger meddle not with his joy, and that the envious man stop not up this well-spring with earth, as the Philistims served Isaac: or cast baggs of poison into it, as the spightful Jews did once in this Kingdome; and were therefore banished hence for ever. It was wittily said of Polydor Virgil, Regnum Angliae, Regnum Dei, the Kingdome of England, is the Kingdome of God. Hee meant, because God seemed to take special care of it, as having walled it about with the Ocean, and watered it with the upper and nether springs; like that Land which Caleb gave his daughter: Hence it was called Albion quasi Olbion, the happy Country: whose vallies are like Eden, (saith our English Chronicler) whose hills are as Lebanon, Speed. whose springs are as Pisgah, whose Rivers are as Jordan, whose walls is the Ocean, and whose defence is the Lord Jehovah: Forraign writers have tearmed our Country the Granary of the Western world, the fortunate Island, the Paradise of pleasure, and Garden of God. All this may much more fitly bee applied to the Catholick Church. If Judea were called the glorious Land, because of Gods presence there, Dan. 11. and an Island (though part of the continent) because surrounded with Gods powerful protection, Isa. 20.6. and the Common-wealth of Israel, [...], by Josephus, a Godlike polity, what shall wee think of that Jerusalem above, that is the Mother of us all? of those sealed Saints, Rev. 7.3, 4. this sealed fountain, sealed up, as to keep it filth-free, that no Camels stir up the mud, nor great Hee-goats foul it with their feet, Ezek 34.18. so to denote an excellency (as Isa. 28.25. hordeum signatum, is put for excellent Barly) and a propriety, 2 Cor. 1.22. who hath also sealed us, and given the earnest of the Spirit in our hearts. Like as the Merchant sets his seal upon his goods, and marks them for his own.
Vers. 13. Thy plants are as an Orchard of Pomegranat [...]s] By plants are to bee understood,Emissiones. propagines. either particular Churches, or several Saints; these are those shoots or sorouts that spread abroad Gods Paradise (that the word here used, and no where else in Scripture, save Eccles. 2.5. Neh. 2.8.) so called for [Page 361] the curious variety and excellency of all sorts of pretious and pleasant trees there growing: some for profit, as Pomegranates, which are known to bee healthful and preservative: some for pleasure; and these again were either more common and copious in Jury, as Camphires and Spikenards (plurals both in the Original, for the plenty of them in those parts) or more rare and costly, as those mentioned in the next verse.
Vers 14. Nard] called Mark 14.3. & Joh. 12.3. Spikenard very costly, [...], melius vero [...] ab oppido prope Babylonem Op [...] dicto. Scultet: ex Hartungi criticis. or rather (as some learned men wil have it) Nard of Opis, a town neer Babylon, where grew the most pretious Spikenard: and whence it was transported to other places. Of this plant see Pliny, Lib. 12. c. 11. as of Cypress or Camphire, Lib. 12. c. 14. of Saffron, ib. &c. 15. of Calamus, lib. 12. c. 23. of Cinnamon and Myrrhe, lib. 12. c. 23.19. For Pomegranates see the note on ver. 3. of this chapter. For Camphire see the Note on c. 1.14. Saffron is in the Hebrew Carcom: Shindler saith it should be read Carcos with Samech; and so it will exactly agree with [...], crocus, the one, likely, comming of the other. Our English comes of the Arabick Zaphran; so called of the yellow colour. Calamus or sweet Cane is a precious aromatical reed bought and brought out of far countreys,Gal. l. 1. Antidot. as appeareth by Jer. 6.20. Isa. 43.24. Cinnamon was very rare in Galens time, and hard to be found, except in Princes Storehouses. Pliny reports, that a pound of Cinnamon was worth a thousand Denarii, that is, 150 Crowns of our money: As for those trees of Frankincense, Myrrhe, and Aloes, &c. Brightman thinks they betoken tall and eminent Christians, as Calamus and Cinnamon (shrubs of two cubits high or thereabouts) do Christians of a middle stature: and Nard and Saffron, herbs that scarce lift up themselves above the ground, represent those of a lower rank, and lesser degree of holiness: Which yet have all of them their place in Gods garden, and their several sweetnesses: the Spirit of grace being magnus in magnis, nec parvus in minimis, as Augustine hath it, great in Gods greater children, and not little in the least. And though there be diversity of gifts, yet are they from one Spirit, as the diverse smels of pleasant fruits, and chief spices are from the same influence: and the divers sounds in the Organs, from the same breath. The Spirit of grace are those two golden pipes, Zach. 4. through the which the two Olive-branches empty out of themselves the golden oyls of all pretious graces into the Candle-stick the Church. Hence grace is called the fruit of the Spirit, Gal. 5.22. Yea, Spirit, Verse 17. And albeit, as the man is, so is his strength, as they said to Gideon: and God hath his children of all sizes, babes, young men, old men, 1 John 2.13. yet Philadelphia with her little strength may keep Christs Word, and not deny his Name; (which those Churches that had more strength are not so commended) and, in that little strength, I have set open a door for thee, even the door of Heaven, wide enough; so that none could shut it, Rev. 3.8. Why then should any despise the day of small things? God who hath begun a good work, his hands shall finish it: and hee that hath laid the foundation, shall in due time bring forth the Topstone thereof with shouting, crying Grace, Grace unto it, Zech. 4.7, 9, 10. An infant of daies shall proceed from degree to degree, till hee be like the Ancient of daies: and those that bee planted in the house of the Lord, shall once flourish in the Courts of our God. They shall still bring forth fruit in old age: they shall be fat and flourishing, Psal. 92.13, 14. The seeds of the Cypress tree are so very small, that they can scarce be seen with eyes,Plin. l. 11. c. 2. Heb. 5.14. & tamen in [...]is tanta est arbor, tamque procera, and yet in some one of them is potentially so large and so tall a tree. Despair not therefore of further measures, but aspire still to perfection, Phil. 3.12, 13. The blessing on man in the first creation, was, Increase and Multiply, in the second, Grow in Grace, Isa. 61.3, 11. And remember that growth is not alwaies to be measured by joy, and other accessory graces. These sweet blooms may fall off, when fruit comes on, &c.
Verse 15. A fountain of gardens, a well, &c] Or, Oh fountain of the Gardens, &c. For they do best in mine opinion that make this to be the Churches speech [Page 362] to Christ: grounded upon his former commendation of her. And it is as if she should say, Callest thou me, Lord, a Garden enclosed, a Spring shut up, a Fountain scaled? True it is, I am the garden which thine own right hand hath planted, walled, watered, &c. but for all that I am or have, the entire praise belongs to thee alone. All my plenty of spiritual graces, all my perennity of spiritual comforts, all my pleasancy and sweetness is derived from thee, no otherwise than the streams of Jordan are from mount Lebanon, all my springs are in thee, as in their Well-head. Certum est nos facere quod facimus, sed Ille facit, ut faciamus, saith Augustine. True it is that wee do what wee do; but it is as true, that Christ maketh us to do what wee do. For without him we can do nothing, John 15.5. In him is our fruit found, Hos. 14.8. It is hee that works all our works in us, Isa. 26.12. Hence it is, that the Church is no where in all this book described by the beauty of her hands or fingers: because hee alone doth all for her. The Church of Rome that will needs hammer out her own happiness, (like the Spider climbing up by a threed of her own weaving, and boasting with her in the Emblem, Mihi soli debeo) shews thereby of what Spirit shee is. That wretched Monk died blasphemously, who said, Redde mihi aeternam vitam quam debes, Pay mee heaven which thou owest mee. And what an arrogant speech was that of Vega, Coelum gratis non accipiam, I will not have heaven of free-cost? Haec ego feci, haec ego feci, shews men to be no better than meer Feces, said Luther wittily. This I have done, and that I have done, speaks them dregs, and dogges that shall stand without doors, Rev. 22.15. Hear a childe of our Church, speaking thus of himself.
This was Matrissare, to be like his mother, whose Motto hath ever been, Non nobis Domine, Not unto us Lord, not unto us, but to thy name give the praise, Psal. 115.1. If I be thy garden, Thou art my fountain; from whence unless I be continually watered, all will be soon withered, and I shall bee as one that inhabiteth the parched places in the wilderness, in a salt land and not inhabited,Abbot his Georg. 251. Jer. 17.6. In the Island of St. Thomas (on the back-side of Africa) in the midst of it is an hill, and over that a continual cloud, wherewith the whole Island is watered. Such is the Lord Christ to his Church, Hos. 14.5, 6, 7. which therefore as Gideons Fleece must needs be wet and moist, when all the Earth besides is dry and desolate; as the mountains of Gilboah, or as St. Davids in Wales, which is said to be a place, neither pleasant, fertile, nor safe.
A well of living] Or, A pit of living and life-giving waters. Christus & coelum non patiuntur hyperbolen: 2 Sam. 1.20. Godw: Catal. Giral. Camb. Puteus effossus ubi est aqua viva scaturiens & clara. Merc. A man cannot say too much in commendation of Christ, and his Kingdome: Hence the Church here cannot satisfie her self. A Fountain shee calls him, a well, a stream, such as makes glad the City of God, even that pure river of the water of life proceeding out of Gods Throne, Rev. 22.1. with Ezek. 47.6. Gregory makes this Fountain to bee the Scriptures; which bee saith, are like both to a Fountain, and to a pit. Some things in them are plain and open, and may be compared to a spring, which runs in an open and eminent place. Other things therein are dark and deep, and like unto a pit, that a man must dive into, and draw out with hard labour.
And streams from Lebanon] Watering the whole Church (as Jordan did the holy Land) and tasting, no doubt, of that sweetness mentioned before, vers. 11. Even as we see by experience, (saith one) that the waters that come out of the hills of some of the Islands of Molucca, taste of the Cinnamon, cloves, &c. that grow there.
Verse 16. Awake, O North winde, come thou South, &c.] These windes she supposeth to be asleep, because they blow not. Rupertus calls the windes Mundi [Page 363] scopas, the worlds Beesomes: because God makes use of them to sweep out his large house, and to purge the air. The Spirit of God first purgeth, and then watereth the faithful, whom the Church here calleth her garden, (though indeed it bee Christs) by reason of the nigh conjunction that is between him and her, Ephes. 5.30. so that they both make but one mystical Christ, 1 Cor. 12.12. Now wee all know, that to a compleat Garden are necessary, 1 that it be well enclosed, 2 Well planted, 3 Well watered, 4 that it bee amaena coeli aspiratione perflabilis, well situate for winde and air, 5 that it bee fruitful and profitable. The Churches Garden hath every of these good properties, as appears here: And for the fourth, Christ is all the diverse windes both cold and hot, moist and dry, binding and opening, North and South, fit for every season. What winde soever blows, it blows good to the Church, for Christ speaks to them, as David did to his Captains; Do this young man no hurt, handle him gently for my sake: The Sunne may not smite him by day,Psal. 121. nor the Moon by night. The nipping North of adversity, the cherishing South winde of prosperity must both make for him.
That the spices thereof may flow out] That I may be some way serviceable to God, and profitable to men. Shee knew that in Gods account, to be idle, is all one as to bee evil, Matth. 25.26. to bee unthankfull,Horat. is to bee wicked, Luke 6.35. Paulum sepulta distat inertia, Celata virtus, could one Poet say, and another,
Christ had made his Church a garden of sweetest sweets. Her desire is therefore that her fruits being rightly ripened, her graces greatned, and made mature by the benign breath of the Holy Ghost, (compared here, as elsewhere, to the several windes,) their sweetness may bee dispread, and conveyed to the nostrils of such as have their senses habitually exercised to discern good and evil. Heb. 5.14. As for others, their heads are so stuffed with the stenches of the world (that great muck-hill) and themselves so choaked up with earth, as Core and his complices were, that they cannot resent or savour the things of the Spirit; but, as vultures, they hunt after cation carcases: and as Tygers, they are enraged with the sweet smell of the Churches spices.
Let my Beloved come and eat his pleasant fruits] For who plants a Vineyard or Orchard, and eats not of the fruit thereof? 1 Cor. 9.7. The Garden is Christs: the pretious graces of his Spirit, and all acts of grace, those pleasant fruits are all his. Hee alone is the true proprietary: for of him, Rom. 11.36. and through him, and to him are all things. Of him, as the efficient cause; Through him, as the administring cause; and to him, as the final cause. Well therefore may it follow, to whom bee glory for ever. Christ counts the fruits that wee bear to bee ours, because the judgement and resolution of will whereby we bear them, is ours. This he doth to encourage us. But because the grace whereby wee judge, will, and work aright, comes from Christ, ascribe wee all to him, as the Church doth in the former verse:Gen. 43.11. Cedren. ad an. 32. Justin. and presenting him with the best fruits (as they did Joseph) say as David, and after him Justinian, [...], Of thine own have wee given thee, 1 Chron. 29.14.
CHAP. V. Vers. 1. I am come into my Garden.]
SO ready is the Lord Christ to fulfill the desires of them that fear him, Sometimes hee not onely grants their prayer,Psal. 145.19. but fulfills [Page 364] their counsel,Confess. l. 5. c. 1. Psal. 20.4. fits his mercy ad cardinem desiderii, as Austin hath it, lets it be to his, even as they will. Or if he cross them in the very thing they crave, they are sure of a better: their prayers they shall have out either in money, or moneys worth. Christ, though he be a God that hideth himself, yet hee scorns to say unto the seed of Jacob, Seek yee mee in vain, Isaiah 45.15, 19. that's enough for the Heathen Idols, vers. 16, 18. Hee is not like Baal, who pursuing his enemies, could not hear his friends: or as Diana, that being present at Alexanders birth, could not at the same time rescue her Ephesian Temple from the fire.Non vacat exiguis, &c. Hee is not like Jupiter, whom the Cretians painted without ears, as not being at leisure to attend small matters: and whom Lucian the Atheist feigneth to look down from heaven through certain crevisses or chincks, at certain times: at which time, if Petitioners chance to pray unto him, they may have audience, otherwise not. No, no: the eyes of the Lord are upon the righteous, and his ears are always open to their prayers, Psal. 34.15. Flectitur iratus voce rogante Deus. Basil compares prayer to a chayn, the one end whereof is linked to Gods ear, and the other to mans tongue. Sozomen saith of Apollonius, that hee never asked any thing of God in all his life that hee obtained not. And another saith of Luther, Iste vir potuit apud Deum quod voluit. That man could do what hee would with God; it was but ask and have, with him.
I have gathered my myrrhe with my spice] i.e. I have highly accepted of thy graces and good works: these are to bee gathered onely in Christs Garden. Hedge-fruits and wilde-hearbs, or rather weeds, are every where almost to bee had. Moral vertues may bee found in a Cato, who was homo virtuti similimus, a man as like vertue as may be, saith Velleius: And he addes (but I am not bound to beleeve him) Qui nunquam recte fecit, ut facere videretur, sed quia aliter facere non poterat, vell. lib. 2. that Cato never did well that hee might seem to do so, but because hee could not do otherwise than well: But why then (might a man have asked the Historian) did your so highly extolled Cato take up the trade of griping usury? Why did he so shamefully prostitute his wife, so cowardly kill himself? Was it not because he lived in the wilde Worlds waste, and grew not in the Churches garden, hence his fruits were not genuine? his moral vertues are but shining sinnes, beautiful abominations, a smoother way to hell. Civil honest men are but Wolves chained up, tame Devils, Swine in a fair meadow, &c. Operam praestant, natura fera est, (as the Civil Law saith of those mixt Beasts, Elephants and Camels) they do the work of tame Beasts, yet have the nature of wilde ones. They are cryed up for singularly honest as ever lived, by such as are strangers to the power of Godliness, and aliens from the Common-wealth of Israel; like as in Samaria's famine, a cab of Doves dung was sold at a great rate, and an asses head at four pound. But Christ, and such as have the minde of Christ, are otherwise minded: they look upon an unregenerate man, though sober, just, chaste, liberal, &c. as a vile person; Psal. 15.4. and upon all their specious works, as dead works: when as (contrarily) they honour them that fear the Lord, and set an high price (as Christ here doth) upon their good parts and practices. Myrrhe and spices, or aromatical fruits, are but dark shadows and representations of them.
I have eaten mine hony-comb with mine hony] As it were crust and crumb together: not rejecting my peoples services for the infirmities I finde cleaving unto them, but accepting what is good therein, and bearing with the rest, I take all well a worth, and am as much delighted therewith, as any man is in eating of hony; whereof hee is so greedy, that withall hee devours the comb too sometimes.Mr. Dudley Fenner. Christ feedeth (saith an Expositour here) upon all the fruits of his garden, hee so much delighteth in it, as hee eateth not onely the hony, as it were the most excellent duties or works of the Church, (see Heb. 13.15, 16, 21.) but also the hony-comb as it were the baser services and fruits of his Spirit, of least account: that hee receiveth of all sorts most sweetly mingled together, both the common and daily fruits of godliness, understood in milk, and the more rare of greater price, as solemn fasts and feasts, signified [Page 365] by wine: both which hee drinketh together, that is, accepteth of them all.
Eat, O friends] That is, O you holy Angels, (saith the former Interpreter) which as my Nobles, accompany mee the King of Glory in Heaven, and have some communion with me in the gifts I bestow on you. Mr. Diodate also thinks the same: But I rather encline to those that by Christs friends here understand those earthly Angels, the Saints, (see John 15.14. Isa. 41.8. Jam. 2.23. whom hee cheareth up and encourageth to fall to it lustily, and by a sancta crapula (as Luther calls an holy gluttony) to lay on, to feed hard, and to fetch hearty draughts, till they bee even drunk with loves, (as the Hebrew here hath it) being ravished in the love of God, where they are sure to finde it (as in hony-pots) the deeper, the sweeter. Such as so eat, are called Christs friends, (by a specialty) and such as so drink, his beloved, as Gregory here well observeth: and they onely do thus that hear the Word with delight, turn it in succum & sanguinem, concoct it, incorporate it, as it were, into their souls, and are so deeply affected with it, that like drunken men, they forget and let go all things else, that they may retain and practice it. These are not drunk with wine, wherein is excess, but filled with the Holy Ghost, Ephes. 5.16.
Vers. 2. I sleep, but my heart waketh] It was no sound sleep that she took: Shee did not short aloud in the Cradle of security (as those do whom the Devil hath cast into a deep Lethargy) but napped and nodded a little, and that by candle-light too, as those wise Virgins did, Matth. 25.5. Shee slept with open eyes as the Lion doth: shee slept but half-sleep: the Spirit was willing to wake, but the flesh was weak and overwayed it, as it fared with those sleepy Disciples, Matth. 26.41. Fain would this flesh make strange of that which the Spirit doth embrace. O Lord, how loth is this loitering sluggard to pass forth into Gods path, said Mr. Sanders in a letter to his wife,Act. & Mon. fol. 1359. a little afore his death, with much more, to like purpose? As in the state of Nature, men cared not for grace, but thought themselves well enough, and wise enough without: so in the state of Grace, they are not so carefull as they should. Heaven must bee brought to them, they will scarce go seek it, 1 Pet. 1.13. And as the seven tribes are justly taxed by Joshua for their negligence and sloth in not seeking speedily to possess the Land God had offered them, Josh. 18.2. So may the most of Gods people be justly rebuked for grievous security about the heavenly Canaan. They content themselves with a bare title, or hang in suspense, and strive not to full assurance: they follow Christ, but it is (as the people followed Saul) trembling: they are still troubled with this doubt, or that fear, and all because they are loth to be at the pains of working out their salvation, Phil. 2.12. Something is left undone, and their conscience tells them so. Either they are lazy, and let fall the watch of the Lord, neglecting duty, or else they lose themselves in a wilderness of duties, by resting in them, and by making the means their Mediatours, or by pleasing themselves (with the Church here) in unlawful liberties, after that they have pleased the Lord in lawful duties. The flesh must bee gratified, and such a lust fulfilled. A little more sleep, a little more slumber in Jezabels bed, (as Mr. Bradford was wont to phrase it) Solomon must have his wine,Act. & Mon. and yet think to retain his wisdome, Eccles. 2.3. Samson must fetch a nap on Dalilahs knees, till God, by his Philistims, send our summons for sleepers, wake them in a fright, cure security by sorrow, as Physicians use to cure a Lethargy by casting the Patient into a Burning Feaver. Cold diseases must have hot and sharp remedies: The Church here found it so. And did not David, when hee had sinned away his inward peace, and wiped off, as it were,Psal. 51. all his comfortables?
It is the voyce of my beloved that knocketh] Shee was not so fast asleep, but that the hidden man of the heart (as St. Peter calls him, 1 Ep. 3.4.) was awake, and his ears arrect and attent, so that shee soon heard the first call, or knock of Christ; whose care was to arrouse her, that though shee slept a [Page 366] while through infirmity of the flesh, yet shee might not sleep the sleep of death, Psal. 13.3. dye in her sins, as those Jews did, John 8.21. In the sweating sickness (that reigned for many years together in this Kingdome) those that were suffered to sleep (as all in that case were apt to do) they died within a few hours. The best office therefore that any one could do them, was, To keep them waking, though against their wills. Sembably our Saviour, solicitous of his Churches welfare, and knowing her present danger, comes calling and clapping at the door other heart, and sweetly wooes admission and entertainment: but misseth of it. Hee knocketh and bounceth by the hammer of his Word, and by the hand of his Spirit, (see Revel. 3.20. with 2 Pet. 1.13.) and if the Word work not on his people, they shall hear the rod, and who hath appointed it, Mic. 6.9. that they may by some means bee brought to summon the sobriety of their senses before their own judgements; and seeing their danger, to go forth and shake themselves, as Sampson did, Judg. 16.
Open to mee, my Sister, my Love, &c.] What irresistible Rhetorick is here? what passionate and most pithy perswasions! Ipsa Suada, credo, si loqui posset, non potuisset [...], ubi quot verba tot tela, quae sponsae animum percellant, fodicent, lancinent, shee was not so dead asleep, but that shee could hear at first, and tell every tittle that he said. And this she doth here very finely, and to the full; that shee may aggravate against her self the foulness of her fact in refusing so sweet an offer, in turning her back upon so blessed and so bleeding an embracement: the tearms and titles hee here giveth her, are expounded before. Ʋndefiled or perfect hee calleth her, for her Dove-like simplicity, purity, and integrity.
For mine head is filled with dew] i. e. I have suffered much for thy sake, and waited thy leisure a long while: and must I now go look my lodging? Doest thou thus requite (repulse) thy Lord, O thou foolish woman and unwise? Is this thy kindness to thy friend?Jer. 13.27. Wo unto thee, O Jerusalem: wilt thou not bee made clean? when shall it once bee? It is the ingratitude that makes the Saints sinnes so hainous; which otherwise would bee far less than other mens; sith his temptations are stronger, and his resistance is greater. Oh when Gods grace shall come suing to us, nay kneeling to us; when Christ shall come with Hat in hand, and stand bare-headed, as here, and that in foul weather too, begging acceptance, and beseeching us to be reconciled, and we will not, what an inexcusible fault is this!
Vers. 3. I have put off my Coat] Thus the flesh shews itself, not onely weak, but wayward, treacherous, and tyrannical; rebell it doth in the best, and reign it would, if it might bee suffered. This bramble would fain bee playing Rex, and doth so other-whiles, till hee be well buffeted (as St. Paul served it, 1 Cor. 9.27.) and brought it into subjection. But what a silly excuse maketh the Church here for her self? Trouble mee not, for I am in bed, as hee said to his friend, Luk. 11.7. My cloathes are off, my feet are washed, and I am composed to a settled rest. But are you so? (might Christ have regested.) And is that the part and posture of a vigilant Christian? Might it not better have beseemed you to have had your loyns girt up, your lamp in your hand, and your self to have waited for your Lords return, that when hee came and knocked, you might have opened unto him immediately, Luk. 12.35, 36? Or, being got to bed, must you needs mend one fault with another? Is it such a pains to start up again and let in such a guest, as comes not to take any thing from you, but to enrich you much more than once the Ark did Obed-Edom? And in this sense some take those words in the former verse, for mine head is filled with dew, &c. as if Christ came unto her, full of the dew of blessings to enrich her. Sure it is, that Christ is no beggerly or niggardly guest. His reward is with him: hee brings better commodities than Abrahams servants did to Laban, or the Queen of Sheba to Solomon, even purest gold, whitest rayment, soveraign eye-salve, any thing, every thing, that heart can wish, or need require, Revel. 3.17, 19. How unworthily therefore deal [Page 367] they, and how ill do they provide for themselves, that either deny or delay to entertain him, when either by the motions of his Spirit, by the words of his mouth, or by the works of his hands, he knocks at the doors of their hearts, and would come in to them? How do they make void or reject the counsel of God against themselves, with those unhappy Lawyers, Luk. 7.30. being ingrati gratiae Dei, as Ambrose speaketh, and judging themselves unworthy of ever-lasting life, with those perverse Jews, Acts 13.46? Who can say it is otherwise than righteous, that Christ should regest one day upon such ungrateful Gadarens, Depart from mee yee wicked? that such as say to him, as Felix did once to Paul, Go thy way for this time, when I have a convenient season I will call for thee (Acts 24.26.) should hear from him, Get you to the Gods whom yee have chosen, for I will not help you, &c. and that those that would not obey this sweet precept, Open to mee, &c. Come down Zachaeus, Luke 19.5. for to day I must abide at thy house, &c. should have no other left to obey, but that dreadful, Go yee cursed, &c. The Church here did but lust a while and linger, when shee should have been up and about, and shee soon rued it deerly, bewailed it bitterly. Now what was it that she did? Did shee rate Christ for comming at such unseasonable hours? did shee answer him currishly, or drive him from her door? No surely, but onely pleads excuse, and pretends inconvenience: Shee had put off her cloathes, washt her feet, &c. A great chare shee had done: and it would have undone her, doubtless, to have dressed her again, and set her fair feet on the foul ground. There is none so wise as the sluggard, Prov. 26.16. Hee hath got together a great many excuses, which hee thinks will go for wisdome: because by them hee thinks to sleep in a whole skin. Sinne and shifting came into the world together. But what saith the Apostle? Surely his counsel is most excellent, and worthy of all acceptation, Heb. 12.25. See that yee refuse not him that speaketh, sc: by his Blood, Word, Sacraments, motions of his Spirit, Mercies, &c. Look to it, (as the Greek hath it) that yee refuse not, [...] Gr: that yee shift him not off by frivolous pretences, and idle excuses, as those recusant guests did, Mat. 22.5. as Moses would have done, Exod. 3.11, 14. & 4.1, 10. and Jeremiah, c. 1.6. So again Heb. 2.3. How shall wee escape if wee neglect so great salvation? Hee saith not, if wee reject, renounce, persecute, but if wee neglect, let slip, undervalue, &c. If when God sends forth his mercy, and his truth, Psal. 57.3. and looks that wee should send a Lamb to that Lamb of God the Ruler of the land, Isa. 16.1. wee send messages after him, saying, Wee will not have this man to rule over us, Luk. 19.14. Wee break his cords, those cords of love, Hos. 11.4. and kick against his bowels; and instead of serving him, make him to serve with our sins, and even weary him with our iniquities, Isa. 43.24. How shall wee escape? What hill shall hide us? What will yee do in the end thereof?
Vers. 4. My Beloved put in his hand by the hole] Or,Dimissit manu [...] a foramine. He let fall his hand from the hole, where hee was lifting at the latch, or see [...]ing to put by the bar: hee took it so unkindly to bee so ill answered, that hee [...]parted in displeasure, and would bee no further troublesome. Sleep on no [...] (quoth hee, as Mark 14.41.) and take your rest. Hee that will hear, let him [...]ar, [...]. De Pomp [...]io Romano ap. Plutarch. and he that hath a minde to forbear, let him forbear, Ezek. 3.27. but at his own peril, the best that can come of it, is repentance, that fair and happy daughter of an ugly and odious mother. Delicatares est Spiritus Dei, saith one, The [...]pirit of God is a delicate thing; and hee that grieves that holy thing whereby [...]ee is sealed, by giving way to a spirit of sloth and slumber, may lose his joy of faith, and go mourning to his grave. And although with much a do he ma [...] get assurance of pardon, yet his conscience will be still trembling, as Davids, Psal. 51. till God at length speak further peace: Even as the water of the Sea, after a storm, is not presently still, but moves and trembles a good while after the storm is over. Take heed therefore: Cavebis autem si pavebis, Rom. 11.21. But to take the words as they are here translated, My Beloved put in his hand by the hole, that is, hee touched mine heart by his holy Spirit: and [Page 368] notwithstanding my discourteous dealing with him, left a sweet remembrance of himself behind him. As hee would not away, but continued still knocking till hee had an answer, so, though the answer pleased him not, yet hee called not for his love-tokens back again, hee cast her not off, as Ahashuerus did Vashti, (no, hee hates putting away, Mal. 2.16.) but as the Sun with his bright beams follows the passenger that hath turned his back upon it: So deals Christ by his back-sliding people,Psal. 23.6. Jonah 2.8. Jer. 3.22. (Surely goodness and mercy shall follow mee all the daies of my life, saith David, follow mee though I forsake mine own mercies, saith Jonah.) And as the same Sun-beams do convey the heat and influence thereof to the earth, thereby calling out the herbs and flowers, and healing those deformities that winter had brought upon it: So doth Christ that Sun of Righteousness, arise (to his servants that are benighted with sin and sorrow) with healing in his wings, that is, with the gratious influence of his holy Spirit, conveying the vertues of his blood to their 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 [...]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, Ge [...]. 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 [...]ome there. Some seek to out-sin one another, like unhappy boys, that str [...]ve who shall go furthest in the dirt: Noluit solita peccare, saith Seneca: et pudet non esse impudentes, saith Austin; Sin hath woaded an impuden [...] [...]n their faces: their spot is not the spot of Gods children, Deut. 32. [...].
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, [Page 369] 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 Apul [...]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 Sundial 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 th [...]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 unto her beloved, and, presuming upon his patience,Heu rara hora, & parva mora. Dern. was in good hope to have had him at hand: But patientia laesa fit furor, Christ will not always bear with our evil manners, but hide his face from us, like as we have behaved our selves evil in our doings, Micah 3.5. And whereas spiritual desertions are of three sorts, 1 Cautional, for preventing of sinne, as Pauls seems to be. 2 Probational, for trial and exercise of grace, as Jobs. 3 Penal, for chastisement of spiritual sloth and sluggishness, as here in the Church; this last is farre the heaviest.
My soul failed when hee spake] Or, because of his speech, that sweet speech of his when hee so passionately wooed her, ver. 2. Then hee could have no audience nor admittance, now if he would but offer himself, hee might bee sure of both. The word spoken doth not always presently take effect in the hearers, but lies long as the seed under a clod, till Christ the good husbandman, come with some temptation, as with his clotting-beetle, and give it room to rise. Then as the water casts up her dead after a time, so [Page 370] do their memories cast up that which seemed buried therein, by the help of the Holy Ghost their remembrancer: John 14.26. John 2.22. The new birth of some, (the recovery of others out of their relapses) is like the birth of the Elephant, fourteen years after the seed is inserted into the womb. Peter remembred Christs words, and repented, Mat. 26.75. If wee remember not what hath been preached unto us, all is lost, 1 Cor. 15.2. If we leak, [...]. and let slip, actum est de nobis, Heb. 2.1. If we keep the Word, the Word will keep us, Prov. 6.22.
I sought him] So soon as recovered out of my swoon, I set to seek him; The Church went not to bed again, to sleep as before, neither stays she longer within, than to cast her veyl or her scarf over her head, without any further dress, abroad shee gets to seek him whom her soul loveth. She sought him by serious and set meditation of the word and promises, but after all that royl and travell shee took therein, shee found him not. This is the greatest grief that can befall a good heart in this present world: it is to such little better than hell it self. Thou hiddest thy face and I was troubled, saith David, Psal. 30.8. Non frustra praedicant meptes hominum nitere liquido die, coactanube flaccescere, saith Symmachus. Mens mindes are either clear or cloudy, as the weather is: but more truly, good mens mindes are as Gods countenance is. It is with the godly in desertion, as with vapours drawn up by the Sun; which when the extracting force of the Sun leaves them, fall down again to the earth. And as in an Eclipse of the Sun, there is a drooping in the whole frame of nature: so it is with the Saints, when Christ withdraws himself. Hell it self is said to bee a separation from his presence: the pain of loss there is worse than the pain of sense: the tears of hell are not sufficient to bewail the loss of heaven.Bern. Laetemur igitur in Domino, sed caveamus a recidivo.
I called him, but hee gave mee no answer] And it was but just: for shee had dealt so by him, ver. 2. Christ loves to retaliate. Such a proportion many times one may see between sins and punishments, that you may say, such a sin brought forth this affliction, it is so like the father. Howbeit, his ear is not heavy that hee cannot hear: but your iniquities have hid his face from you that hee will not hear, Isa. 59.1, 2. And this the Saints take (as well they may) for a sore affliction, Lam. 3.8. when to all other their miseries, hee addeth this, that hee will not come at them, that hee casteth out their prayers, that hee deals by them as the Lionness doth by her young ones, which shee seems sometimes to leave, till they have almost killed themselves with roaring. This is to make them more carefull another time. None look at the Sunne but when it is in the eclipse: Neither prize we (for most part) Gods loving countenance, till we have lost it. In this case the course is, to set up a loud cry after him, as Micah did after his Gods, Judg. 18.23. Or rather as the Church here doth after her beloved, in many strong cries and bitter tears, continuing instant in prayer, [...]. Rom. 12.12. The Greek word imports a metaphor from hunting dogges, that give not over the game, till they have got it. For incouragement; See the happy success the Church here had: and further, take that saying of Brentius, Etiamsi fides tuae nec lucem hominibus, nec calorem cordi tuo afferat, tamen non abjicit Christus, modo incrementum ores, i. e. Although thy faith, as smoaking flax, yield neither light to others, nor heat to thine own heart, yet Christ will not cast thee off, so thou pray for more, and follow thy work close, till thou have gotten it.
Vers. 7. The Watch-men that went about the City, &c.] See the Note on Chap. 3.3. The Ministers that walk the round, that watch for mens souls, Heb. 13.17. Isa. 61.6. that know how to time a word, Isa. 51.4. these smote her with the tongue, they buffeted her by just and sharp reproofs for her negligence, they unveiled her for being abroad at that time of night (which she needed not to have been, but for her own slothfulness) they dealt little better with her, than as if shee had been some light and lewd woman: and all [Page 371] this they might well do out of zeal to God, and godly jealousie for her souls good; Unless it were that Hypocrisie of jealousie exercised by the false Apostles over the Galatians, Chap. 4.17. Not Pastours, but Impostours; not Over-seers, Non Episcopi, sed Aposcopi. but By-seers; potius grassatores; quam custodes, homonym [...]s tamen sic dicti, out-throats rather than Keepers, wicked men taking upon them to bee Watch-men, Church-officers in name, but Church-robbers in deed. Such were those, Isa. 66.5. that hated and cast out the true worshippers, under a pretence of, Let the Lord bee glorified. Such an one was Diotrephes, that prating prelate, [...], that villanously intreated Gods faithful people, 3 John 9.10. And such is that Man of sinne, that Antichrist of Rome, who, for so many hundred years together, hath smitten with the fist of wickedness, hath wounded and drawn blood from Christs dearest Spouse, and despoiled her of her veyl: that is, laboured to dispriviledge her, and deprive her of that purity and soundness of Doctrine that hee hath committed unto her, as a means to hold her in the duty of all holy obedience and subjection unto him. 1 Cor. 11.5, 6, 10. Of these false friends, and deadly enemies, the Church here heavily complains, and might well have proceeded against them, as those six Martyrs, burnt by Harpsfield, Archdeacon of Canterbury, when Queen Mary lay a dying. One of those six that were then burnt (and those were the last) John Cornford (stirred with a vehement zeal of God when they were excommunicated) pronounced sentence of excommunication against all Papists in these words: In the name of our Lord Jesus Christ, and by the power of his holy Spirit, and authority of his holy Catholick and Apostolick Church, wee do give here into the hands of Satan, to bee destroyed, the bodies of all those blasphemers and hereticks that do maintain any errour against his most holy Word,Act. & Mon. fol. 1862. or do condemn his most holy truth for heresie, to the maintenance of any false Church, or feigned religion: so that by this thy most just judgement, (O most mighty God) against thine adversaries, thy true religion may bee known, to thy great glory, and our comfort, and the edifying of all our Nation: Good Lord, so bee it.
Vers. 8. I charge you, O daughters of Jerusalem] Being evill intreated by her enemies, shee turns her to her friends; those damsels, or daughters of Jerusalem: (See chap. 2.7. & 3.5.) so the Lord Christ being tired out with the untractableness of his untoward hearers, turns him to his Father, Mat. 11.25, 26. Kings, as they have their cares and cumbers above other men, so they had of old their friends (by a specialty, as Hushai was Davids friend, 2 Sam. 15.37.) to whom they might ease themselves, and take sweet counsell, Psal. 55.14. The servants of God are Princes in all lands: Psal. 45. and as they have their crosses not a few, so their comforts, in and by the communion of Saints. The very opening of their grievances one to another doth many times ease them: as the very opening of a vein cools the blood: Their mutual prayers one with and for another prevail much, if they bee fervent, [...]. Jam. 5.26. Prov. 27.17. or thorough-well wrought; as in this case they likely will be; for as Iron whe [...]s Iron, so doth the face of a man his friend. And as ferrum potest quod anrum non potest, Iron can do that sometimes that Gold cannot (An Iron-key may open a chest wherein Gold is laid up) so a meaner mans prayer may bee more effectual sometimes than a better mans, for himself. His own key may be rusty, or out of order, and another mans do it better. Hence the Church is so importunate with the daughters of Jerusalem (who were far behinde her in grace, and in the knowledge of our Lord Jesus Christ, as appears by that which follows) to commend her and her misery to Christ, to tell him (where ever they meet with him) Behold, shee whom thou lovest is sick, thy Church (in whom thy love is concentrate, as it were, and gathered to an head) doth even languish with love, and is in ill case. Tell him, saith shee, What shall yee tell him? as the Hebrew hath it. An earnest and passionate kinde of speech (somewhat like that in Hosea, Give them O Lord, Hos. 9.14. What wilt thou give them?) as if shee should say, would you know what [Page 372] you should tell him? even that which followeth, that I am sick of love. See chap. 2.5.
Vers. 9. What is thy beloved more than another beloved] This capital question is here doubled for the more vehemency; as also for the strangeness of the matter, wherein they desire much to bee better informed; and the rather, because shee so straightly chargeth, or rather sweareth them. Something they must needs think was in it more than ordinary: sith good people do not use to bee hot in a cold matter. But as in the Revelation, whensoever heaven opened, some singular thing ensued: So when the Saints bee so serious in a business, sure it is of very great concernment: Great matters are carried with great movings: as, for the divisions of Reuben there were great thoughts of heart, Judg 5.15, 16 great impressions, great searchings. It is a common saying, Admiratio peperit Philosophiam, Wonderment at the works of God, set men a work to enquire into the natural causes of them. Semblably these damsells of Jerusalem, friends to the Church, little knowing the love of the Spouse to Christ (which passed their knowledge) and yet willing to comprehend with all Saints the several dimensions thereof;Eph. 3.18, 19 first, they acknowledge her, amidst all her miseries, to be the fairest among women] (See chap. 1.8.) as gold is gold, though found in the dirt, or cast into the furnace; and stars have their glory, though we see them sometimes in a puddle, in the bottom of a well, nay, in a stinking ditch. Secondly, they propound to her two most profitable questions: The one concerning his person, Whereof wee have here a very lively and lofty description, both generally, and in his parts. The other concerning the place of his abode, and where hee may be had, chap. 6.1. to the which she makes answer, vers. 2. and so her faith begins to revive, vers. 3. which was the blessed effect of this their gracious communication. Conference in all arts and sciences is a course of incredible profiting. Est aliquid quod ex magno viro vel tacente proficias, the very sight,Prov. 31.26. Prov. 20.5. nay, thought of a good man oft doth good: how much more when hee openeth his mouth with wisdome, and in his tongue is the Law of kindness? And surely it is a fine art to bee able to pierce a man, that is like a vessell full of wine, and to set him a running. Elihu would speak that hee might bee refresht, Job 32. It would bee an ease to him, it would bee a great benefit to others: as the mother is in pain, till the childe hath suckt, and the childe not at quiet till hee hath done so. Foolish and unlearned questions about those things whereof wee can neither have proof nor profit, wee are bound to avoid, 2 Tim. 2.23. knowing that they do gender strifes, and breed crudities, fill men with winde, and make them question-sick, 1 Tim. 6.4. But profitable questions are frequently to bee propounded with a desire to learn, and resolution to practice: as the Virgin Mary demanded of the Angel, Luk. 1.34. the Disciples of our Saviour, John 16.17, 19. &c. and hee resolved them: which hee refused to do for the Jews, that asked him the same question, John 7.35, 36. because not with the same mind and desire. So that frollick self-seeker, with his fair offer of following Christ, was rejected: when those that had more honest aims and ends, heard, Come and see, Mat. 8.19, 20. John 1.46. These daughters of Jerusalem do not therefore ask, because they were utterly ignorant of Christ: but 1 That they might hear the Church what shee had to say of him, as they that love Christ, love to hear talk of him; his very name is mel [...]in ore, melos in aure, &c. 2 That by her discourse they might better their knowledge: for the very Angells know not so much of this mystery, but they would know more, and do therefore curiously pry into it, 1 Pet. 1.12. Yea, to these very Principalities and powers in heavenly places is made known by the Church the manifold wisdome of God, in contriving mans salvation by Christ: they cannot but see an abundance of curious variety in this divine wisdome: [...]. such as is to be seen in the best pictures or textures, as the Apostles word importeth, Eph. 3.10.
Vers. 10. My Beloved is white and ruddy, &c.] Love lacks no Rhetorick [Page 373] to lay forth the thing beloved in liveliest colours; White and ruddy, What can bee more laudable and lovely? What can come nearer to a perfect symmetry, to a sound and sure constitution and complexion? Sure it is, that these two being comelily mixed, do make the most beautifull or orient look or colour; (see the Prophets description of the Nazarites, Lam. 4.7.) And note (saith an Expositour) that the Holy Ghost joyneth both these together: the whiteness making the ruddiness more fresh and fair, and the ruddiness discerning the whiteness from paleness of face, or phlegmatick complexion. Sed sunt in his mysteria investiganda (saith another) ita (que) candor refert divinam Christi naturam, rubor humanam. White and red may signifie Christs God-head and Man-hood. God is called the Ancient of days, Dan. 9.7. his head and his hairs are white like wool, as white as snow, Rev. 1.14. Man had his name Adam of the red earth, out of which hee was taken, Gen. 2.7. Christ also, the second Adam, became red with his own blood, whereby hee purchased the Church, Act. 10.28▪ (a bloody Spouse shee was unto him) and paved for her a new and lively way into the most holy place, Heb. 10.20. Upon the battlements whereof hee hangs out still, (as once that war-like Scythian did) a white flag of grace and mercy to penitent persons, that humble themselves at his feet for favour: but a red flag of justice and severity to those his enemies, that will not have him to rule over them: in token whereof his rayment is said to be red, Isa. 63.1, 2, 3. his vesture dipt in blood, Rev. 19.13.
The chiefest among ten thousand] Heb. vexillatus praedecem millibus, that is, famous and conspicuous among and above many, as Saul was higher than the people by the head and shoulders, as the Hachmonite was the chief of Davids mighties, 1 Chron. 11.11. Or the standard-bearer of ten thousand. Now the goodliest, and withall the ablest men use to carry the banner or standard. Christ standeth for an ensign of the people, Isa. 11.10. and hath ten thousand times ten thousand standing before him, following him wheresoever he goeth, Rev. 7.9, 14. and singing, We will rejoyce in thy salvation, and in the name of our God, vexillabimus, wee will set up our banner, Psal. 20.6. The Churches design here is to hold out Christ as altogether matchless and incomparable, that there is none like him in the earth, (as God said of Job, chap. 1.8.) to teach us to esteem him, as the people did David, more worth than ten thousand others, 2 Sam. 18.3. to set him upon the chief chariot, and to give him the sole command of all, as Pharaoh dealt by Joseph. And as the Sun, Moon, and eleven stars in Josephs vision did obeysance to him: so let our souls, bodies, all our temporal, natural, moral, and spiritual abilities be subject and serviceable to Christ; who, if hee be the chiefest of ten thousand, ought to have as much love as ten thousand hearts put into one, could hold.
Vers. 11. His head is as the most fine gold] Here shee begins her particular praise of his several parts: and here shee may seem to speak with the tongues of men and of Angels; performing (as Lovers use to do) that for him, that hee had done for her before, chap. 4.1, 2, 3, 4, &c. though all she could say falleth far short of him; and well shee might say after all, as Nazianzen sometime said of Basil, There wants but his own tongue to commend him with. Loquimur de Deo non quantum debemus, sed quantum possumus. In speaking of Christs excellencies men may speak what they can, they cannot possibly speak so much as they ought, they cannot hyperbolize. If any shall think the Church doth here, hee must needs bee of those that either know him not, or are not able to judge aright of his worth,Tull. de Orator. as once Cicero said of Crassus and Antonius the Oratours. Nusquam Origines non ardet, sed nusquam est ardentior, &c. saith Erasmus. Origen is never but earnest,Eras. in praef. ad Orig. opera. howbeit hee is never more earnest, than when hee discourseth of Christ: in other things hee may seem to excell others, but in this hee excelleth himself. The same wee may well say of the Church in this place, in setting forth the surpassing purity and perfection of her Spouse: Quem manibus propriis finxit [Page 374] cordata Minerva. And first shee makes his head to bee of the finest and firmest gold, Fess-gold, so the Arabick, from the Hebrew, calleth it: and the land of Fess seemeth to bee named of such gold there. Davids Michtam or Golden Psalm comes from one of the words here used. For in the Original thus it is,Or he is the gold of gold, as Athens was the Greece of Greece. His head is most glistering gold, yea, most solid gold. That is, his deity which dwells in him, is most pure and glorious, (for the head of Christ is God, 1 Cor. 11.3.) and that fulness of grace which is communicated to his humane nature, is wondrously beautiful: and so sets it forth, as black curled locks do a fresh countenance.
Ver. 12. His eyes are as the eyes of Doves by the rivers of water, &c.] i. e. they are full of all innocency, singleness, and chastity: See the Notes on chap. 1.15. & 4.1. where Christ had attributed the very same to the Church, who is his image and glory, as the woman is of the man, 1 Cor. 11.7. the very looking-glass of his dignity, and reflex of his comeliness. His eyes are elsewhere said to bee as a flame of fire, sharp and terrible, such as pierce into the inward parts,Rev. 1.14. Dan. 10.6. and need no outward light. Here they are as the eyes of Doves, casting an amiable, gracious, joyfull, and comfortable look upon his Church. As, his eyes behold, his eye-lids try the children of men (the one points out his knowledge, the other his critical descant) Psal. 11.4. So hee casteth an eye of singular providence and tender affection upon his afflicted people, I have seen, I have seen, saith hee, the sufferings of my people. I know their sorrows, and am come down to deliver them; His eye affects his heart, Exod. 3.7, 8. and his heart sets his hand awork for their succour and safety. Ezek. 1.8. wee read of faces, eyes, wings, hands, &c. all to express the sufficiency of Gods providence for all means of help. See Psal. 33.18, 19. & 34.16. The Church is like the land of Canaan, which is said to be a land which the Lord careth for: the eyes of the Lord are alwaies upon it, &c. Deut. 11.11. Hee seeth that loveliness in her, that hee overlooks all, as it were, to look upon her: hee beholds that worth in her, that the buzzards of the world cannot ken. Therefore the world knows us not, respects us not, because it knew not him, 1 John 3.1. saw no such beauty, that they should desire him, Isa. 53.2. Nicostratus in Elian, himself being a cunning Artisan, finding a curious piece of work, and being wondred at by one, and asked by one what pleasure hee could take to stand gazing as hee did on the picture? answered, Hadst thou mine eyes, thou wouldst not wonder, but rather bee ravished as I am at the inimitable art of this piece. Semblably, had men those dove-like single eyes that Christ and his people have, washed in milk, that is, in milk-white waters, cleansed from the dust of sinful prejudice, and fitly set, as a precious stone in the foyl of a ring, or as the precious filling-stones in the holy Ephod, Exod. 25.7. they would kiss the Sonne, and admire his Spouse. Whereas for want of Spiritual eyes, the Northern proverb is verified, unkent, unkist, unknown, unrespected.
Vers. 13. His cheeks are as a bed of spices] i. e. comely and pleasant to the sight, sweet also to the smell; areolis similes aromatum plenis: flourishing with a goodly, comely, fresh, and sweet beard; so declaring his face not onely to be gracious and amiable, but also full of gravity, glory, and majesty. There are that would have all these things to bee taken literally of Christs natural body: and that here is set down his Prosopography: But this was written long before Christ was incarnate; and therefore it must needs be meant in a metaphorical and allegorical sense, hard to bee explained. Ego quid de singulis statuam fateor me nescire, saith a learned Interpreter. Allegorically to handle all these is not in my purpose or power, saith another: sith the graces of Christ, as they cannot well bee expressed, so, by reason of our weakness, they cannot better bee declared. The drift of the holy Ghost is to paint out unto us the spiritual and heavenly love of his Church to Christ, who doth [Page 375] not, nor cannot satisfie her self with any words, or comparisons of this kind. And secondly, to stir up our heartiest and liveliest affections to him, that hath such a world of worth and wealth in him. As the worth and value of many peeces of silver is in one peece of gold, so all the petty excellencies scattered abroad in the creatures are united in Christ; yea all the whole volume of perfections which is spread thorow Heaven and Earth, is epitomized in him: why do wee not then make out to him, and despise all for him with Paul? Why do wee not with David chide our selves and others for loving vanity, Psal. 4.2. and seeking after leasing? How long wilt thou go about, O backsliding daughter, Isa. 7.14. and fetch a compass? knowest thou not that the Lord hath created a new thing in the Earth? a woman shall compass a man, Jer. 31.22. that is, a Virgin shall conceive and bear a Son, even the Man Christ Jesus, in whom it pleased the Father that there should dwell all fulness, Col. 1.19. Make wee therefore straight paths for our feet, Heb. 12.13. Let us go speedily to Christ, Zech. 8.21. as Bees do to a Meddow full of flowers: as Merchants do to the Indies that are full of fruits and spices; that wee may return from him, full fraught with treasures of truth and grace.
His lips like Lillies, dropping sweet-smelling myrrhe] i. e. His word and doctrine is white, sweet, pleasant, far-spreading as Lillies; sweet to the smell, and yet bitter to the taste as myrrhe, no way pleasing to the flesh which it mortifieth, calling upon men to repent, reform, walk by rule, strive to enter in at the straight gate, resist unto blood, striving against sin. These things are good and profitable to men (as the Apostle speaks in another case, (Tit. 3.8.) but they naturally care not to hear of them. Drop not yee, say they, (wee like not your Lillies dropping myrrhe and nitre) Let those drop or prophesie, Micah 2.6. that preach pleasing things; Wee like your Lillies, but care not for your Myrrhe: or if wee smell it, wee like not to taste of it, because little toothsome, however it may bee wholesome.
Vers. 14. His hands are as gold Rings set with the Beril] Or Chrysolite. Heb. Tarshish, whence our word Turkeis (as it may seem) a precious stone, of colour blew like the Skie, or (as others say) green like the Sea: Asher was graven upon this stone, who dwelt near the Sea, Exod. 28.20. Some write, that in former times this stone was most usually set in such Rings as Lovers did use to give one to another, or in Marriage-Rings; because of the power that was thought to bee in it to procure and continue love and liking one of them towards another. Whatsoever stone it is, whether a Beril, Chrysolite, Carbuncle, Hyacinth, Onyx (for all these waies it is rendred) the Churches meaning is, that all the works of Christ, whether in the state of Humiliation, or of Exaltation (for redemption wee have by his Abasement, application of it by his Advancement) are most rare, dear, precious, and glorious, as numbers of Rings filled with all manner of costly stones: they are acceptable and honourable before God and man. And like as great men are known by their Rings, and rich Jewels, so is Christ by his Saints, the work of his hands, Isa. 64.8.
His belly is as bright Ivory, overlaid with Sapphires] Heb. His bowels, in the dual; meaning his breast and belly, and there, the heart and lights, those seats of the will and affections; here, the liver, stomach, entrails, which serve for nutrition and generation. By all this wee may well understand Christs inward affections outwardly manifested. These are true and sincere, as bright and white Ivory; they are also hearty and heavenly as Sapphires: various also and manifold, sicut Sapphiri caeruleae sunt, His bowels yearn toward his afflicted people, his heart is turned within him, his repentings are kindled together, Hos. 11.8, so the Poet, ‘Ingemuit miserans graviter, dextram (que) tetendit.Virg.’
Vers. 15. His leggs are as pillars of marble] A sign of Christs firmness in his Kingdome, works, word, and government (saith a learned Expositour) and [Page 376] of his strength to trample upon his enemies, as also of his united power to accomplish the course of his three-fold office. Pillars both bear up the building, and beautifie it: neither can any thing be more sure and solid than these, if set upon a firm foundation. The Pillars here mentioned are said to bee set upon fine gold, that is, upon a foundation both fine, and firm, for gold hardly rusteth or cankereth: whence it was (likely) that Tithonus and his Son Memnon, when they built the City of Susa in Persia, they joyned the stones together with gold, as Cassiodorus writeth: Christs power is founded upon his divine Nature; and this is the Rock upon which the Church is built, and whereby it is set in safety from all miseries and molestations satanical or secular. The gates of Hell shall not prevail against her. Christ and the Father are one; Psal. 89.19. therefore none shall take her out of his hands. God hath laid help upon one that is mighty, even upon Emanuel the mighty strong God, as hee is called, Isa. 9.6. declared to bee the Son of God with power according to the spirit of holiness, by the resurrection from the dead, Rom. 1.4. that your Faith and hope might bee in God, [...]. Prorsus, perpotuo, perfecte. 1 Pet. 1.21. Trust perfectly therefore to, or hope to the end, for the grace that is to bee brought unto you at the Revelation of Jesus: sith hee is able to save them to the uttermost that come unto God by him, 1 Pet. 1.13. Heb. 7.25.
His countenance is as Lebanon] His aspect, his look or general view, i. e. Whatsoever of himself Christ is pleased to manifest and lay open unto us is pleasant and delightful, goodly and glorious, excellent and eximious, choice as the Cedars, that are chosen before other trees; and why, see the Note on chap. 1.17.
Vers. 16. His mouth is most sweet] Heb. His palat, (that is, his word and promises, which are as it were the breath of Christs mouth) is all sweet. This shee had celebrated before, vers. 13. but, as not satisfied therewith, shee repeats it, and rolls it again as sugar under her tongue. Shee doubles this commendation, to shew, that that is the chief lovely thing in Christ, his Word; this fruit shee had found sweet unto her palat, chap. 2.3. and shee spareth not to set it forth, as here, the second time, Mallemus carere, &c. Wee had rather bee without Fire, Water, Bread, Sun, Air, &c. (saith a Dutch Divine) than that one sweet sentence of our blessed Saviour, Come unto mee all yee that are weary, &c.
Yea hee is altogether lovely] Totus totus desiderabilis, wholly amiable: every whit of him to bee desired. Moses thought him so, when hee preferred the reproach of Christ, the worst part of him, the heaviest peece of his cross, before all the treasures in Egypt, that Magazin of the world, Heb. 11.26. Those of this world see no such excellency and desireableness in Christ, and his waies, (Psal. 22.7.) nor can do, till soundly shaken, Hag. 2.7. I will shake all Nations, and then the desire of all Nations, that is Christ, shall come with stirring affections, saying, as Isa. 26.9. with my soul have I desired thee in the night: yea with my spirit within mee will I seek thee early. Loe this is the voice of every true childe of the Church; and these desires of the righteous shall bee satisfied, Prov. 10.24.
This is my Beloved, &c.] q.d. You may see I have cause to seek after him; neither can you do better than to do likewise: howsoever, when you see him, do my errand to him, as vers. 7. And here wee have most excellent Rhetorick, which in the beginning of a speech, requires [...], milder affections: in the end of it, [...], stronger passions, that may leaved deepest impressions.
CHAP. VI. Vers. 1. Whither is thy Beloved gone, &c?]
ALL Christs Disciples are [...], inquisitive after the truth that is in Jesus, Ephes. 4.21. and are fellow-helpers to it, John 3.8. There is also [Page 377] quid divinum in auscultatione, as one well noteth, that is, a strange and strong energy or forcibleness in hearing (whether publiquely or in private conference) Christ and his excellencies displayed and discoursed of. Let but his name, as an ointment, bee powred out, and the Virgins can do no less than love him. Cant. 1.3. These daughters of Jerusalem are by hearing the Church describing her Spouse, and painting him out in lively colours, fired up to an holy contention in godliness: and might they but know where to have him, they would bee at any pains to partake of the benefit, 1 Tim. 6.2. They wondred at first why shee should make such ado about Christ: But when they conversed a while with her, and had heard her speak with such affection and admiration, they are turned, and will now go seek him with her. God is pleased many times to water the holy meetings and conferences of his people with blessing, beyond expectation or belief. Wee should frame our selves to an easie discourse of the glory of Christs Kingdome, and talk of his power, Psal. 145.8, 9. Our tongues in this argument should bee as the pen of a ready writer, Psal. 45.1. that wee may bee able to speak oft to one another, with profit and power in the best thing, Mal. 3.10. Little do wee know what a deal of good may bee done hereby. Mr. Fox speaking of Gods little flock in the days of Henry the 8. saith, in such rarity of good books and want of teachers,Act. & Mon. fol. 750. this one thing I cannot but marvell and muse at; to note in the registers, and consider how the word of God did multiply so exceedingly amongst them. For I finde that one neighbour resorting and conferring with another, eftsoons with a few words of their first or second talk did win and turn their minds to that wherein they desired to perswade them, touching the truth of Gods Word and Sacraments, &c. In all ages such as were ordained to eternal life, believed. Acts 13.48. after that they had heard the Word of truth, they beleeved, and were sealed. Irridentis vex, non interrogantis. Contrariwise reprobates either refuse to hear the Church preaching Christ, John 8.47. Of else they hear and jear, (as Pilat with his What's truth? in meer mockage, John 18.38.) hear and blaspheme, Acts 13.45. or, at best, hear and admire, and that's all: they leave the Word where they found it, for any thing they will practice. They think they do a great chare to sit out a Sermon, and then commend it. But Wisdoms children will not onely justifie her, Mat. 11.19. but also glorifie her, Acts 13.48. they will seek the Lord and his strength, seek his face evermore, Psal. 105.4. Seek him in his holy Temple, seek him in and with the Church, as here. They know that extra Ecclesiam nulla salus. The Church is the pillar and ground of truth, 1 Tim. 3.15. in as much as by her ministery, the authority, dignity, knowledge, virtue, and use of the truth of the Gospel is preserved in the world, and held out, Philip. 2.16. as the hand holds forth the torch, or the watch-tower the light, and so the haven, to the weather-beaten Mariners.
That wee may seek him with thee] For hee is not like to seek long that seeks alone; there being a notable tye to constancy in the Communion of Saints. Surely as sincerity is the life of Religion: so society is the life of sincerity. The Philippians had no sooner received the Gospel, but they were in fellowship, to a day, Phil. 1.5.
Vers. 2. My Beloved is gone down into his garden] Now she can tell where Christ is, and inform others: who before was to seek of him, and sought information from others. Post tenebras lux, is the Churches Motto. Though I sit in darkness, the Lord shall give mee light: hee will with the temptation give the issue, a way to get out of it, as the Moon wades out of a cloud, as the Seed gets up from under a clod. And see how forward shee is to communicate: her friends shall know all that shee can tell them. There is no envy in Spiritual things, because they may bee divided in solidum: one may have as much as another, and all alike: Yea, Gods people know, that the manifestation of the Spirit is given them to profit withall, 1 Cor. 12.7. and that it is not powring out, but want of powring out, that dries up the streams [Page 378] of grace, as that of oyl, 2 Kings 4.6. What is meant by Christs garden, see chap. 4.17. with the Note: Hee is said to go down to it, in allusion to the situation of Jerusalem, which was on an hill: their gardens being below in the fruitfull valleys. [...] ex omni ad nihilum seipsum redegit. Beza. Christ came down to his Church: he descended into the lower parts of the earth, that is, into his mothers womb, Eph. 4.9. with Psal. 139.15. yea, hee emptied himself of all his excellencies, and took upon him the form of a servant, yea, of an evil servant that was to bee beaten. Yea more, hee humbled himself, and became obedient unto death, even the death of the Cross, Phil. 2.9. Oh humble Saviour, whether wilt thou descend? Facinus vincire civem Romanum, Cicero. It was much for the Son of God to bee bound, more to bee beaten, most of all to bee slain, Quid dicam in crucem toll [...], &c? well might the Apostle say, He humbled himself.
To the beds of spices] i. e. To the particular Churches, or to the companies of Believers: these beds, or rowes of renewed souls, Christ, as a good Gardiner, treadeth out, soweth, planteth, watereth, fenceth, filleth with sundry gifts and graces.
To feed in the Gardens, and to gather Lillies] Like as men go to their Gardens, either to make merry (as wee say) or to gather fruits. So Christ here, either to eat his pleasant fruits, Cant. 4.16. his peoples holy performances, better to him than any Ambrosia: and then to gather his Lillies, to transplant them into heaven. Pascitur Christus, quando suorum virtutes videt (saith one) Lilia decerpit, quando optimum quemque ex hac vita traducit. Christ feedeth in the Gardens, when hee beholdeth the vertues of his people: hee gathereth Lillies, when hee translateth good souls into his Kingdom above.
Verse 3. I am my Beloveds, &c.] Or, I am for my Beloved, and hee is for me, i. e. for mee onely:Flamm [...] redardescit, quae modo nulla fuit. Ovid. hee resteth in his love, and I in mine, wee will seek no further. And here her faith reviveth, who in her late temptation, and desertion, was in a mist, and could not read her own graces. (See the Note on chap. 2.16.) It reviveth, I say, and fetcheth out Christ that had hid himself, as that brave woman did, Mark 7.24, 25.
Vers. 4. Thou art beautiful, O my Love, as Tirzah] A most neat and elegant City, where the Kings of Israel kept their Courts. A place of pleasure it was, [...]. as the very name imports: hence the Greeks translate it here, Good pleasure, like as the Italians call a City of theirs, Placenza. Of the Churches exquisite beauty much hath been said before: let it ever bee remembred, that all her beauty is but borrowed, Ezek. 16.14. Uxor fulget radiis mariti, as they say in the Civil Law. Isaac, when hee was to marry Rebecca, sent her jewels aforehand; that having them shee might bee more lovely in his eye: So doth Christ the Spirit of faith, and other graces (besides the imputation of his own perfect righteousness) that hee may delight in his Spouse. And albeit shee had so discourteously dealt with him, as chap. 5.3. and thereupon hee had stept aside for a while: yet, that shee might know that hee was still the same, without shadow of change, and that hee hated putting away, Mal. 2.16. meeting her again, hee doth marvelously commend her, that is, his own graces in her, and all is as well as ever betwixt them. Homo agnoscit, Deus ignoscit: it is but acknowledging the debt, and Christ will soon cross the book, and cancell the hand-writing, Col. 2.14. Quem poenitet peccasse, Jer. 3.22. pene est innocens. Repent, and the amends is made▪ Return yee backsliding children, and I will heal your backslidings.
Comely as Jerusalem] That City of the great King, great among the Nations, and Princess among the Provinces, Lam. 1.1. the glory of the whole earth, urbium totius Orientis clarissima, Plin. l. 5. c. 14. saith Pliny, the most famous of all the Cities of the East, Orbis totius lumen, as another calls it: yea, an earthly paradise, (as Josephus) soli coelique fertilitate omnes civitates superans, a City compact together, Psal. 122.3. The Church is all this in Christs esteem: and though the least, yet not the least among the Princes of Juda, as it is said of Bethlehem in a different respect, Mic. 5.2. Mat. 2.6.
Terrible as an army with banners] i. e. Of invincible faith, and Spiritual courage: [Page 379] terrible also and full of majesty, either to draw hearts, or to daunt them; as Nazianzen saith of Athanasius, that hee was Magnes, & Adamas, a Loadstone in his sweet gentle drawing nature: and yet an Adamant in his resolute stout carriage against those that were evil, and erroneous.Exod. 15.14, 15, 16. Psal. 48.5, 6. How terrible were the Israelites encamped and bannered in the wilderness unto the Moabites, Canaanites, &c? And the like may bee said of the Hussites in Bohemia (when all Germany were up in arms against them, and worsted by them:) of the Britains under the conduct of Germanus, D. Usher de Britan. Eccles. primord. 337. fighting against a mighty army of Pelagian Picts and Saxons in this Kingdome, and prevailing onely by the three times pronouncing the word Hallelujah. Of the Protestants in France at the siege of Mountalban, where the people of God using daily humiliation, immediately before their sallying forth sang a Psalm, which when the enemy heard, they would so quake and tremble, crying, They come, Spe [...]. be [...]li sac. 282. they come, as though the wrath of God had been rushing out upon them. God is both Van and Rere in the Churches Army, Isa. 52.12. The Lord will go before you, and the God of Israel will bee your rereward: Even hee that is the great, the mighty, and the terrible God, Nehem. 9.32. So that although, Loricatus incedat Satan, & cataphractus, as Luther hath it, Satan muster up all his forces, Tyrants, Hereticks, &c. that invade the Church, and assault her on all sides; yet they shall finde her invincible: Oppugnatur, sed non expugnatur. Many a time have they afflicted mee from my youth, may Israel say, yet they have not prevailed against mee, Psal. 129.1, 2. Populus Rom. saepe prae [...]io victus, nunquam bello, saith Florus. The people of Rome lost many battels, but were never overcome in a set war, at the long run they crushed all their enemies. So the Church: Nay, it may bee truly affirmed of her, that shee conquereth, even then, when shee is conquered; as Christ overcame as well by patience, as by power. So that more truly it may bee written upon her gates, that is at this day upon the gates of Venice, Intacta manet, because it was never yet subdued by any enemy.
Vers. 5. Turn away thine eyes from mee] Or, Turn thine eyes right upon mee, so vers. 13. hee calls Return, return, O Shulamite, &c. And then the sense is, Look up unto mee by Faith. Look unto mee, and bee yee saved all the ends of the earth, Isa. 45.22. See chap. 31.1. & 42.18. But to keep to our Translation. Christ had before confest himself ravished with one of her eyes; and here hee saith the same in effect. Stupenda sane dignatio, a wonderful condescension.Non bene conveniunt nec in una sede morantur, Majestas & Amor. Wee use to say, Majesty and love cannot meet, or cohabit: because love is the abasing of the soul to all services. But it is otherwise in Christ: Majesty and Love (even unto ravishment) meet in his holy heart. If the Church bee sick of love toward him, hee would shee should know, that hee is overcome with love towards her; and that there is no love lost betwixt them.
Thy hair is as a flock of Goats, &c.] Grazing upon, and gazing from Gilead, q. d. I like thee as well as ever I did, thy late relapse notwithstanding: for I finde thee more humble, watchful, thankful for a Saviour, merciful to others, desirous of the state of perfection, &c. And as a limb once broke, and well set again, knits and grows stronger there, than in any other place: so by thy late falling in some sort from mee, I finde thee more firmly fastened unto mee; Thus God changeth (saith one) out griesly wounds into beauty-spots; and maketh the horrible sting of Satan, to bee a pearl-pin to pin upon us the long white Robe of Christ, and to dress us with the garment of gladness. See chap. 4.1, 2, &c. And observe here an addition of some other parts described, and a more full description of some of the former: to shew, that his love was no whit diminished, but rather increased. Something it was surely that made Mr. Fox, the Martyrologue say, that hee got by his infirmities, and lost by his graces.
Vers. 6, 7, Thy teeth are as a flock of sheep, &c.] See vers. 4, & 5. chap. 4.2. with the Notes there.
Vers. 8. There are threescore Queens, and fourscore, &c.] Or, as some read it, hypothetically, Bee there sixty Queens, and eighty Concubines (which were [Page 380] secondary wives, usurary the Lawyers call them, that had right to the bed, but no rule in the family) and Virgins, or waiting Gentlewomen without number; although there bee of other sorts never so many, yet My Dove (albeit but one) is an onely one, and beloved accordingly; see Jer. 31.20. For the allegory here; some go one way to work, some another. Let there bee never so great a number (saith one) of Peoples and Nations, of Churches and Assemblies, which challenge my name, and love, and perhaps by their outward prosperities may seem to plead much interest in mee, and much worth in themselves; yet My Dove, &c. Others think, that by Queens are meant, true Beleevers, by Concubines, Hypocrites, and formal professours, and by Virgins, prophane persons, that have not yet so much as a form of godliness. The first are the fewest, and the last are the greatest number. Lastly, There are that make Queens, Concubines, and Virgins, to signifie three several sorts or degrees of true Christians in the Catholick Church, which yet is but one. Some have made but small progress in piety; these are compared to Virgins, and are the far greater in number. Some are got further onward, and are of better proof; these are like Concubines, and do exceed the Queens in number; quo enim perfectiores, eo pauciores. Some again are eminent and eximious Christians; these are Queens, and have more close communion with Christ: and to this highest degree wee must all aspire and indeavour, striving to perfection. Nature, Art, Grace, do all proceed from less perfect to more perfect. Wee read in Scripture of a Christians conception, Gal. 4.19. birth, 1 Pet. 1.23. & 2.2. childe-hood, 1 Cor. 3.1, 2. 1 John 2.13. youth or well-grown age, Ephes. 4.13. old age, Act. 21.15. M [...]ason was a gray-headed experienced Christian, a Father, 1 John 2.13. All must exact of themselves a daily growth, and be still bringing forth fruit in their old age, Psal. 92.13, 14. so shall the King take pleasure still in their beauty: so shall hee one day set them upon his right hand, (as place of dignity and safety) in gold of Ophir, Psal. 45.9, 11.
Vers. 19. My Dove, mine undefiled is but one] For though all the forenamed may bee called Spouses; yet they all make but One. Hee that hath the Bride (not Brides) is the Bridegroom, saith the Baptist. And this is a great Mystery (saith Paul) but I speak concerning Christ and the Church, not Churches, Ephes. 5.32. Una Ecclesia, quia ex una fide, per unum spiritum nascitur, Christi tunica est unica. Gal. 2.11, 12. saith Epiphanius, Beware therefore of the concision, Phil. 3.2. that is, of those that make divisions, and cut the Church in minutula frustula (as Austin saith of the Donatists) into little peeces, and sucking Congregations, making separations. Peter himself was blamed for this, and others branded for profligate professours, Jude 19. These are they that separate themselves, sensual, having not the spirit. The Primitive Christians were famous for their unity, animo animaque inter se miscebantur, saith Tertullian. The very Heathens acknowledged that no people in the world did hold together, and love one another, so as Christians did. As the curtains of the Tabernacles were joyned by loops, so were they by love. And as the stones of the Temple were so close cemented together, that they seemed to bee all but one stone: so was it among them. Neither need wee wonder, sith Christs Dove is but one; neither is there any such oneness or intireness any where, as amongst the Saints. Other Societies are but as the Clay in the toes of Nebuchadnezzars Image: they may cleave together, but not incorporate one into another.
Shee is the onely one of her Mother] i. e. Of the world, say some, of the flesh, say others: but they say best that expound it of Jerusalem, that is above, Gal. 4.26. the Mother of us all. Epiphanius makes Faith and Religion the Mother of the Church.
The Daughters saw her, and blessed her] i. e. Called and counted her blessed above all other people. Happy art thou O Israel Who is like unto thee O people saved by the Lord, &c? Deut. 33.29. And yet at that time, they seemed to bee nothing so happy as the Moabites, Edomites, &c. as being in a very unsettled condition in the wilderness. So David, What one Nation in the earth [Page 381] is like thy people, like Israel? 2 Sam. 7.23. O blessed is the people whose God is the Lord! Psal. 144.15. Est Ecclesiae Scoticanae privilegium rarum prae multis, inquo ejus nomen apud caeteros fuit celebre, &c. Sic in elogio▪ praefator [...] de confess. in Pre [...]cip. Syntag confess. pag. 6. It is the singular priviledge of the Church of Scotland, and they are deservedly famous for it, that for this fourscore years and upwards, they have kept an unity, together with purity of Doctrine, without heresie, or so much as schism. This the daughters (other Christian reformed Churches) have seen, and blessed her: yea, the Queens and Concubines, and they praised her.
Vers. 10. Who is shee that looketh forth as the morning] This is the commendation that the Queens and Concubines give her: and it is expressed by way of question: not because they doubted, but for that they admired her excellency. See the like, Psal. 77.13. Mic. 7.17. First, the Church is compared to the morning, which hath no full light, but mixt: so that light seems to strive with darkness. Then shall thy light break forth as the morning, Isa. 58.8. [...] The Hebrew word here used hath its name from blackness or dimness. Next shee is said to be fair as the Moon, which is called here Lebanah, ab albedine, from her whiteness, or bright shining. In her full the Moon is a very beautiful and fair creature: And even in her Eclipse, though shee appear dark toward the earth, yet is shee bright and radiant in that part which looketh toward heaven: So is the Church. The Papists would have this Moon alwaies in the full: And if shee shew but little light to us, or bee eclipsed, they will not yield shee is the Moon. And yet (except in the Eclipse) Astronomers demonstrate that the Moon hath at all times as much light, as in the full: but oftentimes a great part of the bright side is turned to heaven, and a lesser part to the earth: And so the Church is ever conspicuous to Gods eye, though it appear not alwaies so to us. The Church waxeth and waneth as the Moon, non nunquam etiam in debquio est & aspici non potest: adeo exiguns numerus fidelium aliquando apparet. Elias complained of his aloneness. Christ, when hee came, scarce found faith upon the earth. Papists themselves yield, that there was but Mary, and some few others, that looked for the consolation of Israel. Christ came to his own, and his own received him not, John 1.11. hee wondred at one good Nathaniel, and sets him forth with an Ecce admirantis. Behold an Israelite indeed. The mad multitude cried Crucifige with one consent. The whole world went wondring after the Beast; Revel. 13. [...], 4. Of Luther it is said, Iste vir [...]o [...]iu [...] orbis impetum sustinuit, that hee had all the world against him, as once Athanasius had. Latimer saw so few good in his time,Mat. 24.12, 13 that hee thought the last day had been come. Our Saviour foretold that toward that day, the love of many should wax cold, but hee that endureth to the end shall bee saved. Lo it is but a Hee, a single man (a very few) that holdeth out, in comparison of the many Apostates, that fall from their own stedfastness. Here then falls to the ground that Popish and sottish mark of the true Church, Universality and visibility. Wee deny not, that the Church is a multitude of Believers, and a Catholick company, to the which wee must joyn our selves: but that shee is alwaies visible and aspectable, as a City on an hill, as the Sun in heaven,Luna sipet. can never bee proved. As the Moon, shee hath her wa [...]es, and non-appearances: and when at the very brightest and broadest, shee may bee m [...]led up, and overcast with a cloud of persecution. Such was the paucity and obscurity of Christians in the Arrian times, that Basil cries out, An Ecclesias suas prorsus dereliquit Dominus? Hath the Lord utterly left his Churches, &c? The Ship of the Church was then almost overwhelmed, saith Hierome. The Church was not then to be sought intectis & ex [...]eriori pomp▪ in places and external pomp, but in dens, mines, and prisons, saith Hillary. God hath set the Moon lowest in the heavens, and nearest the earth, that it might daily put us in mind of the constancy of the one, and inconstancy of the other; herself in some sort partaking of both.
Clear as the Sun] As having put on Christ that Sun of Righteousness, Gal. 3.27. Mal. 4.2. Rev. 12.1. The Sun is so glorious a creature, that the [Page 382] Heathens over-admiring it, deified it: and from the Hebrew word Chammah here used, called it Jupiter Hammon. The Greeks called it [...] from gnelion the most high God. Eudoxes said, that hee was made for no other purpose but to behold it: and that hee could be content to be presently burnt up by the heat of the Sun, so hee might bee admitted to come so near it, as to learn the nature of it.Chrysost. Hom. 8. ad pop. Anti. Chrysostome cannot but wonder, that whereas all fire naturally tends upwards, the Sun should shoot down his raies to the earth, and send his light abroad all below him. Christ (the Father of lights) doth the like for his Spouses, Jam. 1.17. And as the Pearl by the often beating of the Sun-beams upon it, becomes radiant and orient as the Sunne it self: So doth the Church, and shall do much more when shee shall appear with him in glory. Then shall the righteous shine forth as the Sun in the Kingdome of their father. Mat. 13.43. The Sun in his strength, compared to them, shall bee but as a clod of clay, or as those things that shine in the dark, but it is onely from their rottenness. Three glimpses of this surpassing glory expected by the Saints, were seen in Moses his face when hee came from the Mount,Mar. 17.2. Mark 9.3. Luke 9.29. in Christs transfiguration, (when his face did shine as the Sun, his rayment was white and glistering, so as no fuller can white them) and in St. Stevens countenance when hee stood before the Council. It should suffice for the present that the Church looketh for (or is looked for, so some render this Text) at first, as the morning, somewhat dark and duskish: Shee shall bee fair as the Moon, at least, in regard of Sanctification: and for Justification, shee is clear as the Sun, so that God seeth no sin in her; or if hee do, yet (as the Sun) hee blots out the thick cloud as well as the cloud, the thickest mist as well as the thinnest vapour, Isa. 44.12. And therefore to the Devill and his Angells shee must needs bee terrible as an Army with Banners: 2 Cor. 10.4. because, as shee marcheth under the banner of Christs mercy and love, chap. 2.4. so the weapons of her warfare are not carnal but mighty through God, &c. and do strike as great a terrour into her enemies, as once Christ did into those ruffian souldiers that came to apprehend him;Greg. Orat. de laude Basil. or as Basil did into Valens the Emperour, that came to disturb him when hee was in holy exercises. See the Note on v. 4. of this chapter.
Vers. 11. I went down into the garden of Nuts] Or, Nutmegs, Tremellius and those that follow him, render it the well-dressed or pruned Gardens: These are the particular Churches, and several Saints; Christs mystical and spiritual garden, that need much pruning and trimming. Of all possessions, Nulla majorem operam requirit, saith Cato, none requireth so much pains to bee taken with it as a Garden or Orchard. Corn comes up and grows alone: ripeneth and commeth to perfection, the husbandman sleeping and waking, &c. (Mark 3.) hee knows not how. But Gardens must bee dressed, trimmed, pruned, pared almost every day, or else all will bee out of order. Christ therefore as a careful Gardiner, [...], Putat, purgat, amputat, weeds, lops, prunes his garden, John 15.2. Be careful therefore (saith a Worthy Divine) Christ walks in his Garden, spies how many raw, unripe, indigested prayers, &c. hang on such a branch: What gum of pride, what leaves or luxuriant sprigs and rotten boughes there are; and with his pruning-knife cuts and slashes where hee sees things amiss, &c. Thus hee. Neither may wee think that Christ doth this or any of this in ill-will, but out of singular love and faithfulness to our souls, which else would soon bee wofully over-grown with the weeds of wickedness, as a neglected garden. The wicked, God never meddleth with (as I may so say) till hee come with his ax to hew them down to the fire: because hee findes them incorrigible.Hos. 4.17. Isa. 1. Let him alone, faith God concerning Ephraim; And, why should yee be smitten any more, sith yee revolt more and more? They have a great deal of freedome for present: but the end is utter extirpation. Non surget hic afflictio, Nehem. 1.9. they shall totally and finally bee consumed at once.
To see the fruits of the valley] Green valley-plants: that is, the humble spirits [Page 383] which tremble at Gods Word, and present him with the first ripe fruits, which his soul desireth, Mic. 7.1.
And to see whether the Vine flourished] These Vines and Pomegranates are the faithful: who are compared to th [...]se trees, for the plenty and sweetness of their fruits. Christ came to see whether the former were flowring, and the latter budding; to see if there were any hopes of ripe fruit in due time: for hee liketh not those out-landish plants, that every year bud and blossom, but never bring any fruit to its perfection. No: when hee hath done all that can be done for his Vineyard, hee looks for fruit, Isa. 5.2. Matth. 21.34.1 Cor. 9.7. For who, saith hee, planteth a Vineyard, and eateth not of the fruit thereof? Danda igitur est opera ut hujus agricolae votis respondeamus. Answer Christs expectation, or else hee will lay down his Basket, and take up his Axe, Luk. 13.7.
Vers. 12. Or ever I was aware, my soul, &c.] Heb. I knew not. So Christ speaketh after the manner of men: And it is as if hee should say, I could not conceive that my people were in so good a forwardness, as indeed I found them; for they have over and above answered mine expectation, being full of goodness, as those beleeving Romans, chap. 15.14. filled with all knowledge, and alwaies abounding in the work of the Lord; from whom therefore they shall bee sure to receive a full reward, 2 John 8. Or thus; I know not, that is, I perceived not, that the Vines flourished, the Pomegranates budded, that all was ripe and ready; therefore I withdrew my self for a season, O my Spouse: And therein I dealt with thee no otherwise, than as good Gardiners and Vinedressers do; who coming (perhaps before the time of fruit) to look for fruit, and finding none, depart for present, till a more convenient season. But that thou mayest know my dear love and tender care of thy comfort, behold my haste to call thee to thy former feelings again: for dicto citius, my soul set mee on the Charrets of Amminadib, who may seem to bee some famous Charret-driver of Solomons, that could out-drive all the rest. There is another sense given of these words, and perhaps a better. For by some, these are thought to bee the words of the Church confessing her ignorance: I knew not, Lord, saith shee, that thou wast gone down into the Garden to do those things. I thought rather that thou hadst departed in great anger against mee for my negligence; and therefore I sought thee carefully, I made out after thee with all my might; my soul made mee like the Charrets of Amminadib; Amor addidit alas, I drove furiously, till I had found thee: I was like unto those two women in Zachary, that had wings, and wind in their wings, chap. 5.9. This was well; that missing her Spouse, shee followed so hard after him, Psal. 63.8. My soul cleaveth after thee, saith David, thereby shewing his love, constancy, and humility. But then that was not so well: that shee so far mistook Christ, as to think that hee went away from her, in deep displeasure, and kept away from her, as loathing her company: Such hard conceits of Christ, and heavy conceits wee are apt to have of our selves, as if hee had forsaken us, because wee cannot presently finde him (when as hee is onely gone down in his Garden to prune it, or to see how things thrive there) as it hee had cast off the care of us; because, finding us too light, hee make us heavy (as there is need) with manifold temptations, 1 Cor. 11. 1 Pet. 1.6. Wee are therefore judged of the Lord, that wee may not bee condemned with the world. Hee leaves us on the other side the stile (as Fathers sometimes do their children) and then helps us over, when wee cry. To say God hath cast us off, because hee hath hid his face, is a fallacy fetcht out of the Devils Topicks. Non est argumentum aversi Dei quemadmodum diabolus interpretatu [...], Lavat. in Prov. 3. sed potius paternae ipsius benevolentiae, saith learned Lavater. It is not an argument of Gods wrath and displeasure, as the Devil would make it, but rather of his fatherly love and affection, hee hides his love, as Joseph did, out of increasement of love. And yet how apt are wee to say in this case, with those male-contents in Malachi, In quo dilexisti nos? Wherein hast thou loved us? and with those Israelites in the Wilderness, Is God amongst us? as if that could not [Page 384] bee,Exod 17.7. Judg. 6.12. and they athirst. O my Lord, said Gideon, If the Lord bee with us, why then is all this evil befallen us? And, Lord God, (said Abraham, when hee had received many gracious promises) What wilt thou give mee, seeing I go childless? Gen. 15.1, 2. We see then how ready the best of us are to cast the helve after the hatchet, as they say; and, like little children, because wee may not have what wee would, sullenly to say, God loves us not, and we will not have what hee thinks good to give unto us. My soul refused comfort, saith hee, Psal. 77.2. And I said, my hope and my strength is perished from the Lord, remembring mine afflictions, and my misery, the wormwood and the gall: Lam. 3.18, 19 This our folly and fault wee must confess to Christ, as the Church here doth; and beseech him, by his Spirit, to teach us better things; that wee may not mistake the cause of our calamities, and make them heavier than God meant them, by our frowardness and impatience: Pondus ipsa jactatione incommodius fit, saith Seneca.
Vers. 13. Return, return, O Shulamite] The Church is so called of her peace and perfection with God in Christ. Brightman gathers from this word, that the Church of the Jews in special is meant, (the Church in general being usually before signified by the daughters of Jerusalem) and applies it to the recalling of the Jews, according to Rom. 11.25, &c. which is yet to be fulfilled. Solomons wife, saith another, was after his name called the Shulamite, according to Isa. 4.1. And as Christ in this Book is named Solomon, so the Church is called Shulamite, to shew the communion that shee hath with him: and therefore also the forming of the Hebrew word is rather passive than active. That which shee is again and again called upon to do, is, to return. It seems shee had so posted apace after Christ (as on swift chariots, vers. 12.) that shee had gone quite beyond him. Hee therefore as it were by houting and shouting to her, calls her back. How easily wee overshoot and run into extreams, may bee seen in Peter, John 13.9. and the Galatians, chap. 4. It is best to hold the golden mean. Howbeit, as in falling forward, is nothing so much danger as backward: so hee that is earnest in good, though hee may over do and carry some things indiscreetly: yet is he far better than a lusk, or Apostate; especially if he afterwards return, and discern, and hearken to better counsell. But some are so set upon it, that (like a man that is running a race) though you give them never so good advice, they will not stay to hear it. Of these the Proverb is verified,Prov. 19.2. Hee that hasteth with his feet, sinneth, Prov. 19.2. See the Note there.
That wee may look upon thee] Or, contemplate thee with complacency and delight. This is the speech of the Bridegroom and his friends. The Church though in her fright and grief for want of her Beloved, though unveyled and evil-intreated by the Watch-men, &c. and so not so sightly as at some other times, yet wanted not that beauty that made her desireable: like as some faces appear most oriently beautiful when they are most instampt with sorrow: and as the sky is most clear after a storm.
What will yee see in the Shulamite? as it were the company of two Armies] Ready to joyn battail, or maintaining Civil War within her: for in the Christian conflict, the very same faculties are opposed; because in every faculty the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other: Gal. 5.17. These maintain civil broils within the Shulamite, (as the two Babes did in Rebecca's womb) so that shee cannot do what shee would. And this the Apostle spake by woful experience, as appears, Rom. 7.21. & 15. Something lay at the fountain head, and stopt it. There is a continual contest with spiritual wickednesses about heavenly priviledges. [...]. Eph. 6.12. Put fire and water together, there is no quiet, till one of them get the victory. So in sicknesses: Let a man have a strong disease and a strong body, hee shall never have any rest, as long as they both continue in their strength. When Christ was born, all Jerusalem was troubled. When Paul came to Ephesus, there arose no small stir about that way, [Page 385] Acts 19.23. So when grace is wrought once, there's somewhat to do within; though till then all was jolly, quiet. When cold Salt-Peter and hot Brimstone meet, they make a great noise: so do the flesh and spirit in their skirmishes and encounters. Now these two duellars meet and fight in every faculty of the soul; as hot and cold do in luke-warm water; as light and darkness meet in the morning light; or as wine and water in a cup mixt of both. In the wicked one faculty may, and sometimes doth oppose another: as sensual appetite may resist natural reason, &c. But in such as are sanctified, the understanding is against the understanding, the will against the will, &c. as the sick patient both wills and nills, those physical slibber-sauces. But Satan is not so divided against himself, Luke 11.18. No more is the flesh. It is in the Shulamite onely, and in every part of her, that this conflict is found: which maketh her cry out with Rebecca sometimes, If it bee so, Why am I thus? and with Paul, Wretched creature that I am, &c.
CHAP. VII. Vers. 1. How beautiful are thy [...]eet with shooes, &c.]
BEfore hee had described her from head to foot, now back again, from foot to head; taking in ten parts of his Spouse, concerning whom (such was his love) hee thought hee could never say sufficient: Hee begins at the lowest and most abject part, the feet, not without admiration of them. O quam pulchri sunt pedes tui! O how beautiful are thy feet with shooes, &c! A temporal calling honours our profession: so some understand it. Others make the meaning to bee, the Churches being shod with the preparation of the Gospel of peace; ready prest to run with patience the race that is set before her; To run, is active, to run with patience, is passive.Ephes. 6.15. Heb. 12.1. This Princes daughter, (Atalanta-like) can only skill of this running with patience: as being shod with Tachash-skin, Ezek. 16.10. (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: [Page 386] 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 [Page 387] 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 surely that sweet singer never sang more melodiously, than when his heart was broken most penitentially, Psal. 6. & 51. Thus birds in the spring sing most sweetly when it rains most sadly: and tears of true contrition are pillulae lucis, pills made on purpose to clear the eye-sight. When John wept, the sealed book was set open to him, Lilium lachryma sua seritur. Light is sown for the righteous.
Thy nose is as the tower of Lebanon, &c.] Si verborum faciem consideremus, quid poterit magis dici ridiculum? saith Titleman upon the words. If we look upon the out-side onely of this text, what may seem to have been spoken more ridiculous? Is it so great a commendation to have a nose like a tower? That which wee must here-hence learn, is, that seeing Christ is now risen again, and ascended up into heaven, wee ought to bear our noses aloft, as it were: savouring things of the Spirit of Christ, discerning things that are excellent, and by a Spiritual sagacity, aspiring to eternity.
That looketh toward Damascus] The chief City of Syria, having its name from the bloody excursions of theeves, as Peter Martyr thinketh: or else,Pet. Mart. in 1 Reg. 16. as others, from the blood of righteous Abel there spilled, whence the place was called Damsech, a bag of blood.
Vers. 5. Thine head upon thee is like Carmel] This head is Christ himself: for hee is the sole head of his Church. God hath put all things under his feet (hence hee is here compared to Carmel, because hee is high over all) and given him to bee head over all things, (that is, over all persons) in the Church, Ephes. 1.18, 22. Angels are under Christ as an head of government, of influence, of confirmation, not of redemption, as the Saints are. The Angels are great friends to the Church, but not members of it, Heb. 2.16. The Church, Christ sanctified and washed with his blood, Ephes. 5.26. Not so the Angels: He was but a poor patron of the Popes Head-ship, that said, (and as he thought, very wisely too) that hee had read in some Vocabulary that Cephas signified an head; therefore Peter was head of the Church. But if that should have been granted him, yet it would not follow, that the Pope is therefore so too: For Belarmine (a better scholar by far) is forced to say, Forte non est de jure divino Rom: Pontificem Petro succedere, Perhaps it is not by any divine right,Lib. 2. de Rom. Pontif. c. 12. that the Pope succeedeth Peter. And again, Rom: Pontificem Petro succedere non habetur expresse in Scripturis, It is not expresly set down in the Scriptures, that the Pope succeedeth Peter.
And the hairs of thine head like purple] Which was the colour of Kings and Princes. The Saints (called here the hair of the Churches head, for their number or multitude) are Princes in all lands, Psal. 45.16. yea, they are Kings in righteousness, as Melchisedech was a King, but somewhat obscure. Compare Mat. 13.17. with Luke 10.24. Many righteous (saith one) Many Kings (saith the other) have desired to see those things that yee see, &c.
The King is held in the galleries] i. e. There is no King in the world so great and glorious, but might finde in his heart to bee tied to these walks, and to bee held prisoner in the sight of thee and thy bravery: Like as King James (comming first into the publique Library at Oxford, and viewing the little chains wherewith each book there is tied to its place) wished,Rex Platon. pag. 123. that if ever it were his destiny to bee a prisoner, that Library might bee his prison, those books his fellow-prisoners, those chains his fetters. Psal. 138.4, 5. & 119. 72. The Psalmist shews by prophecying, that even Kings, comming to taste the excellency of the comforts of godliness, and to feel the power of Gods Word, should sing for joy of heart, and greatly acknowledge the excelling glory of Christs Spouse the Church. See Davids desire, Psal. 27.4. & 84. [Page 388] throughout. Constantine and Valentinian (two Emperours) called themselves Vasallos Christi (as Socrates reports) the Vassals of Christ: and Theodosius, another Emperour, professed, that it was more honour and comfort to him to be membrum Ecclesiae, [...]. Plutarch quam caput Imperit, a member of the Church, than head of the Empire. Nay, Numa, second King of Rome (though but a Heathen) held it an higher honour to serve God, than to reign over men. Some Interpreters by the King here, understand Christ, coveting the Churches beauty, Psal. 45.12. and held fast bound unto her in the bands of pure affection, of spiritual wedlock.
Vers. 6. How fair and how pleasant art thou, O love, for delight] Emphatica haec admodum sunt, cum toties exclamatio ponatur, saith one. This is a most Emphatical exclamation, proceeding from admiration; and importing, that all that hee could say of her, was too little; Well might the Prophet say, As the Bridegroom rejoyceth over his Bride, so doth thy God over thee, Isa. 62.5. Hence hee can make no end here of commending her: but, having finished one praise, hee presently begins another. This yields infinite matter of comfort to the Saints, that Christ loves them so dearly, prizeth them so highly, praiseth them so heartily: Howbeit, let not them hereupon turn again to folly, Psal. 85.8. or give way to carnal security. Laetemur in domino, sed caveamus à recidivo. Argue not from mercy to liberty, (that's the Devils Logick) but from mercy to duty, as those good souls do, Ezra 9.13, 14. Having received such and such, both privative and positive favours, should we again break thy commandments? There is so much unthankfulness and dis-ingenuity in such an entertainment of mercy, that holy Ezra thinks heaven and earth would bee ashamed of it; Shall wee continue in sin that grace may abound, saith the Apostle, Rom. 6.1? And it is as if hee should say, that were most unreasonable, and to a good heart, impossible. A man may as well say, the sea burns, or fire cools, as that assurance of Christs love breeds careless and loose living: They that hold so, know not the compulsive power of Christs love, 2 Cor. 5.14. nor what belongs to the life of God, Eph. 4.18.
Vers. 7. This thy feature is like to a palm-tree] This thy whole stature and feature of body (that hath been already pourtraied and described particularly and piece-meal) is like to a palm-tree, strong and straight, fresh and flourishing; so that thou maist say with the palm in the Emblem, Nec premor, nec perimor. Pliny, Aristotle, Plutarch, and Gellius, have written of the palm-tree, that it is alwaies green, bearing pleasant fruit: and that it will not bow downward or grow crooked, though heavy weights bee hanged upon it. The Church is all this and more, ever green, even in the winter of affliction, when the oak loseth her leaves. (See the Note on chap. 1.16.) full of the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God, Phil. 1.11. (See the Notes on chap. 4.14. & 6.11.) Neither can she be long kept under by any pressure of persecution or heavy affliction: Premi potest, opprimi non potest. As Paul, when stoned, started up with Sic petitur coelum, Sic, Sic oportet intrare. Tyrants might curse the Saints (as hee did that cryed out to those ancient Confessours, O miseri, num vobis desunt restes & rupes? O wretches, cannot you hang or drown your selves, but that I must bee thus troubled with you to put you to death?) but crush them they never could. The valour of the patients, the savageness of the persecutors have striven together, till both exceeding nature and belief, bred wonder and astonishment in beholders and readers. Hence Trajan forbade Pliny to seek after Christians: But if any were brought to him, to punish them. Antoninus Pius set forth an Edict in Asia, that no Christian should bee persecuted. For, said hee, it is their joy to dye, they are conquerours, and do overcome you, &c.
Trucidabantur & multiplicabantur, saith Augustine of the ancient Martyrs: they were Martyred, and yet they were multiplied. Plures efficimur quoties metimur, saith Tertullian, the more we are cropt, the more we are increased; as the Lilly is increased by its own juyce that flows from it.Plin. Hence, Rev. 7.9. [Page 389] the Saints, that by their victorious faith overcame the world, are brought in with palm-branches in their hands, in token of victory. Plutarch tells us, that the Babylonians made three hundred and sixty commodities of the palm-tree: and did therefore very highly honour it. The world hath a great deal of benefit by the Church, could they but see it. (For Abs (que) stationibus non staret mandus, were it not for the Saints, a short work would the Lord make upon the earth, and cut it short in righteousness, Rom. 9.28.) And great is the gain of godliness; even an hundred fold here, and life eternal hereafter. Who would not then turn spiritual merchant? who would not pass from strength to strength, and flourish in Gods house like a palm-tree,Psal. 29.12. till hee attain to the measure of the stature of the fulness of Christ? Eph. 4.13.
And thy breasts to clusters of grapes] Not well-fashioned onely, as Ezek. 16.7. but full-strutting with milk, yea, with wine, plenty and dainty, to lay hunger, and slake thirst, to nourish and cherish her children, even as the Lord doth the Church. Eph. 5.29. See the Note on chap. 4.5.
Vers. 8. I said, I will go up to the palm-tree, &c.] I said it, and I will do it: for Christi dicere est facere, together with Christs word there goes forth a power, as it did, Luk. 5.17. David said hee would confess his sins, and take heed to his waies, Psal. 32.5. & 39.1. and accordingly hee did it. Shall Christ purpose and promise mercy to his people, and not perform it? Is hee yea and nay? 2 Cor. 1.19. can hee say and unsay? doth not the constant experience of all ages fully confute any such fond conceit of him? The Saints will not lye, Isa. 63.8. Christ cannot, Tit. 1.2. Hee will not suffer his faithfulness to fail, nor alter the thing that is gone out of his lips, [...]. Psal. 89.33. All his sayings are the issue of a most faithful and right will, void of all insincerity and falshood. Now when Christ promiseth to climb his palm-tree, and to take hold of the boughes thereof, hee meaneth, that hee will dwell most familiarly with his Church, even in the branches thereof: pruning and trimming it, and accepting the fruits of his Spirit in his Spouse. Or thus, Hee will so joyn himself unto his Church, as hee may cause her to bee fruitful, hee will lay hold on her boughes, which are very fit, and apt to climb; so covertly and elegantly noting the work of spiritual generation. The effect follows.
Now also thy breasts shall bee as clusters of the vine] Whatsoever they have been heretofore, now at this time, and for ever hereafter they shall be delightful to mee, and nourishable to thy children, who shall suck and be satisfied, Isa. 66.11. Albeit some Interpreters of good note conceive, that all this is nothing else but a figurative description of Christs perfect conjunction with his Church in the Kingdom of heaven, and of the unspeakable pleasure which Christ will take in her for ever.
And the smell of thy nose like apples] i. e. The breath that comes out of thy nostrils is sweet as spice-apples. The breath that the Church draweth into her lungs, and sends out again, is the spirit of grace: without which shee can as little live, as wee can without ayr. This sweet Spirit is the joy of her heart, and the breath of her nostrils: and thereby shee draws many into her company. If that bee true that one here noteth, that the fruit of the palm partaketh of the nature, both of the grape, having a sweet and pleasant juyce, and of the apple, for pleasant meat, it may well signifie, that the Word of God is both meat and drink to the soul.
Vers. 9. And the roof of thy mouth like the best vine] Her word and doctrine (for the palate is an instrument of speech) often before commended by Christ,Instrumenta novem, &c. and here again, like as shee comes over it in him the second time, chap. 3.13.16. See the Note there. This hee resembleth to the best, and most generous wine: Such the Word of Gods grace is to those that have Spiritual palates, that do not carry fel in aure, their galles in their ears, (as some creatures are said to do) that have their ears healed, (as Demosthenes said of his Athenians) and their inward senses habitually exercised to discern good and evill. The doctrine of the Church seems to some bitter and grievous: it goeth down [Page 390] like the waters of Marah, Pausanias, Aristot. or that water that caused the curse in case of jealousie, Numb. 5. It becomes a savour of death unto him, as the viper is killed with palm-branches, and vultures with oyl of roses. But this is meerly their own fault; For doth not my Word do good to them that are good? saith the Lord, Micah 2.6. Excellently St. Austin, Adversarius est nobis, quamdin sumus & ipsi nobis: quamdiu tu tibi inimicus es, inimicum habebis sermonem Dei. Gods Word is an enemy to none but to such as are enemies to themselves, and sinners against their own souls. This holy word in the mouths of Gods Ministers is like Moses his rod; which, while held in his hand, flourished, and brought forth almonds: but being cast to the ground, it became a serpent. The application is easie. See the Note on chap. 1.2.
For my Beloved] These are Christs words: but hee speaks as if the Church spake; to shew her great affection, that had dedicated all her good things to him. Some read it thus, which goeth straight to my 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.
[Page 391] 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 for the Church of Christ, and having many fears of the good success of his business, was much cheared up and confirmed by a company of poor women and children,Selneccer: paedag. Christ. whom he found praying together for the labouring Church, and casting it by faith into Christs everlasting arms.
Vers. 12. Let us get up early to the Vineyards] Heb. Let us morning it: A. Gel. l. 3. c. 29 Manicemus (that's Gellius his word) Let's up betime, and at it. Here shee promiseth not to bee found henceforth, unready, drowsie, sluggish: but night and day to watch and attend that hour, and to enquire and learn out all the signs and tokens when shee may come to bee perfectly knit to Christ. But it is worthy our observation, that shee would neither go any way, or do any thing without Christs company: for shee had lately felt the grief of [Page 392] being without him, though but for a small moment, as the Prophet hath it. Shee had felt her self that while in the suburbs of hell, as it were. Shee therefore holds him as fast as the restored cripple did Peter and John, Acts 3.11. shee cleaves as close to him, as Ruth did to Naomi, or Elisha did to his master Elijah, when now hee knew hee should bee taken from his head, 2 Kin. 2.2. Shee seems here to speak to Christ, as once Barach did to Deborah, If thou wilt go with mee, Judg. 4.8. then I will go: but if thou wilt not go with mee, I will not go. And whereas shee seemeth (as the forwarder of the two) to excite and exhort Christ to get up early, to visit the Vines, &c. wee may not imagine any unwillingness in him to the performance of his Office, as Shepheard and Bishop of our souls;1 Pet. 2.25. or any need on his part to bee quickned and counselled by her, (as Manoah was by his wife, or Aquila by Priscilla, whence shee is set before him, Rom. 16.3.) for who hath directed the Spirit of the Lord, or being his counsellor, hath taught him? Isa. 40.13. But the Church requesteth these things of Christ for her own incouragement, and further benefit; that having his continual presence and fellowship, shee may the more chearfully and successefully go on with her duty. So when wee press God with arguments in prayer, it is not so much to perswade him to help us, (for the Father himself loveth you,John 16.27. Homer. saith Christ, and needs no arguments [...] to incite or intice him, to shew us mercy) as to perswade our own hearts to more faith, love, humility, &c. that wee may be in a capacity to receive that mercy, that of his own accord hee hath for us; and even waits to confer upon us. Isa. 30.18. Look how a man that would make a bladder capacious to hold sweet spices, hee blows it, and rubs it, and blows it, and rubs it many times over, to make it hold the more: so it is here. And as when a man that is in a ship plucks a rock, it seems as if hee pluckt the rock nearer the ship, when as in very deed, the ship is plucked nearer the rock: So when Gods people think they draw God to them with their arguments, in truth they draw themselves nearer to God; who sometimes ascribeth that to us which is his own work,Aug. that we may abound more and more. Certum est nos facere quod facimus, sed ille facit ut faciamus: True it is, that wee do what wee do, but it is hee that giveth us to do what wee do in his service. The bowls of the Candle-stick had no oyl, but that which dropped from the Olive-branches.
Whether the tender grape appear] Heb. open, and so prove it self to bee a grape; which in the bud can hardly bee discerned. True grace may bee doubted of so long as it is small and feeble. Weak things are oft so obscured with their contraries, that it remaineth uncertain, whether they bee or no.Mark 9.24. Hee that cryed out, and that with tears, I beleeve, Lord help mine unbeleef, (that is, my weak faith,) could not well tell whether hee had any faith at all or not. Adde growth to grace, and it will be out of question. Mean while that's a sweet promise, Isa. 44.3. I will pour my Spirit upon thy seed, and my blessing upon thy buds. And again, Isa. 65.8. Thus saith the Lord; As the new wine is found in the Cluster, and one saith, Destroy it not, for a blessing is in it: so will I do for my servants sake, that I may not destroy them all.
And the Pomegranates bud forth] See the note on chap. 4.13.
There will I give thee my loves] i. e. The fruition of my graces, and fruits of thy faith, thanks, good works, &c. And this is that which Christ requireth of us all: viz. that wee bestow all our loves upon him, even the liveliest and warmest of our affections. Love him wee must truly, that there bee no halting, and totally, that there bee no halving: Hold him wee must, better, dearer to us than ten sons, &c. and communicate all our loves to him as best worthy: What hee gives us back again, wee may bestow upon others; wee may love other things, but no otherwise than as they convey love to us from Christ, and may bee means of drawing our affections unto Christ. We must love all things else as they have a beam of Christ in them, and may lead us to him: accounting that wee rightly love our [Page 393] selves no further, than wee love the Lord Jesus Christ with a love of complacency.
Vers. 13. The Mandrakes give a smell] Loves and Mandrakes grow both upon one Hebrew root: and Tremellius renders it not Mandrakes, out lovely flowers, yeelding a savour, pleasant to the eye, and sweet to the smell. The Chaldee Paraphrast calleth it Balsam. Legesis August. lib. 22. contra Faust. Manichaeum cap. 56. Jun: in Genes. 30.14. Drus. in fine comment in Ruth. Aben-ezra saith, that Mandrakes are fragrant, and yield a pleasant favour, that they have head and hands like unto a man. But how they should be good to cause conception, hee wondreth, sith by nature they are cold. Austin saith, that hee made trial, and could not finde any such operation to bee in them, and that Rachel coveted them meerly for their rarity, beauty, and sweetness. There is enough of these in the Church to draw all hearts unto her; but that many men have brawny breasts, and horny heart-strings.
And at our gates are all manner of pleasants] Or, delicacies, precious and pleasant commodities, whether fruits, metals, gems, jewels, quicquid in deliciis habetur, whatsoever is excellent and exquisite in any kinde. This is the import of the Hebrew word. There is nothing of any worth but it is to bee found in the Church. Her wise Merchants, not content with the pearl of price, seek out other goodly pearls, common gifts, which also have their use and excellency, Mat. 13.45, 46. they learn to maintain good works, or honest professions for necessary uses; these things are good and profitable to men, Tit. 3.8, 14. Some think that the Holy Ghost here alludeth to the order of old (and still in use) of strawing the wedding-house doors with sweet-smelling flowers. Others to the customes of those that have Orchards, to lay up their fruits over the gate-house.
New and old] As a good storer that hath plenty and variety wherewith to please all palates, new for delights, and old for wholesomeness. [...]. Mat. 13.52. Extrudit copios [...] & alacriter. The good Scribe, well instructed to the Kingdome of heaven, throweth out of his treasury things new and old, new for the nice, and old for the stronger stomach. Some delight in the sweetness of things, (as in new wine). David tells them, the Word is sweeter than live-hony dropping from the hony-comb. Others say, the old is better, are all for profit, as elder people, he tells them there, 'tis better than gold, Psal. 19. In the Churches store-house, men shall bee sure to meet with all that heart can wish, or need require.
Which I have laid up for thee, Oh my Beloved] Propter te, Domine, propter te, [...], dixit ille Graculus Augusto. is the Churches Motto. As all his springs are in her, and all his offices and efficacies for her, so all that shee has and is, is onely for him, and a great deal more shee could beteem him. Let Ephraim (that empty vine) bear fruit to himself. Hos. 10.1. and those hypocrites, Zech. 7.5. fast to themselves; Christs hidden ones hide all for him, set up and seek him in all they do or suffer, are wholly devoted to his sole service.
CHAP. VIII. Vers. 1. O that thou wert as my Brother]
HEb. Who will give thee for a Brother to mee] q. d. Men may give mee many other things, but God alone can give mee thy brother-hood, love, and communion, which I wish above all, saith the Bride here.Ephes. 1.3. Spiritual blessings in heavenly things in Christ are chiefly to bee desired and indeavoured after. Quaerito primum bona animi, saith Philosophy, Seek first the good things of the minde. Quarito primum regnum Dei, saith Divinity, Seek yee first the Kingdome of God, and his righteousness: and then other things shall seek you, shall bee cast into the bargain, as it were. Let the Many say, Who will sheir any good? David prefers one cast of Gods countenance before all the [Page 394] worlds wealth,Aug. de pec. mort. l. 1. c. 11. Psal. 4.7. Oh that Ishmael might live in thy sight, said Abraham, Oh that hee might bee written among the living in Jerusalem, bee an heir of life truly so called, for, Aeterna vita vera vita! The Lord make his face to shine upon you, said the Priests to the people, Numb. 6. Grace bee to you, and peace, saith Paul; what ever else be wanting. Covet earnestly the best things, saith hee, 1 Cor. 12.13. With all thy getting get understanding, saith Solomon, Prov. 4.7. Hee desired wisdome above wealth: and dispatcht the Temple in seven years space, when as hee was thirteen years ere hee finished his own house; as holding it a work of less haste and care. Elisha begs a double portion: the Spouse (chap. 2. of this Book) calls for whole flagons: nothing less would content her. The Prophet Isaiah chides men for laying out their mony on that which is not bread,Isa. 55.1, 2. or but panis lapidosus, bread made of gravell: And our Saviour bids, labour not for the meat that perisheth, but for the meat that endureth to eternal life, John 6.27. Mors privare potest opibus, non operibus: these dye not with us, (as Hortensiu his orations did with him) but follow us to heaven when wee dye, and shall be found to praise, honour and glory, at that day, 1 Pet. 1.7. Hence the Church so earnestly desireth here to have more close conjunction and consociation with Christ as a brother: yea, as a most natural and kinde-hearted brother, that had sucked the breasts of her mother, that had been her collactaneus, and so, more inwardly affected toward her, as Joseph was toward his brother Benjamin, Gen. 43.29, 30, 34. In sum: shee wisheth that shee may feel Christ dwelling in her heart: that hee would remove all impediments of their happy conjunction, and hasten the accomplishment thereof in heaven.
When I should finde thee without (or at the door) I would kiss thee] As the Bride was wont to do the Bride-groom, receiving and welcoming him with all comely familiarity and sweetness. Kiss the son, and covet his kisses, Psal. 2.12. Cant. 1.2. Bee not ashamed or afraid to perform all duties of an holy love, and sound obedience toward him. Hee was not ashamed of [...] when wee had never a rag to our backs, Ezek. 16. Hee stretcht the ski [...] [...] love over us, and said unto us, Live: when hee might well enough have loathed to look on us, ib. vers. 6.
Yet I should not bee despised] Heb. they should not despise mee. Or if they did, yet they should not dishearten mee from duty.2 Sam. 6.22. If this bee to be vile, I will be yet more vile, said David to his mocking M [...]chal. Wee may not suffer our selves to bee mocked out of our Religion. Barren Michal hath too many sons, that scorn the holy habit and exercises; but they shall bee plagued, as their mother was with continual fruitlesness, they shall also one day (viz. when they are in hell) behold those with envy, whom now they behold with scorn: as the scoffers of the old world, from the tops of the mountains that could not save them, behold Noahs Ark floating upon the waters. It is as impossible to avoid, as necessary to contemn the lash of lewd tongues, whether by bitter scoffes or scurrilous invectives; as full of scorn commonly as the wit of malice can make them. The Church here resolveth so to deport her self, as that none shall have cause to contemn her: or if they do, bravely to slight all contumelies and contempts for her conscience; taking them as crowns and confirmations of her conformity to Christ.
Vers. 2. I would lead thee and bring thee] With solemnity and joy. Shee speaks it twice, as fully resolved to do it; and hereby to binde her self more straightly to a performnce; I would not onely kiss thee at the door, but bring thee into the house. Many are strict abroad, and in company, but too too loose at home, and in their own houses: follow these stage-players to their crying rooms where they dis-robe themselves, and you shall soon see what they are. Heed must bee taken, say the very Heathen, Aedibus in propriis quae prava aut recta gerantur. Religion admits not of that distinction between a good man and a good Governour. If you will be for the publique, bee good in private: bear your own fruit, work in your own hives, reform your own hearts, and houses, man your own Oars, and make good [Page 395] your own standing. Cato could say,Plut. Dio. Gen. Josh. 24.14. Curam exegeris, non curationem. Bern. that hee could pardon all mens faults but his own: And Augustus going about to redress some abuses in the State, was upbraided with his own domestical disorders. Abraham had a well ordered family: so had Joshua, David, Psal. 101. And although his house were not so with God, yet that was all his desire, 2 Sam. 23.5. and he well knew that it was the care, not the cure of his charge that hee stood charged with. Noah may bring the Lord Christ into his house, and labour to set him up in the hearts of his children, speaking perswasively to that purpose: But when all's done, God must perswade Japheth, and speak to his heart. Now this the Lord doth, Monendo potius quam minando, docendo quam ducendo. Hence the Church in the next words cryes out,
Thou shalt instruct mee] For so the Text is to be rendred. Thou who art the Arch-Prophet, a Teacher sent from God, anointed and appointed for the purpose to put Divine learning into us, Thou shalt instruct or learn us. Now, quando Christus magister: quam cito descitur quod docetur? saith Austin. Christ is a quick teacher; and all his scholars are very forwardly. [...] John 6.45. Nescit tarda molimina gratia Spiritus Sancti, saith Ambrose. Gods people must needs be well taught, because they are all taught of God.
I would cause thee to drink of spiced wine] Such as wee call Ipocras, which, besides the nature and strength of the wine it self, hath by the mixture of many spices with it, great power and pleasantness, to the comforting of the heart, and satisfying of the smell. And this was the [...] Minerval, recompense, that Christ should have for teaching her: shee resolveth to testifie her thankfulness by her obedience: rendring unto him such fruits of faith and holiness, as should bee sweetned and spicened with his own Spirit in her, and should exceedingly delight him. Contrary to these [...], these dainty and goodly fruits, are those nasty and naughty ones,Rev. 18.14. Isa. 5.4. that (besides their stench) are so offensive to the taste, that they cannot bee eaten, they are so naught, Jer. 24.2. Wicked mens grapes are of gall, and their Wine is venome, Deut. 32.32, 33. both their natures and practices are abominable.
Vers. 3. His left hand should bee under my head] Or prayer-wise, Let his left hand, &c. Conscious and sensible of her own inability, shee begs the benefit of both Christs hands, and all little enough: his whole power and providence to support and relieve her.
See the Note on chap. 2.6.
Vers. 4. I charge you, O daughters of Jerusalem] See the Note on chap. 2.7.
Why should you stir up] What shall you get by it? or what reason can yee give for it? But lust is head-long, and considers not what an evill and bitter thing sin is. Besides, it so blears the understanding,Jer. 2.19. that a man shall think hee hath reason to bee mad, and that there is great sense in sinning.
Vers. 5. Who is this that cometh up from the wilderness] See the Note on chap. 3.6. There are continual ascensions in the hearts of Gods people, whiles here. And whereas the men of this world, which have their portion here, (Psal. 17.14.) animas etiam incarnaverunt, as Bernard complaineth, and are born downward to hell by their own weight; the Saints of God are ever aspiring, and do groan being burdened; as knowing that whilest they are at home in the body, (such an home as it is) they are absent from the Lord, 2 Cor. 5.4, 6. from their heavenly home. Either Egypt was not Moses his home, or but a miserable one: and yet in reference to it, hee called his son born in Midian, Gershom, i. e. a stranger there. If hee so thought of this Egyptian home, where was nothing but bondage and tyranny, what marvell though the Saints think of that home of theirs above, (and hasten to it in their affections) where is nothing but rest and blessedness?
[Page 396] Leaning upon her Beloved] For otherwise shee could not ascend, as unable to sustain her steps, Jer. 10.23. The Church, as the Vine, is the most fruitful, but the weakest of all trees, and must have a supporter: hence shee leans upon her Beloved: Brightman. Sunt qui exponunt Delicians. which phrase, beside recumbency, denotes a more than ordinary familiarity, qua solent amantes insinus amasiorum sc projicere, like as Lovers throw themselves sometimes into their sweet-hearts arms or bosomes. Now thus to lean upon Christ, is an act of faith, of the faith of Gods Elect. Others seem to lean upon Christ, but it is no otherwise than as the Apricock which leaneth against the walls, but is fast rooted in the earth. So these lean upon Christ for Salvation, but are rooted in the world, in pride, filthiness, &c. and though they make some assaies, yet like the door upon the hinges, they will not come off. See the folly and confidence of these wretched men, (the same Hebrew word signifies both; and may both waies be taken, Psal. 49.13.) graphically described by the Prophet, Mich. 3.11. The heads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evill can come upon us. These men perish by catching at their own catch, hanging on their own fancy, making a bridge of their own shadow: they will not otherwise believe but that Christ is their sweet Saviour, and so doubt not but they are safe, when it is no such matter. They grow aged and crooked with such false conceits, and can seldome or never bee set straight again. These must know, that to rely upon Christ, is to bee utterly unbottomed of a mans self, and of every creature: and so to lean upon Christ alone, that if hee fail, thou sinkest; if hee set not in, thou art lost for ever. Papists think, that as hee that standeth on two firm branches of a tree is surer than hee that standeth upon one: so hee that trusteth to Christ and his own works too. But it must bee considered, first, that hee which looketh to bee justified by the law, is fallen from grace: Christ is of no effect unto him, Gal. 5.4. Hee will not mingle his purple-blood with our puddle-stuff, his rich robes with our tattered rags, his Eagles feathers with our Pigeons plumes. There can bee but one Sun in heaven (Sol quasi Solus) and they set up rush candles to the Sun, that joyn other Saviours to this Sun of righteousness. Secondly, hee that hath one foot on a firm branch, another on a rotten one, stands not so sure, as if wholly on that which is sound: Away then with all such mock-stays: See the fruit of creature-confidence, Job 6.17. & 8.15. and know, that no man trusts Christ at all, that trusts him not alone. Hee that stands with one foot on a rock, and another foot on a quick-sand, will sink and perish as certainly, as hee that standeth with both feet on a quick-sand. See Psal. 6.2.2.5, 6.
I raised thee up under the Apple-tree, &c.] Here the Bride answereth to the Bridegrooms question, Who is this, or What woman is this that cometh up from the Wilderness, &c? that goes in a right line to God, leaning on her Beloved? that will not break the hedge of any commandment to avoid any peece of foul way? I am shee, saith the Church, even the very same that raised thee up under the apple-tree, &c. viz. by mine earnest prayers. When thou wast asleep under the apple-tree, and I had straightly charged the Damosels of Jerusalem not to disquiet thee by their sins, yet I took the boldness to arouse thee, and say, as Psal. 44.23. Awake, why sleepest thou, O Lord? arise, cast us not off for ever; and with those drowning Disciples, Master, earest thou not that wee perish? Sometimes (saith one) God seems to lose his mercy, and then wee must finde it for him, as Isa. 63.10. sometimes to sleep, and then wee must waken him, quicken him, Psal. 40.17. Isa. 62.7. God will come, but he will have his peoples prayers lead him, Dan. 10.12. I come for thy Word. Christ himself is the apple-tree here mentioned, as Cant. 2.3. Though there are that interpret it of the Cross, that tree whereon hee bare our sins in his own body, 1 Pet. 2.24. Others better, of the tree of offence, the forbidden fruit, Gen. 2. And that when Eve tasted of that fruit (which they here-hence conclude to have been an apple, [Page 397] though the word bee more general, Nux enim pomum dicitur) then, as Christs mother, shee brought him forth by believing the promise there made unto her, that Messiah of her seed should break the Serpents head. Look how the Virgin Mary conceived Christ when shee yielded her assent: When the Angel spake to her, what said shee presently? Be it as thou hast said, Let it bee even so, shee yielded her assent to the promise, that shee should conceive a son, and shee did conceive him: So Eve believed the promise of pardon and salvation, shee saw it afar off, was perswaded of it, and embraced it, Heb. 11.13. and is therefore said here to bear and bring forth Christ, yea, to travell of him with sorrow, as the word signifies: for as there is no other birth without pain, so neither is the new birth. Those that have passed through the narrow womb of repentance, and been born again, will say as much, See Isa. 26.17. If God brake Davids bones, and the Angels back (saith one) hee will break thy heart too, if ever hee save thee. No sound heart ever went to heaven as (in another sense) none but sound could ever come thither. Cor integrum cor scissum. Rent your hearts, &c.
Vers. 6. Set mee as a seal upon thine heart] i. e. Bee thou as a merciful and faithful High-Priest in things pertaining to God, Heb. 2.17. with Exod. 28.21, 29. Remember mee for good, and make mention of mee to thy Father. Have mee also in pretious esteem, as great men have the signets upon their right hands; and as whatsoever is sealed with a seal, that is excellent in its own kinde, as Isa. 28.25. hordeum signatum, excellent barly. Christ wears his people as a signet, or as great men wear their jewels, to make him glorious in the eyes of men; neither will hee bee plundered of them by the Churches enemies: to touch them,Zech. 2.8. is to touch the apple of his eye, that tenderest piece of the tenderest part. The Proverb is, Oculus & fama non patiuntur jocos, The eye and the good name can bear with no jests. As the Saints are in Christs heart, ad commoriendum & convivendum, so they are also upon his arm, so that if they do but come and say in any danger or difficulty, Awake, awake, put on strength, O arm of the Lord, awake as in the ancient days, &c. Isa. 51.9. hee will redeem his people with his arm, Psal. 77.15. yea, with his out-stretcht arm, Exod. 6.6. that is, with might and open manifestation of his love: hee will awake as one out of sleep, and like a man that shouteth by reason of wine, Psal. 78.65.
For love is strong as death] And yet death is so strong, that it passeth over all men, Rom. 5.12. and devoureth them as sheep, Psal. 49.14. as a rot it over-runneth the whole flock, having for its Motto, Nulli cedo, I yield to none: Onely love is strong as death, nay, stronger. Jonathan would have died for the love of David, David of Absolom. Arsinoe interposed her self between the Murtherers weapons sent by Ptolomy her brother, to kill her children. Priscilla and Aquila for St. Pauls life laid down their own necks, Rom. 16.4. Paul was in deaths often for Jesus sake. Those primitive Martyrs loved not their lives unto the death, Rev. 12.11. Certatim gloriosa in certamina ruebatur, saith Sulpitius, they were prodigal of their dearest lives, and even ambitious of Martyrdome; that thereby they might seal up their entire love to the Lord Jesus. If every hair of mine head were a man,Act. & Mon. fol. 1438. I would suffer death in the opinion and faith that I am now in, said John Ardley Martyr to Bishop Bonner. Ignis, crux, bestiarum conflictationes, ossium distractiones, &c. Let mee suffer fire, cross, breaking of my bones, quartering of my members, crushing of my body, and all the torments that men or devils can devise, so I may enjoy my Lord Jesus Christ, said holy Ignatius; whose Motto was, Amor meus crucifixus, my love was crucified. Love is it self a passion, and delights to shew it self in suffering for the party beloved; yea, though it were to pass through a thousand deaths for his sake. And this is here yielded as a reason why the Spouse first awakened Christ, and now desires to bee so nearly knit unto him, to bee set as a seal upon his hand, yea, upon his heart, the love [Page 398] of Christ constrained her, and lay so hard upon her, that she could do no less than beg such a boon of him, than covet such a courtesie, as a compensation of her dearest love to him. And surely to account Christ precious as a tree of life, although wee bee fastned to him as to a stake to bee burned, this is love; and this our labour of love cannot be in vain in the Lord.
Jealousie is cruel as the grave] Or, zeal is hard as hell. This follows well upon the former,Contra Adamant. c. 13. for, Non amat qui non zel [...]t, saith Augustine. Zeal is the extream heat of love and other affections for and toward any whom wee esteem: burning in our love to him, desire of him, delight in him, indignation against any that speak or do ought against him. The object of zeal is, either Man, as 2 Cor. 7.7. Coloss. 4.17. Basil venturing himself very far for his friend, and by some blamed for it, answered, Ego aliter amare non didici, I cannot love a man, but I must do mine utmost for him. Or (Secondly) God, as John 3.17. 2 Cor. 7.11. Rev. 3.19. And here out love will be, and must appear to be fervent, desire eager, delights ravishing, hopes longing, hatred deadly, anger fierce, fear terrible, grief deep, deeper than those black deeps, (a place so called) at the Thames-mouth, whereinto Richard the third caused the dead bodies of his two smothered Nephews to be cast,Speed 935. being first closed up in lead, &c.
The coals thereof are coals of fire] Or, fiery darts that set the soul all on a light fire, and turn it into a coal or lump of love to Christ. The word here used is elsewhere taken for fiery thunderbolts, Psal. 78.48. and for brass-headed arrows, that gather heat by motion, Psal. 76.4. also for a carbuncle, or burning feaver, Deut. 32.24. The Church had said before, more than once, that shee was sick of love: here shee feels her self in a feaver as it were, or as if her liver were struck through with a love-dart, by that spirit of judgement, and of burning, (Isa. 4.4.) kindling this flame of God, as shee calls it here, upon the ha [...]h of her heart. The word signifies the consuming flame of God: and zeal may be very fitly so called; For as it comes from above, even from the father of lights, (as the fire of the Altar did) so it tends to him, and ends in him; it carries a man up, as it were, in a fiery Chariot, and conformes his corruptions by the way: It quencheth also those fiery darts of the devill, (as the Sun-beams will put out the kitchin fire) and sets the tongue a work, as the Holy Ghost set on fire the Apostles tongues, Act. 2. (when as wicked mens tongues, full of deadly poyson, are yet further set on fire from hell, Jam. 3.6.) yea, the whole man a work for God and his glory, as Elias with his Zelando zelavi. (hee sucked in fire with his mothers breast, as some have legended) St. Paul is mad for God (so some misjudged him, 2 Cor. 5.13.) as ever hee had once been against him, Act. 26.11. Peter was a man made all of fire, walking amongst stubble, saith Chrysostome. And of one that desired to know what manner of man Basil was, it is said, there was presented in a dream a pillar of fire with this Motto, Talis est Basilius, such an one is Basil. Such also was Savanarola, Farel, Luther, Latimer, that bold Tell-troth; who when hee was demanded the reason why there was so much preaching, and so little practiced, answered roundly, deest ignis, the flame of God is wanting in mens hearts.
Vers. 7. Many waters cannot quench love] Water was proved long since to be above fire, in that ancient contest between those two Nations, about the precedency and precellency of their Gods: the one worshipping Fire, and the other Water. But though there be Gods many, and Lords many, yet to the Church there is but one Lord; and to him shee will go thorow thick and thin, thorow fire and water. Her love to him is such as no good can match it, no evill over-match it: it cannot be quenched with any calamity; nay, it is much kindled by it, as fire in the smiths-forge, or as lime that is the hotter, for the water that is cast upon it. Elias would have water poured on the sacrifice, (covered therewith) that the power of God might the more appear in the fire from heaven. Semblably Christ suffers the ship of his Church to be covered sometimes with waves of persecutions, and afflictions, that the strength of their [Page 399] love to him may bee the more manifested, and the thoughts of many hearts may be revealed, Luk. 2.35. It is easie to swim in a warm bath, and every bird can sing in a summers day, but to swim to heaven (as Queen Elizabeth did to her throne) through a sea of sorrows, to sing, (as some birds will do in the spring) most sweetly, then when it rains most sadly, that's a true trial indeed. Many will imbark themselves in the Churches cause in a calm, that with the Mariners in the Acts, will flee out of the ship in a storm. Many will own a prospering truth, a blessing Ark, but hee is an Obed-Edom indeed, that will own a persecuted, tossed, banished Ark, an Ark that brings the plague with it. God sets an high price on their love that stick to him in affliction;2 Sam. 15.18 as David did on those men that were with him at Gath (those Cherethites and Pelethites that stuck to him when Absalom was up.) And notwithstanding their late mutiny at Ziklag, hee takes them to Hebron with him (where hee was to bee crowned) that as they had shared with him in his misery, so they might partake of his prosperity. Lo thus likewise deals our heavenly David with all his fellow-sufferers: Hee removes them at length from the ashes of their forlorn Ziklog, to the Hebron of heaven. And at the general judgement, in that great Amphitheater of Men and Angels, Christ will stand forth, and say, Ye are they that continued with me in my temptations: and I appoint unto you a Kingdome, &c. Luke 22.28, 29.
Neither can the floods drown it] surgit hic afflictio, Neh. 1.9. This is not a vain repetition: but serves to shew, that no persecution, tribulation, anguish, though never so grievous, [...]. (though the devil should cast out of his mouth water enough to carry us down the stream, as Rev. 12.15.) shall be able to separate the Saints from the love of Christ. Rom. 8.35.
If a man would give all the substance of his house, &c.] i. e. To buy this love of me, or to get it from me, I should cry out with Peter, Thy money perish with thee, or with Luther, Contemptus est à me Romanus & favor & furor, I care neither for Romes favour nor fury. When they offered to make him a Cardinal if he would be quiet, hee replied, No not if I might be Pope. And when they consulted about stopping of his mouth with money, one wiser than the rest cryed out, Hem! Germana illa bestia non curat aurum, Alack, that German beast cares not for money. Galeacius Caracciolus, His Life by Mr. Crashaw. that noble Italian Convert, left all for the love of Christ, and went to live a poor obscure life at Geneva. Where, when hee was tempted to revolt for money, hee cried out, Let their mony perish with them, who esteem all the gold in the world worth one daies society with Jesus Christ and his holy Spirit. And cursed bee that religion for ever, that by such baits of profit, pleasure, and preferment, seeks to draw men aside from the way of truth and holiness. The Papists propose rewards to such as shall relinquish the Protestant religion, and turn to theirs: as in Ausborough, where they say, there is a known price for it, of ten Florens a year. In France, Spec. Europ. where the Clergy have made contributions for the maintenance of runagate Ministers. Stratagema nunc est Pontificum ditare multos ut pii esse desinant, saith one that was no stranger to them:Joh. Bapt. Gell. dial. 5. It is a cunning trick that the Popes have taken up, to enrich men, that they may rob them of their religion. And though Luther would not swallow that hook, yet there are those that will, not a few. Tell men a tale of Utile, promise them preferment, and you may perswade them to any thing. Fac me Pontificem, & ero Christianus, said one Pammachius an Heathen once to the Pope; Make mee a Bishop, and I'le turn Christian. But, as one said of Papists, that they must have two conversions ere they come to heaven; one from Popery, and another from prophaneness (like as corn must be first threshed, and then winnowed) so this money-merchant, this preferment-proselyte might have been a Christian at large, had hee had his desired Bishoprick: but Christ never favoured any such self-seeking followers. See Mat. 8.20. John 6.26. their love hee knows to be no better than meretricious and mercenary. It is a sad thing that any Augustine should have cause to complain, Vix diligitur Jesus propter Jesum, that scarce any man loves Christ, but for his rewards; like the [Page 401] mixt multitude, that came up with Israel out of Egypt, for a better fortune: Or those Persians, that in Mordecai's daies, for self-respects became Jews. All Gods people should bee like those Medes in Isaiah, that regarded not silver, and as for gold they delighted not in it, chap. 13.17. Christs love should bee better to them than wine, Cant. 1.2. and when in exchange for it, the devill doth offer them this worlds good, they should answer him as the witch of Endor did Saul, 1 Sam. 28.9. Judg. 9.11. Wherefore laiest thou a snare for my soul to cause mee to dye? or as the vine and fig-tree in Jonathans Parable, answered the rest of the trees, Should I leave my fatness and sweetness, derived unto mee from Christ, and so go out of Gods blessing into the worlds warm Sunne? God forbid that I should part with my patrimony, as Naboth said; take an apple for paradise, as Adam did, lose the love of Christ for the worlds blandishments, &c.
Vers. 8. Wee have a little sister] Thou, Lord, and I have such a sister, sc. the Church of the Gentiles, known to thee, and fore-appointed to conversion, (as James speaketh in that first Christian counsell, Act. 15.18.) from the beginning of the world; unknown to mee (more than by hear-say from the holy Prophets,1 Pet. 1.10. who prophecied of the grace that should come unto her) but not unloved, or undesired. Now therefore as a fruit of my true love unto thee (such as no floods of troubles can quench or drench, no earthly commodity can compass or buy off) I desire not onely to deliberate with thee about the enlargement of thy Kingdome by the accession of the elect Gentiles thereunto, but also by making (as I may say) large and liberal offers, set forth my care and study for their eternal salvation. See the like affection in St. Paul toward his country-men the Jews, proceeding from that full assurance that hee found in himself, Rom. 8.38, 39. with chap. 9.1. And learn wee to pray as earnestly for their conversion, as they have done for ours; longing after them from the very heart-root in Jesus Christ, as Philipp. 1.8. and turning to the Lord, that they may the sooner finde compassion. It is Hezekiah's reason, and a very remarkable one, 2 Chron. 30.9.
And shee hath no breasts] i. e. Shee is not yet Nubilis apta viro, marriageable and fit for Christ, to bee presented as a chaste Virgin unto him: shee wanted such paranymphs as Paul was, to do it for her, 2 Cor. 11.2. Shee had not a stablished Ministry to nurse up her children withall. And at this same pass was the old Church at first, not onely small, but unshapen, Ezek. 16.7, 8. A society of men without the preaching of the Word, is like a mother of children without breasts. All the Churches children must suck and bee satisfied, Isa. 66.11. they must desire the sincere milk of the Word, and grow thereby, 1 Pet. 2.2. not like the changeling Luther speaks of, ever sucking, never batling. Such shall be made to know, that their mother hath verbera as well as ubera, rods as well as dugges. Their father will also repent him, as once David did of his kindness to Nabal; and take up his old complaint, Isai. 1.2. I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, &c. the most salvage creatures will bee at the beck and check of those that feed them: disobedience therefore (under means of grace especially) is against the principles of nature. It is to bee like the horse and mule, yea, like the young mulet, which hath no sooner done sucking her dammes teats, but shee turns up her heels, and kicks her.
What shall wee do for our sister] Love is not more cogitative than operative: and delights to bee doing for the beloved. I love the Lord, &c. What shall I render unto him? I will pay my vows, &c. Psal. 116. Jonathan will disrobe and strip himself even to his sword and girdle for David, because hee loved him as his own soul, 1 Sam. 18.3, 4. Shechem will do all that can be done for his beloved Dinah. The Macedonians will over-do for their poor brethren: Pauls love to the Jews was like the Ivy; which if it cleave to a stone or an old wall, will rather die than forsake it, Rom. 9.3. He tells his Hebrews of their labour of love, Heb. 6. all love is laborious.
In the day when shee shall bee spoken for] Or, wherein speech shall he had, concerning [Page 401] her, viz. for an husband for her: how wee may best prefer her in marriage. The care of disposing young people to fit yoke-fellows, lay upon their parents, and other kindred. The Church (as an elder-sister) shews her self solicitous, and propounds the matter to Christ, as the onely best husband for her, the partition-wall being broken down.
Vers. 9. If shee be a wall, wee will build upon her, &c.] Christ answers, If she be, as she ought to be, strong and well-grounded in the faith, able to bear a good weight laid upon her, as a wall, pillar, and ground of truth, not sinking or fainting under the heaviest burden of these light afflictions, which are but for a moment; but patient and perseverant in the faith unto the death; then will I do all for her that may bee done, to make her happy. This speech is somewhat like that of Solomon concerning Adonijah, 1 King. 1. If hee shew himself a worthy man, &c.
We will build upon her a palace of silver] The whole blessed Trinity will have an hand in building the Church of the Gentiles upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone,Isa. 51.16. John 6.44. Esth. 2.20. God plants the heavens, and laies the foundation of the earth, that hee may say to Zion, Thou art my people. None can come to Christ except God the Father draw him. Christ the second person is both Authour and Finisher of our faith, Heb. 12.2. The Holy Ghost is the same Spirit of faith in David and Paul, 2 Cor. 4.13. and is received by the hearing of faith, Gal. 3.2. Hee is the God of all grace, 2 Pet. 1.19. antecedent, concomitant, subsequent: We have nothing of which any of us can say, Mihi soli debeo, I am not bound to God for it.
And if shee be a door, &c.] As shee is the house of God, and gate of heaven, Gen. 28.17. If shee will open the everlasting doors to the King of glory, Psal. 24.7. and open a great door and effectual to his faithful Ministers, 1 Cor. 16.9. who come to build her for an habitation of God through the Spirit, Esther 2.22. If shee open the gates, that the righteous nation, which keepeth the truth, may enter in, Isa. 26.2. then will the Lord Christ inclose her,] board her, and beautifie her with fair, sweet, and strong cedars, as with curious and costly weinscot, which shall be monimentum, munimentum, ornamentum, &c. But all this is promised upon condition, that shee bee a wall and a door, that is, that shee receive and retain Christ with her; for otherwise shee can claim nothing. Hee may desert her without breach of Covenant, as hee did the old Church, and many particular Churches of the New Testament now under the Turk for their perfidy and Apostasie. The Church of Rome, though utterly revolted, yet laies strong claim to Christ still; and concludes, I sit as a Queen, and shall see no sorrow. Therefore shall her plagues come in one day, &c. For, strong is the Lord God who judgeth her, Rev. 18.7, 8. See the Note there. About the year of grace 1414. Theodoricus Urias an Augustine-Frier in Germany, said,Jac. Revius de vit. Pontif. pag. 229. that the Church of Rome was (even so long since) become ex aurea argenteam, ex argentea ferream, ex ferrea terream, superesse ut in stercus abiret, of gold silver, of silver brass, of brass iron, of iron clay: there remains nothing now, but that of clay shee become dung, to be swept out of doors with the beesome of destruction.
Vers. 10. I am a wall; and my breasts like towers] If shee be a wall, saith Christ; I am a wall, saith this Church of the Gentiles: I will carefully keep the Doctrine of truth committed unto me, I will stand firm in the faith, being founded upon the rock of ages. And whereas lately I was looked upon as breastless, vers. 8. Now my breasts are fashioned, Ezek. 16.7. yea, they are grown far greater than those of mine elder sisters; so that they look like towers. The Church of the Gentiles, though little at first, and scarce considerable, yet after Christs ascension, was marvelously increased and multiplied: so that shee her self stood amazed to see her children come from far, flying to her as a cloud, most swiftly; and in such flocks, as if a whole flight of Doves, driven by some hawk, or tempest, should scour into the columbary, and rush into the windows, Isa. 60.8.
[Page 402] Then was I in his eyes as one that found favour] Heb. peace, even as that Jerusalemy-Shulamite; nothing inferiour to the old Church: yea, before her in this, that shee for present is fallen off, and through her fall, Salvation is come unto the Gentiles, for to provoke them to jealousie, Rom. 11.11. But when God shall have united these two sticks, Ezek. 37.19. and made way for those Kings of the East, Rev. 16.12. then it shall be said of Jacob and Israel, What hath God wrought! Numb. 23.23.
Vers. 11. Solomon had a Vineyard in Baal-hamon] So hath Christ in a very fruitful hill, Isa. 5.1. Solomons Vineyard must needs be of the best: for hee abounded both with wealth and wit, to make it so. Hee let it also to farm for a very great rent: which sheweth the fruitfulness of it, so many vines set for so many silverlings, Isa. 7.23. But Solomons Vineyard falls far short of Christs (wherewith it is here compared in many respects.) For as it is nothing so fruitful, so hee was fain to let it out to Vine-dressers. Hee could not dress and manure it himself, keep it in his own hands, (as his Father David his, 1 Chron. 27.27.) neither could hee take all the fruit; for the tenants also must live, and reason good: If Solomon have a thousand, the poor labourers may well have two hundred. But I, saith Christ here, neither let out the Church my Vineyard, but look to it my self, though I have a great deal of pains with it: nor suffer any part of the profits to go from mee; So jealous I am of mine inheritance, being ever in the midst of it.
Vers. 12. My Vineyard which is mine, &c.] And therefore most dear unto mee:Seneca. for ownness makes love. Patriam quisque amat: non quia pulchram, sed quia suam. Every man loves his own things best. The Church is Christs own by a manifold right; by donation, conquest, purchase: not with silver and gold: but with the dearest and warmest blood in all his heart, 1 Pet. 1.18. No wonder therefore though shee be alwaies before him; though hee look carefully to her that cost him so dear; that hee trust not others with her (as Solomon was forced to do) but whomsoever hee employs about her (for wee are labourers together with God, saith the Apostle, Yee are Gods husbandry, 1 Cor. 3.9.) himself is ever one: Ipse adest & praeest, hee is present and president: Feed my sheep, said hee to Peter, but do it for mee, as the Syriack Translatour (respecting the sense) addes there, John 21.15. Take not unto thee the instruments of a foolish shepheard, Zech. 11.11. that is, forcipes & mulctram, (as an Ancient saith) like those that are more intent, attonsioni gregis quam attentioni, fisco quam Christo. Peter must not do any of this: much less must hee Lord it over Gods inheritance, as his pretended successors do; with whose carcasses therefore Christ shall shortly dung his Vineyard, and water the roots of his vines with their blood: Hee must look to lip-feeding, and, when himself is converted, strengthen his brethren: neither must hee intervert or take to himself any part of the fruits, as Solomons farmers did. Hee may not seek his own things, but the things of Jesus Christ. Paul may plant, and Apollos water, but, sith it is God that gives the increase, let God reap all the glory: they shall also reap in due season, if they faint not, if they grow not weary of well-doing, Gal. 6.9. See the Note on vers. 11.
Vers. 13. Thou that dwellest in the Gardens] i. e. O thou Church universal, that dwellest in the particular Churches, frequently called Gardens in this book. The French Protestants at Lions called their meeting-house, Paradise.
The companions hearken to thy voyce] The Angels, (so some interpret it) learn of the Church, and profit in the knowledge of the manifold wisdome of God in mans redemption, Ephes. 3.10. 1 Cor. 11.10. 1 Pet. 1.10. Or rather, thy Fellow-Christians, thine obedient children, that will hearken to their mothers counsell: No sooner can shee say, Hear and give ear, bee not proud, for the Lord hath spoken it, but they give glory to the Lord their God, as Jer. 13.15, 16. glorifie his Word, Acts 13.48. set to their seals, John 3.33. dispute not Christs commands, but dispatch them; Illi garriant, nos credamus, said Augustine of hereticks that would not bee satisfied. The Philosophers called the Christians, [Page 403] Credentes, Believers, by way of reproach: because they believed God upon his bare word. Wee believe and know, saith Peter, John 6.69. And wee believe and speak, saith Paul after David, 2 Cor. 4.13. And wee believe and practice, as Noah, and those other Worthies did, Heb. 11.7. laying faith for a foundation of all their doings and sufferings in and for the Lord, like as Ezra 6.4. the foundation of the Temple was laid with three rows of great stones, and a row of new timber. This is the guise of the Churches children; they are soon perswaded to beleeve and obey their mother, whom they look upon as the pillar and ground of truth.
Cause mee to hear it] See the Note on chap. 2.14. Tremellius renders it, Fac ut me andiant, Cause them to hear mee: deliver nothing to them for truth, but what is consonant to my Word of truth; let all thy doctrines bear my stamp, come forth cum privilegeo, carry mine authority. What said Austin to an adversary (it was Faustus the Manichee, I trow) what matter is it, what either thou saiest, or I say to this or that point? Audiamus ambo quid dicit Dominus, Let us both hear what God saith, and sit down by it.
Vers. 14. Make haste my beloved] Heb. Flee or speed thee away, as Amaziah said to Amos, Go flee thee away into the land of Judah, Amos 7.12. And as a Senatour of Hala in Suevia wrote to Brentius, Fuge, fuge, Brenti, cito citius citissime, make all possible speed, haste, haste, haste: So the Church is at it here, with her Come Lord Jesus, come quickly—O mora! Christe veni. Thus,Augustine. as this Book began with a wish, so it ends. Tota vita boni Christiani sunctum desideriumest. The whole life of a good Christian is an holy wish. Hee loves, and longs, and looks for Christs second appearance: and even spends and exhales himself in continual salleys and egressions of affection unto him in the mean while. Hee hath taken some turns with Christ upon those mountains of spices (so heaven is called, for its unconceiveable height and sweetness) he hath tasted of the grapes of this celestial Canaan: hence he is as eager after it,Plut. in vita. Camilli. as once the Gauls were after Italy, when they had once tasted of the sweet wine of those grapes that grew there. The old character of Gods people, was, they waited for the consolation of Israel, Christs first comming; [...] Vide Isa. 16.5. Septu. Now they long as much for his second, as the espoused maid doth after the marriage, as the Apprentice for his freedom, the captive for his ransom, the traveller for his Inn, the mariner for the haven, &c. looking for, and hasting the coming of that day of God, 2 Pet. 3.12.
A Commentary or Exposition Upon the BOOK Of the Prophet ISAIAH.
CHAP. I.
Verse 1. THE Vision of Isaiah] That which was not unfitly affirmed of a Modern Expositor,Snepfius. that his Commentaries on this Prophesie of Isaiah are mole parvi, eruditione magni, small in bulk, but great in worth, may much more fitly be spoken of the Prophesie it self, which is aureus quantivis precii libellus, worth its weight in gold. A great roll or volume it is called, chap. 8.6. because it is Magnum in parvo, much in a little; and is said there to be written with a mans pen, that is, plainly and perspicuously: so little reason was there that John Haselbach, Mercat. Atlas Professor at Vienna, should read twenty and one years to his Auditors upon this first chapter only, and yet not finish it. I confess there is no Prophesie but hath its obscurity (the picture of Prophesie is said to hang in the Popes Library like a Matron with her eyes covered) and Jerom saith that this of Isaiah containeth all Rhetorick, Ethicks and Theologie. But, if Brevity and Suavity (which Fulgentius maketh to be the greatest graces of a sentence) if Eloquence of stile and Evidence of Vision may carry it with the Reader,Casaub. here they are eminently met in this Seraphical Orator; of whom we may far better say then the learned Critick doth of Livy, Non ita copiosus ut nimius; ne (que) ita suavis ut lascivus; nec adeò lenis ut remissus: non sic tristis ut horridus; ne (que) ita simplex ut nudus; aut adeò comptus ut affectatâ compositione calamistris videatur inustus. Par verbis materia, par sententia ribus, &c. A Courtier he was, and a Master of speech: a man of Noble birth, and as noble a spirit: not the first of the holy Prophets, and yet worthily set in the first place (as St. Pauls Epistle to the Romans is for like cause set before the rest) because in abundance of Visions he exceedeth his fellows; and in speaking of the Lord Christ, he delivereth himself more like an Evangelist then a Prophet, Hieronym. Est in fragmentis Demad [...], orationes Demostheni [...] esse [...]. De Isaiae vision bus idem p [...] Conciones ha [...] poenitential [...] comminator as & Cons [...] [...]ortas. [...]. and is therefore called The Evangelical Prophet. In the New-Testament he is cited by Christ and his Apostles sixty several times at least, and by the devouter Heathens he was not a little respected, as appeareth by the history of that Ethiopian Eunuch, Acts 8.
The vision] That is, the several Visions or Doctrines so certainly and clearly revealed to him by God, as if he had seen them with his bodily eyes: see chap. 2.1. Nahum. 1.1. for they are not to be hearkened to, who hold that these Seers, the Prophets understood not their own prophesies, 1 Pet. 1.10, 11. though it is true, that those holy men of God spake as they were moved, acted, and powerfully carryed on to see and say as they did, by the Holy Ghost, 2 Pet. 1.21.
Of Isaiah] Which signifieth Gods health. He would indeed have healed that perverse [Page 2] people to whom he was sent, but they would not be healed, as he sadly complaineth, chap. 44.4. & 53.1. turning them over to God with a Non convertentur, They will not repent, let them therefore perish: When there is no hope of curing, there must be cutting.
The Son of Amoz] Who likewise was a Prophet, say the Hebrews, and of royal extraction.
Luth. in Psal. 127. Which he saw] Not which I saw: thus he speaketh for modesty sake. Luther wittily saith that Haec ego feci, Haec ego feci, shews men to be nothing else but Faeces, dregs.
Concerning Judah and Jerusalem] The Inhabitants whereof lived in Gods good land, but would not live by Gods good laws: to them was objected as afterwards to the Athenians, Eos scire quae recta sunt, sed facere nolle, that they knew what was right, but had no mind to do it, though this and other Prophets used their best Oratory in inviting those of them that did rebel, inciting those that did neglect, hastening those that did linger, and recalling those that did wander, to sue out their pardons, and make their peace with their Maker.
In the days of Ʋzziah, Jotham, Ahaz and Hezekiah] And longer too, if that be true which the Hebrews tell us, that at the age of one hundred twenty and six years he was sawn asunder by Manasseh (his grand-son by the Mothers side) with a wooden saw.Hier. lib. 15. in Isa. in sine. Sure it is that Manasseh was a most bloody persecutor, and perhaps not inferior to Dioclesian, in whose days such cruelty was exercised toward the Christian Bishops, and others, Ʋt totum orcum dicas in orbem effusum, Bussieres. ubi nemo nisi tortus vel tortor sit, as if Hell had been broke loose, and all men turned either Torturers or Tortured.
Deut. 4.26. & 30.19. & 31.28.Verse 2. Hear O Heavens, and give ear O Earth] Exordium patheticum! Moses-like he calleth heaven and earth, brutas illas mutas (que) creaturas, to record against Gods rebels, whose stupendious stupidity is hereby taxed. Heaven and earth do hear and obey Gods voyce, for they are all his servants, Psal. 119.91. keeping their constant course. Only Man (that great Heteroclite) breaketh order; and is therefore worse then other creatures, because he should be better.
For the Lord hath spoken it] So Jer. 13.15. Hear and give ear, be not proud, for the Lord hath spoken it. Jehovah, whose voyce shaketh not the earth only, but the heavens also, Heb. 12.26. Psal. 104.32. at whose dreadful presence Mountains melt, Rocks rent asunder, and the whole fabrick of heaven and earth is astonished, horribly afraid, and very desolate, Jer. 2.12. This Great Jehovah (whose Name is great among the Heathen, Mal. 1.11. The Pythagoreans used to swear by [...] Quaternity, the name Jehovah consisting of four letters in the Hebrew,Lingua mea est calamus S. S. & guttur meum est tuba divino inflata & clangens anhelitu. Deut. 32.15. which also they called [...] the fountain of Eternity) Aph [...]hu even he hath spoken, or, is about to speak, sc. by my mouth and Ministery. Hear now this O foolish people, and without understanding, which have eyes and see not, which have ears and hear not: Fear ye not me, saith Jehovah? Will ye not tremble at my presence? &c. Jer. 5.21, 22. Hear ye deaf, and look ye blind that ye may see. Isa. 42.18. Thus must Ministers preach to the conscience, cut to the quick, rouse up themselves and wrestle with their hearers, goring their very souls with smarting pain, whilest they speak as the Oracles of God, 1 Pet. 4.11. with all gravity and authority.
I have nourished and brought up children] Or advanced, exalted them. Brevicula verba, sed causa querulandi maxima; A short but sharp contest. God had adopted, educated,Plato Aristotelem vocabat mulum. and advanced the people of Israel: but Jesurun waxed fat, and kicked, as young Mulets, when they have sucked, lift up the heel, and kick the dams dugs, as Hawks when full fed forget their Master.
And they have rebelled against me] Or transgressed, blasphemed. Rebellion is a kind of blasphemy, Numb. 15.30, 31. with Ezek. 20.27. and unthankfulness is, as one saith, an accumulative sin, a voluminous wickedness; many sins are bound up in it, as Cicero saith of parricide. Solon would make no law against parricide, because he thought none would be so vile as to commit it. Lycurgus would make no law against Ingratitude for like reason.
[...].Ver. 3. The Ox knoweth his owner] Yea helpeth him: whence these creatures are called juumenta a juvando, and the Ass hath his name in Greek from his usefulness. Yea the most savage creatures will be at the beck and check of those that feed them. Diobedience [Page] therefore is against the Principles of nature: and Gods Rebels fall below the stirrup of Reason, yea of Sense: so great cause was there that our Prophet tantas tragoedias ageret, should begin his Sermon with such a solemn contestation, Hear O Heavens, &c. O coelum, O terram! But Israel doth not know, quo est stupore; he needeth to be set to School to these dullest of creatures to learn the knowledge of God, and of his will, of himself and his duty. Oh the brutish ignorance of many profligate professours! they are a people of no understanding, Psalm 53.4. So chap. 44.18.
My people doth not consider; Though them only have I known of all the Families of the Earth, Amos 3.2. culling and calling them, owning and honouring them, adopting and accepting them for my people, when I had all the world before me to chuse in, Deut. 10.14, 15. yet they value not my benefits, they stir not up themselves (as the Hebrew word signifieth) to apprehend them, and to be affected with them: All's lost that I have laid out upon them. Unthankfulness is as a grave, which receiveth dead bodies, but rendreth them not up again without a Miracle. But should ye thus requite the Lord, Oh foolish people and unwise! Deut. 32.6. See the Note there.
Ver. 4. Ah sinful Nation! Hoi goi chote.] He beginneth his complaint with a sigh, as well he might, when he saw that the better God was to them, the worse they were to him: like Springs of water, which are then coldest, when the Sun is hottest: like the Thracian flint, which is said to burn with water, and to be quenched with oyl: or like that Countrey where drought maketh dirt, and rain dust.Siccitas dat lutum, imbres pulverem. Plin. Ah geus peccatrix! Oh thou that art wholly made up of mischief! as Aaron once said of their Fore-fathers in the Wilderness, that they were wholly set upon wickedness, Exod. 32.22. and as the Prophet saith, What is the transgression of Jacob?Gens quae non nisi peccare didicit. Scult. secura & petulans. Piseat. Luke 15.30. Is it not 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 [...], stroygoods, 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: Ile 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 [Page 4] 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 [...]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; [Page 5] surely in the midst of Judgement he remembreth mercy — quamvis cecidere trecent, Non omnes Fabios abstulit una dies. Ovid.
We should have been as Sodom] Those five Cities of the Plain are thrown forth for an Example; Jude 7. Lot was no sooner taken out of Sodom, but Sodom was taken out of the World, and turned into a sea of salt, Deut. 24.23. So Meroz, Judg. 5.23. some City, likely, near the place where that battel was fought, hath the very Name and memorial of it utterly extinct.
Ver. 10. Hear the Word of the Lord, ye Princes of Sodom] Having mentioned Sodom and Gomorrah, vers 9. he maketh further use thereof, probrosa hac appellatione auditores suos conveniens: sharping up his Hearers in this sort, whom he knew he should not wrong at all by so calling them; see Ezek. 16.46, 48. Non tam ovum ovo simile, Like they were, both Princes and people, to those of Sodom and Gomorrah, 1. In their ingratitude toward God. 2. in their cruelty toward men. Our Prophet therefore is very bold (as Saint Paul also testifieth of him, Rom. 10.20.) fearing no colours, although for his boldness he lost his life: if at least that be true which Hierom out of the Rabbins telleth us,Hier. [...] Is▪ 1. viz. that this Prophet Isay was sawn asunder. 1. Because he said he had seen the Lord, chap. 6.1. Secondly, Because he called the great Ones of Judah Princes of Sodom, &c. giving them a Title agreeable to their wicked practises. The like liberty of speech used Athanasius toward Constantius, Agapetus toward Justinian, Johannes Sarisburiensis toward the Pope. &c.
Ver. 11. To what purpose is the multitude of your sacrifices] All which, without faith and devotion, are no better then meer hypocrisie and illusion. It is, saith Oecolampadius, as if one should present his Prince with many Carts laden with dirt: or as if good meat well-cooked should be brought to Table by a nasty sloven, who hath been tumbling in a jakes. They are your sacrifices, and not mine: and though many and costly, yet I abhor such sacrificing Sodomites as you are, neither shall you be a button the better for your pompous he catombe and holocausts. Your devotions are placed more in the massy materiality then inward purity, and therefore rejected. Go ye and learn what that is, I will have mercy (so, Faith, Repentance, new Obedience) and not sacrifice, Mat. 9.14. You stick in the bark, rest in the work done: your piety is potius in labris quam in fibris nata, a meer outside, shels, Nut-kernels, shews and Pageants, not heart-workings, &c. Ʋna Dei est, purum, gratissima victima, pectus.
I am full of the burnt offerings] I am even cloyed and lothed with the sight of them.
And of the fat of fed beasts] Though ye bring the very best of the best; yet you do worse then lose your labour, cast away your cost: for therein ye commit sin, Prov. 15.8. Displeasing service is double dishonour, Deus homines istis, ut vocant, meritis praefidentes aversatur.
I delight not in the blood of Bullocks, &c.] He that killeth an Ox, unless withall he kill his corruptions, is as if he slew a man. He that sacrificeth a Lamb, as if he cut off a dogs neck, &c. chap. 66.3. Those miscreants in Micah who offered largely for a License to live as they list, are rejected with scorn, Mic. 6 7.
Ver. 12. When ye come to appear before me] Heb. to be seen, else all had been lost: Hypocrisie is very ostentous; it would be noted and noticed: whereas true Devotion desireth not to be seen of any, save Him who seeth in secret.
Who hath required this at your hand?] This is Gods Voyce to all superstitious Will-worshippers and carnal-Gospellers. Friend, how camest thou in hither? Who sent for thee to my service? Who hath forewarned this generation of Vipers to flye from the wrath to come? What hast thou to do to take up my Name? &c. Psalm 50.16. to tread my Courts, to pollute my Presence? This is the gate of the Lord into which the Righteous only should enter, Psalm 118.20. The sacrifice of the wicked is abomination, how much more when he bringeth it with a wicked mind! Prov. 21.27.
To tread my Courts] Or trample on, as chap. 62.3. to foul it,Calca [...]is atria & teritis pavimentum. A Lap. Sands his Relat. of West. Relig. Sect. 8. and wear it out with their feet: as in some places Marble-crosses graven in Pavements of Popish Churches (with indulgences annexed for every time they are kissed) are even worn by the kisses of the devouter Sexe, especially. Diodaete noteth here that a phrase is pickt out on purpose to shew that these false appearances were rather acts of prophane [Page 6] contempt then of right Religion. The Greeks gave such honour to their Temples, that they durst not tread on the Threshold thereof, but leap over it. The Priests at their solemn services, cryed aloud [...], Gressus removete prophani. The Jews at this day, before they come to the Synagogue, wash themselves, and scrape their shoos with an Iron fastened in a wall at the entrance. The Habassines (a mongrel kind of Christians in Africk) do neither walk nor talk, nor sit nor spit, nor laugh in the Church, nor admit dogs into the Church-yards. Sed quorsum haec omnia? to what end is all this, without an honest care to lift up pure hands and holy hearts in Gods presence? See Jer. 7.3, 4, 9, 10, 11.
Ver. 13. Bring no more vain oblations] Vain, because unacceptable, ineffectual, unsubstantial: Epitheton argumentosum, saith Piscator. Lip-labour is lost-labour; For God is not mocked with shadows of service: his sharp nose easily discerneth and is offended with the stinking breath of the Hypocrites rotten Lungs, though his words be never so scented and perfumed with shews of holiness. Hence it is added
Incense is an abomination unto me] sc. because it stinketh of the hand that offereth it. Incense of it self was a sweet and precious Perfume, compounded of the best Odours and Spices. In the incense of faithful prayer also, how many sweet spices are burnt together by the fire of Faith, as Humility, Hope, Love, &c. all which come up for a memorial before God, through the Merits and Mediation of Jesus Christ, Heb. 9.24. But it is otherwise with the wicked, whose carnal heart is like some fen or bog, and every prayer thence proceeding is as an evil vapour reaking and rising from that dunghill. Never did those five Cities of the Plain send up such poisonous smels to Heaven; which God being not able to abide, sent down upon them a counter-poyson of fire and brimstone.
I cannot away with] Heb. I cannot, by an angry Aposiopesis: I cannot, that is, I cannot behold, bear with, or forbear to punish: as Oecolampadius maketh the supply to be.
It is iniquity] Or an affliction, a grievance, as Joh. 5.6. Yea it is a Vexation, as some render the next word, viz. your solemn meeting.
Ver. 14. Your New Moons] These were commanded to be kept to mind them of Gods gubernation of 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 [Page 7] 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 [Page 8] 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.
Allu [...]it ad habitum meretricum. A Lap. Though your sin be of scarlet] blood-red, as ver. 15. and of a double dye, sins in grain, enormia & horrenda, such as ye may well think will never wash out.
They shall be white as snow] i. e. You shall be fully freed of the guilt and filth of your most heinous offences by the blood of my Son; sc. Not your peccadilla's only shall be remitted, but your many and mighty sins, quae coccini, quae vermiculi instar sunt. Ci [...]cr. l. 4. Acad. quest. Galen. l. 2. De virt. [...]mp. remediorum. But what meant that mad Philosopher Anaxagoras to affirm that snow was black? Purge me with Hysop (wash me by the blood of sprinkling from the sting and stink of sin) and I shall be clean; wash me, and I shall be whiter then snow, Psalm 51.7. Cleaner I shall be then the picked glass, whiter then the driven snow. The Law, saith one, is like a glass wherein we see our spots: but the Gospel is like the Laver,Ainsw. in loc. Exod. 38.8. which was made of the womens Looking-glasses, whereby they might both see their Faces, and also wash out their spots: for it was both a Glass to look in, and a Laver to wash in; and this typified Christ: see 1 Joh. 1.7. Revel. 1.1.
Though they be redlike crimson] which is, say the Rabbins, of a deeper colour then the former.
They shall be as wool] which naturally is exceeding white in those Countries, Psalm 147.16. Scultetus noteth that God here promiseth not only pardoning, but purging Grace also.
Ver. 19. If ye be willing and obedient] If ye love God and keep his Commandements, Exod. 20.6. If ye love to be his servants, Isa. 56.6. willing in all things to live honestly,Basil. Conc. de prodigo. Enchir. id. cap. 32. Heb 13.18. Tantum velis & Deus tibi praecurret: say thou canst not open the door, yet be lifting at the latch: ever holding that of Austin, Nolentem praevenit Deus ut velit, volentem subsequitur ne frustra velit. It is God that worketh in us both to will and to do of his own good pleasure. Phil. 2.8. Austin (after Paul) stood so much for free-grace, that the Papists say be yielded too little to free will.
Ye shall eat the good things of the land] Ye shall, and not strangers for you, as ver. 7. The Easterlings shall not eat thy fruit, nor drink thy milk, as Ezek. 25.4. Thine enemies shall not eat thy corn, nor the sons of the stranger drink thy wine; But they that have gathered it shall eat it and praise the Lord: and they that have brought it together shall drink it in the Courts of my holiness, Isa. 62.8, 9. Godliness hath a Cornucopia: Religion is the right Palladium of a Nation. The Heathen Poet could acknowledge that so long as Rome stood Religious, so long she continued victorious and prosperous; as on the contrary,
Italy was undone by irreligion. The Greek Empire had not faln from the Paleologi to the Turks,Non caliditate & robore. sed pietate & religione omnes gentes supera [...]is. Orat. de Art. respons. [...]ib. 3. had the Christian verity stood firm in Constantinople. Tully confesseth that the Instruments by which the Romans subdued the world, were not strength and policy, but Religion and Piety. Wherefore also Mecaenas in Dion Cassius adviseth Augustus [...] by all means, and at all times to advance the worship of God, to cause others to do the same, and not suffer Innovations in Religion.
Ver. 20. But if ye refuse and rebel] The Romans sent the Carthaginians caduceum & hastam, that they might take their choice of Peace upon submission, or war upon refusal so to do. Semblably dealeth the Lord by this people here; See Deut. 30.19.
Yet shall be devoured with the sword] War is threatned, which is, saith One, the Slaughter-house of mankind, and the Hell of this present world; and that we may not think that these are but big words, brute thunder-bolts, it is added for confirmation.
For the mouth of the Lord hath spoken it] Now whatsoever he hath spoken with his mouth, he will surely make good with his hand, as Solomon phraseth it in his prayer. The Original hath it, For the mouth of the Lord hath spoken, q. d. let his [Page 9] Word stand for a Law with you. Justinian telleth us in his Institutes, that it was a Prerogative belonging to the Roman Emperour, Quicquid principi placuirit, legis habet vigorem, whatsoever he pleased to bid be done was a Law. And the French Kings Edicts or Proclamations alwayes end with these binding words, Car bel est nostre plasir, for such is our pleasure, and we look to be obeyed. May not the King of Kings say so much more?
Ver. 21. How is the faithful City] Here beginneth, as some think,Nota est admirantis, & deplorantis. a new Sermon; and it beginneth as Jeremiah's Lamentations do with an Ecack: How, a particle of Admiration mixt with grief, q. d. Proh pudor! proh dolor! O shamefull! O dolefull! What a strange business is this? and how unworthily is this matter carried? Here's a City so altered that ye can scarce know her to be the same; ye may seek Jerusalem in Jerusalem and not find her: — tota est jam Roma lupanar. Mantuan. See Ezek. 16.15, 23. & 23.3. &c.
Become an Harlot?] In meretricem; not a privy Harlot only, but a prostituted harlot, a very prostibulum meretrix meretricissima, utpote quae cubile dilatavit, Isa 57. Tibias devaricavit, Ezek. 16. Such a trite harlot is the great whore of Babylon at this day, whose faithfulness was once famous all the world over, Rom. 1. But now, O quantum haec Niobe! Ex aurea factam argenteam, ex argentea, ferream, ex ferrea terream, superesse ut in stercus abiret. Theod. Urias Augustinianus. circa. An. 1414. One of her own sons once complained that of gold she was become silver, of silver brass: and that she was ready to degenerate into dirt, and worse.
It was full of judgement] topfull: Sad, that it was so. Fuimus Troes. It's a misery to have been happy.
Righteousness lodged there] Not in Melchisedecks days only, who was King of Righteousness according to his Name, and King also of Salem, afterwards called Jerusalem: but also in the raignes of David, Solomon, Jehosophat, and other good Princes. But now no such matter; nay the contrary, like as the Prince of Orange his Country is fertil of all fruits save Orenges; whence the French Proverb, En Orenge it n'y a point de Oranges.
But now Murtherers] Hierapolis was become a very Poneropolis, the City of God a den of Thieves, or (as the Papists maliciovsly say of Geneva) a professed Sanctuary of roguery. By Murtherers here may be meant Persecutors of the pious, and oppressours of the poor man, whose livelihood is his life, Mark 12. ult. Luke 8.43. A poor man in his house is like a snail in his shell: crush that, and you kill him.
Ver. 22. Thy silver is become dross] Heb: drosses. A proverbial kind of speech, deciphering Apostacy. It is as if the Prophet had said, There is nothing pure in thee, nothing sincere or simple; sed omnia fallacia, omnia fucata, omnia inquinata; but all things are deceitful, degenerate and corrupt. Dross looketh like silver, and is nothing less: Wine mixt (or marred) with water hath the name of wine, when it is nil nisi vappa: Hypocrites are meer seemers, Jam, 1.26. Juglers, Job 13.16. having a form of Knowledge, Rom. 2. a form of Godliness, 2 Tim. 3.5. fair professors they are, and foul sinners. But be not deceived, God is not mocked; he is a faithful Metallary, saith a Father, and will easily find out mens mixtures and impostures. It is to be feared that he hath yet a further controversie with this Nation for our hateful Hypocrisie and Apostacy: for where now alas, is our ancient fervour and forwardness, our heating and whetting one another? O how dull and dilute are we, &c.
Ver. 23. Thy Princes are rebellious] Or, Revolters, Apostates: there is an Elegancy in the Original, such as this Prophet is full of: ac si dicas primi sunt Pravi vel Perversi; so saith Calvin here; Episcopi may be called Aposcopi, Cardinales Carnales vel Carpinales, Carpet-men; Canonisi, Cenonici, Praepositi praeposteri, &c. This note A Lapide is very angry at, & lapides loquitur.
And companions of Thieves] Whilest they not only suffered such to go unpunished, but also shared with them, as Psalm 50.18. Cato complained that in his time some thieves stood at the bar in cold Irons, when others and worse sat on the Bench with Gold-chains about their necks. The bold Pirat told Alexander to his teeth, that he was the Arch-Pirat of the World. And what shall we think of Pope Alexander, who Anno 1505. sent a Bull of Pardons for many,Speed. 992. dispensing thereby with such as kept away, or by any fraud had gotten the goods of other men, which [Page 10] they should now retain still without scruple of conscience, so as they paid a rateable portion thereof to his Holinesses receivers? And at this day Popish Priests will absolve a thief of his wickedness,Scultet in loc. if he may have half with him of the stollen goods.
Every one loveth gifts] Not only taketh; although in taking also the Greek proverb saith, [...], great care and caution should be used. Olim didici quid sint munera, said a grave man. See Deut. 16 19.
And followeth after rewards] As an Hunter his game, or a Merchant his gain, or a Martialist his enemy; Sectantur retributiones, i. e. Collidunt inter se judices, saith the Chaldee Paraphrast: the Judges complot, saying one to another, Help thou me in Judging against the poor, and I'le do as much for thee another time.
They judge not the fatherless] Because friendless, pennilesse. Sed pupillos laedere, est pupillam oculi Dei contingere.
Neither doth the cause of the Widow come before them] The Widow cannot speak for her self (in the Original she hath her name from Dumness) and hath no mony to make room for her: hence her cause is slighted.
Ver. 24. Therefore thus saith the Lord] Dominator, [...], the great House-keeper of the World. [...]
The Lord of Hosts] Heb. Jehovah of Armies.
The mighty One of Israel] Able enough to deal with them, and to punish their facinus majoris abollae.
Ah] Some render it Heu, Alass, to shew that God punisheth nolens & dolens, unwillingly and with grief,Heu [...]olentis. Luther. Oecol [...]mp. Ab exultantis. as Lam. 3.33. Others make it to be an expression of joy, to shew what content he will take in punishing the obstinate: and so it followeth.
I will ease me— I will avenge me] As it is an ease to a full stomack to disgorge: and as to a vindictive person Revenge is very sweet.
So (but in a way of Justice) God delighteth in the destruction of his stubborn enemies.animum (que) explesse juvabit. See Deut. 28.63. Ezek 5.13. Prov, 1.26.
Mine Adversaries] Such by a specialty are corrupt Judges, as Calvin here noteth.
Ver. 25. And I will turn my hand upon thee] So Zech. 13.] I will turn my hand upon the little ones; so soon doth it repent the Lord concerning his servants. Here he mitigateth the former fearful menace, and promiseth a Reformation.
And purily purge away thy dross] Et expurgabo, ut purificativum, scorias tuas. The wicked are the dross of the State, Psal. 119.119. and wickedness is the dross and dregs of the soul Prov. 17.3. & 27.21. God promiseth her to purge out both, to separate the precious from the vile; to reform & refine all: a Metaphor from Metallaries.
And I will take away all thy tinne] 1. Thine Hypocrisie: for tinne hath a shew of silver, but tis not so, nay it is a deadly enemy to gold & silver, saith One, making them hard and brittle.Diod. It is also a Tyrant over them and will hardly be separated from them. Hereby are figured your most noted, rooted, and inveterate sins.
Ver. 26. And I will restore] By new minting the Common-wealth, Volut adulterinum nummum, as Jer. 9.7. Mal. 3.3. This I will do for thee after thy Captivity, but especially after the coming of Christ in the flesh.
Thou shalt be called] Thou shalt have the name and the note, the comfort and the credit of such a one.
The City of Righteousness] Wherein dwelleth Righteousness: or the City of the Righteous, of Jesus Christ the Righteous One, 1 Ioh. 2.2. and of his people, which shall be all righteous, Isa 60.21. Thou shalt be a very Jehovah shammah, Ezek 48.35.
The faithful City] As once thou wast, ver. 21.
Ver. 27. Zion shall be redeemed in judgement] Or, by judgement executed on her enemies, who are also Gods enemies, ver. 24.
And her converts] Such as were Manasseh, made of a Lion a Lamb, Matthew of a Publican an Evangelist, Paul of a Pharisee an Apostle, Justin of a Philosopher a Martyr, Cyprian of a Rhetorician, and (as some think) a Magician, a most famous Bishop; Austin of a Manichee, a Champion of the Church: Petrus Paulus Vergerius, of the Popes Nuntio a zealous Preacher at Zurich: that I speak not of Peter Martyrs converts in Italy, Earl Martinens. Marquess Caracciolus, Lacisius, Tremellius, [Page 11] Zanchius, and other great Divines.Hist. of Modern Divines by Lupton. Bucer was first wrought upon by Luthers Sermon preached before the Emperour at Worms, and so of a Dominican became a famous Protestant. Bilney was converted by reading Erasmus his Translation of the New Testament, for the Eloquence of it; and particularly by that sweet sentence, 1 Tim. 1.15. Latimer was converted by blessed Bilney (as he calleth him) from a stiff Papist to a stout Professor of the Truth; Julius Palmer the Martyr, by reading Calvins Institutions; Dr. Sibbs by a Sermon preached by Mr. Paul Bains; Mr. Whateley by Mr. Dod.
In Righteousness] or by Gods faithfulness in fulfilling his promises, whereby they are made partakers of the Divine Nature, having escaped the corruption that is in the World through lust, 2 Pet. 1.4.
Ver. 28. And the destruction] Heb. the shivering or shattering. Tremelius rendereth it, the fragments or scraps, sc. of the dross above mentioned; these shall be broken and burnt together.
Shall be together] As well the sinners in Zion or Hypocrites, as the Transgressors or notorious offendors, shall be destroyed without distinction. Such as turn aside unto their crooked wayes, stealing their passage to Hell as it were, the Lord shall lead them forth with the workers of iniquity, with openly prophane persons, Psalm 125.5. The Angels also shall bundle them up together to be burnt, Mat. 13.30.
Ver. 29. For they shall be ashamed of the Okes] Pudefient & peribunt; [...]. they shall be ashamed of their false wayes of worship, but not with a godly shame, such as was Ephraims, Ier. 31.19. that made him say, What have I do any more with Idols? Hos. 14.8. See Ezek. 16.61. & 36.31. Dan. 9.5. 2 Thess. 3.14. Of this holy shame Chrysostom saith, that it is the beginning of Salvation, as that which drives a man into himself, makes him fall low in his own eyes, shame and shent himself in the presence of God, seek for covering by Christ, that the shame of his nakedness may not appear, Rev. 3.18, &c. But the shame here mentioned is of another nature, unseasonable, unprofitable, not conducing at all to true Repentance; such as was that of Cain, and of those Jews in Jeremy, Chap. 2.26. and of Reprobates at the Resurrection, Dan. 12.2.
Which ye have desired] Or have delighted in, as Adulterers do sin their sweet sin, Alludit verecunde ad scortationem, qua est in idolorum cultu. Oecolamp. as they call it.
And the Gardens] where you have wickedly worshipped Priapus or Baal-peor.
That ye have chosen] Where ye have had your sacra electitia, which now, ye see, cannot help you.
Ver. 30. For ye shall be as an oak] Peccato poenam accommodat: By oaks they sinned, and by a withering oak is their punishment set forth:Infelicissime marcesceth & exarescetis. Jun. as also by a garden that wanteth water, wherein every thing fadeth and hangeth the head, as suffering a Marasus. Well might God say, Hos. 12.10. I have multiplied Visions, and used similitudes by the Ministery of the Prophets, such as are very natural, plain and proper.
Ver. 31. And the strong shall be as tow] The Idol is here called the strong one, either by an Irony, sicut siquis scelestum bonum virum dicat, as if one should say to a knave, You are a right honest man: or else according to the Idolaters false opinion of it, and vain expectation of it: like as 2 Chron. 28.23. the gods of Damascus are said to have smitten, or plagued Ahaz: not that they did so indeed (for an Idol is nothing in the world, and this strong in the Text is weak as water, Ier. 10.5. 2 Cor. 8.4.) but he thought they did so: like as the silly Papists also think of their He-saints and She-saints, whereof they have not a few, but are shamefully foyled and frustrated: besides that they are here and elswhere threatned with unquenchable fire. Hierom following Symmachus, for tow hath the refuse of tow which is quickly kindled.
And the maker of it] Or, and his work: that is, all your pains taken to no purpose in worshipping your mawmets, and bringing your Memories (as they are called) and presents to them.
And they shall both burn together] As one saith of Aretines obscene book that it is opus dignum quod cremetur cum Authore, Boissard. Biblioth. Rev. 19.20. fit for nothing but to make a bone-fire to burn the Author of it in. The Beast and his Complices shall be cast alive into the burning lake.
[Page 12] And none shall quench them] Hell-fire is unquenchable, chap. 30. ult. Mat. 3.12. This Origen denied, and is therefore justly condemned by all sound Divines.
CHAP. II.
Ver. 1. THe word that Isaiah the son of Amos saw] An august Title or inscription, such as is not to be found in the whole book again, unless it be in the former Chapter. There alass he had laboured in vain, and spent his strength for nought, and in vain, as chap. 49.4. Howbeit he will try again; as considering that he had lost many a worse labour: and although his Report were not believed, chap. 53.1. yet he would bestow one more Sermon upon them, the short Notes and general Heads whereof we have in this and the two following Chapters: I say, the general Heads. For Calvin in his Preface to this Book telleth us, that it was the manner of the holy Prophets to gather a compendious summ of what they had preached to the people, and the same to affix to the gates of the Temple, that the Prophesie might be the better viewed and learned of all, after which it was taken down by the Priest, and put into the Treasury of the Temple, for the benefit of after-Ages.
Ver. 2, 3, 4. And it shall come to pass, &c.] See for these three Verses what I have noted on Micah 4.1, 2, 3. where we shall find that that Prophet hath the self-same words with this [...]. So hath Obadiah the same with Jeremy, St. Mark with St. Matthew, St. Iude with St. Peter, the blessed Virgin in her Magnificat with holy Hannah in her Canticle, &c.
Ver. 5. O house of Jacob] So Mic. 2.7. O thou that art called the house of Jacob; and the house of Israel, Isa. 5.7. Thou that art called a Jew and makest thy boast of God,Per aemulaticnem provocat. Oecolamp. Rom. 2.17. This, Rupertus maketh to be the voyce and advice of the converted and Christian Gentiles to the Iews: others, of our Prophet to his perverse Country-men, to joyn with the Gentiles, or rather to go before them as worthy Guides in Heaven-wayes; and not to lie behind those whom they have so much slighted.
Let us walk in the light of the Lord] that is, in the Law of the Lord (for Lex est Lux, Prov. 6.23.) and not by the sparks of our own Tinder-boxes, Isa. 50.11. not by the Rush-candle of Philosophical prescriptions. Let us walk in the fear of the Lord, [...] est in Apostrophe. and in the comfort of the Holy Ghost, as Acts 9.31.
Ver. 6. Therefore thou hast forsaken thy people] Or, But thou hast, &c. By a sad Apostrophe to God, he sets forth the Iews dereliction and destruction irrecoverable, together with the causes of it, their impiety, cruelty, &c. but especially their contempt of Christ and his Kingdom. Let us beware, and be warned by their example, Rom. 11. To be forsaken of God is the greatest mischief. Lay hold upon him therefore with Mary Magdalen, and say—nobiscum, Christe, maneto: Extingui lucem nec patiare tuam.
Because they be replenished from the East] Or, they are fuller then the East; that is, more superstitious then the Syrians and Mesopotamians, Balaams Country-men. Ethnicismum illis improperat. Antiq. lib. 16. cap. 10. Josephus telleth us that a little before Christ came in the flesh, Herod had brought into Judea many superstitions of the Gentiles: and it appeareth by the first of Macchabees, that the Greeks had their Schools at Ierusalem: and by the Gospel, that the Pharises held Pythagoras his transanimation, and many other Paganish Traditions.
Augurium qua [...]i avigerium. And are Southsayers like the Philistins] These were West of Judaea, chap. 9.12. The Syrians before, and the Philistins behind. These were great Southsayers & Sorcerers, and the Jews were tainted with that Contagion, as sin is more catching than the plague. The vanity of this practice Cicero saw, when he said, Potest Augur Augurem videre & non ridere?
Adhaeserunt, Vulg. In usu habent, Ch [...]ld. And they please themselves in the children of strangers] They applaud and approve of their customs & commerces. Some think they are there taxed of Paederastie, or Sodomy, and that they boasted of it, as that odious Johannes a Casa did in print.
Ver. 7. Their land also is full of silver] They had forsaken the Fountain of Living Waters, and now they hew them out broken Cisterns: they have made their [Page 13] gold their God, which is a more subtile kind of Idolatry, Col. 3.5. dum sibi ipsis numen quoddam lararium conflant. But though their houses were full of silver and gold, their hearts were not: for they were vext with the curse of unsatisfiableness, Eccles. 5.10.
Neither is there any end of their Treasures] Josephus saith that there was a world of money found at Ierusalem when taken by the Romans: so there was at Constantinople when taken by the Turks; and therefore taken, because the Inhabitants could not find in their heatts to part with it, though for their own defence.
Their land also is full of horses] and their hearts of creature confidence, trust in the arm of flesh as Josephus testifieth, that the Jews were this way very faulty, about the time of the last devastation.
Ver. 8. Their land also is full of Idols] As Babylon a land of Idols, Jer. 50.38. As Athens wholly given to Idolatry, Act. 17.16. As China is said to have in it at this day an hundred thousand gods. And what shall we think of Popish mawmets? the word here rendred Idols, signifieth Nihilitates nothingnesses: for an Idol is nothing in the world, 1 Cor. 8.4.
They worship the work of their own hands] Scelestum & immane facinus, dirum scelus & execrandum; effraenata & praeceps amentia. See chap. 44.15, 18.
Ver. 9. And the mean man boweth down] There is a general conspiracy, and they are altogether become abominable. Lords and losels, Kings and caytifes, all sorts were Idolaters. Some render it, shall be brought down, and shall be humbled: God loveth to retaliate, to abate and abase mans pride, by pulling down whatsoever height or strength they confide in.
Therefore forgive them not] A pious prayer doubtless, proceeding from true zeal, which is an extream heat of all the affections for Gods glory. Ʋt pius sit in Deum, durus sit in proximum, saith Oecolampadius. Like another Elias he maketh Intercession to God against Israel, Rom. 11.2. whom he saw to be incorrigible, and their sin to be irremissible, their Judgement unavoidable.
Ver. 10. Enter into the Rock and hide thee] q. d. Do if thou canst: go where thou thinkest thou mayest be most secret and secure: but Gods hand will surely find thee and ferret thee out, as it did the five Kings of Canaan, hid in the cave of Makkedah▪ Josh. 10. and as it did the wretched Jews, who were by the Romans pulled out of their privies and other lurking-holes to the slaughter, at the last destruction of Jerusalem. Hoc autem perpetuo invenies apud peccatores, saith Oecolampadius here: This is ever usual with sinful persons, to desire to flie from God, but he meeteth them at every turn, as he did Adam, Cain, Jonas, Dr. Rain. &c. The safest way is to flie fron Gods anger to Gods grace. Blood-letting is a cure of bleeding, and a burn a cure against a burn: and running to God is the way to escape him; as to close and get in with him that would strike you, doth avoid the blow.
For fear of the Lord and for the glory] Heb. from before the fear of the Lord, and from the glory of his Majesty: so the Chaldaean and Roman forces are called. See 2 Thess. 1.9. which seemeth to be taken from this Text.
Ver. 11. The lofty looks of man shall be humbled] Ipsi antea tumidi & cervicosi Deum ultorem agnoscent. God shall bring down the haughty from their lofty tops where they have perked themselves, and shall take them a link lower, as they say, Pride must have a fall; and no wonder: for whereas other sins flee from God, pride lets flie at him; and hence it is, He is so utter an enemy to it.
And the Lord alone shall be exalted] This, the Heathens also understood:De consen. Evang. lib. 1. cap. 18. and therefore the Romans would never receive the God of Israel, saith Austin, because they understood that, He would be worshipped alone. Let the gods of the Heathens be good fellows: the true God is a jealous God, and will not share his glory with another.
In that day] Nempe statis quasi comitiis, ver. 17. at the set-time in it implyeth also▪ saith One, that God will keep his time to a day; we have a saying like our selves, A day breaks no square: but it is not so with God, Exod. 12.40, 41. the first born were slain at mid-night: because just then, the 400. or 4 [...]0. years of their [Page 41] sojourning in Aegypt were expired, Dan. 5.30. In that night was Belshazzar slain: because then exactly the Seventy years of their Captivity were ended.
Ver. 12. For the day of the Lord of Hosts shall be upon every one that is proud] These he knoweth afar off, Psalm 138.6. these he resisteth as it were in battel-array, Jam. 4.6. these he casteth down to the ground, Psalm 147.6. One of the seven Wise men of Greece said, that God made it his business, to humble the proud, and to lift up the lowly.
Ver. 13. And upon all the Cedars of Lebanon] which was to the North: Ab Aquilone nihil boni.
That are high and lifted up] No mans might or height, whether of State or of Stature, can secure him in the day of Gods displeasure.
And upon all the Oaks of Basan] which was to the East: by which way the Chaldees were to come upon them.
Ver. 14. And upon all the high Mountains] Optimates & dynastas designat: Hereby he meaneth the Grandees and Magnificoes, and all that are puft up with an opinion of their own power or policy.
Ver. 15. And upon every high Tower] In these the Jews trusted, as sure succours in time of distress: but all in vain.
Ver. 16. And upon all the ships of Tarshish] Or of the Mediterranean sea; the ships whereof were of great bulk and burden; and perhaps were garnished and inlaid with curious pictures, called here Pictures of desire; ‘Virg.Pictas (que) innare carinas.’
Ver. 17. And the loftiness of man shall be] This is oft inculcated; and all little enough to abate and abase the pride of people, and to bring down every high thought that exalteth it self against the Knowledge of God, and the Obedience of Jesus Christ, 2 Cor. 10.5. This holy fisher-man, that he might catch souls, spreads his Net, dilates his discourse: telling the proud person over and over what to trust to.
Ver. 18. And the Idols he shall utterly abolish] Their names shall be cut off out of the Land, and they shall no more be remembred, Zech. 13.2. unless it be with shame and detestation, as Ezek. 16.61. Psalm 16.4. Hos. 14.8. Isa. 30.22.
Ver. 19. And they shall go into the holes] See ver. 10.
Ver. 20. In that day a man shall cast his Idols] Though never so much worth either for weight or workmanship, for value or elegancy: he shall pollute what before he had perfumed, Isa. 30.22.
To the Moles and to the Bats] Coeci coeca coecis, having their eyes opened in that extream danger: as the Mole hath they say, when the pangs of death are upon her. These ashamed of their vain confidences, and hasting to hide themselves, shall cast their Idols into by-corners, saying as chap. 30.22. Get you hence. Moles do all their mischief by working under ground; so saith Epiphanius do Hereticks: but if once they be above ground, they are weak and contemptible creatures. Bats have wings as a Bird, and teeth as a Beast: being both, and yet neither. Such are our Vespertilian Professors, time-serving Gospellers, who should do well to cast away either their wings or their teeth: and loathing this bat like Nature, be what they are, either birds or beasts.
Ver. 21. To go into the clefts of the Rocks] See ver. 10. Only here the double repetition of this dreadful Judgement is very Emphatical: and may serve to teach Preachers to inculcate upon their Hearers Gods severity against sinners, and to remind them much of those last things, Death, Judgement, Hell. Ʋtinam ubi (que) de his dissereretur, saith Chrysostom that excellent Preacher. O that these things might resound from all Pulpits!
Ver. 22. Cease ye from man] Man or means, humane helps and creature comforts; think not that these can secure you from an angry God, or moat you up against his fire; Put not your trust in Princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his dust: in that very day his golden thoughts perish, Psalm 146.3, 4. See the Notes there.
[Page 15] Whose breath is in his nostrils] Every moment ready to puffe out: as the Emperour Jovinians did; a good Emperour, but he raigned only seven months, being stifled (as tis thought) with the smell of his bed-chamber newly white-limed,Eutrop. Oros. wherein he had commanded a great fire to be made in a cold night. Hence Hierome, Jovinian who succeeded Julian the Apostate in the Empire,In epitap. Nepotian. when as yet he had scarce tasted of the goodness of it, faetore prunarum suffocatus interiit, died suffocated with the stench of hot-burning coals, declaring to all men what a poor thing man is in his greatest power. The Cardinal of Lorrain, was lighted to his Lodging,B [...]vlus de vit. Pen. and to his long home both at once by a poisoned Torch: Pope Adrian 4. was choaked by a flie getting into his Wind-pipe, Anno Dom. 1159.
For wherein is he to be esteemed?] All his power without God is but weakness, all his wisdom folly, all his plenty poverty. What is man, saith a Father, [...]. Greg. Naz. but Soul and Soyl? Breath and Body; a puff of wind the one; a pile of dust the other; no solidity in either. Abstinete ergo vos ab ipso homine — nam quanti est? what reckoning is to be made of him?
CHAP. III.
Ver. 1. FOr behold] This is also part of the former Sermon, though made the beginning of another Chapter: for of our Prophet that is some way true which Petrarch saith of Livy, viz. that he wrote many Books, quos in Decades non ipse sed fastidiosa legentium scidit imperitia, which not himself but others without any great skill divided into Decads; sc. Chapters.
The Lord—doth take away] Heb. is taking away, i. e. He will surely and suddenly do it, and thereby pave a way to the utter ruine of all. For as it was a Sign Sampson meant to pull down the House when he pulled away the pillars: so that God is about to ruine a State, when he plucketh away those that are the shores and props of it.
The stay and the staff] Validum & validam, so some render it,Sept. Piscat. the Miriams as well as the Mosesses, Mic. 6.4. Others, baculum & bacillum, the staff and the little staff; all the supports and stayes of the State, both great and small, one with another: Cease ye therefore from man, as chap. 2.22.
The whole stay of bread] Sustenance as well as Supporters, quicquid alimento aut munimento esse poterat.
Ver. 2. The mighty man and the man of War] Such as were Davids Mighties, Hannibal, Fabius Maximus (of whom the Poet, Hic patria est, muri (que) urbis stant pectore in uno) Scipio Africanus, of whose death when Metellus heard, he run out into the publick Forum, and cryed out, Concurrite cives, urbis vestrae maenia corruerunt. Come forth, and consult what is to be done, for your City is undone.
The Judge and the Prophet] When God gathereth such by clusters as it were, some evil is at hand: as when men pull up their hedges and fences, it is open-tide.
And the prudent] Heb. the Diviner: such as have their eyes on their head, Eccl. 2.14. their hearts at their right hands, Eccles. 10.20. that judiciously pondering things past, can prudently order things present, and providently foresee to prevent dangers likely to ensue.
And the ancient] With whom is Wisdom and Counsel, Job 32.4.6, 7.
Ver. 3. The Captain of fifty] One of the least and lowest Commanders in War: such also shall fail, and therefore all must needs fall to wrack and ruine; this Epaminondas when he was dying foresaw at Thebes, Plut: and therefore counselled his Country-men to make peace upon any terms.
And the honourable] Heb. the man eminent in countenance. Sept. [...], a man of respect and authority; in the eyes of Augustus Caesar sate such a rare Majesty as a man could hardly endure to behold them, without closing of his own.
And the cunning artificer] Such as was Hiram (whom for honour-sake Solomon called Father) Archimedes, and such others who are of great use to a State, for making of Engines and Instruments.
And the eloquent Orator] Heb. skilled in Charms: Quintilian describes an Orator [Page 16] thus:Intelligentem, meditatam & gravem orationem. Oecolamp. Vir bonus dicendi peritus, a good man well-spoken. Ille regit dictis animos & pectora mulcet, he carryeth the people which way he pleaseth: The Athenians called such [...] and set an high price upon them, as they did on Pericles, Demosthenes, Phocion, &c.
Ver. 4. And I will give children to be their Princes] si non annis, at animis; such as were Ahaz, Manasseh, the four last Kings of Judah; the calamity of that Kingdom.Dii avertant principes pueros. Vopis. Princes that are witless, wilful, weak or wicked, are the peoples wo, Eccles. 10.16. this childhood of theirs is the maturity of their Subjects misery. See Iob 34.30.
And babes shall rule over them] Sept. Mockers. some render it Foxes. Others Effeminate persons. But babes is best. Such a one was Rehoboam, and Honorius the Emperour, who when he heard that his City of Rome was taken by Alarichus, grieved most of all for the loss of a certain bird which was there kept for him, and by him called Rome. Indignum sane, Regem aves praeferre urbibus, saith the Historian.
Ver. 5. And the people shall be oppressed one by another] the greater devouring the lesser, as fishes do. How should it be otherwise, when there is either no Government, or not that which is good, but all things turned as here, topsy-turvy, without any respect to age, order, or dignity, and ‘Virg.Scinditur incertum studia in contraria vulgus.’
This dissention is the mother of Dissolution, saith Nazianzen. This Dissipation and perversion of Order and Manners is the fore-runner of utter desolation and subversion.
Ver. 6. When a man shall take hold of his brother] This is a further mischief that Government shall go a begging, and scarce one be found that shall hold it worth having. The Venetians have Magistrates called Praegadi, because at first men were pray'd to take the office, and not many would accept of it. This was the case here: Men are naturally ambitious of Ruledom (the Bramble thinks it a goodly thing to raign over the Trees) but they may soon have enough of it, and be forced to cry out as he once did of his Diadem, O vilis pannus! O base rag! not worth taking up at a mans feet!
Thou hast clothing] fit for a Prince, some badge of honour, and such Apparrel as may procure thee respect: For ‘Hunc homines decorant, quem vestimenta decorant.’
Let this ruin be under thy hand] that is, by an Hypallage, let thy hand be under this ruin, that is, under this desolate and ruined State, to raise it up and repair it.
Ver. 7. In that day shall he swear, saying] Tis come to this pass in some places at this day, Ʋt ambigant prudentiores, otium, an officium aliquod Reip. sint persecuturi, that Wise men doubt whether they had best bear Office or not. But true goodness is publike-spirited, though to private disadvantage.
In caducum parietem non inclinabo. I will not be an healer] i. e. a Ruler. I will not be a binder up, or a Chyrurgion; for this State is no better then a great Spittle; the whole Head is sick, and the whole Heart heavy, &c. I dare not therefore meddle with it, sith it is incurable, incorrigible. The Septuagint render it, I will not be thy Prince: A King hath his Name in Greek from healing, [...] ab [...] medela. as Plutarch observeth: because he is to be the Physitian or Surgeon of the Common wealth.
In mine house is neither bread, nor cloathing] I have not for mine own, much less for you. A Prince had need to be well under-laid, that he may not need to pill and poll his Subjects, or in judging to gape after gain.
Ver. 8. For Jerusalem is faln] Therefore Ile not meddle, sith it is a very sad thing to be Physitian to a dying State, quando conclamatum est, when men are forsaken of their hopes.
Because their tongue and their doings are against the Lord] They set their mouths against Heaven, and like so many Wolves they howl upwards: they lay the reins in the neck, and let their unruly tongues run riot. And as they talk, so they act, doing [Page 17] wickedly with both hands earnestly, against the Author of their Being and Well-being.
To provoke the eyes of his glory] His eyes run to and fro through the earth: and all the wickedness in the world is committed before his face. This they know, and yet, go on in sin, as if they did it on purpose to provoke him, and to see what he can do. Oecolampadius noteth, that Gods eyes are here mentioned, because men are easily provoked to anger by a hurt in the eye. And Junius here observeth, that Gods eyes are called the Eyes of his Glory, because as he is glorious in himself, so he is either to be glorified by us, or else he will surely glorifie himself upon us, such especially as are obstinate and impudent, as here.
Ver. 9. The shew of their countenance doth witness against them] q. d. You may see by their very looks what Lewd losels they are. Their cruelty, pride, envy, hypocrisie, mulierosity sitteth and sheweth it self apparently in their faces and fore-heads. Wisdom maketh the face to shine, saith Solomon; & ipse aspectus viri boni delectat. Good men look lovely, saith Seneca, as did that Angel of God, John Bradford, quoth Dr. Taylor Martyr: not so Cain, when discontented at God and displeased at his brother, Gen. 4.6. he scouled and looked like a dog under a door, as we say. [...], Hom. [...]. The thoughts are oft known by the countenance: and the heart is printed upon the face. Damascen calleth the eyes, the exact images of the Imaginations. And the Italians have a Proverb that a man with his words close and his countenance loose, may travel undiscovered, what he is or goes about, all the world over. The word here used for shew or trial, doth in Hithpael signifie to make a mans self unknown.
And they declare their sin, as Sodom] They tell it out, as Judg. 14.16. And as the shameless Sodomites said to Lot, Bring them out to us that we may know them, Gen. 19.5. See the like impudency in Lamech, Gen. 4.23, 24. In Lots two daughters, Gen. 19.36, 37. This impudent naming of their incestuous brats as begotten by their own Father sheweth, that they declared their sin, as Sodom, where they had lived and learned it.
They hide it not] So Ezek. 24.7. Her blood is in the midst of her: she set it upon the top of a Rock, as it were a sunning, she poured it not upon the ground, to cover it with dust. See Jer. 2.25.
Wo to their soul] to their very soul. All wickedness hath a woe hanging at the heels of it: but especially that which is grown impudent, a noon-day-Devil. The Septuagint here have it thus: Wo to their soul, for that they have taken evil counsel: saying, let us bind the just One, for that he is not for our purpose or profit. Wherein they do insinuate the Mysterie of Christs Passion, saith Oecolampadius, and do manifestly tax their own Nation. Epiphanius testifieth of the Jews at Tiberias after the last destruction of Jerusalem, that it was usual with them when any of their dear friends or kindred were at the point of death,Epiphan. apud Lonicer. in Theat. Histor. p. 96. to whisper these words secretly into their ears, Crede in Jesum Nazarenum crucifixum, Believe in Jesus of Nazareth, whom our Chieftains crucified: for he it is who shall come to judge thee at the last day; Now if this be true, how great is the obstinacy and impudence of that perverse people, who still sin against such strong convictions?
Ver. 10. Say ye to the Righteous] Tell them so from me, saith God, for their comfort and encouragement. Zuinglius when he had preached terrour to the wicked, was wont to add, Probe vir, hoc nihil ad te. All this concerneth not thee, O thou godly man. When the dogs in a house are beaten, the Children will be apt to fright and cry: So when the wicked are threatened, good men are apt to be troubled. Say therefore to such, and let them know assuredly,
That it shall be well with him] Heb. that good, sc. shall betide him, whatever befalleth others. God shall be with the good, 2 Chron. 19. ult. Yet God is good to Israel, to the pure in heart, Psalm 73.1. Eccl. 8.12.
For they shall eat the fruit of their doings] They shall reap in due time if they faint not; they shall eat of the fat, and drink of the sweet, Isa. 25.6. See chap. 65.13. & Prov 14.14. with the Notes.
Ver. 11. Wo to the wicked] This Sentence should ever sound in the wicked mans ears, for a powerfull retentive from wickedness, considering the evil Consequent thereof, that doleful [...] wo and alass for evermore! And when thou art [Page 18] making (saith One) a covenant with sin; say to thy soul, as Boaz said to his kinsman, Ruth. 4.4. At what time thou buyest it, thou must have Ruth with it: If thou wilt have the pleasure of sin, the wayes of wickedness, thou must also have the vengeance and wrath of God with it; and let thy soul answer as he here doth; No, I may not do it, I shall mar and spoil a better Inheritance, I shall inherit a curse, &c. Look saith Mr. Bradford Martyr to the tag tyed to Gods Law (the malediction) which is such as cannot but make us to cast our currish tails betwixt our legs,Serm. of Repentance. if we believe it.
Jun. It shall go ill with him] Vtcun (que) sibi de rebus praesentibus gratuletur. Though he stroake himself on the head, saying, I shall have peace though I walk in the imaginations of my heart, to add drunkenness to thirst, Deut. 29.19. Tell him from me, saith God, Evil sc. shall betide him, Yea An evil, an only evil awaiteth him, Ezek. 7.5. let him look for it.
The reward of his hands shall be given him] He shall reap as he sowed, drink as he brewed, Gal, 6.7, 8.
Vers. 12. A for my people] Now the people of my wrath, and of my curse, Loammi, discovenanted, discarded.
Children are their oppressours] Rulers he calleth them not, as being too good a Name for them: but Oppressours, and these were boyes and women, i. e. such as were no wiser then children, nor had any more command of their passions then weak women,Heyl. Cosm [...]g. and were therefore unfit for Government. Brunhild the wife of Sigebert King of Metz, Fri [...]egund the wife of Chilperick, and Katherine Medices wife of Henry the 2. are said to be the Furies of France. What work they made in that Kingdom in their generations, by abusing their Husbands love and authority, Histories are full. The like did Jezabel in Israel, Athaliah in Judah, and Dame Alice Pierce here in England in King Edward the thirds dayes. This Woman being the Kings Concubine, and presuming on his favour, whom in his old age she had subdued, grew so insolent, that she imprisoned Sir Peter la Mare, Speaker for the Parliament:Dan. Hist. 257. intermeddled with Courts of Justice, and other Offices, where she her self would sit to effect her desire; which though in all who are so exalted are ever excessive, yet in a woman most immoderate, as having less of discretion, and more of gre [...]diness. Heliogabalus in a merriment set up a Senate of Women, but then their Ordinances were correspondent, as what Attire each Woman should use, how they should take place, when salute, &c. But these in the Text working upon their Husbands Impotencies (who were children in the sence that Shechem the son of Hamor is so called, Gen. 34.19. Ne (que) distulit puer, a lad or a boy, because swayed not by right reason, but by blind affection) exacted of the poor people unreasonable Tributes and Pensions, for the maintenance of their pride and luxury. Est haec ingens plaga, saith One, this is a great mischief to a State, such as Greece and Rome sometimes groaned under. Diophantus the son of Themistocles once boasted that he Ruled all Greece, because he Ruled his mother: she Ruled his Father, and he Ruled Greece. Cato also complained, Mulieres regunt nos, nos Senatum, Senatis Romam, Roma orbem; Our Women, said he, Rule us, we Rule the Senate, the Senate the City and the City the whole world.
Qui bea [...]ficant te. O my people, they which lead thee] Or, those that bless thee, and pronounce thee happy, saying, as do thy false-Prophets, those flatterers, because thou hast with thee the Oracles and Ordinances of God, the Ceremonies and Sacrifices, praising thee therefore and promising thee all happiness, soothing thee up in thy sins, &c. Qui ducunt te, seducunt; False Guides they are, and
Destroy the way of thy Paths] Heb. They swallow up, that is, they hide from thee thy duty, and so harden thee in thy sin.
Ver. 13. The Lord standeth up to plead] Or, to debate, Job 9.3. Prov. 25.8, 9. to argue the case, and to hear pleas. He is content, for the clearing of his Justice, and conviction of sinners, to submit his courses unto scanning. See chap. 5.3. Judicate [Page 19] quaeso, Judge I pray you: so Jer. 2.9. Wherefore I will yet plead with you, and with your childrens children will I plead. But when that is done,
He standeth to judge the people] And the Lord will enter into Judgement, ver. 14. three several words are here made use of for Judgement, to shew, saith Oecolampadius, that God hath been is, and shall be Judge; and that in his Judgement, nihil relinquetur inexpensum, nothing shall be left unconsidered.
Ver. 14. The Lord will enter into judgement with the ancients] 1. with the Prince and Rulers, each of which shall have cause to cry out
For ye have eaten up the Vineyard] Vos, non caret Emphasi, Ye, even ye, that should have preserved it, and wrought in it, have depastured and destroyed my Vineyard, that is my Church, as chap. 5.17. or poor mens possessions, through your extortions and oppressions.
And the spoil of the poor is in your houses] You are taken [...] in the very act of your theft, as Cacus was, and Verres, Deprehensi estis in surto. Oecolamp. &c.
Ver. 15. What mean you that you beat my people to pieces?] Heb. What to you? all in a word, short and sharp, q. d. What reason had you? What authority to do thus? That was a witty answer that was given once here to the Popes Exactor,Tuitione. who pleaded that all Churches were his, and therefore he might call for what summs he pleased; a nimble Disputant replyed, that all Churches were the Popes in a sence, viz. Tuitione, sed non fruitione; defensione, non dissipatione, i. e. to defend them, but not to destroy them. If God give any man power, it is for edification, and not for destruction, 2 Cor. 13.10.
And grind the faces] holding their Noses to the grind stone, as we say by hard usage. See on Mic. 3.3.
Saith the Lord God] Dixit Dominator dominus; he who is higher then the highest, and being Lord of Hosts, hath those at hand that are higher then they, Eccles. 5.8.
Ver. 16. Moreover the Lord saith] He hath this other saying to the other sex, for the maintaining of whose pride and luxury their Husbands and Paramours exercised such cruelty, as before in the Raign of Henry 2. King of France, Anno 1554. many were burned there for Religion, as they said; but indeed to satiate the covetousness, and support the pomp of Diana Valentina the Kings Mistress,Hist of Counc. of Trent. 387. to whom he had given all the confiscation of goods made in the Kingdom for cause of Heresie.
Because the Daughters of Zion] the Court Ladies.
Are haughty] Elatae, h. e. superbia inflatae, puft up wth pride, first in heart, and then in habit: for pride will bud, Ezek. 7.10.
And walk] Women should keep the house, saith Paul. Sarah was in the Tent,Tit. 2.5. Gen. 17.9. and these professed to be her Daughters, but were nothing like her; Modestia enim à superbia triumphata est.
With stretcht forth necks] like Cranes or Swans, that they might shew their fair foreheads, whereas nature hath given the submiss and modest visages.
And wanton eyes] Heb. Lying or deceiving, viz. by their lewd lascivious looks, twinkling and making signes. Some render it facie sercussata with their painted faces, and counterfeit visages, whereby to the reproach of their Maker they would seem fairer then they are.
Walking and mincing as they go] Or tripping or tabering, with an affected gate, after the manner of Dancers. Or ruffling in their Silks and Taffaties, with which last word, the original seemeth to have affinity. Others derive it from Taph a little child,Minutim & numerose passus conserunt. Jac. Revius. & render it instar parvulorum ambulant, they take short steps, as little ones do; so nice they are in their gate and garbe; elaborata quadam concinnitate gressum modulantes.
Making a tinkling with their feet] going as if they were shackled, or as yong Colts that are to be broken and brought to a pace. Some think they wore bels about their legs, or spangles on their pantofles. Pope Sixtus quartus was wont to give his Harlot Tyresia pantofles covered with Pearls.
[Page 20] Turpe pecus mutilum, turpis sine gramine campus. Et fine p [...]onde frutex, & sine crine caput. Ovid.Ver. 17. Therefore the Lord will smite with a scab the crown of the head] He will not only pull off their rich pantofles off their feet, but also their lovely looks from off their heads, with scabs and scales, perhaps caused by some soul Disease, as the lues Venerea, or plica Polonica.
And will discover their secret parts] not having a rag left to cover them with, whilest stript of all by the enemy, they are driven away as those Aegyptians were, chap. 20.4. naked and bare-foot, even with their buttocks uncovered to the shame of Aegypt: or as the Albigenses in France at Carcassona had quarter for their lives given them, by the Popish Bishops and other Cruciats that persecuted them: but on this condition,Rivet Jesuit. vapul. that both men and women should depart the Town stark naked in the view of the whole Army.
Ver. 18. The Lord will take away the bravery] All the following bravery: for the Prophet as punctually and particularly threatneth all down, as if he had lately seen the Ladies Wardrobes in Jerusalem. And if this vanity of gallantry be so blameworthy in a woman, who is naturally [...] addicted to fine attire, how much more in a man, who shall turn Lands into laces, and embroyder his cloak with Woods and Parks, and Lordships, lining it, haply, with Obligations, and Bonds, and Statutes?
Of their tinkling ornament, &c.] Here and in the following Verses we have an Inventory of the Ladies gallantry, such as made the mighty men fall in the War, ver. 25.26. This was the fruit of their twinkling eyes and tinkling Ornaments, Vatablus saith that the Spanish women did wear bells about their heels when they danced.
And the round tires like the Meon] Lunata monilia. Statius.
Ver. 19.20, 21, 22, 23. And the chains and the bracelets, &c.] The particulars of all their bravery we can say little unto upon certainty; sith we are at this day ignorant what Ornaments and Abiliments were then in use: and besides, the Names here given unto them are such as the Jews themselves can hardly tell what to make of. It is a sad thing that the gawds and gayeties of this Age and Country are such and so many, as that not six or seven Verses, but so many whole Chapters might be easily taken up in Inventarying them. Lysander a Heathen will rise up in Judgement against many amongst us: for he would not suffer his Daughters to wear gorgeous attire, saying, it would not make them so comely as common. That is very remarkable that is storied of Mr. Fox the Martyrologue,Hist of mod. Div. by Lupton. that when a son of his returning from his travels into forraign parts, came to him in Oxford, attired in a loose outlandish fashion, Who are you? said his old Father, not knowing him. He replyed, I am your son: O what enemy of thine, said he, hath taught thee so much vanity? The Hebrew word beghed for a garment, comes from Baghad, which signifieth to deal perfidiously or treacherously, as Isa. 21.3. perhaps, because it is tegumentum & testimonium, not more a covering of mans shame, then a testimony of his first sin in falling from God. So that a man or woman hath no more cause to brag of his fine cloaths or to be proud of them, then a Thief of a silk-rope, or then one bath of a Plaister laid to his filthy sore.
Ver. 24. And there shall be in stead of sweet smell, stink] Ex illuvie & sordibus captivitatis & carceris. Martial and Marcellinus tell us of a natural stench the Jews have, such as made the Emperour Aurelius coming amongst some of them, and annoyed with their ill savour,Ammian. li. 2. to cry out, O Marcomanni, O Quadi, O Sarmatae, &c. O Marcomans, Quades and Sarmatians, at length I have met with those that are more nasty and loathsome then you are. These dainty Dames are threatened with dirty doings in captivity and prison, such as should render them odious.
And in stead of a girdle, a rent] Or rags, or a beating, the Vulgar rendereth it a cord.
And instead of well set hair] Heb. work of even or smooth setting, or trimming, [...] or hair-trimmers were anciently noted for effeminate. Pompey is taxed in History for that he did, Ʋnico digitulo caput scalpere, scratch his well-set hair with his little finger only.
Baldness] Pro crispanti crine calvitium, & pro fascia pectorali cilicium. Pride is so hatefull to God, that such as are guilty of it seldom escape his visible vengeance.
And burning instead of beauty] Burning, that is Sun-burning.
[Page 21]Ver. 25. Thy men shall fall by the sword] for suffering and favouring the womens excesses; such as are now adaies naked breasts and shoulders: Abhorred filth! Our King Henry the 6. at such a sight cryed, Fit fie Ladies, in sooth you are too blame, &c.
Ver. 26. And her gates shall lament] because unfrequented, as Lam. 1.4. [...]. Nazian.
And the King desolate] swept and wiped of all; not, as once, with her turrified head and stretcht forth neck.
Sitteth upon the ground] as a sad mourner. Mony was coined by Vespatian with a woman sitting at the root of a Palm-tree, and this inscription, Judae capta.
CHAP. IV.
Ver. 1. ANd in that day] sc. that day of desolation, chap. 3.26.
Seven women] i. e. many women: See the like Zach. 8.23. The women had been grievously threatened, chap. 3. the men also for their sakes, ver. 25.26. and yet the Prophet hath not done with them; so hainous is sin in either sex.
Shall take hold of one man] who themselves were wont to be sued unto by many men: and perhaps were not content with their own Husbands when they had them alive, but were sick of a Plurisie.
We will eat our own bread, &c.] whereas the husband giveth to his wife food, rayment and due benevolence: these would crave the last only, which yet they could not do neither in this sort, but by laying aside womanlike modesty.
Only let us be called by thy name] As wives used to be by their husbands names, both among the Jews and other Nations, as Mary Cleophas, Mary Zebedee, &c. Solomons wife was after his name called Shulamite, Cant. 6.13. and the Roman Ladies were wont to say to their husbands, Ʋbi tu Cajus, ibi ego Caja.
To take away our reproach] of want of husbands and children. See Psalm 78.63. Judg. 11.36, 37. Jer. 30.17.
Ver. 2. In that day the branch of the Lord] Here the Prophet draweth to a close of this excellent Sermon, and he concludeth it as he began, with a gracious promise of the coming and Kingdom of Christ, and of the felicity of his Subjects, which consisteth, first, in their sanctity, ver. 3.4. Secondly, in their security, ver. 5.6. This is more amply set forth, chap. 11.
The branch of the Lord] The Lord Christ the Consolation and Expectation of Israel, called elswhere the Bud or Branch, Chap. 11.1. Zech. 3.8. & 6.12. (See the Notes there, Luke 1.78. The Day-spring from on high is by Beza rendred the Branch from on high) and the Branch of Righteousness, Jer. 23.5. & 33.15. The Jew Doctors also understand it of the Messiah, Istud germen quod de virga Jesse virore virgineo pullulavit, saith Bernard. The Branch of the Lord he is called, saith Oecolampadius, because being true God, he hath God to his Father in Heaven: and the Fruit of the earth, because being also true man, he had the Virgin to his mother in earth. Ecce habet incarnationis mysterium. Lo here we have, saith he, the great Mysterie of God manifested in the flesh. Others by the Fruit of the earth here do understand the body of the Church, which is as the Plant that groweth out of that Branch.
Shall be beautiful and glorious — excellent and comly] Heb. Beauty and glory, excellency and comliness, or gayness and goodliness, all in the abstract, and yet all too little. All this Christ is and more to his Elect,Evasores [...]rd. elis. who are here set forth by many Titles, as the escaped of Israel, the residue in Zion, the remnant in Jerusalem, the written among the living there, &c. Saepe autem ad paupertatem aut pancitatem redigitur Ecclesia. Howbeit known to the Lord are all his, as well as if He had their Names set down in a book,
Ver. 3. He that is left in Zion] See on ver. 2.
Shall be called holy] Heb. holy shall be said to him or of him: he shall have the Name and Note of a Saint, the comfort and the credit of it. Christs holiness shall be both imputed and imparted unto them: He shall both expiate their sins, and heal their Natures, pay their Debts, and give them a stock of grace and holiness; so that men shall call them an holy people, chap. 62.12.
[Page 22] Even every one that is written among the Living] written in Gods book of Life, which is matter of greater joy then to have the Devils subdued unto us, Luk. 10.26. for a man may cast out Devils, and yet be himself cast to the Devil, Mat. 7.22, 23. but in Gods book of Life, there is no blots, no crossings out: but as many as are ordain-to eternal Life believe,1 Pet. 1.4. See Ezek. 13. and the same are kept (as in a Garison) by the power of God through faith unto salvation. The Prophet seemeth her to allude to that custom in Jerusalem, of enrolling the names of all the Citizens, Psalm 48.3. Christ Jesus is the Master of the Rolls in Heaven, Rev. 13. wherein none are recorded but such as are designed to glory and vertue, 1 Pet. 1.2. 2 Thess. 2.13. All others are said to be dead in trespasses and sins,Ezra 2.63. Eph. 2.1. and to be written in the earth, Jer. 17.13. Those Priests that could not produce their genealogy, were cashiered by the Tirshata: so shall those one day be by Christ, whose names are not found written among the Living in Jerusalem.
Sordes quae excunt & excer nuntur è corpore hominis per vari [...]s meatus.Ver. 4, When the Lord shall have washed away the filth] the ordure or excrement; sin is the excrement of the soul, the superfluity or garbage of naughtiness, the Devils vomit. From this abominable filth Christ hath loved and washed his with his own blood, that he may make them Kings and Priests unto God and his Father, Rev. 1.5. He not only washeth his people from their sins, but taketh away their swinish Natures, whereby they would else return to their former wallowing in the mire, as so many Borboritae.
Of the Daughters of Zion] Whose pride in apparel, wantonness, luxury, &c. those Peccadillo's as they are commonly counted, are here rightly called filth and blood by these Penitentiaries, whose property is to aggravate and lay load upon their former evil practices, which now swell like Toads in their eyes; neither can they find words had enough to call them by.
By the spirit of judgement] By pouring upon them the clean water of the Holy Spirit, whereby also they are enabled to make a right judgement of things that are excellent (or that differ) and to judge themselves worthy to be destroyed for their many and mighty sins.
And by the spirit of burning] so called because it burneth up our corruptions; carnis vitia & carcinomata: and secondly, because it enflameth our hearts with a zeal of Gods glory, making us all on a light fire, as Chrysostom saith that Peter was like a man made all of fire walking amongst stubble. And of one that desired to know what kind of man Basil was, it is said, there was presented in a dream a Pillar of fire with this Motto, Talis est Basilius, such an one is Basil.
Ver. 5. And the Lord will create] for the safeguard and security of his peculiar people, thus purified unto himself, Tit. 2.14. and that they may serve him without fear in holiness and righteousness before him all and every day of their lives, Luke 1. 74, 75. God (rather then fail) will create (as he did of old in Aegypt and the Wilderness) a cloud by day, a flaming fire by night; against heat, a Tabernacle; against storm and rain, a Covert; any thing, every thing that heart can wish, or need require; dux erit & defensor, lux erit & consolator, He will be to all his a Sun and a shield; He will give grace and glory, &c. Psalm 84.11. See Cant. 2.3.
Ʋpon every dwelling-place] upon every private house, and place of his peoples abode: their walls are continually before him, chap. 49.16. He loveth to look upon their Habitations, and will hedge them about, Job 1.10.
And upon her assemblies] or meeting-places for Gods service. Howbeit this is to be taken cum exceptione crucis; the poor Protestants in France have not only been disturbed but destroyed, at their Church-assemblies, by the Duke of Guise and other Popish Persecutors. But the godly in such a case glorifie God in the very fire, and bear fruit in such a tempest, by Gods defence and benediction.
A cloud and smoake] Or a smoaky cloud, alluding to that cloudy Pillar, Exod. 13.21. & 14.19. which was a cloud by day, and a fire by night to Israel: so is Christ a cooling Refreshment to his own in the scorching day of Temptation or trouble; and a comfortable Lamp of Light to direct and protect them through the Wilderness of this world. The Cloud was spread over them for a covering, Psalm 105.39. and somtimes came betwixt them and their enemies behind them, Exod. 14.19. And this was done in Aegypt, where was no rain: how then was there a cloud? God created it.
[Page 23] For upon all the glory] Israel is called Gods glory, chap. 46.13. the house of his glory, chap. 6.7. a crown of glory, chap. 62.3. A Throne of glory, Jer. 4.21. Gods Ornament. Ezek 7.20. the beauty of his Ornament, and that set in Majesty, ib. His Royal Diadem, Isa. 62.3. His Jewels, Mal. 3.17. which he wears (as great men do their Jewels) to make him glorious in the eyes of men: they are the Signet on his right hand, Isa. 49.
Shall be a covering] As the Cloud covered the Tabernacle, and as the Rams-skins covered the Ark from the violence of wind and weather: so will Christ the Church.
Ver. 6. And there shall be a Tabernacle for a shadow] Or, He shall be. Christ is a shelter and a shadow to his, when as all worldly comforts are but as so many Burning-glasses, to scorch the soul more.
CHAP. V.
Ver. 1. NOw will I sing] Now, or Now I pray, as stirring up his Hearers to attention; for here beginneth his third Sermon. He had endeavoured (but with little good effect) to convince them of their detestable unthankfulness, Apostacy, and other enormities, in prose: Now he resolves to try another course, and to be unto them as a Poet rather then a Prophet, if haply they might be taken by the sweetness of his verse, and loveliness of his Voyce, as Ezek. 33.32.
True it is that Poets for most part, are dulcissimè vani, most sweetly vain, as Austin said of Homer. And some have noted well concerning St. Paul, that citing his country man Aratus (for he was a Cilician) he nameth him not, (but only saith, Certain of your own Poets, Act. 17.28.) notwithstanding the Piety of his beginning, [...], or the Divineness of his Subject, the Heavens; more sublime and pure matter then useth to be in the wanton Pages of other Poets. But our Divine Poet is of another alloy, and his holy Song is of the same strain with that of Moses, of Deborah and Barak, of Hannah, of David (qui noster Orpheus est, saith Euthymius, the sweet singer of Israel, 2 Sam. 23.1.) of Solomon with his Song of Songs; saving that this is lugubre carmen saith Oecolampadius, Et tragaediae quam comaediae similius, a lamentable ditty, and more like a Tragedy then a Comedy: for though the Prophet begineth merrily, yet he endeth heavily: it is of Mercy and Judgement that he singeth.
To my well-beloved] i. e. to Christ the Churches Bridegroom, cujus amicus & administer sum, whose Paranymph I am and well-wisher. See John. 3.29. 2 Cor. 11.2, 3. some render it for my Beloved, or in his defence.
A song] Or Poem, whereto this first verse is the Proem or Preface. A spiritual song it is, most Artificially composed, and set out with the most exquisite skill that might be.
Of my Beloved] Of him whom my soul loveth, as Cant. 1.7. Jonathan loved David, 1. with a love of Ʋnion, 1 Sam. 18.1, 2. with a love of complacency, ver. 19.3. with a love of benevolence, chap. 20.4. so doth a gracious heart love Jesus Christ. My Love was crucified, said Ignatius, Epist. 12. quae est ad Roman whose heart was even a Lump of Love.
Touching his Vineyard] That degenerate Plant of a strange Vine unto him, Jer. 2.21. the plantation and supplantation whereof is here 1. parabolically propounded. Secondly, more plainly expounded. Some read it To his Vineyard: Others for his Vineyard. See Matth, 21.33.34. Mar. 1.1, 12. Luke. 20.9, 16.
My Beloved] See how oft he harps upon this sweet string, and cannot come off. What a man loveth he will be talking off, as the Huntsman of his hounds, the Drunkard of his cups, the worldling of his wealth, &c. Ten times in nine verses together doth St. Paul mention the name of Jesus, 1 Cor. 1. &c. shewing thereby that it was [Page 24] to him mel in ore, melos in aure, jubilum in corde, the sweetest Musick.
Hath a Vineyard] So the Church is here, ver. 7. and elswhere frequently and fitly stiled: Confert autem vineae, saith Oecolampadius. To a Vineyard is the Church compared for sundry reasons:Nulla p [...]ssessio majorem operam requierit. Cato. Itali dicunt Vinea est tinea. Soli antemeridiano, meridiano at (que) postmeridiano expostus. Pisc. as the great care men take about it, the great delight they take in it, the sweet fruits they expect from it, the great worth of its fruit, the little worth of its stemm, Ezek. 15.3. if it prove fruitless, the lowly and feeble condition thereof, the continual need it hath to be dressed, supported, sheltered, pruned, Joh. 15.2. [...], amputat, putat.
In a very fruitful hill] Heb. in an horn the son of oyl, that is an horny-hill, bowing like a half-Moon, and so exposed to the Sun beams all the day long. Some say that Judea lyeth in the form of a horn, like as the Low-Countries do in the form of a Lion, unde Leo Belgicus. The son of oyl or fatness, that is exceeding sat: Judas is called Sumen totius orbis, a Land flowing with Milk and Honey, Ezek. 20.6. a very Cornucopia of all comforts; Basil telleth us that it was a Tradition of great Antiquity, that Adam when he was thrust out of Paradise, ut dolorem leniret, for a mitigation of his grief, chose Judea (that most fruitful Countrey) for a place to dwell in: whence it is that Sodom and her sisters (which were a part of that Countrey) are said to be pleasant as the garden of God, Gen 13.10.
Pro Sepivit alii vertunt Fod [...]t, pastinavit, plantavit.Ver. 2. And he fenced it] Maceria munivit, He hedged it in, or walled it about, protecting his people from the rage of enemies wherewith that Countrey was begirt. God was a wall of fire to them. Zech. 2.5. and a wall of water to them, as Exod. 14.22. whence their land, though part of the Continent, is called an Island, Isa. 26.6. not only because separated from other Countries, but because secured and made—media insuperabilis unda.
And gathered out the stones thereof] He not only cast out the Cananites, but flatly forbad Idolatry, and all other wickednesses, [...] every scandal or rock of offence, that might hinder their growth, or turn them out of the way, Heb. 12.13.
And planted it with the choicest Vine] Heb. Sorek; the Vines of which place (Judg. 16.4.) may seem to be the best and choicest: like as now in Germany are the Vines of Herbipolis. See Jer. 2.21. The Saints of God are noble Plants and of choice spirits: they are the chiefest Personages, and of highest account in Heaven.
And built a Tower in the midst of it] for both Beauty, Defence, and Conveniency. This may be meant of Jerusalem, or the Temple therein, that Tower of the flock, and the strong Hold of the Daughter of Gods people, Mic. 4.8. Religion set up in the power and purity of it, is the beauty and bulwark of any place.
And also made a Wine-press therein] for the pressing of the Grapes, and saving of the Vine: but alass that labour might have been saved, for any grapes he gat, or wine he made.
Little good is done many times, by the most pressing and piercing Exhortations and Arguments used by Gods faithful Prophets.
And he looked that it should bring forth grapes] i. e. good grapes, as little thinking ut opera perdatur & spes eludatur, to have lost all his care and cost, as he did. For who planteth a Vineyard and eateth not of the fruit thereof? or who feedeth a Flock, and eateth not of the milk of the Flock? 1 Cor. 9.7.
And it brought forth wild-grapes] stinking stuffe, as, the word signifieth, that which was naught and noysom: grapes of Sodom and clusters of Gomorrah, Deut. 32.32, 33. He looked for the fruit of the spirit, but behold the works of the flesh, Gal. 5. No whit answerable to his continual care, culture and custody: they made him, as One saith, a contumacious and contumelious retribution. Thus the wicked answer Heavens kindness with an ungrateful wickedness.
Ver. 3. And now, O ye Inhabitants of Jerusalem] Here we have Gods Plea (before his Sentence) and therein his Appeal to them, and his Inditement against them. First he appealeth to the Jews themselves, & maketh them Judges in their own cause. So Nathan dealt by David, and Jesus by the wicked Jews of his time, Mat. 21.40. [Page 25] Judicate quaso, only judge a righteous Judgement, John 7.24. and then I dare report me to the conscience of any one amongst you, and will therehence fetch witness.
Between me and my Vineyard] With which I am now at variance: Sin is that hell-bag, make-bate, trouble-town, that sets odds betwixt God and his greatest favourites.
Ver. 4. What could have been done to my Vineyard?] See the like angry expostulations, Jer. 2.5. Mic. 6.3. when God hath done all that can be done to do wretched men good, they oft do their utmost to defeit him, and undo themselves. Quid debu, facere Domino meo quod fecerim? said Austin of himself by way of penitent confession: quis ego, qualis ego? quid non mali ego? The Cypress-tree, the more it is watered, the less fruitful: so it is with many people. But God can no way be charged with their barrenness.
Ver. 5. And now go to, I will tell you, &c.] God loveth to fore-signifie, to warn ere he woundeth, and to foretell a judgement ere he inflicteth it. This he doth that he may be prevented, Amos 4.12. Prolata est sententia ut non fiat. Well might the Lord say, Fury is not in me, Isa. 27.3.
I will take away the hedge thereof] Hedge and Wall shall be taken away at once from an ungrateful people: and all laid open to the wrath of God and rage of enemies; it shall be opentide indeed: See Psalm 80.12, 13. And what may be reasonably pleaded against God at such a time, when he may say to men as Reuben did to his brethren, Did not I warn you, saying, Sin not?
It shall be eaten up—it shall be trodden down] All shall run to ruine, as it did at Jerusalem by the Babylonians, but especially by the Romans: and as it did in Christendom about six hundred years after Christs Incarnation, when Religion was become a matter of form, yea of scorn; then the Sarazens in the East, and the barbarous Nations in the West brake in, and bore down all before them.
Ver. 6. And I will lay it waste] Heb. Wasteness, I will utterly root it up and ruine it. Lege & Luge; wrath is come upon Jury to the utmost. Lukewarm Laodicea was swallowed up by an Earthquake, as Eutropius testifieth. The rest of those seven famous Churches are over-run by the Turk. And our utter ruine, unless we repent, may be as plainly foreseen as if Letters had been sent us from Heaven to such a purpose.
It shall not be pruned nor digged] sc. by such painful Vine-dressers, as were wont both to dig and beg for it, as he, Luke 13.8. Such labour shall now be no longer lost, such cost cast away no more. Cutting shall be used where there is no longer hope of curing.
But there shall come up Bryers and Thorns] Being bereft of the means of Grace, they shall run into foul and flagitious practices, which shall ripen them for ruine: See Heb. 6.8.
I will also command the clouds] The Prophets and Ministers.
That they rain no rain upon it] No not a small showr or mist. Non pluvia dignabitur nedum imbre, saith Oecolampadius.
Ver. 7. For the Vineyard, &c.] Exponit breviter mentem hujus Cantici. Here we have the Parable expounded and applied: the Scripture is its own best Interpreter, sometimes (as here, and John 7.39.) the sence is annexed. The Rabbins have a saying, Nulla est objectio in Lege quae non habet solutionem in latere.
His pleasant plant] Delectabilis in patriarchis, infructifera in palmitibus. Heb. his plant of Delights, but now turned into the degenerate plant of a strange Vine unto him, Jer. 2.21. Good Progenitors may have a bad off-spring: the reason whereof is given by Austin, Homo liberos gignit ex carne vetusta & peccatrice, Con. Palag. Lib. 2. cap. 9. non ex spiritu, &c. Man begetteth children of the old and sinful flesh, and not of the Spirit.
And he looked for judgement, but behold oppression] Or conspiracy, or, as some render it a scab, a cleaving scab, such as a man cannot easily be rid or recovered of. And here in the Original is excellent Rhetorick past Englishing: it is as if we should [Page 26] say, a Preacher, a Prevaricator rather; a Dispensation, a Dissipation; the sound is almost the same, the sence much different. There is a lawful use of Rhetorick in divine discourses. Austin confesseth that whilst he heard Ambrose for his Eloquence only, together with his words which he loved, the matter which he at first cared not for, came into his mind: and whilest, saith he, I opened my heart to listen how trimly he spoke, I came to consider also how truly he spoke; gradatim quidem.
For righteousness, but behold a cry] The clamour of the oppressed entered into the ears of the Lord of Sabbaoth, who heareth their groans, and beholdeth their grievances, Job 34.28. Psalm 12.5. Jam. 5.4.
The twofold Ecce. Behold oppression, Behold a cry, sheweth it to be an evil action with an accent, a wickedness with a witness; Aliam Hebraeorum labrusiam notat.
Ver. 8. Wo unto them that joyn house to house] The Prophet goeth on in the Exposition of his Parable, shewing us some more of those wild or stinking grapes, with the sad effects thereof, to the end of the Chapter. He beginneth with Covetousness (that Root of all evil, as Paul calleth it, 1 Tim. 6.10. that Metropolis of all wickedness, as Bion) and throweth a Wo at it, as do also sundry other Prophets. Covetous persons are of the Dragons temper, who (they say) is so thirsty, that no water can quench his thirst. Covetousness is a dry drunkenness, saith One, an insatiable Dropsie, and like Hell it self, ver. 14. — insatiabiliter cava guttura pandit: its Never-enough will be once quit with fire enough in the bottom of Hell. Here they are brought in joyning house to house, as Shallum did at Jerusalem, Jer. 22.13, 14. as Nero did at Rome for the enlarging of his Palace to a vast extent: whence that of the Poet,
That lay field to field] encroaching upon others, and engrossing all to your selves: as Will. the Conquerer did at New-forrest, wherein 46. Parish Churches were demolished, with the removing of all the Inhabitants, to make room for beasts or dog [...]-game. But in true account,
The holy Patriarchs were content to dwell in Tents. Abrahams only purchase was a burying place. David in that Letany of his (as One calleth it) blesseth himself from those men of Gods hand who have their portion here, Psalm 17.14. Christ biddeth us lay up Treasures, and build Tabernacles for our selves in Heaven: and having food and rayment, saith the Apostle, let us therewith be content, 1 Tim. 6.
If a man will study rather to satisfie his hunger then his humour, a little will serve. But it is as easie to quench the fire of Aetna, as the thoughts set on fire by covetousness.Juvenal. Ʋnus Pelaeo juveni non sufficit orbis.
Till there be no place] sc. left unseized upon by you: us (que) ad desitionem loci, no place or room for any other.
That they may be placed alone] Man is a sociable creature, and not born for himself. Aristotle calleth him Natures good-fellow: but the covetous caytiff hath put off all Humanity, and would have all to himself, be placed alone. And herein, as Ambrose rightly observeth, he is worse then the unreasonable creatures. Avis avibus se associat, saith he, pecus pecori adjungitur, piscis piscibus, Birds, Beasts and [Page 27] fishes sort and shoale together, and account it no loss, but a comfort to be in company of their own kind. Solus tu homo, consortem excludis, includis feras: Lib. de Naboth and Ahab. cap. 3. struis habitacula bestiarum, destruis hominum; Onely thou, O sorry man, shuttest out men like thy self, inclosest for cattle, pullest down houses, settest up pinfolds and sheep-cotes, &c. And yet thou canst not live without poor Labourers: Onely thou hatest to have them live by thee.
Ver. 9. In mine ears said the Lord of hosts] Or, in the ears of the Lord of hosts: q. d. God well heareth and knoweth all your cunning contrivances, your coloured and cloaked covetousness as it is called, 1 Thess. 2.5. 2 Pet. 2.3. The cryes also of those poor whom you have by fraud or force unroosted, and undone, is come into Gods ears, Deut. 15.9. and 24.15. and he will reckon with you: though by your greatness you can bear out your wrong dealing, because it is — facinus majoris abollae. Yet God will arraign you one day for an Abaddon: and in the mean while
Of a truth many houses shall be desolate] You shall be driven out of your great and fair houses, aut à milite, aut à morte, either by the enemy, or by Death, who shall come upon you with a firmae ejectione, and then the place of your habitation shall know you no more: a poor fool God will make of you, Jer. 17.11. Luk. 12.20. If many houses be not desolate, never trust him more: if they be not left for Cadowes and Jack-dawes to dwell in.
Ver. 10. Yea, ten acres of Vineyard shall yeeld one Bath] viz of wine; a poor proportion; not a gallon of wine, for an acre of ground planted with vines.
And the seed of an homer shall yeild an Ephah] and no more: the earth shall yeild but the tenth part of what was fown; so little joy shall you have either of your enlarged houses, or fields laid to fields, by evil arts. Et signanter decem ponit jugera, saith Oecolampadius here: neither is it for nothing that the Prophet saith ten acres of Vineyard, &c. and that they shall have but the tyth of their seed again: to teach them how angry God is with such, as thorough covetousness refuse to pay their tythes duely, and truly, &c.
Ver. 11. Woe unto them that rise up early] Heb. the early risers, Osor. in loc. but for an ill purpose. O intolerandum flagitium, saith one, — homines inertia, somnique plenissimos, &c. O intolerable wickedness, that men so lazy, and more sleepy then dormise, should be up, and at it so very betimes (they rise early to corrupt their actions, saith another Prophet; Zeph. 3.7.) and should have their brains crowing before day. Neither are they so soon up alone, but they call up others (as the Hebrew word here signifieth) to serve them, and sit with them on their Alebench; for they are good fellows they say, and must have company.
That they may follow strong drink] pursue it eagerly, as the worlding doth his gain,Studium ebrietatis illis objicit. Lib. 14. cap. ult. the hunter his game; Their Motto is, Take away our liquour, ye take away our life. By strong drink here understand any inebriating liquour, whereof besides wine, the Italians have twenty distinct Species, to please the Gusto. Pliny cries out Hei mirâ vitiorum solertiâ inventum est quemadmodum aqua quoque inebriaret! Portentosum sanè potionis genus, &c.
That continue unto night] All the live-long-day; these Ale-stakes stick to it, quaffing and carousing. Diem noctemque continuare potando nulli probrum, saith Tacitus of the old Germans; to drink whole dayes together is amongst them no disgrace: neither is it among many of their posterity, to this day. About the midst of Q. Elizabeths raign, that cursed sin was first brought over into England, say some,Fullers Church hist. 61. out of the Low-Countries: before which time there was neither general practice, nor legal punishment of that vice in this Kingdom.
Till wine enflame them] By which expression, omnem ebriorum insaniam intelligit, saith Oecolampadius, he meaneth all the drunkards mad pranks, when heated with wine, and yet more with lusts and passions. See Prov. 23.29 — 34. Tyrone the Rebell 1567. was such a drunkard,Camd. Eliz. pag. 89. that to cool his body when it was immoderately inflamed with wine and Ʋskabagh, he would many times be buried in the earth up to the chin.
Ver. 12. And the harp and the viol] To make themselves the more mad upon pleasure, they had their musick of all sorts, that thereby they might banish all seriousness, and be lulled faster asleep in carnal security. Fescenninis cantibus omnia personabant: [Page 28] a practice still in use among drunkards, to drown the noise of their consciences; like as the old Italians to drown the noise of the heavens when it thundred, were wont to ring their greatest bels, beat up their drums and tabers, &c. So Amos 6.4, 6.
Are in their feasts] Or, are their feasts, or drinkings.
But they regard not the work of the Lord] that is the first making, whether of themselves to glorify God in some honest employment, and not to make drunkeness their occupation: or, of other creatures, wherein they might find much of God, as Pliny did in the musick of the Gnat,Saculum est speculum rerum invisibili [...]m. Trismeg. and the curious paint of the Butter-fly: as Galen did in the double motion of the Lungs, called Systole and Diastole: but especially as David did in the contemplation of the Universe, Psal. 8. and as Mr. John Dad did in the flower he had in his hand at Holdenby; where being invited by an honourable person to see that stately house, he answered, In this flower I can see more of God, then in all the beautiful buildings in the World. Thus if these drunkards had done, they would not have so abused Gods good creatures. But whoredom and wine, and new wine had taken away their hearts, Hos. 4.11. Neither regarded they any thing, but the sparkling of the wine in the cup, Prov. 23.31. and the beauty of the strange woman, ver. 33. in the flagrancy of their beastly lust.
Neither consider the operation of his hands] the present disposing of his creatures, either by way of mercy or judgment. They passe by his providences unobserved, his late judgments upon the ten Tribes, Am. 6.6. his heavy plagues hanging over their own heads, called his work and the counsel of the holy One of Israel, ver. 19. Nihil omnino sapiunt nisi luxum suum, they minde nothing but their luxury and looseness.
Ver. 13. Therefore my people are gone into captivity] i. e. they are sure to go: So Am. 6.7.
Because they have no knowledge] Heb. Propter non-scientiam, i. e. ut ita dicam, non-curantiam, for their brutish oscitancy and inconsiderateness, as having buried their wits in their guts, and being miserably besotted by their daily sensualities. Jer. 5.4. Surely they are poor, they are foolish: for they know not the way of the Lord, nor the judgment of their God.
And their honourable men are famished] Heb. are men of hunger or famine. Congrua huic malo lues. They had abused their meat and drink to surfetting and drunkenness: now they shall know the worth of those good creatures by the want of them.
And their multitude dryed up with thirst] The common sort also shall taste of the common calamity:Ioseph. Egesip. as they did very deeply when besieged by Vespasian, for the space of five moneths. Ox dung was then a precious dish unto them, and the shreddings of pot-hearbs cast out and trodden under foot and withered, were taken up again for nourishment: yea some, to prolong their lives, would not stick to eat up that that others had vomited and cast up. See Isa. 9.19, 20.
Ver. 14. Therefore hell hath inlarged herself, &c.] To swallow up those insatiable Helluones and Lurcones. Drunkards and Epicures: These Swilbowles and Sensualists, Cerberi instar, tria guttura pundebant; Diotimus of Athens was surnamed Tunbowl, and yong Cicero Tricongius, because he could take off three pottles of wine at a draught: Therefore Death and Hell
Have opened their mouth without measure] hiante rictu amplissimo helluones istos absorbere, to devour such pests and botches of mankind. Oh that the carousers were perswaded, as Mahomet told his followers, that in every grape there dwelt a devil! and Oh that they would foresee and prevent a worse punishment in hell then befell that poor Turk, who being found drunk, had a ladleful of boyling lead poured down his throat, by the command of a certain Bashaw!
And their glory] their great ones, those men of honour, ver. 13.
And their multitude] The meaner sort: Nos numeri sumus.
And their pomp] Or their noise, or tumult: their revel-rout, as they call it, when they have drunk all the Out's, and are now a singing and hallowing.
Ver. 15. And the mean man shall be brought down, &c.] Here the Prophet, before he comes to the third denunciation (for this part of the chapter, like Ezekiels roule, is full of lamentation and mourning, and woe, chap. 2.10.) inserteth three good effects of the fore-threatened punishments; 1. that the wicked shall be thereby tamed,Piscat. in this vers. 2. that Gods glory shall be asserted ver. 16. and 3. that Gods [Page 29] poor people shall be graciously provided for, ver. 17. See for this ver. chap. 29.
And the eyes of the haughty] See on chap. 2.11.
Ver. 16. But the Lord of Hosts shall be exalted] See chap. 2.11.
And God, that is holy shall be sanctified] He shall be religiously acknowledged,Dio i. approved of and worshipped as an enemy to sin, and an upright judge, because of his most righteous judgments. It shall be said, Certainly there is a God that ruleth in the earth, Psal. 58.12.
Ver. 17. Then shall the Lambs feed after their manner] i. e. freely and quietly: by Lambs here understand the godly poor (those Lambs with golden fleeces) who shall be graciously provided for.
And the waste places of the fat ones] Medullatorum, of those fat Buls of Bashan, who had oppressed the poor, and laid waste their dwellings: but are now served in like sort by the enemy.
Shall the strangers eat] Such as had been strangers at home, because held captive in a far countrey, but are now returned, and repossessed of all.
Ver. 18. Woe unto them that draw iniquity] that draw sin to them, as a beast draweth a cart after it. Here the Prophet reproveth and threateneth such,Nihil agitantes nisi malum omni studio suo. Jun. Qui datâ operâ peccant. Scultet. saith an Interpreter, as sin without any strong temptation or occasion drawing them thereunto: yea they draw sin to themselves as with ropes, & quodammodo velut invitum & repugnans cogunt: not remembring that sin haleth hell at the heels of it. Let such get from under sins cart assoon as they can: Otherwise they shall be holden with the cords (punishments) of their iniquity: they shall dye without instruction, &c. Pro. 5.22. The Devils as they sinned without a tempter, so they perish without a Saviour. Cavete.
Ver. 19. That say Let him make speed] That jear when they should fear; jest at Gods judgments, and mock at his menaces, as if they were onely bug-bear terms, devised on purpose to affright silly people: but that themselves had more wit then to regard them. This also was the guise of those Atheists in after-ages, Jer. 17.15. Ezek. 12.23. Am. 5.18. 2 Pet. 3.3. [...], they made childrens play of Gods direfull threats, as the Greek word signifieth: and that they may not plead ignorance, the Apostle addeth, ver. 5. that they were willingly ignorant, they choaked their natural light, and contradicted the testimony of their own consciences. Magna corum hodieque seges est: such dust-heapes are found in every corner.
And let the counsel of the Holy one of Israel] Verba ludificantium Deum & Prophetas. [...]. These scoffers are here brought in deriding the very name whereby the holy Prophets for more reverence sake commonly called the Lord, viz. The Holy one of Israel. Oecolamp. Or thus: God is the Holy one of Israel, which Israel we are: and thinkest thou that he will do us hurt? Hereupon the Prophet addeth
Ver. 20. Woe unto them that call evil good, &c.] that can make Candida de nigris, & de candentibus atra, and go about to invert the nature of things, and to change the very names of them: whilest they call (not out of ignorance or infirmity, but out of base calumny, or gross flattery) evil good, and good evil; cleping drunkenness good fellowship, covetousness good husbandry, prodigality liberality, swearing with a grace a gentleman like quality, fornication a trick of youth, adultery an enjoyment of the fellow-creature, as Ranters call it, &c. Thus the Athenians flattered their own vices calling [...],In Catll. &c. Cicero said it was an ill omen of the overthrow of the Commonwealth, that the true names of things were lost. And in Divinity it is a rule. Qui fingit nova verba, nova gignit dogmata, David. Par. vlta. He that affecteth new terms would bring in new opinions. That saying of Luther was oft in Pareus his mouth, Theologus gloriae dicit malum bonum, & bonum, malum. Theologus Crucis dicit id quod res est. Not long before our late unhappy troubles, the Martyrs of the Protestant religion were disgraced, the Conspiratours in the Powder-treason excused in a Sermon at St. Maries in Cambridge by one Kemp of Queens Colledge. The schools, press, and pulpit began to speak Italian apace,Myst. of iniq. p. 15. and to perswade to a Moderation, to a Reconciliation with Rome, which now was said to be a true Church, the Pope not Antichrist, &c. The great Elixar called State-policy, hath, with some at least, so transmutative a faculty, as to make copper seem gold, right wrong, and wrong right. But let us pray with good David, Psal. 119.66. Teach [Page 30] me good judgment, and knowledge: give me senses habitually exercised to discern betwixt good and evil, Heb. 5. Ʋlt. and then take heed that we neither make Censures whip, nor Charities cloak too long: we may offend in both.
Ver. 21. Woe unto them that are wise in their own eyes] wiser then Daniel (as the proud Prince of Tyre thought himself, Ezek. 28.3.) or than any Prophet of them all. This self conceitedness is [...], said that Heathen, the hinderance of all true Proficiency, and a mischievous marre-good: here is a Woe hanged at the heels of it. And left any should hold that to be a small matter, let them consider what befell Meroz after that bitter curse pronounced against it, Judg. 5.23. the very name and memorial of it is utterly extinct and blotted out: as also what befell the barren Fig-tree, when once cursed by Christ, it withered away suddenly, Mat. 21.19, 20. both root and branch; though naturally the Fig-tree is the most juyceful of any tree, and beareth the brunt of winter-blasts.
Scuke.Ver. 22. Woe unto them that are mighty to drink wine] Iteratò taxat hoc vitium, eò quod invaluerat. The Prophet inveigheth against this vice a second time, because it was grown so common. Drunkards also are a sottish kind of creatures, and had therefore more then need to be double dealt with; like as Physicians use to give double quantities, to such as have Palsies or Epilepsies; so to awaken their dull drowsy senses. Many of these sots take it for a great glory, [...]. Athen. Vopisc. in Bonoso. that they are mighty to drink wine; as did Darius King of Persia who caused it to be written upon his tomb, I was a great hunter, I could also drink much wine, and bear it bravely. This was (as one well saith) to glory in his shame: it being rather the commendation of a tun then of a man (for a beast will scarce abide it) to be able to take in and contain much liquour. When Bonosus the drunken Roman had hangd himself, it went for a byword Amphoram pendere non hominem, that a tun or tankard hung there, and not a man. And when one was commended to King Alphonsus for a great drinker and able to bear it, he answered that that was a good praise in a sponge,Gentiles ipsi risere tales athletas. but not in a Prince. This, if Alexander the Great, and Tiberius the Emperour (those great drinkers and incouragers of others to that vice) had well remembred, they would not have been so infamous as they are and will be to all posterity.
Aristoph. in Ranis. Civilis est irrisio non carens sale. Oecolamp. And men of strength] or valour: but to do what? [...] as the Comedian hath it, to drink and do worse onely: a goodly prize surely, a fair commendation; fortes esse & strenuos non contra hostes, sed ad exhauriendos calices; gigantes esse non ad bellandum, sed ad potandum, to be carpet-knights, not of Mars but of Bacchus, and fitter for a canopy then a camp.
To mingle] Or, to pour in, whether into their own wide gullets, or into the cup to make others drunk: for preventing whereof Minos King of Creet, made a Law that men should not drink one to another [...] to drunkenness; So did Lycurgus at Lacedemon. And our King Edgar made an Ordinance for putting pins in cups that none should quaffe whole ones, or cause others to do so.
Ver. 23. Which justify the wicked for reward] q. d. Woe to such also, for even they both are abomination to the Lord, Prov. 17.15. See the Note there. See also chap. 1.23.
Ver. 24. Therefore as the fire devoureth the stubble] For all the crimes afore mentioned, and for that, to all the former they add this, that they have cast away the Law of the Lord and despised his word.
As the fire] Heb the tongue of fire, that is, the top of the flame, which resembleth a tongue, that is also thin, broad, long, and of a fiery colour; setting on fire the course of nature, and is it self set on fire of hell, Jam. 3.6.
Devoureth the stubble, and the flame consumeth the chaff] Sin doth as naturally draw and suck judgments to it, as the loadstone doth iron, as dry stubble and light chaff doth fire: suddenly and with no ado shall sinners be consumed, when God once taketh them to do: exorientur & exurentur.
So their root shall be rottenness] in allusion to the vine, ver. 1. which brought forth rotten grapes, ver. 4.
And their blossom shall go up as dust] shall vanish and come to nothing, as it needs must where the root is putrified. Of wild vines Pliny saith, Ostentant fructum potius quam porrigunt, Lib. 16. cap. 27. they rather make a shew of fruit then yeeld any. And there are some [Page 31] vines saith Varro, whose fruit ever rotteth before it hath time to ripen.Var. ap. Cas. D on. He meaneth they shall vanish in their greatest flourish of seeming felicity.
Ver. 25 Therefore is the anger of the Lord kindled] For contempt of the Law,1 Thes. 2.16. but especially of the Gospel, wrath came upon that wretched people of the Jews to the utmost, or untill the end, as some read it. They are to this day a people of Gods wrath and curse, and become a wofull example of that Rule, Atrocia delicta puniuntur atrocibus poenis, Hainous sins bring heavy punishments. This desolation of theirs (as Daniel prophesieth chap. 9.) shall continue to the end.
And he hath stretcht forth his hand against them] His mighty hand as St. James hath it, wherewith he oft leaveth bloody wailes on the backs of the best, when they provoke: but crusheth the wicked in pieces, and crumbleth them to crattle.
And hath smitten them] Revenge is the next effect of anger.
And the hills did tremble] i. e. The highest among them: or literally,Ar. Montan. Hype bole. the senseless hills seemed sensible of so great displeasure.
And their carcasses were torn in the middest of the streets] What havock there was made of men at the last destruction of Jerusalem, Josephus, Egesippus, Orosius and Eusebius fully tell us. What with the extremity of famine, what with the fury of the sword, and what with sickness during the siege, there perished about 600000 able men: or as others say 1100000, besides 97000 carried captive. Titus the Roman General, seeing the infinite carcasses of the Jews cast out unburied without the walls of the City was much grieved,Joseph. and took God to witness that he was not the authour of that calamity, but that the fault was altogether in those stubborn Jews, that held out the City against him.
For all this his anger is not turned away] With those froward ones God will shew himself froward, Psal. 18.26. and not give place to their pertinacy, till they had enough of it. It must be an humble submission that pacifieth Gods wrath.
Ver. 26. And he will lift up an ensign] That is, by his secret providence he shall bring on the enemies army. The Roman forces are called Gods armies, Mat. 22.7. and Titus confessed that he only lent God his hand to execute his wrath on that rebellious people the Jews.
And will hiss unto them] Bring them together with little ado; as Pilots hiss for their ship-boyes, or shepheards whistle for their sheep to come about them.
From the end of the earth] Rome was far remote from Jerusalem: and in the Roman army were likely, many French, Spaniards, Italians, and perhaps Britons.
And behold they shall come with speed] Sooner then those mockers imagined, who said ver. 19. Let him make speed. Hence the enemy is compared to a swift Eagle, Deut. 28.
Ver. 27. None shall be weary nor stumble] Though they come speedily, yet they shall none of them tire or turn out of the way; but come on with expedition; robusti, alacres, felices, probe armati, saevi, ver. 27, 28, 29. being lively, lusty, happy, well appointed, fierce.
None shall slumber or sleep] More then the necessity of nature requireth: they shall be no less vigilant then diligent.
Neither shall the girdle of their loins be loosed] They may put up their swords sometimes, but not put them off at all, as it is said of Julius Caesar.
Nor the latchet] i. e. So as to hinder their march.
Ver. 28. Whose arrows are sharp] Or sharpened, sc. to wound the deeper.
Their horses hoofs] Judea was a stony Countrey: but hard to hard will not easily break.
Ver. 29. Their roaring shall be like a Lion] At whose terrible roar, the beasts of the field are said to stand as amazed.
They shall lay hold on the prey] Not of wealth only but of persons, and shall hold their own when they have gotten them.
Ver. 30. Like the roaring of the sea] The noyse whereof is so hideous, that the shreiking of the Devil is set forth by it, Jam. 2.19. See the Note there.
And if one look into the land] Or, to the earth below, behold darkness, &c. as if to the Heavens, the light also there is darkned. Man cannot help them, God will not. To such straits of an evil, an only evil, are such oft brought, as think themselves out of the reach of Gods Rod. Vae victis.
CHAP. VI.
Ver. 1. IN the year that Uzziah dyed] This was the year 1540. from Noah's Flood, say Chronologers. Where One well observeth how divers things were done this year within the Church,Bucholc. and without. The Gentiles in Greece at the Town of Eleum behold their Olympick games: the Prophet Isaiah in Judea beholdeth the glory of God, and heareth the Trisagion of the blessed Angels. So in the year of Grace 1617.Rev. Hist. Pontif. Ro. pag 306. The Pope proclaimed a Jubilee for the peace of Italy and Austria, &c. The Reformed Churches in Germany kept a Jubilee likewise at the same time, in way of thankfulness to God for the Gospel restored a just hundred years before by Luther, Zuinglius, and other Reformers.
I saw also] sc. in spiritu & in ecstasi, in Spirit and in a Rapture. Some compare it with that Vision which Ezekiel saw afterwards, chap. 1. This whole Book is called The Vision of Isaiah; chap. 1.1. and why? see the Note there: Est autem celeberrima haec prophetia, but this is a most famous Prophesie of the utter excaecation and excision of the Jews: and is alledged against them by all the four Evangelists, and by Saint Paul, Rom. 11.
The Lord] The Three in One, and One in Three: ver. 8. Who shall go for us? Conser Gen. 1.26. & 3.22. See John 12.41. Where it is applyed to God the Son, and Act. 22.25. where to God the Holy Ghost. This Lord of all was seen by the Prophet, not in his Essence, or in the Infinite excellency of his Majesty, Exod. 33.20. 1 Tim. 6.16. but in some visible module of his Glory: like as we cannot see the Sun in rota but in radiis, in the body of it, but in the beams only.
Sitting upon a Throne] Instar judicis & vindicis, as a just Judge and sharp Revenger of this peoples rebellions: and this Throne is in the Temple too, the place wherein they most of all trusted, crying, The Temple of the Lord, the Temple of the Lord, Jer. 7. Lo here they were to be sentenced, because they had cast away the Law of the Lord of Hosts, and despised the word of the Holy One of Israel, chap. 5.24.
High and lifted up] Stately for sight, and lofty for scite, as was Solomons, 1 King. 10.18, 20.
Sirmata. And his train filled the Temple] His train, or his skirts, viz. of his Robes. The Sept. and Chaldee have it, The house was full of his glory. The sence is, saith Oecolampadius, that the least part of the divine Majesty is greater then the greatest glory of men,Rev. 19 16. as 1 Cor. 1.25. He hath upon his Vesture and on his Thigh this Name written, King of Kings, and Lord of Lords. Here we can see but his back-parts, his train and line. We need see no more that we may live. Zerxis the famous Painter drew in a Table a fair Temple with the doors open, and Venus going in, so as the beholders could behold but her back and her train: as not able to depaint her fair face, and fore-parts.
Ver. 2. Above it stood the Seraphims] Those Heavenly Salamanders, that are all on a light fire with Love to God, and Zeal of his Glory, Num. 21.6. Isa. 30.6. Fiery Serpents full of deadly poison are also called Seraphims [...] the Greeks call them. That old Serpent the Devil can transform himself into an Angel of Light, At bonum erat tibi si ignifer magis esses quam Lucifer, saith Bernard in his third Sermon upon this Vision of Isaiah.
Each one had six wings] So had those four beasts or living wights, Rev. 4.8. See the Note there: and observe that in the Revelation the Holy Ghost borroweth most of the Elegancies and Flowers found in the Old Testament, to set out the story of the New in succeeding Ages.
With twain he covered his face] As with a double scarf, before Gods surpassing brightness, that would put out their eyes else. When the Lightning flasheth in mens eyes, they clap their hands on their faces: so here do the Angels. The Moon never casteth less light then when she is nearest the Sun. Sol reliqua Sidera occultat, quibus & lumen suum faenerat: Plin. Lib. 2. cap. 6. sic & Deus gloriae, Act. 7.2. neither are any so humble as they who are nearest to God: Angels make their addresses with greatest self-abasements; what then should vile men do? worms and not men!
And with twain he covered his feet] As conscious to themselves of a kind of comparative [Page 33] impurity, Job 4.18. and 15.15. and unworthiness so to stand before God, i, e. to minister unto Him.
And with twain he did flie] that is, he was ready to fly, velabant, & volabant: as Gabriel came to Daniel with weariness of flight, Dan. 9.21. that is, with incredible swiftness. Their six wings, say some, might set forth a sixfold motion, upward, downward, forward, backward, to the right hand, or to the left:A Lapide. Perer. any way were they ready to fly where God would, ita ut celeritate superent ventos, fulmina, Solem, caelos (que) omnes, swifter then the wind, thunder-bolt, Sun, or any of the celestial orbes.
Ver. 3. And one cryed to another] Hymnum cantant [...], and that, as it may seem, by way of Antiphony as those did, Exod. 15.1, 21.
And said Holy, holy, holy] Hereby shewing their earnestness and unsatisfiableness in praising God, as Jer. 22.20. Mat. 23.37. the ingemination importeth strong affection. Infinitis vicibus iterant, saith Procopius: the holy Angels have no rest (and yet they have no unrest neither) day and night, saying, Holy, holy, holy Lord God Almighty which was, and is, and is to come, Rev. 4.8. The ancient Rabbines (as R. Simeon Ben Joai) proved the Trinity of persons from this text, saith Galatin; appointing their posterity to repeat these words twice a day at least,Lib. 2. cap. 1. viz. at the rising and setting of the Sun, which also they do to this day: and when they do it, they leap three times.
The whole earth is full of his glory] Not the Land of Judea only, but the wide world, as Psalm 97.6, 8. & Isa. 40.5. shall be full of Gods glory, when the Gospel shall be preached to all Nations. This was for comfort to our Prophet, that although his Country-men were cast off for their contumacy, yet he should not lose the fruit of his labours, when once that great Mysterie of godliness was revealed, God (whom he had now seen upon the Throne, and that purposely for his confirmation) manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles,1 Tim. 3.16. believed on in the world, received up into glory.
Ver. 4. And the posts of the door were moved] Presently upon the Angels hymn, this fell out, with such a force it was uttered, like as at our Saviours Resurrection, when the Angel rolled back the stone and sat upon it, there was a great Earthquake, Mat. 28.2. By the moving of the posts or thresholds was signified the destruction of the Temple: like as by-the smoak wherewith the house was filled, the burning of it down by the Chaldees, as also the just excaecation of the Jews. Their Temple that had been filled with the train of glory, is now filled with smoak going out of Gods Nostrils when he was angry, Psalm 18.8. See Deut. 29.20.
Ver. 5. Then said I, Wo is me] The ordinary fear of the faithful, when they had seen the Lord in his Majesty, Gen. 16.13. Deut. 5.24. Heb. 12.21. Judg. 13.22. How shall the wicked then be able to stand before him at the last day?
For I am undone] I am a dead man: sith no man shall see God and live, Exod. 33.20.
Because I am a man of unclean lips] i. e. of a foul nature, and sinful practice: his original uncleanness, that filthy Fountain and well-spring of wickedness, made him cry out in this manner, Pollutior sum quam ut landem Deum. Angels praise God, as I have heard them: but I wicked wretch am altogether unfit for such an employment. Infinite is the distance and disproportion betwixt the High and Holy God, and me a lothsome Leper, a sordid caytiffe, &c. The nearer a man draweth to God, the more doth rottenness enter into his bones, Hab. 3.16. Now mine eyes have seen thee, saith Job, therefore I abhor my self and repent in dust and ashes, Job 42.6. Depart from me, Lord, saith Peter, for I am a sinful man, Gr. a man a sinner, Luke 5. that is a compound or hodgpodge of dirt and sin. Quis tu Domine? quis ego? said One; Tu abyssus essentiae, veritatis, & gloriae: ego abyssus nihili, vanitatis & miseriae, Who art Thou Lord? and what am I? Thou art an Abysse of Essence, Truth and Glory: and I an abysse of nothing, of sin and of misery.
And I dwell in the midst of a people of unclean lips] whose Language I have learned, with whose sinful practices I have too much symbolized, and in whose punishments therefore I am like to be involved: for there is a double danger to a man by conversing with the ungodly. 1. Infection of sin: 2. Infliction of punishment. Lot was the Worlds Miracle, who kept himself fresh in Sodoms salt-water.
[Page 34]Ver. 6. Then flew one of the Seraphims unto me] Relin quit chorum illum sanctissimum ut serviat polluto; he leaveth that holy company, that he may do service to a poor polluted creature! The brightest Angel in Heaven thinketh not himself too good to serve the Saints, Heb. 1.14. If there come to us at any time a Messenger, one of a thousand to declare unto us our righteousness, to be unto us a Minister of Reconciliation, we are to receive him as an Angel of God.
Having a live coal in his hand] a coal from the Altar, shadowing the merit and Spirit of Christ purging his people from all sin. The Tongs whereby this quick-coal of Christs Righteousness is applyed to the soul, is the Grace of Faith, Act. 15.9.
Ver. 7. And he laid it upon my mouth] Not to burn him (for all this was visional) but to expiate and purifie his lips by the Spirit of judgement and of burning, Chap. 4.4. to fire him up to an holy contention in godliness, and to fit him yet further for his Office, as the Apostles were for theirs by cloven tongues of fire, Act. 2.
And said, Lo this hath touched thy lips] To the sign words are used to make a perfect Sacrament. And here the cautelousness of the Angel is to be noted: He saith not I have touched, 1 Cor. 15.10. but lo this coal hath touched thy lips. So Paul, yet not I, but the Grace of God in me. So the good and faithful servant, Not I, but thy Talent hath gained five Talents, Luk. 19.16. The Seraph was himself a burning creature as his very name importeth: howbeit it was not the Seraph but the Retheph or burning-coal that did the deed, that God might have all the glory.
Thine iniquity is taken away] Sacraments take not away sin: but only testifie that iniquity is purged by Christ alone, who hath merited Justification and Sanctification.
Ver. 8. Whom shall I send] Lay hands upon no man rashly, but with deliberation. The mysterie of the Trinity is well observed by some in the following words: as by others this, that Ministers serve not men, but the only true God, Father, Son and Holy Ghost, 1 Cor. 4.1. 2 Cor. 5.21.
Nobis, id est tribus Elohim sive personis sanct. Trin. Piscat. Who shall go for us?] God knew whom he would send, but he will have the Prophet offer himself: for he loveth a cheerful server; and Ministers must take the oversight of Gods Flock, not of constraint but willingly, 1 Pet. 5.2.
Here am I, send me] This was right: and this was wrought in him not by base fear of punishment (as we read of one Balthus a dumb man, that wandring in a Desart,Pausanlas. and met with a Lion, he was struck with such exceeding fear and trepidation, that thereupon the string of his tongue was loosed, and he spake ever after) sed igne Dei tactus & actus est. The Seraph had comforted him, and this was the effect of it. The Prophet after the touch of the live-coal, felt his gifts encreased, his zeal kindled, and 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 [Page 35] 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 t [...]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. At (que) 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.
Ʋntil 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 [Page 36] 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 few: So that God may say as once of the cured Lepers, Where are the other nine? Such were those that looked for the Consolation of Israel when Christ came in the flesh, Zachary, Simeon, Anna, the Maries, Joseph of Arimathea, the Apostles, Peters Converts, &c.
And it shall return and shall be eaten] Or, it shall, after its return again, be burnt up or removed: so they were to some purpose by the Romans. See on ver. 12.
As a Toyle-tree, or as an Oak] Trees that are durae ac durabiles, hard and long-lasting: and although they lose their fruit and leaves, or be cut down, yet
Their substance is in them] the substance of the matter, the sap remaineth in the Trunk and Root.In radice & caudice. Junius. Piscator. Some think there is an allusion in this Text to a Bank or Causey that went from the Kings House to the Temple, and was born up with Trees planted on either side of it: which Trees as they kept up the Causey, so do the godly the State, 1 Chron. 26.16, 18. 1 King. 10.5. 2 Chron. 9.11. Semen sanctuus statumen terrae.
CHAP. VII.
In Pentat.Ver. 1. ANd it came to pass] This is not a superfluous Transition, as Austin maketh it: but importeth, that the following discourse is no less to be regarded then the foregoing.
In the dayes of Ahaz] that sturdy-stigmatick, under whom Isaiah was, as Eliah under Ahab: and for the comfort of the godly, prophesied then most sweetly concerning Christ and his Kingdom.
The son of Jotham, the son of Uzziah] for whose sake, say the Rabbins, this wretch was thus relieved.
King of Judah] Titularis, sed non Tutelaris (as it was once said of Culperick King of France) utpote qui Reip. defuit, non praefuit.
That Rezin the King of Syria] He is first named, as being Generalissimo. See of him, 2 King. 15.37. He was King of Damascene, and Caelosyria.
And Pekah King of Israel] These two Kings had severally invaded Judah before with great success, 2 Chron. 28.5, 8. And heartened thereby, now they joyn their forces, thinking to make a full conquest: but were as much deceived and disappointed, as were the Pope and Spaniard here in Eighty-eight: and more then once in Ireland, where D. Aquila with his Spaniards being beaten out, said in open Treaty, that when the Devil upon the Mount shewed Christ all the Kingdoms of the Earth and the glory of them, he did not doubt but he left out Ireland, and kept it for himself.
Went up] but not in Gods Name, non Dei missu & nutu ut ante, sed proprio motu & ambitione.
But could not prevail against it] Heb. could not war, sc. with any good success: They came into the Countrey like Thunder and Lightning, as duo fulmina belli, but went out like a snuffe.
Ver. 2. And it was told the house of David] i. e. the King and chief Officers of the Crown and Court. Ill news flyeth swift, and filleth all places.
Syria is confederate with Ephraim though these two were oft at deadly feud betwixt themselves, yet they could combine for a mischief to Gods people. So could Herodians and Pharisees, Herod and Pilate, &c. The Devil doubtless had a design by these two Champions of his to have utterly rooted out the House of David (as he sought also afterwards to do by Herod, Caligulae and others) and so to have prevented Christ his being made of the Seed of Abraham according to the flesh, Rom. 1.3. but that could not be.
And his heart was moved] Concussum & conquassatum. Impiety triumpheth in [Page 37] prosperity: trembleth in adversity. Tullus Hostilius, that godless King of Rome, set up Pavor and Pallor for Gods to himself. Saul and Achitophel in distress despaired, and dispatcht themselves: So did Demosthenes, Cato, and other Heathen Sages, who were without God in the world, and therefore without comfort. Sin maketh men timorous, Lev. 26.36. but Righteousness bold, Prov. 28.1. Psalm 27.1. The Spirit of power and of a sound mind are fitly set together, 2 Tim. 1.7.
Ver. 3. Then said the Lord unto Isaiah] Wicked Ahaz shall have a Prophet sent him with a Promise, if it be but to leave him without excuse: There was also a godly party in the Land, whose comfort was aimed at, and for whose sake Shear jashub was also taken along, as carrying comfort in this very name: Portendit enim omnes pios qui divini verbi satu generandi sunt salvos & incolumes fore, divinis (que) muneribus exornatos.
At the end of the Conduit of the upper pool] Where he is walking, and talking about sending to Assyria for help. The place is pointed out for confirmation of the truth of the Prophesie. So in the Gospel the Apostles are foretold where to fetch the Asse, where to prepare the Passover. This place was without the City, over against the Palace-Royal: the very same where afterwards Rabshakah (the fugitive son of our Prophet Isaiah, say the Rabbins; but without reason) railed upon the living God. This Prophesie here and now delivered,2 King. 18. might haply be some support to good Hezekiah under that trial.
Of the Fullers field] Fullers must have store of water, and room enough for the dressing and drying of their clothes, Ministers are by an Ancient called Fullones animarum, Fullers of mens souls.
Ver. 4. Take heed and be quiet] Cave & quiesce: Or as others render it, Vide ut sileas, See that thou say nothing: fret not, faint not, send no message to the Assyrian, rest by Faith upon the Lord of Hosts, get a blessed Sabbath of Spirit, a well composed frame of Soul: for in quietness and confidence consisteth thy safety, as Chap. 30.15.
Fear not, neither be faint-hearted] See on ver. 2.
For the two tails of these smoaking fire-brands] By a most elegant Metaphor; he nameth not one of these two Potentates as not worth naming: but calleth them in contemp a couple of firebrands, such as would do mischief but cannot, because but smoaking, and not burning; and but the tails of smoaking firebrands neither, such as are smoaking their last, and shall shortly be utterly extinct. In a word, they have more pride then power, being a meer flash.
Ver. 5. Because Syria, Ephraim, &c.] This was the fruit of their fury fuming out at their Noses, ver. 4. and proving like smoak, which the higher it riseth, the sooner it vanisheth: or like the bubbles blown up into the ayr by children, into whose eyes they soon fall back again. There is no wisdom, nor understanding, nor counsel against the Lord, Prov. 21.30. See the Note there.
Ver. 6. Let us go up against Judah and vex it] So they had done severally, and so they think much more to do joyntly. Sed aliter Deo visum est. There is a Council in Heaven that dasheth the mould of all contrary Counsels upon earth, as Psalm 2.4.
And let us make a breach therein for us] Or, let us divide it, and share it betwixt us, or set a King over it that may be a vassal to us both. Thus the Pope gave away England Primo occupaturo, to him that should first take it in Henry the eighths dayes: but he reckoned without his Host, as they say.
Even the son of Tabeel] A Syrian, likely, as Tabrimmon, 1 King. 15.18. a good Rimmonite, 2 King 5.18. So Tabeel a good God. Rimmon was the Syrians God. The Chaldee expoundeth it Good or Right for us.
Ver. 7. It shall not stand] The Counsel of the Lord, that shall stand, Psal. 33.11. when the worlds Wizzards shall be taken in their own craftiness, 1 Cor. 3.19.
It shall not be] All their projects are dashed by a word. Video, Rideo, saith He that sitteth in Heaven, Psalm 2. I look and laugh: and wherein they dealt proudly, I am above them, Exod. 18.11.
Ver. 8. For the head of Syria is Damascus] Not Jerusalem, as they haply had contrived it: looking upon Jerusalem as a City fatally founded to bear Rule, as One saith of Constantinople.
[Page 38] And the head of Damascus is Rezin] Let him set his heart at rest, and not reach after the Dominion of Judah: lest falling from his high hopes, he lose that he hath already, and cry out with that Ambitionist, Sic mea fata sequor.
And within threescore and five years] sc. from the time that Amos foretold it, Chap. 5.27. & 7.8. that is, from the twenty fourth year of Ʋzziah to the sixth of Hezekiah, when as the ten Tribes were carried away by Salmaneser, 2 King. 17. Thus Hierom out of Seder-Olam. But I like better Piscators computation, which is thus within 65. years, that is, from the fourth year of Ahaz now current to the 23. of Manasseh, when Ephraim ceased indeed to be a people by the command of Esarhaddon Son of Senacherib: whereof see Ezra 4.2.
Ver. 9. And the head of Samariah, Remaliah's son] In contempt he hath neither his Name nor Title of a King given him, but is fairly warned to keep within his bounds: he is not like to hold long that he hath. It is dangerous medling with Jerusalem, Zech. 12.2, 3, 6.
Valde brevis sententia est, sed gravis admodum. Oecolamp. If ye will not believe, surely ye shall not be established] Jehosaphat said as much, 2 Chron. 20.20. and our Saviour somewhat like, John 8.20. Isaiah saw the King and people still fluctuating and trembling, notwithstanding the divine Promise: and telleth them what to trust to; unless they will trust in God, they will never be soundly settled: Faith quelleth and killeth distrustful fear, and maketh a man walk about the world like a Conquerour. There is an Elegancy here in the Original that cannot be Englished.
Ver. 10. Moreover the Lord spake again unto Ahaz] Wicked though he were, and under the power of unbelief, yet he shall see that he hath to do with a very gracious and long-suffering God, who, by a wonderful condescension, will needs give him a sign; Inauditum vero, dari signum incredulo. Christ would not so far gratifie the unbelieving Pharisees, but calleth them an evil and bastardly brood for seeking a sign from Heaven, Mat. 12.39.
Ver. 11. Ask the sign of the Lord] not of any other God, to whom thou art addicted.
Thy God] From whom thou hast deeply revolted: but of whom thou mightest upon thy return be graciously re-accepted.
Ask it either in the depth] This was a fair offer to so foul a sinner: but all would not do; no though he should have had a sight of Heaven or of Hell for a sign; And yet Bellarmine thinketh, that one glimpse of Hell were enough to work upon the most hard-hearted sinner in the world, and to make him yield to any thing.
Ver. 12. I will not ask] Ah lewd losel! I will not ask; what a base answer was this of a Bedlam Belialist? what a wretched entertainment of such an over-bounding Mercy? He doth upon the matter say, Ile ask no Asks, Ile try no signs, I know a trick worth two of that: God shall for me, keep his signs to himself: I crave no such curtesie at his hands: I can otherwise help my self, viz. by sending to the Assyrian. If the Lord could and would have helped, how happeth it that so lately no less then an hundred and twenty thousand of my Subjects were cut off in one day by this Remaliah's son, as you contemptuously call him?
Neither will I tempt the Lord] Or, neither w [...]ll I make tryal of the Lord, as in the former Note. Ambrose was mistaken who thought that Ahaz refused to ask or try the Lord, out of modesty and humility: rather it was out of pervicacy, or (at best) Hypocrisie. Hic descendamus in nostras conscientias, saith good Oecolampadius. Here let us each descend and dive into his own conscience, to see whether we also have not matched Ahaz in his madness, or at least wise, coasted too near upon his unkind usage of the Lord, by rejecting his sweet offers of Grace and motions of Mercy: by slighting his holy Sacraments, those Signs and Seals of the Righteousness that is by Faith. Adsit fides, & aberit periculum.
Ver. 13. Hear ye now ye House of David] But shamefully degenerate from your thrice-worthy Progenitours; and strangely forgetful of Gods Promises for a perpetual Succession: which if ye remembred and believed, ye would not be so causlesly terrified.
Is it a small thing for you] How heartily angry is the Prophet, how blessedly blown up in this case of so great dishonour done to God? we should be so too.
[Page 39] To weary men] to vex and molest: the Septuagint have it, to strive, Agoneus redditis. or wrestle a fall with men; By men he meaneth himself and his fellow-Prophets, whom Ahaz and his Courtiers slighted and misused. Let this comfort Gods faithful Ministers under the worlds indignities and injuries. See Matth. 5.11, 12.
But will ye weary my God] whom I serve in my spirit; and now no more thy God, as ver. 11. sith thou hast refused to be Ruled by him,Non autem tuum, ô rex Ahase. Piscat. and that after manifest conviction, and greatest importunity to bring thee to a better temper.
Ver. 14. Therefore the Lord himself shall give you a sign] Give it you, ingratiis vestris, without your leave, of his own proffer. If we believe not, yet God remaineth faithful, 2 Tim. 2.13. Rom. 3.3. The House of David was as it were great with child with Christ, and with Gods promises in him; therefore (to be sure) it could not be rooted out (as these two Kings designed) before Christ were come into the world. Hence his wonderfull Conception and Birth is made here a Sign of his peoples Safety here, and Salvation hereafter. And had Ahaz and his people believed this latter, they would not have much doubted of the former; but rather argued with St. Paul, Having given us his Son, Rom. 8.32. how shall he not with him give us all things also?
A sign] A singular sign, a sign both from above and from beneath: for he joyned lumen suae aeternitatis limo tuae mortalitatis, Bern. the light of his Eternity to the mud of thy mortality, as a Father hath it, Joh. 1.14. Phil. 2.6.7.
Behold] A Note of attention and admiration. One compareth it to the sounding of a Trumpet before some notable Proclamation: Another to a hand in the Margent, pointing to some remarkable matter: so doth this Ecce to Christs incarnation as a thing in Gods Decree, and to his peoples Faith already present.
A Virgin] Hagnalmah that famous Virgin, so long since spoken of,Haec simul est genitrix, filia, sponsa Dei. Tot tibi sunt dotes Virgo, quot sidera caelo. Gen. 3.15. that female glory, the Virgin Mary, with whom the Angel spake concerning mans salvation, Matth. 1.18, 23. Luke 1.27, 35. as the Devil before had done with the first woman, concerning the means of his destruction. Of this Virgin-Mother the Sibulls are said thus to have prophesied also,
See more in Virgils 4th. Eclog. and Aug. de civ. Dei, lib. 10. cap. 27. Some tell us that when this blessed Virgin brought forth, there was seen at Rome about the Sun, the likeness of a woman carrying a child in her arms, and a voyce heard, saying, Pan the great God is born into the world.
Shall conceive and bear a sen] Shiloh, the son of her secundine, Gen. 49.10. the true Melchisedeck; as man without father, and as God without mother, Heb. 7.5. See Luke 1.35. But how blank were the Jews when they saw the issue of their late Jewish Virgin turned to a Daughter? and how silly is that saying of theirs in their Talmud, For our sins which are many, the coming of the Messiah is deferred?Sanhed. cap. 11. Jachiades upon those words, Dan. 12.4. would have us believe that God sealed up the time of Christs coming, revealing it to Daniel only. But why take they not notice that the very time of Messiah the Prince his coming is set down by Daniel, chap. 9. and sith that time is long since past, let them either condemn the Prophet of vanity, or else confess with us that Christ is come already.
And shall call] Or, Thou (Virgin) shalt call; as having the right of nomination.
His Name Immanuel] That is, God with us, as Matth. 1.23. See the Note there. Cujus nomen illius numen facile declarabit. Christ indeed was not called by this name Immanuel, that we anywhere read of (as neither was Solomon by the name of Jedediah, 2 Sam. 12.25, 26.) unless it be chap. 8.8. but the import of this name is most truly affirmed and acknowledged to be fully made good in him.
Ver. 15. Butter and Honey shall he eat] i. e. He shall be fed with Childrens meat, after the manner of other Infants; for as he shall take upon him our nature,Noematica periphrasis. so shall he also partake with us in our natural infirmities: feeding as other Children there did, on butter and honey, not able to discern good from evil through want of [Page 40] judgement, till he came to be of discretion, Luke 2.52. with Deut. 1.39. that he might be in all things like unto us, and that we might once come unto the measure of the stature of the fulness of Christ, Eph. 4.13. that we might become strong in the Lord, and in the power of his might, able to do all things through Christ that strengtheneth us, Phil. 4. Stumble not at his weakness, but gather assurance of his Love, who so sweetly joyned his Majesty to our meanness, his might to our weakness: abasing himself to the shape and state of a feeble weak and helpless child.
Ver. 16. For before the child] Hannagnar, this child Shear Jashub here present, ver. 3. the proper sign of this present deliverance, as Isa. 8.4. made so by occasion of the mention of Immanuel that was to be born many years after, of a Virgin.
The land that thou abhorrest] Or, by which thou art vexed, as ver 6. Confer Exod. 1.12. Num. 22.3. So the Danes were abhorred by the English, the French by the Sicilians, as appeared by those bloody Vespers.
Shall be left of both her Kings] Who shall be cut off by a seasonable vengeance: See this fulfilled, 2 King. 15.30. and 16.9. within a year or two of this prophecy.
Ver. 17. The Lord shall bring upon thee, &c.] sc. in case thou believe not. Thou and thine shall perish, notwithstanding this present deliverance; the Lord will destroy thee after that he hath done thee good, as Josh. 24.20. Et cujus verbis credere noluisti, ejus verberibus fidem habebis. Thou shalt soon have enough of the Assyrian, in whom thou wilt needs trust, and not in Me. Him thou shalt call in for help against others: but he, having taken a taste of so fertile a soil and wealthy a state, shall at length over-run all: Like as afterwards also the old Gawls did Italy, and the Saracens the Greek Empire.
Ver. 18. The Lord will hiss for the flye, &c.] Out of Egypt and the confines. The people of which parts are fitly called flyes, say Expositors, for their numerosity, swiftness, stench, impudency, harsh language, ob vocis absonae stridorem. The countrey being hot, and lying low aboundeth with flyes and gnats, such as proud Pharaoh was vexed with.
And for the bee that is in Assyria] That countrey is full of woods, and so of bees: to which also the Assyrians are fitly compared, as for their numerousness, their military skill and comely marshalling of their forces, their golden armour, their industry and constancy in battle; so for their force and fury especially. Virgil speaking of bees saith,
See the Babylonical fierceness and cruelty graphically described, Jer. 51.34. It was so much the greater, because sent for and set on they were by Gods hiss or whistle.
Ver. 19. And they shall come and shall rest all of them] As flyes do upon flesh, and as bees upon trees: they shall seise all.
In the desolate vallies, &c.] Hereby is set forth, saith Calvin, that in no lurking place any of the Jews should be secreted or secured from their enemies, but that they shall range about and rage everywhere thoroughout the whole land. And because all this is done at an hiss, the backwardness of Christians is condemned, saith Musculus, who cannot by most earnest preaching of long continuance be brought to do as God requireth them.
Ver. 20. In the same day shall the Lord shave] Not shear but shave, with a razor, to set forth the calamity of war which wasteth and taketh away all, and maketh clean work, as we use to say: nihil in toto regno intactum reliquit, sed omnia à summo ad imum expilavit Assyrius. The Assyrian is here called Gods razor, because his instrument to shave as he pleaseth: though haply by exceeding his commission, as Zach. 1.15. he might prove a deceitful razor, as Psal. 52.2. that instead of shaving the hair, lanceth the flesh.
That is hired] Whether by Ahaz himself, but for a better purpose, 2 King. 16.7, 8. not to hurt but to help, though it fell out otherwise: or by God, who paid the Assyrian for his hire the Lands of Israel and of Syria: see the like Ezek. 29.18, 19. Barbers use not their razors but for reward.
[Page 41] Beyond the river] Euphrates that ran between Syria and Assyria, but could not keep off the Assyrian Destroyer.
The head, and the hair of the feet] Elsewhere called head and tail, that is, high and low, Prince and Pesant.
And it shall also consume the beard] 1. the Priests, Psal. 133.2. as some sense it: or, as others, all the comeliness and virility of the Jewish nation.
Ver. 21. A man shall nourish two sheep] He that was wont to say,Virg. eclog. Mille meae Siculis errant in montibus agnae, shall now be reduced to so great penury as to be glad of two sheep, and have scarce a yong Heifer left for his necessary subsistence, who was wont to have many ploughs going. They shall not now, as heretofore, joyn house to house, and land to land: they shall not keep race-horses, or hunting dogs, &c.
Ver. 22. For the abundance of milk] yielded him by his two Cows, through the paucity of people and plenty of grass.
He shall eat butter] eat his fill, sith there are none to buy it of him; none to pull it out of his mouth.
For butter and honey shall every one eat] not cates and dainties, as chap. 5.12. but mean fare, such as he can get: as wild-honey, such as the Baptist fed on.
Ver. 23. Where there were a thousand vines] Which once were to the sensual Jews an occasion of drunkenness and forgetfulness of God, chap. 5.11, 12. A Lapide on chap. 5.2. telleth us that at Herbipolis in Germany there are abundance of vineyards, so that they have more wine there then water: and such huge wine-vessels that the vintners have doors in the sides of them whereby they enter (as Diogenes did into his tub) to make them clean and fit for their use.
Shall be briars and thorns] Agri quondam vitibus consiti, erunt obsiti vepribus, & dumetis densissimis hirsuti.
Ver. 24. With arrows and with bows shall they come] for their necessary defence against the wild beasts that haunt those desert places, propter densa ferarum lustra hominibus infesta: This was threatened, Lev. 26.22.
Ver. 25. And on all the hills that shall be digged, Assemb. Annot. &c.] A good Translation of a text is instead of a good Commentary: Some very learned render the words thus, And on the hills that had wont to be digged with mattock or spade, that no fear of bryar or thorn might come thither, shall a place also be for sending in of oxen, and the treading of lesser cattle: Which shall range and graze freely (say they by way of gloss) after their wonted manner in those places, from whence they and their owners had formerly been ejected and excluded by the violent oppressions and undue enclosures of the richer and greater sort, chap. 5.17.
CHAP. VIII.
Ver. 1. TAke thee a great roll] Or volume, so called either because it was rolled up together like the web upon the pinne: or (as others) because it revealeth that unto us, which otherwise we knew not. Blasphemous was that jear of the Jews who called the Evangel or Gospel Aven gillaion a volume of vanity. And no better was that of B. Bonners Chaplain who called the Bible (that blessed Book) in scorn his little pretty Gods book. Chald. vertit Scripturamclaram. See Isa. 30.8. This one small piece of it is here stiled grande volumen, a great roll, for the fulness of the matter in fewness of words.
And write in it with a mans pen] that is, plainly and clearly: that when it shall be fastened to the gate of the Temple, or some way else be exposed to publike view, he that runneth may read it, Habac. 2.2. and he that readeth may understand it: and not be so written as that was, Dan. 5.5, 7. which none could read and unriddle, [...]. but the Prophet himself: nor be as Aristotles Acroamaticks, published and yet unpublished.
Concerning Maher-shalal-hash-baz] 1. Make speed to the spoil, hasten the prey: words whereby God calleth the King of Assyria out of his countrey to take the spoil speedily of Syria and Samaria; both which groaned for his coming, and hangd for his mowing. This was afterwards given for a name to Isaiah's new-born babe, viz. at his circumcision: and that before two sufficient witnesses who might attest both the childs name, and the reason of it, which the Prophet likely told them. Such another [Page 42] compound name was Shear-jashub, chap. 7. Zorobabel, Hagio-Christophorites, &c. and amongst us Keep-sabbath, Hope-still, &c.
Ver. 2. And I took unto me faithful witnesses] So they might be, and yet not godly men: as Galba and our Rich. 3. were said to be bad men, but yet good Princes. Some think that this Ʋriah was the same with him that brought in the Altar of Damascus. He had been better perhaps, but at last revolted: as did Demas (of whom Dorotheus saith that he became a Priest in an idol temple at Thessalonica) and Damascen who turned Mahometan, as some write. Zechariah the other witness was a man of great eminency, as being grand-father (by the mothers side) to good Hezekiah.
Ver. 3. And I went unto the Prophetess] Prophets wives were anciently called Prophetesses; like as Bishops wives (saith à Lapide the Jesuit) were also called Bishoppesses, Presbyters wives Presbyteresses, Deacons wives Deaconesses: Jesuits have still their Jesuitesses, as Majors their Majoresses, &c.
Maber-shalal-hash-baz] q. d. Make haste, come away to so rich a booty, to the rifling and ruinating of these two potent and opulent Kingdoms. God hereby seemeth to bespeak the Assyrian as Cicero once did his friend, Si dormis, expergiscere: si stas, ingredere: si ingrederis, curre: si curris, advola, &c. and at the calling of this child by his name, the prediction was remembred, and the thing ascertained.
Ver. 4. For before the child, &c.] That is within a year or two: for it was an extraordinary thing that is reported of Maximilian the Emperour that he was eight year old at least ere he spake any thing: but afterwards he became a fluent and elegant Speaker.
The riches of Damascus] Riches do many times change their masters; and Kingdoms are oft turned upside down, when they fall to persecuting the people of God especially, as did these Syrians and Israelites.
Before the King of Assyria] Spoils taken from the enemy were and are usually carried in triumph before the Conqueror.
Ver. 5. The Lord spake also unto me again saying] Heb. And the Lord further added to speak unto me. Here the Israelites, a part from the Syrians, are specially threatned with destruction, because they abandoned their brethren the two other tribes, and trusted to confederacies and aids of forrain Princes.
Ver. 6. Forasmuch as this people] The ten revolted tribes not worth the naming: see ver. 5.
Refuse the waters of Shiloah] Slight and contemn the small means and strength of the Church, humilem & obscurum statum regni Zionis.
That run softly] at the foot of mount Zion, creeping and crooking slowly and slily: called therefore,De Bell. Gall. lib. 1. as some think, the Dragons well, Neh. 2.13. Caesar saith the like of the river Araris (probably Sone) and the Poet Claudian of Nilus,
And rejoyce in Rezin and Remaliah's son] rejoyce in a thing of nought, as Amos his expression is chap. 6.13. The Hebrew here hath it thus, And joy is to Rezin, &c. that is, the Syrians and Israelites both are much cheared up to see that Judah is at so great an under; and so easy to be overcome, as they think.
Ver. 7. Now therefore behold the Lord bringeth] They that slighted still-running Shiloah, shall have the waters of Euphrates strong and many to overwhelm and swallow them up. God loveth to retaliate.
Even the King of Assyria and all his glory] i. e. his armies and forces wherein he gloryeth. See chap. 10.8. and 36.9.
[...]. And he shall] Or, it shall, viz. the River Euphrates, whose exundation is here graphically described, and thereby depainted to the life the practice of tyrants in over-running whole countreys as by a deluge, as did the Assyrian of old, and as doth the great Turk at this day.
Ver. 8. And he shall pass thorough Judah] After Israel subdued: but yet with a difference, as chap. 27.7, 8. for the Israelites and Syrians were utterly drowned with [Page 43] this proud flood, but the Jews were only drenched; it reached but to the neck, their head was ever above water: and that because Emanuel (better that any Christopher) bore them up.
And the stretching out of his wings] that is, of his immense forces: the Assyrian, by another Allegory, being here compared to an Eagle, which covereth her whole prey with her wings.
Shall fill the breadth of thy Land, O Immanuel] Shall surely, unless thou O Lord Christ, (who art King of this countrey by a specialty) shalt please to prevent it. Learn we likewise in all our straits or ailments to run to our Immanuel, and implore his help, remembring that he is God with us, he is a man amidst us; cum Patre dator, inter nos petitor, as Austin hath it; he gives with the Father, he prays with the suitor; he will deliver and defend his subjects and suppliants.
Ver. 9. Associate your selves O ye people] In confidence of her King Immanuels succour and support, the Church thus holily insulteth over her most active enemies, foretelling their utter subversion. The Virgin daughter of Zion doth the like, chap. 37.22. as binding upon her invincible Champion Immanuel, ver. 2.3. whose very name here putteth spirits into her, and maketh her take heart of grace, as they say. Basil biddeth the Christians in time of persecution boldly bespeak their adversaries in these words, though somwhat otherwise rendred by the Septuagint, by mistake of a letter: If again ye prevail, ye shall yet again be vanquished. And truely of the Church it may be foretold better then of Troy,
Gird your selves and ye shall be broken in pieces] Ye shall, ye shall without fail, though ye little believe it. It shall be done (as is therefore here so often threatned) as sure as the coat is on your back, or the heart in your belly.
Ver. 10. Take counsel together] Do so if you will: but when all's done, the counsel of the Lord shall stand: and you shall consult nothing better then shame to your selves.
Speak a word] All these expressions serve to set forth the bitter hatred born by these wicked ones against Gods poor people, whom they sought by all means to mischieve, but could not.
For God is with us] Heb. Immanuel: that sweet name was to the godly party mel in ore, melos in aure, jubilum in corde: and hence so oft recited: these heavenly birds, having got such a note, record it over and over.
Ver. 11. For the Lord spake thus to me with a strong hand] that is, with his spirit accompanying his word, and setting it home to my heart, that so I might speak from the heart to the heart. Some render it, Taking me by the hand, fidelis paedagogi instar, Sicut apprehensione manus. like a loving and faithful schoolmaster: and thereby pulling me back that I should not walk in the common road.
That I should not walk in the way of this people] not howle with those wolves, not tune my fiddle to the base of the times, not follow a multitude to do evil: but rather to keep a constant countermotion to the Many; and rather to go right alone then not at all. Cassianus gives very good Counsel, Vive ut pauci, In Epist. ut cum paucis inveniri merearis in regno Dei, Live thou as but few else do, that with those few thou maist be found in Gods Kingdom. Now none can do thus, but onely they to whom the Lord both speaketh, and layeth hold also upon their hand that they be not led away with the errour of the wicked, 2 Pet. 3.17.
Ver. 12. Say ye not a Confederacy] A Confederacy, a Confederacy, sc. between Syria and Samaria, is made against us; this was vox populi, all the talk in those dayes, and every bodies mouth was full of it, and heart afraid of it: But say ye not so, comply not, concent not, chime not in with the spirits and speeches of other men. Away with all such despairing language. For help against which
Ver. 13. Sanctify the Lord of hostes himself] Even your sweetest Immanuel: non sanctificatur autem nisi in eum credatur; sanctify him, I say, by believing in your hearts and confessing with your mouths, Rom. 10.9. and walking as becommeth the [Page 44] Gospel,—in nothing terrified by your adversaries, Phil. 1.27, 28.
And let him be your fear] That is, the Object of your fear, as Gen. 31.53. Psal. 76.11. where God is called Fear by an Appellative Proper. So the Chaldee Paraphrase frequently calleth God Dechilah, 1. Fear. The Greeks call him [...] of [...] Fear. Bernard saith well, God is to be feared as a Lord, honoured as a Father, loved as a Spouse. This fear of God is a soveraign remedy against the fear of the creature; and is therefore here and elswhere opposed to it. Surely as one fire driveth out another: and as Moses his Serpent swallowed up the Sorcerers Serpents: so here.
Ver. 14. And he shall be for a sanctuary] In quo serventur, & in lapidem, in quo firmiter stent pii: impii vero impingant, ruant & conterantur, a Sanctuary of safety, a stone of stability, though to the wicked he prove otherwise: even a stone of offence to stumble them, and a snare to take them in for their hurt. Christ as he is Piorum rupes, a Rock of Refuge to the godly; so he is reorum scopulus, a Rock of Revenge to dash in pieces the impenitent, as Val. Max. once said, the Tribunal of L. Cossius was. This was chiefly fulfilled in the time of the Gospel. See Rom. 9.23. 1 Pet. 2.6. Matth. 21.42. Act. 4.11.
But for a stone of stumbling] Petra perditionis, to all that refuse to be Ruled by him, and to relie upon him: with these froward ones he will shew himself froward, Psalm 18.27.
Ver. 15. And many among them shall stumble and fall] So may Gods Elect, but not so as to be broken: because they cannot fall below a supporting hand of God, Psalm 37.24. Utter prolapsion cannot befall them possibly.
And be broken, and snared, and taken] The Septuagint here add of their own; and men shall be taken, that are in a supposed safety: living as if they were out of the reach of Gods Rod.
Ver. 16. Bind up the Testimony, seal the Law, &c.] Et lateat, & luceat: Let thy Doctrine (saith God here to the Prophet) contained in that great Roul, ver. 1. or otherwise published (concerning Immanuel especially) be concealed from these prophane scoffers: but imparted to my Disciples that sit down at my feet to receive my words, Deut. 33.3. Those Jews in Christs time had the Testimony, that is the Gospel preached to them: but they were wofully blinded; so that when the Messias, to whom all their owd signs so well agreed, was among them, they could by no means own him and receive him, Matth. 2.5. with John 1.11. That Italian Translation of the New Testament which the Jews lately had, is, for their abuse of it, called in and taken from them. Pope Gregory the ninth caused their Talmud, wherein Christian Religion is so much blasted, to be burned: and the like did Julius the third, about the Year 1553.
Seal the Law among my Disciples] Such as have been [...], taught of God, taught as the Truth is in Jesus, Eph. 4.20, 21. Seal the Law, that perfect Law of liberty, the Gospel for such: for their behoof and support in these calamitous times.
Ver. 17. And I will wait upon the Lord] I will patiently and peaceably submit to his Holy Will in the exercise of mine office, hoping that I shall be acknowledged and approved of him, though men reject me, and are for their obstinacy deservedly rejected of God.
And I will look for him] as it were with stretcht-out neck. Difficile opus & arduum! Good men find it more easie to bear evil, then to wait till the promised good be enjoyed, Heb. 10.36.
Ver. 18. Behold I and the children whom the Lord] that is, my Disciples and Converts, who have the same conflict with me, Phil. 1.30.
Are for signs and for wonders] Hissed and hooted at as so many Monsters by the mad world, ever beside it self in point of Salvation: and accounting the Saints (as the Spaniards were wont to say of the Portingals) Pocos & focos, few and foolish: and as the Turks count all fools to be Saints: so the most count all Saints to be fools. These shall one day cry, Nos insensati.
Ver. 19 And when they shall say unto you] The Prophets wholsome advice to his Disciples. God had hid his face, and withdrawn his favour from this people; therefore they would help themselves as they could, by doing as Saul did when forsaken of God, by running to witches and wizzards, resolving with her in the Poet, ‘[Page 45]Flectere si nequo superos, Acheronta movebo.’
That peep and that mutter] Utter their predictions in broken and low Language, grunting or grumbling them out in dark and doubtful expressions, as distrusting their own art.
Should not a people seek unto their God?] See Jer. 2.11. Mic. 4.5. Our God is a rewarder of all that diligently seek him, or that seek him out, Heb. 11.6. viz. when he hath withdrawn himself, and hid his face, as ver. 17.
For the living to the dead] q. d. Is that handsome? is it agreeable to right reason? O stultam commutationem! vocat nos Deus vivus, & nos recurrimus ad mortuos. Oecolamp.
Ver. 20. To the Law and to the Testimonies] Lo this is the way, walk in it, for. the Commandement is a Lamp, and the Law is Light, Prov. 6.23. They have Moses and the Prophets, Luke 16.29. these must be the men of our Counsel, Psal. 119.24. even these lively and Life-giving Oracles, Act. 7.38. not dead Idols, or damned Necromancers.
There is no light in them] either of truth or of comfort. Good expressions such kind of creatures may use, it may be: but Si magicae, Deus non vult tales: si piae, non per tales: their false lights serve but to light them into utter darkness. Happy was Oecolampadius (an excellent Commentatour upon this Prophet) who made good the splendour of his own Name, when (beside the light he lent to the Law and Testimonies) he could lay his hand on his breast when he lay a dying of the plague, and say, Here's plenty of light got from the Scripture.
Ver. 21. And they shall pass through it] to and again as uncertain of their way: and even at their wits end.
When they shall be hungry] cum esurierit & efferbuerit, as a Pot boyling casteth up scum.
And curse their King] Ahaz, say some; Zedekiah, say others.
And their God] As those Antichristians, Rev. 16.10. The Chinois whip their Gods, when they please them not.
And look upward] as the hungerbit-Wolf howls against Heaven.
Ver. 22. Trouble and darkness, &c.] A huge heap of words all to one sence: to set forth their deepest distress without all hope of help.
CHAP. IX.
Ver. 1. NEvertheless the dimness shall not be such] Dimness of anguish had been fore-threatened, chap. 8.22. Now this is added for an allay, as being a promise of a mitigation of their misery, and yet further of Christs Incarnation, which is the sum of all the good news in the world. Evangelistam hic agit Isaias, Scult. non prophetam, saith One, i. e. Isaiah here acteth the part of an Evangelist rather then of a Prophet: He foretelleth, saith another Interpreter, that as the Assyrians preyed upon Samaria and Galilee, so shall the Lord Christ also prey upon them spiritually, A Lap. and for their greatest good, ver. 2. And as Tiglath-pileser first carried away a few out of Galilee, lightly afflicting the Land of Zebulon, and the Land of Nephthaly: and then Salmaneser more grievously afflicting her carried captive those and all the rest of the ten Tribes: Semblably Christ, first preaching in Galilee, Oecolamp. converted and called therehence sundry of his Disciples: and afterwards when he was lifted up from the earth he drew all men unto him, John 12.32. He rode upon his white-horse (the Apostles) conquering the world, and to conquer, Rev. 6.2. And hence that sincere Joy in the hearts of his servants, far exceeding that of Harvest which is not without great toil; or that of Souldiers dividing the spoil, which is not atchieved without confused noise, and garments rolled in blood, ver. 2.3, 5.
By the way of the sea] The sea of Tiberias, John 21.1. or lake of Genesareth, Luke 5.1.
Beyond Jordan] Or, beside Jordan.
In Galilee of the Gentiles] See the Note on Matth. 4.15.
[Page 46]Ver. 2. The people that walked in darkness] Liberationis lucem promittit. See the Note on Matth. 4.16.
Ver. 3. Thou hast multiplyed the Nation] Or, Never since thou multiplyedst this people, didst thou give them such joy: i, e. such matter of joy as now Thou intendest to do: Or thus, Thou wilt multiply this Nation: thou wilt encrease their joy; especially by sending thy Son, who is called the Gift, John 4.10. the Benefit, 1 Tim. 6.2. such as wherein all discontents are soon swallowed up. Everlasting Joy shall be upon the Heads of the Lords Ransomed ones, they shall obtain joy and gladness, and sorrow and sighing shall flye away, Isa. 35.10.
They joy before thee] Pleasure there must be in the wayes of God, because therein men let out their souls into God the Fountain of all good. Christs Chariot is paved with Love, Cant. 3.9, 10.
According to the joy in Harvest] and a great deal more, Psalm 4.7. They do over-abound exceedingly with joy, 2 Cor. 7.4. Joyes they have unspeakable, and full of glory, 1 Pet. 1.8.
And as men rejoyce when they divide the spoil] Wherein the pleasure is usually more then the profit, Psal. 119.162. and yet the profit oft very great too, as 2 Chron. 20.25. and as at the sack of Constantinople, at the wealth whereof the Turks themselves wondered, and derided their folly, that possessing so much they would bestow so little in the defence of themselves and their Countrey.Turk Hist. fol. 345.
Ver. 4. For thou hast broken the yoke of his burthen] i. e. Thou hast disenthralled and delivered thy people from the burthenous yokes of their enemies, both corporal and spiritual: that taking thine easie yoke, thy light burthen upon them, they might serve thee without fear in holiness and righteousness before thee all the days of their lives, Luke 1.74. The Jew-Doctors expound all this of Senacheribs Tyranny, and their deliverance therefrom. But the Prophet intendeth a further matter, ver. 6.7.
And the staffe of his shoulder] Wherewith he was beaten and bastinado'd. See chap. 14.5.
The Rod of his oppressour] Metaphora ab agasonibus, a Metaphor from Horse-drivers, who lay on without mercy. Whipping among the Turks hath been usually inflicted even upon the greatest Bashaws of the Court upon the least displeasure of the Tyrant:Ib. 361. especially if they be not natural Turks born. The poor Captives met with hard measure this way at Babylon: but Satans slaves with much harder. Christ fitly noteth here, that the Rod wherewith the Devil whippeth sinners is their own lusts and passions: yea herewith they punish themselves, by his instigation, as the Lion beateth himself with his own tail.
As in the day of Midian] beaten by Gideon, Judg. 7.22. So the day of Gibea, Hos. 9.9. The day of Jerusalem, Psalm 137.7. The battel of Agin court; The Sicilian vespers, &c. Gideon by the sound of Trumpet and shining of Lamps out of earthen broken vessels, overcame those Midianites: so by the Trumpet of his Word and light of the Gospel carried through the world by weak Instruments, hath Christ confounded his Adversaries, 1 John 2.14. as One fitly maketh the comparison. See it largely prosecuted in sixteen particulars in Cornelius à Lapide upon the Text.
Ver. 5. For every battle of the Warriour, &c.] Great is the wo of war; when Death heweth its way through a wood of men, in a minute of time, from the mouth of a murdering piece, when fire and sword waste at pleasure. The birth of Christ comforteth against all the miseries of War: whereunto therefore it is opposed both here, and Mic. 5.1, 2. See the Note there. Now then as the Israelites frighted and flighted the Midianites with saying, Hic Gideon, Here's Gideon: so may we our spiritual enemies, by crying Hic Jesus: Hoc in signo vincemus. Here's Jesus: we are more then Conquerers through him that loved us.
But this shall be with burning] i. e. with the fire of the holy Ghost, saith Oecolampadius, burning up our corruptions, as chap. 4.4. and moulding us into a new man. Diodate senseth it thus: The world shall be filled with blood and wars, and at last shall be consumed with fire at the day of Judgement.
Ver. 6. For unto us a child is born] That Child foretold of, chap. 7.14. Christ shall be born in the fulness of time, as sure as if he were born already. This was [Page 47] good tidings of great joy to all people, Luke 2.10. The Hebrew Besher for good tidings, cometh of Bashar for Flesh: because (say some Criticks) there shauld be a taking of Flesh, God manifested in the flesh, which should be the best tidings. Angels first brought it, and were glad of such an Errand. Still they pry into this Mysterie, prono capite & propenso collo, 1 Pet. 1.12. and can never sufficiently wonder to see that [...] should be [...], the great God, a little child; regens sidera, sugens ubera; that He who Ruleth the stars, should be sucking at the breast: that the Eternal Word should not be able to speak a word: that He that should come in the Clouds, should appear in clouts, Luke 2.12. in vilibus & veteribus indumentis, [...]. Induit sordes nostras; He condescended to our rags. saith Ladolphus, in old tattered rags, in such clouts as we cover wounds, and beggars sores with all, say others. Well might Synesius call Christ viscerum ingentium partum, the birth of huge Bowels. For the time of his birth, Christ living just thirty two years and an half, (saith One) and dying at Easter, it must needs follow that he was born about the middle of the moneth Tisri which answereth to part of our September, at the Feast of Tabernacles, &c. to which Feast the word [...], John 1.14. probably alludeth.
Ʋnto us a son is given] That only begotten Son of God, John 3.16. begotten of the substance of his Father before all beginnings, after an unspeakable manner. The Scripture speaketh of it usually by way of circumlocution, Col. 1.15. Rev. 19.12. or giveth us only some glimpse by way of similitude, as Heb. 1.3. This Eternal Son of God, the second Person in Trinity, assumed our Nature, Heb. 2.17. He overtook it (as the Greek word signifieth) as the Shepherd doth his sheep that's run astray. A Shepherd with a sheep upon his shoulder engraved upon the Communion-Cup in the Primitive times of the Gospel, imported the same Notion.
And the Government shall be upon his shoulders] The Power and Majestie of the Kingdom is committed to him by his Father, chap. 22.22. with Matth. 28.18. and he hath strength enough to manage it. Princeps est hajulus Reip. The Hebrews call a Prince Nassi, because Atlas-like, he is to bear up the Common-wealth, and not to overload his Subjects. Christ, both as Prince of his Church, and as High-Priest also, beareth up and beareth out his people, helping their infirmities, Rom. 8.26. See the Note.
And his Name shall be called] Heb. He shall call his Name. 1. God his Father shall: or every true Believer shall call him and count him all this. And sure it is, had we but skill to spell all the Letters in this Name of Christ,Prov. 18.10. it would be a strong Tower unto us, better then that of David builded for an Armoury, and compleatly furnished, Cant. 4.4. Compare this Text with 1 Cor. 1.30. and see all our doubts answered. Are we perplexed? He is our wonderful Counsellour, and made unto us of God Wisdom. Are we in depths of distress? He is the mighty God, our Redemption. Want we Grace and his Image? He is the Everlasting Father, our Sanctification. Doth the guilt of sin sting us? He is the Prince of peace, our Righteousness.
Wonderful] Heb. A Miracle or Wonder, viz. in all his Counsels and Courses, [...]. Symmach. Ipsa admirabilitas. A Lap. especially for his: Glorious in holiness, fearful in praises, doing wonders, Exod. 15.11.
Counsellour] The Septuagint here calleth Him the Angel of the great Counsel, Rev. 1.13. He is set forth as cloathed with a garment down to the foot, which is the Habit of Counsellors at Law, who are therehence called Gentlemen of the long Robe. See Rev. 3.17. Prov. 8.14. Jer. 32.19. But because Counsellors are but Subjects, it is added in Christs stile
The mighty God] Able to effect his own Counsels for the behoof of his Subjects. Saint Paul calleth him the great God, Tit. 2.13. and God above all to be blessed for ever, Rom. 9.5. God the Potentate; so the Sept. render this Text: God the Giant; so Oecolampadius.
The Everlasting Father] The Father of Eternity: the King Eternal, Immortal, 1 Tim. 1.17. Ferdinand the Emperour on his death bed would not acknowledge the Title Invictissimus, but commanded his Counsellour to call him Ferdinand without more addition. Christ is also the Author of Eternity to all his people whom he hath begotten again to an Inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven for them, 1 Pet. 1.3, 4.
The Prince of peace] Pacis omnimodae, of all kinds of peace, outward, inward, [Page 48] of countrey and of conscience, temporal and eternal. Of all these he is the Prince, as having full power to bestow them: for he is son to the God of peace, Rom. 16.20. He was brought from Heaven with that song of peace, Luc. 2.14. He himself purged our sins, and made our peace, Heb. 1.3. Eph. 2.14. Returned up to Heaven with that farewel of peace, Joh. 14.27. Left to the world the Gospel of peace, Eph. 2.17. Whose Ministers are messengers of peace, Rom. 10.15. Whose followers are the children of peace, Luk. 10.6, &c. Wherefore Christ doth far better deserve then our Hen. 7. did, to be stiled the Prince of peace. Especially since
Ver. 7. Of the increase of his government there shall be no end] Here the Mem final in the middle of the word Lemarbeh hath occasioned some to give many guesses at the reason of it: yea to conceit many mysteries, where wiser men can find no such matter. It is a good note which One giveth here, viz. that the more Christs government increaseth in the soul, the more peace there is: See chap. 32.17. Psal. 119.136.
To establish it] Or, support it, uphold it. [...] quasi [...]. A King hath his name in Greek from being the foundation of the people. This King of Kings is only worthy of that name: he is not maintained and supported by us & our Subsidies; but we by him, and by the supplies of his Spirit, Philip. 1.19. All our springs are in him, Psal. 87.7.
Non amat qui non zelat. The Zeal of the Lord of hosts] i. e. the philanthropy, Tit. 3.4. and free grace of God. Dilexisti me Domine magis quam te, saith a Father. Let us reciprocate by being zealous of good works, fervent in spirit, serving the Lord. And when Satan telleth us of our no merits, tell we him that the Zeal of the Lord of hosts shall do it notwithstanding.
Ver. 8. The Lord f [...]r [...] a word into Jacob] He sent it as a shaft out of a bow, that will be sure to hit. God loveth to premonish: but woe be to those that will not be warned. The Septuagint render it The Lord sent a plague, or Death into Jacob; and indeed after the white horse followeth the red and the black, Revel. 6.2, 4, 5. Like as Tamerlan, that warlike Scythian, displayed first a white flag in token of mercy, and then a red, menacing and threatning blood: and then, lastly, a black flag, the messenger and ensign of death was hung abroad.
And it hath lighted upon Israel.] 1. They were not ignorant of such a word, ver. 9.2. They could neither avert, nor avoid his wrath.
Ver. 9. And all the people shall know] Know it they do already: but they shall know it by wofull experience. He that trembleth not in hearing, shall be crushed to pieces in feeling, said Mr. Bradford Martyr.
That say in pride and sloutness of heart] The Poet could say of his Ajax — [...]. His pride undid him; so doth it many a man: especially when come to that height, that it fighteth against God, as here: When earthen pots will needs be dashing against the Rock of ages, and doing this or that al despito di Dio, as that profane Pope once said, whether God will or no: divine vengeance doggs at heels such Desperado's.
Ver. 10. The bricks are fallen down] Not thrown down by Providence, but fallen down by Fate or blind fortune. God is not so far honoured as once to be owned by these Atheists, who think they can make their party good against him, and mend what he had marr'd, whether he would or not. Thus this giantlike generation: and the like impiety is in the corrupt nature of us all; For as in water face answereth to face, so doth the heart of a man to a man, saith Solomon.
Prov. 27.19. The Sycomores are cut down, &c.] Another proverbial speech to the same purpose: Sycomores were then very common in that countrey, and little set by, 1 King. 10.27. Now they are not to be found there, saith Hierom, as neither are Cedars in Lebanon.
Ver. 11. Therefore the Lord shall set up the adversaries of Rezin] in whom ye trust. He shall shortly be destroyed by the Assyrian, 2 King. 16.9. and then your hopes shall hop headless, and make you ashamed.
And joyn his enemies together] Heb. mingle them, viz. in confederacy and agreement against him, though otherwise at ods amongst themselves.
Ver. 12. The Syrians before] Under the conduct of the Assyrian, who hath slain their King Rezin, and made them his vassals.
[Page 49] And the Philistins behind] Or from the West, westward.
And they shall devour Israel with open mouth] The enemies of Gods people are more savage and ravenous then wild beasts. Hence they are called in Scripture Boars, Bears, Lions, Leopards, Vnicorns, Tigers, Wolves, &c. Let us therefore bless us out of their bloody jawes: which having escaped, let us sing Blessed be God who hath not given us as a prey to their teeth, Psal, 124.6. The poor Jndians cryed out that it had been better their countrey had been given to the Devils of Hell, then to those cruel Spaniards.
For all this his wrath is not turned away] He still frowneth, and hath his hand up to smite, as angry people use to do.
Ver. 13. For the people turneth not unto him that smiteth them] This were the onely way to escape God, viz. to run in to him: there is no standing before a Lion: no bearing up sail in a storm, no stouting it out with God Almighty; See the Notes on Am. 4.6.— 11.
Ver. 14. Head and tail] i. e. high and low, as ver. 15. [...] Sept. Parvi properemus & ampli. Here he compareth Israel, non sine morsu, to a beast with a long tail, for the perverseness of their practices. Or else to the Serpent Amphisbaena, which stingeth both with head and tail.
Branch and rush] strong and feeble. A branch or bough hath some tack in it: a rush is a spungy, unsubstantial substance.
Ver. 15. The ancient and honourable is the head] Thus the Scripture frequently expoundeth it self. In a general calamity all fare alike, Lords and Losels.
And the Prophet that teacheth lies, he is the tail] Such, like Dogs do caudâ adblandiri, sooth and smooth men up in their sins, and are the vilest of men. Quid enim contemptius & abjectius animo fingi potest quam assentari divitibus, linguamque venalem habere? Such also, as Serpents, glide smoothly over the body; but sting with their tails.
Ver. 16. For the leaders of this people cause them to erre] by their ill counsel and example. Exempla enim non ibi consistunt, ubi caeperunt. The Ancients placed the Statues of their Princes and Patriots near the fountains: to shew that they were the springheads of good or evil to the publike. Some read the words thus, Those that bless this people (viz. the false Prophets) have been misleaders; ductores fuerunt seductores. Pope Pius 2. hath this memorable saying, Nihil excellenter malum in Ecclesia, In Hist. Auster. Catholica patratur cujus prima origo à sacerdotibus non dependeat, ni forte occulto quodam Dei consilio fiat.
And they that are led of them] Or, blessed by them. Obiecti. Tremel.
Are destroyed] Or swallowed up, or blindfolded.
Ver. 17. Therefore the Lord shall have no joy in their yong men] Nay he shall laugh at their destruction, Prov. 1.
Neither shall have mercy on their fatherless and widdows] They are deceived therefore that being unregenerate, hope to find favour with God, merely for their adversity: and because they have their Hell, as they call it, here, think to have Heaven hereafter.
Because every one is an hypocrite and an evil-doer] That facies hypocritica of our nation is facies Hippocratica, saith One; a mortal complexion, a sad Prognostick.
And every mouth speaketh folly] Or villany; sapless, worthless, rotten and stinking stuffe, Eph. 4.29.
Ver. 18. For wickedness burneth as a fire] God will burn up these wicked Israelits, as once he did those sinfull Sodomits: for unregenerate Israel is to him as Ethiopia, Am. 9.7. when once scelera abierunt in mores, and there is a general defection of all sorts and States, God will make an utter riddance of them; he will fire the whole forrest.
Ver. 19. Through the wrath of the Lord of hostes is the Land darkened] viz. by that pride of smoke or vast pillar of smoke mentioned ver. 18. Tristem & miseram rerum faciem designat.
No man shall spare his brother] Wickedness is cruel: and a man had as good deal with a Cannibal, as with a truly covetous caytiffe.
Ver. 20. And he shall snatch on the right hand, and be hungry] Inexplebilem illorum [Page 50] avaritiam & rapacitatem notat. They shall rape and scrape by right or wrong, and yet as sick of a bulimy, or under the curse of unsatisfiableness, they shall never have enough, Eccles. 5.10. See the Note there.
They shall eat every man the flesh of his own arm] that is, they shall make a prey of they nearest allyes. Some understand the text of civil wars which indeed are most unnatural: Imbelles damae quid nisi praeda sumus? and concerning which One saith well, Dissidia nostra sunt amicorum dispendia, hostium compendia, & publica irae divinae incendia.
Ver. 21. Manasseh Ephraim, and Ephraim Manasseh] Snarling at and intertearing one another as dogs, about the kingly dignity, or some other reasonless reason. Thus the Prophet exemplifieth what he had spoken.
And they together shall be against Judah] So Herod and Pilate could unite against Christ, Luk. 23.7, 8, 9 and those that were at greatest enmity amongst themselves, against the Church, Psal. 83.5, 8. So in Julian the Apostates time, Jews and Gentiles combined against Christians: and in our dayes Papists and Lutherans against Calvinists.In Syngram. How unworthily and impotently do the Lutherans of Suevia rail upon that holy man Oecolampadius, whose note it is upon this text, that these last dangerous times were foretold by St. Paul, 2 Tim. 3.1, 2. Annon eosdem describunt Paulus & Jesaias? saith He; Do not Paul and Isaiah describe the same men? Bullinger observeth concerning the Anabaptists of Germany, that as they are at great odds among themselves, so they all agree against godly Ministers of the truth, to despise and disparage them to the utmost.
CHAP. X.
Ver. 1. VVOe unto them that decree unrighteous decrees] Having denounced Woe to wicked of all sorts, the Prophet here threatneth wicked Princes in particular; as the chief causes of Gods judgements by their misgovernment. Periculosissimum Prophetae factum, Sculter. & cui seditionis dica scribi poterat! This was boldly done of the Prophet: and there wanted not those doubtless, that would say it was sedition. Luther, for like cause, was called the Trumpet of rebellion, sc. for declaring against the Popes decrees and decretals, though never so unrighteous and vexatious; not much short of that made by Nero, Whosoever confesseth himself a Christian (so, a Protestant) let him, without further defence of himself, be put to death as a convicted enemy of mankind?
And that write grievousness] Or, and to the writers that write grievous things, viz. the publike Notaries, registers, and other under-Officers; such as were those Persian Scribes and Posts, Esth. 3.12, 13. who should, in such a case, have obeyed God rather then men.
Ver. 2. To turn away the needy from judgment] To put them beside their right because indigent, and overweighed by the wealthy ones, quorum aureae literae apud tales judices possunt omnia.
Judex injustus latro cum privilegio est. Columel. l. 1. And to take away the right] Heb. to tear it away by force.
And that they may rob the fatherless] rob the Spittle, as we use to say. Unrighteous ruledom is but robbery with authority.
Ver. 3. And what will ye do in the day of visitation] that is, of vastation by the Assyrians.
To whom will ye flee for help] Who have denied help to the poor that fled unto you; but sped no better then the Sheep that flieth to the Bush for defence in weather, where he is sure to lose part of his fleece.
And where will ye leave your glory] Where will ye betrust or bestow your wealth, power, and worldly pomp, purchased by you at too dear a rate, who paid your honesty to get it (O magno emptas, & parum proficuas divitias!) and must now lose not it onely, but your liberties and lives also in the next verse▪
Ver. 4. Without me they shall bow down under the prisoners] i. e. Without any fault of mine, as Hos. 13.9. Or as some render it, Ne corruat inter vinctos, & inter occisos cadant: that it (your glory) should not bow down under the prisoners, and they fall under the slain. i. e. that ye be not some of you captivated, and others slain by the enemy. And yet behold a worse matter.
[Page 51] For all this his anger is not turned away] Endless torments will follow,Hoc oratione vir sanctus impios cruentat, & vulnerat. Osor. unless ye prevent them by repentance: and all your present sufferings are nothing else but a typical hell. Ecce quot mala à contemptu Dei proveniunt.
Ver. 5. O Assyrian, the rod of mine anger] Or, Woe to the Assyrian: Or, Heu Assur, Alass, the Assyrian, q. d. Alass that I am forced by this sharp and iron rod to correct my people whom I have bred so choicely. Dolentis vocem assumit Deus, saith Oecolamp.
The rod of mine anger] Or, my rod of anger. A rod of anger to beat the little ones, and a staffe of indignation to bastinado the bigger and more stubborn.Oecolamp. Ira Dei ego sum, & orbit vastitas. Act. & Mon. fol. 1544. So Nebuchadnezzar is called the hammer of the whole earth, Jer. 50.23. Tamerlan called himself The wrath of God, and the Desolation of the world. Attilas stiled himself King of Huns, Medes, Gothes, Dacians, the Terrour of the world, and Gods scourge. The wicked are Gods rod, said that Martyr: whom when he hath worn to the stump, he will cast into the fire.
Ver. 6. I will send him — I will give him a charge] Non patefactâ quidem voluntate, sed arcanâ providentiâ, I will stir him up by a secret providence, which (being nothing else but the carrying on of the divine decree) is that Helm that turneth about the whole Ship of the Ʋniverse.
Against an hypocritial nation] Pretenders only to religion (see chap. 9.17.) qui toti ex hypocrisi sunt conflati, such as are wholly made up of hypocrisie: God was near in their mouth, and far from their reins, Jer. 12.2. Nemo tam propè proculque Deo. Mat. 15.8. hot Meteors they are, saith One, shooting, yet shewing like stars: shaming goodness by seeming good; virtutis stragulam pudefaciunt, as Diogenes said to Antipater, who, being vitious, wore a white cloke the ensign of innocency. These are little better then Devils wrapt up in Samuels mantle: odious therefore to God, whom they would cozen of Heaven, if they could tell how.
And against the people of my wrath] Who are therefore the worse (and shall fare the worse) because they ought to have been better. Indignation and wrath shall be upon the Jew first (because of his priviledges) and then upon the Gentile, Rom. 2.9.
To take the spoil, and to take the prey] As had been foretold in Maher-shalal-hash-baz his name, chap. 8.1.
And to tread them down like mire in the streets] To make morter of them, as we use to say; Gens simulatrix tota terrena, is trodden under foot as unsavoury salt, which is not good enough for the dunghil.
Ver. 7. Howbeit he meaneth not so] He is otherwise minded and affected then I am; and doth my will merely beside and against his own will. As in applying of leeches the Physician seeketh the health of his Patient, the leech only the filling of his gorge: so is it when God turneth loose a bloody enemy upon his people. He hath excellent ends which they think not on.
But it is in his heart to destroy and cut off] This was to exceed his Commission, which was only to take the spoil, and to take the prey, ver. 6. not to cut off Nations, and to make havock of all. How much better our King Edward the Confessor, Camd. Rem. p. 214. who when his Captains promised for his sake, they would not leave one Dane alive, thought it better to lead a private and unbloody life, then to be a King by such bloody butcheries? Of Charls 5. Emperour we read,Parei Hist. prof. Med. p. 895. that when Antonius Leva and other of his chief Commanders commended Alexander the Great, and Julius Caesar for their great exploits in over-running and destroying nations not a few, to their great renown; and on the other side complained that Charls made not the like use of his power and victories as he might and ought to do for such a purpose: he gravely replyed, that Alexander and Julius had in waging wars nothing else to aime at besides Honour and glory: but that Christian Princes were in all their enterprizes to mind the glory of God, and the salvation of their own souls.
Ver. 8. For he saith] Sennacherib saith, See Chap. 36.9, 15, 18, 20. and 37.10, 13, 24, 25. A great part of this whole book of Isaiah concerneth Sennacherib.
Are not my Princes altogether Kings] Behold a right, Pyrgopolynices Perhaps he had made some of his chief commanders Kings: our Hen. 6. crowned Hen. Beauchamp, E. of Warw. King of the Isle of Wight., when as he was set a work by God, exalting himself both against God and man. And saith not the Pope the same when he claims to be Dominus feudi, Lord paramount in spirituals and [Page 52] temporals? And when in creating his Cardinals he useth these words, Estote confratres nostri, & Principes mundi; Be ye fellow-brethren to us, and Princes of the world? The Assyrian stiled himself King of Kings, and accounted his Commanders Compters to Hezekiah, chap. 36.9. So Cardinal Bellarmine held himself King James his Mate.
Ver. 9. Is not Calno as Carchemish?] Here in a vaunt he reckoneth up six royal Cities vanquished by himself and his ancestors: and boasteth how with a wet finger, as we say, he had taken in all the country betwixt Niniveh, and Jerusalem. Of the destruction of Calno and Hamath, see Am. 6.2.
Is not Hamath] Afterwards called Antiochia.
As Arpad] Hear how this proud Braggad [...]chio
Is not Samaria as Damascus?] Have not I subdued them both pari fortitudine & felicitate?
Ver. 10. As my hand hath found] Nota fastum tyranni, Note the arrogancy of this tyrant saith A Lapide. It was his hand did all, and not Gods (like as afterwards Timothaus, the victorious Athenian, into whose toyles cities were said to fall even as he was sleeping, telling his Countrymen of his great successes, inserted ever and anon these words Herein Fortune did nothing) and then, His hand only found those Kingdomes, as an obvious prey, which he did no more but meet, and it was taken.
The Kingdomes of the idols] In despite of their Tutelary deities, which indeed were but deunculi petty-gods, as the word here used (Elil) signifieth.
And whose graven images did excel them of Jerusalem] Os ferreum! vah scelus! Prodigious blasphemy! this absurd collation and prelation of dumb and dunghill idols before the true and living God, is omnium mortalium execratione dignissima.
Ver. 11. Shall I not as I have done] God is not in all this mans thoughts: himself doth all that's done.
So do to Jerusalem] Why, no: for their Rock is not as our Rock (might Gods people have replyed) our enemies themselves being judges. Vere magnus est Deus Christianorum, said a certain Pagan truly. The God of the Christians is a great God above all gods. But the Devil doth all he can to drive us to despair.
Ver. 12. Wherefore] Heb. And. A close connection; where pride is in the saddle, there destruction is on the crupper. When the scum is at highest, it falls in the fire.
When the Lord hath performed] When he hath sufficiently chastised his children by this rod of his wrath, he will cast it into the fire. So Jer. 25. when other Nations have drunk deep of the cup of the divine displeasure, Babylon shall suck up the dreggs. What became of the Primitive Persecutors and of such as were most active here in those dog-dayes of Q. Mary? See the Acts and Monuments of the Church.
Ʋpon mount Sion] For there he usually beginneth, Jer. 25.18. 1 Pet. 4.17. his own he least of all spareth, Am. 3.2.
I will punish the fruit of the stout heart] His arrogant words and lofty looks, proceeding from the pride of his heart. But let himself tell what those fruits are.
Ver. 13. For he saith, By the strength of my hand, &c.] Viva haec est istius Vejovis Latialis, hoc est Pontificis pictura, saith Scultetus. i. e. Here we have a lively picture of Antichrist, who speaketh great things and blasphemies, Rev. 13.5. arrogateth to himself all power and wisdome, disposeth of Kingdoms at his pleasure, robbeth their treasures, &c.
Ver. 14. And my hand had found] See ver. 10.
As a nest] Or, as in a nest, where a man need but only put in his hand and take out the birds or eggs, and hath none to withstand him. Thrasonica Allegoria.
The riches of the people] Whereon they sat abrood as it were; but I have unnested and despoiled them: They meanwhile, as silly doves, saved themselves by flight not fight: or else sitting in their dove-coats saw their nests destroyed, [Page 53] yong ones taken away and killed before their eyes, never offering to rescue or revenge.
Ver. 15. Shall the ax boast it self] Is not God the Architect and chief Agent? the Assyrian only the Instrument in his hand? What a madness then is it for him thus to vaunt and vapour? Is the man in his right mind, trow ye? How much better that victorious Emperour Charles 5. who instead of Caesars Veni, Vidi, Vici, wrote Veni, Vidi, sed Christus vicit? Christ is the only Corquerour,
As if the staffe should lift up it self] Or, When the rod is lift up, is it not wood, lignum inanime, sorry wood?
Ver. 16. Therefore shall the Lord— send among his fat ones] i e. Pingues torosos & validos milites, his lusty and mastive souldiers, in whom he confided.
Leanness] i. e. Luem, a plague to tame them, and take them down: See this fullfilled, chap. 37.36.
And under his glory] i.e. His huge army wherein he glorieth.Turk. hist. fol. 206. What need we to fear the Turks, said Sigismund the yong King of Hungary, who need not at all to fear the falling of the Heavens; which if they should fall, yet were we able with our spears and halberds to hold them up for falling upon us?
He will kindle a burning] A plague parching up their vitals. The Hebrews say that the bodies of Sennacheribs souldiers were by the stroke of an Angel so consumed and burnt up, as that their garments and weapons were not burnt at all.
Ver. 17. And the light of Israel shall be for a fire] To Israel he shall be a comfortable Light, to their enemies a consuming fire, as Exod. 14.24.Assyrios, quibus ut sentibus vepribusque cohorrebat terra. Jun. Ecce idem justis & fidelibus suavis, impiis autem gravis.
His thorns and his briars] His army, which is so troublesome and vexatious to Israel: God will go thorough them, he will burn them together, Isai. 27.4.
In one day] i. e. In one night, being part of the natural day. So the Spanish Armada was quickly dispersed, which had been so many years in rigging and setting forward.
Ver. 18. And he shall consume the glory of his forrest] i. e. Of his army, cutting his way thorough a wood of men, and felling the very glory of his glory, even his best souldiers. All this God shall do to his stout Warriers, and stately Princes.
Both soul and body] i. e. full and whole, both here and in hell.Ecce hic habes animam ardere. Oecolamp.
And they shall be as when a standard-bearer fainteth] Heb. Melteth, i.e. through fear casting away his colours: soon after which the whole regiment is routed, and cannot he rallied.
Ver. 19. And the rest of the trees— shall be few] Heb. a number: methe mispar, a poor few, and inconsiderable company, that may soon be told.
That a child may write them] The Hebrews say that Sennacherib escaped home with ten only in his company.Sculter.
Ver. 20. And it shall come to pass in that day] Meras consolationes hic loquitur Deus, saith Scultetus: Here God beginneth to speak pure comforts to his poor people. Here he setteth forth how he will be a lively light to Israel; like as he had been a devouring fire to the Assyrians.
Shall no more again stay upon him that smote them] Piscator ictus sapiet: they had paid for their learning, smarted for their creature confidence: and now they would be better advised, viz. under Hezekiah, then they had been under Ahaz, 2 King. 16.10. Hos. 14.3.
Ver. 21. A remnant shall return] sc. to the Lord by true repentance, from whom they had deeply revolted. But of these there is but as a remnant (a poor few) in comparison of the whole piece of cloth.
Ver. 22. Yet a remnant of them shall return] i. e. Shall be saved from Senn [...]cherib, but especially from Satan that old manslayer, Rom. 9.27, 29. and 11.5. The greater part of the Jews were then cut off by the Assyrians; and so they are spiritually still by the evil spirits, which hold them in their hardness of heart, and hinder them from embracing the Christian faith. But this befalleth them by Gods holy decree, Rom. 9.27, 28. and just judgment.
The consumption decreed shall overflow with righteousness] i. e. The utter destruction of this perverse people (both temporal and spiritual, Rom. 9.27. for the [Page 54] generality of them) is not to be accounted cruelty, but overflowing righteousness. For God could not in justice but thus rigorously deal with them; and then, for his promise sake to Abraham, Isaac and Jacob, reserving a remnant, shew favour to them again.
Ver. 23. For the Lord God of hosts shall make, &c.] Here the same thing is repeated by way of asseveration; because not easily believed or digested, but would lye heavy as hard meat. Behold the severity of God, Rom. 11.22. and stoop to it.
Ver. 24. O my people that dwellest in Zion, be not afraid] Quàm paternè omnia! As a father bespeaketh his little son passing with him thorow a dark entry, &c.
Non occidet te, quamvis vapules. Oecol. He shall smite thee with a rod] Chasten thee, but not slay thee. Sinite virgam corripientem, ne sentiatis malleum conterentem.
And shall lift up his staffe against thee] Or, but he shall lift up his staffe for thee (so some render it) i.e. God shall: and that, after the manner of Egypt, as of old he did for thy Fathers against Pharaoh.
Ver. 25. For yet a very little while] Heb. a little little, or a little of a little. Yet a little modicum, and wrath shall be at an end. Oecolampadius rendreth it, adhuc paululum, minus quàm paululum: Hold out therefore faith and patience.
Ver. 26. And the Lord of hosts shall stir up a scourge for him] Far worse then that rod, ver. 24. this scourge was that Angel that slew to many Assyrians in a night, according to that slaughter of Midian, Judg. 7.22. Psal. 83.9, 11.
At the rock of Oreb] Where Oreb was slain; like as was Sennacherib after this, in his Temple at Niniveh.
And as his rod was upon the sea] As Moses by his rod or staffe held over the red Sea made way for Israel, but brought destruction on the Egyptians, Exod. 14.26.
Ver. 27. And the yoke shall be destroyed, because of the anointing] That is, because or for the sake of Messiah the Prince, Dan. 9.25. the Lord Christ our [...] and Sospitator, the foundation of all the Churches deliverances. The whole 11th Chapter following is a comment on this sweet promise.
Ver. 28. He is come to Aiath] Elegans hypotyposis, a dainty description of Sennacheribs ingress into the Land, and progress with his army toward Jerusalem, thorough the tribe of Benjamin.
He is passed to Migron] 14. Cities are here set down in order, as distressed by this Poliorcetes, of whom it might be truly said as it is now of the Grand Signior, that no grass groweth on that ground where he hath set his foot once.
At Michmash he hath laid up his carriages] i.e. He shall: but the Prophet speaketh of it, as if presently done: or as if himself had been marching along with them.
Ver. 29. They are gone over the passages] i. e. The streights, between two rocks, 1 Sam. 13.23.
Ver. 30. Lift up thy voice] Heb. Hinni, i. e. claram vocem ede, [...]amque lugubrem, make a grievous out-cry, ejula, quiritare: Nam certa tibi imminet vastitas, for thou art undone.
O poor Anathoth] Jeremies countrey, poor because plundred.
Ver. 31. Madmena is removed] i.e. Fled for fear, as Gibeah, ver. 29.
Ver. 32. He shall shake his hand] Viz. at Jerusalem, as threatning her destruction; but she shall shake her head at him in contempt, chap. 37.21. God oft lets his enemies go to the utmost of their tedder, and then pulls them back to their tasks with shame enough, as he did Pharaoh.
Ver. 33. Behold, the Lord shall top the bough] i.e. Those of greatest state and stature in the Assyrian army.
And the haughty shall be humbled] See chap. 2.11, 17.
Per Magnificum.Ver. 34. By a mighty one] That is, by an Angel, as chap. 37.36. See Psal. 78.25. and 89.5, 6.
CHAP. XI.
Ver. 1. ANd there shall come forth a rod] i. e. Christ shall be born: whom our Prophet having called the annointing or Messiah, chap. 10.27. maketh him and his Kingdom hence forward the chief matter of his discourse, to the end of his book. [Page 55] Here he beginneth with his Nativity, calling him a Rod or Twig springing not out of the stock of David, but out of the stump of Jesse a mean man, and that then, when the Royal Family was sunk so low as from David the King, to Joseph the Carpenter. Well might Chrysostom say, that the foundation of our Philosophy was humility: And another, that at Bethlehem brake forth that well of Salvation, Scultet. which in the type once David so thirsted after, 2 Sam. 23.15.
And a branch] Or the Nazaren born at Nazareth (saith Junius) which signifieth a branch; for so it was generally deemed: and our Saviour stileth himself Jesus of Nazareth, Act. 22.8. and on his Cross they wrote Jesus of Nazareth King of the Jews: wherein that Prodigie (faith A Lapide) seemeth to have fallen out, concerning which the Poet enquireth,
For Nazareth, he interpreteth a Flower, or something flowry; and for (shall grow) others render shall bud, or bear fruit.
Ver. 2. And the Spirit of the Lord shall rest upon him] After such a description of Christs person, as ver. 1. followeth here a Declaration of his Kingdom, which is set forth to be First, Spiritual, ver. 2. Secondly, Just, ver. 3 4.5. Thirdly, Peaceable, ver. 6.7, 8, 9. Fourthly, Ample, as made up of Gentiles and Jews, ver. 11, &c.
Shall rest upon him] His Humanity shall be filled topful with the Gifts and Graces of the Holy Ghost,Diodat. Annot. to be as it were an Everlasting Treasure and Cistern full of them for the use of the Church, John 1.16. & 3.34. Acts 2.33. And this was typified by the Holy Ghosts descending in the likeness of a Dove at the time of his Baptism, and resting upon him. Matth. 3.16. John 1.32, 33.
The spirit of wisdome and understanding] These six Princely Vertues (for the Schoolmen, misled by the vulgar Translation, falsly found their septiformem gratiam spiritus sancti) were eminently and transcendently in Christ, they should be also found in some measure in all Rulers, Deut. 1.16. Exod. 18.25. Lev. 19. 1 King. 3.12.
Ver. 3. And shall make him of quick undestanding] Heb. It shall make him scent or smell, sc. by a singular sagacity and sharpness of judgement in smelling out an Hypocrite, as Simon Peter did Simon Magus, who had deceived Philip, even unto Baptism; but Peter soon found him out: how much more will Christ? His sharp Nose easily discerneth and is offended with the stinking breath of the Hypocrites rotten Lungs; though his words be never so scented and perfumed with shews of holiness. So for the innocency of the godly, when being defamed they pray as Paul, apologize and cannot be heard as the Primitive Christians;Psal. 37.6. Christ will bring forth their Righteousness as the Light, and their judgement as the noon day.
And he shall not judge after the sight of his eyes] He cannot be cozened, as knowing all hearts, and as having all things naked and dissected before his eyes, Heb. 4.1 [...]. Matth. 9.12. John 2.24. Others judge by relation of others, and secundum allegata & probata, not so Jesus Christ: but he shall alwayes proceed upon his own knowledge, and so pass a most righteous Sentence. Oecolampadius thinks the Prophet here alludeth to Solomons sentence passed on the two Harlots, 1 King. 3.
Ver. 4. But with righteousness judge the poor] i.e. The poor in spirit, those meek ones of the earth. So the Anabaptists of Germany called themselves, and said, that now the Promise must be fulfilled, The meek shall inherit the earth; when as they by blood, rapine, cruel wars, seized on the possessions of others. And have we not now amongst us many loaves of the same Leven, brats of the same breed,This was written, May 1. 1657. bloody in their positions and dispositions (the fifth Monarchy-men they call themselves) Christ Jesus (as he hath lately to his great praise, so still) preserve, and bless us out of their bloody fingers, and from their prodigious principles, and practices. He hath promised it here, and much more; Thou shalt give thy Judgement to the King (Christ) and he shall deliver the poor, Psal. 72.2. viz. from all foes and persecutors.
And he shall smite the earth] i. e. Earthly-minded men, who are of the earth, speak of the earth, and the earth heareth them, John 3.31. As the earth is cold and [Page 56] dry: so are they. As the earth is heavy and beareth downward: so do they. As the earth keepeth down hot exhalations that naturally would ascend: so is it with such. And lastly, as the earth standeth still in the midst of Heaven, and taketh no notice of the whole circumference that is carryed round about it: so are earthly men stupid and insensible, &c. Howbeit, by the Rod of his mouth, that is, by the preaching of the Gospel, Christ doth eftsoones secretly smite the earth, that is, the consciences of carnal people, glued to the earth, making them sound heavily as a shawlm.
And with the breath of his lips shall he stay the wicked] The Devil and his Deputies, Antichrist especially, 2 Thess. 2.8. and that with little ado, even with a blast of his lips only: as with his bare Word he laid on their backs, those Souldiers that came to apprehend him.
Ver. 5. And righteousness shall be the girdle of his Loyns] Symbelum Regis hoc est, The girdle is put for a Kingly Ensign, Job 12.18. Calvin. saith Scultetus. Kings and Princes have their scita in scutis, their Motto's on their Escucheons; so hath our King here, viz. Righteousness and Faithfulness: and this is so manifest as if written on his girdle, or belt: See Rev. 19.16. where for like cause, Christs high Titles are written on his vesture, and on his thigh. Others, by this Expression understand Christs alacrity and promptitude to vindicate his Elect, and to punish the wicked, according to his promise, Vaticinatur de Christi solertia in obeundis regni Dei negotiis, ac tribuit illi cincturam, seu industriam spiritualem pro qualitate obeundae dispensationis. Zeged. Let us also, Christ-like, gird up the loyns of our minds, he sober, and hope perfectly, 1 Pet. 1.13. Gird our selves and serve him, Luke 17.8. readily, nimbly, handsomely and hardily: A loose discinct and diffluent mind is unfit for Gods service.
Ver. 6. The Wolf also shall dwell with the Lamb] Not worrying as he was wont, but made tame and tractable. Lo, such a blessed change is wrought in all true Converts, as is to be seen in Paul, that Wolf of the Tribe of Benjamin prophesied of by Jacob, Sleidan. l. 21. pag. 650. Bucholc. Anno. 1548. Act. & Mon. 919. Fullers Church-Hist. Fol. 405. Gen. 49.27. as some hold. And the like may be said of Petrus Paulus Vergerius, once the Popes Nuntio, but afterwards a great Preacher of the Gospel. Hugh Latimer once as obstinate a Papist as any was in England (they are his own words) but converted by blessed Bilney (as he called him usually) he became a zealous promoter of the truth according to godliness, Confessor general to all Protestants troubled in mind, and the Treasury into which restored ill-gotten goods were cast, to be bestowed on the poor acording to his discretior.
And the Leopard shall lie down with the Kid] As they did at the Creation, and afterward in Noahs Ark, all bloodiness and rapine laid aside. Those that love not one another out of a pure heart fervently, but are filled with envy, malice, debate, deceit, malignity, are none of Christs subjects, nor fellow Citizens with the Saints.
And a little child shall lead them] That is, the child Jesus (say some Interpreters) by the conduct of his Holy Spirit: or the Apostles and other godly Ministers, who were counted but as little children to the Pharisees and Philosophers, called the Grandees and Princes of this world, 1 Cor. 2.8. But they do best that understand it of such a tractableness and teachableness in Christians,Ʋt vel ex puero, h. e. ex inopi & simplici quovis. Sculter. that they can be content to learn of any one, though never so mean, that can better inform them. See this in Apollos, Act. 18.26. Augustine, as himself witnesseth thus in one of his Epistles, En adsum senex à juvene cöepiscopo, Episcopus tot annorum à collega nondum anniculo paratus sum discere, I am here an old man ready to learn from a yong man my Coadjutor in the Ministery; and so old a Bishop, from one who hath scarce been a year in the service. [...]. Hippocrates adviseth men not to slack or disdain to learn even of those who are counted Ideots.
Ver. 7. And the Cow and the Bear shall feed] An Allegorical description of greatest confidence and innocence, saith Junius; Bears are angry and vindictive creatures; so are the best by nature, Tit. 3.3. till cicurated and mansuefied by Gods distinguishing Grace. As for those semiperfectae vertutis homines (as an Ancient calleth them) Temporaries and Hypocrites, who do only the outward works of duty, without the inward principle, it may be said of them as the civil Law doth of those mixt beasts, Elephants, Camels, &c. operam praestant, natura fera est, they do the work of tame beasts, yet have the nature of wild ones.
Their yong ones shall lie down together] Heb. their children, i e. say some, children [Page 57] after Parents shall do thus, and their children after them from age to age:Arcularius. not revolting any more to barbarism.
And the Lyon shall eat straw] Not men, and other sensitive creatures, as now.C [...]nversi non vivent ex rapto: sed legitime partis reculis contenti erunt. This (say the Chiliasts after some Rabbins) shall be literally fulfilled in that golden Age of Christs personal Reign upon earth: A meer fancy, first vented by Papias, a man of some holiness, but ingenii pertenuis, of very little judgement, saith Eusebius.
Ver. 8. And the sucking child shall play upon the hole of the asp, &c.] There shall be no danger from calumniators and cruel-crafties, Asps and Basiliskes, quorum in labris venenum sessitat, Psalm 140.4. These homines damnosissimi shall have a new nature transfused into them; their malign [...]ties and mischievous qualities shall cease when once truly converted.
Ver. 9. None shall hurt] Here the foregoing Allegory is fully explained. In Gods Holy Mountain, that is, in the Church, there shall be an holy harmlesness, and a sweet Harmony of hearts: The word amongst them shall be this, Beloved, if God so loved us, we ought also to love one another, 1 John 4 11. Some differences and jarrs there may fall out among the best, as did betwixt Paul and Barnabas, Hierom and Austin, Luther and Zuinglius: but these last not long; at utmost but till they come to Heaven: and the ground of such a distemper, is, that we know but in part, and therefore love but in part, 1 Cor. 13. O pray for that blessed sight, Eph. 1.17, 18. and for a fuller comprehension of those several dimensions, Eph. 3.18. that the earth may be full of the Knowledge of the Lord.
As the waters cover the sea] i e. The bosom and bottom of it, that Gods Word may dwell richly in us in all wisdom, and that the knowledge we have of it may be a transforming knowledge, 2 Cor. 3.18. Two or three words of Gods mouth hid in the heart, and there mingled with faith, work such an evident and entire change in a man (saith Lactantius) that you can hardly know him to be the same.Lactant. Instit. lib. 3. cap. 86. Da mihi virum qui sit iracundus, maledicus, effraenatus, paucissimis Dei verbis tam placidum quam ovem reddam. Da cupidum, avarum, tenacem, &c. Give me a man that is angry, ill-spoken, unruly; with a few words of Almighty God, Ile make him as meek as a Lamb. Give me one that is covetous, an oppressive hold-fast, a very Nabal, Ile make him a Nadib, of a covetous carle a liberal person, of a Viper a child, of a leacher a chast man, &c. Lo this is the fruit of the sound and saving Knowledge of God, and of his Word, of our selves and of our duties.
Ver. 10. And in that day] In the day of Christs power (or Kingdom) the people shall be willing, Psalm 110.3. The Isles shall wait for Gods Law, Isa. 42.8. Multitudes of Nations shall come crowding in to his greatest glory, Prov. 14.2. and for the fulfilling of old Jacobs Prophesie, Gen. 49.10.
There shall be a root of Jesse] See on ver. 1.
Which shall stand for an Ensign] or Standard, whereto all the Elect must Assemble: and hereby is meant the preaching of the Gospel.
Shall the Gentiles seek] Ferventi studio, magno desiderio, non coacti: they shall flye thereto as the Clouds, and as Doves scour to their windows, chap. 60.8.
And his rest] that is, His Church, with whom he resteth and resideth, Psal. 132.8. He resteth also in his Love to his people, and rejoyceth over them with singing, Zeph. 3.17. See the Notes there.
Shall be glorious] Heb. glory, sc. per sanctitutem, chap. 4.5.
Ver. 11. The Lord shall set his hand again the second time] Not to bring them back to the promised Land, to Palestina, as once he did out of Aegypt: thats but a Rabbinical dream, not unlike that other, viz. that all Jews, in what Countrey soever they are buried, do travel thorow certain under-ground-passages till they come to their own Countrey of Jury. But with a stretcht-out hand he shall recover the remnant of his people that shall be left: So the Poet, ‘—relliquias Danaum at (que) immitis Achillei.’
He shall recover] Or get, buy, purchase, that poor dissected Nation,Elevatio signi est praedicatio Crucifix Oecolamp. out of all places of their dispersion; uniting their minds, and subduing their enemies.
Ver. 12. And he shall set up an Ensign] See on ver. 10.
[Page 58] Dispersas oves Judae. Piscat. The dispersed of Judah] See John 7.35. Jam. 1.1. The word dispersed in the Hebrew is Feminine, to shew that no sort or sex shall be excluded, Col. 3.11.
Discimus sub Christo finem sore simultatum & odiorum. Oecol. Dan. hist. 249.Ver. 13. The envy also of Ephraim shall depart] The fierce wrath or deadly feud that was betwixt the ten revolted Tribes of Judah, the like whereunto was between England and Scotland, and in England between the Houses of York and Lancaster: in which last-mentioned dissention were slain fourscore Princes of the blood Royal, and twice as many Natives of England as were lost in the two Conquests of France. This emulation and hatred of Ephraim against Judah was to be abolished by Christ, Ezek. 37.17. The Disciples, being of several Tribes, were all of one heart, and of one soul,Peza ex Beda. Act. 4.32. Neither was there any controversie at all amongst them, as one ancient Greek Coppy addeth to that forecited Text.
Ver. 14. But they shall flee upon the shoulders] A Metaphor from Conquerers who pursue their enemies, and fall upon the bones of them, as we say. The meaning is, The Gentiles shall be converted to the Christian faith by the Jews, See Gen. 49.8. viz. by the Apostles and other Preachers of the Gospel. Thus Philip was found at Azotus, or Ashdod, Act. 8. Peter at Joppe, Act. 10. At Gaza and Askelon were many flourishing Churches in the times of Athanasius and Chrysostom, Tertul. saith Adrichomius. Brittannorum inaccessa Romanis loca, Christo patuerunt.
Ver. 15. And the Lord shall utterly destroy the tongue of the Aegyptian sea] that is, by drying up, or driving away the waters, He shall open a way through the red Sea, which representeth the form and fashion of a Tongue. He alludeth to Exod. 14. for Christ being our Conduct we do enter by Baptism (as by the red Sea) into the Church: and after this life present, into the Kingdom of Heaven.
He shall shake his hand over the River] The River Nilus. The sense is, he shall remove all obstacles and impediments. This was fulfilled, Acts 2.
With his mighty wind] The Chaldee paraphraseth in eloquio prophetarum suorum, by the word of his Prophets: quod Apostolis non parum congruit, (saith Oecolampadius) which very well agreeth to the Apostles, converting the Elect, whom neither heighth, nor depth could keep from the love of God which is in Christ Jesus our Lord, Rom. 8.39. The Jews expect (but in vain) that all these things should be fulfilled unto them in the letter by their Messias, as once they were by Moses at the red Sea.
And make men go over dry-shod] without boat, or boot.
Ver. 16. And there shall be an high-way] Agger, via strata, a Causey,chap. 7.3.
In the day that he came up out of the Land of Aegypt] This signal deliverance was a clear Type of our Redemption by Christ. And this Prophesie was fulfilled when thousands of the Aegyptians were converted by Mark the Evangelist and other Preachers: as also when other Nations forsook Spiritual Aegypt, Rev. 11.8. and embraced the Truth.
CHAP. XII.
Ver. 1. ANd in that day] sc. when there shall come forth a Rod out of the stem of Jesse, as chap. 11.1. Blessed be God for a Christ. See Psalm 96.1. —13. Rev. 6.11.
Thou shalt say] It is not a dumb kind of thankfulness that is required of the Lords Redeemed, but such as from an heart full of Spiritual Joy breaketh forth into fit words, such as are here set down in this ditty, or Directory.
I will praise thee] The whole life of a true Christian is an holy desire, saith an Ancient: It is or should be surely continua laetitia & laus Dei, a continual Hallelujah. Deo gratias was ever in Austins mouth. Laudetur Deus, laudetur Deus, in Anothers. i.e. Praised be God▪ praised be God. The Saints here with one mind and one mouth glorifie God, even the Father of our Lord Jesus Christ, Rom. 15.6. The Saints and Angels do so in Heaven uncessantly, Rev. 4. hoc est juge eorum negotiosum otium & otiosum negotium.
Thine anger is turned away] My sins are forgiven me: and hence I am of so good chear, though otherwise distressed. Feri Domine, feri: à peccatis absolutus sum, said Luther Strike while thou wilt Lord, so long as my sins are pardoned. See Psal. 103.1, 2, 3.
And thou comfortedst me] viz. with Gospel-comforts, which are strong and satisfying. [Page 59] I do over-abound exceedingly with joy in all our tribulation, saith Paul, 2 Cor. 7.4.
Ver. 2. Behold, God is my salvation] Let such take notice of it as said when time was, There is no help for him in God; Salvation it self cannot save him. Behold, Oecolamp. and My: there is much matter in this Adverb, and that Pronoun, saith an Interpreter. Behold God is my Jesus, so Hierom readeth it: according to that of old Simeon, Mine eyes have seen thy Salvation; And in this and the next Verse Salvation is thrice mentioned, so sweet it was to those that thus sang of it. See the Note on 1 Cor. 1.8.
I will trust and not be afraid] There is an Elegancy in the Hebrew that cannot be Englished. This Spiritual security floweth from Faith: Experience should both breed and feed it. See Psalm 46.3. 2 Cor. 1.10.
For the Lord is my strength] Salvation properly denoteth the privative part of mans happiness, viz. freedom from evil: but it includeth also position in a good estate, and preservation therein, whilst we are kept by the power (or strength) of God through faith unto Salvation.
Ver. 3. Therefore with joy shall ye draw water] Joy is the just mans portion: and Christ is the never-failing fountain, whence by a lively faith he may infallibly fetch it, John 4.10, 14. & 7.37. Christ was much delighted with this Metaphor: see Joh. 1.16. Out of this Fountain only may men quench their Spiritual thirst after Righteousness. Haec sola est aqua quae animas arentes, maerentes & squalidas reficit, & recreat. These Wells of Salvation are those Words of Eternal Life, John 6 68.Sanchez. the rich and precious promises, 2 Pet. 1.4. whereby we are made partakers of the Divine Nature, and of the Holy Spirit, which is frequently and fitly compared to water in regard of First Ablution, Ezek. 36.25. Secondly, of Fructification, Job 8.11. Isa. 35.6, 7. & 44.3, 4. And thirdly, of Refrigeration, Psalm 42.1. Rom. 5.5. Some think the Prophet here alludeth to those softly-running Waters of Siloam, chap. 8. or to the Rock-water that followed them in the Wilderness, or to that famous Fountain, Numb. 21.16,—18. whence they drew waters with so much mirth and melody.
Ver. 4. And in that day shall ye say, Praise the Lord] Viz. with us, and for us. Every true Confiteb [...]r tibi, hath its Confitemini Domino annexed unto it. The Saints are unsatisfiable in praising God for the great work of their Redemption: and do therefore call in help, all that may be.
Call upon his Name] Which is a special way of praising Him, whilest we make Him the sole Object of our prayers: professing our distance from him, our whole dependence upon him, &c. See 1 Chron. 16.8. and Psalm 105.1.
Declare his doings] Sept. his glorious things; those many Miracles of Mercy wrought in our Redemption, which is a work much more excellent then that of making all things at first of nothing, keeping Heaven still upon its hinges, and upholding the whole Universe without a Foundation. Magna sunt opera Dei Creatoris, Recreatoris autem longe maxima, saith Gregory.
Make mention that his Name is exalted] Or, celebrate his Name which is High, far above all praise.
Ver. 5. Sing unto the Lord] Or, sing of the Lord. Sing a concise and short Song, amputatis omnibus supervacantis.
He hath done excellent things] Heb. Excellency or Majesty. All other Spiritual Blessings meet in our Redemption by Christ, as the lines do in the Center, streams in the Fountain.
This is known in all the earth] Or, let this be known, let all the world ring of it. As when the Argives were delivered by the Romans from the Tyrannie of the Macedonians and Spartans, the ayr was so dissipated with their acclamations and out-cries,Plutarch. that the Birds that flew over the place fell down amated to the ground.
Ver. 6. Cry out] Heb. hinni, neigh as Horses do, that are full fed, or fitted for fight. Jubila quantum potes, valide & totis viribus clama, claram & laetam vocem ede.
For great is the Holy One of Israel in the midst of thee] Or, for the Holy One of Israel who is great, is in the midst of thee. How shouldest thou then do otherwise then well?
CHAP. XIII.
Ver. 1. THe burden] That is, the burdenous Prophesie, it should not have seemed a burden,See the Notes on Nah. 1.1. and on Mal. 1.1. Jer. 23.36. but it is a grievous burden to graceless persons to be told of their sins, and foretold of their punishments.
Of Babylon] Not that Babylon in Egypt (of which St. Peter, 1 Epist. 5.13. as some hold) now called Gr [...]ndcair the Soldans Seat-royal: but the Metropolis of Chaldaea▪ built by Semiramis about an hundred years after the Flood, whethe [...] the Jews were to be carried captive: and concerning which calamity they are here aforehand comforted. See Mic. 7.8, 16.
Ver. 2. Life up a Banner] Deus hic quasi classicum canit, God, as Generalissimo gives forth his Orders to the Medes and Persians. He is a man of War, Exod 15.3. yea the Lord victour of War, as the Chaldee there paraphraseth. See the like, Jer. 50.2.
Ʋpon the High Mountain] Where it may best be seen, Media is a Mountanous Countrey. Or, contra montem cal [...]ginosum, against the dark Mountain. i. e. Babylon, which though scituated in a Plain, yet was tu [...]ou [...]'d up with her wealth and power,Strabo. lib. 16. Curtius. lib. 5. Josephus l. 10. and seemed unmoveable. Famous this City was for an hortus pensilis, an Artificial Garden (made by Nebuchadnezzar for the pleasure of his Wife Nicotris) which hanging over the City darkeneth it: like as that continual Cloud doth the Island of St. Thomas, on the backside of Africa:
Exalt the voyce unto them, shake the hand] Propinquos voce, longinquos significatione adarma convocate: give the alarm to those that are near-hand, and further off.
Junius. That they may go into the gates of the Nobles] Or, of the munificent or Bounteous Lords: for such all Nobles are or ought to be: Our English word Lord, contracted of the Saxon word Laford, cometh of Luef to sustain or succour others.
Ver. 3. I have commanded my sanctified ones] i. e. I have by my secret instinct stirred up and set on my Medes and Persians, ver. 17. whom in my Decree I have set apart for this holy work of executing vengeance on the Babylonians.
I have also called my Mighties] My Heroes, armed with my Might.
Even them that rejoyce in my Highness] Heb. Exultantes superbiae meos, My brave Souldiers, whom I render victorious and triumphant.
Ver. 4. The noise of the multitude] The Medes that come against Babylon are both numerous and streperous: as is here graphically described by an Elegant Hypotyposis.
The Lord of Hosts mustereth the host of the battel] No marvel then that the Forces are so many and mighty. For if he but stamp with his foot, all creatures are up in Arms immediately.
Ver. 5. They come from a far Countrey] Heb. from a Land of Longinquity.
Even the Lord, and the weapons of his Indignation] [...] Vessels of wrath, the Septuagint render them: but in another sence then the Apostle useth that expression, concerning Reprobates designed to destruction.
To destroy the whole Land] Or, the whole world: for so the Chaldees in the pride of their Empire, stiled it. The Romans did the like, Luke 2.1. The Turks do the same at this day; such is their ambition.
Ver. 6. Howl ye] For the evils that are coming upon you, as Jam. 5.1. we may well say the same to mystical Babylon.
For the day of the Lord is at hand] And yet it came not till above two hundred years after. Think the same of the day of Judgement: and reckon that a thousand years with God is but as one day.
It shall come as a destruction from the Almighty] Heb. Cleshod Mishaddai, an elegancy that cannot be Englished. Sh [...]ddai (Gods name) signifieth a Conqueror, say some; a Destroyer, say others, which a Conqueror must needs be: Eundem victorem & vastatorem esse oportet. Here is threatened a devastation from the Devastatour.
Ver. 7. Therefore shall all hands be faint] Base fear, that cowardly passion shall betray them to the enemy, by expectorating their courage, and causing their hearts to fall into their heels, as we say. But this also cometh from the Lord of [...]osts, who is wonderful in Counsel, and excellent in working; for He ordereth the Armor, [Page 61] Jer. 50.25. and he strengtheneth or weakeneth the Armies of either party, Ezek. 30.24. whencesoever the Sword cometh, it is bathed in Heaven, Isa. 34.5.
And every heart shall melt] How much more shall wicked mens hearts do so at the day of Judgement, when the Powers of Heaven shall be shaken, Luke 21.26. Allegoricè; haec veriora erunt in di [...] judicii cujus hic est typus.
Ver. 8. And they shall be afraid]
They shall be amazed one at another] Amused, amazed, amated, as being at their wits ends.
Their faces shall be as flames] So Jer. 30.5, 6. a voyce of fear and trembling, every man with his hands on his loines (the posture of a travelling Woman) and all faces turned into paleness. The Prophet here alludeth, saith Musculus, to the face of a Smith at dark night, when he standeth blowing his fite: for his face appears as if it had no blood in it, most wan and pa [...]e. Or, as others think, to a man afrighted, who first looketh pale (the blood running to the heart to relieve it) afterwards, upon the return of the blood to the outward parts, he looketh red, and of a flame-colour.
Ver. 9. Behold the day of the Lord cometh cruel] So it shall seem to the enemies: because an evil, an only evil behold is come, Ezek. 7.5. without mixture of Mercy.
Ver. 10. For the Stars of Heaven — shall not give their light] They shall have punishment without pitty, misery without mercy, sorrow without succour,Est Hyperbole & Hypallage. mischief without measure, crying without comfort, &c. and all this shall be but a typical hell to them, a foretast of eternal torments.
The Constellations thereof] Which yet some Interpreters take for some single and signal Star, magnam luceus magnae sequuntur tenebrae.
The Sun shall be darkened] They shall neither have good day, nor good night.
Ver. 11. And I will punish the world] That is, the Chaldean State:Dan. 4.17. for they reckoned themselves [...] or Lords of the world. See on ver. 5. Or to shew that if the whole world should conspire against the Lord, he can as easily punish them, as he did that rabble of Rebels the old world.
And lay low the haughtiness of the terrible] Or, of the roysters, or Tyrants.
Ver. 12. I will make a man more precious] Quod rarum carum: Men shall be reduced to a small number, not Nobles only, sed triobolares homunciones, but Pesants; nor shall any money be taken in exchange for lives.
Ver. 13. Therefore I will shake the Heavens] i.e. for the pride, arrogancy, cruelty, and other impieties of these Babylonians, I will bring upon them Tragical calamities and horrid confusions, so that they shall think that Heaven and earth are blended together, and each be ready to say, ‘In me omnis terrae (que) poli (que) maris (que) ruina est.’
Ver. 14. And it shall be as the chased Roe] Or, she, that is Babylon, shall be, when drunk with security (that Usher of De [...]truction) she shall be suddenly surprized. So strong were her Walls and Bulwarks, that she feared no irruption of the enemy: and so bold she bore her self upon her twenty years provision laid in aforehand that she feared no famine, by the straitness of a long siege. Herodotus telleth us,Herod. lib. 1. Arist. Polit. lib. 3. that when Babylon was taken by Cyrus, some part of the City knew not of their condition, till the third day after; the suddenness of their surprisal must needs be very dreadful.
They shall every man] i.e. All her Confederates and Presidiaries.
Ver. 15. Every one that is found, shall be thrust thorow] This maketh them flye for it: Quis enim vult mori? prorsus nemo. Life is sweet: and men will rather flie then dye.
Every one that is joyned unto them] Or, that is decrepid, worn out with old age: See 2 Chron. 36.17.
[Page 62]Ver. 16. Their children shall be dasht in pieces, &c.] As had been prayd and prophecyed long before, Psal. 137.9. and this was but lex talionis: See 2 Chron. 36.17. Lam. 5.11.
Their houses shall be spoyled, and their wives ravished] As those three Commandements. Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, are ranked together in the Law: so they are commonly violated together in the lawless violence of war.
Ver. 17. Behold I will stir up the Medes] together with the Persians, under the conduct of Darius and Cyrus.
Which shall not regard silver] sc. For a ransom, but shall kill all they meet, though never so rich, and able to redeem their lives, as Pro. 13.8. Jer. 41.8.
Incredibilis sanguinis aviditas in milite bacchabi [...]r.Ver. 18. Their bowes also shall dash the yong men] They shall double destroy them. O Barbaram crudelitatem!
And they shall have no pitty on the fruit of the womb] Quamvis adhuc teneri essent & fructus novelli, ripping up their mothers, as Am. 1.13. as at the Sicilian Vespers, and as in the late Parisian and Irish Massacres, which were the most prodigious horrid villan [...]es that ever the Sun saw.
Their eye shall not spare children] In the Massacre of Paris, a bloody Papist having snatcht up a little child of one of the Protestants in his arms, the poor Babe began to play with his beard,Act. & Mon. and to smile upon him. But he, more mercyless then a Tiger, stabbed it with a dagger, and so cast it all gore-blood into the River.
Ver. 19. And Babylon the glory of Kingdoms] Those four great Monarchies of the world had their times and their turns, their rise and their ruine. The Roman Empire can scarce stand on its feet of clay; and by the death of the late Emperour, no King of Romans being nominated, is like to suffer great concussions.
Shall be as when Gid overthrew Sodom] The destruction whereof was the greatest and most stupendious, that ever we read of.
Hi [...] Babylonia contermini.Ver. 20. Neither shall the Arabian pitch tent there] The Scenites or vagrant Shepherds of Arabia deserta, that oft flitted for better pasture, shall shun Babylon, as haunted with wild beasts, or rather with Dragons, and Devils in the Revelation; all this is applyed to, and shall be verified of Rome, cap. 18.
Ver. 21. But wild beasts of the Desart] Heb. Ij [...]m, Ochim, &c. These are names of wild creatures unknown to us in these parts.
And Satyrs] Or Devils in borrowed shapes, and hideous apparitions.
Ver. 22. And the wild beasts of the Islands] Heb Ijim, i. e. desolate places and far remote.
And her time is near to come] Though two hundred year hence and more, ere it commence. So Babylon is fallen, is fallen, Rev. 19.2. that is, certo, cito, penitus, surely, shortly, utterly, ‘— O mora! Christe veni.’
CHAP. XIV.
Ver. 1. FOr the Lord will have mercy upon Jacob] And therefore destroy Babylon, as chap. 13. Such is his Love to his Church, that for her sake, and in Revenge of her wrongs,Bern. he will fall foul upon her enemies. Si in Hierosolymis fiat scrutinium, quanto magis in Babylone.
And the strangers shall be joyned with them] Proselyted: especially when made partakers of the grace of the Gospel.
Ver. 2. For servants and for hand-maids] Their Converts shall be willing to lay their hands under their feet, as we say, and glad to do them any service: like as Cyprian was for Caecilius (whom be called novae vitae parentem) and Latimer for Bilney, whom he called Blessed Bilney. See Isa. 49.23.
Ver. 3. That the Lord shall give thee rest, &c.] The Church hath her Halcyons here; neither is she smitten as those are that smote her, but in measure, in the branches, [Page 63] &c. God stayeth his rough-wind, Isa. 27.8. that is, such afflictions as would shake his plants too much, or quite blow them down. Yea whether South or North-wind bloweth, all shall blow good to them, Cant. 4. ult. Blow off their unkindly blossoms: and refresh them both under and after all their sorrow, fear, and hardship.
Ver. 4. That thou shalt take up this Proverb] Or taunting speech: Carmen [...]. this exultatory and insultatory song, which upon the fall of Babylon shall be in every mans mouth.
How hath the Oppressour ceased!] q. d. This is wonderful and beyond all expectation.
The golden City] Or, Gold-thirsty City. Aurata vel auri avida.
Ver. 5. The Lord hath broken the staffe] Wherewith these Exactors cudgelled men (as so many beasts) into subjection and obedience.
And the Scepter] Or Rod of the Rulers who ruled with rigour.
Ver. 6. He that smote the people in wrath, &c.] This is the Tyrants Epitaph:Aurel. Victor. there is at their death a general joy, as was when the world was well rid of Tiberius, Caligula, Nero, Heliogabalus, &c. When Domitian dyed, the Senate decreed that his name should be razed, that all his Acts should be rescinded, and his memorial abolished quite for ever. When Caligula was cut off, his monies were all melted by the decree of the Senate▪ like as King Richard the thirds cognizance,Speed the white Bore was torn from every sign, that his memory might perish.
Ver. 7. The whole earth is at rest, and is quiet] Quievit, conticuit. All's husht, [...]. Sept. that was used to be set in an uproar by these restless Ambitionists.
They break forth into singing] By a wide opening of the lips and lungs, as the word signifieth.
Ver. 8. Yea the Fir-trees rejoyce at thee] A notable Metaphor, whereby sense and speech is attributed to sensless creatures: the trees once afraid to be felled, are now freed from that fear. This Tyrant was the terrour of things on earth, and things under earth. Hence men and trees are said to rejoyce, Hell to be in an hurry, &c.
No feller is come up against us] As was wont to do, for thy Shipping, Buildings, Warlike Engines, &c.
Ver. 9. Hell from beneath is moved for thee] Infernus ab inferendo: Shaeal from its unsatiableness, and continual craving. Here is an Ironical and Poetical representation of the King of Babylons coming into Hell, and his entertainment there; the dead Kings rising from their places for reverence, to receive him.
Even all the chief ones of the earth] Heb. The He-goats, such as lead and go before the flock; such Rhetorick as this we meet with in Lucians Dialogues. Of Laurentius Valla, that great Critick, who found fault with almost all Latine Authors, One made this Tetrastich;
From their Thrones] i. e. From their Sepulchres, saith Piscator.
Ver. 10. Art thou also become weak as we?] Interrogatio sarcastica & insultabunda. Hast thou also an Hic fitus est, or Mortuus est, set upon thy Tombstone? This if thou hadst fore-thought, thou wouldest have better behaved thy self, whilest alive: the meditation of Death would have been a death to thy passions, and an allay to thine insolencies. Virgil saith, if swarms of Bees meet in the ayr, they will sometimes fight, as it were in a set battel with great violence; But if you cast but a little dust upon them, they will be all presently quiet.
Had Nebuchadnezzar or his Successors bethought themselves of their Mortality [Page 64] and of Deaths impartiality, they would have been more moderate.
Ver. 11. Thy pomp is brought down to the grave] Ipsaque justa sepulta jacent, Funeral rites (those Dues of the Dead) are wanting to thee. This was fulfilled in Belshazzar slain at his impious Feast,These Feast-dayes were called [...] like the Roman Saturnalia. whilest he profaned the vessels of Gods house to quaff in, to the honour of Shac his drunken god, and had no doubt variety of Musick. See Jer. 51.39, 41, 47. Dan. 5.1, 30.
The worm is spread under thee, and worms cover thee] Pro li [...]eamine tinea sternitur: pro lodice vermes superimponuntur: for sheets thou hast Maggots, and for a coverled, worms: and this the rather, because whereas the Assyrian Kings, as Strabo testifieth,Lib. 16. Lib. 1. and the Babylonian Kings, as Herodotus, were wont to be Embalmed after their death, that they might keep sweet, Belshazzar was not so, ver. 19.20.
Ver. 12. How art thou fallen from Heaven, O Lucifer!] That is, not O Belzeebub (as some Ancients) but O Belshazzar rather, called Lucifer here, or the Morning-star, for his beauty and brightness: and as much wonder it was to see the Chaldaean Monarch at such an under, as to have seen Lucifer (the Suns constant companion) fallen from Heaven: He was the terrour of the world, and as he thought, superiour to Fortune: yet a sudden and dismal change befell him. In the Chariot of the Roman Triumpher, there hung up a little bell and a whip; to put him in mind he might one day be whipt as a slave; or as an offendor, lose his head. Nemo confidat minium secundis.
Ver. 13. For thou hast said in thine heart] The natural heart is a Palace of Satanical pride: it is like unto the Table of Adonibezek, at which he sat in a Chair of State, and made others, even Kings, to eat meat like dogs, under his feet, with their thumbs cut off.
Oecolamp. I will ascend into Heaven] Vide quomodo non satientur honore superbi. Ambition as the Crocodile, grows is long as it lives, and is never satisfied.
Above the stars of God] i. e. Above all the Kings of the earth, or above the Saints, Rev. 12.1. those earthly Angels.
I will sit also upon the Mount of the Congregation] I will sit upon the skirts of Gods Church: yea I will set my Throne upon Gods Throne, and take up his room. See the like madness in Pharaoh, Ezek. 29.3. that proud Prince of Tyre, Ezek. 22.28. Antiochus sirnamed [...]. Herod, Act. 12. Caligula, Chosroes, Diocletian, Antichrist, of whom and his practises One cryes out, O Lucifer out-devil'd, &c. 2 Thess. 2.4. One of the Popes Parasites Valladerius saith of Paul the fifth, that he was a God, lived familiarly with the Godhead, heard Predestination it self whispering to him, had a place to sit in Council with the most blessed Trinity, &c.
In the sides of the North] In Mount Moriah, where the Temple stood.
Ver. 14. I will ascend above the height of the clouds] Vt verbo dicam, ero summa & sacra majestas.
Ver. 15. Yet thou shalt be brought down to Hell] To the counterpoint of thy haughtiest conceits, ad infimam Erebi sedem. So a merry fellow said that Xerxes, that great Warrior who took upon him to controul the Sea, was now mending old shoos under a shop-board in Hell.
Adagium Homer. cum. To the sides of the pit] i. e. Of the infernal Lake: a Tartesso in Tartarum detrusus; from the sides of the North, ver. 13. whether thou hadst pierked thy self, ad latera luci, to the sides of the pit, and to an odd corner of the burying place. This was a foul fall,Rev. Hist. Pontif. 195. and worse then that of Hermannus Ferrariensis, who having been canonized for a Saint, was thirty years after unburied, and burnt for an Heretick by Pope Boniface the eight: or that of Thomas Becket, of whom, fourty eight years after he had been Sainted,Dan. Hist. Fol. 99. it was disputed among the Doctors of Paris, whether he were damned or saved?
Ver. 16. They that see thee shall narrowly look upon thee] Shall look wishly upon thee, as scarce believing their own eyes, for the strangeness of the thing.
Is this the man that made the earth to tremble?] The earth to quake, and mens hearts to ake? yea sure; this is very He. At one end of the Library at Dublin was a [Page 65] Globe, at the other a Sceleton, to shew (saith mine Author) that though a man be Lord of all the world, yet he must dye, nullus (que) fiet, qui omnia esse affectabat.
Ver. 17. That made the world as a Wilderness] Nero the Tyrant came into the world an Agrippa, or born with his feet forward; and turned the world upside down ere he went out of it: so that the Senate at last proclaimed him a publick enemy to mankind, and condemned him to be drawn through the City, and whipped to death.
That opened not the house of his prisoners] Or, that did not lose his prisoners homewards, but kept them in durance with prisoners pittance, Lam. 3.34.
Ver. 18. All the Kings of the Nations] i. e. Very many of them have their stately Pyramides, Tombs, Mausolaean Monuments erected, as amongst us at Westminster Henry the sevenths Chappel is a curious and costly piece.
Ver. 19. But thou art cast out of thy grave] i. e. Cast out,Insepultâ sepulturâ turpiss [...]me abiectus es. [...]cult. and kept from thy grave. This befell Baltasar upon the surprizal of the City, Dan. 5 30. And the like also befell Alexander the Great dying at the same City: and our Will. Conqueror, who having utterly sackt the City of Mants in France, and in the destruction thereof got his own, dyed shortly after at Rouen, Dan. Hist. 42. 50. where his corpse lay three dayes unburied, his interment being hindered by one that claimed the ground to be his.
Like an abominable branch] The matter is here set forth by three notable similitudes, such as this Prophet is full of.
Ver. 20. Thou shalt not be joyned to them in burial] i. e. To thy Compeers, thy fellow Kings in Funeral-state and pomp. Christians have an honest care [...], with whom they be buried, and where they are laid when dead, that as they lived together and loved together, so in their death they may not be divided, 2 Sam. 1.23.
Because thou hast destroyed thy land] Tyrannized over thine own Subjects also.The Septuagint read it my land, and my people. So did Saul, Manass [...]h, Herod (who butchered about Bethlehem 14000. Infants, as some affirm, and his own son among the rest) Tyberius that Tyger, Nero that Lion, Commodus, who was (saith Orosius) cunctis incommodus, Charls 9 of France, &c.
The seed of evil-doers shall never be renowned] The house of the wicked shall be ouerthrown: but the Tabernacle of the upright shall flourish, Prov. 14.11. See the Note there: & notanto hoc parentes, & à sceleribus se abstinento: ni sibi velint parcere, ut posteritati parcant.
Ver. 21. Prepare another slaughter for his children] For Baltsars posterity. This is Gods charge to the Medes and Persians. See on ver. 20.
Ver. 22. For I will rise up against him] And therefore it is to no purpose for them to rise up to possess the Land, and to fill the face of the world with Cities, as ver. 21. I will overturn, overturn, overturn, &c. Ezek. 21.27. and who shall gain-stand it?
Ver. 23. I will also make it a possession for the Bittern] Which is a kind of water-fowl that maketh a hideous noise.
And I will sweep it with the besom of destruction] Scopa vastatrice verram cam, Scopis [...] en purgatoriis sed perditoriis▪ R. David in Rad [...]c. [...]. Mercer. in Pagnin Thesaur. Vatab. I will not brush them for Ornament, but sweep them, or rather scrub them to their ruine by my Persian Praedones whom I will set upon them. And here the Jewish Rabbins acknowledge that they came to understand this Text by hearing an Arabian woman mention a broom or a besom in her Language, to her maid. Apollos a learned Teacher may yet learn of a Tent-maker.
Ver. 24. The Lord of Hosts hath sworn] If he had but said it only, it had been sure enough (for he cannot lye, he cannot denye himself) but when he sweareth any thing we may build upon it, especially since he is Lord of Hosts. He can do more then he will, but whatsoever He willeth shall undoubtedly be done: for what should hinder? Juravit Jehovah, is the best assurance.
Ver. 25. That I will break the Assyrian in my Land] Or, as in breaking the Assyrian in my Land: for here, saith Junius, the overthrow of the Assyrian Monarchy, which should shortly be, is given for a sign of the overthrow of the Babylonian.
Ver. 26. This is the purpose that is purposed] Heb. The Council that is consulted. Now there are many devices in the heart of man, but (when all's done) the Counsel of the Lord, that shall stand, Prov. 19.21.
Ver. 27. For the Lord of Hosts hath purposed, and who shall disannul it?] Emphasin habet interrogatio. An excellent and unanswerable way of arguing from the irresistible [Page 66] Will, and Almighty power of God: the like whereof is used by a certain Persian in Herodotus, In Calliope. in most Elegant expressions, as Junius here noteth.
Ver. 28. In the year that King Ahaz dyed] A very good worlds riddance: When Tiberius the Tyrant died, some of the people offered sacrifice for joy: others in detestation of him cryed out Tiberium in Tiberim, Let Tiberius be thrown into Tiber: Think the like of Ahaz, that stigmatical Belialist. Howbeit, as bad as he was, the Philistins hearing of his death, hoped to find some advantage thereby against the Jews, who are therefore here encouraged.
Ver. 29. Rejoyce not thou whole Palestine] That is, the Philistins, quos Judaei animis armis (que) sibi infestissimos habuere. These were as bad Neighbours to the Jews as the Dunk [...]rkers now are to us. Ʋzziah had subdued them, 2 Chron. 26.6. but Ahaz had been much damnified and despoiled by them, 2 Chron. 28.18▪ and in the beginning of Hezekiahs Raign, they thought to have over-run all the Countrey. Here therefore Gods decree concerning them is published, for the comfort of his poor people, and it is this: Philistaeis non jubilandum sed ejulandum. Philistins must not be over joyed but rather weep and howl for the miseries that are coming upon them.
Because the Rod of him that smote thee is broken] Because Ʋzziah is dead, and Ahaz hath had ill success against you through his own sinfulness, and sluggishness: do not you thereupon take boldness to set up your crest, and think all's your own.
For out of the Serpents root] Out of Ʋzziah's issue.
Shall come forth a Cockatrice] or Basilisk, which is said to kill with his looks only: and hereby is meant Hezekiah, as also by the fiery flying Serpent: for thus he is called both for his fierceness and for his swiftness, two very commendable properties of a Commander. J. Caesar was in omnia praeceps, very fierce, and withal notable nimble, witness his Veni, Vidi, Vici, I no sooner came, but overcame. The Hebrews from this text have a Proverb,Deradice colubri egredietur regulus. i e. Afflictissimi, inter pauperes praecipui ac primi, atque adeò tolerandis Calamitatibus nati. Quis globu [...] ó cives, caligine volvitur [...]tra? Hostis adest. Virg. Out of the Serpents root shall come forth a Cockatrice, i. e. One woe is past, but behold a worse at hand.
Ver. 30. And the first-born of the poor shall feed] i. e. Gods poor people shall: who though never so poor (as they were at a very low ebb under Ahaz) were Gods first-born, and, in that respect, higher then the Kings of the earth, Psal. 89.27.
And I will kill thy root] See Zeph. 2.4. with the Note.
Ver. 31. Howle O gate] Philistines are elsewhere taxed for flashy and foolish mirth, Judg. 16. 2 Sam. 1. Here they are told they have more cause to fear then stear, to sigh then sing, to bowle then hollow.
From the North a smoke] i. e. Hezekiah's army raising a dust, and setting all in a combustion.
Ver. 32. That the Lord hath founded Zion] Not Hezekiah but Jehovah hath done it.
CHAP. XV.
Ver. 1. THe burthen of Moab] A burthen, saith Hierom, ever betokeneth sad things to follow; A vision doth joyfull; at last howsoever. The Chaldee paraphraseth thus. The burthen of a cup of cursing for Moab to drink off. Moab was the brat of an incestuous birth, as his name also (De Patre) declareth. There is now no such nation, their very name is rooted out, ever since they were destroyed, first by Salmaneser, as is here fore-threatened; and then by Nebucadnezzar, as Jer. 48. (where we meet with many like passages as here) so that they live but by fame only, as they are mentioned in holy Scripture, but never for any good. Their destruction is foretold for a comfort to the poor afflicted Jews, to whom they were near-allyed, but very ill-affected.
[...]iscat. Because in the night] nocte intempestâ: the night is dark and dreadful: or in the night▪ i. e. subitò, derepentè, praeter opinionem, suddenly, unexpectedly. These Moabites dwelt in a fruitful countrey (near to those five Cities of the Plain) and giving themselves up to loose and luxurious living, saith Hierom, they worshipped Chemosh or Bacchus: as they had been incestuously begotten by Lot in his drink, so they proved [Page 67] accordingly. Ebrius te Pater genuit, said One to a desperate drunkard. Some think they are threatened with wasting in the night, in allusion to that dismal night-work, and that deed of darkness, the begetting of their father and founder Moab, Gen. 19. Whence other nations were wont to reproach the Moabites, as children of the night, saith Hierom.
Ver. 2. He is gone up to Baiith and to Dibon] two chief places of their Idolatrous service, whereunto they ran in their distress, but all in vain. The like at this day do the Papists to their Ladies of Loretto, Sichem, &c. and the Turks to their Mahomet at Mecha (scituate in the same countrey, as once Moab, and perhaps in the same place with one of these Idol-temples) by troops and Caravans: but they do worse then lose their devotion.
To weep] and to pray too, chap. 16.12. but to no good purpose, for want of a right object, principle, motive, end. So afterwards the Romans, in a like exigent, cum conjugibus ac liberis jussi sunt à Senatu supplicatum ire, pacemque exposcere Deum, Li [...]. lib. 3. omnia delubra implent, &c. they were by the Senate commanded to go with they wives and children into the temples of their gods, and there to pray, make their peace, and to seek for ayd.
Moab shall houle over Nebo and over Medeba] Cities surprized and sacked by the enemy. But this chapter is so much the more obscure to us, because the Cities here mentioned are long since destroyed: and the Scripture setteth not forth the manner of their site or downfal.
On all their heads shall be baldness, and every beard cut off] This was commonly done in those Eastern parts, in times and in token of lamentation, Job 1.20. Ezra. 9.3. Ezek. 7.18. Alexander mourning for the death of his friend Ephestion, not only tore off his own hair, but clipped his horses and mules hair: yea he plucked down also the battlements of the walls of the City, as Plutarch writeth.In vita Pelopidae. Pudeat nos lathrymis delicta non abstergere, & spiritualia damna non deplorare, saith Oecolampadius: What a shame is it then for us Christians not to weep over our sins, and to bewail our spirituall wounds and wants?
Ver. 3. In their streets they shall gird themselves with sackcloth] Saccum & cilicium non curat Deus: God careth not for these externals, where there is not an heart sprinkled with the blood of his son. The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind? Prov. 21.27.
On the tops of their houses] thence, as it were, to require help from heaven.
Weeping abundantly] Heb. descending with weeping, Miseros ergo Papicolas, qui & ip [...]i cum fletu ad divos divasque suas ascendunt, cum ululatu descendunt. Scultet. like as with weeping they ascended: they get nothing of their Gods, though they cryed to them. But He that goeth to the true God with an honest heart and lawful petitions, is sure to speed: See Isa. 45.19.
Ver. 4. And Heshbon shall cry, and Elealeh] See on ver. 2.
The armed souldiers of Moab shall cry out] as being faint-hearted and unwilling to fight, because to no purpose.
His life shall be grievous to him] Heb. his soul shall be ill-affected to him, or, for himself: that is, say some, all his care shall be for himself: let others shift as they can.
Ver. 5. My heart shall cry out for Moab] Let others do as they will,Heu quam d [...] leo corde toto. Oecol. saith the Prophet here, I can do no less then bewail the wofull condition of Moab, bad though they be.
His fugitives shall flee unto Zoar] Whither once their father Lot fled for refuge; but it was too hot to hold him. Or, His fugitives shall cry to Zoar.
An heifer of three years old] Which being in her prime loweth aloud, coelum mugitibus implens: so shall these fugitives set up their Note clamore fragos [...] boantes, as they pass thorough the countreys, they shall even break or rend themselves with crying.
Ver. 6. For the waters of Nimrim shall be desolate] What these waters of Nimrim were, it doth not appear. Hierom saith that Nimrim is a Town near the dead Sea, [Page 68] where the waters are salt, and the countrey about it barren: so should the Land of Moab now be forlorn and fruitless.
Ver. 7. Therefore the abundance they have gotten] Here the Prophet seemeth to tax the covetousness of the Moabites, qui coacervandis thesauris operam dederint, who made it their work, to hoard and heap up riches.
And that which they have laid up] Heb. their visitation, that is their treasures which they often looked upon.
Shall they carry away to the brook of the willows] The Moabites shall cast it into the water; as hoping there to find it again, when the enemy was gone: Or, shall they (the Assyrians) carry away to the valley of the Arabians, who were their confederates, and for such good offices spared (as Herodotus saith Lib. 3.) that, that they might keep and convey home for them, the spoils they had taken from other nations.
Piscat.Ver. 8. For the cry is gone round about, &c.] When the Prophet thus describeth the mourning of the Moabites as excessive, and as a fruit of their unbelief, we must learn to moderate our mourning for outward losses and crosses; and that out of hope of Gods mercy promised to his penitent suppliants.
The howling thereof unto Eglaim] See on ver. 2.
Ver. 9. For the waters of Dimon shall be full of blood] Non tingentur solum, sed etiam inundabunt: and the bloody enemy shall haply be heard to cry out, as once Hannibal did when he saw a pit full of mans blood, O formosum spectaculum! O brave sight! The very name Dimon signifieth bloody: so called, as some think, on this occasion, instead of Dibon the old name, ver. 2.
Additamenta plegarum. Haymo. I will bring more upon Dimon, Lions upon him that escapeth of Moab] Heb. I will put additions upon Dimon, i. e. additions of evils. viz. Lions, and other like fierce and cruel creatures, which shall prey upon the Moabites there, Chap. 35.9. 2 King. 17.25. Some say by Lion is here meant Nebuchadnezzar, Jer. 4.7. fitly compared to a Lion for his strength and swiftness. Certain it is that God hath in store plenty of plagues for evil-doers: and if they escape one mischief, they shall fall into another: their preservation is but a reservation except they repent.
CHAP. XVI.
Ver. 1. SEnd ye the Lamb] For prevention of those Lions, Chap. 15.9. submit to Hezekiah your right Liege-Lord:2 Sam. 8.2. with 2 King. 3.4. a Lamb, i.e. your appointed number of tribute-Lambs, in token of homage: But especially make your peace with God the Ruler of the whole World, 1 Chron. 29.12. by paying him homage and fealty; that there may be a lengthening of your tranquillity.
Strabo lib. 16. From Selo in the wilderness] otherwise called Petra (because beset with rocks) whence the countrey it stood in was called Arabia Petraea. Some make it the head-City of Moab, others of Edom; a place it seemeth it was full of cattle, and by King Amaziah who took it, called Jok [...]eel, 2 King. 14.7.
Alioqui fiet. Jun.Ver. 2. For it shall be that as a wandring bird, &c.] Or, Otherwise it shall be that as, &c. i. e. except ye do as I have advised you, ver. 1. a double mischief shall befal you: 1 dissipation, as a wandring bird, &c. 2 deportation, at the foords of Arnon, where ye shall be carried captive.
As a wandring bird] See Prov. 27.8. with the Note.
Ver. 3. Take counsel, execute judgment] Or, make a decree, or deal equally and uprightly: shew the like kindness to Abrahams posterity as he once did to your proginitour Lot whom he rescued; or as Lot did to the Angels whom, as strangers, he entertained; fac, inquam, quod suggero, dum subdo.
Make thy shadow as the night in the midst of noonday] i. e. Shelter and shade my persecuted people, este illis securum perfugium, & jucundum refrigerium, protect them, refresh them, do all k [...]nd offices for them, which your fathers did not, but the contrary, Deut. 23.3, 4.
Ver. 4. Let mine out-casts] who are dear to me, Jer. 30.17. though I may seem to have cast off the care of them. Out easts they may be: but not castawayes. See chap. 52.5, 6. persecuted, but not forsaken, 2 Cor. 4.9. Bowels of mercy must be [Page 69] put on toward godly Exiles especially, who are Dei [...], and should therefore be dear to us.
For the extortioner is at an end] Heb. Emunctor, the Milker, or Squeezer, or W [...]inger out, Prov. 30.33. so the Assyrian Tyrant is called: as also Vastator & Proculcator, the spoiler or plunderer, and Conculcator, the Oppressour or Treader down, is consumed out of the Land: and it shall not be long ere I fetch home my banished: be content therefore to harbour them awhile: herein thou shalt do thy self no disservice at all.
Ver. 5. For in mercy (or piety) shall the throne be established] Hezekiah's throne shall, (but especially Christs) from whom ye may once have occasion to borrow that mercy which now you are called upon to lend to those outcasts of Israel.
And he shall set upon it] i. e. He shall make it his business to relieve and right his people.
And seeking judgment] Making inquisition after wrongs of such as dare not complain. The Grand Signior, they say, shew himself on purpose weekly abroad, for the receiving the poors petitions, and punishing the Grandees of his Court by whom they are oppressed: whence also he stileth himself Awlem Penawh, i. e. the worlds Refuge.
And hastening justice] Dispatching and dispeeding causes.
Ver. 6. We have heard of the pride of Moab] His harsh and haughty carriage toward Gods poor people, though he were advised the contrary, ver. 1.3, 4. Good counsel is but cast away upon a proud person. Now, the Moabites were as much noted then for their pride as now the Spaniards are. And their pride appeared by their braggs and threats. But
His lyes shall not be so] Or, his indignation is more then his strength, as Hierom rendreth it. His boastings and blusters shall come to nothing: his pride shall be his bane and break-neck.
Ver. 7. Therefore shall Moab houle for Moab] One Moabite to another, or each within himself, ut solent desperantes.
For the foundations of Kirharesheth] Which shall be utterly rased and harased. Kirhareseth is interpreted the city of brick walls (as was Babylon) or rather the city of the Sun (as Bethshemesh and Heliopolis) because there the Sun was in a special manner worshipped.
Shall ye mourn] Or roar, or mutter, or muse.
Ver. 8. For the fields of Heshbon langu [...]sh] as being decayed and destroyed: hence so great mourning in Moab. Their father and founder was begotten in wine: and themselves were likely great wine-bibbers. Historians say that some of their Cities were built by Ba [...]chus. Fitly therefore are these drunken Moabites bereft of their vines: as those gluttonous Sodomites were of their victuals, Gen. 14.11. The Drunkards motto is Take away my liquour, and take away my life.
The Lords of the heathen have broken down the principal plants therereof] The great Turk causeth all the vines to be cut down wherever he cometh, as hearing out of the Alchoran, that in every grape there dwelleth a devil.
Ver. 9. Therefore I will bewail with the weeping] Defleo fletum (Paronomasia) that is, the misery of Jazer. Or, I will with weeping bewail Jazer, and the vine of Sibmah.
For the shouting for thy summer-fruits] i.e. Thy joy and jollity over thy summer-fruits, and over thine harvest, expressed by songs and shouts, do now fail and cease.
Ver. 10. And gladness is taken away] Laetitia, i. e. quicquid laetificum erat, all matter of mirth is removed. Heb. gathered up, or gathered in; as your harvest also is to your hand by the enemy.
Ver. 11. Wherefore my bowels shall sound like an harp for Moab] The elect of God holy and beloved, have bowels of mercy, Ego ex intimi [...] visceribu [...] meis conturba [...]m. Jun. tenderness and kindness toward their very enemies also, Colos. 3.12. whom they do oft pitty more, then they pitty themselves, as Habakkuk did the Chaldeans calamity, Chap. 3.16. and as Daniel did Nebuchadnezzars downfal, Dan. 4.19. Sicut cithara plectro tacta dat sonitum in funere funereum; As they have mournful musick at funerals, Jer. 9.17, 20. Mat. 9 23. or as the strings of a Shaulm sound heavily, so do my heart-strings, for miserable Moab. [Page 70] In an harp, if one string be touched, all the rest sound: so it should be with us, in regard of fellow-feeling: We should feel others hard cords thorough our soft beds.
Ver. 12. That Moah is weary on the high place] tired out in his superstitious services, by all which he is not a button the better: but a great deal the worse.
But he shall not prevail] This is every wicked mans case and curse: for we know that God heareth not sinners. Joh. 9 31. He will never accept of a good motion from a bad mouth, Isa. 1. The very heathen could say ‘ [...].’
Ver. 13. This is the word that the Lord hath spoken] And is therefore sure and certain: for the word of the Lord cannot be broken, Joh. 10.35.
Since that time] i. e. Since Balaam hired by Balac (say the Hebrews) cursed not the Israelites as he would have done, but the Moabites, as he was made to do. Ex tunc.
Ver. 14. Within three years] In which time the sins of the Moabites shall be full, and themselves ripe and ready for vengeance. Three years hence therefore, sc. in the fourth year of King Hezekiah: for then came up Salm inezer against Samaria, and tis probable, that in his march thither he invaded and subdued these Moabites, that he might leave all safe behind him. An hundred years after which, or more, Nebuchadnezzar utterly ruined them, according to Jer. 48.
As the years of an hireling] i. e. praecisè, nec citius nec tardius, three years precisely. This time Moab had to make his peace in: but he minded nothing less, and therefore deservedly perished. So, alas, shall all such infallibly as repent not within their three years space, which perhaps may not be three moneths, or three dayes, saith Oecolampadius, I may add, three minutes: and yet ex hoc momento pendet aeternitas, upon this short inch of time dependeth eternity. Up therefore and be doing: Stat sua cuique dies, &c.
CHAP. XVII.
Ver. 1. THe burden of Damascus] See chap. 13.1.
Of Damascus] That is, of the Kingdom of Syria, the head City wherof was Damascus: and it was destroyed by Salmaneser, five or six years after this burdenous Prophecy: the like whereunto see chap. 49.23. Am. 1.2. Zech. 9.1. It had been taken before by Tiglath-pileser, 2 King. 1. and hath been rebuilded since, Act. 9.2. 2 Cor. 11.32. being at this day a noble City of the East, civitas laetitiae & landabilis, as Jeremy calleth it, Chap. 49.
And it shall be a ruinous heap] It was so till re-edified, and inhabited by a new people.
Ver. 2. The cities of Aroer are forsaken] i. e. The countrey beyond Jordan, Deut. 2.36. is desolated, and depopulated; the Gadites and the Reubenites being also together with the Syrians, carried captive by Tiglath-pileser, 1 Chron. 5.26.
Ver. 3. The fortress also shall cease from Ephraim] Heb. shall sabbatiz [...], or rest. Ephraim or the ten tribes had joyned with Syria in a confederacy against Judah: they justly therefore partake with them in their punishment.
Shall be as the glory of the children of Israel] Poor glory now: but so their low condition is called Ironically, and by way of contempt, saith Oecolamp.
Ver. 4. The glory of Jacob shall be made thin] Their multitudes wherein they gloried shall be greatly impaired.
And the fatness] He shall be cast into a deadly consumption. Now the consumption of a Kingdom is poverty, and the death of it is loss of authority, (saith Scultetus) wickedness being the root of its wretchedness, like as the causes of diseases are in the body it self.
Ver. 5. And it shall be as when the harvest man] Their utter captivity is set forth by three lively Similitudes, for better assurance, a very small remnant only left in the Land. This by some Ancients is alledged to shew how few shall be saved: surely [Page 71] not one of ten thousand, said Simeon. And before him Chrysostom, How many think you, shall be saved in this City of Antioch? Hom. 4. ad Pop. Antioch. Though there be so many thousands of you, yet there cannot be found an hundred that shall enter into Gods Kingdom: and I doubt much of those too, &c.
In the valley of Rephaim] which was nigh to Jerusalem, Jun. Josh. 15.8. nam simili tudine populari propheta ulitur.
Ver. 6. Ye [...] glea [...]ing grapes, &c.] See on ver. 5.
Ver. 7. At that day shall a man look to his Maker] The Elect among the Isralites shall do so, having been whipt home as before. There is an Elegancy in the original (as there are many in this Prophet) that cannot be Englished. Here also, and in the next Verse, we have a description of true Repentance, the right fruit of Afflicton sanctified. Penitency and Punishment are words of one derivation.
Ver. 8. And he shall not look to the Altars] As, having looked before to his Maker with a single eye, with an eye of Adamant that will turn only to one point. See on Hos. 14.8
Ver 9. Which they left for the children of Israel] Which the enemy left, by a sweet providence of God; the like whereto see on Zech. 7.14.
Ver. 10. Because thou hast forgotten the God of thy salvation] Thou hast disloyally departed from him, as a Wife doth from her Husband: though he were both able and ready to have saved thee.
Therefore shalt thou plant pleasant plants] But all to no purpose. Hoc patres familias pro regula habeant oeconomica: There is a curse upon the wicked, though never so industrious: all will not do, God cannot abide to be forgotten.
And shalt set it with strange slips] i. e. Rare and excellent ones:Exotica fere non nisi preciosa afferuntur. Jun. but for the enemies use, as ver. 11. Deut. 28.29.
Ver. 11. In the day thou shalt make thy plant to grow] So Prov. 22.8. he that soweth inquity shall reap vanity: and the more serious and sedulous he is at it, the worse shall it be with him, Gal. 6.8.
But thy harvest shall be an heap] This is a Proverb among the Jews, to signifie labour in vain.
In the day of grief and desperate sorrow] Heb. aegrae, sc. plagae: for grapes ye shall gather thorns, for figs thistles.
Ver. 12. Wo to the multitude of many people] Met to make up Sennacheribs Army.Mihi hoc loco admirantis vi etur. Oecolamp. Or, O the multitude, &c. The Prophet wondereth, as it were, at the huge multitude of the enemies, and their horrible noise.
Like the rushing of many waters] Ob impetum & fremitum.
Ver. 13. The Nations shall rush] Or, rustle. The Assyrians did so, when they brake in, chap. 36.1.—20.
But God shall rebuke them] i. e. Chide them, smite them, and so set it on, as none shall be able to take it off
And they shall flee far off] Heb. he shall flee, viz. Sennacherib, who frighted with the slaughter of his Souldiers by the Angel, shall flee his utmost.
Ver. 14. And behold at even-tide trouble] Or, terrour, sc. within Jerusalem besieged by Sennacheribs forces. But this mourning lasted but till morning. The time of affl [...]ction is ordinarily short; a day, or a night; a piece of a night, as here: a moment, Isa. 54.8. a small moment, ver. 7. Or if longer, yet 1. there are some breathing-whiles betwixt. 2. There's much good got by it. 3. Tis nothing to Eternity.
Before morning he is not] He and his forces are all gone. The wicked (saith Oecolampadius here) at the even-tide of their death have an hard tug of it: and in the morning of the Resurrection they are not, or could wish they were not.
This is the portion of them that spoyl us] Epiphonema ad populum Dei. He closeth up his discourse with a word of comfort to all Gods people: for whose sake also it is that all this is said against Assyria, Syria and other forraign States, enemies to the Church.
CHAP. XVIII.
Ver. 1. WO to the Land] To Ethiopia described here. 1. By the shady Mountains wherewith it is surrounded.Strabo. 2. By the Rivers wherewith it is watered.
Which is beyond the Rivers of Ethiopia] Or, which is along by the Rivers, even Ethiopia, which also may be said to be beyond the Rivers, i. e. beyond the seven streams of Nilus, in respect of Jerusalem.
Ver. 2. That sendeth Embassadors by the sea] Heralds to defie the Assyrian, and to bid him battle, to their own ruin.
Junceae fiscella picatae. Vide Plin. lib. 6. cap. 22. Even in the vessels of bul-rushes] Or, in paper barks-well pitched. These were much in use among the Ethiopians and Egyptians, both for expedition, and also for safety against Rocks, shallows and falls of Rivers.
Go ye swift messengers] Tirhaka's words to his Heralds. See 2 King. 19.9.
To a Nation scattered and peeled] i. e. To the Assyrians, whose great Forces are at this time scattered up and down in several Countreys; and therefore with more ease and safety to be set upon. Thus the Ethiopian pleaseth himself in the conceit of an easie Conquest, but was quickly confuted; the Jews who trusted unto him were disappointed, and Sennacherib more enraged against Jerusalem.
To a people terrible] The mauls of mankind; but I shall chastise them. Thus he triumpheth before the victory, having already devoured Assyria in his hopes.
A Nation meted out, and trodden down] Or rather, meting out, and treading down, or shortly to be meted out to corculcation or destruction.
Whose Land the Rivers have spoiled] Or, the floods (inundations of enemies) shall spoil; Or, whose Land the Rivers (1. the Ethiopians who live by the Rivers, ver. 1.) do despise: For this Chapter is not more short then dark: and diversly rendred and sensed.
Ver. 3. All the Inhabitants of the world— see ye] Or, ye shall see when he lifteth up a banner on the Mountains, and when he bloweth a Trumpet, ye shall hear, i. e. ye shall shortly see the Assyrians returning from the Conquest of the Ethiopian, with glory and great joy. But what will the Lord do the while?
Ver. 4. I will take my rest, I will consider] He will sit and bethink himself as it were, how he may best bestow his poor people: The Assyrian shall go on with his great design for a while, and none shall interrupt him: but the Church mean-while shall not be unprovided for.
Like a clear heat upon herbs] Or, after-rain, which makes herbs and plants suddenly to sprout and shoot up a main. God will not only look upon his people, but refresh them in troubles.
Ver. 5. For afore the Harvest] Or, Vintage.
When the bud is perfect, &c.] When the Assyrian, fleshed with his former Victory, maketh full account that all is his own, God shall make his hopes to hop headless, He shall slaughter his Forces, as ver. 6. branches and sprigs, great and small.
Ver. 6. They shall be left together] They, that is, the Assyrians slain by the Angel, as Psalm 79.2. Chap. 37.37.
The fowls shall summer upon them] Both birds and beasts of prey shall have enough to feed upon the whole year about.
Ver. 7 In that time] When the Assyrians are thus slain.
Shall the present be brought] sc. By the Jews, who shall consecrate a considerable part of the spoils of the Assyrians, according to Numb. 31.28, 47, 50, 54. Thankfulness for publike deliverances is still due to the most High: Bring presents unto him that ought to be feared, Psalm. 76.11.
CHAP. XIX.
Ver. 1. THe burden of Egypt] See chap. 13.1.
Behold the Lord rideth] Heb. riding: sc. as a Judge, or General of an Army.
Ʋpon a swift cloud] i. e. Speedily, suddenly, and irresistibly: Clouds are rarely seen in Egypt where it raineth not, but Ezek. 30.18. we read of a Cloud that should cover Egypt. By swift cloud here some understand the Virgin Mary, others our Saviours body, or humane nature. And they further tell us that assoon as the child Jesus was brought into Egypt, down fell all the Idols there,Hist. Scholast. as Dagon did before the Ark. This they ground upon the following words.
And the Idols of Egypt shall be moved at his presence] Whereby I conceive is only meant that rheir gods should not be able to help them, and should therefore lose their Authority, be discredited and decryed.
And the heart of Egypt shall melt] As it did first when Sennacherib, and then when Nebuchadnezzar came against it.
Ver. 2. And I will set the Egyptians against the Egyptians] Commiscebo Egyptios inter sc. I will embroil them in a civil War. This fell out, saith Junius, Herod. lib. 2. Diod. Sic. l. 1. under King Psammeticus after the death of Sethon, about the end of Hezekiahs Raign, or the beginning of Manasseh's, whilest Isaiah was yet alive.
And Kingdom against Kingdom] Or, Rectory against Rectory; for as here in the Heptarchy, so there the Land was divided into many Provinces or Jurisdictions, even 66. saith Ortelius.
Ver. 3. And the spirit of Egypt shall fail] Fail and falter; their wits shall not serve them, but be drained and emptied, as the Hebrew word here signifieth. By spirit here understand their Wisdom, Learning and Sharpness, for the which they were famous among, and frequented by other Nations. Moses was skilled in their Learning, Acts 7.23. Pythagoras, Plato, Solon, Anaxagoras, and other Philosophers gat much by them. Mercurius Trismegist saith of Egypt, that it was the Image of Heaven, Aug. de C. D. lib. 8. cap. 14. and the Temple of the whole world. By spirit here, some understand their familiar spirits. See Levit. 19.31.
And they shall seek to the Idols] Whereof they had great store (so that they were derided by other Idolaters) but their chief Deity was Latona, saith Herodotus.
And to the charmers] Who have their name in Hebrew from their low or slow speaking.
Ver. 4. And the Egyptians will I give over] Heb. shut up, sc. as fishes in a pond.
Into the hand of a cruel Lord] Heb. Lords, Herodot. viz. those twelve Tyrants that raigned after Sethon, and were put down by Psammetichus one of their own number, who afterwards raigned alone, and with rigour.
And a fierce King] viz. Psammetichus, the Father of that Pharaoh Necho, who slew Josiah, 2 King. 23.29. This fierce King raigned fifty four years: and by his harshness caused 200000. of his men of War to leave him, and to go into Ethiopia.
Ver. 5. And the waters shall fail from the sea] i. e. Their Sea-traffick shall be taken from them, to their very great loss. Historians testifie, that by frequent Navigation out of the Bay of Arabia into India and Trogloditice, the revenue of Egypt was so encreased, that Auletes the father of Cleopatra received thence yearly twelve thousand and five hundred Talents.
And the River shall be wasted and dryed up] i. e. The River Nilus, which watereth Egypt and maketh it fruitful: See Deut. 11.9, 10. Ezek. 29.3, 9.
Ver. 6. And they shall turn the Rivers far away] The Assyrians shall: or some of their own fond and vain glorious Princes shall drain the River Nilus at several passages and in several places, to the impairing of the River,Herodot. l. 2. and the impeaching of the State.
[Page 74] The reeds and flags shall wither] These were of great use there: for of flags they made their barks and boats,Plin. lib. 13. cap. 11. matts also, wheels, baskets, &c. of reeds they made their Sails, ropes, paper, and a kind of juyce serving them for food, &c. As therefore the Palm-tree is to the Indians a Cornu-copia, yielding sundry commodities, so are Reeds and Flags to the Egyptians.
Ver. 7. The paper-reeds by the brooks] i. e. By the streams of Nilus: for where this River arriveth not, is nothing but a whitish sand bearing no grass, but two little weeds called Suhit and Gazul, which burnt to ashes maketh the finest Chrystal-glasses.
And every thing sown by the brooks] As far as Nilus ouer-floweth, is a black mould, so fruitful as they do but throw in the seed, and have four rich Harvests in less then four moneths.
Ver. 8. The Fishers also shall mourn] Because their Trade decayeth, or they take pains to no purpose, ver. 10.
Ver. 9. They that work in fine flax—shall be confounded] sc. For want of materials; such as were wont to be sown by the brooks, ver. 7. See 1 King. 10.28. Prov. 7.16. Ezek. 27.7. Plin. lib. 9. cap. 1.
They that weave net-works] Or, rather white-works, that is, white garments made of the fine-flax of Egypt. These were much worn by Nobles, Esth. 8.16. Dan. 7.9. Whence also in Hebrew they have their name. 1 King. 21.8. Neh. 2.16. Eccl. 10.17, &c.
[...] Albi seu candidati.Ver. 10. And they shall be broken in the purposes thereof] Heb. In the foundations, as Psal. 21.3. Purposes are the foundation of Practices: but are oft disappointed.
Berecha. And ponds for fish] Heb. ponds of fowl, stagna voluptaria (Tremellius) standing pools of desire. In Hebrew, the word used elswhere for a pond or fish-pool, signifieth a blessing also.
Ver. 11. Surely the Princes of Zoan are fools] Otherwise they would never have so ill-advised their King, so to drain the River for his pleasure, to the publick detriment. Zoan was an ancient City in Egypt, Numb. 13.22. The Septuagint and Vulgar versions call it Tanis. Here it was that Moses did all his Wonders, Psalm, 78.12. Exod. 7.8, 9. Here Pharaohs Princes took counsel, but not of God, and covered with a covering, but not of his Spirit, that they might add sin to sin, Chap. 30.1.
The counsel of the wise Counsellours is become brutish] Such as was that of Machiavel the Florentine Secretary,De principe pag. 185. who proposeth Cesar Borgia (notwithstanding all his villanies) as the only Example for a Prince to imitate.
How say ye unto Pharaoh?] How can ye for shame say so of your selves. Or quomodo dictatis Pharaoni? How can ye dictate or put such words as these into your Kings mouth? What gross flattery is this?
Herod. lib 2. [...] Luclan. Plato in Timaeo. I am the son of the wise] Or, a son of wise ones: as if Wisdom were proper to you, and hereditary. The Egyptians cracked much of their wisdom, yet more of their Antiquity, as if they were long before other people, yea before the Moon (as the Arcadians also boasted) and that their Philosophy was very ancient.
Ver. 12. Where are they? where are thy wise men?] q. d. Vile latens virtus: if they have that wisdom they pretend to, let them predict thy calamities, and help to prevent them. Mihi hominum prudentia similis videtur talparum labori non sine dexteritate sub terra fodientium, Gasp. Ens. sed ad lumen solis coecutienttium. The worlds Wizzards are like children alwayes standing on their heads, and shaking their heels against Heaven.
Ver. 13. The Princes of Zoan are become fools] Wilful fools: this they are told twice over, because hardly perswaded to it. See ver. 11.
The Princes of Noph] Called also Moph, Hos. 9.6. and therehence Memphis, now Grand-Cairo, famous once for the Pyramides and Monuments of the Egyptian Kings.
Even they that are the stay of the Tribes thereof] Heb. The corners of the Tribes or Rectories: The free States of Switserland are called Cantons, l. e. corners. that is, either the King and Chieftaines, as some sense it; Or, as others, all the Inhabitants of the Countrey from one corner thereof unto another. How these wise men of Egypt deceived others, is not expressed: but probably they did it by approving and cherishing the superstition, impiety and carnal security of the Princes and people.
[Page 75]Ver. 14. The Lord hath mingled a perverse spirit] Or, given them to drink a spirit of giddiness. Heb. a spirit of extream perversities: He hath stupified and as it were intoxicated them with the efficacy of errour.
And they have caused Egypt to err in every work] Psammetichus their King was twenty eight years in besieging Azotus, ere he could take it:Herod. Euterp. and other things went on with them accordingly.
Ver. 15. Neither shall there be any work] See on ver. 14.
Ver. 16. In that day shall Egypt be like unto women] Feeble and faint-hearted, nihil masculè aut fortiter facturi, sed mulieribus meticulosiores. See Prov. 28.1. with the Note.
Because of the shaking of the hand of the Lord] When as yet he threateneth only: how much more when he striketh in good earnest? See Chap. 30.32.
Ver. 17. And the Land of Judah stall be a terrour unto Egypt] For how should Egypt hope to speed better then Judea had done? How Sethon King of Egypt was put to hir trumps, as we say, when Sennacherib invaded Egypt, imploring the ayd of his God Vulcan, whose Priest he was, see Herodot. lib. 2.
Ver. 18. In that day] When the Gospel shall be there preached, whether by Mark the Evangelist or others, as Clement, Origen, Didymus.
Five Cities] A considerable number of Aegyptians.
Speak the Language of Canaan] Called the Jews language, chap. 35.11, 13. the Hebrew tongue wherein were written the lively Oracles of God. This Language therefore the Elect Egyptians shall learn, and labour for that pure lip, Zeph. 3.9. to speak as the Oracles of God, 1 Pet 4.11. Wholsom words, 2 Tim. 1.13. Right words. Job 6.25. Words of wisdom, Prov. 1.6. Of truth and soberness, Act. 26.25. to be Examples to others, not only in faith and conversation, but also in words and communication, 1 Tim. 4.12.
And swear to the Lord of hosts] Devote themselves to his fear and service,Nempe susceptione baptismi. Piscat. taking a corporal oath for that purpose as in baptisme, and other holy covenants: whereupon haply they might be inabled to speak with tongues, the holy tongue especially, as most necessary for Christians. Here then we have a description of a true Christian, not such as the Jesuites in their Catechisme give us, viz. A Christian is he who believeth whatsoever the Church of Rome commandeth to be believed, swearing fealty to Her.
One shall be called the City of destruction] i. e. Nevertheless there shall be a few cities that shall despise Christian Religion; and shall therefore be destroyed for neglecting so great salvation: It shall be easier for Sodom one day then for such. Others render the text, Heliopolis or the city of the Sun shall be accounted one, sc. of those 5 converted cities; and become consecrated to the Sun of righteousness. Joseph. Ant. l [...]b. 13. cap. 6.
Ver. 19. In that day shall there be an altar to the Lord] A spiritual altar for spiritual sacrifices, as ver. 20. Heb. 13.10. Onias the Jewish Priest who hereupon went and built an altar at Heliopolis in Egypt, and sacrificed to God there, was as much mistaken as the Anabaptists of Germany were in their Munster which they termed new Jerusalem and acted accordingly, sending forth Apostles, casting out orthodox Ministers, &c.
And a pillar in the border thereof] that is, saith One, the Gospels and writings of the Apostles, that pillar and ground of truth: Or a publike confession of the Christian faith, Rom. 10 9. An allusion to Josh. 22.10, 25. See Zech. 14.9 20, 21.
Ver. 20. And it shall be for a sign and for a witness] The doctrine of Christs death is a clear testimony of Gods great love and kindness to mankind, Rom. 5. and 8.
For they shall cry unto the Lord for their oppressours] As the Israelites sometimes had done, under the Egyptian servitude, Exod. 3.9.
And he shall send them a Saviour] not Moses, but Messias, that great Saviour: Servatorem & magnatem, vel magistrum. for God hath laid his peoples help on One that is mighty, Psal. 89.19. See Tit. 2, 13.
Ver. 21. And the Lord shall be known to Egypt] They shall both know the Lord Christ, and be known of him, as Gal. 4.9. See Rom. 10.20.
And shall do sacrifice and oblation] Perform reasonable service, Rom 12.1. such as whereof they can render a reason. Not a Samaritan service, Joh. 4.22. or Athenian, Act. 17.23. Whom therefore ye ignorantly worship, &c. God will have no such blind sacrifices, Mal. 1.8.
[Page 76] Yea they shall vow a vow, &c.] That in baptisme especially.
Facit opus a [...]tenum ut faciat proprium. Isa: 28.Ver. 22. And the Lord shall smite Egypt] That he may bring it into the bond of the covenant, Ezek. 20.37. Heb. 12.9. Hos. 6.1.
He shall smite and heal it] Heb. smiting and healing. Ʋna eademque manus, &c. Ʋna gerit bellum monstrat manus altera pacew, as it was said of Charles 5.
And shall heal them] Pardon their sins, heal their natures, and make up all breaches in their outward estates.
Ver. 23. In that day there shall be an highway &c.] All hostility shall cease, and a blessed unanimity be settled amongst Christs subjects of several nations: Hereunto way was made by the Roman Empire, reducing both these great countries into Provinces.
And the Egyptiant shall serve] Serve the Lord with one shoulder, as Zeph. 3.9.
Ver. 24. In that day shall Israel be the third with Egypt] The posterity of Sem, Ham, and Japh [...]t, shall concur in the communion of Saints; the pale and partition-wall being taken away.
Even a blessing in the middest of the earth] The Saints are so. Absque stationibus non staret mundus. If it were not for them, the world would soon shatter and fall in pieces.
Jun.Ver. 25. Whom the Lord of hostes shall bless] Or, For the Lord of hostes shall bless, and then he shall be blessed; as Isaac said of Jacob, Gen. 27.33.
Blessed be Egypt my people] A new title to Egypt, and no less honorable. Vide quantum profecerit Aegyptus flagellis, saith Oecolampad. here, i e. See how Egypt hath got by her sufferings: See ver. 22. She who was not a people, but a rabble of rebels conspiring against heaven, is now owned and taken into covenant.
And Assyria the work of my hands] For we are his workmanship created in Christ Jesus unto good works, Eph. 2.10.
And Israel mine Inheritance] This is upon the matter, one and the same with the former: every regenerate person, whether Jew or Gentile, is all these three in conjunction. O the [...], the heaped up happiness of all such! Let Israel rejoyce in him that made him; let the children of Zion be joyful in their King, Psalm 149.2. For the Lord her God in the midst of her is mighty: he will save, he will rejoyce over her with joy, he will rest in his love, he will joy over her with singing, Zeph. 3.17.
CHAP. XX.
Ver. 1. IN the year that Tartan] A certain Commander under Sennacherib, 2 King. 18.17. who came against Ashdod (among other Cities of Judah) about the twelfth year of King Hezekiah.
Came to Ashdod] Called also Azotus, Act. 8.40. and much praised by Herodotus in Euterpe.
When Sargon] That is, Sennacherib most likely, who had seven Names, saith Hierom: eighth, say some Rabbins. Commodus the Roman Emperour took unto himself as many names as there are months in the year;1 [...]on. which also he changed ever and anon, but constantly kept that of Exuperans, because he would have been thought to excel all men. The like might be true of Sargon.
Herod. l. 2. And fought against Ashdod and took it] Psammetichus King of Egypt had before taken it, after a very long siege; now it is taken again from the Aegyptian by the Assyrian; to teach them and others, not to trust to Forts and fenced Cities.
Ver. 2. At the same time spake the Lord] Against Egypt and Ethiopia, whom he had comforted, [...] i. e. Per Isaiam tanquam organum & dis [...]ensatorem suo [...]um myster. Oecolamp. Vestimentum [...]i losum. ver. 18. & 19 and yet now again threateneth; shewing by an ocular demonstration what miseries should befall them. This was done in Jury; but the report thereof might easily come to these confederate Countreys: and the Jews howsoever were given hereby to see how vain a thing it was to trust to such Confederates.
By Isaiah the son of Amos] Heb. by the hand of Isaiah, whom God used as a dispenser of this precious Treasure.
Go, loose the sackcloth from off thy loins] i. e. Thy thick rough garment, such [Page 77] as Prophets usually wore, 2 Kings 1.8. Zech. 13.4. Matth. 3.4. Or else thy sackcloth put on as a mourning-weed, either for ten Tribes lately carried captive: or else for the miseries ready to fall shortly upon thine own people.
And put off thy shoo from thy foot] The Nudipedales in Moravia might aswell a vouch Isaiah for their founder, as the Carmelites do Elias.
And he did so] God is to be obeyed without sciscitation; his Commands, how unreasonable soever they may seem, are not to be disputed but dispatched.
Walking naked] Not stark-naked, but stript as a prisoner, his Mantle or upper garment cast off, See 1 Sam. 19.24. Act. 19.16. Mic. 1.8.
Ver. 3. Like as my servant Isaiah] Servants are either Menial, or Magisterial: Prophets and Preachers are of this latter sort.
Hath walked naked and barefoot three years] i. e. Three dayes: a day for a year, as Ezek. 4.4, 5, 6. Tremelius rendreth the Text thus: hath walked naked and barefoot for a sign and wonder of the third year against the Aegyptians, and against the Aethiopians, that is, for a sign that the third year after this Prophesie, the Forces of the Egyptians and Ethiopians under the conduct of Tirhaka shall be worsted, slaughtered, and carried captive by the Assyrian Monarch. And this was preached not more to their ears then to their eyes, ad fidem faciendam, for more assurance.
Ver. 4. So shall the King of Assyria led away] As men use to lead or drive cattel, for so the Hebrew word Nahag importeth; so are poor captives led: and so shall the Lord also one day lead forth with or in company of the workers of iniquity (notorious offendors) all such as turn aside unto their crooked wayes, Hypocrites and dissemblers: when as peace shall be upon Israel, upon the pure in heart, Psalm 125.5.
Young and old] Young men are for action, old men for counsel.Consilia senum, hastae juvenum sunt. Pindar. [...], They were all carried away together in a sad and sorry condition, little better (and sometimes more bitter) then death it self.
Even with their buttocks uncovered] Vel ad Iudibrium, vel ad libidinem hostium, for the enemies either to scorn at, or to feed their filthy eyes upon. Thus and for such a purpose dealt the mitred fathers with the poor Albigenses (those ancient Protestants) in France; when they had forced them to take quarter for their lives, voluerunt Episcopi viros & mulieres nudos egredi, &c. And so Tilly dealt with the miserable Citizens at the sack of Magdeburg. And much worse then so dealeth the Devil with all his wretched captives, whom be driveth away Hell-ward naked and barefoot with their buttocks uncovered; Disceopertis natibus. the shame of their nakedness exposed to publick view, for want of the white Rayment of Christs Righteousness that they might be cloathed, Rev. 3.18.
Ver. 5. And they shall be afraid and ashamed] They, that is, as many as confided in them, seeing themselves thus confuted, shall be abashed and terrified, perterrefient at the fall of their Confederates, and their own approaching calamity.
Ver. 6. And the Inhabitant of this Isle shall say, &c.] Judaea, though part of the Continent, is here called an Isle or Island, (whereas it was indeed an inland) 1. Because it was bounded on the West with the Midland-sea, and on the East with the Lake of Gennesaret. 2. Because it was beset with many enemies, and beaten upon by the waves of Wars from all parts, but especially from Egypt and Babylon, which is called a sea, chap. 21.1. See chap. 8.8. 3. Because begirt with Gods favour,Venice is invironed with her embracing Neptune, to whom she marrieth her self with yearly nuptials, casting a ring into the Sea. power and protection, which was greater security to it then the Sea is to Venice (which yet is media insuperabilis unda) or then wooden walls can be to any Island.
Behold, such is our expectation, &c.] Here's their shame, and well it might be: for if Hezekah relyed not upon the Egyptian for help against the Assyrian, yet the people did, as Rabshakeb also could tell, 2 Kings 18.24.
And how shall we escape?] Here's their fear, ver. 5. How much more shall wicked men say thus at the last day?
CHAP. XXI.
Ver. 1. THe burden of the Desart of the Sea] i. e. Of Babylon, ver. 9. which is here called a sea, because scituate by many waters, Jer. 51.13, 36. and the desart or plain of the sea, because it stood in a Plain, Gen. 11.2. Or was to be turned into a Desart: see chap. 13. & 14. Jer. 51. It is so often prophesied against. 1. For the comfort of Gods people, who were to suffer hard and heavy things from this City. 2. For a caution to them, not to trust in such a tottering State; A Lapide saith, that about the time of this Prophesie, Hezekiah was making a League and amity with Merodach King of Babylon, to whose Ambassadours he had shewed all his Treasures, and was well shent for it, 2 King. 20.12. To take him off which Design, the ruine of Babylon is here fore-prophesied.
Pliny saith, the greatest tempests at Sea come from t [...]e South. As whirlwinds in the South pass thorow] Patentibus campis, ac locis arenosis, vehementissimo impetu cuncta prosternentes, without stop or stay, bearing down all before them: covering whole armies with sand sometimes, and destroying them.
So it cometh] Or, so He cometh, that is Cyrus with his Armies, Vastator Babyloniae, he cometh fiercely and furiously.
From the Wilderness] From Persia, which is desart in many places, especially toward Babylon.
From a terrible Land] From Media, the people whereof were barbarous, and brutish, Herodot. skilful to destroy. Nitocris Queen of Babylon feared an hostile irruption from this Land, did her utmost to prevent it: but that would not be.
Ver. 2. A grievous Vision] Heb. Hard, harsh; tyrannorum speculum: here's hard for hard; God loveth to retaliate. Babylon had been the maul of the earth, Jer: 51.20. now a hard Messenger is sent, a harsh Vision is declared against her. They who do what they should not, shall hear what they would not; a burdenous Prophesie, a grievous Vision! This treacherous dealer dealeth treacherously, and this spoyler spoyleth: for so some read the next words.
The treacherous dealer dealeth treacherously] Or, O thou treacherous dealer and notable spoyler: thou Elam I mean, go up thou Media, besiege. God oft maketh use of one Tyrant to punish another: as here he stirreth up the Persians to plunder and waste the Babylonians. So the Persians were afterwards in like sort punished by the Macedonians, the Macedonians by the Romans those Romans by the Hunnes, Vandals, Lombards, Sarazens, Turks: all whom Christ shall destroy at his last coming.
Go up, O Elam] i.e. Thou Persian: Elymais is properly that part of Persia that lyeth towards Media. Here they are appointed their work, 170. years before it was done: and Cyrus afterwards named as the chief doer.
All the sighing thereof have I made to cease] Thereof, or of her, that is, of Babylon, (not of Judaea, which the Prophet ever had in his heart, as some sence it) the sighing,Vatab. quo ipsa, sua tyrannide & appressione, cogebat alios flere & gemere, that she forced from others, specially from Gods oppressed people. Or, they shall not have long to sigh, for I will soon put an end to their lives.
Ver. 3. Therefore are my loyns filled with pains] I Babylon, or I Belshazzar am in a wo case:Ze [...]ed. this is here set forth by a notable Hypotyposis, ac si res ipsa jam tum gereretur, personâ Regis in se per Mimesin assumptâ, acting Belshazzars part, as Dan. 5.5, 6. where we may read this Prophesie punctually fulfilled.
I was bowed down at the hearing of it] Belshazzars sences were sorely afflicted: how much more shall it be so in Hell?Oecolamp. The Prophet here elegantly imitateth his groans and out-cr [...]es, O dolorem lumborum! O torsiones! O cordis amissionem! O tremorem & terrorem! O the doleful wo and alass of the damned spirits!
Ver. 4. My heart panted] Or, fluttereth too and fro, as not able to keep in its place. Viro impio calamitatibus presso nihil desperatius est, Nothing is more hopeless and crestfaln then a wicked man in distress: for why? his life and hopes end together.
The night of my pleasure hath he turned into fear] That dreadful and dismal nigh Dan. 5. intended for a revelling night, and dedicated to the honour of Shac: but the Hand-writing on the Wall, and the irruption of the Persians, marred the mirth.
[Page 79]Ver. 5. Prepare the Table] Insultat regi Balthasari, Zeged. ac irridendo voces illius memorat. Prepare the Table, said Balthasar: but more need he had to have said, Prepare the battel, set the Army in array, &c. But this secure sot thought of no such matter: his destruction, though at hand, was hid from his eyes by the Lord, who
Watch in the watch-Tower] That we may revel the more securely.
Eat, drink,] Etiam si Hannibal sit ad portas; feed without fear, notwithstanding the siege.
Arise ye Princes, annoint the shield] q. d. It would better become you,Non convivandi sed pugnandi tempu [...] est. A Lapide. O Babylonian Princes so to do, viz. to stand to your Arms, to furbish your shields, for your better defence against the Medes and Persians. Some make these words to be the Watchmans warning given upon the Persians entering the City.
Ver. 6. For thus hath the Lord said unto me] Confirming by a Prophetical Vision, what I had foretold concerning the calamity of the Chaldees.
Ver. 7. And he saw] sc. In a Vision.
A Chariot with a couple of horsmen] Darius and Cyrus.
A Chariot of Assesand a Chariot of Camels] Beasts of both sorts, both for burden and service: great store of them.
And he hearkened diligently with much heed] Attendit attente, attentissime, the Watchman did who was set to watch in the Vision.
Ver. 8. And he cryed a Lyon] i. e. A stout and cruel enemy is upon us. Or, he cryed as a Lyon (so some render it) that is, the Watchman cryed aloud, professing his utmost vigilancy in performance of his duty.
Ver. 9. And behold here cometh a Chariot of men] Or, behold even now are gone in, that is, Cyrus and Darius (as ver. 7.) have broken into the Town, and surprized it.
And he answered and said,] He, that is, the Watchman, numinis quodam afflatu commotus, by a divine instinct; or rather God himself.
Babylon is fallen, is fallen] That is, shall fall, certo, cito, penitus, certainly, speedily, utterly,—ruit alto à culmine Troja: so shall shortly mystical Babylon, Rev. 18. as the Jesuites themselves Ribera & a Lapide confess; only they say This shall be toward the end of the world, when Rome shall become Idolatrous; as though it were not so now. But what said Petrarch long since? There yet standeth near at hand a second Babylon, cito itidem casura, si vos essetis viri, which would soon be down, would you but stand up as men.
Ver. 10. O my threshing, and the corn of my floor] That is, O my Church and people, whom by so many tribulations I have hitherto been threshing, that I might sunder thee from the chaff, and make thee the corn of the floor, or,Non ut perdam, sed ut probem & purgem. Frumentum Dei sum, &c. Ignat. as the Hebrew here hath it, my son of the floor, and may lay thee up as pure grain in my Garner. See chap. 28.27.
That which I have heard from the Lord of Hosts] viz. That you my poor Country-men shall be threshed for a while, and winnowed by Babylon (see chap. 25.10 & 41.15. Jer. 51.33. Mic. 4.13.) Ʋt cum triturando è gluma, & follibus suis utriculis (que) triticum educitur, and that you shall at length be delivered from this grievous affliction: all this you may write upon as certain and infallible. I have herein told you not the dreams of mine own heart, but the very undoubted words of God himself.
Ver. 11. The burden of Dumah] i. e. Of Idumea, or of the Edomites: Onus Idumea. Sept. for burden, see on chap. 31.1. This Prophesie is the shorter, the harder. The Jews apply this Prophesie to Rome: they read for Dumah Roma: the Romans they call the new Idumaeans, and the Popes Kingdom the wicked Kingdom of Edom. Some of them say that Julius Caesaer was an Idumean: Others that Aeneas came out of Idumea into Egypt, from thence into Lybia, thence to Carthage, thence to Italy: and that there he built Alba out of which sprang Rome. The rise of this Fiction seemeth to have been the destruction of the Jewish State by Titus and his Romans, who were thereupon for their cruelty by those Jews called Edomites.
[Page 80] He calleth to me out of Seir] Or, One is calling to me out of Seir, which was a Mountain possessed by the Edomites.
Custos, quid de nocte. Watchman, what of the night?] Interrogatio Ironica est at (que) sarcastica; a scoffing question whereby the Prophet is derided and upbraided with false foretelling a night of misery to the Edomites, when as they felt no change, but enjoyed rather a lightsome morning; a fine time, as we say, of liberty and prosperity.
Non omnium dicrum sol occidit Nescis quid serus vesper vehat.Ver. 12. The Watchman said, The morning cometh, and also the night] This is a short and sharp answer, q. d. say it be yet morning with you and clear day; yet, as sure as the night followeth the day, a change will come, such as whereof you shall have small comfort.
If ye will enquire] sc. of the Lord by me, whom you call Watchman in disdain: but I profess my self to be so, that is, to be a Prophet; and do take it for an honour.
Enquire ye] Do it seriously and not sarcastically: be not ye mockers, lest your bonds be encreased, chap. 28.22.
Return] To God by true Repentance.
Come] Come over to us who are his people. And all this is delivered by an Elegant Asyndeton in short and quick terms; importing that haste must be made, if the forementioned danger shall be prevented. Habent aulae suum cito, cito; they must be nimble that shall find favour in the Court of Heaven. It is an unsafe thing always to begin to live. How many are taken away in their offers and essays, before they have prepared their hearts to cleave to God? Castigemus ergo mores & moras: Up therefore and be doing that the Lord may be with you.
Ver. 13. The burden upon Arabia] As a burden upon a beast. These Arabians o [...] Hagarens had assisted (likely) Tihakah the Ethiopian against Sennacherib; and are therefore set upon by him: sure it is they were enemies to the Church, Psalm 83.
In the Forrest—shall ye lodge] In the wide and wild woods, glad to lurk any where for safety, glad to quit your huts.
O ye travelling companies] Ye troops of Travellers.
Ver. 14. Brought water to the thirsty] Or, bring forth water wherewith to meet the thirsty; with your bread prevent those that flee: Be speedy, and spontaneous in your beneficence. Blessed is the man that considereth the poor and needy, Psalm 41.1. qui praeoccupat vocem petituri, which preventeth the request of the poor beggar; so Austin rendereth it.
Ver. 15. For they fled from the swords, &c.] Swords, bows, battel to all the rest. Crosses seldom come single. See on James 1.2.
Ver. 16. Within a year, after the years of an hireling] See on chap. 16.14. before the year be come about.
All the glory of Kedar] Whose tents, Psalm 120.5. were rude, but rich, Cant. 1.5. See there the Note.
Ver. 17. And the residue of the number of Archers] Heb. of the bow, whereby these Kedarens lived much, as had also their Ancestour Ishmael, Gen. 21.20.
For the Lord God of Israel hath spoken it] Who will surely see it done, and yet he loveth mercifulness: but can less then Mithridates could, endure those who hate vertue forsaken of Fortune, as they call it.
CHAP. XXII.
Ver. 1. THe burden] See chap. 13.1.
Of the Valley of Vision] i. e. Of Zion or Jerusalem (as the Septuagint express it) which is called first a Valley (though set upon a knole) because invironed with Mountains, Psalm 125.2. secondly, because shortly to be laid low and level'd with the ground; ita ut vallis aut vorago dici posset.
Of Vision] So Jerusalem is called, First, Because there [...] Gods visible or aspectable presence. Secondly, Because it was a Seminary of Seers (as Hierom elegantly termeth it) not without some allusion, as tis thought, to Mount Moriah (whereon stood the Temple) which signifieth Vision, q. d. O Zion, thou wast Moriah, but now thou art Marah: thou wast the Mountain of Vision; but now thou art a Valley of tears [Page 81] and of darkness: thou wast the Temple of God, but now thou art a den of thieves.
What ayleth thee now that thou art wholly gone up to the house-tops?] Luctus & salutis causa, saith Scultetus, there to lament thy distress, or else for safeguard in this destraction: Shouldest thou not rather go out to fight, then go up thus wholly and fully to the tops of thy Terrisies?
Ver. 2. Thou that art full of stirres] Clamoribus fragosis: Screptra. how soon hast thou changed thy chear and thy Note? thy joyful acclamations into doleful exclamations?
Thy slain men are not slain with the sword] sed mortui ex anxietate, but are fore-slain with fear, or as others, by the visible vengeance of God, as Titus acknowledged at the last sack of that City, and as the Poet sang of Troy, Joseph. lib. 7. cap. 16.
Ver. 3. All thy Rulers are fled together] As not knowing what to do,Vagantur. or whether to turn themselves.
All that are found in thee, are bound together] Either in fetters, Jer. 52.11. or with fear, Psalm 76.5.
Which have fled from far] Or, they flye far away, even as fast and as far as they can out of danger.
Ver. 4. Therefore said I, look away from me] Ʋt luctui & lamentis me totum dedam, that unseen I may soak my self in the salt-tears of sorrow for Sion.
Ver. 5. For it is a day of trouble, and of treading down] Great is the wo of War: no words how wide soever, can set forth to the full, the distress and destruction thereof.
And of perplexity] Mebusah samebucah, so the original elegantly, as in the last words of the verse, rythmically.
Breaking down the walls] According to chap. 5.5.
Ver. 6. And Elam] i. e. The Persians (great archers, as Corabo testifieth,Dominus exparietavit. Vatab. lib. 16.) as Kir standeth here for the Medians, 2 King. 16.9. good at Sword and Buckler: called also Syromedians.
Ʋncovered the shield] Kept covered till then for fear of rusting. These were desperate fellows, bloodily bent, skilful to destroy.
Ver. 7. Thy choycest Valleys shall be full of Chariots] Iron Chariots armed with Sythes: these were, saith Vegetius, first a terrour, and then a scorn.
In array at the gate] sc. To force entrance into the City, as Judg. 9.44, 52.
Ver. 8. And he discovered the covering of Judah] That is,Zeged. Diodat. Oecolamp. he that is the enemy took the City: hoc enim significat nudari operimentum, i. e. protectionem Judae; Or, as others sence it, God took away his Protection, the Rampire and Defence of their Countrey. See Exod. 32.25. Numb. 14.9. Mic. 1.11. Or the enemy destroyed the Temple wherein the Jews so foolishly confided, Jer. 7.
To the armour of the house] To any thing but whom they should have looked unto. Our hearts are top-full of harlotry, ready to shift and shark in every by-corner for comfort: to hang their hopes on every hedge rather then to roll themselves upon God the hope of Israel.
Ver. 9. Ye have seen also—and ye gathered together, &c.] This they did, when in distress, to prevent the enemy, and provide for their own safety: and this they might well have done, had not God been neglected: This of all things he can least endure. The wicked shall be turned into hell, and all the Nations that forget God, Psalm 9.17. See chap. 30.1.
Ver. 10. And ye have numbred] This they did not till now, that they might make the City more defensible, and the better keep out the enemy. General Vere told the King of Denmark, that Kings cared not for Souldiers and Warlike preparations, until such times as their crowns hang on the one side of their head.
Ver. 11. Ye made a ditch also] A new ditch (lest the old one should not suffice) to hold water for the besieged. All this was well and wisely done: had not the main matter been left undone. See 2 Chron. 32.3, 5. with 2 King. 18.14, 16. The community [Page 82] of the Jews were carnal, and trusted in the arm of flesh. Hezekiah also himself faltred, &c.
But ye have not looked unto the maker thereof] i. e. To the Author of that trouble, Oecolamp. treading down and perplexity, ver. 5. Or, to the Founder of Jerusalem, which, say the Rabbins, was one of those seven things which God had in his thoughts before he made the world.
Ver. 12. And in that day did the Lord God of Hosts call to weeping] Ponit arma quibus civitates ab hostibus defenduntur, nempe arma poenitentiae. These are the best defensive Weapons, which therefore God of his goodness calleth people to, or ere he punisheth them. He calleth them, I say, by his Word, and by his Works, both ordinary and extraordinary, that his Justice may be magnified, and every foul mouth stopped.
To weeping and mourning] The walls of Sion cannot but stand firm, if well temper'd with the tears of true penitents.
And to baldness] Forbidden in other cases, Lev. 19.27, 28. and 21.5. Deut. 14.1. but here, and Mic. 1.16. called for in the practice of holy Repentance, which hath nothing to do with despair: See Ezra. 9 3.
Per omne [...] genus grassabantur. Scult.Ver. 13. And behold joy and gladness] Or, But behold; see the madness of these cross-grain'd creatures, who to thwart the Almighty, in laetitiam & luxum prosiliunt, take a clean contrary course to what he had prescribed, as if they had don't on purpose.
Eating and drinking] This was all they minded, or were good so, as we say, Gulonum non alia est cura quam cibum ingerere, digerere, egerere, saith Bernard. The belly-god is set all on his panch; as the Ass-fish hath his heart in his belly: as the Spider is little else but belly: as the Gulon (a beast so called) eateth that which he preyeth upon; if it be a horse, till all be devoured; ever filling his belly, and then emptying it, and then falling to it again till all be consumed: such a delight hath he in his appetite.
For to morrow we shall dye] So the Prophets tell us, but we are wiser then to believe them: so the enemy threateneth us, but we are too well fortified to fear him: so it may fall out, for we are all mortal; let us therefore make much of our selves whiles we may.
Saint Paul saith, that the Epicures of his time used the like Atheistical expressions, 1 Cor. 15.32. See there. It is the guise of graceless wretches to jest out Gods Judgements, and to jeer when they should fear.
Ver. 14. And it was revealed in mine ears] It was told me for certain: God is absolute in threatning because resolute in punishing: such is his hatred against scoffing Epicures.
Surely this iniquity shall not be purged] Heb. If it be ever purged, let me be never trusted again.
Till ye dye] That is, Never: for ye shall dye in your sin, dye Eternally: O fearful! Pavete, cavete.
Ver. 15. Go get thee unto this Treasurer] This is Actio Jesaiae in Shebnam, sicut Ciceronis in Verrem. Shebna was a great Courtier and an ill member; advanced likely by King Ahaz, and tolerated for a time by good Hezekiah, as Joab was by David, because he could neither will nor chuse: or as Stephanus the Persian was by Justinian the second Emperour of Constantinople: who being praefectus aulae likewise, set over the house, grew so insolent, that he spared not the Emperours mother though she were Augusta, Funcelus. but whipt her, as if she had been his bondslave: This Shebna is thought to have been an Aegyptian, a Sochite, and of mean Parentage; ‘Asperius nihil est humili cum surgit in altum.’
Shebna likely, was one of those jeering Epicures above-taxed and now particularly threatened: Some for Treasurer render Fautor, adjutor, a favourer and helper, [Page 83] sc. of those prophane scoffers, ver. 13. or of the enemies, with whom he under-hand dealt and packt: he is therefore threatened to be ex officed, and sent packing into a strange Countrey.
Ver. 16. What hast thou here?] What inheritance, possession?
And whom hast thou here?] sc. of thy stock and kindred?Terrae filius. Art not thou a forraigner, a new man, an upstart mushroom? why then dost thou cut thee out such a costly and stately Sepulchre in Jerusalem, as if thou wert of the stock-Royal? or as if thou wert sure to dye here in thy nest? Will it not prove a true [...], as the Greeks call it? Some conceive that for the safeguard of his Tomb, and other trinkets, Shebna was one of those Princes, 2 King. 19. that gave the King counsel to fortifie so strongly. The Hebrews say, that he likewise secretly kept correspondency with the enemy, that he might have a stake in store, which way soever the dice chanced to turn: yea that he treacherously agreed with the enemy to deliver the City into his hands: and therefore it was but time to take him a link lower, as Hezekiah did upon this Prophecy of Isaiah. Some add, that for betraying the City he hoped to be made King there till his death; and therefore hewed him out a Mausolaeum or Royal Sepulchre there, and that among those of the House of David, say the Rabbins.
Ver. 17. Behold the Lord will carry thee away, &c.] Or, is casting thee out with casting, O thou mighty man: Not, God will carry thee away as a cock is carried, so the vulgar Translator hath it: which caused a learned Interpreter to say, he wondred whence this cock flew into the Text.
And will surely cover thee] As they used to do to condemned persons unworthy any longer to see the light; they covered their faces, as Job 9.24. Est. 7.8. See the Note there.
Ver. 18. He will surely turn and toss thee] Turn thee like a bowl, and toss thee like a ball. How and when this was fulfilled, the Scripture relateth not: But the Talmudists tell us, that Shebna revolting to Sennacherib was by him (after the execution done by Gods Angel upon his Forces) carried to Niniveh, there tyed to an Horse-tail, and drawn through bryars and brambles till he dyed.
There shalt thou dye]—Ingloria vita recedet. Spotswood Arch-Bishop of St. Andrews, who had discouraged and by degrees extirpated many faithful Ministers of Scotland, thought it seasonable, Anno 1639. to repair into England, Myst. of Iniq. pag. 15. where he dyed: and so was fulfilled upon him the prediction of Mr. Walsh a famous Scottish Minister, who in a Letter to the Bishop written long before, told him, he should dye an out-cast.
And there the Chariots of thy glory] Thy stately Chariots wherein thou delightest to be hurried up and down, these shall also dye or cease; O domus regiae dedecus! O dedecus domus domini! O optimi regis opprobrium! (for so some read the words by an Apostrophe to Shebna) O thou that art such a blur to thy good Master, and such a disgrace to his House. Shebna affected to bear as great a port almost as the King himself did: sed passus est manes suos, but he came to an ill end. So did the Duke of Guise in France: and so did here Cardinal Woolsey, Sir Thomas Moor, Sir Francis Bacon, &c.
Ver. 19. And I must drive thee from thy station] This was done in part, when as of a great master of the Court, Chancellour, Lord Marshall, or Lord high Treasurer, (for so many wayes the word Sochem, ver. 15. is rendred) he was made Scribe or Secretary, chap. 36.3. (which was a far inferiour place) but much more when all that befell him that is threatned ver. 17.18. as it did no doubt.
Ver. 20. I will call my servant Eliakim] Such as honour God, shall surely be honoured: He will call them to it, who else would chuse to live and dye in their self-contented secrecy: like as the sweet Violet grows low to the ground, hangs the head downward, and besides, hides it self with its own leaves.
Ver. 21. And I will cloath him with thy Robe] i. e. Vest him in thine Honours and Offices, thy self being laid by, and lookt upon as an Officiperda.
And he shall be a Father] A fit Title for a Ruler: as this Text is a fit Looking-glass for a good Counsellour.
Ver. 22. And the Key of the House of David will I lay upon his shoulder] Rulers have their back-burdens.
The meaning is, he shall have chief authority under the King, together with dexterity and discretion to manage it aright. And herein Eliakim was a Type of Christ, Rev. 3.7. Let us pray for such Eliakims as a common blessing.
Sit princeps miseris paxillum, cui appendeant urceolos suos. Scult.Ver. 23. And I will fasten him as a nail] Paxilli simile & concinnum & amabile est. On a nail are hung Utensils of the house: any such thing as cannot stand by its own strength. Eliakim was to be a common support to the people; but especially to his fathers house.
And he shall be for a glorious Throne] He shall enoble his whole stock and kindred.
Ver. 24. And they shall hang upon him] As upon a nail.
The ofspring and the issue] All his Allyes both great and small shall be the better for him: he shall employ and prefer them. And this Shebna is told the more to spight him.
Ver. 25. Shall the nail that is fastened] So Shebna once seemed to be, but now it shall appear to be otherwise: for he shall fall, and with him all his dependants shall be ruined.
CHAP. XXIII.
Ver. 1. THe burden of Tyre] Heb. Tsor, whence came Tyre. It was the chief City of Phaenicia, the chief mart of the East, a very Microcosm or Epitome of the whole world, for its wealth and wickedness. It was not far distant from Judea (our Saviour, Matth. 15. went from Galilee into the coasts of Tyre and Sidon) in whose misery she made her self merry, Ezek. 26. and is therefore here threatened with utter destruction.
Howl ye ships of Tarshish] i. e. Of Tartessus in Spain, or of Tarsus in Cilicia (St. Pauls Countrey) or of the main Ocean.
P [...]ln. lib. 5. cap. 19. For it is laid waste] viz. By Nebuchadnezzar, and afterwards by Alexander the great, who of an Island made it part of the Continent, and then razed it to the ground.
So that there is no house] Or thus: so that there is no house, nor coming in for those from Chittim, is made known to them.
Ver. 2. Be still ye Inhabitants of the Isle] A nundinatorio strepitu quiescite, & plorate, Be quiet and mourn.
Ver. 3. And by great waters the seed of Sihor] i. e. Of Nilus, by the over-flowing whereof Egypt is made exceeding fertile, being stiled the Granary of the world. Tyre was much enriched by its store thereto transported thorow the Mid-land Sea, called here great waters.
Ver. 4. Be ashamed, O Zidon] sc. of Tyre thy Daughter and Confederate.
For the sea hath spoken, even the strength of the sea] Or, the seaport: By the sea, and sea-port we are to understand Tyre, who sat in the Sea (as now Venice doth) and Soveraigned it.
Plin. ubi supra. I travel not, nor bring forth children] I send forth no Colonies, as sometimes I have done. Pliny saith of Tyre, Olim partu clara urbibus genitis, Lepti, Ʋtica, Carthagine, etiam Gadibus extra orbem conditis. But now it was past that time of day with her.
Ver. 5. As at the report concerning Egypt] i. e. Concerning their overthrow once at the Red-sea, Exod. 15.14. They are also shortly to be over-run by Nebuchadnezzar, to whom God hath promised Egypt as his pay for his pains taken in taking Tyre.
Ver. 6. Pass ye over to Tarshish]—Tyrii migrate coloni, be packing any whether, and make any shift to save your lives, Ʋltra Sauromatas fugite hinc, &c. To Carthage many of them went, say some: and the Septuagint for ships of Tarshish, ver. 1. have ships of Carthage.
Ver. 7. Is this your joyous City] q. d. So ye were wont to hold her, and to b [...]ast [Page 85] of her: but now tis somewhat otherwise. Cities dye as well as men, saith One: [...] they also have their times and their turns, their rise and their ruine. Hic immoremur parum & pedem figamus oportet. Let this be duly considered, and an abiding City sought, Heb. 12.14. The wicked may revel in this world, the Godly only rejoyce.
Whose antiquity is of antient dayes] Palaetyrus, or the old Town especially: and this was a piece of her silly glory;
Ver. 8. The crowning City] Heb. The crowning or crowned: a City of Kings, Vidi civitatem regum. as Cyneas once said of Rome: This is a stile better befitting Heaven, and the crowned Saints there.
Whose Merchants are Princes] Little Kings, as we say. So they are at Venice; so the Hogens Moghens of the Netherlands.
Ver. 9. The Lord of Hosts hath purposed it] Here the Prophet sets forth both, who had decreed the downfall of this famous and flourishing City; and why, see Ezek. 27.5, 6, 7.
To stain the pride of all glory] Ʋt faede [...] fastum omnis gloriae, to bring down the height of all haughtiness. This hath God Almighty decreed, and it shall stand. Let us therefore have Grace, whereby we may serve Him with reverence and godly fear, Heb. 12.28.
Ver. 10. Pass through the land as a River] i. e. Hastily: Abi praeceps, Indesinenter & cito. Jun. pack up and be gone with all speed, be there never so many of you here at Tyre.
There is no more strength] Heb. girdle, that is Souldiery, or shipping, or Sea to encompass it: Occolampadius sets this sence upon the words, Non est ei cingulum reliquum, There is not so much as a girdle or such like mean commodity left in Tyre: she had been so plundered.
Ver. 11. He stretched out his hand] That mighty hand of his, 1 Pet. 5.6. wherewith he spanneth the Heavens, chap. 48.13. brought the red Sea upon the Egyptians, Exod. 14.26. and still shaketh the wicked out of the earth, as by a canvase, Job 38.13.
He shook the Kingdoms] Shook and shattered them, viz. by Nebuchadnezzar; the Kingdom of Tyre especially, to the terrour of others, Ezek. 26.15.
The Lord] That man of War, Exod. 15.3. Mighty in battel, Psalm 24.8.
Hath given a Commandement] Bidding his Forces Fall on.
Against the Merchant City] Heb. against, (or concerning) Canaan; so he calleth Tyre the posterity of the old Cananites, and a place of great Merchandise. See Hos. 12.7.
Ver. 12. Thou shalt no more rejoyce] Heb. exult, revel.
O thou oppressed] Or ravished damsel, daughter of Zidon, hactenus intacta vi hostili, never till now subdued.
Arise, pass] Asyndeton, q. d. Haste, haste.
Over to Chittim] To Cyprus, Greece, Italy.
There also shalt thou have no rest] Succour or shelter. Cains curse was upon them, the visible vengeance of God followed them close at heels: see Deut. 28.65, 66.
Ver. 13. Behold the land of the Chaldeans] q. d. The Chaldees were once no such considerable people, but lay hid under the grandeur of the Assyrian Monarchy which did set them up. Howbeit in time the Assyrians at length were devoured by the Chaldees, Niniveh by Babylon; filia devoravit matrem, as the Proverb is: And why may not the like be done to Tyre? Others make this to be the Prophets speech to the Chaldees, Behold O land of the Chaldees! This people (of Tyre) was not (however they boast of their Antiquity) till the Assyrians (those Monarchs of the World) founded it, Ʋt esset statio Carinis, to be a fit place for shipping, or for Barbarians. Calvin. See 2 King. 17.24. Down with it therefore; bring it to vastity.
Ver. 14. Howl ye ships of Tarshish] He concludeth this Prophecy of Tyres downfall, as he began, ver. 1. The Inhabitants of Tarshish (or Tarsus in Cilicia) [Page 86] were great Ship-masters: they sent a Navy of an hundred ships to Xerxes when he went against Greece.
Ver. 15. Tyre shall be forgotten] i. e. Laid aside by God, as if not at all minded in her misery: slighted also and unfrequented by men, as a withered Harlot.
Seventy years] So long as the Jews (whom they jeered) were held captives in Babylon.
According to the dayes of one King] i. e. The duration of the Babylonish Monarchy, under Nebuchadnezzar, his son, and his sons for, Jer. 17.7.
Shall Tyre sing as an harlot] Ʋt meretrix, i. e. Mercatrix. Harlots faln into some foul disease are abandoned: but recovering thereof, they seek by singing and other allurements, to regain their Paramours: so should Tyre deal by her old customers, being (as was once said of Helena after her return from Troy) [...], no changeling, but as good as ever.
Ver. 16. Take an harp] In bidding her do so, he foretelleth that she shall do so sc. ad ingenium suum redire, fall to her former practices.
Make sweet melody &c.] The Tyrians were much addicted to musick, Ezek. 26.13. & 28.13.
Ver. 17. The Lord will visit Tyre] Bad though she be, he will graciously visit her: both by suffering her to grow rich again, as here, and by converting some of them to the faith of Christ, ver. 18. See it fulfilled, Act. 21.3, 4, 5. Euscbius also telleth of many made Martyrs there.
Ver. 11. It shall not be treasured] Being once converted, they shall leave heaping and hoarding wealth, and find other use for it, viz. to feed and cloath Gods Ministers and poor people freely and largely.
And for durable cloathing] The Vulgar hath it Vestientur ad vetustatem.
CHAP. XXIV.
Ver. 1. BEhold the Lord emptieth] It must needs be a matter of some rare and marvellous consequence, that Behold (the O-yes of the Holy Ghost) is thus set before.
The Lord emptieth] i. e. Will empty, an Idiom proper to Gods Prophets, who saw in the Spirit things to come as if they were even then done.
The earth] Or, the land, sc. of Jury, by a woefull desolation, Lege & Luge: Some hold it to be a Metaphor from ships over-laden: which therefore must be disburdened: so was the Land to be eased of her Inhabitants, which she could hardly stand under.
And waste] Making havock of persons, and things of worth.
Turneth it upside-down] Ferens, agens sursum deorsum omnia, turning all things topsy turvy, as they say.
Ver. 2. And it shall be as with the people, so with the Priest] Or, Prince. Digninity and Wealth hindereth him not (Doth he esteem nobility or riches, or any thing that fortifieth strength?) Poverty or meanness findeth no favour with him. In a common calamity, all, commonly, share and fare alike.
Ver. 3. The Land shall be utterly emptyed] See on ver. 1.
For the Lord hath spoken this word] And his words are not in vain: Doth he say, and shall he not do it? Numb. 23.23.
Ver. 4. The earth mourneth and fadeth away] Luxit & diffluxit, waileth and saileth: gallant Rhetorick in the original, as this is a stately Chapter all along: all the rowlings of Demosthenes are but dull stuffe to it.
The world languisheth] As a sick man, so enfeebled that he cannot stand high-lone.
Nempe contactu scelerat [...] rum hominum. Pisc.Ver. 5. The earth also is defiled] Viz. With sin, and therefore so decayed: yea the very visible Heavens are defiled with mans sin, and shall therefore be purged by the fire of the last day: like as the vessels that held the sin-offering was to pass the fire.
Because they have transgressed the Laws] Natural and moral; those bounds and banks set to keep men within the compass of obedience: but the unjust knoweth no shame, Zeph. 3.5. is Lawless, Awless, Yokeless, untameable, untractable, as the wild Ass-colt, as the Horse and Mule, &c.
[Page 87] Changed the Ordinances] Or passed by the Ordinances, sc. By sins of omission, as before by commission: so Heb. 2.2. every transgression and disobedience, i. e. every commission and omission.
Broken the everlasting Covenant] Disannulled, vacated the Covenant founded in Christ, when coming unto his own, his own received him not; when the Pharisees and others by slighting holy offers and Ordinances of Grace, rejected the counsel of God against themselves, Luke 7.30. This last especially brought the curse, ver. 6. Some by Lawes here understand the judicial Lawes: by Ordinances the ceremonial; and by everlasting Covenant the Decalogue: Others by Lawes, the municipal Lawes of the Common-wealth: by Ordinances the Lawes of Nations, as not to violate an Embassadour, &c. by everlasting Covenant the Law of Nature, which is that Light that lighteneth every man that cometh into the world, John 1.9.
Ver. 6. Therefore hath the curse devoured the earth] The Chaldee and Vatablus render it the perjury, viz. in transgressing the Laws, &c. which they had covenanted and sworn to observe; See Psalm 119.106. That dreadful curse of the Jews, Matth. 27.25. is come upon them to the utmost, devouring their Land, and desolating the Inhabitants thereof: Though the curse causeless come not, yet God sometimes saith Amen to other mens curses, as he did to Jothams upon the Shechemites, Judg. 9.57. How much more to mens banning themselves?
Ver. 7. The new wine mourneth] As being spilled and spoiled by the enemy.
All the merry-hearted do sigh] Who were wont to sing away care, and to call for their cups.
Ver. 8. The mirth of Tabrets ceaseth] Quicquid laetitiarum fuit, in luctum vertitur.
Ver. 9. They shall not drink wine with a song] Revel it as they had wont to do▪ non convivabuntur pergroecando. We use to call such merry-griggs: that is, Greeks.
Ver. 10. The City of confusion] Ʋrbs desolanda, destined to desolation: whether it be Babylon, Tyre, Jerusalem, or any other, Mundum intellige in quo nihil nisi vanum, saith Oecolampadius: that is, by this City of vanity (so the Vulgar translateth it) understand the world, according to that of the Preacher, Vanity of vanities, all is vanity. Austin in the beginning of that excellent work of his De Civitate Dei maketh two opposite Cities: the one the City of God, the other the City of the Devil; the one a City of Verity, the other a City of vanity.
Ver. 11. There is a crying for Wine] The Drunkards weep, the Ale-stakes yell, because the new Wine is cut off from their mouthes, Joel 1.5.
All joy is darkened] Heb. It is eventide with joy. As the ayr in the evening waxeth dark, so shall their mirth be turned into heaviness.
The mirth of the land is gone] Together with their liquor. [...]. Wine is by Simonides called the expeller of sadness.
Ver. 12. In the City is left desolation] There is nothing of any worth left, but havock made of all; it is plundered to the life, as now we phrase it; since the Swedish Wars Custom is the sole Mint-Master of currant words.
Ver. 13. When thus it shall be in the midst of the Land] Or, for so it shall be in the land among the people, as in the beating of an Olive-tree, &c. En misericordiae specimen, still there is a remnant reserved for royal use; quando omnia passim pessum [...]unt: God never so punisheth but he leaveth some matter for his mercy to work upon: A Church on earth he will ever have.
Ver. 14. They shall lift up their voyce, &c.] Laudabunt Deum & laetabuntur: this Elect remnant in all Countries shall be filled with spiritual joy and peace through the belief of the Truth, which shall vent it self by singing praises to God. And here we have the very mark of the true Church, which is to celebrate and profess the great and glorious Name of the God and Father of our Lord Jesus Christ.
For the Majesty of the Lord] Or, for the magnificence: that great work of his especially of divulging his Gospel all the world over; and thereby gathering his Church out of all Nations.
They shall cry aloud from the sea] i. e. From the Islands and transmarine parts, as we do now from great Brittain (thanks be unto God for his unspeakable gift) calling to our Neighbour-nations, and saying,
Ver. 15. Glorifie ye God in the fires] In ipsis ignibus, in the hottest fires of afflictions, [Page 88] rejoyce in hope, be patient in tribulation, praise God for crosses also: this is Christianorum propria virtus, saith Hierom.
Jun. In the Isles of the sea] Quicun (que) quocun (que) loco, & inter quoscunq sitis.
Ver. 16. From the uttermost part of the land have we heard songs] Or Psalms, aliquid Davidicum: The Martyrs sang in the fire; Luther in deep distress called for the 46. Psalm to be sung in contemptum Diaboli, in despight of the Devil.
Maerore ac macie conficior. Even glory to the Righteous] To Jesus the just One, 1 John 2.2.
But I said, my leanness, my leanness] The Prophets flesh was wasted and consumed with care and grief for his graceless Country-men. See the like in David, Psalm 119.158. and Paul, Rom. 9.1, 2.
Wo unto me] Or, Alass for me.
The treacherous dealers have dealt treacherously] They have crucified the Lord of Glory, upon a desperate and deep malice, out of most notorious contumacy and ingratitude. This was with most treacherous treachery to deal treacherously: this was to do evil as they could.
Ver. 17. Fear and the pit and the snare are upon thee] Metaphora à venatoribus, a Metaphor from Hunters, elegantly expressed in the original by words of a like sound. God hath variety of plagues at command: his quiver is full of shafts: neither can he possibly want a Weapon to beat his Rebels with. If the Amorites escape the Sword, yet they are brain'd with Hail-stones, Josh. 10. If the Syrians get into a walled Town, yet there they are baned by the fall of a Wall upon them, 1 King. 20.
Ver. 18. He who fleeth from the noise of the fear] See Am. 5, 19. with the Note, and learn to fear God, the stroke of whose arm none may think to escape.
For the windows from on high are opened] The cataracts or sluces of the clouds, as once in the general Deluge.
The foundations of the earth do shake] Heaven and earth shall fight against them, and conspire to mischieve them.
Ver. 19. The earth is utterly broken down] This he had said before. Oyl, if not well rub'd in, pierceth not the skin: Menaces must be inculcated, or else they will be but little regarded. Let Preachers press matters to the utmost, drive the nayl home to the head: not forbearing through faint-heartedness, nor languishing through luke-warmness.
Ver. 20. The earth shall reel too and fro like a drunkard] As the Inhabitants thereof had drunk in iniquity like water, Job 15.17. so they should now drink and be drunk with the Cup of Gods wrath.
And shall be removed like a cottage] Or lodge, but or tent, so shall they be tossed and tumbled from one place to another.
And the transgression] i. e. The punishment of your transgression. Observe here the wages and the weight of sin.
Ver. 21. The Lord shall punish the host of the high-ones that are on high] Altitudinis in excelso: Hereby he may mean the Jews Gods first-born, and therefore higher then the Kings of the earth, Psalm 89.27. though now for most part degenerated, and therefore in the next words also heavily threatened: for versum vicesimum primum secundus explicat, saith Scultetus.
Ver. 22. And they shall be gathered together, &c.] Id quod de poenis Judaeorum intelligimus, saith an Interpreter: that is, This we understand of the punishment of the obstinate Jews, whose bodies after death were clapt up close prisoners in the grave, their souls held fast in hell till the last day: when after many dayes they shall be visited, i. e. in the whole man punished, with eternal torments. Caveamus, si sapimus, à destinata peccandi malitia. Origen was certainly out when he argued from this Text, that the damned in Hell should after a time be visited, that is, delivered. There are that begin the promise at these words,
And after many dayes shall they be visited] i. e. In mercy and favour (as chap. 23.17.) thorow Christ. This gracious visitation began in Israel, Luke 1.68. and then came abroad to the Gentiles also, Act. 15.14, 15.16, 17.
Ver. 23. Then the Moon shall be confounded] The glory of Christs Kingdom shall be so great, that in comparison of it the Sun and Moon shall cast no light. See Isa. 54.11, &c. and 60.12.
[Page 89] When the Lord of hosts] The Lord Christ, summus coelitum Imperator.
And before his Ancients] The whole Church, and especially her Officers, which are the glory of Christ, 2 Cor. 8.23.
CHAP. XXV.
Ver. 1. O Lord, thou art my God] Sunt verba fidelium in regno Christi, saith Piscator: These are the words of the Subjects of Christs Kingdom, who in the end of the former Chapter are called his Ancients or Elders: See Rev. 4.4. But that of Oecolompadius I like better; More suo in jubilum & hymnum [...]rumpit Propheta. The Prophet as his manner is, breaketh forth into a joyful jubilation: and being ravished, and as it were rapt beyond himself with the consideration of so marvelous things, he first maketh a stop or breathing, and then sweetly celebrateth Gods Power, Truth, Justice, and Mercy; the naked bowels whereof were seen (as it were in an anatomy) in the sending of his Son, and the benefits thereby: concerning which, the Apostles afterwards discoursing more plainly and plentifully, do yet make use of some passages in this Chapter, as is to be seen, 1 Cor. 15. Rev. 7. & 21.
Thou art my God] So to say ex animo is the very pith of true Faith: the property whereof is to individuate God, and appropriate him to it self.
I will exalt thee] This we do, when we bless and praise him for his blessings. But what a mercy is it of so great a Majesty, that he should count himself thus exalted and magnified by such worthless worms as we are? and how should this excite and edge us to so holy a service?
For thou hast done wonderful things] In the Worlds creation, but especially in the Churches preservation.
Thy counsels of old] Thy promises and threatnings are all fulfilled and verified: they are faithful and firm.
Ver. 2. For thou hast made of a City an heap] Babylonem intelligit, say some. Narratur eversio urbis Romae, say others: the ruin of Rome is here foretold: [...]. Sept. which is therefore also, say they, called a palace of Strangers, because Antichrist with his adherents reigneth there. Hierom saith, the Jews understand it of Rome, which shall be in the end destroyed, and then their poor Nation shall be relieved, as v. 4. It may be so.
Ver. 3. Therefore shall the strong people glorifie thee] Will they, nill they, they shall confess, as Julian did, that thou art too hard for them: and that thy Church is invincible. Thus God wringeth out of the mouth of the wicked a confession of his praises, and a counterfeit subjection, Isa. 60.14.
Ver. 4. For thou hast been a strength to the poor, &c.] That is, Thou hast protected thy poor people from the persecution of the Antichristian rout, saith Piscator. Great is Gods mercy in succouring his oppressed ones: This is here set forth by a double comparison: First
A refuge from the storm, a shadow from the heat, Christ is a shadow, &c. when as all worldly comforts are but as so many burning-glasses to scorch the soul more. &c.] Where the Churches enemies are compared to raging waters that bear down all before them: God to a place of refuge to fly unto. Secondly
Ver. 5. As the heat in a dry place] Where the insolency of these Strangers (from the l [...]fe of God, the Antichristian rabble) the stir and ado they make, is resembled to a heat and drought that doth parch and scorch the godly: Gods protection of his, to a thick shadow.
The branch of the terrible ones shall be brought low] Some read the Text thus: As the heat (is ubated) with a thick shadow: So the song or chanting of the terrible ones was abased: Others, the whole verse thus, As the heat in a drought thou hast brought down the stir of the strangers: heat, I say with the shadow of a cloud, which (heat) did answer (a life) to the branch of the terrible ones. That is (say they) served well their turn, and was most commodious for the wicked, who think their branches spread and flourish, when the Godly are scorched with calamities.
Ver. 6. And in this mountain] i. e. in the Church, Chap. 2.2. Gods Court, chap. 24.23. as the Tablestood in the Sanctuary.
[Page 90] Shall the Lord of hosts make] Instead of that tree of life, in Paradise, See Rev. 2.7.
Ʋnto all people] i. e. To the Elect among all people: for reprobates are not worthy, Mat. 22.8. with Rev. 3.4.
Convivium opimum, & munificentis. convivium medullatorum. A feast of fat things] The very best of the best; fat things, and marrow of fatness; wines, and the most refined; so that the meek shall eat and be satisfied, Psal. 22.16. Their soul shall delight it self in fatness, chap. 55.2. In the life to come, especially where there shall be solidum hujus convivii complementum ac plena perfruitio. Meanwhile the Saints have here (at the Lords Table especially) their dainties and junketting dishes, their celestial viands, and most precious provisions, fat things marrowed, (as the Hebrew word is) not only full of marrow, but picked, as it were, and culled out of the heart of marrow: Wine, first in the lees that keepeth the smell, taste and vigour,Vina probantur odore, colore, sapore, nitore. Convivium faecium, Heb. Shemarim: faeces, enim vina ipsa conservant. (Vinum Cos, as they call it) as Jer. 48.11. Next, of the finest and the best; such as at Lovain they call Vinum Theologicum, because the Divines there (as also the Sorbonists at Paris) drink much of it. Jesus Christ in his Ordinances and Graces, is all this, and much more, Prov. 9.2. Mat. 22.2. and yet men had rather, as Swine feed on swill and husks, then on these incomparable delicacies.
Ver. 7. And he will destroy in this mountain, &c.] Absorbebit velum faciei, id est, faciem veli. Christ came a light into the world, that whosoever believeth on him, should not abide in darkness, Joh. 12.46. Faith freeth from blindness; we no sooner taste of the bread of life by Faith, but the vail of ignorance, which naturally covereth all flesh, is torn: and men are suddenly brought out of darkness into a marvelous light. 1 Pet. 2.9. This is the first Elogy and noble commendation of the doctrine of the Gospel, Light: there follow two more, viz. Life, and Joy spiritual (chap. 35.6.) which is the life of that life, ver. 8.
Ver. 8. He will swallow up death in victory] As the fire swalloweth up the fuel: or as Moses's Serpent swallowed up the Sorcerers Serpents. The kisses of Christs mouth have sucked out the sting of death from a justified believer: so that his heart doth live for ever, as Psal. 22.6. and if so, then in death it self: which made Cyprian receive the sentence of death with a Deo gratias; as did also Bradford, and many more Martyrs, accounting the dayes of their death their Birth-days, and welcoming them accordingly. Hierom insults over death as disarmed and devoured, Illius morte tu mortua es: Animasque in vulnere ponunt. V [...]g. devorasti, & devorata es, &c. Ever since Death ran through the veins of Jesus Christ, who is Life Essential, it is destroyed or swallowed up: like as the Bee dieth, when she hath left her sting in the wound. Hence Saint Paul doth so crow over death, and as it were, call it craven, 1 Cor. 15.55, 56, 57.
And the Lord God w [...]ll wipe away] A Metaphor from a Mother.
And the rebuke of his people] Or, the reproach; their afflictions and persecutions, for which the world reproacheth them.
Ver. 9. Lo this is our God] sc. Jesus Christ our sole Saviour, who is God blessed for ever; and our God by a specialty. Wait for him, for he waiteth to be gracious, chap. 30.18.
Ver. 10. For in this mountain] In the Church, as ver. 6, 7.
Shall the hand of the Lord rest] i. e. settle for their safeguard.
Junius. And Moab shall be trodden down] i. e. Contumax quisque & perversus hostis Dei & Ecclesiae Piscator thinketh Papists are here meant by these Moabites, who were nearly allied to Gods Israel, but Ardeliones, bitter and brutish enemies, skilful only to destroy, as Ezek. 21.31.
As straw for the dung-hil] Or, as straw in Madmenab, Jer. 48.2. God will make an hand of all his peoples adversaries, as is here and in the following verses set forth by three several Metaphors.
Ver. 11. And he shall spread forth his hands▪ &c. i. e. He shall destroy them with greatest facility. The motion in swimming is easie, not strong: for strong strokes in the water would rather sink then support. Vatablus referrs this to Christ stretching out his hands upon the Cross, whereby he overcame Satan and his Imps.
Together with the spoyls] Or, wiles of his hands, i. e. his wealth gotten by wrench and wile, as we say.
Ver. 12. Shall he bring down, &c.] To shew that there is no strength against the Lord, the true [...].
CHAP. XXVI.
Ver. 1. IN that day] Before the morrow, and while the mercy was yet fresh. We are not to take day for return of thanks, but to do it forthwith.
In that same day shall this song be sung] As an evidence and effect of their spiritual joy and security, mentioned, chap. 25.9. Is any man merry? let him sing Psalms, James 5.13. and so set an edge upon his praises and thanksgivings. Thus Israel sang Exod. 15.1. & Numb. 21.7. Spring up O well: sing ye unto it. Thus in the Apostles times, Rom. 15.9. and afterwards, Justin, Tertullian, Athanasius, others,Socrates lib. 7. c. 22. voce praeiverunt, gave the Note. Constantine and Theodosius ever sang Psalms with their Souldiers, before they gave battle: They knew, that it is a good thing to sing praises to our God: it is pleasant, and praise is comely, Psal. 147.1.
We have a strong City] The Church is invincible: hell-gates cannot demolish it, whatever became of Moabs munitions, chap. 25.12.
Salvation will God appoint] All manner of health, help, and safety. Satan cannot have so many means to foyl and spoil the Saints, as Jesus (to whose sweet name our Prophet here and elsewhere oft alludeth, as much delighted therewith) hath means to keep and hold them up.
For walls and bulwarks] pro muris & antemurali, for walls, and rampart or counterscarf. So Scipio was said to be fossa & vallum, the wall and trench to the Romans against Hannibal. If Salvation it self cannot save Jerusalem, let her enemies triumph, and take all. If her name be Jehovah-shammah, as Ezek. 48.35. The Lord is there, let her enemies do their worst.
Ver. 2. Open ye the gates] Room for the Righteous: for such only are free-men of this City, Rev. 22.14. such only are written among the living in Jerusalem, chap. 4.3, 4. Psal. 118.19. And this seemeth spoken to those door-keepers the Ministers, to whom God hath committed the keyes of his kingdom: setting them as upon a watch-tower to keep out enemies, and to let in the true Citizens.
That the righteous nation which keepeth the truth] Heb. the truths, or faiths, (as Peter hath Godlinesses, 2 Pet. 3.11.) that both observeth Christs Law, and preserveth it; striving together for the Faith of the Gospel, Phil. 1.27. and accounting every particle of Truth precious, Jude 3. And here we have a true definition of a right Church-member. Civil righteousness is but a beautiful abomination. If men men lay not Faith for a foundation to their vertue, 2 Pet. 1.5. it is no better then a glistering sin.
Ver. 3. Thou wilt keep him in perfect peace] Heb. peace, peace, that is, a multiplied peace with God, with himself, and with others; or a renewed, continued peace, or a perfect, sheer pure peace, as One senseth it. What the old Translatour here meaneth by his Vetus error abiit, is hard to say. An excellent description of true saving Faith may be taken from this Text: and Mr. Bolton maketh mention of a poor distressed soul relieved by fastening stedfastly in his last sickness on these sweet words: saying that God had graciously made them fully good to him.
Because he trusteth in thee] So far as a soul can stay on and trust in God, so far it enjoyeth a sweet peace, and calm of spirit: perfect trust is blessed with perfect peace. We have a famous instance for this in our blessed Saviour, Joh. 12.27, 28. Wherefore gird up the loins of your mind, be sober, and hope perfectly for the grace that is to be brought unto you at the revelation of Jesus Christ, 1 Pet. 1.13.
Ver. 4. Trust in the Lord for ever] To trust in God, is to be unbottom'd of thy self and of every creature; and so to lean upon God, that if he fail thee, thou sinkest.
For in the Lord Jehovah] Heb. for in Jah Jehovah: in him who is the all-powerful Essentiator, and faithful promise-keeper, &c. Here then, look not downward (saith One) upon the rushing and roaring streams of miseries and troubles which run so swiftly under us; for then we shall be taken with a giddiness, &c. but stedfastly fasten on the power and promise of Jah Jehovah, and ye shall be established.
Is everlasting strength] Heb. The rock of ages, or the old rock: so called of old, Deut. 32, 4, 18, 31. and so found to be from the beginning: Et quia in aeternum non mutat aut nutat erga pios, licet montes & colles nutent, Isa. 54.10. The name of the [Page 92] Lord is a strong Tower, Prov. 18.10. A munition of rocks, Isa. 23 16. rocks so deep, no Pioner can undermine them; so thick, no Cannon can pierce them; so high, no ladder can scale it.
Ver. 5. For he bringeth down those that dwell on high] Even all adverse power, and every high thing that exalteth it self against the knowledge of God▪ 2 Cor. 10.5.
The lofty City he layeth it low] This, Musculus understandeth of Babylon, that towring City; as also of Rome, that spiritual Babylon, to which it was long since said, ‘Versa eris in cineres quasi nunquam Roma fuisses.’
Ver. 6. The foot shall tread it down] He saith not the hand shall beat it down, but the foot shall spurn down this lofty City, even the feet of the poor and abject ones, as once Sampson dealt by the Philistines, Judg. 15.8. and as men use to spurn base and pesantly fellows that stand in their way. God can and sometimes doth (to shew his power and wisdom) make desolation it self to scale a fort, Amos 5.10. Men thrust through, to rise up and set whole Cities a fire, Jer. 37.10. bring to pass mighty things by base and abject means.
Ver. 7. The way of the just is uprightness] Heb. Ʋprightnesses, that is, just and strait courses: They turn not aside to crooked and wry wayes, as do the workers of iniquity, Psal. 125.5. but hold on in an even way without windings or writhings, Prov. 4.26, 27. the Kings high-way to heaven is their rode, and this leadeth them to that City of God, ver. 1, 2.
Thou most upright dost weigh the path of the just] Or, Thou dost by levelling make the just mans path even. By thy preventing grace thou makest him just and upright, and by thy subsequent grace thou strengthenest and directest him, that he may run and not be weary, walk and not faint, Isa. 40.21.
Ver. 8. Yea in the way of thy judgments] Rough though it be, and rugged: even when thou hast wrought against us in the rigour of thy punishments, as One paraphraseth it: in the discipline of thy chastisements, as Another: There are that by this phrase understand the doctrine of the Gospel, which teacheth another way of judging of a righteous man then the Law doth; and such as the Church trusteth to alone, and to none other, sc. Justification by Faith in Christ Jesus.
Diod. And to the remembrance of thee] i. e. to all the signs, gages, and testimonials which thou hast given us of thy Grace by thy Word, Sacraments and Work.
Ver. 9. With my soul▪ &c. with my spirit] Spirit, Soul and Body must all be for God,The wicked with all their soul rejoyce to do evil. Ezek. 25.6. Attende quam non sit otiosa fides. Oecol. 1 Thes. 5.23. all that is within us especially, Psal. 103.1. the fat and inwards were consecrated to him: the heart is his Bride-chamber, his bed of spices, Cant. 6.2. In the lives of the Fathers mention is made of a certain Monk to whom boasting of perfection, it was answered from heaven, Illa est perfectio, quae Lunam, Solem & Canis iram Deo tribuit, id est COR, that is, Perfection consisteth in giving the whole heart to God.
For when thy judgements are in the earth, &c.] Gods judgements are the best Schoolmasters. Q. Elizabeth learned much from Mr. Ascham, but more from her affliction. Our Saviour himself learned something by the things which he suffered, [...], Heb. 5.8. so do all his Members, Ezek. 20.37. the worst are forced to say with Phlegyas, ‘Virg. Aeneid. lib. 6.Discite justitiam moniti, & non temnere numen.’
It was a true saying in the general of the Proconsul to Cyprian at his Martyrdom, though ill applied to him in particular; In sanguine tuo caeteri discent Disciplinam, by thy punishment others shall learn wisdom. As when one Scholar is whipped, the rest are warned: And as a thunder-bolt falleth with the danger of few, but with the fear of all: so is it here.
Ver. 10. Let favour be shewed to the wicked, &c.] No fair means will work upon him, whatever foul may do. But as an evil stomach turneth good meat into bad humours; so here, all's lost that's laid out upon them.
In the land of uprightness will he deal unjustly] In the Church where Righteousness raigneth. Or, in a land of evenness he will wry and stray. Ye all know, (saith holy Bradford in a certain letter of his) there was never more knowledge of God (viz. in good King Edward 6. his days) and less godly living and true serving of God.Act. & Mon. It was counted a folly to serve God sincerely: and earnest prayer was not past upon. Preaching was but pastime: Communion was counted too common, &c.
And will not behold the Majesty of the Lord] Or, and he shall not see the Majesty of the Lord, sc. in his heavenly kingdom, Heb. 12.14.
Ver. 11. Lord, when thy hand is lifted up, they will not see] i. e. Observe, consider, and take warning: let Gods hand be never so high and glorious, so lifted up and exalted, yet these Buzzards will not behold his Majesty, as ver. 10. as being more blind then Moles, more deaf then Sea-monsters, they refuse to regard ought.
But they shall see and be confounded] But yet, maugre their head, (as One well paraphraseth the words) they shall be driven both to see, and to acknowledge to their shame, the great and mighty hand of God, his zeal for his people, and the fire of his wrath to consume his foes: See Zach. 1.15, 14. experientur suo magno malo, they shall to their cost, feel the weight of Gods hand, which the higher it is lifeed, the heavier it will light at length. Mrs. Hutchinson, Story of Sect. in New Engl. by Mr. Weid. pag. 44. that Jezabel of New England, as she had vented about thirty mishapen opinions there, so she brought forth about thirty deformed monsters. Shee and her family were after this (because they would not be reclaimed, but turned off admonition, saying, This is for you, ye Legalists that your eyes might be further blinded by Gods hand upon us, in your Legal wayes, &c.) slain (some say burnt) by the Indians who never used to exercise such an outrage upon any.
Ver. 12. Lord, thou wilt ordain peace for us] Or. Lord, dispose peace for us.
For thou also hast wrought all our works in us] Or, for us, Certum est nos facere quod facimus, sed Deus facit ut faciamus: without Christ we can do nothing, Ioh. 15.5. In him alone is our fruit found, Hos. 14.8. It is well observed by a grave Interpreter, that the Church in the Canticles is nowhere described by the beauty of her hands or fingers, because God alone worketh all her works for her: and had rather that she should abound in good works in silence, then to boast of them at all.
Ver. 13. O Lord our God, other Lords besides thee have had dominion over us] Or, have mastered us: Oh that men were so sensible of their spiritual servitude, as thus to complain thereof to Jesus Christ! But alass they do nothing less for most part, delighting on the Devils drudgery, which they count the only liberty, and dancing, as it were, to hell in their bolts.
Will we make mention of thy name] For which end we would not be the servants of men (much less the slaves of Satan,1 Cor. 7.27. that basest of slaves) but the free-men of Christ: where the spirit is, there is liberty; and if the Son set us free,Joh. 8. we shall be free indeed.
Ver. 14. They are dead] Those other Lords of ours are, (ver. 13.) But seldom lieth the devil dead in a dyke, saith our proverb: yet he and his agents have their deadly wound, and shall be trodden under our feet shortly, Rom. 16.20. Oh groan in spirit after that sweet day of full redemption, &c.
Therefore thou hast visited] Or, because thou hast visited. Wo be to a person or people, when God taketh them to do.
Ver. 15. Thou hast increased the Nation] That righteous Nation which keepeth the truth, ver. 2. Some render and sense the words thus, Thou hast indeed increased the Nation, sc. of the Jews, thou hadst done it (O sweet mercy, I am the better to speak of it, and therefore I speak it twice) but thou wast heavy-laden, sc. with their sins: therefore thou hast removed it far unto all the ends of the Earth. Who knoweth not what a dispersed and despised people the Jews are in all places, banished as it were out of the world by a common consent of Nations: Be not therefore high-minded, but fear.
[Page 94]Ver. 16. Lord, in trouble have they visited thee] Pulcherrimus afflictationum fructus, precandi ardor & assiduitas. Affliction exciteth devotion, as blowing doth the fire. Christ in his agony prayed most earnestly, Luke 22.44. Martha and Mary when their Brother Lazarus was sick, sent Messengers to Jesus, Joh. 11.3. quos putas nisi suspiria continuata, nisi prece [...] irremissas, saith Scultetus: i. e. what were those Messengers but their continued groans, and earnest prayers? See Hos. 5.15. with the Note. Prayer is the Daughter of affliction, and the Mother of comfort.
Not dropped but poured: not prayers but a prayer; one continual act: and as in the speaking of three or four words there is much efficacy in a charm, so their prayers were very prevalent. They poured out] Freely and largely, and well-watered, as 1 Sam. 1.10. & 7.6. ver. 9.1.
A prayer] Heb. A charm, a mussitation, a submiss and lowly speech. Spels and Enchantments were conceived to be full of efficacy, containing much in few; think the same of prayer. But how much was he mistaken in this kind of charm or spell, who would haunt the Taverns, Play-houses and Whore houses at London all day, but he durst not go forth without private prayer in the morning: and then would say at his departure, Now Devil, do thy worst.
Ver. 17. So have we been in thy sight] Heb. From thy face, i. e. By reason of thy wrath. So 2 Thes. 1.9. who shall be punished from the presence of God, that is, of God himself present to their terrour.
Ver. 18. We have been with child] With divers devices and hopes, which yet have miscarryed and run aslope. See Job 15.35. with the Note there.
We have as it were brought forth wind] As did Queen Mary, to her own great grief, and the disappointment of her Expectants; Dale the promoter for instance: Well (quoth he at the apprehending of Julian Living) You hope and hope, but your hope shall be aslope. For although the Queens conceptions should still fail (as they did) yet she that you hope for shall never come at it; for there is my Lord Cardinals grace and many more between her,Act. & Mon. fol. 1871. and it. But my Lord Cardinals grace departed the very next day after Queen Mary, Ib. 1905. having taken, as tis thought, some Italian Physick, and Queen Elizabeth succeeded in the Throne to the great joy of all good men.
Ver. 19. Thy dead men shall rise] So shall not thine enemies, ver. 14. This may seem to be Christs gracious answer to his poor desponding people: and it is, say some, argumentum à beata Resurrections sumptum, an argument taken from the happy resurrection of the righteous; the wicked also shall be raised at the last day, but not by the like means, nor for the like blessed purpose, Dan. 12.2. Some read the words thus, Thy dead, my dead body shall live; for the faithful, say they, are Christs body, Eph. 4.12. and therefore to shew this, My dead body is here added by Apposition; to shew how the faithful being dead and buried, are to be accounted of, even Christs dead body, &c. and shall be raised at the last day, by vertue of that mystical union which still they hold with Christ. Hence they are said to sleep in Jesus, to be dead in Christ, Phil. 3.21. who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. The Hebrews call a dead corpse Nephesh, i. e. a soul, Numb. 5.2. & 9, 10. & 19.11. Hag. 2.14. to note that it shall live again, and that the soul shall return to it. At this day also they call the Church-yard Bethcaiim the house of the living: Leo Modena Hist. of Rites of the Iews, pag. 238. and as they return from the burial-place, every one plucks off grass from off the ground twice or thrice, and casts it over his head saying, florebunt de civitate tanquam foenum terrae, &c. Psal. 92.12, 13. so to set forth their hopes of a resurrection. Neither need it seem incredible with any that God should raise the dead. Acts 26.8. considering what followeth: 1. Together with my dead body shall they arise, i. e. with Christs body raised as the first fruits of them that sleep, 1 Cor. 15. One of the Rabbins readeth it, As my dead body, they shall arise. 2. The force of Christs all-powerful voice, saying, Awake and sing ye that dwell in dust: Arise and come away, lift up your heads for your Redemption is at hand. The Resurrection is in the Syriack called the Consolation, Joh. 11.24. 3. Thy dew is as the dew of herbs, and the earth shall cast out the dead, i. e. Qua facilitate herbulas reficit Deus, eadem mortuos animare potest. God can as easily raise the dead, as refresh the herbs of the earth with a reviving dew, when they were even scorched to death with the heat of the Sun. See we not a yearly resurrection of grass, grain, flowers, fruits every [Page 95] Spring-tide: And surely if Nature can produce out of a small seed a great Tree, or a Butter-fly out of a worm, or the beautiful featherd Peacock out of a mishapen egg, cannot the Almighty raise our bodies out of dust, who first out of dust made them? or can the condition of any people or person be so desperate, that he is not able to help them out? The assurance of Gods power which shall shew it self in the raising of the dead, is a most excellent argument to confirm us in the certainty of Gods Promises, seem they never so incredible to flesh and blood. Atque haec de Cantico.
Ver. 20. Come my people] Thus God lovingly bespeaketh his, as leading them by the hand to an hiding place of his providing. So he shut up Noah in the Ark, secured Lot in Zoar, hid Jeremy and Baruch when sought for to the slaughter: bade Daniel to go away and rest before those great troubles foretold, chap. 12.13. Austin and Paraeus died a little before Hippo and Heidelberg were taken. So did Luther before the bloody wars of Germany. For Mr. Brightman, a Pursuivant was sent,Life of K. James by Wilson. a day or two after he was buried. The burying place is not unfitly called [...], a resting room to the Saints, the grave a bed, Isa. 57.2. the bier that carrieth men to it, Matteh, i. e. a pallet, 2 Sam. 3.31. Lyra and others by Chambers here understand the graves, (Confer Rev. 6.11. Joh. 16.33.) those chambers of rest, and beds of down to the bodies of the Saints, until the last day. There are that by chambers, will have meant the closets of Gods Providence and Protection, such as Pella was to the Primitive Christians. Hitherto the Saints are exhorted to retire till the storm be over, the enemy gone, the destroying Angel passed over, as Exod. 12.12. possessing their souls in patience.
As it were for a little moment] Heb. A little af a moment. Nubecula est, Sozom lib. 15. cap. 5. cito transibit, as Athanasius said when persecuted by Julian, This storm will soon blow over: this indignation doth not transire, but pertransire, pass, but pass a pace.
Ver. 21. For behold] This is as a cryer to prepare attention.
The Lord cometh out of his place] Here God compareth himself to a Prince upon his Throne, who goeth from his place of State into Countries, to quiet mutinies and rebellions among his people.
The earth also shall disclose her blood] Murther shall out: oppression, whether by force or fraud, shall be certainly and severely punished: See Job 16.8. See an instance hereof in Leviathan, chap. 27.1. whether you understand it of the Devil that old man-slayer, as Many Ancients do: or else the Kings of the Nations, and especially of the Turks, as some Rabbins.
CHAP. XXVII.
Ver. 1. IN that day] The day of Gods great Assize, and of execution to be done on the enemy and the Avenger, chap. 26.21. Now we know how well people are pleased, when Princes do Justice upon great Offendors.
The Lord with his sore, and great, and strong Sword] Heb. With his Sword, that hard or heavy one, and that great one, and that strong one: that is, with his Word, saith Oecolampadius, who by Leviathan here understandeth the Devil, who is elsewhere also called the Serpent and the great dragon, Rev. 12.9. & 20.2. But they do better in my Judgement, who by Leviathan here understand some great Tyrant, acted by the Devil against the Church: such as was Pharaoh, see Ezek. 29.3. Sennacherib, see chap. 8.7. or Nebuchadnezzar, see Jer. 51.13. and at this day, the Grand Signior, who hath swallowed up countries, as the Leviathan or the Whale doth fishes: For in the greatness of his Empire is swallowed up both the Name and Empire of the Sarasines, the most glorious Empire of the Greeks, the Empire of Trapezonum, the renowned Kingdoms of Macedonia, Peloponnesus, Epirus, Bulgaria, Servia, Bosna, Armenia, Cyprus, Syria, Egypt, Judea, Tunis, Argeirs, Media, Mesopotomia, with a great part of Hungary, as also of the Persian Kingdom. His Territories do somewhat resemble a long and winding Serpent, as some learned men have observed: and for the slights & might which he useth against Christians still, who knows them not out of the Turkish story? God therefore will shortly take him to do: sharpening haply the Swords of men (as he hath lately and marvellously done of the [Page 96] Venetians) as instrumental to ruine this vast Empire, which laboureth with nothing more then the weightiness of it self.
Jun. And he shall slay the Dragon that is in the sea] i. In fluctuante hujus saeculi aestuario. Of the strange length of Dragons, see Aelian. l. 2. c. 21. and Plin. l. 8. c. 11. In the last year of the raign of Theodosius senior there was a Dragon seen in Epirus of that vast bigness, that when he was dead, eight yokes of Oxen could hardly draw him. By Dragon, some understand the same with Leviathan, v [...]z. the Whale or Whirlpool. The Dragon is never satisfied with blood, though never so full gorged: no more are Persecutors.
Ver. 2. In that day sing ye to her] Or, of her: a new song for a new deliverance. Haply this shall be done by the Christian Churches upon the conversion of the Jews, after the Turks downfall: like as at the building of the second Temple, the people sang and shouted Grace Grace unto it, Zech. 4, 7.
A Vineyard of red Wine] i. e. Of rich and generous Wine, Vini meri, non labruscarum, ut cap. 5. See Prov. 23.31. Gen. 49.22. By this red wine Oecolampadius understandeth Christs blood, wherewith the Church is purged and beautified. Sanguis Christi venustavit genas meas, said a certain good woman, a Martyr.
Ver. 3. I the Lord do keep it] And then it cannot but be well kept. The matter is well amended with Gods Vineyard since chap. 5.5. The Lord is with you whiles ye are with him, 2 Chron. 15.2. The hand of our God is upon all them for good that seek him: but his power and his wrath is against all them that forsake him. Ezra 8.12. Do good O Lord, unto those that be good, &c. As for such as turn aside unto their crooked ways, &c. Psal. 125.4, 5.
I will water it every moment] God will be to his Vineyard both a Wall and a Well; a Sun and a Shield; as Psal. 84.11. all that heart can wish, or need require. Of all possessions, saith Cato, none requireth more care and pains, then that of Vineyards. Corn comes up, and grows alone, Mar. 3. but vines must be daily dressed, fenced, supported,In Philip. watered. Plantas tenellas frequentius adaquare proderit, saith Primasius. Yong Vines must be often watered: Gods Vines shall not want for watering, though once he forbad the clouds to rain upon them, chap. 5.6. He hath not been wanting to England either for watching or for watering it. We may now much better say of it, then once Polydor Virgil did, Regnum Angliae Regnum Dei: he meant because none seemed to take care of England, but God. He grant we may at length walk worthy of such a mercy: Amen. The Vulgar here rendreth it, but not so well Repente propinabo ei, I will shortly drink to her.
Lest any hurt it] Heb. Lest he visit on it: left any profane person should rudely and unmannerly rush upon it, he gardeth it constantly.
Ver. 4. Fury is not in me] Whatever you may think of me, because of my many dreadful menaces, and your heavy calamities; Non est in me sed in vobis culpa istarum calami, atum: the fault is not in me but in your selves: do you but mend, and all shall be soon well betwixt us. It is but displeased love that maketh me chide or strike my dear children; Lop my Vines, Ʋt bonus Vinitor Vites luxuriantes falce putat & purgat, [...], Job. 15.2. leases and luxuriances must be taken off, or it will be worse. Better the Vine should bleed, then die: better be preserved in brine, then perish in honey. But assure your selves I am not implacable: as your sins have put thunder-bolts into my hands, so by sound repentance you may soon disarm me.
Who would set the briars and thorns] Gods Vineyard is not without briars and thorns, his Field without tares, his Church without Hypocrites, which prick God and his people, galling them to the heart. These he will make an hand of, take an order with, by treading them down and burning them up; especially if once they shall be so mad and mankind, as they say, as to bid him battle; See Job. 9.4. with the Note.
I would burn them together] Or, I will burn them out of it; See 2 Sam 23.7. with the Note.
Ver 5. Or let him take hold of my strength] i. Of mine arm wherewith I am about to smite him, or to throw the fire of my wrath at him; let him by true repentance, appease me, as submitting Abigail once did angry David: let him but meet me with intreaties of peace, and he shall have peace, yea he shall be sure of it. See [Page 97] Job 22.21. with the Notes. To run in to God, is the way to escape sin: as to close and get in with him that would strike you, doth avoid the blow.
Ver. 6. He shall cause them that come to Jacob] i. e. His Proselytes; Or, that come from Jacob. i. e. his Posterity. Vitium hoec conditio est, the condition of Vines is such as that they must undergo cold blasts and hard winters: howbeit at the return of the Spring they recover their verdure, and flourish again; so shall the seed of Jacob: their dead shall live, chap. 26. and the mountain of the Lord shall be exalted above all mountains, chap. 2.
Ver. 7. Hath he smitten him, as he smote those that smote him] No: for the one he smote to correction, the other to destruction: the one with the Palm of his Hand, as a man smiteth his Son, the other with his clutch-fist, as one smiteth his slave whom he careth not where he hits, or how he hurts. Temporal evils are in the nature sometimes of a curse, sometimes of a cure. Hinc distinctio illa poenae in conferentem & nocentem, sive in suffocantem & promoventem: item in poenam vindicta, & poenam cautelae, sive in condemnantem & corrigentem.
Ver. 8. In measure] Heb. Modio, i. e. exigua mensura, in a small measure,By peck-peck. and as his people are able to bear, 1 Cor. 10.13. ad emendationem, non ad internecionem.
When it shooteth forth] Or, in the bunches; not at the root, as God smiteth at a wicked man resolving to have him down. See here his different dealing with his own and others. Upon his children he doth but sprinkle a parcel of his wrath, some few sparks of his displeasure: but the wicked he utterly consumeth and burneth up with the fire of his indignation, Isa. 42.25. & 66.15.
Thou wilt debate with it] Dijudicabis thou wilt put a difference, or discern betwixt the righteous and the wicked, Mal. 3.18.D Goodw. flagella tantum quaedam decutiuntur. Scultet.
He stayeth his rough wind, &c.] i. e. Such afflictions as would shake his plants too much, or quite blow them down. But he letteth out of his treasury, even He who holdeth the winds in his fist) such a wind as shall make them fruitful, and blow away their unkindly blossoms and leaves.
In the day of the East-wind] That boisterous and blasting and blustering wind. Hinc Euroclydon, Acts 27.14.
Ver. 9. By this therefore shall the iniquity of Jacob be purged] Hac re, i. e. deportatione in Babyloniam, saith Piscator: By this, that is, by their being carried captive into Babylon, as it was made a means to bring the Elect to repentance. As one poyson is antidotary to another: so is Affliction to sin. Crosses are Leeches to suck out the noxious blood: Flails to thresh off our husks: Files to brighten out graces, &c. Sanctfied afflictions (said Mr. Dod) are good promotions. Corrections of Instructions are the way of life, Prov. 16.23. For though not joyous but grievous at present, yet afterwards they yield the peaceable fruit of righteousness unto them that are thereby exercised, Heb. 12.11. It fareth with Gods afflicted, as it did once with those that had the swearing sickness in this land; If they slept they died: To keep them waking therefore, they were smitten with Rosemary-branches: whereat though they cried out, you kill me, you kill me, yet it proved a happy means to keep them alive. It was good for David that he was afflicted, Psal. 119.71. it rid him of those two evil humours, High mindedness and Earthly-mindedness, Psal. 131.1.
And this is all the fruit] Gods rod, like Aarons, blossometh: and like that of Jonathan, it hath honey at the end of it. A good use and a good issue of afflictions is ever to be prayd for. I read of a gracious man, who lying under great torments of the Stone, would often cry out, The use, Lord, the use! And Mr. Perkins in like case desired his friends to pray to God not so much for ease of his pain, as for increase of his faith and patience. Perdidisti fructum afflictionum, said Austin to some in his time, and it was a great loss doubtless.
To take away his sin] The sin, not the man: D. Goodw. See Psal. 99.8. A leprous or ulcerous member, a man loves as it is his own flesh, Ephes. 5.29. though he loatheth the corruption and putrefaction that is in it; therefore he cuts it not off, but plaistereth it: whereas a Wart or Wen he cutteth off, as not his flesh: so here.
When he maketh all the stones of the Altar as Chalk-stones] When he, that is Jacob, in token of his true repentance, abandoneth all his mawmets and monuments of idolatry, and them abolisheth and demolisheth, so as never to be re-edified. The [Page 98] Jews after the captivity were so far from idolatry, that, they would not admit a Painter or Carver into their City. And how zealous they were to keep their Temple from such defilement both in the time of Antiochus Epiphanes, and of the Romans, Histories shew us.
Ver. 10. Yet the defenced City shall be desolate] Or, But, or Therefore shall they suffer, ut ad saniorem mentem & ad frugem calamitesi redeant, that they may be thereby bettered: See on ver. 9.
Ver. 11. For it is a people of no understanding] Heb. Not a people of understandings, i. e. non sapiunt nisi plagis emendentur, they will not be wise without whipping: I must therefore handle them the more sharply and severely. Castigat Deus quem amat, etiamsi non amat castigare.
Therefore he that made them] Deus factor ejus & fictor. A fearful sentence: such as should affright those many Ignaro's that say, God that made us will surely save us.
Ver. 12. In that day] sc. When God shall have purged his people by his Word, and by his Rod.
The Lord shall beat off] Or, shall thresh: The Ministry of the Word is Gods Flail to sever the Chaff from Corn: to single his out of the midst of wicked and prophane worldlings. See the like of Afflictions sanctified, ver. 9.
And ye shall be gathered] As Ears of Corn are for threshing.
One by one] There is no thresher in the world (saith one here) that thresheth half so clean: for he looseth not one grain. See Joh. 17, 12. & 10.3. Christ hath a care of every one particularly and by the poll; some gather from hence that the calling of the Jews shall be general and universal.
Ver. 13. The great Trumpet shall be blown] Or, a blast shall be blown with a great trumpet. Tuba haec magna Apostolica praedicatio est, saith Oecolampadius. This great trumpet is the Gospel the preaching whereof is of power to save those that perish, to put life into the dead, Joh. 5.25.
CHAP. XXVIII.
Ver. 1. VVO to the crown of pride, to the drunkards of Ephraim] Drunkenness is a sin, at the heel whereof hangeth many a Woe. Some think it is a dry drunkenness that is here threatned (that there is a dry drunkenness as well as a wet; see chap. 51.21. 2 Tim. 2.26. [...] that they may awake out of their drunken sleep) a drunkenness with prosperity, which made them proud and dissolute, even the King of Israel and his Counsellors also; not considering that in maxima libertate minima est licentia; It is not for Kings to drink wine, Prov. 31.4.
Whose glorious beauty is a fading flower] Or, and to the fading flower of his goodly gallantry. Some conceive that the Prophet here alludeth to the Etymologie of the word Ephraim, whereof see Gen. 41.42. but Ephraim was now declining and decaying.
[...] Crapula, [...]. That are overcome with wine] Heb. smitten, beaten, overmastered, as Sisera was by Jaels hammer, which hath its name from the word here used, Judges 4.23. Tremellius rendreth it, Obtusis vino, to those that are blunted with wine, or beaten about ears with it.
Ver. 2. Behold the Lord hath a mighty and a strong One] viz. Salmaneser King of Assyria. For whereas Ephraim might say, Who is there that can or dare pull off the flower of our goodly gallantry? God answereth that he hath at hand One that can do it;The Romans pictured Pride with a triple crown: on the first crown was written, Transcendo, on the next, Non obedio, on the third, Perturbo. and do it with a turn of a hand, with little ado.
Ver. 3. The Crown of pride—shall be trodden under foot] This noteth utmost ignominy. Finge ideam animo, saith one here: imagine you saw Salmantser pulling the Crown from the King of Israels head, throwing it to the ground, and then trampling on it. What brave Rhetorick is here?
Ver. 4. As the hasty fruit] quasi primae & praematurae ficus, rath-ripe fruits much coveted and caught at.
Ver. 5. For a Crown of glory and for a diadem of beauty] so he was to Judah alled here the residue of his people) during Hezekiahs daies; a crown unfading [Page 99] or a garland made of Amaranth (as 1 Pet. 1.4.) which is, saith Clemens, a certain flower that being hung up in the house, yet is still fresh and green. And as God is thus to his people, so (enterchangeably) are they to him a crown of glory, Isa. 62.3. and a royal diadem, ib. his throne of glory, Jer. 4.21. The beauty of his Ornament, Ezek. 7.20.
Ver. 6. And for a spirit of judgement] A sagacity more then ordinary [...]: in regard whereof Solomon calleth the Kings doom a divination, Prov. 16.10. as is well observed.
And for strength to them, &c.] In this verse we have the description of an happy State, governed justly at home,Diod. and able abroad to resist any endeavour of the enemy.
Ver. 7. But they also have erred through wine] Judah had caught this disease of Ephraim, as the English are said to have done of the drunken Dutchmen. Sin is more contagious and catching then the plague. The Hebrew word importeth an alienation of mind, Prov. 20.1. Hos. 11. Jer. 23.9. Vino sapientia obscuratur, said Alphonsus King of Arragon.
They are swallowed up of wine, they are out of the way through strong drink] Errarunt propter Shecar: they are buckt in beer, they are drowned in drink; like as George Duke of Clarence was drowned in a out of Malmsey by his own election: Nam sicut athletico potore dignum erat, ut potando moreretur, elegit, saith mine Author; for being condemned to die by his brother King Edward the fourth, he chose that kind of death, as became a stout drunkard.
They err in vision] the Prophets do.
They stumble in judgement] the Priests do; for they were to interpret the law, and to decide differences. Drunkenness in Rulers is a capital sin, and maketh the land reel.
Ver. 8. For all places are full of vomit and filthiness, Vah, vah, vah: Cum tu Narbone mensas hospitum convomeres, said Tully to Antony; who was not ashamed likewise to write, or rather to spue out a book concerning his own great strength to bear strong drink, and to lay up others who strove with him for the mastery. Tully taxeth Julius Caesar for this soul custom: so doth Philo Caligula, Veniunt ut edant, edunt ut vomant. Senec. and Suetonius Vitellius.
Ver. 9. Whom shall he teach knowledge?] Quem docebit scientiam? Doceo governeth two Accusative cases. Ministers must have 1. Quem, whom to teach: and 2. Quid, what to teach, sc. Knowledge. Isaiah had no want of knowledge, as being apt and able to teach, but he wanted a fit Audience, as having to do with a sort of drunken sots that were unteachable, uncapable. So Ezek. 47.11. when the waters of the Sanctuary flowed, the miry places could not be healed. Think the same also of those that are drunk with pride (as ver. 1.) and self-conceitedness, who make Divinity only a matter of discourse, or that come to sit as Judges or Criticks on their Ministers gifts, &c. It will be long enough ere such will be taught any thing. One may as good undertake to teach a young weanling void of understanding; and in some respects better; for these to their natural corruption and impotency have added habitual hardness and obstinacy, to their sinews of iron, brows of brass, Isaiah 48.4. and what hope can there be of working upon such?
Ver. 10. For precept must be upon precept] Children are of weak understanding, and of short memories; and Hebraei dicunt hisce verbis infantilitatem significari, they must also have short words and sentences prescribed unto them (such as are kau and flau) and inculcated upon them, that something at least may stick: so must most of our Hearers, or little good will be done, Deut. 6.7. thou shalt teach them diligently unto thy Children, Heb. thou shalt whet or repeat them by often going over the same thing, as the knife goeth over the whetstone till it be sharp. But very many of our common hearers are not only unteachable, but untameable, deriding sound doctrine, and making a mocking stock of their godliest Ministers. And so some very good Expositors, haec [...] & [...] à Prophetadici tradunt, make these words here recited to be the scoffs and taunts of those profane mockers, ver. 14. & 22. which they put upon the Prophet; q. d. We have nothing but rule upon rule, precept upon precept, &c. Zaulazau, kau lakau, the very sound of the words carrieth [Page 100] a jear; like as scornful people by the tone of their voice and riming words, scorn at such as they despise: Thus this good Prophet became the drunkards song. Any man may be witty in a biting way: and those that have the dullest brains, have commonly the sharpest teeth to that purpose. Rightly said the Comedian,
Ver. 11. For with stammering lips, &c.] with a lisping lip, Heb. with scoffs of lip, or with language of mocks. Surely God scorneth the scorners, Prov. 3.34. for he loveth to retaliate and proportion choice to choice, Isa. 66.3, 4 device to device, Micah 2.1.3. frowardness to forwardness, Psal. 18.26. scoffing to scoffing, Prov. 1.25.26.
And with another tongue] lingua exotica, such as they shall be no whit the better for; see 1 Cor. 14.21. We read of John Elmar Bishop of London in Queen Elizabeth's raign, that on a time when he saw his Auditory grow dull in their attention to his Sermon, he presently read unto them many verses out of the Hebrew Text: whereat they all started, admiring what use he meant to make thereof: then shewed he them their folly, that whereas they neglected English, whereby they might be edifyed, they listened to Hebrew whereof they understood not a word: and how justly God might bring in Popery again (with Latine service, blind obedience, and dumb offices) for their contempt of the Gospel.
Ver. 12. To whom he said, This is the rest] i. e. the ready way to find rest to your souls, as Mat. 11.28, 29. sc. by obeying my precepts, and embracing my promises.
Wherewith ye may cause the weary to rest] i. e. Me who am pressed by your sins, Amos 2.13. and wearied out with your iniquities, Isa 43.24. or your poor brethren tired with miseries, or your own souls laden with sin guiltiness.
Ver. 13. But the word of God was unto them precept upon precept, &c.] i. e. a derision, as ver. 10. therefore henceforth hearing they shall hear and not understand: Sic Sanniones Deus punit.
That they may go and fall backward] ut vadant & cadant retrorsum, tanquam turpiter ab hoste superati & resuperati, laid flat on their backs, brought to remediless ruin. This came of their obstinacy; though not intentionally, yet eventually.
Ver. 14. Wherefore hear the word of the Lord] Stand forth and hear your doom, ye that jear when you should fear, as if ye were out of the reach of Gods rod.
Ye scornful men] Heb. ye men of mockage, ye who mock at the word of God by your words, deeds and gestures; quales sycophantas quotidie videmus, of which sort we find not a few now a dayes; such dust-heaps as these we have in every corner, men that have turned religion not only into a form but also into a scorn, accounting the wisdom of God foolishness. [...] These Saint Peter calleth scoffers, or such as make sport with the word, 2 Pet. 3.3. And the Prophet here uno verbo multa peccata exprimit, dum Illusores nominat, in calling them mockers, calleth them all that naught is.
That rule the people] such as Shebna now was, and afterwards Tobiah, Neh. 2.19. Herod, Domitian, Julian, Sr. Thomas Moor, &c.
Ver. 15. Because ye have said] i. e. ye have thought and reckoned so, but without your hoast, as they say, Jer. 6.19. Hear O earth, behold I will bring evil upon this people, even the fruit of their thoughts.
We have made a covenant with death] Nos ab omni malo sumus securissimi: Thrasonicae hyperbolae, we are shot-free and shall scape scotfree: Beckets friends advised him (for his security) to have a Mass in honour of St. Stephen, to keep him from the hands of his enemies:Spencer. He had so, but it saved him not: As not to have been dipt in Lethe-lake, could save the Son of Thetis from to dye, &c.
And with hell are we at agreement] Heb. we have made provision, or taken order, egimus cantum. The Prophets tell us a tale of death and hell, but we shall yet dance upon their graves; and for hell we fear it not. The Lyon is not so fierce as he is painted, nor the Devil so black as he is represented. Diabolo optimè convenit cum [Page 101] lurconib us. Good-fellows shall have good quarter with the Devil, say our modern Atheists. But what a mad fellow was that Advocate in the Court of Rome mentioned by Bellarmine, who lying at his last gasp almost, and being called upon to repent and cry to God for mercy, prayed thus; O Lord, I have much desired to speak one word unto thee before I dye, not for my self, but for my wife and children: ego enim propero ad inferos, neque est ut aliquid pro me agas; for I am hasting to hell, neither is there any thing now to be done by thee for me?De arte mor. lib. 2. cap. 10. And this he spoke (saith Bellarmine who was by and heard it) with as much confidence, as if he were but travelling to the next town.
When the overflowing scourge shall pass thorough] to sweep away such as are drowned in drunkenness and dread no danger.
It shall not come to us] whatever the Prophets prate: let them say as they please, we will believe as we list.
For we have made lyes our refuge] a poor refuge: for tenue mendacium pellucot, lyes are so thin they may be seen thorough; but it may be that they called their false refuges lyes, not because they held them so, but because the Prophets called them so: whereas to themselves they seemed prudent counsels.
Ver. 16. Therefore thus saith the Lord God] This is purposely prefaced for the support of the faithful, when they should hear the ensuing dreadful denunciations, and see them executed. We cannot beat the dogs but the children will be ready to cry.
For a foundation a stone] firm and fast, opposed here to the fickle stayes and vain fastnesses of wicked worldlings: this foundation-stone is Christ, Rom. 9.33. & 10.11. not Hezekiah as the Jews would have it; or Peter, as the Papists: see Peter to the contrary, 1 Pet. 2.6. and Paul, 1 Corinth. 3.11.
He that believeth shall not make haste] viz. to help himself as he can, sith God defers his help; as did faithless Saul, Ahaz, these Jews, ver. 15. those Bethulians that set him a time, and sent for him by a post as it were, David staid Gods leasure for the Kingdom; those in Esther for deliverance, and those other in the Hebrews for the accomplishment of the promises, Heb. 10.36. Hold out faith and patience. We know not what we lose by making haste, and not holding up our hand as Moses did to the going down of the Sun.
Ver. 17. Judgement also will I lay to the line] Or, I will set out judgement by line, and justice by plummet; that is, I will proportion your punishments to your offences, as it were by line and by level, that the wicked may have their due, and the godly sustain no dammage. See 2 Kings 21.12, 13. Amos 7.8. Calvin saith, that by this expression borrowed from builders, the Lord here sheweth that when the corner-stone before spoken off shall be laid, the Church of the faithful built thereupon, shall rise up to a fair and uniform built temple in the Lord, according to Ephes. 2.20.
And the hail shall sweep away the refuge of lyes] Or shovel away, or quasi furcillis extrudet, shall fork away, or burn up your vain confidences; as he destroyed the Egyptians by hail mingled with fire.
And the waters] see ver. 15. & Mat. 7.27.
Ver. 18. And your covenant with death shall be disannulled] See ver. 15.They made a covenant with death and hell; but death and hell make no covenant with them. God shall shoot at such with an arrow suddenly, Psal. 64.7. and when they shall say peace and safety, then shall suddain destruction come upon them, as travail upon a woman with child, and they shall not escape, 1 Thes 5.3. Thus it befell the rich fool. Luk 12. Alexander the great, whom his parasites flattered into a fond conceit of an immortality: and Pope Sylvester the second, who dealt with the Devil for the Popedom, and was perswaded by him, that he should never dye till he sang Mass in Jerusalem: but when he saw how he was cheated, and that he must dye, he cryed out, ‘Ah miser aetern [...]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.
[Page 102] 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 m [...]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 [Page 103] 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, [Page 104] 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 shall happen beyond all thought,Diod. judgement and expectation; as also in respect of the Chaldees themselves, who will never be satisfied with tormenting thee, as ver. 8. and yet shall fail of what they hope for too. Spes mortalium sunt somnia vigilantium, saith Plato.
Ver. 8. It shall be as when] See on ver. 7.
Ver. 9. Stay your selves and wonder] Sistite gradum, stand still, and stand amazed at this peoples stupendious stupidity and desperate security. Piscator rendreth the Text thus; Cunctantur, itaque admiramini: deliciantur, itaque vociferamini. They delay (to return) therefore wonder ye at it: they sport at it, but cry ye out, as lamenting their folly, Ezek. 9.4. where the Original is very elegant. Some translate the words thus, Obstupefacite vos ipsi, & sitis stupidi, & excoecate vos ipsi & sitis coeci; stupifie your selves and be stupid; blind your selves and be blind: do so I say; for ye will do so undoubtedly. And here begin their spiritual miseries; see ver. 1. confer chap. 6.9, 10.
They are drunk, but not with wine] but yet with that which is much worse, viz, with a spirit of stupidity, ver. 10. they are not only drunk with a dry drunkenness, but deadly sick of a lethargy; being dulled in their understandings, lulled asleep in their sinful practices, ready to fly in the face of one that shall offer to awake them. Other drunkenness a man may sleep out,Homil. de plaga grandinis. sleep himself sober, as Noah did: not so here, as Nazianzen well observeth upon this Text.
Ver. 10. For the Lord hath poured out upon you the spirit of deep sleep.] By a judiciary hardness ne hath rolled a stone upon your hearts, and given you up to a reprobate sense: He hath cast you into a dead lethargy, a dedolent disposition; so that because of the blindness of their hearts, this people are past feeling, Eph. 4.18, 19. and because they have wilfully winked, he hath even dashed out their eyes; bereaving them of the light against which they rebelled, Job 24.13. so that they have neither sight nor light, lemosorum instar oculos mentis concretos habent: they are miserably benighted.
The Prophets &c.] A blind Seer is a monster: how could these thus blindly led avoid the ditch of destruction?
Ver. 11. And the vision of all is become unto you &c.] The Scriptures were so to the Scribes and Elders of the people; who although when Herod asked them of the Messiah, they could give such descriptions of him as agreed to none but the Babe of Bethlehem, Mat. 2.5, 6. yet would they by no means be drawn to believe in his name. And the like woful obstinacy is found in the Rabbins and other Jews to this day. The like spiritual judgement hath befaln the Papists also, both the learned and unlearned; and yet one of them sticks not to tell us to our heads, that our damnation is so plainly and plentifully set down in our own English Bibles, that no man needeth to doubt of it who hath but a book, and can read English. Thus, who [Page 105] so bold as blind Bayard? who so blind as those that will not see?
Ver. 12. And the book is delivered to one that is not learned] Heb. knoweth not to read. By the learned is meant, say some, the Rulers in Church and State: by the unlearned, the common people: all were in a pickle. Nicodemus had oft read in this our Prophet, in Ezekiel, and elsewhere, of Regeneration, though not under that term; but how little he understood of it, see Joh. 3. And what a buzzard is Bellarmine himself in some such fundamentals as whereof it is a shame for a very child to be ignorant? I must needs confess, said a learned Papist to the Bishop of Cavaillon, that I have often been at the schools of Sorbon in Paris, where I have heard the Disputations of the Divines,Act. & Mon. 865. but yet I never learned so much as I have done by hearing these young children at Merindol posing one another before the Bishop about points of religion. The poor men of Lions in France were enlightened, when the great Doctors were blinded and besotted in their superstitious Tenets and practices.
Ver. 13. Because this people draweth near to me &c.] For their putid hypocrisie, and outsideness in Gods service, they were given up by him to be further hardened by the Devil, and to have their necks possest by an iron sinew;Hypocritis nihil stupidius. see the Note on Mat. 15.8.
Their fear towards me] see on Mat. 15.9.
Ver. 14. Therefore behold I do a marvellous work] sc. by infatuating these Masters in Israel, and bereaving their wise men of their wisdom: this was a greater Marvell then to take sight from the eye, whiteness from the swan, sweetness from sugar, &c.
For the wisdom of their wise men shall perish] And worthily, sith they either hid their candle under a bushell, or else their learning hung in their light, whilst it better served them to devise a thousand shifts to elude the truth, then their pride would suffer them once to yield and acknowledge it. This the Prophet speaketh of the Pharisaical and Rabbinical wisdom: and the Apostle fitly extendeth it to the wisdom of the Gentiles, 1 Cor. 1.19. calling both the Pharisees and Philosophers Princes of this world for their learning; but yet denying that they knew any thing to any purpose at all, 1 Cor. 2.8.
Ver. 15. Wo unto them that seek deep to hide] that carry two faces under a hood, as all Formalists and double-minded persons do, desirous to deceive the world, and if it were possible, God himself also, with their pretences and professions, and to cozen him of heaven.
To hide their counsel] their cunning contrivances, ut ita liberè in omnes veneres & scelera ruant.
From the Lord] which cannot be, because he is All-eye, and the searcher of hearts; he is intimo nostro intimior nobis, and will bring to light the hidden things of darkness, 1 Cor. 4, 5.
Their works are in the dark] Out of sight, but not out of the light of his countenance, Psal. 90.8. Deo obscura liquent, muta respondent, silentium confitetur, all things are naked and open before the eyes of him with whom we have to do, Heb. 4.13. Sin not therefore in hope of secrecy; Si non caste tamen caute, will prove too short a covering.
And say, who seeth us? and who knoweth us?] God doth, (to be sure) whoever doth not, hold this fast against that natural Atheism which is in us all; See Ezek. 9.9. Rom. 3.18. with the Note.
Ver. 16. Surely your turning of things upside down] your denying the Divine Providence and Omniscience,Heb. Invertere vestrum whereby ye go about to pervert the whole course of nature, and to put all into a confusion.
Shall be esteemed as the Potters clay] Shall be confuted by a very familiar comparison. Calvin readeth it thus, Shall be esteemed as the Potters clay: i. e. is as easily effected as he maketh a vessel at his pleasure.
For shall the work say of him that made it, He made me not?] It should say so upon the matter, by denying his knowledge of it. The Watch-maker knoweth [Page 106] every pin and wheel in it; so the Heart-maker knoweth every turning and winding in it, were they more then they are.
Ver. 17. Is it yet not a very little while?] Nonne adhuc paululum paululum] or an hundred years hence the Gentiles shall be called by the preaching of the Apostles (for here beginneth the Consolatory part of this Chapter; see on ver. 1.) and that's but a very small time with God. He speeds away the generation, that he may finish the calling of his elect, and so put an end to All.
And Lebanon shall be turned into a fruitful field] Heb. Lebanon shall be turned into Carmel, Sylvestria corda electorum inter gentes. Piscator. the wide world, the wilde waste of the Gentiles (confer Isai. 22.15.) the Elect amongst them shall be made Gods husbandry or vineyard, Eph. 2.12. Rom. 11.17 & è contra, Carmelus fiet Libanus.
The fruitful field shall be esteemed as a forrest] The obstinate Jews with their seeming fruitfulness shall be rejected. Lo here is a turning of things upside down, that you dream not of; this is that marvellous work, ver. 14.
Ver. 18. In that day shall the deaf hear the words of the book] i. e. the deaf and blind Gentiles being by the preaching of the Gospel drawn out of darkness into Gods marvellous light, shall see and hear that which eye never saw, nor ear heard, neither hath entred into the heart of any natural man to conceive, 1 Cor. 2.9. They shall first be illightened, secondly, accheared, ver. 19. so Act. 13.48. Rom. 14.17.
The words of the book] the holy Scriptures, that book which the proud would not read, the ignorant could not, ver. 11. & 12.
Shall see out of obscurity] see their Saviour, as Simeon, see that blisful vision, Eph. 1.18, 19. See Joh. 9.39.
Ver. 19. The meek also shall increase their Joy in the Lord] All sincere Converts, such especially as have mastered and mortified their unruly passions, and are cured of the Fret; these shall add Joy, these shall have Joy upon Joy, they shall over-abound exceedingly with Joy, 2 Cor. 7.4.
The poor amongst men] the poor in spirit. These shall greatly rejoyce, both for the mercy of God to themselves, and for the Justice of God exercised upon others, ver. 20, 21.
Ver. 20. For the terrible one is brought to nought] This is part-matter of the Just mans joy: where observe the contrary Characters given to the godly and the wicked: those are said to be lowly, meek, poor in spirit: these to be tyrants, scorners, sedulous in sin, catch-poles, incorrigible, such as turn aside the Just, &c. ver. 20.21.
And all that watch for iniquity] Surgunt de nocte latrones: they also break their sleep to devise mischief, Psal. 36.4. Mic. 2.1. but they should watch for a better purpose, Mar. 13.37. as Seneca also could say, and Pliny, qui vitam mortalium vigiliam esse pronunciat; Proaem. nat. Hist. who calleth mans life a watch.
Ver. 21. That make a man an offendor for a word] when he meant no hurt: or by perverting and misconstruing his speeches. Thus they sought to trap Christ in his speeches: and thus they dealt by many of the Martyrs and Confessors. To say, The Lord, Act. & Mon. fol. 1116. and not Our Lord is called by Stephen Gardner, symbolum haereticorum, a note of an Heretick. Dr. Stories rule to know an heretick was, they will say, The Lord, and We praise God, and The living God.] Robert Cook was abjured for saying that the blessing with a shoo-sole was as good as the Bishops blessing:Ibid. 1803. Another for saying, that Alms should not be given untill it did sweat in a mans hand. Mrs. Catismore for saying that when men go to offer to images,Ib 952. Ib. 765. they did it to shew their new geare; and that images were but Carpenters Chips; and that folks go on pilgrimage more for the green way then for devotion.Ib. 763. Philip Brasier for saying that when any miracle is done, the Priests do noint the images, and make men believe these images sweat in labouring for them,Ib. 952. &c. Every day they wrest my words, saith David of his enemies, Psal. 56.5. As the spleen is subservient to the liver, to take from it only the most putrid and feculent blood: so do Detractors pick out the worst of every thing, to lay it in a mans dish, or alledge it against him.
And lay a snare for him that reproveth] See the Note on Amos 5.10. Freedom of speech used by the Waldenses in blaming and reproving the vices and errors of great ones,Girard. offecit ut plures nefariae affingerentur eis opiniones, à quibus omnino fuerant alieni, made them hardly thought and spoken of.
[Page 107]Ver. 22. Who redeemed Abraham] sc. out of his Idolatry; that pulled him as a brand out of Up of the Chaldees, Josh. 24.2, 3. The Rabbins say that his Father Terah was a maker and seller of Images.
Concerning the house of Jacob] i. e. The calling of the Jews, confer Rom. 11.25.
Ver. 23. The work of mine hands] Created in Christ Jesus unto good works, Eph. 2.10. and now sanctifying Gods name in their hearts and lives, and walking in the fear of the Lord, and in the comforts of the Holy Ghost. Thus, as it were, ex prof [...]sso, doth the Prophet Isaiah here handle the doctrine of Regeneration; which and other like places, whiles Nicodemus had not noted, he was worthily reproved, Joh. 3.
Ver. 24. They also that erred in spirit] Erroneous opinions, and muttering against Ministers are here instanced as two special Opposites to effectual Conversion. Those that relinquish not these two evils, are far enough from Gods Kingdom; and yet now adayes nothing more ordinary: hence so few Converts, so many Apostates.
CHAP. XXX.
Ver. 1. WOe to the rebellious children] Vae filiis desertoribus, vel Apostatis: so he boldly calleth the Politicians of his time, the Counsellors of State,Est species quadam [...] aliunde quam à Deo auxilium petere. Shebna and others who gave good Hezekiah ill counsel to send to Egypt for help when Sennacherib invaded him. Well might St. Paul say, Esaias is very bold, Rom. 10.20. Consurgens enim, Proceres inquit, quid hoc rei est quod occeptatis? malè omnino factum! vae vohis, vae reip. toti! such another bold Court-preacher was Elias, Amos, John Baptist, Chrysostom, Latimer, Deering, &c. See Latimers letter to King Henry the eighth after the proclamation for abolishing English Books, Act. & Mon. fol 1591. where we may see and marvel at his great boldness and stoutness (saith Mr. Fox) who (as yet being no Bishop, so freely and plainly, without all fear of death, adventuring his own life to discharge his Conscience so boldly, to so mighty a Prince, in such a dangerous case, against the Kings Law and proclamation, set out in such a terrible time) durst take upon him to write and to admonish, that which no Counsellor durst once speak unto him in defence of Christs Gospel? &c.
That take Counsel, but not of me] Though I am the Wonderful Counsellor, chap. 9.6. and though they profess to be my children; but unruly rebellious ones; I must needs say, they are such as like petty-gods within themselves, run on of their own heads, and lean to their own understanding, Prov. 3.5. as if I were nothing to them, or as if Consilii satis est in me mihi were their Motto. See the like folly, Josh. 9.14.
That cover with a covering] But it will not reach,Et ordiremini telam. chap. 28.20. God will make the strongest sinew in the arm of flesh to crack, and the fairest blossoms of humane Policies to wither.
That they may add sin to sin] i. e. Thereby adding sin to sin, as Devt. 29.19. Job 34.37. See the Notes there.
Ver. 2. That walk to go down into Egypt] This they were flatly forbidden to do. But State-policy doth sometimes carry it against express Scripture, to the formalizing and enervating of the power of truth, till at length they have left us an heartless and sapless Religion, as One well observeth. This is no thriving course certainly: here we have a dreadful Woe hang'd at the heels of it. The Grecian Churches first called in the Turks to their help, who distressed them, and then, through fear of the Turks, Anno 1438. sent, and subjected themselves to the Bishop of Rome, that they might have the help of the Latine Churches: but shortly after they were destroyed, their Empire subdued, &c. teaching all others by their example, not to trust to carnal Combinations, not to seek the association of others in a sinful way.
Ver. 3. Therefore shall the strength of Pharaoh be your shame] They that consult not with God, consult shame to their own houses, Hab. 2.10. and because they despise him, they shall be lightly esteemed, 1 Sam. 2.30. When any came to Bacon and Burleigh, Q. Elizabeths gravest Counsellors, with a project or design of raising [Page 108] her revenue, or promoting her interest, they would ask him how much reputation would redound unto her by it? Moses, who was faithful in all Gods house, had the like care of Gods glory, Exod. 32.10, 12. and is therefore renowned to all posterity. But these Apostates in the Text, for carnal policy and contempt of God, are justly branded and threatned with disgrace and disappointment.
Ver. 4. For his Princes were at Zoan] where Pharaoh kept his Court, and Moses had done his Miracles.
And his Embassadors came to Hanes] This was, saith Hierom, a famous City in the utmost part of Egypt, toward Aethiopia: Oecolampadius saith it lay beyond Egypt: so far did these men travel and trouble themselves in seeking forrein help, when they might have staid at home to better purpose.
Ver. 5. They were all ashamed of a people that could not profit them] Either could not or would not, for fear of provoking the Assyrian so potent and formidable a Prince. When Queen Elizabeth undertook to protect the Netherlanders against the Spaniard, the King of Sweden, hearing of it, said, That she had taken the Crown off her own head, and set it on the head of fortune.
Ver. 6. The burden] i. e. the gifts and presents wherewith the Hebrews beasts were laden to carry southward, to hire help from Egypt. A mans gift maketh room for him, Prov. 18.10. Philip was wont to say, that he doubted not of taking any town or tower, if he could but thrust into it an ass laden with Gold. But these Jewish Ambassadors lost both their labour and their treasures, carried upon the shoulders of many young Asses, and upon the bunches of Camels to a very great quantity. See what a present was sent to a poor Prophet, even of every good thing of Damascus forty Camels burden, 2 King. 8.9. and guess by that what a deal of wealth went now to Egypt to procure help.
Into the land of trouble and anguish] that great and terrible wilderness of Arabia, wherein were fiery serpents and scorpions, Deut. 8.15. and other fell-creatures not a few: Thorough that waste howling desert, Deut. 32.10. that lay between Judea and Aegypt, travelled these beasts with their burdens; but all was labour in vain, and cost cast away, because God was not of the counsel.
Ver. 7. For the Egyptians shall help in vain and to no purpose] Heb. in vanity and inanity; such are creature-comforts if relyed on: a very magnum nihil.
Therefore have I cryed] but could not get audience.
Their strength is to sit still] to bide at home, and behold the salvation of the Lord; for the Prophet here seemeth to relate to that, Exod. 14.14. Contented godliness is great gain saith the Apostle, 1 Tim. 6.6. and quiet godliness is great strength, saith the Prophet here; Their strength is to fit still: as good sit still (saith our English proverb) as rise and fall. The word here rendred strength, is Rahab, which signifieth pride and power, and is sometimes put for Egypt her self, Psal. 86. Hence the Vulgar translation here is, Superbia tantum est, quiesce; Egypt is but a flask or a piece of proud flesh: she is all in ostentation, but will not answer thine expectation: therefore keep home, and be quiet. Others rendring the Text as we do, set this sense upon it; your Rahab or Egypt is to sit still, and to hold you content: by so doing you shall have an Egypt: whatsoever succour you might think to have that way, you shall have it (and better) this way, si tranquillo & sedato sitis animo, if you can compose your selves and get a Sabbath of spirit.
Ver. 8. Now go write it before them in a table, and note it in a book] He had proclaimed it before, ver. 7. but with ill success: now he is commanded to commit it to writing, for a testimony against them to all posterity; viz. that they had been told in two words what were their best course to take for their own security and safegard; but they thought it better to trot to Egypt, then to trust in God. Now therefore if they suffer and smart (as they must) for their contempt and contumacy, the blame must be laid upon themselves alone: who else can be faulted when as they were so fairly forewarned?
Ver. 9. That this is a rebellious people] Isaiae concepta verba praeit Deus; God dictateth to the Prophet Isaiah what very words he shall set down. So he did to Moses, to Jeremy, chap. 36. to Habakuk, chap. 2. to John the Divine, Rev. 14.13. the whole Scripture was inspired by God; not for matter only, but for words also, [Page 109] 2 Tim. 3.16. and is therefore more then a bare commonitory, as Bellarmine calleth it, a kind of storehouse for advice in matters of Religion. We account them the surest Rule of life, the divine beam and most exact ballance. But the Papists see well enough, that whiles the authority of the Scriptures standeth,Divina slatera. Aug. Exactissima trutina. Chrysost. the traditions of their Popes cannot be established; which they account the touchstone of doctrine, and foundation of faith. And in favour of their unwritten verities, as they call them, they tell us (but falsly) that Christ commanded his Apostles to preach, but not to write.
Lying children] and therefore not Gods children, chap. 63.8.
Ver. 10. Which say to the Seers, See net, &c.] strang impudency! but in thus reciting their words, the Prophet rather expresseth their spirit then their speeches: And yet it may be, that the Polititians of those times blamed the Prophets, Isaiah and the rest, [...]ragmatical, for interposing and medling in State-matters, and pressing the Law so strictly: sith in cases of necessity as now it was, they must make bold to borrow a little Law of the holy one of Israel.
Speak unto us smooth things] Heb. smoothnesses, toothless truths, and such as may speak you No-medlers.
Ver. 11. Get ye out of the way] If that be the way which you so much insist upon, warp a little, remit of your rigour, Religiosum opertet esse, sed non religentem.
Cause the holy one of Israel to depart from us] Desinat ille nos per Prophet as obtundere, let's hear no more of him: molest us not with so many messages from him; see Mic. 2.6.
Ver. 12. Wherefore thus saith the holy one of Israel] The Prophet doth on purpose repeat this title, so much disrelished by them, to cross them. Ministers must not be men-pleasers.
Ver. 13. Therefore this iniquity shall be unto you] q. d. your Commonwealth is tumbling down apace, and ye are hastening the utter ruin of it; as if ye were ambitious of your own destruction, which will be as suddain, so total, ver. 14.
Ver. 14. And he shall break it as the breaking of a Potters vessel] Collige ex hoc loco, saith Oecolampadius: Gather we may from this text, that remediless ruin wil befall such as resist the Holy Ghost, and sin against light.
Ver. 15. The Holy one of Israel] A stile much in the mouths of Gods Prophets in those times. But how great arrogancy is it in the Pope to take unto him the title of His Holiness?
In returning and rest shall ye be saved] This is the same in effect with that before; ver. 7. Preachers must be instant, stand to their work, and not be baffled out of their unpleasing messages. The Septuagint here have it, Si conversus ingemueris, tunc salvaberis.
Ver. 16. But ye said, No] we will not return or rest. This is a golden rule of life, In silentio & spe fortitudo vestra: but these refractaries would none of it: they knew a better way to work then all that came to. Politicians are like tumblers, that have their heads on the earth, and their heels against heaven. Cross-gtain'd they are for most part to all good.
For we will flee upon horses] whereof Egypt was full, and for which it was famous of old, and so is yet, for the Mamalukes horses especially.
Therefore shall ye flie] but in another sense, sc. fusi, fugati (que) ab hoste, with the enemy at your heels.
Ver. 17. One thousand shall flee] See Deut. 32.30. with the Note.
Ʋntill ye be left at a beacon] Heb, a mast; i. e. a very poor few, or all alone, shred of all you had. This was fulfilled when Sennacherib wasted the Country, even to the very walls of Jerusalem. Paucitatem salvandorum nobis insinuat, saith Oecolamp.
Ver. 18. And therefore will the Lord wait that he may be gracious unto you] This it a wonderful condescension; i. e. God tarrieth looking for thee to shew thee mercy, Serm. of Repent. as Mr. Bradford rendreth it; if thou wert ripe, he is ready. But never think that he will lay cordials upon full and foul stomachs, faith another grave Divine;D. Harris. that he will scarf thy bones before they be set, and lap up thy sores before they be searcht. [Page 110] God chooseth the fittest times to hear and help his suppliants, Isa. 49.8. with Psal. 69.13. opportunitatem opitulandi expectat. Be patient therefore brethren, untill the coming of the Lord, Jam. 5.7. Let your equanimity, your longanimity be known to all men: the Lord is at hand, Phil. 4, 5.
And therefore will he be exalted] He will get up to his tribunal or throne of grace, that if ye repent ye may obtain mercy, and find grace to help in time of need, Heb. 4.16.
For the Lord is a God of jugdement] i. e. He is a wise God that knoweth best when to deal forth his favours, and where to place his benefits.
Blessed are all they that wait for him] Wait his leasure, & non cerebri sui sectantur consilia, and seek not to get off by indirect courses. Those though they should die in a waiting condition, yet cannot but be happy, because God hath said here, Blessed are all they that wait for him.
Ver 19. For the people shall dwell in Zion, &c.] Or, For thou, the people of Zion that dwell in Jerusalem, shalt weep no more; ‘Flebile principium melior fortuna sequetur.’
At the voice of thy cry] Thou shalt pray; thou shalt also hear the word of God, ver. 20.21. and reform thy life, ver. 22. so shall good be done unto thee.
When he shall hear it, he will answer thee] yea before, chap. 65.24. before thy prayer can get from thy heart to thy mouth, it is got as high as heaven.
Ver. 20. And though the Lord give you the bread of adversity] Though he hold you to hard-meat, and give you but prisoners pitrance, so much as will keep you alive only, and that you eat your meat with the peril of your lives; emendicato pane hic vivamus, saith Luther; in our Fathers house is bread, Gods plenty.
Yet shall not thy Teachers be removed into a corner] Non alis se induent, they shall not take wing and flie from thee. The Ministry is a sweet mercy, under what misery soever men do otherwise groan and labour. Corporeal wants are not much to be passed on, so the spiritual food be not wanting: a famine of the word is the greatest Judgement. Amos 8. when the Gospel was first preacht, there was great scarcity of bodily food, Rev. 6.6. Act. 11.28. but that was scarce felt by those holy souls who did eat their meat, such as it was, with gladness and singleness of heart,Greenham. accounting that bread and cheese with the Gospel was good chear.
Thine eyes shall see thy Teachers] A description of holy hearers; their eyes are intent on the preachers,Scultet. their ears arrect, their whole course conformed to the rule, quando lapsus tam in proclivi est, ver. 21. their dearest sins abandoned, ver. 22. Oh for such hearers in these dayes!
Subest comparatio à pastore sumpta, qui oves sequitur, & aberrantes in viam revocat.Ver. 21. And thine ears shall hear a word behind thee] Quum à tergo tuo dicent, when they shall say behind thee, viz. thy teachers: a Metaphor say some, from Shepherds driving their sheep, and whistling them in, when ready to stray.
When ye turn to the right hand or to the left] Heb. when ye right-hand it. and when ye left-hand it. It is hard to hold the Kings high-way chalked out in the word, without swerving; to walk accurately, and as it were in a frame: yet this must be done, and all exorbitancies carefully shunned: Hereunto the word preached is a singular help: God by his spirit also sends for us in our out-strays, and sets us right again: there will be upon any miscarriage, Singultus cordis, an upbraiding or rising of heart, as tis termed by Abigail, 1 Sam. 25 31. the spirit will come in with his secret and sweet voice, both correcting and directing pro re nata.
Ver 22. Thou shalt defile also the covering] Thou shalt pollute the idols which thou hadst perfumed. Such a change is wrought in people by the Word preached, as is to be seen in all the Reformed Churches:Comparat idola scorto perpetuo monstro abominabili. Zeged. Cavete ab idolis.
Thou shalt cast them away as a menstruous cloth] Ʋt mulierem laborantem ex mensibus: Piscat.
Thou shalt say unto them, Get thee hence] A page, Abi in malam crucem. Men [Page 111] should heartily hate sin by them committed: dealing by it, as Amnon did by Tamar: and as heartily desiring to forgo it as to have it forgiven: to part with it, as to have it pardoned: See Hos. 14.8. with the Notes.
Ver. 23. Then shall he give the rain of thy seed] Or, for thy seed, or to thy seed. A figurative Description of Gods superabundant blessings, viz. the spiritual blessing, saith Diodate. This was fulfilled in the Letter, under Hezekiah and Ezra: in the figure, under Christ.
In that day shall thy Cattle feed] This branch properly belongeth to the next verse. The Bible was not distinguished into verses till of late years: and it is not done very skilfully in some places, as this for one. Versuum in Scripturis sectiones pio quidem, at tumultuario Roberti Stephani stud o excogitatae, Scultet. imperitissimé plerun (que) textum dissecant.
Verse 24. Shall eat clean provender] Such plenty there shall be of corn, that the Cattle shall have of the best threshed out and winnowed. The Vulgar Latin hath it commistum migma, whereby is understood diversity of grains mingled together, as in Horse-bread.
Verse 25. R [...]vers and streams of waters] To moysten them and make them fertile.
When the Towers fall] i. e. Sennacheribs great Princes, who were as Towers and Bulwarks.
Ver. 26. Moreover the light of the Moon, &c.] i. e. Very great shall be your joy upon that slaughter of Sennacheribs army: the Sun and Moon also seeming to rejoyce with you by their extraordinary out-shinings.
In the day that the Lord bindeth up the breach] Sunt Allegoriae sive similitudines quae instituto mirè conveniunt. Hyperius.
Verse 27. Behold the name of the Lord cometh from far] That is, an Angel cometh from heaven to destroy the Assyrians: Or the Name of the Lord, that is, Majestas Dei Nominatissimi, the glorious and renowned God himself.
Burning with his anger] Or, at the Nose, which burneth with a greivous flame.
His lips are full of indignation, and his tongue, &c.] Est pulchra hypotyposis irae Dei, a gallant description of Gods anger; which yet is nothing else but his most just will to punish sin. These things and the like are spoken concerning God [...]: and must be understood [...]. Rash anger as it dispossesseth a man of his soul, wit and reason: so it dis-figureth his body with fieriness of the eyes, inflammation of the face, stammering of the tongue, gnashing of the teeth, a very harsh and hateful intention of the voice, &c. Hence angry men were counselled, in the heat of their fit to look themselves in a glass, &c. God is here brought in as thus angry, more humano: Let us take heed how we provoke him to wrath: ‘ [...];’
Verse 28. And his breath as an overflowing stream] God can blow men to destruction, Job 4.9. for they are but dust-heaps: yea his breath as an irresistible torrent beareth all before it. The Prophet had compared Gods fierce wrath to a raging fire; Now he further compareth it here 1. To a flood. 2. To a Fan. 3. To a Bridle.
To sift the Nations with a sive of vanity] i. e. Ad perdendas gentes in nihilum, as the Vulgar here hath it, to destroy the Nations, and to bring them to nothing.
Verse 29. Ye shall have a song] As, after the Passover eaten, they sang an hymn; so after the Assyrian destroyed, there shall be a different sound heard in their several camps. Apud utrosque audietur sonus, & strepitus, sed diversâ admodum ratione: so was fulfilled that of our Prophet, chap. 65.13, 14.
As in the night when an holy solemnity is kept] Pintus saith, that the night before some solemn sacrifice, the Jews usually spent in jollity and singing. They still conclude their Sabbath with singing or caterwawling rather, which they continue as long as they can, for ease of the defunct fouls.
Ver. 30. And the Lord shall cause his glorious voice] Hence some gather that Sennacheribs souldiers were destroyed by the Angel, not without a mighty storm and tempest accompanied with dreadful thunder and lightening: See the like threatned to all wicked ones, Job 27.20, 21, 22.
[Page 112]Ver. 31. Which smote with a rod] Isa. 10.14. Now he is broken in pieces with Gods iron rod, Psal. 2.9. Justissimae talionis exemplum.
Ver. 32. And in every place where the grounded staffe shall pass] virga fundata, seu infixa, Gods rod or staffe, wherewith he beateth the Assyrians, shall pierce their flesh, and stick in it, make deep wails, yea stick in their very bowels, as Ehuds dagger did in Eglons gutts. And this shall be done with little ado too.
It shall be with tabrets and harps] quisi per ludum, non tormentis bellicis.
And in battles of shaking will he fight with it] levi quadam velitatione bellica, by skirmishings only.
Ver. 33. For Tophet is ordained] Heb. Tophteh, which some derive of Pathah to entice or seduce, because hell draweth customers; and is called also Infernus ab inferendo, from the great resort that is to it. But others fetch the name from Toph a drum; because those idolaters who sacrificed their children to Moloch or Saturn, in the valley of Hinnom, struck up drums to drown the cries of those poor tortured children. Hence it is here used for hell; together with that eternity of extremity which 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 [Page 113] 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 imo (que) 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 himself safe till he come thither.
[Page 114] And his Princes shall be afraid of the Ensign] lifted up by Gods Angels in the slaughter of their fellows.
Whose fire is in Zion] Who keep; house there: sumpta Metaphora à re Oeconomica: there he had his fire and his chimney, sc. in the Temple from whence also came this destruction to the enemy: Psal. 76.2, 3. with the Notes there.
CHAP. XXXII.
Ver. 1. BEhold a King] Hezekiah in the type, Christ in the Antytipe.
Shall reign in righteousness] Regiment without righteousness, is but robbery with authority.
And Princes shall rule in Judgement] Not as Shebna, and those other (placed in by wicked Ahaz) do now, whiles the King is young, and not so well able to weed them out. Evil under-rulers are a great mischief to a State. Nerva was a good Emperor, and so was Aurelian; but so bought and sold by bad Counsellors and inferior Magistrates, that the people were in a worse case then when they were under Nero. Hezekiah would see to his Princes that they were right: Christ hath none about him but such: All his people are righteous, Isa. 60.21. his Ministers and Officers especially. These are Princes in all lands, Psal. 45 16. yea they are Kings, because righteous ones. Mat. 13.17. compared with Luk. 10 24. Ministers especially are Plenipotentiaries under Christ, Mat. 18. John 20.
Ver. 2. And a man shall be] i. e. Each man of those forementioned Princes: Or, that man, viz. Hezekiah: how much more the man Christ Jesus shall be a comfort to distressed Consciences, an absolute and All sufficient Saviour? such as his people may trust unto for safety here, and salvation hereafter.
Ver. 3. And the eyes of them that see shall not be dim] Or, shall not be closed: they shall not wink or be wilfully ignorant,Festucam quaerunt unde oculos sibi eruant. shutting the windows lest the light should come in, or seeking straws to put out their eyes withall, as Bernard expresseth it.
And the ears of them that hear shall hearken] they shall listen to Christs word as for life; they shall draw up the ears of their souls to the ears of their bodies, that one found may pierce both: they shall hear what the Spirit speaketh to the Churches.
Ver. 4. The heart also of the rash] Heb. of the hasty ones, such as are headlong and inconsiderate; that weigh not things, that say not, What shall we do in the end thereof?
And the tongue of the stammerers] that once did but bungle at holy discourse, pronouncing as it were Sibboleth for Shibboleth, and marring a good tale in the telling; as not understanding either what they say, or whereof they affirm, 1 Tim. 1.7.
Shall be ready to speak plainly] shall be forward to speak fruitfully, having an holy dexterity therein. The Corinthians are commended for their utterance, 1 Cor. 1.5. they could express themselves firly, and they would do it freely.
Limpida, nitida. To speak plainly] Heb. neat or clear words: A Metaphor from clear or fair weather.
Ver. 5. The vile person shall be no more called liberal] Benefici & magnifici Domini. That sapless fellow Nabal shall no more be called Nadib, that is, Bountiful benefactor, or Gracious Lord. Of Arch-bishop Bancroft was made this Distich,
In Ahaz his time the worst of men gat honours and offices. Hezekiah would look to that. Dignity shall henceforth wait upon desert, and flattery shall be utterly out of fashion and request at Court. Our old English Bibles have it thus, A niggard [Page 115] shall not be called a gentle, or gentleman.
Nor the Churl said to be bountiful] The Hold-fast, whose Logick is all little enough to conclude for himself, shall not be cleped a Magnifico. The Vulgar Latine hath it, Neque frandulentus appellabitur major.
Ver. 6. For the vile person will speak villany] Why then should he be advanced to great places? why should he be smoothed and soothed up with high titles? The adversary and the enemy is this wicked Haman, said Esther, chap. 7.6. Before, some had stiled him Noble, others Great, and some perhaps Vertuous; only Esther giveth him his own: Pessimus iste, That most wicked Haman: so, Go tell that fox, saith our Saviour; and God shall smite thee thou whited wall, saith St. Paul to Ananias, &c. Nomina rebus consentanta imponentur] a spade shall be called a spade, Bernard. a fool a fool; there shall not be nomen inant, crimen immane, sedes prima & vita ima, ingens authoritas & nutans stabilitas, &c.
And his heart will work iniquity] Exegefis flagitiosi, the true portraiture of an evil Magistrate: Judex locusta civitatis est malus. Scalig.
Ver. 7. The instruments also of the chur are evil] There is an elegancy in the Original, cujus lepos in vertendo perit. By his instruments or vessels are meant, say some, his evil arts and deceits of all sorts. Or, as others hold, his under-Officers and Teasors.
Even when the needy speaketh right] right or wrong, he is sure to be undone: the doing of any thing or of nothing he findeth alike dangerous.
Ver. 8. But the liberal deviseth liberal things] Beneficus beneficia cogitat: munificentias consultat, & consulit, in opposition to the churl, ver. 7. He is of a publike spirit, and studyeth how and where to do most good. Augustus Caesar was for this called Pater patriae; Charls the great, Pater orbis. Claudian thus bespake Honorius,
And by liberal things shall be stand] One would think he should fall rather: but he knows what he does; and that not getting but giving, not hoarding, but distributing is the way to thrive.
Ver. 9. Rise up ye women that are at ease] Secure sedentes, ye Court-ladies whose pride hath brought on the wars, chap. 3.25. Or, ye hen hearted Jews, [...]. Or, ye lesser Cities and villages of Judah, rise up and rouse up your selves, ad exhibendum honorem verbo Dei, in honour of Gods holy word, as Judg. 3.20.
Ver. 10. Many dayes and years shall ye be troubled] A just punishment of your former security, which usually ushereth in destruction. Dayes above a year your calamity shall last, by the invasion of the Assyrians, but not two full years; take that for your comfort.
For the Vintage shall fail] War makes woful work and waste.
Ver. 11. Tremble ye women] Adhortatio ad poenitentiam, saith Hyperius an exhortation to repentance: not unlike that of St. James, chap. 4.9, 10. Afflict your selves,Trepidate O tranquillae. Tremel. and weep and mourn, let your laughter be turned into mourning, your Joy into heaviness.
Ver. 12. They shall mourn for the teats] That it, for their Corn and wine. The Heathens called Ceres their goddess of plenty, [...] Mammosam, fullteated: some sense it thus, Let them (infants) mourn for the teats, denied them in this day of humiliation, as Jon. 3.5, 6. or so dryed up that there is no milk for them: Others render it, Beating upon their breasts, plangentes pectora palmis.
Ver. 13. Ʋpon the Land of my people shall come up thorns] Here the Prophet proceedeth to denounce the destruction of the Land, that should one day come by the Babylonians: and yet he foretelleth, that afterwards God shall receive them into favour, and restore unto them such a Kingdom as wherein righteousness and peace shall meet and mutually salute.
In the Joyous City] Or, revelling City: see chap. 22.2, 13. Zeph. 2.15.
Ver. 14. The multitude of the City shall be left] for, the City shall be left of its multitude.
[Page 116] The Forts and Towers] Heb. Ophel and Bachan. The Hebrews tell us that these were two high Towers in Jerusalem: now they were to be dismantled, and lye wast.
Ver. 15. Ʋntill the Spirit be poured upon us from on high] Donec Dominus dignabitur suum favorem & gratiam denuo nobis impertiri, Till God shall please once more to impart unto us his grace and favour. So he sets them no certain time of restauration: as desirous thereby to stir them up to pray continually, and to bring forth fruits worthy amendment of life. This effusion of the Spirit upon all flesh, Joel 2.28. (that is, of the best thing upon the basest) is a very great mercy.
And the wildernesse be a fruitful field] Heb. a Carmel: Such a change worketh the Spirit of grace; it maketh barren hearts fruitful, and manifesteth hypocrites (whatever they seem) to be no better than wild trees that beare no good fruit.
Ver. 16. Then judgement shall dwell in the wildernesse] In this and the next Verse, he setteth forth the sweet effects of Gods Spirit in the Saints, in hypocrites also when once they come to be converted; these are Righteousnesse, Peace and Joy in the Holy Ghost, as Rom. 14.17. By Righteousnesse and Judgement there is to be understood the Righteousnesse of Faith, together with all those good works the fruits thereof, Obedience I mean, which Luther was wont to call fidem incarnatam. Faith incarnate.
Ver. 17. And the work of Righteousnesse shall be Peace. Peace both of Countrey and of Conscience: none other but this last, can last for ever.
Quietnesse and assurance for ever] Such as the world giveth not, such as the wicked meddleth not with; the Cock on the dunghil knoweth not the worth of this jewel; it is the new name that none knoweth but he who hath it. Oh this blessed quietnesse and assurance for ever, this boldnesse and accesse with confidence by the Faith of him, Eph. 3.12. having a full certainty, Luk. 1.4. yea a confident glorying and boasting, Rom. 5.3. so as to stand upon Interrogatories, 1 Pet. 3.21. such as are those, Rom. 8.35, 36, 37. and to have God to make answer, as Isa. 43.25.
Ver. 18. And my people shall dwell in a peaceable habitation] Great peace have all those that love Gods Law, and nothing shall offend them, Psal. 119.165. Peace shall be within their walls, and prosperity within their Palaces. From this and the next Verse one well gathereth, that when the heart lyeth lowest, it lyeth quietest: in loco humili humilis erit civitas, sc Dei.
Ver. 19. When it shall hail, coming down on the Forrest] When reprobates (here compared to a Forrest, or tall wood) shall be hail-beaten that is, grievously plagued, as those Egyptians once were, Exod. 9.22, 26. it shall be hail or well with the Elect: the Church, as a City that standeth in a low bottome, is secure and safe: her afflictions also working together for her good. In humbling her, God remembreth her; for his mercy endureth for ever, Psal. 136.23.
Ver. 20. Blessed are ye that sow besides all waters] Conclusionem texit ipse Propheta. The Prophet concludeth with an exclamation, as admiring the happinesse of such as should live till the Common-wealth should be thus restored: but especially when Christ should come in the power and purity of his Ordinances, filling his people with the fruits of Righteousnesse, and fattening them for the purpose with those waters of the Sanctuary, as Nilus doth the land of Egypt, &c. Oh the heaped up happinesse of such! O terque quaterque beati! Say, they sow in tears, yet they shall reap in joy, Psal. 126.5. say, they send thither the feet of the Ox and the Asse, those laborious and useful creatures to ear the ground and fit it for receipt of seed, Psal. 144.14. they shall surely eat the fruit of their labours, Psal. 128.2. They shall reap in due time if they faint not, Gal. 6.9. His faecunda sine dubio messis indulgantiae orietur, saith Arnobius: their labour cannot be in vaine in the Lord, 1 Cor. 15. ult.
CHAP. XXXIII.
Ver. 1. VVOe to thee that spoilest] Minatur vastationem vastatori Sennacherib, vel Antichristo, quem praesignat; Oecol. Sennacherib and Antichrist are here threatned.
And thou wast not spoiled] Thou abusest thy present peace, and the riches of Gods goodness and patience toward thee, to fall foule upon others unprovoked.
And dealest treacherously] This, some understand of Sennacherib, Oecol. See 2 King. 18.14, 17. others of Shebna and other Traitours in Jerusalem, who dealt underhand with the enemy against Hezekiah, and might haply meet with the like meed, as he did who betrayed the Rhodes to the Turkes, who fleaed him and salted him: Or at least as Charles the fourths Agents did from Philip Duke of Austria, who paid them the summe he promised them, but in counterfeit money, saying that false coyn is good enough for such false knaves as they had shewed themselves.
Thou shalt be spoiled] Of Kingdome, and life, and all, by thy treacherous sons, Chap. 37, 38.
See Judg. 7.11. with the Note, and fear thou God, who loveth to retaliate, to pay wicked men home in their own coyn, to fill them with their own wayes, to overshoot them in their own bow, &c. Vae ergo vastatoribus: one time or other God will be even with such.
Ver. 2. O Lord, be gracious unto us] Brevicula sed pulchra precatio, a short but sweet prayer of the Prophet; teaching thereby the people to put the promise in suit, and to do it effectually: using a throng of strong arguments, as here is Much in few.
Be thou their arm] Here the Church seemeth to pray for her children, as they before had prayed for her. Plena est affectibus haec precatio.
Every morning] Heb. In the mornings] That is, speedily, seasonably, continually, and for Christs sake, Voce enim matutinis allusum ad juge sacrificium, Scultet. Piscat. A Voce Angeli. Vulg. Exod. 29.
Ver. 3. At the noise of the tumult the people fled] i. e. The Assyrian Souldiers shall flee at the coming of the Angel with a hurry noise in the aire for greater terrour: but he shall give them their pasport. This 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.
[Page 118]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 Ʋladislaus 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 Pros [...]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.
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.
[Page 119] 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 the [...]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 making peace with God (as they ought to do) they mutter and growl against him (as these hypocrites do) for his over-great severity?
Fearfulnesse hath surprised the hypocrites] The Jews were an hypocritical Nation, chap. 9. Epiphanius when he left Constantinople, said that he left three great things behind him, viz. a great City, a great Palace, & ingentem hypocrisin, and a great deal of hypocrisy. That facies hypocritic] of our Nation is that facies Hippocratica which Physicians speak of, of a spent dying man, that looks gastly: it is a mortal complexion, a sad prognistick. Oh that these frozen hearts of ours, sith they must have a thew or it will be worse, might melt here, and be unfoldered from hypocrisy, that we might be saved, though so as by fire, rather then to be reserved to be thawed with everlasting burnings, the portion of hypocrites, Matth. 24. So might we dwell with everlasting burnings, that is, within the knowledge of Gods terrible presence and sight of his great Judgements, whereof the hypocrites of the world are afraid, because this fire melteth off their paint, and threatneth to wash off their varnish with rivers of brimstone.
Who among us shall dwell] Or, who of us can but fear a devouring fire?
Ver. 15. He that walketh righteously] q. d. Though you cannot, yet there are those that can: viz. those that are in Christ Jesus, who walk not after the flesh, but after the Spirit. Surely to such there is no one condemnation, Rom. 8.1. Christ standeth as a skreen betwixt the wrath of God and his Elect, for whose sake also this Paschal Lamb was once for all roasted in the fire of his fathers indignation, whereby they are not only delivered from the wrath to come, 1 Thes. 1.10. but also have boldness and access with confidence by the Faith of him, Eph. 3.12. & 2.18.
He that walketh righteously] Through whose whole life righteousness runneth as the woof doth through the web, as the blood doth through the veins, &c.
And speaketh uprightly] Heb. Evennesses, non blasphema, impudica, fescennina, not the language of Hell but of Canaan, see Jam. 3.2.
That despiseth the gain of oppressions] The Mammon of iniquity, wealth gotten by force or fraud. A publick person (especially) as he should have nothing to lose, so he should have nothing to get: he should be above all price or sale, Nec prece nec precio should be his Motto.
That shaketh his hands from holding of bribes] He doth not only not do wrong, but not receive a gift, whereby he may be engaged or inclined to do it.
That stoppeth his ears from hearing of blood] He not only not sheddeth it, but refuseth to hear any communing about such a business.Quintil. declam.
That shutteth his eyes from seeing of evil] Lest his heart should thereby be betrayed: for vitiis nobis in animum per oculos est via, could an Heathen say: By the eyes evil getteth into the heart: by looking cometh lusting: and millions dye of the wound in the eye.
Ver. 16. He shall dwell on high] Extra jactum, out of the gun-shot, the reach of evils and enemies. Or in heaven shall he dwell with God in safety: who is to the wicked a consuming fire, ver. 14.
[Page 120] His place of defence shall be the munitions of Rocks] Rocks within Rocks; Rocks beneath, above Rocks: Rocks so deep no Pioner can undermine them, so thick no Canon can pierce them, so high no Ladder can scale them, &c.
Bread shall be given him, his waters shall not fail] He shall have all that heart can wish, or need require.
Ver. 17. Thine eyes shall see the King in his beauty] Hezekiah in his pristine state and lustre: yea more glorious and renowned then ever before. Hierom understandeth it of Christ reigning gloriously in Heaven, and the Saints looking from thence should see the earth a farre off as little and contemptible, and say,
Austine wished that he might have seen these three things, Romam in flore, Paulum in ore, Christum in corpore, Rome in the flourish, Paul in the pulpit, Christ in the body of flesh. Venerable Bede came after him, and wished rather that he might see his King Christ in his beauty, as he is now at the right-hand of his Father far outshining the brightest Cherub in Heaven.
Oiim haec meminisse juvabit.Ver. 18. Thine hearts shall meditate terror] But thou shalt now think of it as waters that are past, calling to mind what speeches amongst those late distractions had fallen from thee.
Where is the Scribe? Or the Muster-master of the Assyrian Army? Verba sunt insultantium & exsultantium, saith Piscator, they are the words of Gods people insulting over the enemy now overthrown and dispersed. See the like done by the Apostle, 1 Cor. 1.10.
Ver. 19. Thou shalt not see a fierce people] Or, Look not upon a fierce people, or, as some render it, a barbarous people, of a stammering tongue that thou canst not understand (such as are most of the School-men; seven years said one, are but sufficient to understand the barbarisms of Scotus upon Lombard.) but rather look upon Zion.
Ver. 20. Look upon Zion the City of our Solemnities] where God is daily and duely served, and is therefore her sheild and exceeding great reward, Gen. 17.1. If that Heathen King, hearing of his enemies approach whilst he was sacrificing, could answer [...] I am serving my Gods, and therefore fear not their force: how much more cause had Zion to be confident, and to sing as Psal. 46.1, 2, 3, &c. See Psal. 48.12, 13.
Ver. 21. But there the glorious Lord will be] The Church must needs be invincible, because the glorious Lord is her Champion, or will do gallantly for us, as the words may be rendered. Her name is Jehovah-Shammah, Ezek. 48.35. The Lord is there, and how many reckon we him at? He alone is a potent Army, Isa. 52.12.
A place of broad rivers and Streams] Such as Mesopotamia was, or the Garden of God. Or, he shall be instead of broad rivers, &c. even a river that shall not be drawn dry or sucked out (as Euphrates was by Cyrus when he took Babylon) a river that shall not fail the dwellers by (as Nilus, once at least, did Egypt, for nine years together;
But shall fill its banks and shores perpetually, and keep a full stock of streams and waters.
Wherein shall go no gally — nor gallant ship] i. e. None of the enemies navies shall annoy it. England had the experience of this in that famous 88. when the Seas were turreted with such a Navy of Ships, as her swelling waves could hardly be seen: and the Flags, Streamers and Ensignes so spred in the wind, that they seemed to darken even the Sun: but the glorious God defeated them.
Ver. 22. For the Lord is our Judge] Ours in all relations, therefore we shall not dye or do amiss. See Habak. 1.12. with the Note: Our Judge will do us right. [Page 121] Our Law-giver will give us the best direction, (See Nehem. 9.13. with the Note) Our King will see to our safety. Let the children of Zion be joyful in their King, Psal. 149.2.
Ver. 23. Thy Tacklings are loosed] Thy shipping O Assyrian, is wracked and dissipated. Ʋbi per funes tentoria; per vela, vexilla intelliguntur. The Prophet elegantly expresseth the matter in Sea-mens termes.
Ver. 24. And the inhabitant shall not say I am sick] Sc. by reason of the long and streight seige. None shall be so lame, ver. 23. or sick and in pain (as here) but that he shall be in case to pursue and prey upon the enemies.
The people that dwell therein shall be forgiven their iniquity] Jehovah Rophe, or the Physician shall heal them on both sides, make them whole every whit. This is a most sweet Promise, and highly to be prized by all that are heires of the Promises.
CHAP. XXXIV.
Ver. 1. COme near ye Nations] In this Chapter and the next, the Prophet, for the terrour of the wicked, and comfort of the godly, summeth up what he had said before concerning the destruction of the enemies, and the restauration of the Church.Lib. 11. de praep. Evang. Eusebius (with many other Ancients) will have this Chapter to be understood of the end of the world and the last judgement: and further saith that Plato hath taken this place of the Prophet Isaiah into his writings, and made it his own, Litera vero hujus vaticinii de extremo judicio non loquitur: but this cannot be the literal sense of the text, saith Scultetus. The Jew-Doctours will needs understand these two Chapters as a Prophecy of their return into the holy land, when once Idumea shall be destroyed: and for this they alledge, Lam. 4.22. which yet proveth it not.
Ver. 2. For the indignation of the Lord is upon all Nations] Is or shall be upon all the Churches enemies, whether of former or latter time; even his boyling wrath, as the Word signifieth.
He hath utterly destroyed them] Or, he will make an Anathema of them, as ver. 5. the people of my curse, devoted to destruction.
Ver, 3. Their slain also shall be cast out) Buried with the burial of an Asse, Jer. 22.19. which Cicero somewhere calleth sepulturam insepultam: This may also befall such as for Gods sake are slain all the day long: but to them it is no such judgment; Caelo tegitur qui caret urna.
And their stink shall come up out of their carcasses] They stink alive as Goates, as whited Tombes, as walking dunghils: and now their dead carcasses also shall stink above-ground.
And the mountaines shall be melted with their blood] Justè omnino, because they moistened the earth with the blood of Gods people, and dunged the land with their dead carcasses.
Ver. 4. And all the host of Heaven shall be dissolved] Inusitati supplicii atrocitas sic designatur. So great shall be the slaughter of the Nations, that the heavenly bodies shall seem to be sensible of it, and amazed at it, and the whole heaven to be rolled together as a scroll, lest it should be forced to behold it. In a bloody fight between Amurath the third, King of Turkes, and Lazarus Despot of Servia, many thousands fell on both sides: the Turkish Histories, to express the terrour of the day, vainly say, that the Angels in Heaven amazed with that hideous noise, for that time forgot the heavenly hymnes wherewith they alwayes glorifie God.
Ver. 5. For my sword shall be bathed in heaven] Heb. drunk or drenched, i. e. In caelo decretum est ut inebrietur; whence-soever the sword comes, it is bathed in Heaven, hath its commission from God, Jer. 47.6, 7. See Jer. 46.9. and as a drunken man reeleth to and fro: so the sword, when once in commission, roveth up and down, and rideth circuit usually, Ezek. 14.17.
[Page 122] Behold it shall come down upon Idumea] i e. Upon the Edomites who were assidui & acerrimi hostes Judaeorum, bitter enemies to the Jews, though both Nations came of Isaac, both were circumcised: so are now the Romish Edomites to the Churches of Christ, with whose blood they are red all over, Rev. 17. The Hebrews understand here by Idumea, Rome.
Ver. 6. The sword of the Lord is filled with blood, &c.] That is, it maketh clean work: as the blood and fat were in sacrifices consumed, Levit. 1.16, 17. and this execution was no less pleasing to God than some solemn sacrifice.
For the Lord hath a sacrifice in Bozrah] The Metropolis of Idumea: Ptolomy calleth it Botsra. And it prefigured Rome, saith Piscator; the chief City and seat of Antichrists Kingdom.
Ver. 7. And the Ʋnicornes shall come down] Monocerotes, qui interimi possunt, capi non possunt, creatures of untameable fierceness: or Rhinocerotes, as the Margent hath it: he meaneth the Great ones.
Ver. 8. For the controversie of Zion] i. e. Of the Church both Jewish and Christian, saith Piscator: Confer, Rev. 18.2.
Alludit ad vicinam & s [...]tu & scelere & clade Sodomam. lib. 5. de bell. Jud. Geog. l. 16.Ver. 9. And the streams thereof shall be turned into pitch] Like the Lake of Sodom which is near to Idumea; and whereof Josephus writeth, that an Ox, having all his legs bound, will not sink into it, the water is so thick and pitchy. Strabo, though a stranger to this Prophecy, attesteth the accomplishment of it. Lyra saith, that in some part of Idumea there is still ascending a smoke of fire and brimstone, as out of Mount Aetna in Sicily. And Hyperius thinketh that the Edomites are here further threatned with hell-torments. It should seem so by the next words.
Ver. 10. It shall not be quenched night nor day; the smoak of it shall go up for ever] See Revel. 14.11. and 18.18. and 19.3. And observe how John the Divine picks out the choicest passages of the Old Testament, and polisheth therewith his Revelation.
None shall passe thorough it for ever] i. e. Incolendi animo, to dwell there: passengers did passe through it, and wondred at Gods dreadful judgments thereon, Jer. 49.17.
Ver. 11. The cormorant and the bittern shall possesse it] God cannot satisfie himself in saying what he will do to the Edomites, because they had dealt by revenge, and had taken vengeance with a despightful heart to destroy the Church, for the old Satanical hatred, as Ezek 25.15. He will turn in those animalia faeda, fera & terribelia, to dwell in their land; whereby is noted extream devastation, which is here in many exquisite words (more propemodum Poetico) described.
And he shall stretch out upon it] So that men shall in vain think of rebuilding and repeopling it.
Ver. 12. They shall call the Nobles thereof to the Kingdom] The Venetians have Magistrates called Pregadi; because at first men 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.
[Page 123] 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,
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 [Page 124] 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 sacred solemnities.
And everlasting joy upon their heads] As an unfadable crown, 1 Pet. 1.5. and 5. 4. they shall passe from the jawes of death to the joyes of heaven.
Joy and gladnesse] i. e. Outward and inward, say some.
And sorrow, and sighing] Their joyes shall be sincere, and constant,
CHAP. XXXVI. and CHAP. XXXVII.
FOr these two Chapters, see 2 King. 18, and 19. with the Notes. See also 2 Chron. 32.
CHAP. XXXVIII.
Ver. 1. IN those dayes was Hezekiah sick] See 2 King. 20.1, 2. 2 Chron. 32.24. with the Notes.
Ver. 2, 3, 4, 5, 6, 7, 8. See as before.
Ver. 9. The writing of Hezekiah] Scriptum confessionis, A song of thanksgiving set forth by Hezekiah, and here inserted by the Prophet Isaiah, as a publick instrument, and lasting monument of Gods great goodnesse to him in his late recovery: such a thankful man is worth his weight in the gold of Ophir. Heathens in such a case were wont to hang up tables in the Temples of their gods. Papists build Chappels, erect Altars, hang up Memories (as they call them) and vow presents to their hee-Saints and she Saints. But amongst us (alas) it is according to the Italian Proverb, When the disease is once removed, God is utterly defrauded, ‘Sciapato il morbo, fraudato il sancto.Aegrotus surgit, sed pia vota jacent.’
We may be wondred at, not without cause, as the Emperour Constantine marvelled at his people that were newly become Christians: I marvel, said he, how it comes to passe, that many of my people are worse now than before they were Christians.
Ver. 10. I said in the cutting off of my dayes] When I looked upon my self as a dead man. Here he telleth us what passed betwixt God and him whilest he lay desperately sick. The utmost of a danger escaped is to be recognized and recorded: This will both instruct the judgement, enlarge the heart, and open the mouth.
[Page 125] I shall go to the gates of the grave] He maketh the grave to have gates: either by a poetical fiction, or else by a proverbial expression. So the gates of death, Psal. 9. 13. & 107.18. See 1 Sam. 2.6.
I am deprived of the residue of my years] sc. that I might have lived in a natural course. Vox baec queritantis quidem est: Quis enim vult mori? prorsus nemo. Nature shunneth death as its slaughter-man.
Ver. 11. I said I shall not see the Lord] In the glass of his Ordinances; his love whereunto made Hezekiah so loth to depart: as also his delight in the Communion of Saints, and his desire to do more good amongst them on all occasions. This made good Paul in a strait also. Philip. 1.23, 24. I loved the man (said Theodesius concerning Ambrose) for that when he died, he was more sollicitous of the Churches welfare then of his own.
Even the Lord] Non videbo Jah Jah. I shall not see the Lord of the Lord,Leo Castrius. Deum Dei, vel Deum de Deo. That is, Christ in the flesh, as I had well hoped to have done: so some sense it. Others say He redoubleth the word Jah to express his ardent affection to Gods service, and to intimate his desire of life to that purpose, Ver. 22.
Ver. 12. Mine age is departed] Or, my generation, or, my habitation: here I have no settled abode, no continuing City, but am flitting, as a shepherds shed.
I have cut off like a weaver my life] By my sins I have shortned my daies, as Gen. 38.7.10. Or rather, God as a weaver that hath finished his web, cutteth me out of the Loom of life. We know what the Poets fain of the Fates, ‘Clotho colum bajulat, Lachesis trabit, Atropos occat.’
He will cut me off with pining sicknesse] Or, from the thrum; for the same Hebrew word signifieth both; because of the thinnes, and weakness of it.
From day even to night] So that by night I shall be dead, as they story of the Ephemerobii; and as Aristotle writeth that the River Hypanis in Thracia every day bringeth forth little bladders, out of which come certain flies, which are thus bred in the morning, fledgd at noone, and dead at night.
Ver. 13. I reckoned until morning] And then, at utmost, I thought there would be an end of my life and pain together: for what through troubles without, and terrours within, he was in a woe case, even as if a Lion had broke all his bones. Hoc sentiunt qui magnis febribus aestuant, saith an Interpreter. Now whereas some say All dye of a feaver, let us take care we dye not of a cold shaking fit of fear.
Ver. 14. Like a Crane or a Swallow, so did I chatter] Ita pipiebam; perapta sunt similitudines. Broken petitions coming from a broken heart are of singular avayl with God, Psal. 51.17. Ah Pater, brevissima quidem vox est, sed omnia complectitur, saith Luther, i. e. Ah Father, it a short prayer, but very complexive and effectual. So is the prayer here recorded.
O Lord, I am oppressed, undertake for me] Miserere mihi misero. Tu tuam fidem interpone. Hezekiah though a most holy man, begged pardon at his death, and flyeth to Christ his surety. So did Augustine (he prayed over the seven penitential Psalms) and Fulgentius, and Arch-Bishop Ʋsher. Some render it Pertexe me, weave me out, lengthen my life to its due period.
Ver. 15. What shall I say?] This he seemeth to speak in a way of wondering at Gods goodness in delivering him from so great a death. The like doth the Apostle, Rom. 8.31. What shall we then say to these things?
He hath both spoken unto me, Dixit & fecit. and himself hath done it] He no sooner bade me be well, but he made me so. Thus he attributeth his recovery to the most faithful promise of God, and not to the lump of figs, &c.
I shall shall go softly all my years in the bitterness of my soul] Or, I shall go quietly and chearfully all my years, after my souls bitterness. sc. when it is past and gone.Scultet.
Ver. 16. O Lord, by these things men live] By thy promises so performed, the just do live by Faith, and live long in a little while: For life consisteth in action; and some live more in a day, then others do in a year. An Elephant liveth two hundred years, saith Aristotle: three hundred and fifty saith Philostratus: and [Page 126] yet man, though of much shorter a continuance, is not inferiour to an Elephant. For this is not the best thing in nature, saith Scaliger, to live longest, but to live to best purpose. Now mans life is a way to life eternal. Other creatures have that they live for: Not so Man, whilst here.
And in all these things is the life of my Spirit] The godly esteem of life by that stirring they find in their souls: Else they lament as over a dead soul.
So wilt thou recover me] Or, hast thou recovered me?
Ver. 17. Behold for peace I had great bitternesse] Mar Mar; the approach of death was to this good man bitter bitternesse: and yet Christ had taken away from him the sting (or gall) of death; so that he might better say then Agag did, Surely the bitternesse of death is past, or then Lucan doth of the Gaules and Britones,
But thou hast in love to my soul] Or, thou hast embraced my soul out of the corrupting pit. Complectendi verbum, affectum planè paternum, & studium juvandi singulare exprimit.
For thou hast cast all my sins behind thy back] As an old oreworn evidence, that's out of date, and of no use. Here it is well noted, that we must set our sins before our face, if we would have God to cast them behind his back, Psal. 50.2 [...]. and 51.3.
Ver. 18. For the grave cannot praise thee] i. e. Palam & cum aliis, openly and exemplarily. See Psal. 6.5. with the Notes: David desires to live for no other end (and so Hezekiah) then to be glorifying of God.
They that go down into the pit] Of the grave: so, of despair. It is a sin for any man to say I am a reprobate: for it keeps him in sin, and cuts the sinews of endeavour.
Ver. 19. The living, the living, he shall praise thee] Those that live the life of nature if withall they live the life of Grace, and so are living living, and not dead whilst they live: for the wicked cannot praise God: they can say God a thank, and that's all. But as it is with the hand-diall, the finger of the diall standeth at twelve, when the dial hath not moved one minute: so though their tongues are forward in praises, yet their hearts stand still. What they do this way is but dead work.
The Father to the Son shall make known] and for this end Parents may desire to live longer. Hezekiah did his part, no doubt, by wicked Manasseh, who also at length repented and was saved.
Ver. 20. The Lord was ready to save] Heb. The Lord to save. Servati sumus ut serviamus. Hezekiah was the better for his sickness: God had brought health out of it, as he doth out of all his, by bringing the body of death into a consumption.
Therefore we will sing my songs] Quales quae so illi? saith Scultetus, what kind of songs would he sing in the house of the Lord and in the hearing of all the people, as long as he bad a day to live? Surely this here recorded among and above the rest, though it set forth his queritations and infirmities: Deprimunt se sancti ut Deus exaltetur. The Saints gladly abase themselves, if thereby God may be exalted.
Ver. 21. Let them take a lump of figs] Commendatur hic usus Medicinae. The Patient must pray, but withall make use of means; trust God, but not tempt him. See the Note on 2 King. 20.
Ver. 22. See on 2 King. 20.8.
CHAP. XXXIX.
VErse 1, 2, 3, &c.] See 2. King. 20.12, 13, 14, &c. with the Notes thereon.
CHAP. XL.
Ver. 1. COmfortye, comfort ye my people] Hitherto hath been the Comminatory part of this Prophecy: followeth now the Consolatory: Here beginneth the Gospel of the Prophet Isaiah, and holdeth on to the end of the book. The good people of his time had been forewarned by the foregoing Chapter of the Babylonian Captivity. Those in after-times, not only during the Captivity, but under Antiochus and other Tyrants, were ready to think themselves utterly cast off, because heavily afflicted. See ver. 27. of this Chapter, with Lam. 5.22. Here therefore command is given for their comfort, and that Gospel be preached to the penitent: the word here used signifieth, first to repent, then to comfort, 1 Sam. 5. 35. 1 Sam. 12.24. This our Prophet had been a Boanerges, a thundering Preacher all the fore-part of his life (see one instance for all chap. 24. where Pericles-like, fulgurat, intonat, totam terram permiscet, &c.) Now toward his latter end, and when he had one foot in the grave, the other in Heaven, he grew more mellow and melleous, (as did likewise Mr. Lever, Mr. Perkins, Mr. Whately, and some other eminent and earnest Preachers that might be named) setting himself wholly in a manner, to comfort the abject and feeble minded;Sunt eutem omnia plena magnis adfectibus. Hyp. which also he doth with singular dexterity and efficacy. This redoubled Comfort ye, is not without its Emphasis: but that which followeth, ver. 2. is a very hive of heavenly honey.
Ver. 2. Speak ye comfortably] Speak to the heart, as Gen. 34.3. Hos. 2.14. Chear her up▪ speak to her with utmost earnestness, that your words may work upon her and stick by her: do it solidly, not frigidly.
That her warfare is accomplished] Militiam, not Malitiam, as the Vulgar hath it: The word signifieth also a set term of time, See Dan. 9.2. and Gal. 4.4. God hath limited the Saints sufferings, Rev. 2.10. Some by warfare here understand that hard and troublesome Pedagogy of Moses Law; that yoke importable, Act. 15.10. taken away by Christ.
That her iniquity is pardoned] Heb. her iniquity is accepted: Perfectam esse paenam ejus, so Piscator rendreth it. She might be under Gods hand, though her sins were pardoned. The Palsy-man heard, Son, thy sins are forgiven thee, some while before he heard, Take up thy bed and walk.
That she hath received of the Lords hand double] i. e. Abundantly and in a large measure, satis superque, so much as to her merciful Father seemeth over and above, more than enough. She hath received double for all her sins: and yet death is the just hire of the least sin, Rom. 6.23. But this is the language of Gods compassions rolled together and kindled into repentings; Jerusalem her self was of another judgement, Ezra. 9.13. Our God hath punished us lesse than our sins: and yet he reckoneth that we fill up that which is behind of the afflictions of Christ, Col. 1.24.
Ver. 3. The voyce of him that cryeth] See Mat. 3.3. John 1.25. with the notes there: but Luke citeth this text more fully than the other Evangelists, applying it to the Baptist crying in the wildernesse, sc. of Judea, where he first preached, or (as some sense it) in the ears of a waste and wild people. Hereby is meant the world, saith one, word of Gods grace, barren in all vertue, having no pleasing abode,Diod. nor sure direction of any good way in it, being full of horrour, and accursed.
Ver. 4. Every valley shall be exalted] Termes taken from the custome of Princes coming into a place; viz. to have their way cleared, and passages facilitated. See on Mat. 3.4.
Ver. 5. And the glory of the Lord shall be revealed] i. e. Jesus Christ (the Lord of glory, Jam. 2.1.) shall appear in the flesh. Some interpreters understand this whole Sermon ad literam concerning Christ and Redemption wrought by him: yet with an allusion to the Jewes deliverance out of Babylon; for this was a type of that, like as Cyrus also was of Christ.
Ver. 6. The voyce] Or a voyce, sc. in vision.
What shall I cry? All flesh is grasse] This is taught by every Philosopher, saith Sasbors [...]: but never is it taught effectually, till cryed to the heart by Gods Word and Spirit: for which reason also it is not uttered here without a Preparative, by way of Dialogue, to stir up to attention.
[Page 128] All flesh is grasse] Not only as grasse, but is grasse: we are all but dying men; death hath already taken hold of us, and doth every day feed upon us insensibly. To live is but to lye a dying. The Jews at this day, when they return from burying a corps, cast grasse over their heads; either to signifie that all flesh is grasse; or else, their hope of a Resurrection.
And all the goodlinesse thereof] Any thing eximious or excellent in man must needs vanish, when the glory of the Lord is revealed, ver. 5. The sight of God makes all else little.
As the flower of the field] Which is more apt to be blasted, cropt, or trodden down, then the flower of the garden.
Ver. 7. Because the spirit of the Lord bloweth upon it] Or, when the breath of the Lord bloweth upon it. God can easily blow men to destruction, dissipate them as so many vile dustheaps, Job 4.9. and 34.14, 15. Psal. 104.29. Dan. 2.34, 35. Zach. 4.6.
Surely the people is grasse] Have we not heard? have we not seen from the beginning? doth not every dayes experience seal to it, that all flesh is grasse? yea hath not God oft heard our attestations? We shake our heads, we confesse it is true, &c. and yet we lay it not rightly to heart, though so deeply assevered and assured us.
Ver, 8. But the Word of our God shall stand for ever] q. d. Though the Elect also as well as others are grass, fraile and fading creatures, yet the grace of God wrought in their hearts by the Gospel, is stable and lasting, See 1 Pet. 1.23. with the Note. And so necessary is this whole doctrine here delivered, that the Ministers of the Gospel are commanded here not to write it only, but to speak it: nor that only, but to cry it also, with all possible both affection and power of inforcement.
Ver. 9. O Zion that bringest good tydings] That Evangelist: The Gospel is the summe of all the good news in the world. Christs Incarnation (Bisher the word here used, cometh of Bashar, which signifieth Flesh) was glad tydings of great joy to all people, Luk. 2.10.
Get thee up into the high mountain] Zion was it self an high mountain: yet is bidden to ascend into an higher, for the better promulgation of the Gospel.
Lift it up, be not afraid] Viz. for persecution which is Evangelii genius, the evil Angel that doggeth the Gospel at the heeles, as Calvin wrote to the French King.
Behold your God] Behold the Messias, who hath been so long expected, is now exhibited.
Ver. 10. Behold the Lord God will come with strong hand] Or, The Lord God will come against the mighty: i. e. Christ against the Devil and his Agents; whom he shall vanquish,Piscat. Diod. and give them their due. See 1 Joh. 3.6. Mat. 12.29. Joh. 12.31. Colos. 2.15. Heb. 2.14.
And his arm shall rule for him] Or, his arm shall rule over him: i. e. over Satan.
Ver. 11. He shall feed his flock like a Shepherd] That good Shepherd shall, the Lord Jesus, Joh. 10.11. See Psal. 23.1. with the Notes.
He shall gather the Lambs with his arms] The Lord hath a great care of his little ones: like as he had of the weaker tribes: In their march thorough the wildernesse (in their several companies or brigades) he put a strong Tribe to two weak Tribes; as Judah to Issachar and Zebulon: lest they should faint, or fail.
Ver. 12. Who hath measured the waters] Who but God alone? Totus est in hoc libro, ut confirmet nos in fide. God made Heaven, Earth and Sea, in number, weight and measure, as an Architect; therefore he wanteth neither power nor wisdom to work in, and for his people.
And comprehended the dust of the earth in a measure] In a teirce or in three fingers: for he spoke before of the hollow and span of Gods hand.
Ver. 13. Who hath directed the Spirit of the Lord] Who was then of his Counsel, [Page 129] when he made the Ʋniverse? None but his own Essential wisdom, Prov. 8.30. See Rom. 11.34.35. with the Notes.
Ver. 14. With whom took he Counsel?] See ver. 13.
Ver. 15. Behold the Nations are as the drop of a bucket] Quota igitur es tu istius guttae particula? what a small parcel art thou then of that small drop? saith an Ancient.
As the small dust of the balance] That weigheth nothing:Mira igitur superbiae [...]n straestultitia. Oecolamp. yea all men together laid in the balance with vanity it self, will ascend or tilt up, Psal. 62.9.
He taketh up the Isles as a very little thing] Or, he taketh up and throweth away the Isles as powder.
Ver. 16. And Lebanon is not sufficient to burn] So infinitely great is God: so absolutely insufficient is man to give God satisfaction. Let those think on this, who talk of setting off with God, and of making amends, by their good deeds, for their bad.
Ver. 17. All Nations before him are as nothing] Agnosce ergo virium tuarum [...]. See therefore thine own nothingness; and learn to vilifie, yea to nullifie thy self before God, as Agur, Prov. 30.2. and as David, who was a worm and no man, Tertul. Psal. 22.6. Rejectamentum hominis & nullificamen populi.
Ver. 18. To whom then will ye liken God?] A sin which the Jews were exceeding prone unto, and would be tempted to, when in Captivity at Babylon; here therefore they have an Antidote provided aforehand. The voyce of the Gospel is, Little Children, keep your selves from Idols, 1 Joh. 5.21. See the Notes.
Ver. 19. The workman melteth a graven Image] That may be afterward graved and gilded over.
And casteth silver chaines] To fasten it to the place; Or, he raileth it in. Et nisi homini Deus placuerit, Deus non erit, saith Tertullian. Numa, second King of Romans, saw this great vanity, and therefore forbad Images of the gods in Temples:Plut. in Numa. So do the Turkes at this day, to the shame of Papists Idolomania.
Ver. 20. He that is so impoverished —chooseth a tree] Which therehence may well say,
He chooseth a tree that will not rot] Which yet is hard to do; the Cypress tree is most likely. But what goodly Gods were those that could not keep themselves from rotting.
A cunning workman] Somewhat better than he who made the ugly Rood of Cockram, whereof when they complained to the Mayor of Doncaster, he advised them to clap a pair of hornes on the head of it, and then instead of a god, it would make an excellent devil.
Ver. 21. Have ye not known? have ye not heard?] Both Jews and Gentiles went against the light; the former of the Word, the latter of their own consciences; in thus changing the glory of the incorruptible God into the similitude of a corruptible creature, Rom. 1.23. Their ignorance was wilful and affected: some render this text, Will ye not know? will ye not hear? Idolaters are brutish and blockish; they that make them, are like unto them.
Ver. 22. It is he that sitteth upon the circle of the earth] As Soveraign, and is he fit to be pourtrayed? In Thebe a town of Egypt, Plutarch de Isid & Osir. they painted God in the likeness of a man blowing an egge out of his mouth: to signifie, that he made the round world by his Word. Others set him forth as an Emperour with a Globe in one hand, and a Light-Bolt in the other. Pencer and others tell us, that if there were a path made round the circle of the earth, an able footman might easily go it in nine hundred dayes.
Ver. 23. That bringeth Princes to nothing] After their part acted here a while, they go off the stage of life, and are seen no more. Augustus Caesar said, that his life was nothing else but a kind of a Comedy: and that he had acted his part, as became him; and therefore, at his death, he called for a Plaudite.
[Page 130]Ver. 24. Yea they shall not be planted] They are like grass, that is neither planted nor well rooted: but as weeds that grow on the top of the water, vel tanquam podii folium, Hieron. quod mane candidum, meridie purpureum, vespere caeruleum aspicitur.
And he shall blow upon them] Two fits of an ague shook to death great Tamerlan, in the midst of his preparations for the conquest of Turkey.
Ver. 25. To whom then will ye liken me?] See ver. 18, 19.
Cicero.Ver. 26. Lift up your eyes on high] Who is there saith an Heathen, that looketh up toward Heaven, and presently perceiveth not that there is a God? we may well add, and an Almighty God? Why then should the vanities of the Heathen come in competition with Him? or why should Jacob say, My way is hid from the Lord, &c. as ver. 27. as if God neglected them, or were weary of helping them, ver. 28.
And behold who hath created these things] Without toole or toile, ver. 28. And shall the creature be worshipped rather than the Creatour God blessed for ever?
That bringeth out their host by number] As if he had them set down in his muster-roles. Astronomers take upon them to number and name the chiefest of the starres: reliquas nomenclationi Dei permittere coguntur. Abraham could not number them, Gen. 15.5. and yet Aratus and Eudoxus vainly vaunted, that they had done it.
Ver. 27. How saist thou, O Jacob, and speakest, &c.] q. d. Fy for shame; what unbecoming language is this for such! Doth God know and order the starres, and hath he cast away the care of his people? never think it: let it be enough and too much for an Heathen to say,
And my judgement is passed over] q. d. I thought I should have had a day of hearing ere this: sed comperendinor.
Ver. 28. He fainteth not, nor is weary] Or, he is neither tired nor toiled: viz. as earthly Judges may be. And his own people, for thinking otherwise of Him, are here taken up as tartly, as those Idolaters before, ver. 21. with, Hast thou not known? hast thou not heard?
There is no searching of his understanding] Submit to Him therefore, as to the only wise God.De sera Num. vindic. This, the very Heathens taught men to do; as Plutarch.
Ver. 29. He giveth power to the faint] How then should he himself faint? or why should any good mans heart faile him? The Jews among their Benedictions (whereof they are bound to say an hundred every day) have this for one, Blessed be God who giveth power to the faint:
Ver. 30. Even the youths shall faint] All that trust to their own strength, shall tire out: like as the Hare that trusteth to the swiftness of her legs, is at length overtaken, and torn in pieces: when the coney that flieth to the holes in the rockes, doth easily avoid the dogs that pursue her.
Ver. 31. Shall renew their strength] Heb. shall change, quotidie seipsis fortiores prodeuntes, by the new supplies of the spirit, Phil. 1.19. they shall passe from strength to strength, Psal. 84. They shall mount as Eagles. See Psal. 103.5. R. Saadias saith, that every tenth year the Eagle mounteth up to the Orb of the Sun, cingeth her wings there, and so reneweth her age, till she be an hundred.
CHAP. XLI.
Ver. 1. Keep silence before me O Islands] i. e. O Islanders (so the Hebrews called all that were beyond sea to them) with whom God, being about to contest, calleth for silence that he may be heard. The people of Rome could hardly digest a [...] or Keep silence from their Emperour Adrian, Dio in Adrian. as too severe: but when God thundreth it, men wriggle into their holes as so many wormes.
And let the people renew their strength] Come as strong as they can into the Court, with their best Advocates and arguments; sith they are to debate the cause concerning their Religion.
[Page 131] Let them come near together in Judgement] This is a wonderfull condescention: En in quantum se demittat Deus!
Ver. 2. Who raised up the righteous man from the East?] Who but my self? which of your Idols can boast of such a man as Abraham was, like as I can?
Called him to his foot] Making him follow his call with a blind obedience: for he winked and put himself into Gods holy hand to be led at his pleasure. He knew not whither he went, Heb. 11.8. nor much cared, so long as he had God by the hand, or might follow Him as a guide, step after step.
He gave the Nations before him] Gen. 14.14. his posterity also prevailed exceedingly. And thus God stoppeth the mouths of those Idolaters who insulted over the Israelites, because afflicted and subdued by other Nations: (as Cicero doth in his Oration for Q. Flaccus) extolling therefore their Idols above the true God.
Ver. 3. He pursued them, and passed in safety] He gat an unbloody victory over the four Kings; not losing a man of all those unexpert Souldiers: this was a great mercy, if not a miracle. War is usually utrique triste: victory is oft like a golden fish-hook; which, lost or broken, cannot be paid for with that it taketh.
Ver. 4. Who hath wrought and done it?] Here the Gentiles should have answered for God: which because they did not, but were senselesly silent, therefore He answereth by a discription of himself.
Calling the generations from the beginning] Giving them their Being; and having them at a Beck.
I the Lord, the First, and with the Last] [...]:De leg. lib. 4. Virg. This was anciently believed concerning God, as Plato testifieth. A te Principium tibi desinet.
Ver. 5. The Iles saw it] The Heathens were convinced by the former arguments, yet not converted: they were affraid, and yet they came together to confirm themselves mutually in their abominable Idolatries.
Yea they drew near] As it were to justify their Idolatries before the Lord. Such is the desperate obstinacy of obdurate sinners; Pharaoh menaced Moses, even during that palpable darkness. The Philistines were afraid when they saw the Ark of the Covenant brought into the feild: and yet they encourage one another to fight against Israel, 1 Sam. 4.8, 9. The Thief on the cross was under the arrest of death, and yet railed. Felix trembled, and yet expected a bribe from St. Paul. There is a cold sweat sitteth on all the limbs of Antichrist at this day, and yet they repent not of their Idolatries, nor murthers, nor sorceries, nor fornication, nor thefts, Rev. 9.20, 21. but defend them, all they can.
Ver. 6. They helped every one his neighbour] Thus those desperate Idolaters did from the first; Eusebius telleth us, that in the seventh year of Abraham, Ninus the founder of Niniveh set up an Image of his father Belus, In Chron. which was worshipped after his death: so did other Princes, by his example; not moved with Gods mercies shewed to Abraham who worshipped the true God alone, setting up altars to him whereever he came.
Ver. 7. So the Carpenter encouraged the Gold-smith] Because no small gain was brought hereby unto these crafts-men, Acts 19.24, 25. The Jew-doctours tell us, that Terah the father of Abraham was an Image-maker at Ʋr of the Chaldees, till God called him thence. Hyperius saith, that all these words are to be taken as pronounced with irrision and contempt, that so the vanity of Idols may the more plainly be perceived: sith they have no more worth then is given them by their worshippers.
Ver. 8. But thou Israel art my Servant] And it was for thy sake, and for thy settlement, that I have dealt so long with these odious Idolaters: whom else I would not once look toward nor commune with, as he said 2 King. 3.14.
The seed of Abraham my Friend] This stile was an higher honour to Abraham, then if God had ingraven his name in the orbes of Heaven. See the Note on Jam. 2.23. Hushai was Davids Friend: and Augustus vouchsafed to give Virgil the name of Amicus. This was a special favour: but not like that in the Text.
Ver. 9. Thou whom I have taken from the ends of the earth] sc. in the loyns of Abraham thy Progenitour.
[Page 132] And called thee from the chief men thereof] Called thee and culled thee out of the Grandees of the Chaldees, the rich, the potent and the honourable, separate from the common sort; setting thee above the Kings of the earth, Psal. 89.27.
Ver. 10. Fear thou not, for I am with thee] Cordialibus, ut ita dicam, verbis, Deus hoc eloquitur. As long as a childe hath his Father by the hand, he feareth none. Quid timet hominem homo in sinu Dei positus? what should he who lyeth in Gods own bosom, fear any man alive? Is not Gods presence security sufficient?
I will strengthen thee, I will help thee, &c.] I will, I will, I will: Oh the Rhetorick of God! Oh the certainty of the Promises!
With the right-hand of my righteousnesse] i. e. My righteous right-hand, that shall right all thy wrongs.
Ver. 11. Behold all that were incensed against thee] These and the following precious Promises the Jews misapply to the coming and Kingdom of their Messias; the Papists to their Hierarchy. Let every true servant of God take them home as spoken to himself: Every promise droppeth Myrrhe and mercy.
Ver. 12. Even them that contended with thee] Heb. the men of thy contention, thy Contendents; such as this Eristical age hath more then a good many. By the Quakers wild fancies and rude practices, we may see how cross-grained these people are, in contradicting every thing. Many mens spirits (saith One) now-adayes, lie like that Haven, Acts 27.12. toward the South-West, and North-West, two opposite points.
Ver. 13. For I the Lord thy God will hold thy right hand] As a tender father taketh his dear childe by the hand, in dirty or dangerous wayes especially, lifting him over; So the Saints are said to sit down at Gods feet, Deut. 33.3. or to stand betwixt his legs, as little ones do.
Ver. 14. Fear not] This is oft inculcated, for better confirmation and comfort. Our Saviour may seem to have hence his Fear not little flock. It is no easy matter to chear up afflicted consciences: Luther saith it is as hard a matter as to raise the dead. Hence this frequent Fear not.
Ver. 15. I will make thee a new sharp threshing instrument having teeth] Traham, aut tribulam in omnem partem probè dentatam. Such as those Eastern Countries did use, to mash in pieces their rougher and harder fodder for their cattle; or rather to thresh out their harder grain with, Chap. 28.25, 28. or to torture men with, 2 Sam. 12, 31.
Thou shalt thresh the mountains] Thy lofty and mighty enemies. This was fulfilled in the Macchabees: But especially in the Apostles, subduing the Nations to the obedience of the Faith: See 2 Cor. 10.4.
Ver. 16. Thou shalt fan them] But find nothing in them of any solidity: the heart of the wicked is little worth.
And thou shalt rejoyce in the Lord] As the sole doer of all: for it is he that subdueth the people under us, and doth all our works for us, Chap. 26.12.
Ver. 17. When the poor] When such as are poor in spirit, sensible of their utter indigency, shall blessedly hunger and thirst after righteousnesse, shewing themselves restless and unsatisfiable without it.
And there is none] None to be found in the doctrine of the Pharisees, Philosophers, or Fryars.
Ver. 18. I will open rivers in high places] Rather work miracles, as once in the Wildernesse, Exod. 17.6, 7. then my poor people shall want necessary support and succour.
Ver. 19. I will plant in the wildernesse the cedar, &c.] That is, saith Lyra, I will give variety of graces to my people.Per varia ligna varietatem gratiarum insinuat. Oecol.
And the Box-tree] That groweth of it self in wild places, saith Diodate: to signify that the Church will alwaies have worldly wild plants, mixed and growing in it. Box is alwayes green indeed and full of leaves: but its of an ill smell, & semen habet omnibus invisum animantibus, and of a worse seed.
Sphinx Philos.Ver. 20. That they may see and know and consider] Heb. lay. 1. Lay it upon their heart: which natural men are very hardly drawn to do. The best are so backward, that an Ezekiel may hear, Son of man, behold with thine eye, and hear with [Page 133] thine ears, and set thine heart upon all that I shall shew thee, &c. chap. 40.4. and Hagget calleth upon the good people of his time to consider, and better consider, chap. 1.5, 7.
Ver. 21. Produce your cause, saith the Lord] He had dealt with the Heathens, and convinced them: now have at their Gods: and their best proofs are called for.
Bring forth your strong reasons] Heb. your bony arguments, argumenta trabalia: but alass they had none such.
Saith the King of Jacob] Not the God of Jacob: for that was now the matter in question, whether he were God, or the Heathen deities. [...]. And because they were silent, and to seek of such arguments, he helpeth them to a couple.
Ver. 22. Let them bring forth, and shew what shall happen] By such arguments as these, Cleanthes in Tully testifieth (though himself were an Heathen) that the deity might be known. And whereas it may be objected,Lib, 2. de nat. deorum. that the Delphick devil had foretold things to come: it is answered, that the devil cannot foretel all future things, nor any thing infallibly, and of himself: but either as it is revealed unto him by God, as was Ahabs fall at Rameth-Gilead: or as he forseeth it in the causes, signes, or Prophecies of holy Scripture, wherein he is not a little skilled.
Ver. 23. Shew the things that are to come] This first argument is much insisted on: God alone can properly predict;Tertul. Apol. cap. 20. and Testimonium divinitatis est veritas divinationis. Cato Major was wont to say, that he wondered how one Diviner could look upon another and not laugh, as knowing themselves to be no better then deceivers of the people.
Yea do good or evil] good to your friends, evil to your foes: this is the second argument, and it is unanswerable. If it be objected, that this the Devil can do, and hath done: The answer is, 1. that Idols can do neither good nor evil. 2. No nor yet Devils: but the good they do their clients, is a meer juggle: and the evil they do to any, is by divine permission.Vide etiam Aug. de Civ. Dei. l. 2. c. 22. 25. & Baruc. 6. See Cyprians fourth treatise de vanitate idolorum.
Ver. 24. Behold ye are of nothing] Hence Paul took that assertion of his, 1 Cor. 8.4. we know that an Idol is nothing in the world. For the matter of it, tis true, wood is wood, and stone is stone: but the relation and signification which is fastned thereunto, is nothing at all: all the being of an Idol is nothing but the Idolaters imagination.
And your work of nought] Or, of the Basilisk, or Viper: it will doe you to death.
An abomination is he that curseth you] Papists therefore must needs be abominable Idolaters. Dr. Rainolds his work De Idololatria Romana is yet unanswered; Weston writes that his head aked in reading it.
Ver. 25. I have raised up one from the North] Here God beginneth to prove that He can do both those things, whereof the Heathen vanities could do neither. This One in the Text, is Cyrus, say some: Christ say others, by whom God here foretelleth, that he will punish his enemies, but do good to his Church and chosen.
He shall call upon my name] Or, proclaim my name.
Ver. 26. Who hath declared] Who, besides my self, ever did or could predict such a thing? If any other hath done it, we will do him right, clepe him a God.
Ver. 27. The first shall say to Zion] Or, I first said to Zion. I first brought her that good tidings by my Prophets.
Ver. 28. For I beheld, and there was no man] None to say any thing for these dumb Idols, why I should not pass a definitive sentence against them. It is therefore this:
Ver. 29. Behold they are all vanity] Jer. 10.3, 15.
Their works are nothing] See ver. 24.
Are wind and confusion] Or emptynesse, Heb. Tohu, Nothing in themselves, and yet of sufficient efficacy to inflict vengeance on their worshippers.
CHAP. XLII.
Ver. 1. BEhold my servant] Cyrus partly, but Christ principally, Matth. 12.18. See the Notes there, with Philip. 2.7. A Servant he was, yet not Menial, but Magisterial: that he was one or other, is admirable, and well deserveth an Ecce.
Whom I uphold] That he faint not under the weight of his Mediatorship, and the importable burthen of my wrath, which he must suffer for a season. Some render it whom I lean upon, see 2 King. 5.18. & 7.2, 13.
Mine elect] Or choice one.] Cyrus was so, chap. 44.28. & 45.3, 4. but Christ much more, chap. 43.10. Joh. 6.27, 29. & 10.36. See the Notes on Matth. 12.18. Cyrus was so singular a man, saith Herodotus, that no Persian ever held himself worthy to be compared unto him.Herod. lib. 3. Xenoph. Cyrop. lib. 8. And of his Court Xenophon hath this merable saying, that though a man should seek or chuse blindfold, he could not miss of a good man: How much more truly may this be spoken of the Lord Christ, and his people?
In whom my Soul delighteth] [...]. God affected Cyrus, chap. 45.3, 4. & 44.28. but nothing so well as Christ, Matth. 3.17. & 17.5. Once God repented him that he had made man: but now it is otherwise.
He shall bring forth Judgement to the Gentiles] Who shall all cry Grace, Grace unto it, to see mercy rejoycing against judgement. See on Matth. 12.18.
Lib. 3.Ver. 2. He shall not cry, nor lift up] See on Matth. 12.19. Cyrus was a very mild and gentle Prince, so that his Persians called him their Father, but his Son Cambyses their Lord, as Herodotus recordeth. Christs government is much more gentle; he will not, by a loud and terrible voice affright broken spirits, or rule them with rigour,Cyrus umbra, Christus Sol ipse. &c. Christians must likewise put away all bitterness, and wrath, and anger, and clamour, And be kind one to another, tender-hearted, Eph. 4.31, 32. This is to be like unto Christ; all whose actions, whether Moral or Mediatory, were either for our Imitation or Instruction.
Ver. 3. A bruised reed shall he not break] i. e. A contrite heart Psal. 51.17. in whom there shall appear to be any thing of Christ, Mar. 9. though never so little: that are faithful in weakness,Cruclger. though but weak in Faith, as He was who cried out Lord I believe, help mine unbelief: and Another, Invoco te fide quamvis languidâ, fide tamen. See on Matth. 12.20.
He shall bring forth judgement unto truth] Unto victory saith the Evangelist, after the Septuagint. Truth will prevail, sincerity proceed to perfection. The righteous also shall hold on his way: and he that hath clean hands shall be stronger and stronger, Job 17.9. Where there is truth of grace, there will be victory. Bernard never went from God without God. And holy Bradford would never give over any good duty, till he found something coming in: as in confession, till his heart melted: in begging pardon, till it was quieted: in seeking grace, till it was quickened, &c.
Ver. 4. He shall not fail, nor be discouraged] Non erit tristis nec turbulentus, so the Vulgar hath it: he shall be master of his passions, and keep an even state of his looks and motions, whatever befall, as they report of Socrates. He shall not knit his brows, or chide (which was Eli's fault, 1 Sam. 3.13. but is Christs commendation) so Lud. de Dieu rendereth it. He shall not make to smoke (so Junius from ver. 3.) nor shall he bruise any one.
Ʋntil he have set Judgement] See on ver. 3.
And the Iles shall wait for his Law] Heb. shall with desire expect his doctrine.
Ver. 5. Thus saith God the Lord, he that created the Heavens, and streched them out] Heb. and they that streched them out; noting the Trinity in Unity, as Deut. 6.4. See there. Some Pagans concluded the world must needs have had a beginning: otherwise we could not know whether the egge or the bird, the seed or the plant, the day or the night, the light or the darkness were first.
Ver. 6. I the Lord have called thee] To the Mediatorship.
And will hold thine hand] working wonders by thee, and with thee.
[Page 135] And will keep thee] That thou be not crucified till thine hour be come, and that thou despair not when thou sufferest.
And give thee for a Covenant of the people] i. e. For that Angel of the Covenant, Mal. 3.1. and that thou mayest reconcile all the Elect in one body to me by thy crosse, &c. Eph. 2.16.
For a light to the Gentiles] See chap. 9.2.
Ver. 7. To open the blind eyes] By the preaching of the Gospel, Acts 26.18. 2 Cor. 4.4, 5, 6. Rev. 3.18.
To bring out the prisoners from the prison] To free poor souls from the Tyranny of sin and terrour of hell. This should make us say to Christ, as one did once to Augustus for a deliverance nothing so great, Effecisti Caesar, ut viverem & morerer ingratus, let me do mine utmost I must live and dye in thy debt.
Ver. 8. I am the Lord] I and no Heathen petty god, as I have plainly and plentifully proved, nemine contradicente.
That is my Name] God, though he be above all name (when Manoah enquired after his name, the answer was 'Tis wounderful, i. e. far above thy conception) yet here we have his proper name Jehovah; which is also called his glory, because incommunicable to any creature.
And my glory will I not give to another] To his Son Christ he hath given it, Joh. 17.2. who although he is Alius, yet he is not Aliud from the Father, but of the same nature and essence. God hath given being to all things, life to many, sense to others, reason to men and Angels, his glory he will not give to any. Excellently hereupon Bernard, My glory I will not, &c. what then wilt thou give us Lord?Ser. 13. in Cant what wilt thou give us? My peace, saith he, I give you, my peace I leave unto you. It's enough for me Lord; I thankfully take what thou leavest, and leave what thou keepest to thy self, &c.
Ver. 9. Behold the former things are come to passe] The Prophecies are fulfilled.
Before they spring forth, I tell you of them] Therefore I am the true God undoubtedly, and the doctrine of my Prophets is true assuredly, veriora quam qua ex tripode. Siquidem Satan etsi semel videatur verax, millies est mendax, & semper fallax.
Ver. 10. Sing unto the Lord a new song] The disputation being ended, and God having clearly got the better, the Prophet singeth this Gratulatory song, and calleth upon others to bear a part with him therein, and especially for Christ and his benefits aforementioned.
Ye that go down to the sea] i. e. That dwell toward the West of Judea.
Ver. 11. Let the wilderness] Ye that dwell Eastward: It was called the wilderness, because but thinly inhabited.
The Villages that Kedar doth inhabit] The most fierce and savage people cicurated and civilized by the Gospel preached among them, as it is with us at this day,De nat. deor. whose Ancestours were most barbarous and brutish, as Tully testifieth.
Let the inhabitants of the rock] Or of Petra, the chief City of Arabia Petraea.
Ver. 12. Let them give glory] See ver. 10.
Ver. 13. The Lord shall go forth as a mighty man] Or, as a Gyant. And here by an elegant Hypotyposis, the fierce wrath of God against his foes is set forth to the life: and appointed also to be sung for a second part of the ditty; viz. Christs conquest over sin, death and hell; whereby we are made more than Conquerours.
He shall cry, yea roar] Jubilabit atque etiam barriet, he shall make an hideous and horrible noise: such as the Roman souldiers did of old when they began the battle;Vegerius. and as the Turks do at this day, on purpose to affright their enemies.
Ver. 14. I have long time holden my peace] As a travelling woman biteth in her pain as long as she is able: So had God, for causes best known to himself, forborn a long while to appear for his people, and to avenge them of their enemies: But now Patientia laesa fit furor: Deique patientia quo diuturnior, eo minacior: now down goeth Dagon and the devils whole Kingdom, before this jealous Gyant.
Now will I cry like a traevelling woman] Which when she can bear no longer, sets up her note and is heard all the house over. This is very comfortable: God [Page 136] is pained as it were for his people; in all their afflictions he is afflicted: he longs for their deliverance, which therefore shall not be long ere it come.
Ver. 15. I will make waste mountains and hills] I will rather invert the order of nature, and mingle heaven and earth together, than my Church shall want seasonable help. I will also remove all obstacles by sending fire upon the earth, Luk. 12.49. and bring every high thought into an holy obedience, 2 Cor. 10.5.
Ver. 16. And I will bring the blind by a way] This was fulfilled in the letter to the Jews brought back from Babylon, where they had been close prisoners: and in the mystery, to all Christs converts; more especially to that blind boy presented to Bishop Hooper Martyr (the day before his death) at Glocester, Act. & Mon. where the boy also had not long before suffered imprisonment for confessing the truth.
I will make darkness light before] By bringing them out of darknesse into my marvellous light, 1 Pet. 2.9.
Ver. 17. They shall be greatly ashamed] Heb. be ashamed with shame, because disappointed and defeated: as the Papists oft have been when they have fought against Prorestants; in that Bellum Hussiticum in Germany especially: And yet Bellarmine hath the face to say, that the Catholicks were never yet worsted by the Hereticks (as they call us) in a set battle.
Ver. 18. Hear ye deaf, and look ye blind] Ye, who as so many sea monsters or deaf Adders, will not hear; and as so many blind moles will not see, by a perulant blindnesse, and of obstinate malice: such were the Scribes and Pharisees who winked hard with their eyes, and wilfully shut the windows, lest the light should come in unto them. See more of this in the Notes on chap. 6. and 29.
That ye may see] In nature, Caecorum mens oculatissima est. We read of Didymus Alexandrinus, that though blind, yet he wrote Commentaries: and of two of Archb. Ʋshers Aunts, that being blind from their cradles, they taught him first to read; such was their readinesse in the Scriptures: But this was rare; and in spirituals it is otherwise, till God enlighten both Organ and Object.
Ver. 19. Who is blind but my servant?] Who so blind as he that will not see? Israel was Gods peculiar, and had the light of his Law; yet were blind as beetles.
Or deaf as my messenger?] The Priests and Levites, Mal. 3.7. Such were the Papists dolts, till awakened by the Reformation.
Buxtorf. Tiber. p. 5. Who is blind as he that is perfect?] The Elders of the people, who arrogated to themselves perfection, chap. 65.5. Rom. 2.17, 18, 19, 20. as likewise the Popish Perfectists, the Jewish Doctours with their pretended Mashlamnutha's, and the Turkish Mussalmans, i. e. Perfectionaries.
Ver. 20. But observest not] Viz. for holy practice.
But he heareth not] Viz. for any good purpose, he heareth not what the Spirit saith to the Churches.
Ver. 21. The Lord is well pleased—he will magnifie his Law, &c.] Or, to magnifie his Law and make it honourable, sc. by recompensing so highly those that observed it; this he did for his righteousnesse sake, i. e. of his free grace and fidelity: but these are none such; they are practical Antinomians; and to me, direct Antipodes.
Ver. 22. But this is a people robbed and spoiled] And all too little, unless they were better. Hierom expoundeth this of the destruction of the Jews by the Romans, after their voluntary blindness and malice shewed against Christ: at what time they were pulled out of holes and privies, spoiled, slaved, sold thirty a penny.
Ver. 23. Who among you will give ear to this] Magna nimirum haec sunt, sed paucis persuasa. We shall have much adoe to make you believe these things; though your liberties, lives and souls lie upon it.
Hyper.Ver. 24. Who gave Jacob for a spoile?] Omnia magno adfectu sunt pronuncianda, debentque singula membra hujus orationis expendi; This is a very remarkable passage. Let us cry out O the severity, and beware. Cavebimus autem si pavebimus.
Ver. 25. And it hath set him on fire] When the Country was wasted, the City and Temple burnt and ruined. Read Josephus; Lege inquam, & luge.
And he laid is not to heart] This was worse than all the rest: Like a sleepy man [Page 137] (fire burning in his bed-straw) he cryeth not out, when others haply lament his case, that see a far off, but cannot help him.
CHAP. XLIII.
Ver. 1. BƲt now thus saith the Lord] Here the Prophet comforteth those with the Gospel, whom he had frighted with the Law, saith Oecolampadius.
That created thee O Jacob] By a new creation,Aug. especially Isa. 9.23. Eph. 2.10. 2 Cor. 5.17. Magna sunt opera Dei Creatoris, Dei Recreatoris longe maxima: The work of Redemption is far beyond that of Creation.
And he that formed thee O Israel] As the Potter formeth to himself a vessel of honour, and distinguisheth it from other vile and sordid vessels: so have I dealt by thee.
I have redeemed thee] A mercy much celebrated in this book; and for very great reason.
I have called thee by thy Name] Which was no small favour; See Exod. 33.17. Psal. 147.4. Some think he alludeth to his giving Jacob the name of Israel, when he had wrestled with God and prevailed.
Thou art mine] I have adopted thee, which is no small honour, 1 Joh. 3.1. Meus es tu, may very well be the new name spoken of, Rev. 2.17. with Hos. 2.23. better than that of sons and of daughers, Isa. 56.5. See it displayed, 1 Pet. 2.9.
Ver. 2. When thou passest through the waters] Fire and water, we say, have no mercy, when once they get above us: extream calamities are hereby denoted, Psal. 66.12. But Gods gracious presence kept the bush from burning (burn it did, but was not consumed, through the good will of him that dwelt in it, saith Moses, Deut. 33.16.) the Israelites in the red sea from drowning, Exod. 14. His presence made the fiery furnace a gallery of pleasure, the Lyons den an house of defence, the Leonine prison a delectable Orchard, as that Italian Martyr phrased it; the fiery tryal a bed of roses, as another, Tua praesentia, Domine, Laurentio ipsam craticulam dulcem fecit. Hierom of Prague and other Martyrs sang in the very flames. Blessed Bilney being condemned to be burnt for the Testimony of Jesus, when he was comforted by some against the extremity of the fire: he put his hand toward the flame of the candle burning before them: and feeling the heat thereof, Oh said he, I feel by experience, and have learned by Philosophy, that fire by Gods Ordinance, is naturally hot; But yet I am perswaded by Gods holy Word, and by the experience of some spoken of in the same, that in the flame they felt no heat, and in the fire no consumption. I constantly believe, that howsoever the stubble of this my body shall be wasted by it, yet my soul and spirit shall be purged thereby: a pain for the time, wherein notwithstanding followeth joy unspeakable; and here he much treated on this text, Fear not when thou passest through the waters, &c. So that some of his friends there present took such sweet benefit therein,Act. & Mon. fol. 923. that they caused the whole said sentence to be fair written in Tables, and some in their books: the comfort whereof in divers of them was never taken from them to their dying day.
Ver. 3. I gave Egypt for thy ransom] quasi victimam piacularem à Sennacheribo mactandam loco Judaeae, in exchange for thee; so the Septuagint render it: This was done when Tirhakah King of Egypt and Ethiopia was beaten by Sennacherib, who was then making toward Jerusalem, which he had already devoured in his hopes, chap. 37.9. Thus the righteous is delivered out of trouble, and the wicked cometh in his stead, Prov. 11.8. Saul and his people were afflicted by the Philistins that David might escape, 1 Sam. 23. The Canaanites were rooted out, to make room for the Israelites. Charles the fifth, and Francis the French King, after a mutual agreement to root out Lutheranisme, fall together by the eares, and the Church the while hath her Halcyons. So the Turks and Persians are at deadly feud, to the great safeguard of Christendom: and the Popish party are as a bulwark betwixt those Mahometans, and the Protestants.
Ver. 4. Since thou hast been precious in my sight] Nothing so ennobleth as Gods grace, and being in the Covenant, Gen. 17.20, 21. I have blessed Ismael; twelve [Page 138] Princes shall he beget: but my Covenant will I establish with Isaac. Some read the text thus, Because thou wast precious in my sight thou wast honourable, and I loved thee, therefore will I give men for thee, and people for thy life.
Ver. 5. I will bring thy seed from the East] From all coasts and quarters. This was a Type of the Church in the New Testament, see Mat. 8.11. Joh. 11.52. Joh. 10.16. Gal. 3.28. this was also a type of the last Resurrection. See Revel. 20.13.
Ver. 6. I will say to the North, Give up] I will do it with a word of my mouth: Ipse dixit, Oecola. p. & facta sunt.
Bring my sons from far, and my daughters] That is, say some, my stronger and also weaker children, of what size or sex soever. Souls have no sexes.
Ver. 7. Even every one that is called by my Name] i. e. My sons and my daughters, ver. 6. with 2 Cor. 6. ult. such as have Christian for their name, and Catholick for their Sirname.
I have created him for my glory] See on ver. 1.
Feci i. e. magnum effeci Pisc. Yea I have made him] i. e. Advanced him, as 1 Sam. 12.6.
Ver. 8. Bring forth the blind people] Such as were blind and ignorant, but now are illightened.
And the deaf] Such as were crosse and rebellious, but now are tractable and obsequious, chap. 42.7, 16.
Ver. 9. Let all the Nations] See chap. 41.1.
And shew us former things] Much less can they shew us things future. Varro calleth all the time before the flood [...] Obscure, because the Heathens had no certain relation of any thing then done. And Diod. Siculus acknowledgeth, that all that was written amongst them before the Theban and Trojan wars, was little better than fabulous. The gods of the Gentiles had not so much as any solid knowledge of things past; neither could they orderly and perfectly set them forth by their Secretaries.
It is truth] sc. That there is but one true God; Phocyllides did say so, [...], &c. Socrates suffered for holding this truth at Athens: Plato held the same: but durst not speak out; these are his words, It is neither easie to find out the Maker of all things, nor safe to communicate to the Vulgar what we have found out of him. Here, for fear of the people, he detained the truth in unrighteousnesse. And the like did Seneca, De civi. Dei lib. b. cap. 10. whom Austin accuseth, quod colebat quod reprehendebat; agebat quod arguebat; quod culpabat, adorabat: that he worshipped those gods, whom he disliked and decryed.
Ver. 10. Ye are my witnesses] He taketh to witness of this great Truth in question, not heaven, earth, sea, &c. but his people, among whom he had given in all ages so many clear arguments and experiments of his Divinity; his Oracles and Miracles for instance.
And my servant whom I have chosen] i. e. Christ, saith the Chaldee Paraphrast: the Prophet Isaiah, say others; or (which is more likely) Cyrus, who is called Gods Elect servant, chap. 42.1. and his Testimony concerning God, is to be read, Ezra 1.3. The Lord God of Israel he is God. Every true beleever doth as much, if not more: for, He that beleeveth, hath set to his seal that God is true, Joh. 3.33. hath given him a Testimonial, such as is that, Deut. 32.4. A God of truth, and without iniquity, just and right is He. Such a sealer was Abraham, Rom. 4.20. and such honour have all his Saints.
That ye may know and beleeve and understand] That ye may have a full assurance of knowledge, as Luk. 1.4. and a full assurance of Faith, Heb. 10.22.
Ver. 11. I even I am the Lord] This redoubled I is Emphatical, and Exclusive.
And beside me there is no Saviour] They are gross idolaters therefore, that set up for Saviours the Saints departed.
Ver. 12. I have shewed, when there was no strange God amongst you] See Deut. 32.12. See also the Note on Exod. 34.14.
Therefore ye are my witnesses] See on ver. 10.
Ver. 13. Yea before the day was I am He] The Ancient of dayes, yea the [Page 139] Eternal. The God of Israel was long before Israel was in being.
And there is none that can deliver out of my hand] So Nebuchadnezzar vainly vaunted, but was soon confuted, Dan. 3.15, 17, 29.
I will work and who shall let it?] Angels may be hindered: God can come between their Essence and their executive power, and so keep them from doing what they would. In fire there is the substance, and the quality of heat: between these God can separate: as he did in the Babylonish fire, Dan. 2. But who shall hinder the most High?
Ver. 14. Thus saith the Lord your Redeemer] For their greater comfort and confirmation, the Prophet purposely premiseth, to the promise of deliverance from Babylon, these sweet Attributes of God: Each of them dropping Myrrh, and Mercy.
For your sakes I have sent to Babylon and have brought down] Or, I will send— and I will bring down.
All their Nobles] Heb. bars, Psal. 147.13. Bars Noble men should be, to keep out evils, and to secure Saints: Eut these were crosse-bars, &c.
Whose cry is in the ships] Or, whose out-cry is to the ships: whereby they thought to save themselves but could not, because Cyrus had drained and dried up their river Euphrates. Tremellius rendereth it The Chaldees with their most famous ships.
Ver. 15. I am their Lord] More of Gods holy Attributes are her heaped up for like reason as ver. 14.
Ver. 16. Which maketh a way in the Sea] Or, that made a way in the Sea, &c. sc. when your Fathers came out of Egypt. Why then should you doubt of deliverance?
Ver. 17. Which bringeth forth the Chariot and horse] Or, who brough forth the Chariot and horse, the army and the power, viz. Pharao's forces, Exod. 14.4.9.23.Ʋt ellychnium extinguentur.
They are quenched as tow] Heb. as a candle-weik made of flax quickly quenched with water poured on it: See how easily God can confound his foes.
Ver. 18. Remember ye not the former things] sc. in comparison of those things I shall now do for you by Cyrus, but especially by Christ: who is that way in the Wilderness, and that running Rock (1 Cor. 10.4.) ver. 14.
Ver. 19. Shall ye not know it?] Or, Do ye not perceive it? He speaketh of it as present and under view.
And rivers in a desart] As once when I set the flint abroach, Exod. 17.6. Num. 20.8, 11. Psal. 105.41. By this way in the Wildernesse, and rivers in the desart, understand the doctrine of the Gospel, and the comforts of the Spirit, Joh. 7.38, 39.
Vet. 20. The beasts of the feild shall honour me] i. e. In their kind they shall: so shall brutish and savage persons,Lib. 3. de Rep. Lib. 31. Mor. c. 5. when tamed and turned by the word of Gods Grace. The malignities of all creatures are in man (as Plato also observed) in doloso enim est vul [...]es, in crudeli leo, in libidinoso amica luto sus, &c. Gregory by Dragons here understands profane and carnal people: by Owls or Ostriches, hypocrites. These being converted shall sing Halleluja's to God: but let them take heed that they turn not, with the dog, to their own vomit again, &c. 2 Pet. 2.22. For
Ver. 21. This people I have formed for my self] Even the Gentiles now, as well as the Jews.
They shall shew forth my praise] They shall preach forth the virtues (or praises) of him who hath called them out of darknesse into his marvellous light. 1 Pet. 2.9.
Ver. 22. But thou hast not called upon me, O Jacob] During the captivity, they prayed not to any purpose: as Daniel also acknowledgeth, chap. 9.13. All this evil is come upon us; yet made we not our prayer before the Lord our God that we might turn from our iniquities and understand thy truth. Nevertheless, of his free Grace, God brought them back again.
But thou hast been weary of me, O Israel] Accounting my service a burthen,Non Mihi sed Deo fictitio. and not a benefit. See on Mal. 1.13.
Ver. 23. Thou hast not brough me, &c,] Not Me, but a God of thine own framing: such a one as would take up with external heartless services, formal courtings, and complements.
[Page 140]Ver. 24. Thou hast bought me no sweet cane] or calamus, whereof see Plin. lib. 12. cap. 22.
Neither hast thou filled me with the fat] The Heathens had a gross conceit, that their Gods fed on the steam that ascended from their fat sacrifices. And some Jews might haply hold the same thing. See Deut. 32.38. Psal. 50.13.
But thou hast made me to serve with thy sins] With thine hypocrisy, and oppressions especially, Isai 1. The Seventy render it, Thou hast stood before me in thy sins, as outbraving me. Thou hast tried my long patience, in seeing and suffering thy sins, to my great annoyance: so Diodate paraphraseth.
And hast wearied me] Exprimit rei-indignitatem cum iniquitate conjunctam. God had not wearied them, but they had wearied him sufficiently. Some make these to to be the words of Christ to his ungratefull Country-men.
Ver. 25. I even I am he] Gratuitam misericordiam diligentissime exprimit. God diligently setteth forth his own free grace, and greatly glorieth in it: shewing how it is that He freeth himself from trouble, and them from destruction; viz. for his own sake alone.
That blotteth out thy transgressions] Heb. am blotting out, constantly and continually I am doing it. As thou multiplyest sins, so do I multiply pardons, chap. 55.7. So Joh. 1.27. he taketh away the sins of the world;Dulcis Metaph. One may with a pen cross a great summe as well as a little. its a perpetual act, like as the Sun shineth, the Spring runneth, Zech. 13.1. Men gladly blot out that which they cannot look upon without grief. Malunt enim semel delere quam perpetuo dolere: so here we are run deep in Gods debt book: but his discharge is free and full.
For mine own sake] Gratis & propter me.] Let us thankfully reciprocate, and say as he once did, Propter te Domine, Propter te, For thy sake, Lord, do I all.
Peccata non redeunt. And will not remember thy sins] Discharges in Justification are not repealed, or called in again. Pardon proceedeth from special love and mercy, which alter not their consigned acts.
Ver. 26. Put me in remembrance] sc. of thy merits, if thou hast any to plead. Justitiaries are here called into Judgement, because they slighted the Throne of Grace.
Ver. 27. Thy first Father] Adam, or Abraham, say some.
And thy Teachers] Heb. thine Interpreters, Oratours, Embassadours, that is, thy Priests and Prophets.
Ver. 28. Therefore I have profaned the Princes of the Sanctuary] Or, of holinesse: that is, those that under a pretence of Religion, affected a kind of Hierarchy, as did the Scribes and Pharisees, who with the whole Jewish Politie were taken away by the Romans, both their place and their Nation, as they had feared, Joh. 11.48.
CHAP. XLIV.
Ver. 1. YEt now hear] Hear a word of comfort after so terrible a Thunder-crack, chap. 43.28. But there it is bare Jacob and Israel, who are threatned: here it is Jacob my servant, and Israel whom I have chosen: it is Jeshurun or the righteous Nation, who are comforted. And because we forget nothing so soon as the consolations of God, as is to be seen in Christs Disciples, and those believing Hebrews, chap. 12.5. therefore doth the Prophet so oft repeat and inculcate them; like as men use to rub and chafe in Ointments into the flesh, that they may enter and give ease.
Ver. 2. Thus saith the Lord that made thee] See on chap. 43.1, 7, 21. and observe how this Chapter runneth parallel with the former: yea how the Prophet from chap. 41. to chap. 47. doth one and the same thing almost; labouring to comfort his people against the Babylonian captivity, and to arm them against the sin of Idolatry, whereunto, as of themselves they were over-prone, so they should be sure to be strongly tempted amongst those Idolaters.
And thou Jeshurun] Thou who art upright or righteous, whith a twofold righteousness, viz. Imputed and Imparted. The Septuagint render it Dilecte, or Dilictule, my dearly beloved.
[Page 141]Ver. 3. For I will pour water upon him that is thirsty] Or, upon the thirsty place, hearts that hunger and thirst after righteousness, Matth. 5.6. See the Notes there.
I will pour my Spirit — and my blessing] When God giveth a man his holy Spirit, he giveth him blessing in abundance: even all good things at once, as appeareth by Matth. 7.11. with Luke 11.13. Here are three special operations of the Spirit instanced. 1. Comfort. 2. Fruitfulness. 3. Courage for Christ, ver. 5.
Ver. 4. As willows by the water-courses] Not only as the grass, (but by a further growth) as the willows, which are often lopped, sed ad ipso vulnere vires sumunt, Ʋberius resurgunt, altiusque excrescunt. but soon thrust forth new branches; and though cut down to the bottom, yet will grow up again: so will the Church, and her Children.
Ver. 5. One shall say, I am the Lords] When God seemeth to cry out, Who is on my side, who? then the true Christian, by a bold and wise profession of the truth, answereth as here. After the way that they call heresy, so worship I the God of my Fathers, said that great Apostle. We are Christians, said those Primitive Professours: and some of them wrot Apologies for their Religion to the persecuting Emperours, as did Justin Martyr, Athenagoras, Arnobius, Tertullian, Minutius Felix, and others. The late famous Reformers Zuinglius, Luther, Musculus, &c. had been Franciscans, Augustinians, Dominicans: but relinquished those superstitious titles and gave up their names to Christ and his truth. I knew a Noble-man (saith Mr. Burroughs) who when he came into jearing company of great ones,On Hosea. would begin and own himself one of those they called Puritans, a nick-name then put upon the godly party; and so odious to the profaner sort, that the same Author elsewhere telleth us of a Scholer in Queens colledge, who professed he had rather suffer the torments of hell, then endure the contempt and scorn of the Puritans.
Subscribe with his hand] Or, write on his hand, I am the Lords.
And sirname himself] So Christian is my name, said an Ancient, and Catholick my sirname.
Ver. 6. Thus saith the Lord] Here and in the subsequent verses we have an evident and excellent testimony of the Unity of the true God, and vanity of Idols.
Ver. 7. And who as I shall call, and shall declare it?] These are alledged by God as Arguments or Demonstrations of his Deity, praedicare, & indicare & ordinare, to call his Elect (stiled here his ancient people, populum aternum) to foretel them things to come, and to order all occurrences for their eternal good.
Ver. 8. Have I not told thee from that time] Ever since I made thee mine ancient people, well-affected to old truths, and diffasting novel-opinions.
Is there a God besides me?] Vehementi spiritu hoc quaerit, & gravitate magna respondet, There is no God (no other God) I know not any. This was spoken by the Prophet, say some, in the daies of Ahaz, that notorious Idolater.
Ver. 9. And their delectable things] their Mawmets and puppets, which they so dearly affect and take so great delight in. He speaketh thus, saith Diodate, because that Idolatry is a kind of spiritual concupiscence, and unchast or disordered love: like as fornication or adultery.
And they are their own witnesses, &c.] Or, even themselves are their own witnesses to their shame, that they neither see nor know ought.
Ver. 10. Who hath formed a god — that is profitable for nothing?] q. d. Who but a mad man? [...], such as was Julian the Apostate, called therefore Idolian by some.
What can be more ridiculous, saith Basil, Quis hacludibria non derideat? Lact. then for man to go about to make God? and yet Popish Priests take upon them so to do: which made Averroes abhor Christianity, and wish that his soul might rather be among the Philosophers.
Ver. 11. Behold all his fellows] his fellow fools.
Shall be ashamed] they may be well enough, of their madnesse: they shall be (sure enough) of their disappointments.
[Page 142] And the work-men, they are of men] Not of Angels, or the heavenly virtues, saith Oecolampadius; but vile varlets.
Let them all be gathered together] As were, at Ephesus, Demetrius and his Associates, Acts 19.29.
Yet they shall fear] As Tullus Hostilius did with his new Gods Pavor & Pallor: as Papists do with their Valentine, Antony, Sebastian, &c. whom they worship as the senders of such and such diseases.
Ver. 12. The Smith with the tongs, &c.] He lively setteth forth the weakness of the work-men, that thereby may be understood the weakness of the Idols: sith they cannot help in the least those that take such pains about them. All these things must be taken as spoken with utmost scorn, and stomach.
And fashioneth it with hammers] He knocks and works his Idol, in manner as he doth his coulter, or Plow-share.
Hoc agunt ut nihil agant. With the strength of his arms] Tanto conatu tantas nugas agit, cum sit calidus in re frigida: he much troubleth himself about such trifles.
Ver. 13. The Carpenter stretcheth out his rule] As did the Carpenter of Cockram, who yet made but an ill-shaped Rood,Act. & Mon. fol. 1340. and was forced to sue for his money. Mrs. Catismore suffered in King Henry the eighth his daies, for saying that Images were but Carpenters chips: and yet they are no better. That's a remarkable saying of Seneca, Ridiculum est genu posito &c. It is a ridiculous thing to worship Images, and yet to slight the man that made them.
Quasi ad hostimentum. And maketh it after the figure of a man] God made man after his own Image: and man to be even with God, will needs make him after his image.
Ver. 14. He heweth him down Cedars] Choice wood, yet but wood: Qualis igitur inde Deus confurgat?
And the rain doth nourish it] Not the Idol: for it can do nothing toward the production of that matter whereof it is made. Some have observed, that the four sorts of Trees here mentioned, are all of them fruitless, and growing in woods.
Ver. 15. Then shall it be for a man to burn] The chips at least shall, and the offal.
Yea, he maketh a god and worshippeth it] Quod Dei est, trunco tribuit.
Ver. 16. He burneth part thereof in the fire] which is to far better purpose, then the other part made into an Idol.
I have seen the fire] i. e. I have felt it: one sense put forth another.
Ver. 17. He falleth down unto it and worshippeth it] Do not Papists even the same, whatever they pretend in defence of their Idolatry? (See Rev. 9.20. with the Note.) so loth they are to have their Asses-ears to be seen.
Ver. 18. They have not known nor understood] How should they (say) when infatuated and given up to an injudicious mind, or reprobate sense? as those, Rom. 1.28.
For he hath shut their eyes] Heb. danbed up their eyes from seeing, their hearts from understanding.
Ver. 19. Shall I fall down to the stock of a tree?] This the besotted Papists do to this day, by the command of the Council of Trent. But before that Council so decreed it, Ludovicus Vives (a learned Papist) confessed, that there could no other difference be found of Paganish and Popish worship before Images, but only this, that names and titles were altered; viz. we cry Jehovah, and they Jupiter: we Mary, they Diana; they Minerva, we Katharine, &c. And here I bethink me of what Luther on the ninth Commandement writeth of a base and beastly woman, Quae ut falleret ejusmodi superstitionis quendam fatuum cultorem, pubim suam totondit, & illi porrexit, suadens quod essent capilli S. Catharinae trans mare advecti. Credidit ille cuculus, & pro reliquiis osculandos praebuit & venerandos: & ecce quid fit? caepit etiam miracula operari pubes illa turpitudinis.
Ver. 20. He feedeth on ashes] i. e. he seeketh comfort of his Idol, but findeth as little as he doth nourishment who feedeth upon ashes.
A seduced heart hath turned him aside] And hence it is that he is brought to [Page 143] deify a thing so contemptible. From this 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.
[Page 144] 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 51.1 [...]. See Strabo lib. 15. Plin. 33. c. 3. Dan 5.3. Pliny saith that Cyrus brought out of Asi [...], 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 Coun [...]rey.
Ver. 4. For Jacob my servants sake] That the enemies of my people being subdued, they may have some breath [...]ng-while, and liberty to live quietly in their own Country. For which purpose also, it was the will of God, that this Prophecy of Isaiah should be made known to Cyrus for the good of the Jews, that he might favour them: and so it was, as appeareth by Ezra 1.2. and by Josephus, Antiq. lib. 11. cap. 1.
H. Stephan. I have even called thee by thy Name] Thy name of honour: for Cyrus signifieth the Sun, saith Plutarch: Lord, say others, in the Persian: as in Hebrew it seemeth to signifie an heir, or possessour. Some derive our word Sir from it. Cyrus was at first called Achzadat and Space, being the son of Cambyses a noble Persian, and Mandane the daughter of Astyages King of Medes. De Cyro fluvio scricit trabo l. 15. The name of Cyrus he took when he entred upon the Kingdom; and that from Cyrus a river of Persia, as some hold.
I have sirnamed thee] Or, I have entitled thee, sc. My Shepherd, mine annointed, &c.
Though thou hast not known me] sc. Savingly. For albeit he knew the true God in part, and acknowledged him to be great above other gods; yet he forsook not his Idols, saith Hierom: Scultet. and therefore perished miserably by the hands of the Scythian [...]. Nevertheless others are of opinion, that he was instructed by Daniel, and brought to a true belief: as was also Darius.
Ver. 5. I am the Lord and none else] None of thy Persian gods to whom thou didst offer solemn sacrifice,Xenoph. Cyr. lib. 1. & 8. both at the beginning of thy raigne, and likewise at thy death (if Xenophon may be beleeved) saying, Jupiter patriae & Sol, &c. magnas ago vobis gratias, quod vestram de me curam intellexi, &c.
[Page 145] Though thou hast not known me] Or, when as yet thou wast altogether ignorant of me. That he afterwards beleeved the immortality of the soul, Tully testifieth in his Cato Major; and that he beleeved in Christ for the salvation of his soul, Scultetus thinketh, because he was a type of Christ; as was also Solomon, saith he; which to me is one good argument, that he was saved.
Ver. 6. That they may know from the rising of the Sun] i. e. All the world over, by thy Proclamation, Ezra 1.1, 2.
That there is none besides me] Quia nihilum praeter me: ego Dominus & nihil [...]iltra; so Oecolampaedius rendreth it; and saith further, that it is oppido profunda sententia, a very profound sentence, teaching us that where God is not, there is nothing: for in him we are, move and live: and it is he who worketh all in all things.
Ver. 7. I form the light and create darknesse] sc. By withdrawing the light, whence darkness succeedeth; so doth misery when God withholdeth mercy. But what an odd or rather mad conceit was that of the Manichees, that there were two beginnings of things, a good one, and an evil! that the latter was the God of the Old Testament, and the former of the New! that the God of the Old Testament did good by accident and occasionally, but created evil of himself, even evil of sin! for so they mistook this text, which is to be understood of evil of punishment only, (see Am. 3.6. Lam. 3.38) which he inflicteth on evil-doers for the manifestation of his justice and power, ac propterea recte, Vide Aug. contra Julian. l. 3. c. 8. & non male eo pacto quo per nos mala male fiunt.
I make peace and create evil] Evil, that is, war, by a specialty, and [...]. O mega nostrorum Mors est, Mars Alpha malorum. Sin, Satan and War have all one name: evil is the best of them. The best of sin is deformity, of Satan enmity, of War misery.
Ver. 8. Drop down ye heavens from above] A prayer of the poor captives in Babylon, say some, for a speedy performance of their promised deliverance: and this the rather, because else Christ could not come of them, teach in their Country, work miracles, and fulfill the office of a Mediatour, as the Prophets had foretold. Whereunto God immediately answereth: I the Lord have created him, or will create him; that is, send him in due time, doubt ye not. Others make it a description of Cyrus his just and happy raign; see the like of Solomon, Psal. 72.6, 7. And indeed Cyrus is famous in Heathen Histories for his wisdom, justice, temperance, magnanimity and liberality; It is not the custome of Cyrus to hoard up money,Cyrop. l. 8. saith Xenophon; for he taketh more delight in giving than in getting or possessing. But it seemeth rather to be a command from God of plenty and prosperity, opposite to that countermand, chap. 5.6. The Papists apply it to Christ, and his Mother: and hence their roaring out of Rorate, in their solemn service, a moneth before the feast of the Nativity, and then they call for their carousing cups.
Ver. 9. Woe unto him that striveth with his Maker] That chats against him, Rom. 9.20. or presumes to prescribe to him, as some impatient spirits among the Captives may seem to have done. We may not measure Gods dealings by our Models, nor murmur against his counsels; sith his holy will is the most perfect rule of right.
Let the potsherd strive with the potsherds of the earth] And not dash against the Rock of ages: Let him meddle with his match, and not contend with a mightier than he, Eccles. 6.10. What though God create him darknesse and evil, as ver. 7. let him wait upon God for better times; and not think to mend himself by murmuring against his Maker as too severe.
Shall the clay say, &c.] q. d. This were an intolerable petulancy.
Or thy work, it hath no hands?] Or, he hath no hands, sc. to fashion me aright. Thus the work seemeth to make answer to the clay: for as the clay said to the Potter Quid fecisti, what hast thou made? So the work saith, by way of jear, He had no hands, sc. to make me as he should have done.
Ver. 10. Wo unto him that saith to his Father] Are these fit words to a Father? Is it not an impious morosity to talk unto him in this sort, Why hast thou begotten me at all? or if at all, why not rich, fair, wise, &c.
[Page 146] And to the woman] i. e. To his Mother, as chap. 49.15. but such as he can hardly find in his heart to call Mother.
Ver. 11. Thus saith the Lord, &c.] q. d. Leave off such insolent and unbecoming language; and learn of me about what ye should rather busie your selves.
Ask me of things to come] Me, and not your Wizzards. Have recourse to my Prophets, beleeve them and ye shall prosper. Let your patient mind be known to all men, the Lord is at hand for your deliverance.
Command ye me] This is a wonderful expression, and doth notably set forth the power of prayer.Mr. Burr. Luther, it seemeth, well understood the latitude of this royal Charter, saith One, when praying for the recovery of a godly useful Preacher who was far gone in a consumption, amongst other passages he let fall this transcendent rapture of a daring faith, Let my will be done: but then he falls off sweetly, My will, Lord, because thy will.
Ver. 12. I have made the earth] q. d. I am the mighty Maker and Monarch of the world; therefore pray on, and patiently wait for a gracious answer: he that beleeveth, maketh not haste.
Ver. 13. I have raised him up] i. e. Cyrus, Ezra 1.1.
And I will direct all his wayes] sc. When he cometh against the Babylonians, Lydians, &c. on mine errand. But when moved by his ambition, he invaded Scythia, and cruelly wasted the Country, God took no further charge of him, as I may say: He that is out of Gods precincts, is out of his protection.
Ver. 14. Thus saith the Lord, the labour of Egypt] Here he turneth his speech to Cyrus, promising him that he should be no loser by his generous carriage toward the poor people of God, his captives, whom he freely dismissed without ransom, ver. 13. Gods retributions are more than bountiful.
Agatharch. lib. 5. cap. 20. vel proceri, i. e. potentissimi agro & mercib. Trem. In Psal. 37. Men of stature] The Arabians are reported to have been goodly personable men by Agatharchides an ancient writer, from whom Plutarch and Pliny borrowed much.
They shall come over unto thee] Commodissime dicemus promissionem hanc referendam ad tempus revelati Evangelii. This was fulfilled chiefly when the Gospel was preached, and Nations thereby converted. See Psal. 45.5. and 149.6.—8. The bonds of the holy Spirit are stronger than Adamant, saith Ambrose.
Surely God is in thee] Or, with thee: and hence thou (O Cyrus) so prevailest, and prosperest. Thus these conquered Kings shall supplicate and say to Cyrus.
And there is none else, there is no God] Hence Mahometans seem to have taken that, which out of their Alchoran, they dayly proclaim in their Moschies or meeting-houses, There is no god but God, and Mahomet his Counsellour. Thus those Kings: but what saith the Prophet?
Hac approbatio est Prophetae. Scultet.Ver. 15. Verily thou art a God that hidest thy self] As thou art invisible and dwellest in light inaccessible: so in thy dispensations thou goest a way by thy self, and thy judgements are unsearchable. Thou hidest thy self, and standest off a while sometimes from the help of thy poor people, but wilt appear to them and for them in due time. The Septuagint here translate Tues Deus & nescitbamus. Thou art God, and we knew thee not: And this the Fathers interpret concerning Christ: and hence the Jews seem to have drawn that speech of theirs, Christ when he cometh, no man knoweth whence he is.
Ver. 16, That are makers of Idols] The Word rendred Idols, signifieth properly Tormina, cruciatus, paines and throws, and straits: Idolaters heap up sorrows to themselves and terrours of conscience. See Psal. 16.4. with the Note.
Ver. 17. But Israel — with an evelasting salvation] By Cyrus they were not so: for not long after, Antiochus afflicted them, Herod gat the Scepter from them, the Romans came and took away both them and their Nation: But the Israel of God were, and are still, saved by Jesus, with an everlasting salvation.
Ver. 18. He created it not in vain] Therefore never think that he will forsake it, or not take care of his Church therein, for whose sake he made it at first and still upholdeth it by the word of his power, 1 Cor. 3.22, 23. Now if God created [Page 147] not the earth in vain, much less the heavens (wherein he hath shewed his greater skill, Heb. 11.10. See the Note there) but that his people might there inhabit for ever. And here it is that they shall be saved in the Lord with an everlasting salvation: Yea they shall not be ashamed or confounded world without end. ver. 17.
Ver. 19. I have not spoken in secret] As the Sibylls did out of their dens; as the Idol-priests did out of their holes, and under-ground vaults; as hereticks and seducers, who creep into corners and there vent their false wares, as Vincentius Lirinensis long since observed: (Epiphanius fitly compareth them to Mouls, who do all their mischief by working under ground:) But God as he delivered his Law openly on Mount Sina: so his Gospel he commanded to be preached on the house-top, and in Mount Zion. Christ spoke openly to the world, Joh. 18.20. Truth seeketh no corners: I am not ashamed of the Gospel of Christ, Rom. 1.16. But what was this word that was delivered so plainly and pespicuously?
Seek ye me] And for your encouragement, ye shall not do it in vain: for I am a rewarder of all those that diligently seek me, Heb. 11.6. Let Heathen deities disappoint and delude those that seek to them; Jacobs God scorneth the motion: he is better to his people then their prayers, better then their hopes: and when with Gehezi they ask but one talent, he, like Naaman, forceth them to take two.
I the Lord speak righteousnesse, I declare the things that are right] Or, even: so doth not the Devil, but things sinful and obscene; as humane sacrifices, promiscuous uncleannesses, ut in nefariis Priapi & Veneris sacris. Contrariwise, all the words of Gods mouth are in righteousnesse; ther is nothing froward or perverse in them, Prov. 8.8.
Ver. 20. Ye that are escaped of the Nations] That have escaped the sword of Cyrus: and well proved how little your gods can do for you.
That set up the wood of their graven Image] Qui levant lignum, carrying them in pomp and procession upon their shoulders, as Papists now do their pictures, their breaden god especially, and crying to it Holy, holy holy Lord God of Sabbaoth.
Ver. 21. Who hath declared this] sc. that the people of God should be set at lilerty by Cyrus.
Ver. 22. Look unto me and be ye saved] Whiles the Moon looketh directly upon the Sun, she is bright and beautiful: but if she once turn aside and be left to her self, she looseth all her glory, and enjoyes but only a shadow of light, which is her own: so while men look to Christ the Sun of righteousnesse, and toward the stars in his right-hand, &c.
For I am God and none else] This, Judas Maccabeus acknowledged in his Ensigne wherein this Motto was written Mi Camoca Belohim Jehovah, Godw. Heb. Antiqu. i. e. Who is like unto thee among the Gods O Lord? from the capital letters of which Motto he took his name Maccabi.
Ver. 23. That unto me every knee] I will be known and obeyed all the world over, sc. by Christians. Of the Jews Hierom noteth, quod mentis superbiam demonstrantes genu non flectunt, that they bow not the knee in Gods service, but only stand up at times.
Ver. 24. Surely shall one say] This shall be the Christian Confession, In the Lord have I righteousnesse, &c. righteousnesse. i. e. Mercy to those that come over to him, and strength to enable them to come; as the Sea sendeth out waters to fetch us to it, &c.
Ver. 25. Shall be justified] by faith in Christ, Rom. 5.1.
And shall glory] Having peace of Conscience they shall glory in tribulation, Rom. 5.1, 3. Note this against Meritmongers.
CHAP. XLVI.
Ver. 1. BEl is bowed down] Jupiter Belus (as Pliny calleth him) Babels chief God, is now become a prey to the 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 [Page 148] 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 [...]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.
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; [Page 149] 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,
Ʋncover 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, Gentlewomen, and others, like beasts and dogs, being naked and coupled together, were led into the woods, and there ravished. Such as resisted, the Souldiers stript naked, whipped them, cropt their ears, and so sent them home again.
I will not meet the as a man] But as a Lion rather:Absque omni humanitatis contemperatione. Scult. Tractabo te pro divina potentia mea. Piscat. thou shalt have vengeance without mixture of mercy (See 2 Sam. 7.24.) Isa. 13.6. & 27.7, 8, Hos. 5.14.) Men use sometimes to deal favourably with women: but they shall not do so with thee.
Ver. 4. As for our Redeemer, &c.] This comes in by way of Parenthesis, for the comfort of Gods poor people.
Ver. 5. Sit thou silent] Here he threatneth Babylon with loss of her former fame: she shall be buried in obscurity and oblivion, as out of sight, and out of mind: no longer called the Lady of Kingdoms, but a wretched drudge, ut de Hecuba tradunt Tragici.
For thou shalt no more be called] Heb. thou shalt not add to be called. Ocolampadius senseth it thus, Thou wast wont to be called the Lady of Kingdoms; now they shall call thee, Non adjicies, as desperate and irrecoverable. And why?
[Page 150]Ver. 6. I was wrath] See on Zach. 1. ver. 15.
I have polluted mine inheritance] God is his peoples inheritance, and they are his: but now, for their sins, He had dealt with them as with a profane and unclean thing.
Thou didest shew them no mercy] Heb. thou didst set them no bowels. Cruelty cries for vengeance. See Jer. 50.17. with 51.24.
Ʋpon the ancient] Who should have been born with for their age and weakness.
Ver. 7. I shall be a Lady for ever] Presumption precedeth destruction, Psal. 10.6. Rev. 18.7.
So that thou didst not lay these things to thy heart] The daughter of Pride is security, and pleasure is her neece, ver. 8.
Nor didst remember the latter end of it] Heb. her latter end. Memorare novissima tua, & in aeternum non peccabis: See Lam. 1.4.
Ver. 8. Thou that art given to pleasure] Delicatula; It is not good to take pleasure in pleasure, no not to go as far here as we may: verecunda sunt omnia initia peccati, sin seemeth modestat first, &c.
Thou faist in thine heart, I am] sc. the Lady of the world. Heathen Rome was called by the Heathens Terarum dea gentiumque. Rome Papal saith as much, Rev. 17.4.
And none else besides me] i. e. None worth speaking off. The Jesuites brag in like sort of their transcendent learning, and professe skil beyond the periphery of possible knowledge.
I shall not sit as a widdow] i. e. Be bereft of my Monarchy, which is as it were my husband.
Neither shall I know the losse of children] I shall not cease to subdue Countries and Kingdoms, which are added unto me as so many children.
Ver. 9. But these two things shall come upon thee in a moment] Accidit in puncto, &c. Babylon was suddenly taken in one night, as the Prophet had foretold, chap. 21. and as the history testifieth, Dan. 5. Periit inter pocula.
For the multitude of thy sorceries] Thy taking upon thee to divine of each mans life and fortune by the Stars and Horoscope: for which profession the Chaldeans were famous. But what a madness was it in Cardanus, who by the like skill went about to demonstrate that it was fatal to our Saviour Christ,Alsted. Encycl. lib 30. cap. 10. to dye the death of the Cross?
Ver. 10. Thou hast trusted in thy wickednesse] God calleth that wickednesse which they counted wisdom.
None seeth me] Ne Deus quidem novit rationes meas. Graceless men having hid God from themselves, think also to hide themselves from God.
Thy wisdom and thy knowledge] Thy Magical arts and practices. Quantus artifex pereo? quadrabit in te peritum & periturum.
Ver. 11. Therefore shall evil come upon thee] An evil, an only evil, as Ezek. 7.5. both unexpected and inexpiable; such as thou canst neither avoid, nor abide.
Ver. 12. Stand now with thine enchantments] Try thine utmost skill, and let's see what thou canst do forthy self:Sen. H [...]nc divina [...]o [...]es per Anto [...] nomasiam Ch [...]l [...]ae [...] appellati. this is spoken in way of derision.
Wherein thou hast laboured from thy youth] But found them to be no better than toilesome toyes, quae nec ignoranti nocent, nec scientem juvant. Against judiciary Astrology, see Aug. de civ. Dei lib. 5. cap. 1, 2, 3, 4, 5.
Ver. 13. Thou art wearied in the multitude of thy counsels] As all such are sure to be (with a woe to boot) as take counsel but not of God; and that cover with a covering, but not by his spirit that they may add sin to sin, Isa. 30.1. Thus do those vain Astrologers, that pretend to read mens fates and fortunes in the Heavens, velut in Minervae peplo; and thence to foretell good and evil. But experience frequently confuteth them, as it did Abraham the Jew, who foretold by the stars the coming of their Messiah, Anno Domini 1464. And Albumazar a Mahometan Wizzard, who predicted an end of the Christian Religion, Anno 1460. at utmost. A great flood was foretold by these Diviners to fall out in the year 1524. cum planetae comitis in piscibus celebrarent. Hollinsh. in 1524. This caused the Prior of St. Bartholomews in London (wise-man-like) to go and build him an house at Harrow on the hill, for his better security.
[Page 151] Stand up and save thee] Save thee if they can; but Baltasar found they could not, though he called for them all, Dan. 5.7, 8. and they likely had promised him an everlasting Monarchy: (as some did the Romans imperium sine fine) but falsly: for now the Roman Empire is at a very low ebbe, and who shall be Emperour,This was w [...]itten, Sept. 19. 1637. is much questioned.
Ver. 14. Behold they shall be as stubble] As dryed stubble, Nah. 1.10. See the Note there.
They shall not deliver themselves] Much lesse others.
There shall not be a coal to warm at] Like a fire of flax, which is soon extinct, and leaves no embers or cinders behind it. In a spiritual sense, it may be said of most of our hearts and houses as here, There's not a coal to warm at: Deest ignis, as Father Latimer was wont to say, the fire of zeal is wanting; that flame of God, Cant. 8.6.
Ver. 15. Thus shall they be unto thee with whom thou hast laboured] But all in vain, viz. with thy Wizzards and Diviners, those deceivers of the people,Cic de divinat. lib. 2. concerning whom Cato once said, Potest Augur Augurem videre & non ridere? Can those fellows look one on another, and not laugh when they consider how they cozen people, and cheat them of their moneys?Cic. orat. 4. in Ver. hence they are called merchants also in the next words, as some think, qui non tam coeli rationem quam coelati argenti ducunt. Such money-Merchants hath mystical Babylon also not a few, Rev. 18.11. Non desunt Antichristo sui Augures & malefici, saith Oecolampadius; Antichrist hath those abroad that trade with him, and for him: these shall be cast alive with him into the burning lake, Rev. 19.20. and though they wander, yet not so wide as to misse of hell.
CHAP. XLVIII.
Ver. 1. HEar ye this O house of Jacob] Ye stiffenecked of Israel, and uncircumcised in heart and eares, who do alwayes resist the Holy Ghost, Act. 7.51. to you be it spoken: for to the Israelites indeed enough hath been said of this subject already.
Which are called by the name of Israel] Sed nomen inane crimen immane: Ye are called Jews, and make your boast of God, Rom. 2.17. having a form of knowledge,Picti estis Israelitae, est [...] hypocritae. Rom. 2.20. and of godliness, 2 Tim. 3.5. and that's all: the voyce of Jacob, but the hands of Esau. Let such fear Jacobs fear, My Father perhaps will feel me, and I shall seem to him as a deceiver: and I shall bring a curse upon me and not a blessing, Gen. 27.12. 'Tis sure enough.
And are come forth out of the waters of Judah] i. e. Out of the bowels,Pro [...] videtur hic legendum [...] as Gen. 15.4. as waters out of a spring, Deut. 33.28. Psal. 68.26. Judah was the tribe royal (hence they so gloried) and remained ruling with God, and faithful with the Saints, when other tribes revolted.
Which swear by the Name of the Lord] And not of Baal.
And make mention of the God of Israel] Who was neer in their mouths, but far from their reines, Jer. 22.2. Psal. 50.16. Religionem simulabant, cum in cute essent nequissimi, arrant hypocrites.
But not in truth, nor in righteousnesse] i. e. Without faith and sound conversion.
Ver. 2. For they call themselves of the holy City] Inhabitants of Jerusalem and men of Judah: yea they swore by their City and Temple, as appeareth in the Gospel, and cryed out ad ravim usque, The Temple of the Lord, the Temple of the Lord, Jer. 7. like as the Romists now do, The Church, the Church; glorying in the false and empty title of Roman Catholicks, Sed grande est Christianum esse, non dici, saith Hierom: and it is a great vanity, saith the Poet, ‘Respicere ad fumos & nomina vana Catonum.’
And stay themselves] As far as a few good words will go. See on Mic. 3.11.
[Page 152] The Lord of hosts is his Name] So said these hypocrites, bearing themselves bold upon so great a God, who had all creatures at his command.
Ver. 3. I have declared the former things] This God had said oft before: but being now to conclude this comfortable Sermon, he repeats here the heads of what had been spoken in the seven foregoing Chapters.
Ver. 4. Because I knew that thou art obstinate] Heb. hard, obduraete: therefore do I so inculcate these things, if by any means I may mollify thee. Hypocrites are harder to be wrought upon then other sinners.
And thy neck is an iron sinew] Thou art utterly averse from, yea adverse to any good, no more bended thereunto than if the body had for every sinew a plate of iron.
And thy brow brasse] Sinews of iron argue a natural impotency and somewhat more: but brows of brasse impudency in evil; quando pudet non esse impudentes, when men are shamelesse in sin, setting it upon the cliffe of the Rock, Ezek. 24.7. and declaring it as Sodom, Isa. 3.9.
Ver. 5. I have even from the beginning, &c.] See ver. 3. It is probable that there were many among the Jews, who when they saw themselves to be so punished, and the heathen prospered, would be ready to think that the God of Israel either could not or would not do for his people, as those Devil-gods did for theirs. For their help therefore under such a temptation, God was pleased to foretell his people what good or evil should betide them; and accordingly to accomplish it.
Ver. 6. Thou hast heard; see all this] Here God extorteth from them a confession of the aforesaid truth; and urgeth them to attest and publish it.
Ver. 7. They are created now] i. e. They are now brought to light by my Revelations and predictions.
Behold I knew them] By my gods or Diviners, or by my natural sagacity.
Ver. 8. Yea thou heardest not, yea thou knewest not] Yea so oft used here, is very emphatical; and sheweth how hardly sinners are born down, and made to beleeve plain truths, where they are prepossessed with conceits to the contrary.
And wast called a transgressour from the womb] Ever since thou madest and worshippedst a golden Calf in the wildernesse (See here the Note on Psal. 58.3.) and art still as good at resisting the Holy Ghost, as ever thy Fathers were, Act. 7.51.
Ver. 9. For my name sake will I defer mine anger] Heb. prolong it. Here he setteth forth the cause of his patience toward so perverse a people, viz. the sole respect to his own glory whereof he is so tender, and so loth to be a loser in: Propter me faciam.
And for my praise] The praise of my might and mercy.
That I cut thee not off] Which I would do, were it not that I feared the wrath of the enemy, lest thine adversaries should behave themselves strangely, and lest they should say Our hand is high, and the Lord hath not done all this, Deut. 32.27.
Ver. 10. Behold I have refined thee, but not with silver] Much lesse as gold, which is wont to be fined most exactly,Non agam summo jure tecum. Jun. and to the uttermost; because these precious mettles will not perish by fire. But thou hast more drosse in thee than good oare: therefore I have refined thee with favour, Psal. 118.18. Ne totus disperires, lest I should undoe thee: for if thy punishment should be commensurate to thine offence, thou must needsly perish.
I have chosen thee in the furnace of affliction] i. e. In affliction, which is as a furnace or crucible. See Ezek. 20.37.
Ver. 11. For mine own sake, even for mine own sake] This is oft repeated, that it may once be well observed. Bene cavet spiritus sanctus ubique in Scripturis ne nostris operibus salutem tribuamus; it is Oecolampadius his Note upon the first verse of this Chapter, i. e. The holy Ghost doth everywhere in Scripture take course that we ascribe not our safety to our own works. See on chap. 43.13.
For how should my Name be polluted?] As it will be by the blasphemous Heathens, who else will say that their gods are fortiores & faventiores, more powerful and more merciful than the God of the Hebrews. Thus the Turkes at this day, when they [Page 153] have beaten the Christians, cry up their Mahomet as mightier than Christ.
And I will not give my glory to another] Presse this in prayer: 'tis an excellent argument, Exod. 32.12. Josh. 7.9. Psal. 79.9, 10. Psal. 115.1, 2. The Saints after all other arguments used, hunc quasi arietem admovent, minde God of his glory engaged; and then doubt not to prevail with him.
Ver. 12. I am he] Heb. Hu; this the Rabbines make to be one of the names of God. Sanchez here observeth, that by this threefold I is meant the holy Trinity: the Deity of Jesus Christ is rightly proved from this text, compared with Rev. 1.11. and 22.13.
Ver. 13. My hand hath also laid the foundation of the earth] My left hand,Oecolamp. in loc. say the Rabbins, as my right hand spanned the heavens; that is, meted them out as a workman doth his work. God did but call unto them both, and they stood up together; Vain therefore and needless was the disputation of the Samerites and the Hillelites among the Jews, Whether was first created the heaven or the earth?
Ver. 14. The Lord hath loved him] i. e. Cyrus. He so loveth his people that for their sakes he loveth all their Benefactours and well-wishers. See Gen. 12.3.
He will do his pleasure] See chap. 43.14.
Ver. 15. I have brought him] Heb. made him to go, or caused him to come, who of himself had no such mind to come on such a designe. Herodotus telleth us, that Cyrus had once resolved to let alone the siege of Babylon as unfeisable: but God altered his mind, as we here read, and prospered his work.
Ver. 16. Come ye near unto me and hear this] God calleth often for audience, as knowing our dulness and crosseness, our oscitancy and inadvertency: a good mirrour for Ministers.
I have not spoken in secret] See chap. 41.26.
From the time that I was, there am I] Viz. At the Creation, as Prov. 8.22, 23.Diod. Or, I have from everlasting been the Authour of that counsel by which all these things have had as is were their first beginning; and afterwards, in their appointed time, I have brought them forth by my power.
And now the Lord God and his Spirit hath sent me] i. e. Me Isaiah the Prophet; whose writings should therefore be prized and beleeved by us as most authentike and authoritative, because he was commissionated by the blessed Trinity.
Ver. 17. I am the Lord thy God which teacheth thee to profit] And do therefore so oft call upon thee to hear me, not for any benefit to my self but to thee alone. And the truth is, In all the Commandements of God, if they were open to us, if we did see the ground of them, we should see there were so much reason for them, and so much good to be got by them, that if God did not command them, yet it would be best for us to practise them.
Which leadeth thee by the way that thou shouldest go] Heb. making thee to tread in the way thou shalt walk, carefully chusing thy steps for thee, and setting thy foot right: thus he led Joseph like a sheep, Psal. 80.2. and Israel through the deep as an horse in the wildernesse that they should not stumble, Isa. 63.13. Thrice happy are the Saints in such a guide. The steps of a good man are ordered by the Lord, and he delighteth in his way, Psal. 37.23.
Ver. 18. Oh that thou hadst hearkened to my Commandements] See the like wishes, Deut. 32.29. and 5.29. Psal. 81.13. implying, that so they might have redeemed many sorrows, escaped many miseries.
Then had thy peace been as a river] Great peace have all they that love Gods Law, and nothing shall offend them, Psal. 119 105. they shall have a confluence of all comforts and contentments: yet ever with an exception of the cross, as need requireth.
And thy righteousnesse as the waves of the sea] Which are perpetual, fluctus fluctum trudit.
Ver. 19. Thy seed also had been as the sand] As was promised to Abraham, and performed to his posterity: Such a [...] there is in godliness, and in doing of Gods Commandements so great reward.
His name should not have been cut off] As it was of old among the heathens (see Horace, Juvenal, Martial, &c.) and is at this day among the Turkes, who usually swear, Judaeus sim si fallam, &c. See Zach. 8.13. with the Note.
[Page 154]Ver. 20 Go ye forth of Babylon] The word among the Jews, that despaired of ever returning from Babylon: but the Prophet by an unexpected alarum commandeth them to return, shewing how and why they should do so; and carrieth himself no otherwise than as if he had been a Captain in the midst of those captives, &c.
Ver. 21. And they thirsted not when he led, &c.] Your Fathers did not of old: nor shall you now in your return homeward. The Jews tell us of many miracles then wrought also: but we read of no such matter in Ezra; and we know that Gods pilgrims shall want no necessary accommodation: that, he will be sure to see to.
Ver. 22. There is no peace, saith the Lord, unto the wicked] Babylons best dayes are past: therefore go ye forth of her, ver. 20. The wicked of what Nation soever that hearken not to Gods Commandements (as ver. 18.) well they may have a truce,Liv. Hist. lib. 9. but no true peace certainly. That which they have is pax infida, pax incertae (as that of the Romanes with the Samnites) a peace no peace: and how can it be better, so long as their wickednesses and witchcrafts are so many? 2 King. 9.22. Tranquillitas illa tempestas erit: as after a South-wind arose Euroclydon, Act. 27.13, 14. so after a false peace storm and tempest everlasting: this shall be the portion of their cup, Psal. 11.6. See chap. 57.20, 21.
CHAP. XLIX.
Ver. 1. LIsten O Isles unto me] i. e. Ye forreiners; for wicked Israel will not, and therefore have no true peace, chap. 48.22. with Psal. 119.165.
Ʋnto me] Understand it of Isaiah. but especially of Christ: for from hence to the end of this book (as the Jew-Doctours also acknowledge) are visions and Sermons set down concerning Christs twofold Kingdome, viz. of Patience and of Power. See Act. 13.47. 2 Cor. 6.2. Rev. 7.10.
The Lord hath called me from the womb] Called me and qualified me, appointed and annointed me to the office of a Mediatour. This, those that attend not, though never so remote, are deeply guilty before God, Deut. 18.18, 19. Act. 3.22, 23.
Ver. 2. And he hath made my mouth like a sharp sword] He hath added efficacy to my doctrine; and will protect my person till I have finished the work that he gave me to do.
And made me a polished shaft] That, being well pointed, will pierce at a distance, and either prick Converts at the heart, as Act. 2.37. or cut refractories to the heart, as Act. 7.54. Christ will pursue his enemies both with the terrours of his words, his mouth being made like a sharp sword; and with the plagues of his hands, being made like a polished shaft.
Ver. 3. Thou art my servant O Israel] i. e. O Christ, who best deservest to be called by that name, who art also the head of the Elect that Israel of God, Gal. 6.16.
Ver. 4. Then said I, I have laboured in vaine] I have done little more than preached my hearers to hell. The Pharisees and the Lawyers rejected the counsel of God against themselves, Luk. 7.30. they would not be forewarned to flee from the wrath to come, Mat. 3.7. to escape the damnation of hell, Mat. 23.33. Our Saviour lost his sweet words upon them: so did the Prophet Isaiah upon his untoward Countrymen, who refused to be reformed, hated to be healed. Nothing was unconquerable to his pains, who had (as one saith of Jul. Scaliger) a golden wit in an iron body; but this matter was not malleable: hence he spake to them to as little purpose as Bede did when he preached to an heap of stones. Hence his complaint, chap. 53.1. Who hath beleeved our report? he might haply hope at first, as holy Melanchthon did, that it was impossible for his hearers to withstand the evidence of the Gospel: but after he had been a Preacher a while, 'tis said be complained that old Adam was too hard for young Melanchthon. Reverend Mr. Greenham, besides his publike paines in season and out of season, was wont to walk out into the fields, and to confer with his neighbours as they were at plough. But Dry-Draiton [Page 155] (the place where he was Minister many years) though so often watered with his teares, prayers and paines, was little the better for all:Mr. Fullers Church-hist. the generality of his parish remained ignorant and obstinate, to their Pastours great grief, and their own greater dammage and disgrace. Hence the verses,
He might well cry out, as many also do at this day, Eheu, quam pingui macer est mihi taurus in arvo! Our people, alasse, are like Labans-lambs or Pharaohs kine: they are even Ministrorum opprobria. But if Ministers toyle all night and take nothing, 'tis to be feared (saith one well) that Satan caught the fish ere they came at their net.
Yet surely my judgement is with the Lord] He will do me right and reward me howsoever: The Physician hath his praise and pay, though his Patient dyes. The Lawyer hath his see though his Clients cause miscarry. Curam exigeris, non curationem, saith Bernard to a frienk of his,Jer. 20. it is the care not the cure of your charge that is charged upon you. Jeremy was impatient, and would preach no more, but that might not be. Mr. Greenham left Dry-Draiton, upon friends importunity, and removed to London, but he afterwards repented it. Latimer speaking of a certain Minister, who gave this answer why he left off preaching, because he saw he did no good: This, saith Latimer, is a naughty, a very naughty answer.
Ver. 5. To bring Jacob again to him] To convert and reduce him to the fold: this is the proper work of the Archshepherd, 1 Pet. 2.25. and 3.18. and 5.4. Men may speak perswasively, but Christ alone can perswade the heart. Meum est docere, saith Cyril, vestrum auscultare, Dei verò perficere.
Though Israel be not gathered] Viz. By Gods Word which is his Arme, chap. 53.1. or will not be gathered, as Mat. 23.37.
Yet I shall be glorious in the eyes of the Lord] Who will reward me [...], according to my paines, and not according to my successe: yea it is more than probable, that such as patiently persist in the work of the ministery,Secundum laborem, non secundum proventum. Bern. though few or none be converted thereby, shall have a greater measure of glory, than those that see much fruit of their labours, and so have their honey-comb here to feed on.
Ver. 6. I will also give thee for a light to the Gentiles] De vocatione gentium illustre testimonium; and to this purpose it is cited by Paul and Barnabas, Act. 13.47. See Joh. 12.46. Luk. 1.78, 79.
That thou mayst be my Salvation] Vide quam Deo cordi & curae sit salus nostra,A Lap,cum eam vocat suam. See how God mindeth and fancieth our salvation, when he calleth it here his salvation.
Ver. 7. To him whom man despiseth] Christ was extreamly despised in the state of his humiliation, Isa. 53.2, 3. his Soul was filled with scorn and contempt, as Psal. 123.3, 4. he was hartily hated.
To him whom the Nation abhorreth] Hierom saith that, to this day, that execrable nation curseth Christ three times a day in their Synagogues: and professeth that if their Messiah should come, rather than the Gentiles should share with them in his benefits, they would crucifie him over and over.
To a servant of Rulers] Christ was basely used by the Rulers of the Jews, who never left till they had nailed him to the Tree; which was a slaves death among the Romans.
Kings shall see and arise, Princes also shall worship] As did Constantine, Theodosius, Valentinian, Charles the Great, &c. who called themselves vasallos Christi, the vasals of Christ.
And he shall choose thee] i. e. He shall declare that he hath chosen thee to be the Saviour of his people.
Ver. 8. In an acceptable time] Heb. In a time of my good pleasure, or goodwill, i. e. when of free grace I am pleased to send thee into the world, and to cause the Gospel to be preached all abroad: thereby declaring my self fully appeased [Page 156] which the men of my good will, as the Elect are called, Luk. 2.14. Confer 2 Cor. 6.2.
Have I heard thee] Or, will I hear thee, sc. interceding, and will I help thee, sc. conflicting.
And give thee for a Covenant] i. e. For a Mediatour of the New Covenant, which is ratified by thy blood: as was signified by the book sprinkled with the blood of the slain sacrifice.
To establish the earth] Had not Christ undertook the shattered condition of the world to uphold it, it had faln about Adams cares.
To cause to inherit the desolate heritages.] i. e. Heaven forfeited by us in our first Parents: or, as others, the Countries of the Nations now converted.
Ver. 9. That thou mayst say to the prisoners] i. e. To such as lie hampered and enthralled in the invisible chaines of the Kingdom of darkness: To these Christ saith, be refreshed with the light of saving knowledge, and with the liberty of the sons of God.
They shall feed in the wayes] As cattle do, that are removed from place to place: they shall have a subsistence till they get home to their Fathers house, where is bread enough.
Ver. 10. They shall not hunger nor thirst] A sufficiency the Saints have, even of outward comfotts, if not a superfluity: and for inward, sunt nobis pascua, pocula, & panis coelestis, they shall not want, Psal. 23.1. yea they shall over-exceedingly abound, 2 Cor. 7.4. So little cause is there for the Jew to jear us as poor and forlorn; spiritual alimony we are sure of: and bread and water with the Gospel are good chear. See Rev. 7.16.
Neither shall the heat nor Sun smite them] As Psal. 121.6. See the Note there.
For he that hath mercy on them] He saith not Pastor but Miserator, a sweeter title.
Even by the springs] See Psal. 23.3. with the Note.
Ver. 11. And I will make all my mountaines] I will remove all rubs, and lay all level: pacifica erunt omnin, foecunda & suavia: who would not then take up Christs so easie a yoke, &c?
Ver. 12. Behold, these shall come from far] The Jews from all parts, whither they have been dispersed: the Elect from all quarters of the earth, Mat. 8.11. with the Notes.
And these from the land of Sini] Or, of the Sinites, that is of the Chinois (saith Junius and others) whom the Greek Geographers call Sinois, Arias Mont. Osorim. A Lapide. Mr. Cotton. a very populous Nation. Botterus saith, that there are reckoned seventy millions of men, which are more than are to be found in all Europe: and who knows but many of those of the ten tribes of Israel are there?
Enthusiastico jubilo, &c. Oecolamp.Ver. 13. Sing O heaven] The Prophet having thus foretold the Saints happiness in and by Christ, cannot hold but breaketh forth into Gods praises, calling into consort all creatures, which since the Fall have lain bed-ridden, as it were looking with stretcht-out neck for their full deliverance, Rom. 8.23.
For the Lord hath comforted his people] This is just matter of general joy.
Ver. 14. But Zion said] The Church hath her vicissitudes of joy and sorrow: mercies and crosses are interwoven: God checkereth his Providences white and black; he speckleth his work, as Zach. 1.8.
The Lord hath forsaken me] No, never: Non deserit Deus, etiamsi deserere videatur: Aug. non deserit etiamsi deserat: God may withdraw, but not utterly desert his; he may change his dispensation, not his disposition toward them.
My Lord hath forgotten me] My Lord still, though little enjoyed at present. So Psal. 22.1. Plato could say that a man might beleeve, and yet not beleeve: I beleeve saith he in the Gospel, help mine unbelief, that is, my weak and wavering faith.
Ver, 15. Can a woman forget her sucking child] Twere a wonder she should grow out of kind, as to be so unkind. The mother fasteth, that her childe may eat; waketh that he may sleep; is poor to make him rich; slighted to make him glorious. [Page 157] Occidar modo imperet, said she in story. Gods love to his is more than maternal. All the mercies of all the mothers in the world being put together, would not make the tythe of his mercy: David saith much, Psal. 103.13. As a Father pittieth his children, &c. great was Jacobs love to Benjamin, Davids to Absolom, so that Job upbraideth him with it, 2 Sam. 19 6. But God here saith more, Can a woman forget, &c. The harlot could not yield to have her child divided. Arsinoe interposed her own body betwixt the sword of the murtherer and her dear children.Chronic. l. 5. Melancthon telleth of a Countesse of Thuringia, who being compelled by her husbands cruelty to go into banishment from her children, when she took leave of her eldest son she bit a piece of his cheek out, amoris notam cruento morsu imprimens, and so marked him for her own. This is somewhat: but what's all this to the infinite? Was there ever love like Gods love in sending his son to dye for sinners? Christ himself wondreth at it, Joh. 3.16. this was a sic without a sicut, there being nothing in nature wherewith to parallel it. See Rom. 8.32.
Yea they may forget] They may put off natural affection, as some did in times of Popish persecution; Julius Palmers mother for instance. King Edward the Martyr was basely murthered by his own Mother: Egelred succeeded him, and much mourned for his brother, (being but ten years old) which so enraged his mother, that taking wax-candles which were readiest at hand, she therewith scourged him so sore, that he could never after endure wax candles to be burnt before him.
Ver. 16. Behold I have graven thee] So that as oft as I look upon mine own hands I cannot but think on thee:Non descripsit sed sculpsit & quidem in manibus, utraque scilicet. Sculter. We read of one who had written the whole history of Christs passion upon the nailes of his hands, in small letters. The signet on his finger a man cannot lightly look beside. See Cant. 8.6. Jer. 22.24. Some think here is alluded to that precept given by God, of binding the Commandements to their right hand, Deut. 6.
Thy walls are continually before me] The Lord doth so delight in his servants, that their walls are ever in his sight, and he loveth to look upon the houses where they dwell. See on Psal. 87.6.
Ver. 17. Thy children shall make haste] People shall come in a main to the Church. Nescit tarda molimina Spiritus sancti gratia. God can make a Nation to conceive and bring forth in a day, chap. 66.8. How quickly was the Gospel divulged and darted all the world over, as the beams of the Sun? so in the late blessed Reformation begun by Luther.
And they that made thee waste] Tyrants and hereticks shall be cashiered, as Zach. 13.2. Fiat, Fiat.
Ver. 18. Lift up thine eyes round about and behold] As those use to do, which look upon ought with wonder and delight.
Thou shalt surely cloath thee with them, as with an ornament] The good sons of Zion are a great honour to their mother, as the two Scipio's were to Cornelia; and as that Elect Ladies children were to her, Joh. 2. A godly man is a gallant man: but the wicked are botches and blots to a Church.
Ver. 19. For thy waste, and thy desolate places] Heb. thy wastnesses and thy desolations.] The true Church then may lye waste and desolate, and not be so gloriously visible, as the Papists falsely say it alwaies is.
Shall even now be too narrow] A Metaphor from Cities, that being over-full, send out colonies into other Countries,
And they that swallowed thee up] See ver. 17.
Ver. 20. The children] Heb. the children of thine orbity: such as are not yet received into the Church.
Give place to me that I may] People shall offer violence to heaven, and the violent stall take it by force: valde avide & quasi ambitiose accessuri sunt. Ezekiel describeth the Church of the New Testament to be very large and spacious: and yet she shall be so crouded as is a bee-hive, out of the mouth whereof the bees oft hang on heaps, for want of room within.
Ver. 21. Then shalt thou say in thine heart] Est artificiosa fictio, & color rhetoricus.
A Captive and removing too and fro] The condition of Gods Church on earth [Page 158] to be afflicted and tossed from post to pillar, having no settled aboad: as neither had the Ark, but was transportative, till settled at length in Solomons Temple.
Ver. 22. Behold I will lift up my hand, &c.] i. e. I will call them by the Gospel, which is the power of God to salvation to all beleevers, Rom. 1.16.
And they shall bring thy sons in their armes] sc. when they bring them to be baptized. Respicit ad puerilem conditionem: yet some expound it Metaphorically, as Deut. 32.10. Hos. 11.3.
Ver. 23. And Kings shall be thy nursing-fathers] Such were David, Solomon, Hezekiah, Josiah, Constantine, Theodosius, Placilla, Queen Elizabeth, &c.
They shall bow down to thee] They shall give thee civil worship, and low obeysance: and that for Christs sake who is thine head and husband, and dwelleth in thee.
They shall bow down to thee, &c.] Such honour hath every Saint through Christ. The Popes Parasites would hence ground his holding out his feet to be kissed; yea his treading upon Kings and Emperours. But Peter would none of this, Act. 10.25, 26. so little cause had that Pope once to cry out Et mihi & Petro. Interpreters do rightly note that in these and the like texts,Xenoph. lib. 8. Plutarch. in Alcib. the Prophet alludes to the manner of the Persians, amongst whom those that would speak unto the King, did first kisse the pavement that the King had trodden upon: Hence Martial, ‘Pictorum sola basiare Regum.’
The ancient Christians also, to honour and hearten their Confessours, and such as suffered imprisonment for the truths sake, did use to kisse their hands, yea to cast themselves down at their feet. Tertullian writing to some of the Martyrs, saith, Non tantus sum ut vos alloquar, I am not good enough to speak unto you. He telleth also of some in his time that they did reptare ad vincula Martyrum, creep to the bands of the Martyrs in way of honour to them.
Ver. 24. Shall the prey be taken from the mighty] Not unlesse he be overmatched and over-mastered. The heathens were wont to ask, Who can wring a club out of Hercules his hand, or a light-bolt out of Joves? The Captive Jews here seem to ask, Who can deliver us from the Babylonians, who have both might and right for them? for we are their lawful Captives, and we see not how we can be set at liberty. Thus they thought at least, if they spoke not as much; not looking at all to the power and faithfulness of God, sed ad praesentium rerum spectra, ac hostium potentiam. Those that look downward on the rushing and roaring streams of miseries and troubles which run so swiftly under them, shall be sure to be taken with a giddiness, &c but such as stedfastly fasten on the power and Promise of God all-sufficient, shall be established.
Ver. 25. But thus saith the Lord] Here's a full answer to the former objection, as God doth usually in the Scripture frame answers to mens thoughts: the Law is spiritual and heart-reaching.
And I will contend with him that contendeth with thee] I will over power the devil, and thy most head-strong lusts; bringing thee out of his slavery, so that thou shalt be able to do all things through Christ who strengtheneth thee, Phil. 4. Thy temporal enemies also, thy persecutors shall feel my power, as did Pharao, Nero, Diocletian, Julian, &c. See on Gen. 12.2.
Ver. 26. And I will feed them that oppresse thee with their own flesh] Which yet no man ever hated, A [...]m ut [...]l [...]us macta [...]em s [...]g [...]e [...]mas. but nourisheth and cherisheth it, Eph. 5.29. But Zions enemies should one destroy another, and be put to such straits, as the Jews were in the siege of their City by Titus, that they fed upon their own flesh, and the flesh of their children. So hard a thing it is to kick against the pricks: quae in coelum expuunt, in faciem ipsurum recidunt.
And they shall be drunk with their own blood] Yea drowned in it, as was Attilas King of Hunnes, Flac. [...]lly Felix Count of Wartenburg (a great Warriour and bloody persecuter of the Lutherans) who was choaked in his own blood; and Charles the ninth of France, to whom a certain Poet thus rightly speaketh,
CHAP. L.
Ver. 1. WHere is the bill of your mothers divorcement, Heb. abscission: this bill was called by the Greeces, [...]: but none such could here be produced or proved, as given by God to the Jewish State: but that the disloyalty was theirs, and their dereliction on their part: God had neither rejected them though innocent (as some husbands did their wives out of a peevish and selfish humour) nor sold them though obedient, as some fathers did their children for payment of their debts: for he is neither debter to any, nor non-solvent, Rom. 11.35, 36.
Behold for your iniquities ye have sold your selves] O duram servitutem! O miseram necessitatem! You have sold your selves, as Ahab did, to work wickedness, 1 King. 25.29. and therefore I have justly sold and abandoned you into the hands of your enemies, Judg. 2.13, 14. & 3.7, 8. Psal. 44.11, 12.
Is your mother] i. e. The Synagogue, whereunto the Jews do yet still adhere as to their mother: and the Lord did then acknowledge himself to be her husband, but now he hath worthily cast her off.
Ver. 2. Wherefore when I came was there no man?] Christ came unto his own, but his own received him not, Joh. 1. This was condemnation, Joh. 3. their rebelling against the light of the Gospel; this was the great offence, the damning sin, the very cause of their utter rejection.
Is my hand shortned at all?] Or rather have not you by your obstinacy and incredulity transfused as it were a dead Palsy into the hand of Omnipotency? Mar. 6.5. He could do there no mighty work because of their unbelief; of so venemous a nature is that cursed sin.
Behold at my rebuke I dry up the Sea] I have done it (you know) Psam. 106.9. and can do it again. Be not therefore faithless but believing, as Joh. 20, 27.
Ver. 3. I clothe the heavens with blacknesse] I did so in that three-daie darkness in Egypt, Exod. 10.21, 22. and shall do so again at the time of my Passion: I can therefore, doubtless deliver you not only from Babylon, but from sin, death, and hell, by giving you an entrance into Heaven by the waters of Baptism, and by bringing you out of darkness into my marvelous light, 1 Pet. 2.9.
And make sack-cloth their covering] Ita ut coelum pullata veste obtensum fuisse dixeris. So Rev 6.12.
Ver. 4. The Lord God] Heb. the Soveraign self-being.
Hath given me] Me Isaiah, but much more Jesus Christ the Arch-Prophet of his Church, who spake as never man spoke, Joh. 7.46. See Matth. 7, 28, 29. Luke 4.22. Grace was poured into his lips, Psal. 45.2. and it was no less poured out of his lips, whilst together with his words there went forth a power, and he could perswade as he pleased; for why? God had blessed him: ib.
The toung of the learned] A learned and elaborate speech it had need to be that shall affect the heart. Matth. 13.52. Not every dolt can do it; but he who is an Interpreter, one amongst a thousand, 1 Thes. 5.14. Job 33.23. who can speak as the Oracles of God, 1 Pet. 4.11. sell oyle to the wiser Virgins, Matth. 25.9. comfort the feeble-minded, support the weak, be patient or for bearant toward all men, O quam hoc non est omnium! Such a choice man, thus taught of God, is worth his weight in gold. Such an one was Luther, such was Latimer, (who was Confessour general to all Protestants troubled in mind) Bradford, Greenham, Dod, Sibbs, &c.
That I might know how to speak a word in season] Tempestivare, to time or season a word, to set it on the Wheels, as Solomon phraseth it, Prov. 25.11. that it may be as apples of gold in pictures of silver, not only precious for matter, but delectable [Page 160] for order, Eccles. 12.10. Surely such a speaker hath joy by the answer of his mouth: and a word spoken in his season how good is it? Prov. 15.23. This is the right Physick for the soul (as Heathens also hammered at) far beyond all Philosophical discourses, or any other consolatiunculae creaturulae, as Luther fitly expresseth it.
Indesinenter me informat spiritu, non autem per momenta, ut omnes Prophetas alios. Jun. He awakeneth morning by morning] He constaintly calleth me up betime, as a Master doth his scholar to his book and business, for the which the morn is fittest. Christs indefatigable assiduity in teaching his perverse Country-men, left them without all excuse, Joh. 15.22.
To hear as the learned] i. e. Attentively, as those that would be learned, and are therefore [...] desirous to hear. Aristotle calleth hearing the learned sense.
Ver. 5. The Lord God hath opened mine ear] Removing all lets, and making the bore bigger, as it were thereby speaking home to my heart, and making me morigerous and obedient, against all affronts and misusages. For here our Saviour setteth forth his active obedience, as in the next verse his Passive.
De Temp. ser. 114.Ver. 6. I gave my back to the smiters] Ecce pro impio Pietas flagellatur, &c. saith Ambrose Behold the man (as Pilat once said) the just man scourged for the unjust, (1 Pet. 3.18.) wisdom derided for the fools sake; truth denied for the lyars sake; mercy afflicted for the cruel mans sake, life dying for the dead mans sake. What are all our sufferings to his? how oft have we been whipped, depiled, despitefully spit upon, &c. for his sake? Oh that I might have the maiden-head of that kind of suffering, said One of the Martyrs in the Marian times! for I have not heard that you have yet whipped any: Bishop Bonner, afterwards, with his own hands whipped some, and pulled a great part of their beards off.
I hid not my face from shame and spitting] That is, from shameful spitting: See Matth. 26, 47. & 27.3 [...]. with the Notes. Discamus etiam hoc loco, saith Oecolampadius, Learn here also what is the character of a true Christian Minister, namely to express Christ to the world as much as may be, viz, by apt utterance, seasonable comforts, divine learning, ready obedience, constant patience, exemplary innocence, discreet zeal, &c.
Ver. 7. For the Lord God will help me] And again, ver. 9. Behold the Lord God will help me. This lively hope held head above water. Hope we also perfectly (or, to the end) for the grace that is to be brought unto us at the revelation of Jesus Christ, 1 Pet. 1.13.
Therefore shall I not be confounded] Heb. ashamed, notwithstanding the shame they seek to cast upon me, ver. 6. I am as marble to which no dirt will stick.
Therefore I have set my face as a flint] Or, as steel (which is medulla sive nucleus ferri, saith Pliny:) I have steeled my countenance, as Luke 9.51. See Ezek. 3.8, 9. So did Luther when he resolved to appear at Wormes before the Emperour, though he were sure to encounter as many devils there as were tiles upon the houses.Act. & Mon. 776. See Acts 21.13.
Ver. 8. He is near that justifieth me] i. e. God the Father will shortly clear up mine innocency, and declare me to be the Son of God (my only crime now) with power by the resurrection from the dead. Rom. 1.4.
Who will contend with me] So Joh. 8.46. & Rom. 8.33.34. where the Apostle Paul, as a stout souldier and imitatour of Christ, the Captain of his salvation, useth the same argument, and teacketh us to do likewise.
[...].Ver. 9. Behold the Lord God will help me] See ver. 7.
Who is he that shall condemn me] If Libanius could say of his friend Basil (though of a different Religion) Let but him praise me, and I care not who dispraiseth me: how much better might Christ and may every good Christian say the same of God!
Lo, they shall all wax old as a garment] The Scribes and Pharisees (those old cankered carles) shall: for of them Hierom, Cyril and others understand it: The Romans (according as they feared, and therefore crucified Christ, Joh. 11.48.) came upon them and toke away both them and their Nation.
The moth shall eat them up] i. e. They shall be irrecoverably ruined, being once laid aside by God as an old ore-worn garment, which is made thereby meat for mothes. Thus it befel Pilat (saith Lyra here) banished by Tiberius; and thus it besel the Priests, who were burnt by Titus in the Temple: who also added, that it [Page 161] was fit that those which served in the Temple should perish together with it.
Ver. 10. Who is among you that feareth the Lord] This Question implyeth that there were not many such among them: See the like, Hos. 14. ult.
That obeyeth] The fear of God frameth the heart to the obedience of faith, Eccles. 12.13.
That walketh in darkness and hath no light] That being for the time deserted, are in a mist: so as that ye cannot read your own graces, see your own comforts, but walk in darkness though children of light, and are in such a state as Paul and his company was, Acts 27.20. when they saw neither Sun nor Stars for many daies together, but were almost past hope.
Let him trust in the name of the Lord] Let him do as those above-mentioned did, cast anchor, even in the darkest night of temptation, and pray still for day, and it will dawn at length: before day-break the darkness is greatest; so is it oft in this case. Here then as a child in the dark clasps about his father: so let the poor deserted soul about God. Distrust is worse then distress: and although the liquour of faith is never pure in these vessels of clay, without the sees of distrust, yet true faith will trust in God where it cannot trace him, and by an assurance, of adherence at least, get to Heaven through mourning: as Christ was taken up in a cloud, or as the kine that carried the Ark went right, but they lowed as they went.
And stay upon this God] As the vine doth upon some support. Faith hath a catching quality at whatoever is near to lay hold on: like the branches of the Vine, it windeth about that which is next and stayes it self upon it, spreading further and further still. Fides est quae te pullastrum, Christum gallinam facit, saith Luther.
Ver. 11. Behold all ye that kindle a fire] That instead of relying upon God, would relieve your selves by carnal shifts and fetches, a fire of your own kindling, or rather sparkes of your own tinder-boxes, strange fire, and not that of Gods Sanctuary: Or say they be your own good works you trust to; like as the Phoenix gathereth sweet odoriferous sticks in Arabia together, and then blows them with her wings, and burns her self with them.
That compass your selves about with sparks] Away with those tinder-boxes of yours; what are your sparkles but such as are smitten out of a flint, which 1. Yields no warmth or good light. 2. Are soon extinct. 3. Neverthelesse, you are sure to lie down in sorrow, to be cast into utter darknesse, where you shall never see the light again till you see the whole world all on a light fire at the last day.
Walk in the light of your fire] Do so, if ye thing it good: but your light shall be put out into darknesse and worse: like as lightning is followed by rending and roaring Thunder.
This shall ye have of my hand] This I will assure of: and having spoken it with my mouth, I will fulfil it with my hand.
Ye shall lie down in sorrow] As sick folk, who being in grievous pain and teen, would fain dye, but cannot: Cubatum ibitis, adignes, ad dolores & cruciatus. You shall make your beds in the bottom of Hell, as it is said of the King of Babylon, chap. 14.11. and as of Pope Clement the fifth it was reported, that upon the death of a Nephew of his whom he had sensually abused,Jacob. Revius hist. Pont. p. 199. he sent to a certain Magician to know how it went with his soul in the other world? The Magician shewed him to the messenger as lying in Hell in a bed of fire: Whereupon the Pope was so struck with horrour, that he never held up his head more, but soon after dyed also.
CHAP. LI.
Ver. 1. HEarken unto me ye that fellow after righteousnesse] Heb. ye that pursue or follow hard after it, as Paul did, Philip. 3. The speech is directed to those Jews that embraced the Gospel: perswading them to persist in the faith, in nothing terrified by their adversaries, sith Almighty God would keep and help them, as he had done faithful Abraham and Sarah, their Ancestours:Banim meabanim. to whom also he would of stones raise up sons in the conversion of the Gentiles, and could do [Page 162] it as easily as he had hewed the Hebrews, that great Nation, out of aged Abraham, and superannuated Sarah; who are here compared to a dry-rock, and a deep pit.
And to the hole of the pit whence ye were digged] Est honesta periphrasis actus conjugalis. The word here used is of the same root with Nekebah the female kind of all creatures.
Ver. 2. Look unto Abraham your Father] Look and again Look: hearken and again hearken: These poor Jews, before the coming of Christ in the flesh, were vino somnoque sepulti, drunk with the cup of Gods fury, ver. 17. and so fast asleep, that they needed to be thus roused and raised up to the hope of better times, which now were at hand.
And unto Sarah that bare you] By the force of her Faith also, Heb. 11.11. her son Isaac was emeritae fidei filius. Now these domestical examples are alledged, to assure them that God could do the like again in respect of spiritual children, Abraham's right seed, Gal. 4.
For I called him alone] Be not ye therefore troubled at your alonenesse.
And blessed him, and increased him] Gods benediction is his benefaction; the Popes is not so: fumos vendit, fumo pereas.
Ver. 3. For the Lord shall comfort Zion] (As once he did Abraham) by multiplying her children, giving her in good store of Converts: these were the Apostles and the Primitive Christians, those earthly Angels, who made the world (which before was as a waste wildernesse) to become a most pleasant and plentiful Paradise. Chrysostom somewhere calleth them Angels, and saith that they were puriores coel [...] afflictione facti, more clear then the azured sky.
Joy and gladnesse shall be found in them] See chap. 35.10.
Thanksgiving and the voice of melody] Paul as the Pracentor sweetly sings and gives the Note to us all, Eph. 1, 3, 4, 5. &c. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us, &c.
Ver. 4. Harken unto me] See on ver. 2.
For a Law shall proceed from me] i. e. The Gospel of grace, that perfect Law of liberty, the Law of the Spirit of life, Rom. 8.2.
Diod. And I will make my Judgement to rest] I will firmly and irrevocably establish the government of my Word and Spirit in the Church for a secure guide to bring it to eternal life. Some render it thus, My Judgement. (i. e. My Gospel) shall be for a light of the people, whereby I will give rest: So that here is a double effect of the Gospel, viz Saving light, and Peace of Conscience.
Jam amodò iter ingressa est. Hyper.Ver. 5. My righteousnesse] i. e. my faithfulnesse, or my Son, that Sun of righteousnesse, is already on the way, and will be with you forthwith.
And mine arm shall judge the people] i. e. All that set themselves against the Lord and against his Christ, Psal. 2.2. these shall feel his power to their perdition, even the force of both his arms.
The Iles shall wait upon me] They shall stretch out their souls as a line, (so the word importeth) and direct them toward Christ.
And on mine arm shall they trust] i. e. On my power, or on my Gospel-promises.
Ver. 6. Lift up your eyes to the Heavens] Man hath a muscle more then ordinary to draw up his eyes heavenward.
And look upon the earth beneath] How fast and firm it standeth, Eccles. 1.4. Yet the whole engine shall be changed, 2 Pet. 3.10.
Shall dye in like manner] Or, like a louse, as some render it.
But my salvation shall be for ever] The Gospel, together with the spiritual benefits thereby, shall out last Heaven and Earth.
Ver. 7. Hearken unto me] See on ver. 2.
Ye that know righteousnesse] with a knowledge Apprehensive, and Affective also.
The people in whose heart is my Law] and not in your heads only.
Fear ye not the reproach of men] Tertullian thinketh that our Saviour alludeth to this of Isaiah in that, Luke 6.22. We should not be scoffed out of our Religion, but patiently suffer cruel mockings.
Ver. 8. For the moth shall eat them up] They shall be crusht before the moth, [Page 163] Job 4 19. that is, easily be destroyed, and their own consciences shall grub upon them too, throughout all eternity.
But my righteousnesse shall be for ever] Beare therefore bravely all contumelies and contempts of men.
Ver. 9. Awake, awake O Arm of the Lord] God had promised what his holy arm should do for his people, ver. 5. Now they beg of him to use it, and bestir himself for their relief and rescue: and this they do magno affictu atque animi impetu, heartily wishing the coming of Christ and the declaration of the Gospel, to their Salvation.
Awake as in the ancient daies] God seemeth sometimes to be asleep, and we must wake him; to delay, and we must quicken him: to have lost his compassions (which yet never fail:) and we must find them for him.
Art not thou it that hath cut Rahab] Or hew [...]d Egypt with thy ten plagues successively, though she were a proud and potent State?
And wounded the Dragon] Or Crocodile? That is, Pharaoh, Psal. 74.14. whom thou didst put to pain, even the pains of a travelling woman (as the word signifieth) when he sank as a mil-stone in the mighty waters.
Ver. 10. Art not thou it which hath dried the sea?] And canst not thou do as much again for thy poor people? This is an excellent way of arguing with God in prayer: viz. from his ancient acts.
Ver. 11. Therefore the redeemed of the Lord, &c. This is Gods answer, as some: or the good peoples confidence as others: that God would deliver them now, as he had done their forefathers from Pharaoh.
And everlasting joy] As a fair and precious crown, 2 Tim. 4.8. Some make it a Metaphor from those that carry heavy burdens on their heads. St. Paul calleth it a weight of glory.
They shall obtain joy] See chap. 35.10.
Ver. 12. I even I am he that comforteth you] This is certainly an Answer to that supplication ver. 10. and it comprehendeth a reprehension and an expostulation about their pusillanimity, which was more then womanly: therefore it followeth,At, not Acta.
Who art thou] Heb. thou woman, thou hen-hearted creature.
That thou shouldest be afraid of a man] Heb. sorry-man, ab homine misero, aerumnoso, damnato ad mortem, ab hoste faeneo, an enemy of clouts, as we say. We trouble our selves oft through ignorance. In the dark every thing scares us.
Ver. 13. And forgettest the Lord thy Maker] Thou considerest not wisely, 1. How fearfully and wonderfully thou art made. 2. What a mighty power God put forth in the Creation of the whole world: all which he will rather unmake again then thou shalt want seasonable help.
And hast feared continually every day] P [...]jor est morte timor ipse mortis.
And where is the fury of the oppossour?] q d. It is but fury and not power; and that not illimited neither; for in the thing wherein they deal proudly I am above them, Exod. 18.11.
Ver. 14. The captive exile hasteneth that he may be loosed] i. e. Deliverance is even at the next door by: Or it is a description, saith Diodate, of the believers readiness in answering with the motion of their hearts to Gods calling and deliverance.
Ver. 15. For I am the Lord thy God that divided the Sea] Or, I the Lord thy God am he that stilleth the Sea when the waves of it roar: How much more then can I curb and controll the rage of man? Surely, saith David, [...] the wrath of man shall praise thee: the remainder of wrath shalt thou restrain: where the Septuagint have it, It shall keep holy day to thee.
Ver. 16. And I have put my words in thy mouth] O Isaiah, my servant: but especially O Christ my Son.
Than I may plant the Heavens, &c.] God doth as great a wonder in saying to Zion, Thou art my people in the work of renovation, as if he had made a new world. Whosoever is in Christ, is a new creature, or a new Creation, 2 Cor. 5.17. Christ is called The beginning of the Creation of God, Rev. 3.14. Some by planting the Heavens and laying the foundation of the Earth here, understand the state of [Page 164] the Gospel, called by St. Peter a New heaven and a new earth: and the same they say is called by our Saviour Regeneration, Matth, 19.28. Ye which have followed me in the Regeneration, &c. and by the Author to the Hebrews The world to come, Heb. 2.5.
Ver. 17. Awake, awake] Suscita te, suscita te: As the Church had stirred up the Arm of the Lord to awake, ver. 9. so here he doth the Church: chearing her up, and as it were drinking to her in a cup of Nepenthe, after her bitter cup of gall and Aloes, which shee had drunk to drunkenness, and had none to guide her, v. 18. as a drunken man had need to have.
That hast drunk at the hand of the Lord] Herein happy yet, that God had a hand in the mingling of thy cup: who, being a wise and gracious Physician and Father, would be sure not to overdo; for he knoweth our frame, he remembreth that we are dust, Psal. 103.
The cup of his fury] Or his cup of poison, as Deut. 32.24, 33. so thou mistakest it, and therefore sputterest as if poisoned indeed, Lam. 3.19.
Thou hast drunk the dregges] Crassamentum, that thick stuffe that settleth in the bottom, and usually is reserved for the worst of wicked ones, Psal. 75.8. whiles the Saints sip only of the top of the cup.Illud tantum bibunt qu [...]d est suavim et limpidius; est propemodum proverbialis locutis bibere calicem, pro eo quod est perferre adversa. Hyper. See Ezek. 23.34.
Of the cup of trembling] Poculum horrificentissimum bibisti, exsuxisti, the cup of concuffion or horrour, as a just punishment of thy cup of slumbering and security, wherein thou hadst afore caroused, chap. 29.9, 10.
Ver. 18. There is none to guide her] This was a point next the worst, as we say: She was without prudent and pious Magistrates and Ministers, or other friends to advise her: and so she was [...] twice miserable. Christ hath promised all his, I will not leave you destitute or orphans.
Among all her sons] Who should see to their aged Parents and sublevate them; as pious Aeneas did, and as Scipio, who therehence had his name: but Zions sons were themselves in a dreadful plight, ver. 26. and in an ill case to relieve their Mother.
Ver. 19. These two things are come unto thee] As they seldome are separated: as some write of the Asp that he never wanders alone, without his companion.
Who shall be sorry for thee] Condole and comfort thee.
Desolation and destruction, and the famine and the sword] i. e. Desolation by famine and destruction by the sword: or, as some will have it, desolation by famine and sword, and want of consolation, as ver. 18.
By whom shall I comfort thee?] By whom but by my self, when thou art at thy greatest under, and even forsaken of thy hopes. See ver. 12.
Ver. 20. Thy sons have fainted] Fame, macie, tabe, vulnere, utterly disabled to relieve thee, ver. 18.
As a wild Bull in a net] Taken in a toil, where he struggles and strives, foames and fumes, but cannot get out.
Ver. 21. Thou afflicted and drunken] With a dry drunkennesse, which thou canst not so easily sleep out. See ver. 17.
Ver. 22. Behold I have taken] Though man could not. Where humane help faileth, Divine help beginneth.
Thou shalt no more drink it] i. e, Not of a long time, till thy last devastation by the Romans.
Ver. 23. But I will put it into the hand of them that afflict thee] Who shall drink it not to drunkennesse only as thou hast done, but unto madnesse, Jer. 25.10. Baltasar and his Babylonians did so: the revenging hand of God was afterwards upon Antiochus, Vespatian and his children: Antichristians drink of the wine of Gods wrath, Rev. 14.10.
Bow down] This passage setteth forth their extreame cruelty and Thrasonical insolency. But the case shall be altered. Rev. 3.9.
CHAP. LII.
Ver. 1. AWake, awake] Pluck up thy best heart, as we say, and rouse up thy self to receive the sweet promises. For as mans laws, so Gods promises favour not them that are asleep, but awake, and watchful.
O Jerusalem the holy City) Thou that hast been brought through the fire; being refined as silver is refined, and tryed as gold is tryed, Zach. 13.9.
There shall no more come into thee] Or, against thee, i. e. I will not suffer tyrants to vex thee, or profane ones to harbour with thee. See chap. 35.8.
Ver. 2. Shake thy self from the dust] Wherein thou layest along when trampled on, chap. 51.23.
Arise and sit down O Jerusalem] Rather, arise sit up O Jerusalem. It hath been noted before, that when Vespasian had subdued Judaea, money was stamped with a woman sitting in the dust with this inscription, Judaea subacta.
Loose thy self from the bonds of thy neck] From thy spiritual servitude especially, as Luk. 1.74. Rom. 6.19. shake the devils-yoke from off thy neck, gestaque monilia sponsae & libertatis, and get on the Spouses ornaments.
Ver. 3. For thus saith the Lord] Thus he pleadeth the cause of his people, chap. 51.22.
Ye have sold your selves for nought] Heb. ye were sold for nought; Babylonii non egerunt mihi gratias. Piscat. Mat. Paris. Hist A. D. 1072 I had not so much as thanks for you from the enemy; no more hath he from the devil: and yet a letter was framed in Hildebrands dayes, as sent from the devil, wherein he kindly thanked the Popish Clergy for the many souls they dayly sent him to hell, by their negligence and wickednesse.
And ye shall be redeemed without money] Heb. without silver, so were we, 1 Pet. 1.18.
Ver. 4. And the Assyrian oppressed them without cause] Nulla injuria lacesssitus. So did the Primitive Persecutors, the Christians of those times: though they were non aliunde noscibiles quam ex vitae integritate, saith Justin Martyr, eminent for their innocency; as Pliny also in his Epistle to Trajan the Emperour testifieth. What hurt had the Israelites ever done to malicious Moah, that he was irked at them? Num. 22.3. or the Hebrews to the Assyrians, that they should oppresse them?
Ver. 5. Now therefore what have I here?] Cui bono? to what purpose or profit? for what wealth or worth suffer I my poor people to lie captives here at Babylon? Or, as others sense it,Piscator. what make I here any longer at Jerusalem when my poor people are in durance at Babylon? why hasten I not to help them out?
They that rule over them, make them to houle] i. e. The Chaldaans, and after them the Romans, and then the Scribes and Pharisees, by binding heavy burthens grievous to be born, and laying them on mens consciences, Mat. 23.4.
And my name continually every day (or, all the day long) is blasphemed] That's all I get by the bargain.
Ver. 6. Therefore my people shall know my name] sc. That I am Jehovah, as Exod. 6.3. the God of Amen, Isa. 65.16. who will not suffer my faithfulness to faile, nor alter the thing that is gone out of my mouth, Psal. 89.33, 34. And it shall therefore be so because my name (that nomen majestativum) hath been blasphemed and vilified: Gods people fare the better for their enemies insolencies.
That I am he that doth speak: behold it is I] Or, that it is I that do speak, saying, Loe here I am. This some understand of the second person in Trinity, the eternal Son of the eternal Father, called the Word. Joh. 1.1. and there are that give us this Rule, Where the Old Testament bringeth in God appearing and speaking, we are to understand it alway of the second person. See Joh. 12.37, to 42.
Ver. 7. How beautiful!] Quam amaeni, i. e. amabiles! How amiable or desireable. Interrogatio admirantis & exultantis.
Ʋpon the mountains] Whence they may best be heard, as Judg. 9.7. saying as there, Harken unto me, that God may harken unto you. Our Saviour (that Arch-Evangelist [Page 166] who, as some, is here first and chiefly meant by Mebassher, him that bringeth good tydings) seeing the multitudes, went up into a mountaine, Mat. 5.1. which is said to be in the tribe of Nephthali, and called Christs mount to this day. blis Apostles afterwards travel'd and trudg'd on foot over hills and dales (What a compasse fetcht Paul, Rom. 15.19? Inter valium illud est milliarium Germanicorum 350. so that he might better be called than afterwards George Eagles the Martyr was Trudge-over-the world) to preach the Gospel and to plant Churches, to whom their feet though fouled and worn (how much more their faces?) were deemed delectable and debonnaire, Gal. 4.14. Act. 10.21. The Pope (Peters pretended successor) holdeth forth his feet to be kissed, but preacheth not; or not peace, but war, which he stirreth up by his roaring Bulls.
Of him that bringeth good tydings] Whosoever he be that preacheth the Gospel (that chief work of a Minister) Rom. 10.15. Of Mr. John Dod it is written (and I know it to be true) that he was very Evangelical: striving first to make men see their lost condition clearly (for, said he, sense of misery must goe before sense of mercy) and then largely and excellently opening the promises, and the grace of God in Christ according to the Gospel, looking at that as the most effectual preaching. Some, said he, labour still to keep men under terrours, loading them with threatnings, &c. lest they should not be humbled enough: but the Gospel worketh true humiliation, not the law; it ariseth from sense of sin and misery joyned with hope of mercy. The damned have terrour and sense of misery enough; but that doth not humble them.
That publisheth peace] The Gospel is a doctrine of peace, Eph. 2.17. whose Authour is the God of peace, 1 Cor. 14.33. whose Ministers are Messengers of peace, Rom. 10.15. whose followers are the children of peace, Luk. 10.6. &c. If any know not how they came by their peace, but are like the Israelitish women, quick of delivery before ever the Midwife (the Minister) can come at them, they have cause to suspect their peace.
That bringeth good tydings] As before, (but never enough) mentioned and memorized. Some Criticks tell us, that the Hebrew word here used signifying also Flesh, B. Andrews. shewed that the incarnation or taking flesh should be generally good news to the whole world; even the best tydings. The Old Church had [...] the Promise: we have [...] the joyful tydings.
Leo Castrius ex Procop. & Euseb. That publisheth Salvation] Publicantis Jesum, so some have rendred it: the concrete for the abstract.
That saith to Zion Thy God raigneth] Maugre the malice of earth and of hell; this is the sum of all the good news in the world. It is happy that Christ liveth and raigneth, said a godly man, for else I had utterly despaired.
Ver. 8. Thy watchmen shall lift up the voyce] Heb. the voyce of thy watchmen. sc. Thy God raigneth: or, as in the following verse, Break forth into joy, &c.
They lift up the voyce, they sing together] As having no greater joy than that their children walk in the truth, 2 Joh. 4. 1 Thes. 3.8. and the contrary.
Id est cominus evidentissime, ui Num. 14.14. Jun. For they shall see eye to eye] And be able to say, as 1 Joh. 1.1. That which we have seen with our eyes, which we have looked upon, (and what so sure as sight?) declare we unto you.
Ver. 9. Break forth into you] This is the subject matter of Gospel-Ministers discourses: they shall call upon Gods people to rejoyce, ver. 9.10. and to repent, ver 11, 12. and shall shew them that it is as well a sin not to rejoyce as not to repent.
Ver. 10. The Lord hath made bare his holy arm] Nudavit, id est, exeruit, in answer to your prayer,Confes. l. 5. c. 8. Turk. hist. fol. 287. chap. 51.9. God oft answereth his praying people ad cardinem desiderii, (as Austin saith) letteth it be to them even as they will. Scanderbeg ever fought against the Turkes with his arm bare, and that with such fierceness, that the blood did oftentimes burst out of his lips. It is written that he with that bare arm of his slew three thousand Turkes, in the time of his wars against them.
Shall see the Salvation of the Lord] Shall see it and sing of it, ver. 9.
Ver. 11. Depart ye, depart ye, go ye out, &c.] Here we have a double repetition redoubled, and all little enough to bring them out of Babylon (not half, as may be probably thought, returned, which was no small prejudice to those that did) and [Page 167] us out of this wicked world; whereunto we are so affixed and addicted, that nothing can sunder us but an extraordinary touch from the hand of heaven. Save your selves from this perverse generation, Act. 2.40. Exter not into the path of those wicked, and go not in the way of evil men: avoid it, passe not by it, turn from it and passe away, Prov. 4.14, 15. a parallel place.
Be ye clean, ye that bear the vessels of the Lord] Id est qui gestatis arma, instramenta, adeoque insignia Christi, all ye true beleevers who are made spiritual Priests, Rev. 1.6. and especially all ye holy Ministers who (as Mystagogues) handle the Law, Jer. 2.8. and administer the Sacraments, being your selves choyce vessels of honour to bear Christs name unto his people, Act. 9.15. See 2 Tim. 2.21.
Ver. 12. For ye shall not go out with haste] Neither with fright nor flight shall ye depart, as once ye did out of Egypt. Diod. And this spiritually denoteth the mature deliberation and calm mind with which beleevers do forsake the world to follow Christ.
For the Lord will go before you] He will be unto you both Van and Rere. The Lord is a man of war, Exod. 15.3. yea he alone is a whole army of men, as here.
Ver. 13. Behold my servant shall deal prudently] Or, shall prosper, as chap. 53.10.Aug. de Civ. Dei lib. 18 cap. 29. Justin. contra Tryphon. O [...]ig. lib. 1 cont. cos. Here some (and not unfitly) begin the next Chapter, which hath Christ also for its subject, as the Chaldee Paraphrast, and some old Jew-Doctors acknowldge: Johannes Isaac a Jew was converted by reading of it: This I confess ingenuously, saith he, that that Chapter brought me to the Faith of Jesus Christ; and well it might; for taken together with these three last verses, it is an entire Prophecy, or rather an history of Christs person and acts, both in the state of his Humiliation, and Exaltation.
He shall be exalted and extolled and be very high] This great advancement was the consequent of his great abasement, Phil. 2.6, 7, 8, 9, 10, 11. His humane nature, wherein he suffered so for our sakes, hath by vertue of the Union with the Deity, these high prerogatives; 1. An exuberancy and excesse of glory, Eph. 1.21. 2. The grace of divine Adoration together with the Deity, Heb. 1.6. Phil. 2.9. 3. Power over all things for his peoples use, Mat. 28.18. 4. Judiciary power, to be Judge of all, Act. 17.30.
Ver. 14. As many were astonied at thee,] Viz. at thine abasement first, and then at thine advancement thereupon. All things in Christ are admirable: well therefore might he be called wonderful, Isa. 9.6.
His visage was so marred, more than any man] Partly through the anguish of his mind at his passion and on the cross, and partly also by the misusage of his body, whil'st they made totum pro vulnere corpus, by their scourging, scratching, racking on the tree, piercing, buffeting, &c.
And his form more than the sons of men] Plusquam filii Adae, more than those of the vulgar sort: whereas naturally his body, being of the finest temperament, and no way diseased, could not but be very beautiful. See Psal. 45.2. with the Note.
Ver. 15. So shall he sprinkle many Nations] With his Doctrine, Ezek. 20.46. Am. 7.16. or with his blood, that blood of sprinkling. See Heb. 10.22. or with water in baptisme, wherein sprinkling insufficient.
Kings shall shut their mouths at him] As being astonied at his prudence and prosperity, ver. 13. They shall also silently and reverently submit to his Scepter, and to the Laws of his Kingdom with all humble observance.
For that which had not been told them] The mystery of the Gospel so long time concealed, Rom. 15.21. and 16.25.
Shall they see] Viz. with the eyes of their faith, God enlightening both Organ and Object.
And that which they had not heard] Gospel-truthes. See 1 Cor. 2.9. with the Note.
CHAP. LIII.
Ver. 1. WHo hath believed our report] q. d. The Gentiles, some of them, even of their Potentates, have believed our report concerning the Messiah, chap. 52.13, 14, 15. But Lord, how few Jews will give credit to what we have said?Lib. 1. de Consens. Evang. cap. 31. Albeit this Chapter may not unfitly be called The Gospel of Jesus Christ according to Isaiah: and things are here set down so plain that Austin thinks they need no exposition: yet those Buzzards the later Rabbines, cannot, or rather will not see that the Prophet speaketh here all along concerning Christ: but do strangely writh, wring, and wrest his words to a wrong sense; applying them, some to Moses, some to Ezra, some to Joshuah the son of Josadak, &c. John Isaac indeed the Jew confesseth of himself, as hath been said before, that by pondering upon this Chapter he was converted to the Christian Religion: the like we read of some few others in Andreas Bayna and Cornelius à Lapid. But the Jews themselves will tell you (falsely and maliciously) that such pretended Proselytes are not of them, but poor Christians hired by us to personate their part: such a thick veil is still before their eyes, such a hard hoof upon their hearts, till God pleases by his own holy arm made bare, to remove it. They could not (that is, they would not) believe Joh. 12.39. They have not all (nay scarce any in comparison) obeyed the Gospel, Rom. 10.16. but blasphemously call it Avengelaion a volume of vantiy: scorning to be saved by a crucified God, although by mighty miracles wrought amongst them, he shewed himself to be the Son of God, and an arm to save all that believe in his name, Joh. 12.37.
And to whom is the Arm of the Lord] i. e. His Gospel which is his power to salvation, Rom. 1.16. and is hid only to them that perish, 2 Cor. 4.3.
Ver. 2. For he shall grow up before him as a tender plant] His beginning shall be mean and despicable. See chap. 11.1. with the Notes. God hid his Son under the Carpenters son:Humilis Christi prosapia nocatur. this the Jews much stumbled at, Matth. 13.55, 57. Luke 24.1. Joh. 7.27, 41, 53. 1 Cor. 1.23. that Christ should come without sightly shew or state. But they should have known that his Kingdom is not of this world. Some of their Rabbines can say In regno Messiae nihil mundanum.
He hath no form or comliness] How could he (say) when his fair face was covered sanguine, sputo spinis lacrymis, with blood black and blew, swelths, spettle, tears, scratches, so that Pilat wondering at it, said Behold the man? q. d. he is not dealt with as a man: but being in greatest misery he deserveth to be pittied.
And when we shall see him] Here the Prophet taketh upon him the person of a carnal Jew, who judged of Christ according to his outward appearance, Joh. 7.24. But what saith the Chaldee Proverb? Ne spectes cantharum vel urceum, sed id quod in eo est: Look not on the pitcher, but on the liquor, that is contained in it.
And when we shall see him there is no beauty] Heb. And we shall see him and no sight or sightliness.
That we should desire him] And yet he was a Man of desires, yea the desire of all Nations, Hag. 2.7. all over desirable, Cant. 5.16. but so he is only to such as have their senses exercised to discern good and evil, Heb. 5. ult.
Ver. 3. He is despised and rejected of men] Heb. desitus virorum one at whom the nature and name of man endeth: as we would say the very list and fag-end of mankind,Jun. Tertul. nullificamen hominis, a worm and no man, not held so good as wicked Barabbas, but crucified betwixt two theeves as worse then either of them, and made nothing of, Mar. 9.12. This is so plainly here set forth, that some of the Jew-doctours (Aben-Ezra for one) when as they cannot rightly distinguish betwixt the two comings of Christ, the one in humility and the other in glory, duos construunt Christos, Genebrard. they make us up two Christs: the one the Son of Joseph, to whom agree those things which the Scriptures speak of concerning Christs meanness and sufferings; the other the Son of David, to whom they apply those things that are written concerning the glory, majesty, and triumphs of Christ.
Ex doloribus conslatus. A man of sorrows] q. d. made up of sorrows. Atque hic mirus artifex est Propheta, and here the Prophet sheweth singular skill in discribing Christs state of humiliation [Page 169] through all the degrees of it: And Faith is much happier in finding out his cross, blood, nails, tomb, and all, then ever Helen was or any Popish relique-monger: and in making use of them too, to better purpose then that Popish Covent of Friars do, who have hired those places of the Turk, built Temples, altars and silver floores in honour of the Passion.
And acquainted with grief] Heb. knowing of infirmity, or inured to it: see Heb. 4.15. The Greek Letany hath By thine unknown sorrows and sufferings, Good Lord deliver us.
And we hid as it were our faces from him] Or, And he hid as it were the face from us, viz. as one for his loth somenesse, his low condition, ashamed to be seen. The Jews in their Talmud question What is the name of Messiah? Sanhedrin. Some answer Hhenara leprous: and he sitteth among the poor in the gates of Rome, carrying their sicknesses.
He was despised] double-despised; and for the unworthinesse of the things this is repeated.
And we esteemed him not] i. e. We contemned and derided him.
Ver. 4. Surely he hath born our griefs] He took our infirmities natural, though not sinful: or He suffered for our offences: and his satispassion is our satisfaction, as Luther phraseth it: he suffered, saith Peter, the just for the unjust: he bore our sins in his own body on the tree, 1 Pet. 2.24. he (the true scap [...]-goat) taketh away the sins of the world, Joh. 1.29. bearing them into the land of forgetfulnesse: this is his continual act, and this should be as a perpetual picture in our hearts. Surely he did all this for us: Juramentum est Vere: This Surely or Truely is an oath, for better assurance and satisfaction to any doubting conscience. For which cause also the same thing is said over again, ver. 5. and herewith agreeth that of the Apostle, 1 Tim. 1.15. This is a sure saying and worthy of all men to be received, that Jesus Christ came into the world to save sinners:
Yet we did esteem him stricken, smitten of God] sc. for his own deserts (and not for ours:) we looked upon him as a deceiver, a wine-bibber, a blasphemer, and one that wrought by Beelzebub, &c. and therefore we crucified him.
Smitten of God] Percussus Dei, saith the Syriack: The Apostle saith, God spared not his Son,Flagellatum à Deo. Theodotion. Rom. 8.32. and because the creature could not strike a stroke hard enough, himself was pleased to bruise him. But that this was done for his own proper sins, and in a way of vengeance, was a gross mistake.
And afflicted] Or, humbled: He was stricken, smitten, afflicted: But then afterwards he was exalted, extolled, and made very high, ch. 52.13. We also who suffer with him shall be glorified together, and in a proportion, 2. Tim. 2.12.
Ver. 5. But he was wounded for our transgressions] Not for his own: for he knew no sin, neither was guile found in his mouth: neverthelesse he took upon him whatsoever was penal that belonged to sin, that we might go free: he was content to be in the wine-press, that we might be in the wine-cellar.
He was bruised for our iniquities] [...], as Anacreon did upon a worse occasion.
Oh love, that love of his! as Bernard speaketh: let it bruise our hard hearts into peices, grind them to powder, and make them fall asunder in our bosoms like drops of water. Let us propagate our thankfulness into our lives; meditating returns answerable in some proportion to our Saviours sufferings.Oh that as Christ was crucifixus, so he were cordifixus.
The chastisement of our peace was upon him] They which offered burnt-offerings, of old, were to lay their hand upon the head of the beast: thereby signifying the imputation of our sins unto Christ, and that we must lay hand on him by Faith, if we look for any comfort by his death and passion.
And with his stripes we are healed] By the black and blew of his body after he was buffetted with dry-blows: and by the bloody wailes left on his back, after he had been scourged, which was a punishment fit for dogs and slaves. Nero they threatened to scourge to death, as judging him rather a beast then a man: But what had this innocent Lamb of God done? And why should the Physicians blood [Page 170] thus become the sick mans salve? We can hardly believe the power of Sword-salve, &c.
Ver. 6. All we like sheep have gone astray] Gone of our own accords, as longing to wander, Jer. 14.10. to wander as sheep (lost sheep) then the which no creature is more apt to stray, and less able to return. The Oxe knoweth his owner, and the Ass his masters crib: the very Swine accustomed to the trough, if he goe abroad, yet at night will find the way home again: Not so the silly sheep. Loe ye were all as sheep going astray, saith Peter, but are now returned unto the Shepherd and Bishop of your souls, 1 Epist. 2.25.
We have turned every one to his own way] Quo variae errorum formae inuunntur, dum suas quisque opiniones sectatur. Each one, as he is out of Gods way, so hath his own by-way of wickednesse to wander in: Wherein yet (without a Christ) he cannot wander so far as to miss of hell.
And the Lord hath laid on him the iniquity of us all] i. e. Of all his Elect: the iniquity of us all he hath made to meet on him (so the Hebrew hath it) or, to light on him, even the full weight of his wrath and dint of his dipleasure, for our many and mighty sins imputed unto him. Let the Jew jear at this and say, that Every fox must pay his own skin to the fleare: Let the Romist reject imputed righteousnesse, calling it putative, by a scoff: there is not any thing that more supporteth a sinking soul, then this righteousnesse which is through the faith of Christ, the righteousnesse which is of God by faith, Philip. 3.9. This Manus Christi (as nailed to the crosse) is the only Physick for a sin-sick soul; believe it.
Ver. 7. He was oppressed and he was afflicted] Heb. It (the punishment of our sin) was exacted, and he (being our surety) was afflicted. Or, It was exacted, and he answered, i. e. satisfied.
Yet he opened not his mouth] Though he suffered, the just for the unjust, with the unjust, upon unjust causes, under unjust Judges, and by unjust punishments: Silence and sufferance was the language of this Holy Lamb, dumb before the shearer; insomuch as that Pilat wondered exceedingly. The Eunuch also wondered when he read this Text,In vita ejus apud Surlum. Acts 8.32. and was converted. And the like is related of a certain Earle called Eleazar, a cholerick man, but much altered for the better by study of Christ and of his patience. I beseech you by the meeknesse of Christ, saith Paul: and Peter, who was an eye-witnesse of his patience, propoundeth him for a worthy partern, 1 Epist. 2.23. Vide mihi languidum, exhaustum, cruentatum, trementem, & gementem Jesum tuum, & evanescet omnis impatientiae effectus. Christ upon the Crosse is as a Doctour in his chair, where he readeth unto us all a lecture of Patience.
He is brought as a Lamb to the slaughter] Or, as a sheep that is led to the slaughter: which when we see done, we should bethink us of Christ, and see Him as it were in an Optick glasse. The Saints of old did so in their Sacrifices: and this was that hidden wisdom David speaks of Psal. 51.8. the Ceremonial Law was their Gospel.
And as a sheep before her shearer is dumb] The word Rachel signifieth an Ew, Gen. 31.38. & 32.14. This Ew hath brought forth many Lambs;Act. & Mon. fol. 811. such as was Lambert and the rest of the Martyrs, who to words of scorn and petulancy returned Isaac's Apology to his brother Ishmael, Patience and Silence: insomuch as that the Persecutours said that they were possessed with a dumb devil. This was a kind of blasphemy.
Ver. 8. He was taken from prison and from judgement] Absque dilatione & titra judicium raptus est, sc. ad crucem; so Vatablus rendereth it: He was hurried away (to the Crosse) without delay and against right or reason. Or, as others, he was taken from distresse and torment into glory, when he had cryed consummatum est, It is finished; Inauditâ causâ and, Father, into thy hands I commit my Spirit. The Seventy render it somewhat otherwise, as may be seen. Act. 8.33. the Apostle Peter explaineth it, Act. 2.24.
And who shall declare his generation?] Or, who can reckon his age, or his race? Or, who can utter or describe his generation? i. e. The wickednesse of the men of those times he lived in: or the history of his life and death? Some understand it of his eternal generation, Prov. 8.24, 25. Others of his Incarnation, that great [Page 171] Mystery of godlinesse: Quantus enim Deus quantillus factus est homo! Others of his holy seed, his Crosse being fruitful,Aug. and his death giving life to an innumerable generation, Revl. 7.9.
For he was cut off out of the land of the living] Quasi arbor saevis icta bipennibus, as a tree that is hewn down, 2 King. 6.4.
For the transgression of my people] Our iniquities were the weapons, and our selves the traitours, that put to death the Lord of Life; Judas and the Jews were but our workmen. This should draw dreary tears from us, Zach. 12.10.
Ver. 9. And he made his grave with the wicked] i. e. He should have been buried among malefactours, had not rich Joseph begged his body: Or, his dead body was at the disposal of wicked ones, and of rich men or Rulers (the Jews, and Pilat) at his death.
And with the rich] The same, say some, with wicked. And indeed Magna cognatio ut rei si [...] nominis, divitiis & vitiis. Rich men are put for wicked rich, Jam. 5.1. And how hardly do rich men enter Heaven? Hyperius thinketh that the two thieves crucified together with Christ were rich men, put to death for Sedition: and Christ was placed in the midst, as their chieftain: whence also that memorable title set over his head King of the Jews.
Because he had done no violence] Or, albeit he had done, &c. notwithstainding his innocency, and integrity.
Ver. 10. Yet it pleased the Lord to bruise him] Singula verba hic expendenda sunt cum Emphasi, saith One: Here every word hath its weight:Hyper. and it is very sure that the Apostles and Evangelists in describing the mysteries of our salvation, have great respect as to this whole Chapter of Isaiah, so especially to these three last verses. And it must needs be that the Prophet when he wrot these things was indued with a very great Spirit; because herein he so clearly setteth forth the Lord Christ in his twofold estate of Humiliation and of Exaltation, that whereas other oracles of the Old Testament borrow light from the New, this Chapter lendeth light to the New in several places.
He hath put him to grief] Or, he suffered him to be put to pain, See Acts 2.23. & 4.28. God the Father had a main hand in his Sons sufferings: and that out of his free mercy, Joh. 3.16. for the good of many.
When thou shalt make his soul an offering for sin] Confer 2 Cor. 5.20. He made him sin for us that knew no sin. Our sins were laid upon him, as the sins of him that sacrificed were laid upon the beast; which was thereby made the sinner, as it were, and the man righteous. Christs Soul suffered also, Matth. 26.38. it was undequaque tristis, surrounded wich sorrows, and heavy as heart could hold. This Sacrifice of his was truly expiatory and satisfactory: Confer Heb. 10.1, 2.
He shall see his seed] Bring many sons to God, Heb. 2.10, 13. (See on ver. 8.) an holy seed, the Church of the New Testament to the end of the world,Parit dum perit, & perit dum parit; Phae [...] nic. aenigma, Psal. 72.17. filiabitur nomine ejus. The name of Christ shall endure for ever, it shall be begotten, as one generation is begotten of another: there shall be a succession of Christs name, till time shall be no more.
And the pleasure of the Lord shall prosper in his hand] He came to send fire on the earth, which whiles he lived upon earth was already kindled, Luke 12.49. This some interpret of the Gospel: which how wonderfully it spred and prospered, the Evangelical and Ecclesiastical histories testify.
Ver. 11. He shall see of the travel of his soul] Or, because his soul laboureth, he shall see (his seed) and be satisfied. A Metaphor from a travelling woman; confer Acts 2, 24. Joh. 16.21.
And shall be satisfied] As a Parent is in his dear children, or a rich man in the fight of his large farms and incomes.Saturabitur salute fidelium quam esurivit. If therefore we would gratify and satisfy Christ, come by troops to the Ordinances.
By his knowledge] i. e. By the lively light and impression of Faith, as Joh. 17.3. [Page 172] Acts 25.23. & 26.18. Joh. 6.69. Faith comprehendeth in it self these three acts, Knowledge in the understanding, Assent of the will, and Trust of the hear [...]: so that justifiyng Faith is nothing else but a fiducial assent, presupposing knowledge. The Popish-Doctours settle the seat of Faith in the Will, as in its adaequate subject, that they mean while may doe what they will with the Heart, and with the Understanding. To which purpose they exclude all knowledge: and as for confidence in the promises of Christ, they cry it down to the utmost, and everywhere expunge it by their Iudices expurgatorii: for a bare assent (though without wit or sense) is sufficient, say they: and Bellarmine defendeth it, that Faith may better be defined by ignorance then by knowledge.
Shall my righteous servant] Jesus Christ the just one, 1 Joh. 2.2. Jehovah our righteousnesse, Jer, 23.6.
Justify many] i. e. Discharge them from the guilt of all iniquity by his righteousnesse imputed unto them. This maketh against Justification by works: Cardinal Pighius was against it: so before him was Contarenus, another Cardinal. And of Stephen Gardiner it is recorded, that he died a Protestant in the point of mans Justification by the free mercies of God,Fullers Church hist. and merits of Christ.
For he shall bear their iniquities] Bajulabit: that, by nailing them to his Crosse, he may expiate them.
Ver. 12. Therefore I will divide him a portion with the great] Or, I will give many to him, Psal. 2.8. Some sense it thus, I will give him to conquer, plunder, and spoil the evil spirits, as Colos. 2.15. and this he shall have for a reward of his ignominious death, and his intercession for some of his enemies, whom he conquered by a new and noble kind of victory, viz. by loving them, and by praying for them.
And he was numbred with transgressours] So he became a sinner (though sinlesse) 1. By Imputation. 2. By Reputation.
And he bare the sins of many] Not of all, as a Lapide here would have it, because all are many, &c.
And made intercession] For those that with wicked hands crucified him, Luke 23.34. so for others still, Heb. 7.25.
CHAP. LIV.
Ver. 1. SIng O barren, thou that didst not bear] O Church Christian, O Jerusalem that art above, the mother of us all, the purchase of Christs passion, chap. 53. to whom thou hast been a bloody spouse, Acts 20.28. an Acheldama or field of blood, 1 Pet. 1.18, 19. he hath paid dear for thy fruitfulnesse. As the blood of beasts applied to the roots of trees maketh them sprout and bear more fruit: so doth the blood of Christ, sprinckled on the roots of mens hearts, make them more fruitful Christians: as it did the Gentiles whose hearts were purified by Faith, Acts 15.9. See Gal. 4.27. The corn of wheat that fell into the ground and died there, abode not alone, but brought forth much fruit, Joh. 12.44.
For more are the children of the desolate] The Christian Church, made up of Jews and Gentiles, shall have a more numerous and glorious off-spring then ever the Synagogue had: Sarah shall have more issue then Hagar, Hannah then Peninnah.
Ver. 2. Enlarge the place of thy tent] Thus he speaketh after the custom of those Countries, wherein was frequent use of tents: neither is it without a mystery, fith we are all strangers in this world,Epist. ad Diog. neither have we here any continuing City. Justin Martyr saith of the Christians of his time, that every strange Land was to them a Country, and every Country a strange Land: they looked upon themselves as Citizens of the new Jerusalem.
M. Fuller hist. of Cambridge. p. 28.Ver. 3. For thou shalt break forth] i. e. Bring forth abundantly, and beyond belief. Margaret Countesse of Henneberg, brough forth at a birth in Holland 365 children, one skul whereof I have seen, saith mine Author, no bigger then a bead or bean. The Church brought forth three thousand at one birth, Acts 2.41. and some whole Nations at another, Isa. 66.8. Rom. 10.18.
[Page 173] And thy seed shall inherit the Gentiles] Shall spiritually become Lords of the world, peopling it with a new and holy generation of such as seek Gods Face: this is Jacob, Psal. 24.6. This text the Jews and Millenaries carnally construe.
Ver. 4. Fear not, for thou shalt not be ashamed] As widdows and barren women wont to be. Thou hast been without God and without Christ in the world: but henceforth thou shalt be married to him who is raised from the dead, that thou maist bring forth fruit unto God, Rom. 7.4. Ipse enim quod vult jubet, Act. & M [...]n. 1490. & dat quod jubet. When you would and should be certain and quiet in Conscience (saith Mr. Bradford Martyr, in a sweet letter of his to a woman troubled in mind) then should your faith burst through all things, until it come to Christ crucified, and the eternal sweet mercies and goodnesse of God in Christ. Here, here is the bridal-bed, here is you Spouses resting-place: creep into it, and in your armes of faith embrace him. Bewail your weaknesse, your unworthinesse, your diffidence, &c. and you shall see he will turn to you: what said I you shall see? nay I should have said you shall feel he will turn to you.
Ver. 5. For thy Maker is thine husband] Heb. thy Makers, as Job 35.10. See the Note there. De sancta Trinitate dictum, saith Junius. Mariti tui factores tui. Isaac hath the name of the most loving husband we read of in holy Writ: but his love to Rebecca was not comparable to this of Christ to his Church, Ephes. 5.25, 26. where I doubt not but the Apostle Paul had respect to this passage in Isaiah.
The Lord of Hosts is his name] Therefore thou his wife art sure of Protection and provision, of all things necessary to life and godlinesse: for he hateth putting away, Mal. 2.16. and will bear with more then any husband else would, Jer. 3.1. Joh. 13.1. Surely as the heaven is high above the earth, so great is his mercy toward them that fear him, Psal. 103.11.
The God of the whole earth] Of the Church universal.
Ver. 6. For the Lord hath called thee] Or, recalled thee.
As a woman fosaken, grieved in spirit] Because forsaken. This, the Lord, out of his conjugal affection, cannot endure.
And a wife of youth] Which can least of all bear such a rejection, as being in her prime, and likely to be longtime desolate and disconsolate. If the Church in this condition can but say (as that Dutchesse Douager of Millain once did) Sola facta solum Deum sequor, he will say as Jer. 2.2. I remember thee, the kindnesse of thy youth, the love of thine espousals.
Ver. 7. For a small moment have I forsaken thee] I have made thee believe so at least, by suffering thee to fall into manifold temptations, Jam. 1.2. but for thy greatest good, Heb. 12.11. as 1. For Probation. 2. For Prevention. 3. For Purgation. 4. For Preparation to mercy. And although it should last as long as life, yet that were but for a moment: for what is life but a spot of time betwixt two eternities? And God therefore taketh liberty to do it, because he hath such an eternity of time to reveale his kindnesse in; time enough for kisses and embraces. But usually God taketh off the smarting plaister, as soon as it hath eaten away the proud flesh.
But with great mercies] Heb. with great tender mercies, such as the mother beareth towards the babe of her own body, 1 King. 3.16. Gods Mercies are more then maternal.
Will I gather thee] Or, take thee up, as Psal. 27.10. See the Note there.
Ver. 8. In a little wrath] God can let forth his wrath in minnums, in little bubbles, as the word here rendered wrath properly signifieth. This wrath to the Saints, is but love displeased, and soon pacified again.
I hid my face from thee] God sometimes concealeth his love out of increasement of love: he departeth from us, but then turneth again and looketh through the chinkers (as that Martyr phrased it) to see how we take it. Fathers leave their children (saith One) the other side the stile, and help them over when they cry: they seem to leave them sometimes in a throng, and then reach them the hand again upon their complaint: So is it here. To say God hath cast me off because he hath hid his Face, is a fallacy fetcht out of the devils Topicks. When the Sun is eclipsed, foolish people may think it will never recover light: but wise men know it will. As, [Page 174] during the Eclipse,Dr. Goodwin. though the earth wanteth the light of the Sun for a time, yet not the influence thereof: for the mettals that are ingendred in the bowels of the earth are concocted by the Sun at the same time: so doth Gods favour visit mens hearts in the power, heat, and vigorous influence of his grace, when the light and comfort of it is intercluded.
But with everlasting kindnesse] See a like elegant Antithesis with a double Hyperbole to boot, 2 Cor. 4.17.
Ver. 9. For this is as the waters of Noah] Gen. 9.9, 11,
For as I have sworn] i. e. I have said it: Gods Word is as good as his oath. See the like Exod. 32.13. with Gen. 12.7.
So have I sworn] And given thee the Sacraments for thy confirmation, like as I gave him the Rainbow.
Ver. 10. For the mountains shall depart] See Mat. 24.35. Psal. 46.2. with the Notes.
But my kindnesse shall not depart from thee] This sweet Promise comforted Olevian at the point of death; Although sight, hearing, speech depart from me, said he, yet Gods loving-kindnesse shall never depart. This was somewhat like that of David, Psal. 73.26. my flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.
Neither shall the Covenant of my peace] God is in a league with his people, offensive and defensive, such as was that of Jehosophat with Ahab: and this Covenant is an hive of heavenly honey.
Ver. 11. O thou afflicted, tossed with tempest, and not comforted] This is the Churches stile and state in this present life: Ecclesia est haeres crucis. Luth. None out of hell have suffered more than Saints.
Behold I will lay thy stones with fair 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, [...]mmo [...]abun [...]. 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.
[Page 175] 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, O [...]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.
[Page 176] Buy] Emite, i. e. comparate & comed [...]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 to be a holy glutton.
Yea come] Heb. And come: Come and come, yea come, come, come: linger not, loyter not, frame not excuse, strain not curtesie, hang not off by a sinful bashfulness; tis good manners to fall to your meat.
[...] Colos. 3. Argonaut. lib. 3. Buy wine and milk] Any thing, every thing, that is good and comfortable: for Christ is all and in all. As the worth and value of many pieces of silver is in one piece of gold, so all the petty excellencies scattered abroad in the creatures, are united in Christ. Apollonius writeth, that in the Court of Aeta King of Colchis, were three fountaines which flowed, one with milk, another with wine, and a third with honey: Christ is all this and more in one. And of beleevers it may better be said than Justin doth of the Scythians, Lib. 2. Lacte & melle vescuntur: nihil alienum concupiscunt, &c. they feed upon milk and honey, they desire nothing more than what they have: vines they have none, but gods they have; as they use to glory. Nazianzen and Hierom tells us, that anciently in some Churches they used to give to those Proselites whom they baptised, wine and milk: grounding upon this text, by a mistake.
Without money and without price] All things for nothing, gratis: this is doubled and trebled for the comfort of poor trembling consciences: Christ is rich to all that call upon his Name, Rom. 10.12. none giveth to him, Rom. 11.35. but he to all his freely, Isa. 43.25. for the praise of his gloriour grace, Eph. 1.6. Tis his good pleasure to do so, Luk. 12.32. And if so, what can man, devil or any distrustful heart say against it?
Ver. 2. Wherefore do ye spend money for that which is not bread?] Heb. for not bread, for that which can no more feed you than those huskes could the hungry Prodigal, Luk. 15.16.
The saying of the Romane General to the Souldier that kept the Tents, when he should have been fighting in the field, Non amo nimium diligentes, I love not those that are over-diligent, will be used of God, if when he calleth us to the care of higher things, we busie our selves only about matters of an inferiour alloy. Surely as Domitian the Emperour spent his time in catching flyes: and Artaxerxes in making haftes for knives: so do most men in trifles and lying vanities, neglecting the One thing necessary (with Martha) and preferring as those Gergesites in the Gospel, haram domesticam arae Dominicae, a swine-sty before a Sanctuary. Betwixt such and true beleevers there is as much difference as is betwixt substantial merchants who deale in rich commodities, and those nugivenduli Agyrtae, who sell gawdes, rattles and trangums: as is betwixt Spiders that catch flyes, and Eagles that hunt after Hares and Hirons; as is betwixt Fowlers that follow after Quailes, and children that run after butter-flyes. Had men but tasted of Gods bread, they would never set such a price upon Doves-dung. Had they drunk of Christs wine (which is beyond the best Nectar or Ambrosia) they would never thirst again after the worlds delights, Joh. 4.14. which are such as whereof a man may break his neck before his fast, Eccles. 1.8.
And your labour for that which satisfieth not] The world is full of pomp and pleasure, 1 Joh. 2.15. and yet it satisfieth not, because it is full of nothing but of emptiness: the creature is now ever since the fall as the husk without the grain, the shell without the kirnel: yea the world passeth away and the lust thereof, ver. 17. for a man cannot make his heart long to delight in the same things, but ipsa etiam vota, post usum, fastidio sunt, we loath after a while what we greatly lusted after, as Amnon did Tamar. Therefore love not the world, ver. 15. labour not for the meat that perisheth, Joh. 6.27. but hasten heaven-ward, saying as that Pilgrim did who travelling to Jerusalem, and by the way visiting many brave Cities with their rare-Monuments, and meeting with many friendly entertainments, would say eftsoones, I must not stay here, this is not Jerusalem.
Harken diligently unto me] Heb. hearing heare, i. e. heare as for life, with utmost attention of body, intention of mind, and retention of memory.
And eat ye that which is good] Not only heare the Word of God, but eat it: turn it in succum & sanguinem, disgest it, incorporate it into your souls, Jam. 1.20. for it is the heavenly Manna; that hath all manner of good tastes in it, and properties with it, 2 Tim. 3.16.
And let your soul delight it self in fatnesse] Talis est doctrins & gratia Evangelica qua mentem saginat & impinguat. A good soul feedeth on the fat and drinketh of the sweet that is found in the precious promises, Psal. 36.8. and 63.5.
Ver. 3. Encline your ear] Hear with all your might. Alphonsus King of Arragon is renowned for his attentive hearing: so is our King Edward 6. who usually stood, and took notes all the Sermon while. Origen chideth his hearers for nothing so much as for their seldom coming to hear Gods Word, and for their careless and needlesse hearing it when they did come. whence their slow growth in godlinesse.
Hear and your soule shall live] God hath ordained (as it were to cross the devil) that as death entred into the world through the ear, by our first Parents listening to that old man slayer, so should life enter into the soul by the same door, as it were. The dead shall hear the voyce of the Son of God, and they that hear shall live, Joh. 5.25. The Romanists hold not hearing so absolutely needful:Spec. Europ. the Mass only they make a work of duty, but the going to Sermons but a matter of conveniency, and such as is left free to mens leasures and opportunities without imputation of sin.
And I will make an everlasting Covenant with you] Heb. I will cut out unto them a Covenant of perpetuity. A Covenant is a cluster of Promises solemnly made over.
Even the sure mercies of David] Or firm, faithful. The Greek, Act. 13.34. hath it, The holy things, or the venerable things of David, that is of Christ: for the ratifying and assuring whereof it was necessary that Christ should rise from death and enter into glory: for which purpose Paul alledgeth this text, Act. 13.34.
Ver. 4. Behold I have given him] i. e. Christ called David, ver. 3. because typed out by David, promised to him, and sprang of him.
For a witnesse] To teach and testifie his Fathers will and counsel, at which,Ʋt de veritate hac & voluntate Patris testaretur. being his eternal wisdom, he had been present. See Rev. 3.14.
A Leader and Commander to the people] Of Christs 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, [Page 178] 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. [...]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.
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 [Page 179] 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 seem to groan together with the fathfull, Rom. 8. so here by a Prosopop [...]ia they are brought in as congratulating and applauding their deliverance.
Ver. 13. Instead of the thorn shall come up the fir-tree] There shall be a blessed change of men and of manners: those who before were stark naught or good for naught, yea vexatious and mischievous, shall become fruitful and beneficial:Spinis paliurus acutis. Virg. Eclog. The Fir-tree is good for many uses, the Myrtle brings berriers of excellent taste, as Pliny tells us. The Chaldee thus paraphraseth here, Just men shall rise up instead of sinners, and such at fear the Lord in the room of the unrighteous. Sed cave ne hic somnies, saith Oecolampadius, but be warned you dream not as some do, that in this world and before the day of Judgement the wicked shall all be rooted out. For there will alwaies be Cains to persecute Abels, &c.
And it shall be to the Lord for a name] i. e. For an honour: it shall be much for his glory, which is the end that he propoundeth to himself in all that he doth: and well he may; sith 1. He is not in danger of doing any thing through vain-glory. 2. He hath none higher then himself, to whom to have respect.
For an everlasting sign] In monumentum non momentaneum, Heb. for a sign of pepetuity or eternity.
That shall not be cut off] Or, that it (the Church) shall not be cut off.
CHAP. LVI.
Ver. 1. Thus saith the Lord, Keep ye judgement and do justice] i. e. Repent ye, as ye were exhorted, chap. 55.6, 7. and bring forth fruits meet for repentance, as Matth. 3.8 for the Kingdom of Heaven is at hand, Matth. 3.1. Tit. 2.12. Christ came to call sinners to repentance, Mar. 2.17. and to good works of all sorts, which are here called Judgement and Justice: as he himself is here called not only Gods salvation but his righteousnesse.
Ver. 2. Blessed is the man that doth this] And withal layeth hold on that, i. e. That performeth the duties of both Tables, of Piety and of Charity: that maketh conscience of keeping the Sabbath especially: the fourth Commandement standeth fitly [Page 180] in the heart of the Decalogue, and betwixt the two tables of the Law, as having an influence into both.
From polluting it] Either by corporal labour or spiritual idlenesse: spending the holy time holily.
And keepeth his hand from doing any evil] That is, righteous as well as religious: not yielding his members as instruments of unrighteousnesse unto sin, Rom. 6.13.
Ver. 3. Neither let the son of the stranger] If a Proselite, let not him interline the Covenant of Grace in Christ, and say It belongeth not to me: Let not him turn the back of his hand to the promise, as if he were not concerned in it, because no Jew born; for now the partition-wall is by Christ to be broken down, and the rigour of that old prohibition taken away, Acts 10.34, 35. Gal. 3.28. Colos. 3.11. Ezek. 47.22.
Neither let the Eunuch] See the Note on Mat. 19.12.
Ver. 4. For thus saith the Lord] Who comforteth those that are cast down, 2 Cor. 7.6. those that are forsaken of their hopes, Jer. 30.17.
That keep my Sabbaths] Which who so do not, are worthily deemed to have no true goodnesse in them at all.
And choose the things that please me] Chuse them upon mature deliberation and good advice, as Moses did, Heb. 11.25. By a free election, as Psal. 119.30. so shewing themselves wise Eunuchs, Ennius. such as have their name [...], as Scaliger deriveth it, i. e. well-minded men, egregiè cordati homines.
And take hold of my Covenant] By a lively faith which is said to have two hands: one wherewith she layeth hold on Christ; and another whereby she giveth up her self unto him: and although the Devil rap her on the fingers for so doing, yet she is resolute and holds her own.
Ver. 5. Even unto them will I give in mine house] In the Church of the New Testament, Ephes. 2.19, 20, 21.
A place] Heb. a hand. A door-keepers place in Gods House is worth having. Psal. 84. this was that one thing that he so dearly begged, Psal. 27.4.
And a name] That new name, Rev. 2.17. that power or prerogative royal (that heavenly honour, Nonnus there calleth it) Joh. 1.12. viz. to be the Sons of God, and so to be called 1 Joh. 3.1. to have both the comfort and the credit of it: this is nomen in mundo prastantissimum; none to this, 2 Cor. 6. ult. for if sons, then heirs, &c. Rom. 8.16, 17.
Ver. 6. Also the sons of the stranger that joyneth] Relinquishing his heathenish superstition, and devoting himself to my fear. The Levites had their name from the word here used; and Leviathan, whose scales and parts are so fast joyned and joynted together.
To love the name of the Lord, to be his servants] Plato could say, Parere legibus est Deo servire: & haec summa est libertas. To obey the laws, is to serve God; and this is the chiefest liberty, this is perfect freedom; But Plato never knew what it was to love to be Gods servant. In Psal. 1. Lex voluntarios quaerit, saith Ambrose. All Gods Souldiers are volunteires, all his people free-hearted, Psal. 110.3. they wait for his Law, Isa. 42.8. See Deut 10.12.
Every one that keepeth the Sabbath] See on ver. 2.
Ver. 7. Even them will I bring unto my holy mountain] i. e. Into my Church and Church-Assemblies. Quaere whether Eunuches and strangers were made partakers of all holy services in the second Temple, according to the letter? Sure we are, that that holy Eunuch. Acts 8. and the rest of the Gentiles had and still have free admission under the Gospel.
And will make them joyful in mine house of prayer] by their free accesse unto me, and all good successe in their suits. Pray that your joy may be full, Joh. 16.24. Draw water with joy out of this well of salvation, Isa. 12. Rejoyce evermore, and that you may so do, Pray without ceasing, 1 Thes. 5.16, 17.
Their burnt offerings and their sacrifices shall be accepted upon mine Altar] Their Evangelical Sacrifices of prayer, praise, alms, obedience, &c. shall be accepted through Christ, Heb. 13.10, 15. who is the true altar that sanctifieth all that is offered on it, Rev. 8.3, 4.
[Page 181] For mine house shall be called, &c.] See on Mat. 21.13.
Ver. 8. Which gathereth the out-casts of Israel] According to that ancient promise of his, Deut. 30.4. None of his shall be lost for looking after: he will fetch back his banished, as that witty woman said, 2 Sam. 14.14.
Yet will I gather others to him] Strangers, Eunuches, all mine other sheep that are not yet of this fold, Joh. 10 16. together with all my straglers, those that are relapsed will I recover.
Ver. 9. All ye beasts of the field come to devour] Statim quasi vehementer ira accensus, &c. All upon the suddain, as one much enraged against the wicked Priests especially (as greatest Traytors to the state) the Lord thundereth and threateneth terribly. By the beasts here called for, we may understand the Babylonians, Grecians, Syrians, Egyptians, but especially the Romans, who made clean work of them, when as they were grown extreamly wicked, and even ripe for ruine, as Josephus witnesseth. See Jer. 50.17.
Ver. 10. His watchmen are blind, they are all ignorant] Invehit in Pseudepiscopos, such as were (and are still in part) the Popish Clergy, those of the ninth age especially, and not much better a little before Luther stickled: blind leaders of the blind, lamentably ignorant, as the Bishop of Dunkelden in Scotland for instance;Act. & Mon. Luther. who professed that he knew neither the New Testament nor the Old: so Bishop Albert reading the Bible, and being asked by a Noble-man What book it was he read? I know not, said he, what book it is; but all that I read in it, is contrary to our Religion. As for the other ill qualities of the watchmen here enveighed against, Hugo the Cardinal said, that the Devil had two daughters, Covetousness and Luxury: the former he had heretofore married out to the Jews, the latter to the Gentiles: but now the Monkes and Priests had gotten them both from their old husbands, and taken them for their own use. The Hebrew Criticks have observed, that the word here rendred watchmen, hath a Tsade bigger than ordinary; to shew what odious creatures such are as are here described.
They are all dumb dogs that cannot bark] i. e. Will not deal plainly and faithfully with mens souls: but either preach not at all, or placentia only, toothlesse truthes. Lib. 29. chap. 4. Pliny tells of the dogs in Rome that were set to keep the Capitol; because, when the Gaules scaled it, the dogs being fed too full, lay sleeping and did not give warning, they not only hanged them up, but every year on that day of the year, hanged up certain dogs in the City for exemplary justice; yea crucified them alive upon an Elder-tree. Let dumb dogs and parasitical Preachers (treacherous to mens souls) take heed they be not one day hanged in hell.
Sleeping, lying down, loving to slumber] Non dormiunt solum, sed dedita opera dormiunt; Somno [...]entia pastorum luporum est gaudium. so full they have farced themselves, and so deeply drunk they are, that they sleep soundly (though Lyons roare, and wolves worry the poor flock) and that many times far enough from the fold; wherein they shew themselves to be worse then Ʋlysses his swineherd, of whom Homer saith,
that he would not be drawn to sleep from his swinesty.
Ver. 11. Yea they are greedy dogs that can never have enough] Heb. strong of soul, or of appetite, they know not to be satisfied. Lac & lana is that they look for; the instruments of a foolish shepherd, forcipes & mulctra, the sheares and milk paile are in their hand, Zach. 11.15. they eat the fruit and drink the milk, as Ezek 25.4. yea they eat the fat, and tear the claws in pieces, Zach. 11.16. Albertus Magnus complained heavily of the covetousness of Pastours in his time:In Mat. 10.16. Temporalia colligunt perse, spiritualia seminant per alios, saith he; they take little paines, but care not how much profit they make: he that made Fasciculus temporum, doth the like. Another modern writer fitly applyeth that to them, which Oedipus in Sophocles saith of Tiresias the Heathen-Prophet,
i. e. that he looked only to his gain, but was little seen in his profession. Such a one was Balaam, Jude 11. such were those false Prophets, Ezek. 13. the covetous Pharisees, Luke 16.14. the false Apostles, Rom. 16.18. called dogs, Phil. 3.2. such as had a greedy worm under their tongues, and could never be satisfied.
And they are shepherds that cannot understand] The dust of covetousnesse hath even put out their eyes:Midas secundum Etymologi [...]m Graecam coecus est. as it fared with the blind and greedy Pharisees, Avidi à non videndo: the world is a pearle in their eyes, they cannot see God, nor skill of their office. Tremellius rendreth it nesciunt docere, they know not to teach, as being choaked haply with a fat benefice; a common practice of the Pope.
They all look to their own way] Mind their own commodity, whereby they are led up and down, as an Ox may be all a ground over, by a bottle of hay.
Ver. 12. Come ye] The wicked have their Come ye; as well as the godly, chap. 2. 3. See there.
I will fetch wine] A Pastour should be no winebibber or Alestake, 1 Tim. 3.8. Ebrietas in se culpas complectitur omnes. Drunkennesse is a foul fault in any man (saith Petrus Ravennas) but in a Minister, it is sacriledge; especially if he draw on others to it as here: and as the Popish Priests do at Paris and Lovain, where the best wine is called Vinum Theologicum, and they use to lengthen out their drunken compotations.
And to morrow shall be as this day] Words of profane secureness and dissoluteness. See Chap. 22.13. Prov. 23.35.
CHAP. LVII.
Ver. 1. THe righteous perisheth] So the world deemeth, but not rightly: for the righteous hath hope in his death, when the wicked dying is driven away in his wickednesse, Prov. 14.32. (by him that hath the power of death, even the devil, Heb. 2.14.) having been through fear of death all their life-time subject to bondage. The Lacedemonians all the time of their life adored death. The righteous can defie death with Paul, and sing, Death, where's they sting? Hell, where's thy victory? he is not killed with death, as Jezabels children were, Rev. 2.23. but dyeth in peace, though he dye in battle, as Josiah did: of whom some interpret this Text.
And no man layeth it to heart] Heb. upon his heart, that it may sink and soak into it; so as to be soundly sensible of Gods holy hand and end in such a providence. See chap. 5.12. There is a woe to oscitancy and stupidity of this kind.
And merciful men] Heb. men of piety or pitty, such as all righteous persons are: they have received mercy, and they can shew it, Colos. 3.12. they have steept their thoughts in the mercyes of God, which have dyed theirs, as the dye-fat doth the cloth.
A [...] men gather flowers, and candy them, and preserve them by them, so doth God his pious ones. Are taken away] Heb. gathered, as corn is into the garner, or fruit into the store-house; so they into Abrahams bosom.
No man considering] None of those debauched ones, chap 56.12. to be sure of; These are glad to be rid of the righteous, as the Sodomites were of righteous Lot; as the Heathen persecutors were of the Martyrs, whom they counted [...], 1 Cor. 4.13. the sweepings of the world and the off-scourings of all things.
That the righteous is taken away from the evil to come] As was Methuselah a year before the flood; Jeroboams best son, before the downfal of his Fathers family, 1 King. 14.12, 13. Josiah before the captivity, and first destruction of Jerusalem, 2 King. 22.23. James before the second, Act. 12. Austin a little before the sack of his City Hippo by the Vandals. Felix Nepotianus qui haec non vidit, saith Hierom. Stilico said,Calvin in hunc locum. that when Ambrose was dead, Great changes would follow: and it fell out accordingly. Luther was taken away in peace, a little before the calamity of [Page 183] Germany, which he foretold for contempt of the Gospel. Pareus dyed a little before Heydelberg was taken, futuro malo substractus. Mr. Brightman was buried a day or two before the pursevant was sent for him. God had housed him, as he had Lot before the storm: hid him as he had done Moses in the hole of the Rock, till the tempest was blown over: dealt by him, as once by Daniel (chap. 12, 13.) who was hid to go away and rest before those great clashings and confusions should come, which had been foreshewn to him. Howbeit this is not generally so: for Jeremy lived to see the first destruction of Jerusalem: John the Evangelist, the last Mr. Dod, and many other holy men outlived our late unhappy wars, and deeply shared in them: But usually God taketh away his most eminent servants from the evil to come: as when there is a fire in a house or Town, men carry out their jewels;Dion Prus. orat 28. [...], saith an Ancient; the best dye first, commonly: The comfort is, that though as grapes they be gathered afore they be ripe, and as lambs slain before they be grown, yet this benefit they have, that they are freed from the violence of the wine-presse that others fall into, and they escape many stormes that others live to taste of.
Ver. 2. He shall enter into peace] i. e. Into heaven, where the righteous (however looked upon as lost, ver. 1.) shall have life and peace, Rom. 8.6. joy and bliss, Mat. 25.21, 23. rest and peace, Rev. 14.13. and this [...] amodo, strait upon't so soon as ever they are dead; from henceforth, forthwith their souls have happinesse unconceivable. As for their bodies,
They shall rest in their beds] So their graves are called, by an elegant Metaphor: like as the bier that carrieth to it, is called Matteh, a couch, [...]. 2 Sam. 3.31. the burying-place a dormitory, or place to sleep in, and the Resurrection an awaking, Psal. 17. ult. To this bed Moses went up, when his Father bad: he dyed ad [...]s Jehova, Malmould. Deut. 34.5. which the Jew-Doctors expound, as though God did take away his soul with a kisse: like as the loving mother kisseth the child, and then layeth it down to sleep. Rhodingus, a Dutch Divine, when he perceived he should dye,Melch. Adam. desired to be laid in another hed which he called his bed of rest, and upon which he had long before written this verse, ‘Ʋt somnus mortis, sic lectus imago sepulchri.’
In this short bed of the grave shall be laid up the infinite miseries of many years; the bodies of the Saints shall by rotting, be refined, their precious dust preserved, till at last it arise incorruptible. O dieculam illam!
Each one walking in his uprightnesse] Or, walking before him, or right over against him: that is, keeping equipage with him; as when one friend walketh with another.
Ver. 3. But draw near hither ye sons of the sorceresse] Here Esaias is very bold, (as the Apostle saith of him in another case, Rom. 10.20.) and maketh it appear, that he was none of those dumb dogs he had rated as, in the former Chapter. The Jews gloried much in their pedigree and descent from Abraham, and that they were born of the free-woman: he telleth them flat and plain, that they were witches children, whores-sons, [...]. a bastardly brood (as our Saviour afterwards called them) a race of rebels, a seed of serpents, shamefully degenerate from their praise-worthy Progenitours.
Ver. 4. Against whom do ye sport your selves?] You that are the wits, the merry Greeks of the times, that instead of trembling at Gods Word, and humbling before him, hold it a goodly thing to gibe and jear at it, to mock and scoffe at those that preach it, 2 Chron. 36.16. See chap. 5.19. and 22.13. and 28.14, 22. These were their game-stocks, and the matter of their mad mirth; neither is it any otherwise to this day: for the world ever was, and will be still, beside it self in point of salvation.Mundus anti [...] quum obtinet ridendo verbum Dei. Not the sinful Sodomites only, but Lots sons-in-law, who should have learned better, laughed him to scorn for his good counsel, Gen. 19.14. Ridetur cum suo Jehova: Lot is counted but a Iob, and bid to keep his breath to cool his broth. Erasmus is blamed for his dry scoffes at Capi [...]e and other Reformers: but Parsons the Jesuite is able to put Rabshaketh, Thersites and Lucian himself to school, for railing, deriding and scurrilous language.
[Page 184] Against whom make ye a wide mouth, and draw out the tongue?] By such base gestures did they shew their contempt of the Prophets, as they thought: but indeed (and as it was construed) of God himself. See Exod. 16.8. Num. 16.11. Luk. 10.16. 1 Thes. 4.8. Look how unskilful hunters, shooting at wild beasts, do sometimes kill a man: so profane persons, shooting at Gods Ministers, hit him. If we be served in like sort as those of old were, if we be for signes and for wonders in Israel, as Isaiah and his fellows were, chap. 8.18. If in mockage they imitate our language, as they did good Jeremies, crying at him, The burden of the Lord, the burden of the Lord, chap. 23. If they blow their noses at us, as they did at our Saviour, [...]. Luk. 16.14. taunt and reproach us, as they did Paul, Act. 17.32. set us upon a stage to be laughed and hooted at, as they did those worthies of whom the world was not worthy, [...], In theatrum producti pro spectaculo. Heb. 10.33. 1 Cor. 4.9. let us not strange or startle at the matter, as if some new thing had befaln us; but rejoyce and be exceeding glad: for so persecuted they the Prophets that were before us, Mat. 5.12. See 1 Pet. 4.14. with the Note.
Ver. 5. Enflaming your selves with idols] That it might appear that there was good cause of so much sharpness, and that he did them no wrong, he painteth them out in their colours, to the life: Incalescitis, id est concumbitis, whilest ye commit folly and filthiness with your idols, ye are all adulterers, as an oven heated by the baker: your baker sleepeth all the night, in the morning it burneth as a flaming fire, Hos. 7.4, 6. And as the love of Harlots is 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. Ʋpon 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 t [...] 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.
[Page 185] 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 a [...] terroribus, it would even sink and faint away. When the child swoones in the whipping, God lets 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. Exco [...]atus sequitur animalem suum spiritum, he blindling blundered on, without fear or wit, cross-grained and irreclaimable.
[Page 186]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 save them, till they seek me, they'l never be saved. Therefore I will work for mine own name sake. See Ezek. 20.8, 14, 22, 44.
And restore comforts unto him, and to his mourners] To those that mourn in secret for his sins and miseries, Ezek. 9.4. Matth. 5.4. and to others for their sakes, ratione consortii.
Ver. 19. I create the fruit of the lips] i. e. I speak peace to my people by the mouths of my faithful Ministers, applying and setting home the promises: And this I doe most magnificently and mightily.
Peace, peace] See on chap. 26.3.
Ver. 20 But the wicked are like the troubled sea] Whose surges are not more lofty, then muddy. The sea is of it self unquiet and troublesme: much more when tossed with winds and tempests: So wicked men, when tis at best with them, are restless; but under terrours and temptations, they cast up the mire and dirt of desperation and blasphemy; as did Cain, Judas, Julian, Latomus, &c. God in afflictions marks men out: and then, conscience will prey upon them, as Simeon and Levi did upon the Shechemites, when sore: then, as Prov. 5.12, men shall cry out, How have I hated instruction, and my heart despised reproof! Then, as Gen. 42.21. Afflictions are to the soul, as storms are to the sea, or as earthquakes to the ground, which discover a great deal of filth. Vatablus rendreth the text thus, Imp [...]i autem Euripi instar fremunt. Now Euripus ebbeth and floweth seven times a day,His life in. Mr. Clark. and must needs therefore be in continual motion and agitation. Mr. Dod was wont to compare wicked men to the waves of the sea; those which were of a great estate were great waves, said He; those that were of small estate, were small waves: but all were restless as waves, Job. 20.20.
Ver. 21. There is no peace] a truce there may be for a time, and a seeming peace: but it is pax infida, Liv. pax incerta, a peace no peace. The sea may seem sometimes still, but it is never so: no more are the wicked. And this is twice here affirmed for more assurance: like as he had twice said I will heal them, ver. 18.19. and as he had promised peace peace to the mourners [...] ib. who, having soaked themselves in godly sorrow, are washed from their wickednesse by the blood of Jesus Christ, and being justified by faith have peace with God: This is a peerlelesse pearl, which no cock on the dunghil ever knew the worth of.
CHAP. LVIII.
Ne frigidè arguas, & in aenigmatibus ac obscure. Oecol. Ne parcas gutturi & voci. A Lap.Ver. 1. CRy aloud] Heb. Cry with the throat, or with full throat, as Jer. 12.6. plenis faucibus, voce sonora, & quasi tubali; set up thy Note; not only say to the wicked it shall be ill with him, chap. 3.11. there is no peace to him, chap. 57.21. but cry it aloud.
Spare not] Singulae particulae habent emphasin; use utmost intention of spirit, and contention of speech: thou hast to do with an hypocritical Nation, then which kind of people nothing is more stupid, more uncounselable or impenitent; for how should such repent as have converted conversion it self into a form, yea into sin? Bestir thee therefore against these deaf Sea-monsters; Sic clames ut Stentora vincere possis. If a mans house be on fire, we must not speak softly (as loth to awaken him) Sir your house is on fire.
Lift up thy voice like a trumpet] Non ut tibia, sed ut tuba; Not as a pipe for delight, but as a trumpet alarm against sin and Satan: as all the Country was filled with the sound of that trumpet at the giving of the Law,Exod. 19.16. and as all the world shall hear the sound of that trumpet of God, 1 Thes. 4.16. when the Law shall be required: so let the Preachers voice be a summons to speedy repentance, or else to unavidable judgement. There is one that descanteth thus upon the words: Divers things there are saith he,D. Play s. on Matth. 5.19 that sound louder then a trumpet; the Sea, the Thunder, or such like: Yet he saith not Lift up thy voice as the Sea, or as the Thunder, but as [Page 187] a trumpet: because a Trumpeter, when he sounds his trumpet, he winds it with his mouth, and holds it with his hands; and so a Preacher, which is a spiritual Trumpeter, must not only, by preaching well, sound forth the word of Truth with his mouth, but also by doing well, he must support and hold it up with his hands: and then doth he lift up his voice as a Trumpet.
And shew my people their transgressions] Let Gods watch-men cast away the inverse trumpets of Furius Fulvius which sounded a retreat when they should have sounded an alarm; but deal freely and faithfully with men souls, taking the same liberty to cry down sin, that men take to commit sin.
Ver. 2. Yet they seek me daily] In pretence at least: and this their dissembled sanctity, double iniquity, is one of those great transgressions of theirs, against which thou must declaim, yea proclaim hell-fire, in case they amend it not.
And delight to know my wayes] They seem to do so, by frequenting mine Ordinances, and attending to my Priests, whose lips preserve and present knowledge.
As a Nation that did righteousness] But it is but as a Nation that did it: they had but a form of knowledge, Rom. 2.20. and a form of godliness, 2 Tim. 3.5. Ejusdem farinae nobiscum sunt religiosu i quidam in speciem, saith Oecolampadius: the Church is still full of such hypocrites, that only act religion, play devotion, wherein they may out do better men, for the external part of religion, and pretence of zeal, as the Pharrisees in the Gospel, fasted more then the Disciples, wanzing their visages, and weakning their constitutions with much abstinence. The Sorcerers of Egypt seemed to do as much as Moses: so do these as much or more, then sound Christians. The Apostles were as deceivers and yet true, 2 Cor. 6.8. but these are as true and yet deceivers.
They ask of me the Ordinances of Justice] As not willing to deviate: but they are ever learning, yet never come to the knowledge of the Truth.
And take delight in approaching to God] Which yet no hypocrite can do from the heart, Job 27.10. for God is light, and holinesse, and therefore hated by the blind and soul hypocrite, Joh. 3.20. all whose devotions are effects rather of Art and parts then of the heart and grace: hence God abhorreth them; for he loveth truth in the inward parts, Psal. 51.6.
Ver. 3. Wherefore have we fasted, say they, and thou seest not? Ecce non diu occultant se hypocrisis & superbia. Oecol. Antonin. Philos. reference Vulgar. Gallic.] Here they begin to bluster, and their hypocrisy to blister out at their lips. God, they held, was not a little beholden to them: and now also behind hand with them. For as that Heathen Emperour said once of his Gods, Non sic deos coluimus, ut iste nos vinceret, We have not served our gods, that they should serve us no better then to suffer our enemies to get the better of us: so were these proud pretenders ready to say of God Almighty, We have better deserved then to be so served; rated by these Prophets, and evil intreated by our enemies; beaten on both sides. A rich Chapman, that hath had a good stock and trading, is loth to be a journey-man again; hee'l be trading though it be but for pins: so we, bankrupt in Adam, yet will be doing, and think to be saved for a company of poor beggerly duties, dead prayers, formal fastings, &c. and to set off with God by our good deeds for our bad, as the Papists do, and not a few Ignorants amongst us.
Behold in the day of your fast] which is called a day of Restraint, because therein you should amerce your selves and abridge your selves of all sorts of delights.
Ye find pleasure] Ye find your own desire, pleasure or will: ye gratify your flesh, pursue your sinful lusts and purposes. Grande malum propria voluntas (saith Bernard) qua fit ut bona tua tibi bona non sint. Chephers significas id quod libet. A mans own will or pleasure proves a great evil to him many times, making his good duties (fastings, prayers, and the like) no way good to him. In vain is the body macera [...]ed, if mens lusts be not mortified.
And exact all your labours] i. e. Your debts and dues with rigour and extremity; not considering that utmost righ is utmost wrong: and that howsoever, you should take another time for such work. Feriu jurgia amovento, brawl not on an holy-day, was one of the laws of the twelve Tables in Rome.
Ver. 4. Behold] Take notice whence it is, that ye so miscarry in your services: and leave muttering against me.
[Page 188] Ye fast for strife and debate] Or, unto strife and debate, i. e. On your Fast-dayes ye contend and quarrel; being hungry you are angry; as emptinesse whetteth choler. Sed quid prodest pallor in ore, si sit livor in corde? to what purpose is a pale face, and a spiteful spirit? and what is an humbling day without an humbled heart? not only an irreligious incongruity, but an high provocation: like Zimries act, when all the Congregation were weeping before the door of the Tabernacle. Get thee behind, said Jehu to the messenger, what hast thou to do with peace? Confessions and prayers are our messengers; but if the heart be not broken, there is no peace to such wicked.
And to smite with the fist with wickednesse] sc. Your servants, or your debtours; as Matth. 18.28. They should have had, on such a day especially, Pacem cum hominibus, cum vitiis bellum, (which was Otho 2. His Motto) peace with men, and war with their wickednesses.
Ye shall not fast as ye do this day] For ye fast not to God, Zech. 7.5, 11, 12. but bear fruit to your selves, like that empty Vine Ephraim, Hos. 10.1. and so are not a button the better for all you doe, Jer. 14.1, 2. When they fast I will not hear their cry.
To make your voyces to be heard on high] Out of ostentation of Devotion: but secrecy here were a better argument of sincerity. Or, do ye think to be heard on high. i. e. in Heaven for such outside services?
Ver. 5. Is it such a fast that I have chosen] No: for God hates that mar-good formality: and displeasing service is double dishonour.
A day for a man to afflict his soul] i. e. His body a whole day at least, from evening till evening,Rous his Archaeol. Attica. Levit. 23.32. or from morning till evening, Judg. 20.26. 2 Sam. 3.35. Yet so as that nature be chastised, not disabled for service; and that we take not the more liberty afterwards to pamper the flesh which we have pined, as those dames of Athens did in their Thesmophoria, a feast of Ceres; to the which they prepared themselves with fasting: but after that, took their liquor more freely then was fit. And as the Turks do at this day in their solemn Fasts: they will not so much as taste a cup of water,Turk. hist. 777. Voyage into the Levant. or wash their mouths with water all the day long, before the stars appear in the sky: but then they lay the reins in the neck, and run riot.
Is it to bow down the head as a bulrush] Whiles the heart is unbowed, and stands bolt upright. Hypocrites, like bulrushes, hang down their heads for a day, while some storm of trouble is upon them. But when a fair sun-shine day is come, to dry it up again, they lift up their heads as before. Fitly, saith a grave Divine, is formality compared to a bulrush; the colour is fresh, the skin smooth; he is very exact that can find a knot in a bulrush: but if you pill it, what is under, but a kind of spungious unsubstantial substance, of no use in the world worth the speaking of. Such are hypocrites; a fair outside, specious pretences of piety &c. all the rest not worth a rush. Pictures saith another, are pretty things to look on: and thats all they are good for. Christ looked on, and loved the young Pharisee, &c.
And to spread sack-cloth and ashes under him] The Jews did so usually in their solemn mournings, Esth. 4, 3. Jer. 6.26. The Heathens also did the like, Jonah 3.5. Matth. 11.21.
Wilt thou call this a fast?] Is it not a meer mock-fast as was that of the Pharisees? and is that of the Papists, who pride themselves that day with opinion of merit, for their meer outward abstinence. Some Protestants also fast, but they had need to send, as God speaks, for mourning-women, that by their cunning they may be taught to mourn, Jer. 19.17. and for reformation (the main businesse of a fast) they mind it not.
And an acceptable day to the Lord] Heb. a day of good-will, or well-liking: therefore called elsewhere a day of Atonement, or Expiation; and hath most excellent promises made to it, Joel 2.12, 18. Only there must be withall a turning from wicked work [...]; without which, God seeth no work or worth in a Fast, Jon. 3.10. nor can it be an acceptable day to the Lord.
Ver. 6. Is not this the Fast that I have chosen] There is a three-fold Fast; from meat, mirth, sin: this last crowns both the former: and yet we say not (as the [Page 189] Papists falsely say we hold) that fasting is no more but a moral temperance, a fasting from sin, a matter of policy.
To lose the bands of wickednesse] i. e. Juramentum, literariam cautionem, vincula, carceres, servitutem: the unjust bonds and obligations of Usurers and oppessors, whereby poor non-solvents were imprisoned, or imbondaged. These are also here further called heavy burdens, and yokes: as elsewhere nets, Psal. 10.9. that is, saith Chrisostom, bonds, debts, morgages.
And to let the oppressed go free] Heb. the bruised or broken, sc. in their estates.
And that ye break every yoke] Cancel every unjust writing, say the Septuagint. They took twelve in the hundred in Nehemia's time: this was a yoke intolerable:Specul. Europi I pray you let us leave off this usury saith he, chap. 5.10. At this day the Jews are in all places permitted to strain up their usury to eighteen in the hundred upon the Christians: but then they are used, as the Friars, to suck from the meanest, and to be sucked by the greatest.
Ver. 7. Is it not to deal thy bread to the hungry] Thine own bread it must be, and that especially whereof thou hast on the fast-day abbridged thy self: for what the rich spare on such a day, the poor should spend. Hereby 1. Mens prayers shall speed the better, Acts 10.4. 2. They shall make God their debtor, Prov. 19.17.3. That is best and most pleasing alms to God, that is given in Church assemblies: for 1. It is an Ordinance of God, and a Sabbath-duty, 1 Cor. 16.1, 2. 2. Christ there sitteth, and seeth the gift and mind of every alms-giver, Luke 21.1, 2. setting it down in his book of remembrance, Mal. 3.16.
And that thou bring the poor that are cast out] Scilicet tanquam rebelles, as those poor Albigenses were in France, and their posterity lately in Piedmont: Scultet. Annal. the Protestant Lorainers proscribed for religion by their Duke, and entertained by the State of Strasborough, at the earnest suit of the Ministers there, till they could be conveniently provided for elsewhere: there being some thousands of them, which, till then, were forced to feed upon hips, haws, leaves of trees, and grasse of the field.
That thou cover him] Duties of the second Table only are here enjoyned, because they are excellent evidences of true piety, and pure religion, Jam. 1. ult.
And that thou hide not thy self from thine own flesh] Thy poor brother, who is of the same nature with thee, and is as capable of grace and glory as thy self. Learn to see Christ in thy poor P [...]titioner; and thou wilt the sooner yield, Matth. 25. Consider also what is said of him that shutteth up his bowels of compassion from his necessitous brother, 1 Joh. 3.17.
Ver. 8. Then shall thy light break forth as the morning] He saith not shall appear, but shall break forth, ut velocitatem & copiam dantis exprimeret, saith Chrysostom: that he might expresse the swiftnesse and bountifulnesse of God the giver of it.
And thy health shall spring forth speedily] The Sun of righteousness shall arise unto thee with healing under his wings, Mal. 4.2. See the Note.
And thy righteousnesse shall go before thee] Thou shalt have the comfort and credit of thy bounty and charity, which is oft called righteousnesse, as Psal. 112.9. Dan. 4.24. Acts 10.35.
And the glory of the Lord shall be thy rereward] i. e. The glorious Jehovah shall see to thy safety. See Psal. 27.10. with the Note. See also Isa. 52.12.
Ver. 9. Then shalt thou call, and the Lord shall answer] Thou shalt have the royalty of his ear, easy accesse to, and all best successe at the throne of grace: no such cause to complain, as thou didst, ver. 3. that thy prayers were lost.
If thou take away from the midst of thee] E meditullio tui, from thy very heart,Jun. by an inward reformation: si animo, opere, & sermone aversaberis inhumanitatem, if thou heartily hate cruelty, and act accordingly.
The yoke] As ver. 6.
The putting forth of the finger] The finger of that wicked fist, ver. 4. or that finger wherewith thou threatenest thy servants, or pointest at others in scorn or disdain; as the proud Pharisee seemeth to have done at the poor Publican, when he said I am not as that fellow, Luke. 18.11.
And speaking vanity] Or, violence (as the Chaldee here) talk concerning the [Page 190] wringing and wronging of others. All this must be done, or else no hope that God will hear prayers: look to it. See Psal. 66.18. with Notes.
Ver. 10. And if thou draw out thy soul to the hungry] Not thy sheaf only: relieving the necessitous out of deep commiseration:Ex animo liberaliter, bilariterque. and couldest part with thy very life also for them, if duely called thereunto. Compassion excelleth alms and outward works of mercy: for when one giveth an alms, he giveth something without himself: but by compassion, we relieve another by somewhat within, and from our selves.
And satisfy] Not save him alive only, by a scant allowance, prisoners pittance.
Then shall thy light arise in obscurity] Thou shalt abound with blessings of all sorts: See my common place of Alms.
And thy darknesse be as the noon-day] In agone & horrore mortis erit tibi consolatio & spes salut [...] ac lucis. God will make thy bed in all thy sickness: and comfort thee at the hour of death.
Ver. 11. And the Lord shall guide thee] Or, lead thee: as thou leadest the harbourless outcast into thine house, ver. 7,
And satisfy thy soul in drough] As thou didst satisfy the poor hungry mans soul, ver. 10. See Psal. 33.19. and Prov. 28.27. with the Notes.
And make fat thy bones] i. e. Chear up thy heart: for a sorrowful spirit drieth up the bones, Prov. 17.22. The Vulgar Translation hath it, he will deliver or set free thy bones, sc. from bands and fetters; as thou hadst loosed or set free thy poor brethren from their bands and yokes, ver. 6.
And thou shalt be like a watered garden] Filled with the fruits of righteousness, and with spiritual consolations, unspeakable and glorious joyes.
And like a spring of water, whose waters fail not] Similitudines & Allegoriae, magnam habent gratiam. Who would not now turn spiritual purchaser?
Ver. 12. And they that shall be of thee] Thy posterity that have taken their being and beginning from thee.
Shall build the old waste places] Heb. the wastes of antiquity, i. e. The ruinous places of Jerusalem. The Apostles also, as master-builders, and others as builders together with them, have an happy hand in rearing the fair fabrick of the new man, that hidden man of the heart, See Ephes. 2.20, 21, 22.
And thou shalt be called the Repairer of the breach] The Father of thy Country, the repairer of peace, the restorer of lost liberty, &c. Such honour had Nehemiah of old; Hunniades alate, who having overthrown Mesites the Turks General, at his return into the Camp, a wonderful number of the poor Captives came, and falling at his feet and kissing them, gave God thanks for their deliverance by him: some called him the Father, some the Defender of his Country: the Souldiers their invincible General: the Captives their Deliverer: the women their Protectour: the young men and children their most loving Father. He again, with tears standing in his eyes, courteously embraced them; rejoycing at the publick good: and himself, giving most hearty thanks to God, commanded the like to be done in all the Churches of that Province,Turk. [...]st. 269. &c. On the contrary, our Henry the third, for his ill managing of matters, was called Regni dilapidator; and Richard the third, The Calamity of his Country.
Ver. 13. If thou turn away thy foot from the Sabboth] If thou abstain from Journies and all secular businesses, as much as may be, Ezek. 22.26. Otherwise God will sue thee upon an action of waste: and the superstitious Jew will rise up and condemn thee; who if in his journy he be overtaken by the Sabbath, he must stay, though in the midst of a field or wood; though in danger of theeves, storms, or hunger, he may not budge.
From doing thy pleasure on mine holy day] Plutarch thought Sabbath was from Sabbos, a name of Bacchus, that signifieth to live jocundly and jovially. The Sabbath that many pleasure mongers keep, may well have such a derivation, and their Dies Dominicus be called dies Daemoniacus: for they make it as Bacchus his Orgies rather then Gods holy solemnity; as doing thereon things no day lawful, but then most abominable.
And call the Sabbath a delight] Counting it so, and making it so. The Jews [Page 191] call it Desiderium dierum, the desireable day: they meet it with these words, Veni sponsa mea, come my Spouse. Of old, they blessed God for it, Neh. 9.14. and gave the whole week the denomination from it, Luk. 18.12. they strictly and spiritually kept it: but now they think the Sabbath is not sufficiently observed,Buxt. Synag. except they eat and drink largely, and give themselves to other sensual delights. After dinner, the most of their discourse is about their use-money, and other worldly businesses, &c. They pray indeed, but it is that Elias would hasten his coming, even the next Sabbath if he please: that he might give them notice of the Messiah's his coming, &c. Let us take heed of being weary of the Sabbath and wishing it over, as they did, Am. 8.5. Mal. 1.12, 13. walk into Gods garden, taste how good the Lord is in his Ordinances, feel a continual encrease of sweetnesse, in the pleasure and dainties of holy duties, whereof we have such variety that we cannot easily be sated: so little need is there that we should, with the R [...]bbines, expound this delight in the text, of dainty and delightful meats to be eaten on this day.
The holy of the Lord, honourable] And therefore honourable because holy: as it is said also of the Lord of the Sabbath Holy and reverend is his name, Psal, 111.9. A holy convocation the Sabbath is called, Levit. 23.3. See Levit. 19.30. and 26.2. Let us sanctifie this holy Rest; else it will degenerate into idlenesse, which is a sin any day (one of Sodoms sins) but on the Lords day a double sin. Better not do our own work any day, than not Gods work on his day. Deb [...]t totus dies festivus à Christiano expendi operibus sanctis, saith Rob. Grosthead Bishop of Lincoln. In decalog. praec. 3. The whole Sabbath should be spent in holy duties. Debemus die Dominico solummodo spiritualibus gandiis repleri, we should be in the spirit on the Lords day, and be filled with spiritual delights only, saith the Council of Paris held Anno Dom. 829. Christ hath for this purpose made us an holy Nation, and a Kingdom of Priests, Exod. 19.9. that is, holy and honourable: and God hath sanctified it for a day of blessing to those that sanctifie it, Exod. 20.11. Ezek. 20.12. He hath called it an everlasting Covenant by way of eminency, Exod. 31.16. as if nothing of Gods Covenant were kept, if this were not kept holy.
Not doing thine own wayes] Ea tantum facias quae ad anima salutem pertinent, saith Hierom. Those things only are then to be done, that pertain to thy souls health, works of piety, of charity, and of necessity, none else. Tantum divinis cultibus serviamus, saith Austin. What meant then that good King Edward 6. (and where were those that should have better instructed him, Cranmer, Ridley &c.) to deliver to his Council these Articles following;Life of Ed. 6. by Sr. J. Heyn. that upon Sundayes they intend publick affaires of the Realme, dispatch answers to letters for good order of the State, and make full dispatches of all things concluded in the week before; Provided that they be present at Common-Prayer▪ &c?
Nor speaking thine own words] Those words of vanity or vexation, ver. 9. but words of wisdom and sobriety suitable to the holinesse of the day.
Ver. 14. Then shalt thou delight thy self in the Lord] Find such inexplicable sweetnesse in communion with God use of his heart-ravishing ordinances, meditation on his word and works, especially that of our Redemption, as far far exceedeth all the dirty delights of profane Sensualists and Sabbath-breakers, Job 27.10. Prov. 14.10.
And I will cause thee to ride upon the high places of the earth] [...]. Yea upon the heights of heaven; where thou shalt keep an everlasting Sabbath;in which all Sabbaths meet, and whereof there is no evening.
And feed thee with the heritage of Jacob thy Father] i. e. With heavenly Manna, such food as eye hath not seen, ear heard, or mouth of natural man ever tasted.
For the mouth of the Lord hath spoken it] The Lord, cujus ego sum os & organon, will certainly do all this: you may build upon it.
CHAP. LIX.
Ver. 1. BEhold the Lords hand is not shortened] That their Fasts were not regarded, their Sabbath-keeping rewarded, as chap. 58.3, 14. their prayers [Page 192] answered, chap. 59.1, 2. according to expectation; the fault is not at all in God, saith the Prophet, as if he were now grown old, impotent, deafish, or bison (as they were apt to conceit it) but meerly in themselves, as appeareth by the following catalogue of sins; which he therefore also, in his own and their names confesseth to God, and assigneth for the cause of their so long-lasting calamity.
Ver. 2. But your iniquities have severed] i. e. Have set you at a very great distance (hinted also by the redundancy of speech that is here in the Original) or rather defiance, Psal. 5.5. Prov. 15.29. chap. 29.13. Nothing intricates our actions more than our sins, which do likewise ensnare our souls whiles they are as a wall of separation between God and us, Ezek. 43.8. and as an interstitium, such as is the firmament that divideth the upper and the lower waters, Gen. 1.6.
Mimus. And your sins have hid his face from you, that he will not hear] Crudelem medicum intemperant aeger facit. Sin is as a devil in the ayre, saith one, to hinder our prayers: turning from sin will charm the devil, and make him fall from heaven.
Ver. 3. For your hands are defiled with blood] The Prophet well knew, that these perverse Jews would stand upon their justification, and put God to his proofs (as their posterity also did, Jer. 2.35.) catalogum ergo bene longum texit, therefore he here brings in a long bedrol of their sins; wherein their hands, lips, heart, feet, &c. were found guilty of high offence. See chap. 1.15.
Your lips have spoken lyes] Those very lips of yours that have uttered prayers, have muttered lyes. See James 3.10.
And your tongue hath muttered perversenesse] How this was done, none hath better set forth than the Prophet Jeremy, chap. 9.3, 4, 5, 6, 7, 8.
Ver. 4. None calleth for justice] Mindeth the Judges of their duty, but rather connive, collogue, partake, &c. The Chaldee hath it, There is none that delivereth the poor and needy.
They trust in vanity] As those did, Jer. 7.4. making a bridge of their own shadows, they fall into the brook.
They conceive mischief, &c.] This is taken out of Psal. 7.14. See the Note there: as also on Job. 15.35. Heb. Going great with grievance, and bringing forth vexation.
Ver. 5. They hatch cockatrice egges] i. e. Poisonous and pernicious designes; there are that interpret it of false doctrines, as destructive to mens souls: as Cockatrice egges-eaten, or but broken, would be to their bodies. As the bird that sitteth on the serpents egges, by breaking and hatching them, bringeth forth a perilous brood, to her own destruction: so here.
And weave the spiders web] Good for nothing but to catch flyes. The natural man is ever either weaving spiders webs (which are futiles and fragiles) or hatching Cockatrice-egges. Vanity or villany is his whole study and practice.
Ver. 6. Their webs shall not become garments] Garments quasi gardments; one use of them being to guard our bodies from the injury of wind and weather. Wicked devices and false doctrines profit not those that are therein occupied, as Heb. 13.9. In the day of Gods wrath, they will prove but as a coat of cobweb.
Their works are works of iniquity] Here Ministers may learn roundly to reprove the sins of the people.
Ver. 7. Their feet run unto evil, &c.] They trot apace toward hell; they take long strides, as if they feared least hell should be full before they come thither.
And they make haste to shed innocent blood] This is taken from Prov. 1.16. and fitly applyed by St. Paul to the whole race of mankind, Rom. 3.15. sith by nature there's never a better of us: we are all in a pickle; Ecce hic te las aranearum & ova aspidum explicat. A [...]apide.
Wasting and destruction are in their paths] A Metaphor from torrents or tempests: or from a pestilence that sweepeth all, as now it doth at Genna, and as it did not long since at Naples.
Ver. 8. The way of peace they know not] Like Salamanders, they love to live in the fire of contention, to swim against the stream with the Trout, to sow sedition, as the devil, &c.
[Page 193] Shall not know peace] Shall not know what it meaneth.
Ver. 9. Therefore is Judgement far from us] Here followeth, the complaint of the godly party, together with their confession: this they knew well to be the readiest way to get off with comfort. God, say they here, hath neither avenged us on our enemies, nor shewed us favour: he letteth our foes deal with us, as we have dealt one with another.
We wait for light, but behold obscurity] We promised our selves a better estate: but the matter mendeth with us, quoth that Martyr, as sowr ale doth in summer.
Ver. 10. We grope for the wall like the blind] We are altogether to seek, utterly destitute of good counsel or advice: neither can we enjoy those comforts that we have.
We are in desolate places as dead men] As free among the dead, free of that company, Psal. 88.5. Leo Judae rendreth it, we are in our graves as dead carcasses. Piscator thus, In fatnesses (that is, in the abundance of all things) we are as dead men.
Ver. 11. We roar all like bears] Fremimus, ac gemimus. The bear, when hurt or robbed, runs into his den and roareth. Doves, when bereft of their mates, sit solitary and groan. So do we indisinenter & intimè gemimus, make pittiful moan: and that's all we can do.
Ver. 12. For our transgressions are multiplied before thee] When complaints end in confessions, it is right: the Physick worketh kindly. Some furious fools have brutish and fell affections, full of rage, when in pain or grief they fly upon God and man, and all that comes next hand; hoping to ease themselves, not by confession or reformation, but by revenge.
And our sins testifying against us] Sin put a sting into their crosses: and hence it was they lay so heavy. This brought such roarings and groanings upon them,Heb. Peccatū respondit. l. c. peccatorum unumquodque. and that also when salvation was looked for.
For our transgressions are with us] They lie like a lo [...]d of lead upon our consciences, where they are yet unpardoned.
And as for our iniquities, we know them] Our consciences are burdened with them, and we feel the terrours of God in our souls. Conscientia nihil aliud est quam cordis scientia: Conscience is the reflection of the soul upon it self. See 1 Cor. 4.4. So here, As for our iniquities we know them, namely by a second act of the understanding, whereby, after we think or know a thing, we think what we think, and know what we know, and this is properly the action of Conscience.
Ver. 13. In transgressing and lying against the Lord] Or dealing disloyally with him. This is to lay on load; to be full in the mouth, to enter into particulars, and to confess them all with utmost aggravation.
Ver. 14. And judgement is turned away backward] Nihil amplius ex aequo & bono agitur: All's out of order: causes are carried the contrary way.
Truth is fallen in the streets] When the disputation at Oxford with Cranmer, Ridley and Latimer Martyrs was finished, Weston the Prolocutor triumphed with Vicit Veritas: whereas he should rather have said, Vicit Potestas, Act. & Mon. 1300. not Truth but Force hath carried it. In the Convocation at Pauls about the same time, when Philpot and other good men argued for the truth against the Popish Prelates, it was said, that those distressed Ministers had the Word for them, but the Prelates had the sword on their side, and would therefore get the better.
Ver. 14. Yea truth faileth] See ver. 13.
And he that departeth from evil, maketh himself a prey] Praedae patet, is like to suffer for his singularity and preciseness. The luxurious Ephesians once made this decree, [...], Let there be never a sober man suffered to live amongst us. The Athenians were wont to cast good men out of their Common-wealth by an Ostracisme. Thrascaes was commanded by Nero to dye, because he was a better man then was fit to live in so loose an age. Josephus saith, that before the last destruction of Jerusalem, Religion was not only a matter of form, but of scorn. Bede reporteth of the ancient Brittons immediately before their destruction by the Saxons, that they were come to that height of wickednesse, as to cast odium in religionis professores tanquam in adversarios, hatred upon professours of religion, looking upon them as their adversaries.
[Page 194]Ver. 15. And wondred] The vulgar hath it Aporiatus est.
That there was no Intercessour] No Interposer (as Job 36.32.) that would stickle for truth and right, as did Nehemiah, Athanasius, Luther, &c.
Therefore his arm brought salvation—and his righteousnesse] i. e. Christ, the power of God,Jun. and the wisdom of God, 1 Cor. 1.24, 30.
Ver. 17. For he put on righteousnesse as a brest-plate] i. e. Christ did; and so must every Christian, Eph. 6.14. where the Apostle Paul soundeth the Alarm, and describeth his weapons as here, defensive and offensive; alluding likely to this text.
Ver. 18. Fury to his adversaries] Viz. The Devil and his Agents, his peoples adversaries.
Ver. 19. So they shall fear the Name of the Lord] Christ shall get him a great Name, as a renowned Conquerour.
When the enemy shall come in like a flood] When they shall pour out a deluge of evils upon the Church, Rev. 12.15.
The Spirit of the Lord shall lift up a standard against him] i. e. Against strong temptations, corruptions, persecutions: the Motto shall be (as once) Christus nobiscum: state.
Ver. 20. And the Redeemer] Shall come to the Israel of God.
That turn from transgression] See Rom. 11.26. with the Note.
Ver. 21. My spirit which is upon thee, and my words] The efficacy of the Word is by the Spirit; the expression of the Spirit by the Word: both are here promised to the Church, as her true goods, Isa. 30.20, 21. Joh. 14.16, 26. It is with the Word and Spirit, as with the veines and arteries in the body: as the veines carry the blood, so the arteries carry the spirits to quicken the blood.
CHAP. LX.
Ver. 1. A Rise] Thou O my Church that now lyest in pulvere vastitatis as a forlorn captive, rouze up thy self, change both thy countenance and condition, tanquam libera ac laeta ad novum nuncium: up, and look up; I have joyful tydings for thee.
For thy light is come] Christ, who is [...] light essential, Joh. 12.48.
And the glory of the Lord is risen upon thee] The glorious Gospel of grace, 2 Cor. 3.7. and 4.4.
Ver. 2. For behold the darknesse shall cover the earth] As once it did Egypt, Exod. 10.21. when there was light in the land of Goshen: so is there in the Church, when all the world besides lyeth buried in a fog of ignorance,Semper in sole sita est Rhodos. and a bog of wickednesse. The separation of the Saints in light, is a wonderful separation, Exod. 33.16.
But the Lord shall arise upon thee] The Lord Christ who is the true light, Joh. 1.9. the light of the world, Joh. 8.12. the Sun of righteousnesse, Mal. 4.2. See the Note there.
Ver. 3. And the Gentiles shall come to thy light] The Apostles, those shining Luminaries, were Christs [...], holding forth the light of life to all people, as Simeon said, Luk. 2. And we may well say, as our Saviour did, Luk. 4.21. This day is this Scripture fulfilled in our ears, and made good to our hearts; praised be his holy Name throughout all eternity.
And Kings to the brightnesse of thy rising] As did our King Lucius, who is reckoned to be the first Christian King. Our Constantine, the first Christian Emperour; our Edward 6. the first reforming Prince,Scultet. and many others. Facit hoc contra Anabaptistas, qui exclusos putant Reges ab Ecclesia.
Ver. 4. Lift up thine eyes] As from a watchtower: for so Zion signifieth.—
All they gather themselves together, &c.] See chap. 49.18.
Thy daughters shall be nursed at thy side] Like sucking children: they shall suck and be satisfied, chap. 66.11. The vulgar version here hath surgent for sugent: as it hath unus de similibus for unus è millibus, Job 33.23. and evertit for everrit, Luk. 15.8. with other such grosse mistakes, not a few.
[Page 195]Ver. 5. Then thou sha't see and flow together] Or, [...] tam de lumine quam de stum [...]e dicitur. thou shalt break forth as a river, or thou shalt shine.
And thy heart shall fear] At first, at least; to see such a confluence of people unto thee.
And be enlarged] With joy, upon better consideration.
Because the abundance of the sea] i. e. The multitude of the Islanders and such as dwell by the sea-side, which are noted for the worst of men, whence the Proverb, Maritimi mores. Such are we Britones.
Ver. 6. The multitude of camels shall cover thee] i. e. Of such peoples as usually ride upon Camels, viz. the Arabians and the adjacent Countries: these shall come flocking and flowing to the Church with their precious and pleasant riches.
The Dromedaries] A lesser and lower kind of camels, commended for their swiftnesse, Jer. 2.23. (we call slow people Drom [...]daries by Antiphrasis) and for this, that they can travel four dayes together without water. Bajazet beaten by Tamberlan fled for his life, and might have escaped, had he not stayed to water his mare by the way, which thereupon went the more heavily, and was overtaken by the Tartars.
They shall bring gold and incense] This, the ancients interpret of those wise men from the East, Mat. 2.11. which was indeed a small essay of this Prophecy. But why should the Papists call them the three Kings of Cullen?
And they shall shew forth the praises of the Lord] Gratanti animo. This is more than all their rich gifts. A thankful man is worth his weight in the gold of Ophir.
Ver. 7. All the flocks of Kedar] i. e. The Kedarens and Nebateans with their flocks, whereof they had abundance:Refrixit (proh dolor!) ardor isle. and they now had hearts to honour the Lord with their substance, and with the best of their increase. See chap. 23.17, 18.
Ver. 8. What are these that fly as a cloud] Which flyeth more swiftly than any bird, and covereth the sky far and near. Deus bone, Confertis agm [...]nib [...]. quam multi catervatim accurrunt! (saith the Church here) wonderful! what trooping and treading upon the heeles one of another is here?
And as the doves to their windows] To their columbaries, —Columba Radit iter liquidum, cele [...]es neque comm vet auras. whereinto they scour and rush gregatim, & mira pernicitate, especially if they have young ones there, or else are driven by some hauke or tempest. Gods people are free-hearted, Psal. 110.3. they serve the Lord with cheerfulness, Psal. 100.2. Amor enim alas addit: and well might Plato descant upon the word, [...], whom men call Love, the Immortal call winged.
Ver. 9. Surely the Isles shall wait for me] They shall come off freely,Huic admirationi Messias ipse respondet. & non quasi angariati ad auditum verbi & Sacramentorum usum. And this is taken to be Gods answer, declaring the cause of that wonderful concourse, ver. 8.
And the ships of Tarshish first] i. e. With the first, or in the beginnings, as the vulgar hath it. The Islands were converted assoon as any; as this of Britain is said to have been by Joseph of Arimathea; Omnium provinciarum prima Britannia publicitus Christi nomen recepit, saith Sabellicus; Of all Provinces,Enne [...]d. 7. lib. 5. Britain first embraced the faith of Christ. From the which also, as we first of all the ten Kingdomes, (Rev. 17.) revolted to the Pope, so we were the first that shook off that yoke: our Henry 8. being the first that broke the neck of the Popes usurped authority.
Because he hath glorified thee] By his gracious presence, and the sanctification of his Spirit by the Word.
Ver. 10. And the sons of strangers shall build up thy walls] By preaching and writing for the truth; as did many famous Greek and Latine Doctours; and since them not a few of all Nations.
And their Kings shall Minister unto thee] As did Cyrus and Darius: but especially Constantine the Great (who cared not what he bestowed upon the Church, and was therefore in a jear, by the Heathens called Pupillus, His life by Sr. Jo. Heyw. p. 115. as if he needed a Guardian to order his expences) Valentinian, Theodosius, Honorius, Justinian: Our Edward the sixth (beside the much good he did at home,) sent at one time five thousand pounds, to relieve Protestants beyond seas. Queen Elizabeth sent both men and means in abundance to the relief of the French and Hollanders.
[Page 196]Ver. 11. Therfore shall thy gates be open continually] Such shall be thy spiritual security; and so great the resort unto thee.
And that their Kings may be brought] Led captive, saith the Chaldee, sc. to the obedience of Faith, as Psal. 149.8. or led in state: so others.
Ver. 12. For the Nation and Kingdom that will not serve thee shall perish] They are utterly out then, who hold that men may be saved in what Religion soever, so be it they lead an honest life. And Pope Julius the third is justly accused of sacriledge, for stamping money with his own image and this inscription, The Nation and Kingdom that will not serve thee shall perish.
Ver. 13. The glory of Lebanon] The best Cedars there, in allusion to the building of the material Temple by Solomon, and afterwards by Ezra. q. d. Whatsoever is good in the world either in understanding, virtue or doctrine, shall be sanctified and employed for the building up of the Church.
The Fir-tree, the Pine-tree, and the Box tree] Which from those that would but cannot bring better, shall be well accepted.
And I will make the place of my feet glorious] i. e. My Church, when at lowest, and the members thereof even the meanest of them. Hence also Christs name King of Kings and Lord of Lords, is written on his thigh, i. e. On his lower parts, Rev. 19.16.
Ver. 14. The sons also of them that afflicted thee] When once they shall return and discern betwixt the righteous and the wicked, as Mal. 3.18. there shall be a strange alteration wrought in them as was in Paul, Cyprian, Vergerius, Latimer, others.
Shall bow themselves at the soales of thy feet] Such was the custome of the Easterlings: And this, the Popish writers say, is fulfilled in their Vice-god; as we may in the worst sense best call him. The first that held forth his feet to be kissed was Dioclesian the Tyrant.
Eutrop.Ver. 15. Whereas thou hast been forsaken and hated] The Primitive Christians suffered Odio humani generis, Lib. 15. saith Tacitus, through the general hatred conceived against them: and non tam crimen quam nomen puniebatur, saith Another, their very name was odious.
I will make thee an eternal excellency] Here in part: but hereafter, in all perfection. God so favoured the first orthodox Christian Emperours, ut cum illorum pietate, Dei liberalitas certare videretur, That Gods liberality might seem to strive with their piety.
Ver. 16. Thou shalt also suck the milk of the Gentiles] Satiaberis divitiis populorum, saith the Chaldee. Thou shalt be satisfied with the riches of the peoples.
And shalt suck the brest of Kings] i. e. With Kingly dainties and delicacies, saith Zanchez after the Rabbines.
Ver. 17. For brasse I will bring gold] i. e. I will beautify my Church with far greater gifts of my Spirit then now. The New Jerusalem (which signifieth, say some, the state of the Church in this world) when it shall be refined to the utmost, is all of gold: and these golden times are yet to come.
Thine exactours] Or, Overseers: thy Bishops, say the Sept.
Ver. 18. Violence shall no more be heard in thy land] The full accomplishment of this is not to be expected here.
But thou shalt call thy walls salvation] sc. When thou hast got the great gulf, Luke 16.26. betwixt thee and thine enemies.
And thy gates praise] God will continually come to thee with new benefits, and thou shalt go forth to meet him with thanksgiving, Psal. 89.16.
Ver. 19. The Sun shall be no more] God shall be thy Sun and shield, thy solace and safety, Psal. 84.11. the light of his loving countenance shall be lifted up upon thee: and this shall be better to thee then all outward comforts.
Ver. 20. Thy Sun shall no more go down] Thy joy shall no man take from thee: thou shalt have an habitual cheefulness.
Ver. 21. Thy people also shall be all righteous] Professional Saints at least they shall all be: Saints by calling: some of them also shall be really righteous and religious, justified by the merit, and sanctified by the Spirit of Christ. And these together [Page 197] make up a true visible Church, such as was that of Corinth and of Sardis. A mature there will be to the worlds end.
They shall inherit the land for ever] Those that are righteous indeed, are heirs of the world together with faithful Abraham. The meek shall inherit the earth: and as for the poor in spirit, theirs is the kingdom of Heaven, Mat. 5 3, 5.
The branch of my planting] So may some be that yet bear no fruit, Joh. 15.2.
The work of my hands] By regeneration, Eph. 2.10. And so are such as are sanctifyed by habitual infusion, and not by baptismal profession ony. In both sorts God is glorified.
Ver. 22. A little one shall become a thousand] Three thousand were added to the Church in one day, Acts 2. five thousand in another, Acts 4. Homo ille tricubitalis (as Chrysostom calleth Paul) that little man and least of all the Apostles, what great pains took he? how many Churches planted he? how many thousand souls gained he to Christ? See what a circuit he set, and what a deal of work he dispatcht at one bout, Rom. 15.18, 19, 20. Here was minimus in mille, as tis Here. Think the like of the rest of the Apostles; as also of Luther, Melancthon, Ferellus, &c. Mr. Fox telleth us that many were made to see the falsities of Popery by reading Chaucer, more by reading Erasmus his Colloquies.
I the Lord will hasten it in his time] Heb. In its time; that is, in the time of the New Testament: but most compleatly and gloriously, at the Resurrection, shall all these things that are foretold be accomplished.
CHAP. LXI.
Ver. 1. THe Spirit of the Lord God is upon me] Christ had graciously promised to accomplish his peoples happinesse in its due time, chap. 60.22. Here he sheweth how and when he will do it, viz. by himself, anointed and appointed by his heavenly Father to be Messiah the Prince, Dan. 9.25. Christ the Lord, Acts 4.26. Priest, Prophet, and King of his Church, a Saviour ex Professo, consecrated as the Priests of old were, first with oyle, and then with blood: So was he, 1. By the holy Spirit, invisibly at the first instant of his conception, and visibly, at his Baptism. 2. By his own blood sprinkled upon him at his Circumcision, but especially at his Passion, which was another Baptism, Matth. 20.23. Luke 12.50.
Because the Lord hath anointed me] Prae consortibus & proconsortibus, Psal. 45.7. Above thy fellows and also for thy fellows, as some render that text; See Joh. 1.33. & 3.34. Luke 4.18. Acts 10.38. Heb. 1.8. with Psal. 105.15. 2 Cor. 1.21, 22. 1 Joh. 2.20, 27. Only unto every one of us is given grace according to the measure, of the gift of Christ, Ephes. 4.7. but God gave not the Spirit unto him by measure, Job. 3.34. he had it in an abundant and transcendent manner, good measure, pressed down shaken together and running over, even as much as his humane nature was capable of. Let the Saints love him for this, Cant. 1.2. and labour to be more and more made partakers of his holinesse: for of his fulnesse we all receive grace for grace Joh. 1.16. a persection in some sort answerable to Christs own perfection. There are that observe in this text (and not amisse) the Mystery of the holy Trinity: viz. God the Father anointing his Son Christ, with the Holy Ghost. See the like at Christs baptism, Mat. 3.16. with the Note there.
To preach good tidings to the meck] To preach: this referreth to Christs Prophetical Office; as doth binding up the broken-hearted to his Priestly, and proclaiming liberty to the captives, to his Kingly Office. To these three offices as God, he was consecrated, (set apart for a Mediator, as Exod. 30.30) and as Man, he was qualified, as before. That which Christ came to preach was good tydings, goodspe [...] or Gospel, as we call it, the best news that ever came into the world, Luke 2.10. This he came and preached not in his own person only, but by his Prophets and Apostles, Ephes. 2.17. in whom he spake, 2 Cor. 13.3. and before all whom himself preached the first Gospel to our first parents, Gen. 3.15. even the Gospel of grace.
Ʋnto the meek] Or lowly: for humility and meekness are s [...]rores collactancae, [Page 198] twin-sisters. These are those poor that are Gospellized, viz. the poor in spirit, sensible of their utter indigency and nothingnesse, Matth. 5.3. whereby also our Saviour proveth himself to John's disciples, sent unto him for the purpose, to be the true Messiah, foreshewed by Isaiah, and foreshadowed in him, Matth. 11.5. Luke 7.22.
He hath sent me to bind up the broken hearted] This Christ doth as a fit Highpriest, sensible of our miseries, Heb. 4.15. He hath manum medicam, he is the true Samaritan:Pungit & ungit ut sanct. not the Physician only but the Chirurgion of his people, cataplasmans & obligans, plaistering and binding up their wounds given them by the Devil, (that wicked chief,) then when the Priest and the Levite (the Law) had passed them by, and yeilded them no help at all.
The broken-hearted] Broken with the sence of sin and fear of wrath; so broken, as if all their bones were rattling within their skin. This was Davids case, Psal. 51.8. and this he pleads, as one in case and capacity for mercy, ver. 17. he knew well enough, that God poureth not the oyl of his mercy, save only into broken vessels: for whole vessels are full vessels, and so this precious liquor would run over, and be spilt upon the ground.
To proclaim liberty to the captives] Liberty from the tyranny of sin, and terror of Hell. This Christ doth as a King, with great power, Joh. 8.32, 34. Rom. 6.17, 18. Col. 1.13. 2 Tim. 2.26.
And the opening of the prison] i. e. Of Hell, called here koach of lakach to receive: because it is capacious, and still taking in more company; sic infernus dicicitur ab inferendo, ut aliqui volunt.
Ver. 2. To proclaim the acceptable year of the Lord] The new and true Jubilee or year of releasment, called here in the Hebrew the year of good-will, like as the Elect are called the men of Gods good-will, Luke 2.14. This year is now, 2 Cor. 6.2. and the present now must be embraced and improved; sith God is but a while with men in the opportunities of grace; which opportunities are headlong, and once past, irrecoverable.
And the day of vengeance of our God] Tribulation to them that trouble his people, 2 Thes. 1.6, 7. Gog and Magog shall down in that day; all Hamans be hanged up at that feast royal, at the last day especially, Luke 19.27.
To comfort all that mourn] This, Christ did both by word and deed: and this must all his Ministers do: comfort the feeble-minded, 1 Thes. 5.14. not burdening mens consciences with humane traditions and merit of works. Popery is a doctrine of desperation.Apud Hebraeos ornatus est in verbis. [...] & [...]
Ver. 3. To appoint unto them that mourn in Zion] Here is shewed how it is that Christ comforteth his people, sc. by clearing up their consciences from the stain and sting of sin, and by healing their natures, causing them to grow in grace as trees of righteousness, well rooted and well fruited.
[...] To appoint unto them] sc. Comfort, as ver, 2.
To give unto them beauty for ashes] Cidarim pro cinere, lusum pro luctus, risum pro rictu, &c. to turn all their sighing into singing, all their musing into musick, all their sadness into gladness, all their tears into triumphs. But then those that would rejoyce with joy unspeakable, must stir up sighes that are unutterable: for even Christ himself favos post fella gustavit, tasted first of the sower, and then of the sweet.
That they may be called] Have the comfort and the credit of growing Christians, full of goodness, and filled with all knowledge, able also to admonish one another, as were those Romans, chap. 15.14. to their eternal commendation. See Joh. 15.5, 8. Philip. 1.11.
That he might be glorified] As indeed he is by one gracious action performed by a fruitful Christian, more then by all his works of Creation and Providence.
Ver. 4. And they shall build the old wasts] Desolationes saeculi, the Gentiles that have long lain forlorn and desolate, as ruinated houses, or the wild waste, shall, by the Apostles and other Doctours of the Church, be brought to Christ, and built up in holiness.
And they shall repair] The same thing is four several times said over for better assurance: and to set forth the miracle.
[Page 199]Ver. 5. And strangers shall stand and feed your flocks] i. e. Shall be very well please to serve you, so they may serve the true God with you: yea, being proselyted, they shall become eminent Pastours and Teachers of the Gospel; such as were Justin Martyr, Cyprian, Austin, &c.
Shall be your plow-men] See 1 Cor. 3.9.
Ver. 6. But ye shall be named the Priests of the Lord] Or, Princes of the Lord, as the word is used, 2 Sam. 8.18. See Exod. 19.6. Rev. 1.6. 1 Pet. 2.9. Rom. 12.1. Heb. 13.15.
Ye shall eat the riches of the Gentiles] Ye shall have the double honour of countenance and maintenance.
Ver. 7. For your shame ye shall have double] i. e. Plentiful reparation, double dammages, as Job had, chap. 42.10, 12.
And for confusion they shall rejoyce] Your grief shall be turned into joy as our Saviour somewhere saith: See Mat. 5.12.
Everlasting joy shall be unto them] They shall be everlastingly merry: not so much for the double honour done to themselves, as for the enlargement of Gods Kingdom, and the increase of his people: with whom they shall spiritually rejoyce and reign for ever.
Ver. 8. For I the Lord love Judgement, &c.] One rendreth it roundly thus, For I the Lord love right; I hate rapine by iniquity: q. d. Therefore I will right and repay the wrongs and dammages done to my people. Neither is it for any one to think to expiate his bad deeds by his good, to set off with God, and to make him amends. In the times of Popery indeed men were taught so to do; they were perswaded that God would accept rapinam in holocaustum, and they practised accordingly: as did the French Fury Brunhildis, who founded many Colledges: and our King Stephen who built many Monasteries: eo scilicet beneficio maleficia sua expiaverunt, saith mine Author. How much better Selymus the great Turk,Turk. hist. fol. 567. who being on his death-bed moved by Pyrrhus his favourite, to bestow the great wealth taken from the Persian Merchants in divers places of his Empire, upon some notable Hospital for relief of the poor, refused so to do, and forthwith commanded restitution thereof to be made to the right owners.
And I will direct their work in truth] i. e. In sincerity: there shall be good actions and good aimes; which two make a good Christian. Some render the words thus, And I will give them according to their work in truth; making in truth to be Gods oath: q. d. Truly and without all doubt, I will perform my promises: you have mine Oath and my Covenant both, for your better assurance.
Ver. 9. And their seed shall be known among the Gentiles] i. e. Shall be noted and noticed for eximious and exemplary: non aliundè noscibiles quàm ex vitae emendatione, as it was said of the Primitive Christians, famous among the very Heathens,Tertul. ad Scapul. for their holy conversation. Pliny giveth a very honourable testimony of their innocency, in his second Epistle to Trajan. Those that stood with the Lamb had his Fathers name in their foreheads, Rev. 14. they led convincing lives, so that their friends could never sufficiently praise them, not their foes justly find any fault with them. Such a one was Luther, Bucer, Bradford, &c. Christians should shine as lamps, shew forth the power of godliness in their whole practice, do more then others possibly can do, Matth. 5.47. that all may see and say, These are the seed that the Lord hath blessed, these are his darlings, his earthly Angels. What a shame was it to those flagitious Jews that it should be asked Are these the people of Jehovah? Ezek. 35.20. And the like to profligate Professours, that Papists should say, Are these your new Gospelers? For certain, (said One when be had read Christs Sermon in the Mount) Either this is not Gospel, or we are not right Gospelers.Linaker.
Ver. 10. I will greatly rejoyce in the Lord] Me beatam! quare dolerem? O happy am I, said the Church; why should I be troubled at ought: why should not I over-abound exceedingly with joy, who have such rich and precious promises! gaudium in re, gaudium in spe; gaudium de possessione, gaudium de promissione, &c. i. e. Joy in hope, and joy in hand: joy in possession, and joy in reversion, &c. as Bernard sweetly. When once a soul enjoyeth God, it is quiet (as a Bee that is got into her hive, or a Bird got into her nest, or the Dove into the Ark) nay it is triumphant, as more then a conquerour.
[Page 200] For he hath cloathed me with the garments of salvation] By salvation and righteousnesse, Hierom here understandeth Christ our Saviour and Justifier, whom we are bidden also to put on, Rom. 13.14. Gal. 3.27, Rev. 12.1.
[...]. Aquila. As a Bridegroom decketh himself with ornaments] Tanquam sponsum qui sacerdotem resert ornatu (so Piscator rendreth it) as a Bridegroom bravely arrayed, like a Priest, Os humerosque Deo similis.
And as a Bride adorneth her self with jewels] Mundo suo, with her ornaments, habiliments, Heb. implements. The Church is here compared to a Bridegroom for her strength and constancy, saith Cyril: and again to a Bride for her fruitfulness, beauty and glory,There is in this verse a double elegancy in the Hebrew that cannot be englished. here begun, and hereafter to be perfected.
Ver. 11. For as the earth bringeth forth her bud] Hic rursum loquitur Christus, saith Piscator, here Christ speaketh again, giving us to understand that piety is planted by God in the hearts of his people. We are Gods husbandry, saith the Apostle, See Mark. 3.26, 27, 28. The Church is Christs garden, Cant. 5.1. Howbeit it is with holy affections, as with exotique noble plants: this Countrey is not so kindly for them, being but a stepmother to them; therefore must they be much watered and cherished, &c. We have a gracious Promise that our hearts shall be like watered gardens, chap. 58.11. and that if we quench not the Spirit, but quicken and cherish it, there shall flow out of our belly, that is, out of the bosom and bottom of our souls shall flow rivers of living water, Joh. 7.38. better than those that watred the garden of Eden; so that we shall be filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God, Philip. 1.11.
CHAP. LXII.
Ver. 1. FOr Zions sake I will not hold my peace] Habes hic orationem prophetae sanctissimam, Pro Panegyrico Ecclesia dicto omnia quae hoc capite dicuntur rectè meo judicio accipientur. Hyper. saith Oecolampadius; Here we have the Prophets Oration; yea here we have the Prophets Panegyrick to the Church, saith Hyperius, by way of congratulation for her felicity and dignity in Christ her head and husband: as also his resolution to be earnest and importunate with God and men for her deliverance and restitution. Terentius that noble General under Valens the Emperour, a [...]ked nothing but that the Church might be freed from Arrians: and when the Emperour tore his Petition, he said that he would never ask any thing for himself, if he might not prevail for the Church.
Ʋntil the righteousnesse thereof go forth as brightnesse] Till Christ come in the flesh, if I should live so long; as long as I have any being howsoever (See the like 1 Tim. 6.14.) and after that, by my writings, which shall continue to the worlds end.
Ver. 2. And the Gentiles shall see thy righteousnesse] The Prophet here very artificially turneth his speech to the Church her self, as if he would pronounce his Panegyrick in her presence: and presently celebrateth her dignity and happiness herein, that the Gentiles should worship her, and be joyned unto her. Some read it, And the Gentiles shall see thy righteous one, i. e. Christ, who came of the Jews, was preached to the Gentiles, beleeved on in the world, received up to glory, 1 Tim. 3.16.
And thou shalt be called by a new name] Viz. Hephzibah, i. e. My darling: and Beulah, i. e. a married woman, ver. 4. There are that by this new name will have to be understood the name of sons and daughters of the Almighty, Rev. 2.17. 2 Cor. 6. ult. Others the name of the Church Catholick. And others again the honourable name of Christians, which yet is at this day in Italy and at Rome a name of reproach,Fulk [...]h [...]m. Test. on Act. 11. and usually abused to signifie a Fool or a Dolt, as Dr. Fulk proveth out of their own Authours.
Ver. 3. And thou shalt be a crown of glory in the hand of the Lord] Or, a glorious crown by the hand (the good hand) of the Lord upon thee. The Saints are Gods glory, chap. 46.13. the house of his glory, ch. 60.7. a crown of glory and a royal diadem here: the throne of glory, Jer. 4.21. the ornament of God, Ezek. 7.20. the beauty of his ornament, and that also set in Majesty, ib. Oh learn and labour to live up to such high preferment.
[Page 201]Ver. 4. But thou shalt be called Hephzibah] i. e. My delight is in her: as if Christ should say to his Church, as Judg. 14.3.—Tu mihi sola places, Ovid. de Arte Am. Redameu [...]us ergo sponsum. thou art mine only joy. The Lord taketh pleasure in them that fear him, Psal. 147.11. Let us reciprocate, love the Lord Jesus Christ in sincerity, not only with a love of Desire, as Psal. 42.1, 3. but also of Delight and complacency, solacing our selves in the fruition of him, as Psal. 16.5, 6. and of his people those excellent ones of the earth who were Davids Hephzibam, ver. 3. in whom was all his delight.
Ver. 5. For as a young man marrieth a Virgin, so shall thy Sons marry thee] This translation (saith one who preferreth the Vulgar, The young man shall dwell with the Virgins) marreth the sense: sith it is improper to say of sons, that they shall marry their mother. But I say that the Church never flourisheth more, than when the son marrieth the mother, and doth his utmost to beautifie and amplifie her. See 2 Cor. 11.2.
And as the Bridegroom rejoyceth over the Bride, so shall thy God rejoyce over thee] Communicating with our souls his sweetest favours in his Ordinances, as in the Bridal-bed, and making us to be conceived with the fruits of righteousnesse to everlasting life. It is therefore a most unworthy thing, that men should go a whoring from under him, Hos. 4.12. and seek to themselves among the creatures, alias delieias & amasias other sweet-hearts.
Ver. 6. I have set watchmen upon thy walls] i. e. Angels, say some (who are called watchers, Dan. 4.13, 33. See the Note there) Prophets and Pastors, say others, who are as watchmen upon the walls to admonish thee by their preaching, and to preserve thee by their prayers to God, Chap. 21.11. Ezek. 13.17. and 31.7.
Which shall never hold their peace] Never but be either praying or preaching, as Act. 6.4. Deut. 33.10. Austin desired that death might find him aut precantem aut praedicantem. Of Pauls uncessancy, see Act. 20.31. 1 Thes. 3.10.
Ye that make mention of the Lord] Or, ye that are the Lords rememberancers, that jogge him as it were, and mind him of his peoples necessities and miseries. The Kings of Israel, Persia, and of other Nations, had their Mazkirim, or Remembrancers, to mind them of those matters that concerned the weale publick, and to these he here alludeth: All the Saints are such-like Officers and must be active.
Keep not silence] Be still suing and soliciting.
Ver. 7. And give him no rest] Heb. no silence, the same word as before, to quicken their diligence and to set forth the necessity of the work. Continue instant in prayer, Rom. 12.12. give not in, but persevere, without remission or intermission.
Till he establish, till he make Jerusalem a praise] Till he send the Messiah, who may restore Zion, set up and illustrate his Church, &c. Such lawful petitions from honest hearts have unmiscarrying returnes.
Ver. 8. The Lord hath sworn by his right hand] i. e. By his Almighty power, or as Oecolampadius holdeth, by his Son by whom he made the worlds, and upholdeth all things, Heb. 1.2, 3.
Surely I will no more give thy corn to be meat for thine enemies] Or if I do, yet I will give you to suffer with joy the spoyling of your goods, as knowing in your selves that ye have in heaven a better and an enduring substance, Heb. 10 34. Spiritual security and safety from the devil and all the enemies of our souls, is also signified by this similitude of protection against corporal enemies and plunderers, saith Piscator.
Ver. 9. But they that have gathered it shall eat it] A sufficiency of outward comforts they shall be sure of, together with righteousnesse and peace and joy in the holy Ghost; so much at least as shall support their spirits. Mr. Paul Bain saith thus of himself, I thank God in Christ, Sustentation I have, Baines letters. but suavities spiritual I taste not any.
Shall drink it in the courts of my holinesse] He alludeth to their manner of feasting before the Lord, when they brought thank offerings: and the like is still done by us at the Eucharist, or Lords supper especially.
Ver. 10. Go thorow, go thorow the gates] Thus the Prophet bespeaketh the Teachers and Keepers of the Church, with great alacrity of Spirit, and most ardent affection; being as it were in a spiritual rapture. That which he exhorteth them [Page 202] to do, is, rightly and faithfully to teach the people: and next, to take out of the way stumbling-blocks, as chap. 57.14. such as are heresies, foul offences, &c. to the scandal of the weak, and scorn of the wicked.
Lift up a standard for the people] q. d. Certa & solida omnia constituite, settle all things fast and firm, that all men may be sure of their way, and what they ought to follow. It was a sad complaint of holy Melanchton, Quos fugiamus habemus: quos sequamur, non intelligimus: but this lasted not long with those first famous Reformers whom the Lord soon set in a course.
Ver. 11. Behold thy salvation cometh] i. e. Christ thy Saviour, as Luk. 2.30.
Behold his reward is with him] See on chap. 40.10. The three Beholds in this verse, should be well weighed.
And his work before him] i. e. That which he worketh for us and in us, rewarding the work of his own free grace.
Ver. 12. And they shall call them the holy people] Profane persons therefore, and persecutors of holinesse are not to be reckoned among the people of the Lord: Are not all the Lords people holy? said those rebels: but that helped them not.
And thou shalt be called sought out] Or much set by, contrary to that, Jer. 30.17. This is Zion that none seeketh after.
CHAP. LXIII.
Ver. 1. WHo is this that cometh from Edom] It had been said, chap. 62.11. Behold thy salvation (thy Saviour) cometh. Here therefore by an elegant Hypotyposis, the Sionidae or Saints are brought in wondring at his coming in such a garb, and asking Who's this? what gallant Conquerour have we here? Edom or Idumaea signifieth Red, Bozrah (the chief City of Idumaea) a vintage; confer ver. 2. It may very well be also, that this Prophecy was uttered in vintage-time, and therehence haply might grow the comparison here used. John the Divine, representing to us Christs coming to Judgement, useth the same Simile, Rev. 19.13. Some also of good note do understand this Prophecy of Christs triumphing over all his and our enemies (the Romish Edomites especially) at the last day.
Metaph. à massa conspersa. With dyed garments] Heb. leavened, i. e. drenched, besmeared.
This that is glorious in his apparel] Which is the more glorious, because laced or embroidered with the blood of his enemies.
Walking in the greatnesse of his strength] Fortiter grassans, walking and stalking, going in state,Plutarch. in Epam. gressu grallatorio, Emperour like, so as Epaminondas marched before his army; which when Agesilaus King of Spartans beheld, he cryed out, O virum magnificum! O that's a gallant man! Ye shall see the Son of man coming with great power, saith Christ.
I that speak in righteousnesse] Christs answer, q. d. Fear not little flock: this strange garb and gate of mine portendeth no hurt but good to you, to whom whatsoever I have faithfully promised, I will powerfully perform. As King of Zion I will ‘Parcere subjectis & debellare superbos.’ At the last day also I will come to be glorified in my Saints, and to be admired in all them that beleeve, 2 Thes. 1.10. See Rev. 19.11.
Mighty to save] Sufficiens ad salvandum, sive Magister ad salvandum, a Master to save. This those Lepers had learned, and therefore cryed, Jesus Master, have mercy on us, Luk. 17.13.
Ver. 2. Wherefore art thou red in thine apparel?] The wondring Church had proposed two questions, ver. 1. viz. who that was? and why so bloodyed? To the first she had an answer in few,Aug. but very full, ver. 1. To the second she here again presseth for an answer: and the rather because candor magis quam cruor, clemency would better he seem a Saviour, than cruelty.
[Page 203]Ver. 3. I have troden the wine-presse alone] I the Sole and All sufficient Saviour of my Church have executed Gods just vengeance upon all her enemies, spiritual and corporal: (confer Lam. 1.15. Rev. 14.19, 20. and 19.15.) and this with as much ease as men tread grapes in a wine-press.
And of the people there was none with me] Christ maketh use of men for the beating down of Satans strong-holds: but the power whereby it is done, is from Christ alone, 2 Cor. 10.4, 5. and 4.7. Papists who will needs share with Christ and make him but an half-Saviour, have no share in his salvation.
For I will tread them in mine anger] I have already done it: and I will much more at that great day of wrath, and revelation of the righteous judgment of God, Rom. 2.5. See Rev. 19.20, 21.
And their blood shall be sprinkled] Or, was sprinkled. Their blood, not his own. The Fathers therefore and others who interpret this text of Christs passion, were mistaken. There is one among the rest who thus descants upon this verse, but not so well. The wild bull saith he, of all things cannot abide any red colour. Therefore the Hunter for the nonce standing before a tree, puts on a red garment: whom when the Bull seeth, he runs hard at him as hard as he can drive: But the hunter slipping aside, the bulls horns stick fast in the tree: as when David slipt aside, Sauls spear stuck fast into the wall: such an hunter is Christ. Christ standing before the tree of his Crosse, putteth on a red garment dipt and dyed in his own blood, as one that cometh with red garments from Bozrah: therefore the devil and his Angels, like wild bulls of Basan run at him: but he saving himself, their hornes stick fast in the Cross; as Abrahams ram by his horns stuck fast in the briars. Thus he.
Stain my raiment] Heb. pollute it: for other blood polluteth, Chap. 59.3. Lam. 4.14. but the blood of Jesus Christ cleanseth us from all sin, 1 Joh. 1.7.
Ver. 4. For the day of vengeance is in mine heart] Or, was in mine heart: hence I made such havock. Christ is the Lord God of Recompences, Jer. 51.56. and the Lord God of revenges, Psal. 94.1. he is jealous and furious, Nah. 1.2. (See the Note there) his feet wherewith he treadeth down his enemies, are like unto fine brass as if they burned in a furnace, Rev. 1.15. Oh it is a fearful thing to fall into the punishing hands of this living God, Heb. 10.31.
And the year of my Redeemed is come] Their joyful Jubilee. It is hail with the Saints when ill with the wicked. The deliverance of those is oft the destruction of these.
Ver. 5. And I looked and there was none to help] See on chap. 59.16.
Ver. 6. Make them drunk in my fury] I will give them large draughts of my displeasure, as Psal. 75.9. I will infatuate and utterly disable them to rebel and resist: yea I will make them drunk with their own blood, as with new wine, chap. 49.26. See Rev. 16.6. with the Note. The perverse Jews, as the last destruction of their Citie, became a famous instance, being buried as it were in a bog of blood.
And I will bring down their strength] Or, their blood, as it is rendred,Oecolam. ver. 3. eo quod vita & virtus hominis in sanguine, because life and strength is in the blood.
Ver. 7. I will mention the loving kindnesses of the Lord] sc. As an aggravation of Israels great unkindness and unthankfulness to so liberal a Lord,Summam Cantici sui paucis complectitur. so bountiful a Benefactour. Good turnes exaggerate unkindnesses: and mens offences are increased by their obligations. See Deut. 32.7, 14.
According to his mercies, &c.] Which are such, as words are too weak to utter: hence this Copia verborum, and all too little: See the like, Ephes. 2.5, 7.
Ver. 8. For he said, Surely they are my people, children that will not lye] q. d. I presume they will not, it were a foul shame for them if they should deceive my expectation, deale disloyally, shew themselves deceitful in the Covenant. The Officers of Merindol in France answered the Popish Bishop that moved them to abjure, that they marvelled much that he would offer to perswade them to lye to God and the world. And albeit that all men by nature are lyars, yet they had learned by the Word of God, that they ought diligently to take heed of lying in any matter, be it never so small; Also that they ought diligently to take heed that their children [Page 204] did not accustome or use themselves to lye, and therefore punish them very sharply when they took them with any lye,Act. & Mon. 866. even as if they had committed a robbery; for the devil is a lyar, &c. Here the Bishop rose up in a great anger, and so departed.
Ver. 9. In all their afflictions he was afflicted] See Exod. 3.7, 9. Judg. 10.16. Zach. 2.8. Act. 9.4. Jer. 31.20. Of God we may better say, than the Poet did of Augustus,
And the Angel of his presence saved them] i. e. Jesus Christ, who is called the face of God, Exod. 33.14, 15. the image of the invisible God, Colos. 1.15. whom who so hath seen, hath seen the Father also, Joh. 14.9. He who is in the bosom of the Father, Joh. 1.18. and as an everlasting Priest mediateth and ministreth in the presence of his Father, making request for us, Heb. 9.24. Rev. 8.3. that Angel of the Covenant, Mal. 3.1.
And he bare them] As Parents do their young children.
And carryed them] As Eagles do their young. See Exod. 19.4. Deut. 32.11. with the Note.
Ver. 10. But they rebelled and vexed his holy Spirit] By sinning against light, checks of conscience, motions of the Spirit, mercyes without measure, &c. Junius thinketh this a clear place for proof of the Trinity in Unity.
So he was turned to be their enemy] This was an ill turn for them: abused mercy turneth into fury: with the froward God will wrestle, Psal. 18.
Ver. 11. Thou he remembred] i. e. Israel remembred the dayes of old, Heb. of antiquity, the dayes of yore, as some old Translations have it. See Psal. 89.50, &c.
Saying, Where is he that brought them up out of the sea?] q. d. How is it that he is not now to be found, as then he was for the succour of his poor people? They had vexed his holy Spirit, and therefore he withdrew himself. See Hos. 5.6.
With the shepherd of his flock] Or shepherds (as some ancient copies had it) viz. Moses and Aaron, Psal. 77.20.
Where is he that put his holy spirit within him?] But this holy Spirit they had vexed, ver. 10. and now they sorrowfully enquire after. Delicata res est spiritus sanctus: ita nos tractat, sicut tractatur, saith a Father, i. e. The Spirit of God is a delicate thing: he deals with us, as we deal by him.
Ver. 12. That led them by the right hand of Moses with his glorious arm] Or, that ma [...]e his gallant arm to go at Moses his right hand.
Fun [...]cius. Dividing the water before them] So that Pseudo-Moses (the devill likely) made many over credulous Jews of Creet believe, that he would do for them whom he cozened into the midst of the sea, to their destruction, Anno Christi 434. Some are of opinion, that this affectionate prayer was purposely penned by the Prophet, for the use of those poor Jews, who after the coming of Christ, and manifestation of the Gospel, should see themselves to be rejected by God and his Church, and should now beg to be owned again: cui sanc instituto omnia, magis quam dici queat, conveniunt, saith Hyperius; the ensuing petitions suit very much.
Ver. 13. That led them through the deep] Which threatened to swallow them, but indeed preserved them: so doth every main affliction.
As a horse in the wildernesse] Or, as an horse goeth in the plain, (when led by his rider) in qua non est lutum vel lapis, where there is neither mire to stick in, nor stone to stumble at. See Psal. 106.
Leniter & commode.Ver. 14. As a beast goeth down into the valley] i. e. Gently and leisurely, according to that known Distich, [Page 205]
The Spirit of the Lord caused him to rest] Or, led them until he brought them to rest, sc. in the promised land.
To make thy self a glorious name] q. d. So thou maist do again, if thou please to shew mercy unto us: Name is here put for fame or renown.
Ver. 15. Look down from heaven] Affectus dolentium atque ardenter petentium scite exprimuntur: a pathetical and pithy prayer.
And behold from the habitation of thy holiness, &c.] They pray otherwise now, then when the Temple stood, Psal. 121.1. now they look higher: and Oh that they would do so! The modern Jews pray thus daily; but because not from a right principle, they are not heard.
Where is thy zeal?] Thine ancient fervour, and forwardness in vindicating thy people, and being avenged of their enemies.
The sounding (rumbling or yerning) of thy bowels, &c.] Sometimes God seemeth to loose his mercy, and then we must find it for him, as here: sometimes to sleep or delay, and then we must waken quicken him, Psal. 40.17. Isa. 62.7.
Are they restrained?] Chrysostom exhorteth people, whether God grant or not, to pray still; for when God denies, it is as good as if he grants: And if we pray for any temporal mercy, the very ability to pray,Hom. 30. in Gen s. is better then the thing we pray for; for Whosoever calleth upon the name of the Lord, shall be saved.
Ver. 16. Doubtlest thou art our Father] Though thou frownest and withdrawest: The people of God saw that He was angry, that their hearts also were hard: yet they thought they should know him amidst all his austerities, and they make to him for help. And, doubtless, help the Jews might yet have, could they seriously say as here, Certainly thou art our Father, and would no longer rest upon carnal things, boasting of Abraham their Father, Circumcision, 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,
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 [Page 206] 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. Ʋtinam 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.
[Page 207] 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 obedient, ye shall eat the good things of the land, chap. 1.21. which that we may be, Nolentem praevenit Deus ut velit, Aug. volentem subsequitur ne frustra velit. God worketh in us both to will and to doe, of his own good pleasure. Howbeit he expecteth that we shou [...]d go as far as we can naturally, if ever we look that He should meet us graciously. Though the Miller cannot command a wind, yet he will spread his fails, be in the way to have it, if it come.
In those is continuance] i. e. In those sins of ours: and shall we be saved? Or, in those wayes of thine, thy wayes of mercy and fidelity is permanency: therefore we shall be saved, our sins notwithstanding.
Ver. 6. But we are all as an unclean thing] Both our persons and our actions are so: for who can bring a clean thing out of an unclean? What a mercy is it then, that God should look upon such walking dunghils as we are, and accept the work of our hands?
And all our righteousnesses are as filthy rags] Or, as a coat of patches, Panno ancumulenta. Scultet. a beggers coat, vestis centonum, vestis è vilibus paniculis consuta, Heb. a cloth of separations, a matury rag, a menstrous clout, nauseons and odious, such as a man would loath to touch, much more to take up. Such are our best works, as they proceed from us: when there springeth up any sweet fountain of grace within us, our hearts closely cast in their filthy dirt, as the Philistines dealt by Isaac: they drop down from their impure hands some filth upon that pure web the Spirit weaveth, and make it a menstruous cloth. Where then are Justitiaries our Merit-mongers? &c. Those that seek to be saved by their works, Luther fitly calleth the Devils Martyrs; they suffer much, and take great pains to go to Hell. We are all apt to weave a web of righteousness of our own, to spin a thred of our own, to climb up to Heaven by: but that cannot be. We must do all righteousnesses, rest in none but Christs; disclaiming our own best, as spotted and imperfect.
And we all fade as a leaf] That falleth to the ground in Autumn. The Poet could say, ‘ [...].Hom’
And our iniquities, like the wind, have taken us away] Out of thy presence; and will hurry us to Hell, if thou foresend not.
Ver. 7. And there is none that calleth upon thy Name] i. e. Very few: for that God had then a praying people, this very prayer declareth:Apparent rari nant [...]s in gurgite vasto. but they were drowned in the multiude, being scarce discernable.
That stirreth up himself to take hold of thee] That rouseth up himself, and wrastleth with God, laying hold on him by faith and prayer, resolved to retain him. Let us go forth as Sampson did, and shake up our selves against that indevotion and spiritual sloth, that will creep upon us in doing good: See for this Mr. Whitfield's Help to stirring up, an excellent Treatise, written upon this text.
For thou hast hid thy face from us] Or, though thou hast hid thy face: Ne tuis quidem ferulis caesi resipuimus.
Ver. 8. But now, O Lord, thou art our Father] Or, Yet now, O Lord, thou art our Father: therefore we shall not dye, say they, Hab. 1.12. boldly, but warrantably. See on chap. 63.16.
We are the clay and thou art our potter] This was grown to a Proverb among the Heathens also, [...], Man is a clod of clay, [...], a piece of clay, neatly made up, saith Arrian upon Epictetus. Fictus ex argilla & [Page 208] luto homulus, Orat. ad Pison. saith Cicero. And Nigidius was sirnamed Figulus or the Potter, saith Augustine, because he used to say that man was nothing else but an earthen vessel. See 2 Cor. 4.7. & 5.1.
We are all the work of thy hands] Both as made, and re-made by Thee: therefore despise us not, Job 10.8, 9 Psal. 138.8. Look upon the wounds of thy hands, and forsake not the work of thine hands, prayed Queen Elisabeth.
Ver. 9. Be not wroth very sore, O Lord] Neither over-much, nor over-long; but spare us as a man spareth his own son that serveth him. This is commended for the best line in all Terence, ‘Pro peccato magno paululum supplicii satis est Patri.’
Ver. 10. Thy holy Cities are a Wilderness] And is that for thine honour? Behold, see we beseech thee.
Ver. 11. Our holy and our beautiful house] The Church riseth higher and higher in her complaints to God: we must do likewise.
Where our Fathers praised thee] Their own praises there they mention not, as not holding them worth mentioning.
Ver. 12. Wilt thou refrain thy self for these things?] Or, Canst thou contain thy self at these things? No, he cannot: witness his answer hereunto, chap. 65.1. The obstinate Jews do in vain still recite these words in their Synagogues, as Hierom here noteth.
Wilt thou hold thy peace?] And, by thy silence, seem to consent to the enemies outrages, and our calamities? Habet acrimonian [...], saith Hyperius; there is some sharpness in these short questions: and yet because they were full of faith and fervency, they were highly accepted in Heaven.
And afflict us very sore?] Heb. Ʋsque valde? unto very much or unto extremity?
CHAP. LXV.
Piscat.Ver. 1. I Am sought of them that asked not for me] I am sought, that is, I am found, as Eccles. 3.6. Or, I am sought to by those that asked not of me, viz. by the Gentiles who knew me not, enquired not of me. See Rom. 10.20, 21. where the Apostle (then whom we cannot have a better Interpreter) expoundeth this verse of the calling of the Gentiles; and the next verse, of the rejection of the Jews: and herein Esaias was very bold, saith St. Paul: so bold, say Origen and others, that for this cause, among others, he was sawn asunder by his unworthy Countrey-men. See on chap. 1.10.
I am found of them that sought me not] The first act of our Coversion then (the infusion of the sap) is of God: our will prevents it not, but followes it. See 2 Cor. 3.5. Rom. 8.7. Joh. 6.44. 1 Cor. 12.3. Deut. 29.3, 4. Psal. 36.10. Note this against the Patrons of Nature, Free-will men, Papists especially, who not only ascribe the beginning of salvation to themselves in coworking with God in their first conversion, but also the end and the accomplishment of it, by works of condignity, meritorious of eternal life.
I said, Behold me, behold me] We are not easily arroused out of that dead Lethargy into which sin and Satan hath cast us: hence this Lo I, Lo I. And here we have both Gods answer to the Churches prayer, chap. 64. and the scope of the whole book (as Oecolampadius observeth) set down in the perclose: viz. the coming in of the Gentiles, and the casting off of the Jews, for their many and mighty sins, Amos 5.12.
Prov. 1.24. Act. 26.1.Ver. 2. I have spred out my hands] A Preachers use to do, or as those that invite and becken others to themselves with the hand: See Mat. 11.28.
Ʋnto a rebellious people] Whose destruction therefore is of themselves, sith they will not be ruled, reclaimed.
After their own thoughts] Which were evil, only evil, continually so. A Toad may as easily spet a cordial, as a natural man think a good thought.
[Page 209]Ver. 3. A people that provoketh me — to my face] As it were for the nouce, in despite and defiance of me. Siquis me in faciem depalmaret, vix indignius essem laturus: I could almost as well bear a blow on the face.
And burneth incense upon altars of brick] Erected on the house-tops,Lateres per Meiosin cum contemptu. 2 King. 33.12. Zeph. 1.5. they should have offered on the golden altar only, Exod. 30.
Ver. 4. Which remain among the graves] Which use Necromancy and consult with devils, (as Saul did and dyed for it) contrary to Deut. 18.11. See chap. 8.19. Mark. 5.5. with the Notes. This they had learned of the Heathens, with whom it was common, as Tertullian teacheth.
And lodge in the monuments] As beleeving that there they should dream dreams divinatory, or have revelations in the night. By such ill arts as these, Timotheus Herulus made himself Bishop of Alexandria, Anno 467. and Boniface 8. gulled Celestine 5. of the Popedome, Anno 1295. Some render it,Jun. Piscat. that lodge with the kept ones, i. e. with their Idols, which they were fain to keep, for fear they should be stollen.
That eat swines-flesh] Which was flatly forbidden, Lev. 11.7. and which those Martyrs in the Maccabees would rather dye than do. But these belly-gods, who like swine, had their souls only to keep their bodies from putrifying? securely violated this plain law: gratifying their lusts, and making their gut their God.
And broth of abominable things is in their vessels] They had animos in patinis, Porcus quasi spureus. Rupert. catinis, calicibus, &c. Therein they kept the broth of their swines-flesh which they offered, and in offering eat of. But what saith one from this text? men must not only abhorre the Devils beef, but his broth too; all occasions, appearances.
Ver. 5. Which say, Stand by thy self, come not near to me] These Jews were all manner of naughts (and therefore worthily rejected by God) Necromancers, Idolaters, Epicures, gross hypocrites, as here their words (full of pride and contempt of others) shew them to be. Such were the Pharisees with their Sanctior sum quam tu: Luk. 7.39. the Monkes and Masse-Priests among the Papists, and the Brownists with their broad leaves of formal profession amongst us.Abbots his trial of Church forsakers, pag. 148. From Mat. 18.19. because Christ promiseth not doing for them that ask, except they agree on earth, Brownists peremptorily conclude, that they ought not to pray with them that do not consent with them in their opinions: nor will they pray with their own wives and children, though never so pious, if they do not meet in the same center of conceits.
These are a smoke in my nose, a fire that burneth all the day] i. e. A continual offence to me, as smoke is to the nose and eyes, Prov. 10.20. and shall be perpetually tormented by me in the hottest fire of hell; whereof hypocrites are the free-holders, and other sinners are but tenants as it were to them; whiles they are said to have their portion with the Devil and hypocrites. Some think he hinteth at their smoking and sacrificing in their gardens and groves, ver. 3.
Ver. 6. Behold it is written before me] Heb. before my face, as your sins were committed to my face, ver. 3. which therefore I shall surely remember and punish.
But will recompense, even recompense] Certo, cito, penitus, surely, severely, suddainly: you may write upon't.
Ver. 7. Your iniquities and the iniquities of your Fathers together] Your vain conversation received by tradition from your Fathers, 1 Pet. 1.18. whom you have striven to out-sin. See Gen. 15.16. Mat. 23.32, 35, 36. and 27.25. 1 Thes. 2.15, 16.
And blasphemed me upon the hills] Or, reproached or dishonoured me: displeasing service is double dishonour; because men dishonour God in that wherein they pretend (or presume at least) to please him. Such are all Popish will worshippers: neither will it help them to plead the example of their fore-Fathers: for here that of the Prophet Ezekiel, chap. 20. should take place, Walk ye not in the wayes of your Fathers.
Therefore will I measure — into their bosom] Or Lap, very largely. See Psal. 79.12. Luk. 6.38. I will pay them home, for the new and the old together.
Ver. 8. Thus saith the Lord] This he saith in effect, I will not destroy the righteous with the wicked, but still reserve a seed, a remnant: and this he setteth [Page 210] forth by a fine and fit comparison; even as the husbandman, if he find any wine in the cluster, that is, any life or sap in the vine, cutteth it not down utterly.
So will I do for my servants sake] Few though they be, even as one cluster of grapes upon a vine, yet because they are botri mustei, clusters full of new and sweet wine, full of the juyce of piety, they shall be preserved.
Ver. 9. And I will bring forth a seed out of Jacob] The good husband keeps some of his corn for seed: which though it be not much, yet it will come to much.
And mine elect shall inherit it] i. e. Reinhabit the land; a type of the last conversion of the Jews to Christ, Rom. 11.25, 26.
Ver. 10. And Sharon shall be a fold of flocks] The fieldlings shall be folds; and I will feed them dayly and daintily, Psal. 23.1. with my graces and blessings. Sharon is a very sweet and fruitful quarter reaching from Caesarea of Palestine to Joppa: Achor is also a very rich vale near Jericho Northward, Josh. 3.16. their first footing in the promised land. By both these they are assured, that they shall want for nothing, and least of all for the Word of God, the food of their souls.
Ver. 11. But ye are they that forsake the Lord] Or, As for you, that have forsaken the Lord, to observe lying vanities, and so are miserable by your own election, Jo [...]. 2.8. you shall be yet more miserable at the great day of Judgment especially, of which some take this following part of the Chapter to be meant and intended. Then these improbi & reprobi shall be sure to smoke for it: then they shall return and discern betwixt the righteous and the wicked: yea the Judge himself shall shew them a manifest difference, as ver. 13, 14, 15, &c.
That forget my holy mountain] i. e. My Temple and pure worship, which ye slight and neglect, q. d. there is no new wine in your cluster, but rather gall and deadly poison: therefore it shall be otherwise with you.
That prepare a table for that troop] As the Israelites feasted before the Lord, Deut. 16.14, 15. so in an apish imitation did the heathens before their Idols, Judg. 9.27. Ezek. 18.6, 7. 1 Cor. 8.10. and of them these superstitious Jews had learned to do the like, in the dayes of Ahaz and Manasseh, who degenerated into his Grand-Father Ahaz, as if there had been no intervention of an Hezekiah.
For that troop] So the Prophet speaketh, as pointing to their Idols, whereof they had great store. Gad (here used) and Menni (rendered Number here likewise) some interpret Fortune and Fate; others, Jupiter and Mercury. The Septuagint for to that Number, hath to the Devil. Oecolampadius thinks the Prophet alludeth to the Pythagorean numbers: [...]. and especially to the number of four, which they superstitiously observed. Others say, the Jews symbolized with the Heathens in drinking to their Idols by number: to such an Idol they would drink so many cups, and that was called a Drink-offering to that Number. Hence Antiphanes in Athenaeus saith, ‘Lib. 10.Adusque tria pocula venerandos esse deos.’
Ver. 12. Therefore I will number you to the sword] Est elegans Paronomasia: I will give you up to the sword by number and tale; to the end that none of you may escape. God usually retaliateth, and proportioneth number to number: so, choice to choice, chap. 66.3, 4. jealousy to jealousy, provocation to provocation, Deut. 32.21. device to device, Mic. 2.1, 3. frowardness to frowadrness, Psal. 18.26.
And ye shall all bow down to the slaughter] As you used to bow down to your Idols.
Because when I called ye did not answer] See on Prov. 1.24.
But did evil before mine eyes] Did evil things as you could, Jer. 3.5. with both hands earnestly, Mic. 7.3.
Ver. 13. Behold my servants shall eat, but ye shall be hungry] Lepidas antitheses ponit. You have spent your meat and drink upon Idols; therefore ye shall fast another while, yea you shall feed upon the fierce wrath of God in hell, and drink deep of that cup of his, that hath eternity to the bottom.
But ye shall be ashamed] Your hopes and hearts failing you together, ye shall pine away in your iniquities, Ezek. 24.23.
[Page 211]Ver. 14. Behold my servants shall sing] In the transgression of an evil man there is a snare, or a cord to strangle his joys with: but the righteous doth sing and rejoyce, Prov. 29.6. See the Note there.
And shall howl] When ye come to Hell especially, where is wailing, and yelling, and gnashing of teeth.
Ver. 15. And ye shall leave your name for a curse] So that when mine Elect shal denounce my curse against any one, they shall say, God make thee such another as was such a cursed caytiff. See Jer. 24.9. & 29.22. & 34.9. See Zach. 8.13. with the Note. Judaeus sim si fallo, say the Turks at this day: As hard-hearted and unhappy as a Jew, say we.
And call his servants by another name] Jews inwardly, Israelites indeed, Christians, a chosen Generation, a royal Priest-hood, an holy Nation, a peculiar People, 1 Pet. 2.9. The wicked, when they dye, go out in a snuff, leave a stench behind them, as they say the Devil doth, when he goeth out of a room: but when the Saints depart, they leave a sweet smell behind them, as those lamps do that are fed with aromatical oyle. Yea it is more then probable, that in the next world, we shall look upon Bradford, and such, with thoughts of extraordinary love and sweetness, through all eternity; as Bonner and such, with execration and everlasting detestation.
Ver. 16. That he who blesseth himself in the earth, &c.] Or, that blesseth, either himself or any other.
Shall bless himself in the God of truth] Heb. shall bless in the God of Amen, that is, say some, in Christ who is Amen the faithful and true witness, Rev. 3.14. in whom all the Promises are Yea and Amen, 2 Cor. 1.20. and who was wont often to say Amen, Amen. Others render it thus, Benedicat sibi per Deum firmi, shall bless himself by the God of the firm or faithful people, founded and rooted in God, so as that the gates of Hell shall not prevail against them.
Shall swear by the God of truth] Or, by the God of the firm and faithful people, as before.
Because the former troubles are forgotten] Rememberd no otherwise then as waters that are past. See Zach. 10.6. with the Note.
Ver. 17. For behold I create new Heavens and a new Earth] I am making of a new world, that is, Gospel-times, called a new Creation, 2 Cor. 5.17. and the world to come, Heb. 2.5. Heaven aforehand, Matth. 3.2. The consummation hereof we are to expect at the last day, 2 Pet. 3.13. Rev. 21.1, 5. when the former shall not be remembred, nor come into mind, because the Lord, who made Heaven and Earth, shall bless his people out of Zion, Psal. 134.3.
Ver. 18. But be glad and rejoyce for ever] what can ye be less then everlastingly merry when you consider your Gospel-priviledges? which are such as may well swallow up all discontents, and make you more then Conquerours, and that is, Triumphers.
For behold I create Jerusalem a rejoycing] Creo talem Jerusalem ut sit ei nomen Tripudium, & populus ejus vocetur Gaudium. Oecol. Hence it appeareth that these things are not to be taken according to the letter: but of Jerusalem which is above, that mother of us all.
Ver. 19. And I will rejoyce in Jerusalem] Well may Jerusalem then rejoyce in in God: who as in all her afflictions he is afflicted, so he taketh pleasure in the prosperity of his people.
And the voice of weeping] See chap. 35.11. & 51.12. Rev. 21.4.
Ver. 20. There shall be no more thence an infant of dayes] This verse (as some others) had been easie, had not Commentatours made it so knotty. There shall be no more thence, that is, from Jerusalem, ver. 19. an infant of dayes or a childe for dayes, viz. that shall so dye by an untimely death: for longevity is the blessing here promised.
Nor an old man that hath not filled his daies] That hath not lived his utmost, satur dierum, as Abraham.
For the child shall dye an hundred years old] i. e. He that is now a childe, shall live till he be so many year old. Note this against those that otherwise understand the [Page 212] words, and have therehence fished out many frivolous crotchets, too long here to be related.Hinc proverb. Puer centum annorum.
But the sinner being an hundred year old shall be accursed] And the more accursed, because so long-lived, and yet dyeth in his sin; going down to the grave with his bones full of the sins of his youth. See Eccles. 8.12, 13. with the Notes.
Ver. 21. And they shall build houses and inhabit them] The contrary whereunto is threatned against the wicked, Deut. 28.30, &c. Gods people are freed from the curse of the Law; from the hurt, if not from the smart of afflictions.
Ver. 22. They shall not build, and another inhabit] They shall not provide for posterity alone, but live a long while to take benefit of their own labours.
For as the dayes of a tree, are the dayes of my people] i. e. Robusti atque diuturni, they shall be hearty, healthy, and long-lasting, as Psal. 52.10. & 92.13. even as if they had eaten of that tree of life in Paradise.
Ver. 23. They shall not labour in vain] As wicked men shall, Levit. 26. Deut. 28. Hag. 1.6. See the Note there.
Nor bring forth for trouble] Bring forth children to the murtherer, Hos. 9.13. to the great grief and trouble of their poor parents.
Ver. 24. And it shall come to pass, that before they call I will answer] Mirabilis certè promissio, a wonderful promise verily, saith Scultetus. The prayers of the Saints do sooner peirce from their hearts to heaven, then they can find way from their hearts to their mouths. So David found it, Psal. 32.5. and Daniel, chap. 10.12. and that Prodigal, Luke. 15.18, 20. Our Saviour, who came out of the bosom of the Father, gives two reasons: 1. The Father himsef loveth you, Joh. 16.27. and love is liberal. 2. The Father knoweth before ye ask, that ye have need of all these things, Mat. 6.32.
And while they are yet speaking, I will hear] Thus he heard those praying Israelites at the meet at Mizpeh, 1 Sam. 7. David, Psal. 6.8, 9. Daniel, chap 9.21. Cornelius, Acts 10.3. and his company, ver. 44. Luther when he came leaping out out of his study (where he had been praying) with Vicimus, Vicimus, in his mouth; the day is ours, we shall carry the cause.
Antipathiam in ympathiam convertent. Lap.Ver. 25. The wolf and the Lamb shall feed together] Heb. as one: See chap. 11.6. There shall be an holy harmony of hearts, and all good agreement among Christs Subjects; when they come to heaven especially.
And dust shall be the serpents meat] He shall be held in to his first condemnation, Gen. 3.14. The Devil also that old serpent, shall be limited to the heel of the Saints; the head he shall not touch: he shall be tyed up to his own meat, viz. that unquenchable fire prepared for him and his angels from the beginning.
They shall not hurt, &c.] See on chap. 11.9.
CHAP. LXVI.
Ver. 1. THus saith the Lord] The same he saith in effect here in this last Chapter, that he had done in the first; rejecting the Jews vain confidence in their Temple, and Sacrifices: and shewing that he was neither confined to their Temple, nor contented with their Sacrifices, so long as the hidden man of the heart and the spiritual worship was wanting: so long as they neglected his Laws, and served their own lusts, ver. 3.
Heaven is my throne] Caelum est solium meum: there do I manifest the most glorious and visible signs of my presence: there I am in a special manner worshipped according to mine exccellent gre [...]tnesse: and there my Courtiers have a more ardent zeal for me, then those flatterers had for Darius, Dan. 6.7.
The earth is my foot-stool] So it should be ours: sith God hath in Christ put all things under our feet, Psal. 8.6. The earth hath its name in Hebrew from treading upon, and Terra à terendo: these earthly things should be trampled on, as base and bootless.
Where is the house that ye build unto me?] q. d. An house indeed I commanded to be built for me, but not to hold me, or there to keep me coopt up as in a cell; that you [Page 213] should there hence conclude, The Temple, Gods house, shall never perish: therefore neither shall we. You must know that I am intra, & extra, & supra, & circa, & infra omnia within and without, and above, and about, and beneath all things.
This the Heathens knew; Empedocles said, that God was a circle the center whereof is everywhere, the circumference nowhere. This the Turks acknowledge, by building their Mosches or Temples open at the top: to shew that God is nowhere circumscriptively and definitively: but repletively everywhere. He is higher then Heaven, saith Bernard, deeper then Hell, larger then Earth, broader then the Sea: he is nowhere, and yet evrywhere, ye he is everywhere alpresent. The Heavens have a large place, but they have one part here, and another there: but the Lord is totally present wheresoever present: not commensurable by any place whatsoever.
Ver. 2. For all those things hath my hand made] And could not I then have made my self an house without your help, if I had lifted or needed? Required I a Temple for any other use or purpose but for the furtherance of your faith in Christ, and love one to another? These things have I made, yet these all I regard not, in comparison: but
To this man will I look] viz. With special intimation of my care and kindness, q, d. To thee be it spoken, I have an eye to thee. [...].
Even to him that is poor and of a contrite spirit] Sept. Humble and quiet, Vera Sabbata agens, that being poor in spirit hath a Sabbath of spirit, comforting himself in the Lord his God: to such God looketh. He cannot look upwards, saith One, because he hath none above him: nor on either side,Humilitas est thronus sapphirinus in quo Deus cum majestate residet. because he hath none equal unto him: therefore he is said to look down, and that also upon the humble and broken-hearted, with singular delight and complacency.
And trembleth as my Word] viz. With a filial fear flowing from faith in Christ, trembling at the threatnings before they come into execution. This is a point of singular prudence: for God therefore threateneth that he may not inflict punishment: but they that tremble not in hearing, shall be crusht to peeces in feeling, said that Martyr. What then will be the end of such as hear the menaces of Gods mouth no otherwise, then they do the stories of forrain wars, or the predictions of a Prognostication, which they think may come to pass, and it may be not?
Ver. 3. He that killeth an Ox, is as if he slew a Man] Unless, together with his Ox, he kill his corruptions, and lay fast hold upon Christ (who himself wa sacrificed for us, 1 Cor. 5.7.) by a lively faith. Heathens sacrificed men to Saturn: dogs also and swine and other unclean creatures to their other dunghil-dieties. Mass-priests do the like by their cruelty, hypocrisy, idolatry, impudency, luxury: their prayers therefore, fastings, pennances, pilgrimages, &c. are disaccepted.
He that sacrificeth a Lamb] Unless withal he sacrifice his lusts, and look to the Lamb of God, slain from the beginning of the world, &c.
As if he cut off a dogs neck] Heb. as if he necked a dog, that is, decolled him, beheaded him for sacrifice: this was absolutely forbidden, Deut. 23.18.Excerebraret. Vulg. Plut. [...], The Athenians also suffered not a dog to enter into their Tower dedicated to Minerva, for his heat in Venery and ill savour, saith Plutarch.
He that offereth an oblation] Unless withal he present his body for a sacrifice holy and acceptable unto God, as Rom. 12.1.
Is as if he offered swines blood] Blood was not to be offered at all in an oblation or meat-offering, but meal, oyle, wine, Levit. 2. much less swines blood. See Levit. 11.7.
He that burneth incense] In honour of me, unless his heart ascend up withal in those pillars of sweet smoke, as Manoahs Angel did in the smoke of the sacrifice.
Is as if he blessed an Idol] i. e. Gave thankes to an Idol (called here by a name that signifyeth vanity or vexation) as if he were a God: in doing whereof, God holdeth himself less dishonoured, then by their hypocritical services performed to himself, Ezek. 20.39.
[Page 214] Be [...]n. Yea they have chosen their own wayes] Which must needs be naught: Nemo sibi de suo palpet: Are ye not carnal and walk as men, saith Paul; that is, as naughty men? Horreo quicquid de meo est, ut meus sim.
Ver. 4. I also will chuse their delusions] As they have had their will, so will I have mine another while. I will make them to perish by their mockeries, idque ex lege talionis, See chap. 65.11.12. They thought to cozen me by an out-side-service: but it shall appear that they have cozened themselves, when I bring upon them mercedem multiplicis petulantiae corum (as Piscator rendereth it) the reward of their manyfold petulancies, and illusions.
And will bring their fear upon them] Inducam nivem super eos qui timuerunt à pruina. They have feared the coming of the Chaldees, and come they shall. So their posterity feared the Romans, Joh. 11. and they felt their fury. See Prov. 10.24. with the Note.
Because when I called, &c.] See chap. 65.12.
Ver. 5. Hear the Word of the Lord, ye that tremble, &c.] Here's a word of comfort for you, who being lowly and meek-spirited, are the apter to be trampled on, and abused by the fat bulls of Basan: where the hedge is lowest, those beasts will leap over: and every crow will be pulling off wooll from a sheeps sides.
Your brethren] By race, and place, but not by Grace.
That hated you] For like cause as Cain hated Abel, 1 Joh. 3.12. for trembling at Gods judgements whilst they do yet hang in the threatnings.
And cast you out] Either out of their company as not fit to be conversed with, chap. 65.5. or out of their Synagogue by excommunications, as fit to be cut off: See 1 Thes. 2.14. Papists at this day do the like: whence that Proverb In nomine Domini incip [...]t omne malum: Ye begin in a wrong name said that Martyr, when they began the sentence of death against him with In the name of God, Amen.
Let the Lord be glorified] With such like goodly words and specious pretences did those odious hypocrites palliate and varnish over their abominations: they would persecute godly men, and molest them with Church-censures, and say Let the Lord be glorified: So do Papists and other Sectaries deal by the Orthodox. Becket offered (but subdolously) to submit to his Sovereign, salvo honere Dei, so far as might stand with Gods glory.Speed. 508. Anno 1386. The Conspiratours in King Richard the seconds time endorsed all their letters with Glory be to God on high, on earth peace, good-will towards men. The Swenck feldians stiled themselves The Confessours of the glory of Christ: and Gentiles the Antitrinitarian, when he was called to answer, said that he was drawn to maintain his cause through touch of conscience; and when he was to dye for his blasphemy, he said that he did suffer for the glory of the most high God: so easy a matter it is to draw a fair glove upon a foul hand, &c. Some for Let the Lord be glorified, render it Gravis est Dominus, The Lord is burdensom or heavy: and they parallel it with those sayings in the Gospel, This is an hard saying, Thou art an austere man, We will not have this man to reign over us, &c.
But he shall appear to your joy] Parallel to that, your sorrow shall be turned into joy. How did some of the Martyrs rejoyce when excommunicated, degraded, &c.
Diod.Ver. 6. A voice of noise from the City] This is a Prophetical description of the last destruction of Jerusalem and the Temple by the Romans.
A voice from the Temple] Wherin they so much gloryed, where they had oft heard Christ and his Apostles preaching repentance unto life: but now have their ears filled with hideous and horrid outcries of such as were slain even in the very Temple, which they defended as long as they were able, and till it was fited: That which Josephus reporteth of Jesus the son of Ananis a plain Country-fellow, is very remarkable; viz. that for four years together before the last devastation, he went about the City day and night, crying as he went, in the words of this text almost, A voice from the East, Lib. 7. B [...]lli. cap. 12. a voice from the West, a voice from the four Winds, a voice against Jerusalem and the Temple, a voice against all the people, Woe, woe, woe to Jerusalem: and thus he continued to do till at length roaring out louder then ordinary, Woe to Jerusalem and to me also, he was slain upon the wall with a stone shot out of an Engin, as Josephus reporteth.
That rendereth recompence to his enemies] So they are here called who pretended [Page 215] so much to the glorifying of God, ver. 5. False friends are true enemies.
Ver. 7. Before she travelled, she brought forth] Quum nondum parturiret paperit, understand it of Zion, or of the Church Christian, which receiveth her children, that is, Converts, suddainly on a cluster before she thought to have done,Subito ac simul. Margaret Countesse of Henneburg. and in far greater numbers then she could ever have beleeved. That Lady that brought forth as many as a birth as are dayes in the year was nothing to her: nor those Hebrew women; Exod. 1.10.
She was delivered of a man-child] For the which there is so great joy, Joh. 16.21▪ and which is usually more able and active than a woman-child: so, good and bold Christians, strong in faith; unless he meaneth Christ himself (saith Dioda [...]) who is formed by faith in every beleevers heart; Gal. 4.19.
Ver. 8. Who hath heard such a thing? who hath seen such things?] The birth of a man would seem a miracle, were it not so ordinary; miracula assiduitate vilescunt: but the birth of a whole Nation at once, how much more?
Shall the earth be made to bring forth in one day?] Yes, if the day be long enough, as among the Hyperboreans, of whom it is written that they sow shortly after the Sun-rising, and reap before the Sun-set: because the whole half year is one continual day with them. But the words here should be rather read, Can a land; Heresbach. de re rust. or a countrey be brought forth in one day? a Nation be born at once? Cardinal Pool abused this Scripture in a letter to Pope Julius 3. applying it to the bringing in of Popery again here so universally and suddainly in Queen Maryes dayes. So he did also another, when at his first return hither from beyond sea, he blasphemously saluted the same Queen Mary with those words of the Angel, Hail Mary full of grace, the Lord is with thee.
Ver. 9. Shall I bring to the birth, and not cause to bring forth?] i. e. Shall I set upon a work and not go through with it? God began and finished his work of Creation: Christ is both Authour and finisher of his peoples faith, Heb. 12.2. The holy Ghost will sanctifie the Elect wholly, and keep them blamelesse unto the coming of our Lord Jesus Christ, 1 Thes. 5.23. Nescit tarda molimina Spiritus sancti gratia, saith Ambrose: Otherwise his power and mercy would not equally appear to his people in regeneration, as the power and mercy of the Father and the Son in Creation and Redemption.
Ver. 10. Rejoyce ye with Jerusalem] As friends use to do with her that is newly made a mother, Luk. 1.58.
Rejoyce for joy with her] Out of the Church there is no solid joy: See Hos. 9.1. with the Note. Others may revel, the godly only rejoyce, their joy is not that of the mouth but of the heart: nec in labris nascitur sed fibris, it doth not only smooth the brow, but fills the breast: wet the mouth, but warm the heart, &c.
Ver. 11. That ye may suck and be satisfied with the brests of her consolations] Zion is not only a fruitful mother, but a joyful nurse: God giveth her the blessings both of the belly and of the brests; and these brests of hers are full-strutting with the sincere milk of the Word, that rational milk, 1 Pet. 2.2. the sweet and precious promises of the Gospel. These brests of consolation we must suck, as the babe doth the mothers dug, as long as he can get a drop out of it, and then sucks still till more cometh. Let us suck the blood of the Promises, saith one, as a dog that hath got the blood of the bear, he hangs on, and will hardly be beaten off. Let us extort and oppress the Promises (saith another descanting upon this text) as a rich man oppresseth a poor man, and getteth out of him all that he hath: so deale thou with the Promises, for they are rich, there is a price in them; consider it to the utmost, wring it out. The world layeth forth her two breasts (or botches rather) of Profit and Pleasure, and hath enow to suck them though they can never thereby be satisfied: And shall almamater Ecclesia, want those that shall milk out and be delighted with the abundance of her glory?
Ver. 12. Behold I will extend peace to her] This and the following Promises are the delicious milk spoken of before, sc. pax copiosa & p [...]rennis, peace as a river, as the waters cover the sea: joy unspeakable and full of glory, Gods fatherly care, motherly affection, &c. all that heart can wish, or need require.
Like a river] As Euphrates, saith the Chaldee.
[Page 216] Like a flowing stream] Or overflowing as Nilus,
Ye shall be born upon her side] Humanissime & suavissime trāctabimini, ye shall be born in the Churches armes, laid to her brests, set in her lap, dandled on her knees, &c. Hac Similitudine nihil fierà potest suavius. See Num. 11.12.
Ver. 13. And as one whom his mother comforteth] Her darling and dandling, especially, when she perceiveth it to make a lip and to be displeased: mothers also are very kind to and careful of their children when they are grown to be men:A Lapide in Isai. 56.20. as Monica was to Austin, and as Matres Hollandicae the mothers in Holland, of whom it is reported, quod prae aliis matribus mirè filios suos etiam grandaevos ament, ideóque eos vocant & tractant ut pueros. See Isa. 46.4. with the Note.
Ver. 14. And when ye see this, your heart shall rejoyce] Videbitis, gaudebitis: you shall see that I do not give you good words only, but that I am in good earnest, ye shall know it within your selves, in the workings of your own hearts, as Heb. 10.34.
And your bones shall flourish like an herb] i. e. They shall be filled again with moisture and marrow. See Ezek. 37.10, 11. you shall be fair-liking and reflourish.
And the hand of the Lord] i. e. His infinite power, tantorum beneficiorum in piis operatrix, the efficient cause of all these comforts.
Ver. 15. For behold the Lord will come with fire] With hell-fire, say the Rabbines here, with the fire of the last day, say we, whereof his particular judgements are as pledges and preludes.
And with his charrets like a whirlwind] As he did, when he sent forth his armies (the Romans) and destroyed those murtherers (the Jews) and burnt up their City, Mat. 22.7. And when they would have reedified their City and Temple under Julian the Apostate who in hatred to Christians, animated them thereunto, balls of fire broke forth of the earth, which marred their work, and destroyed many thousands of them.
Ver. 16. For with fire] Then which nothing is more formidable.
And with his sword] Which is no ordinary one, chap. 27.1.
Ver. 17. In the gardens] Where these Idolaters had set up Altars, offered sacrifices,Donec me flumine vivo. Abluero. Virg. Qui noctem in flumine purgas: Pers. i. e. nocturnam Venerem. and had their ponds, wherein when they were about to sacrifice, heathen-like, they washed and purified themselves one after another, and not together, which they held to be the best way of purifying. This they did also not apart and in private, but in the midst, ut hoc modo oculos in nudis lavantium, praesertim muliercularum, corporibus pascerent, that they might feed their eyes with the sight of those parts which nature would have hid: for your Pagan superstitions were oft-times contrary to natural honesty.
Behind one tree in the midst] Or as others render it after, or behind Ahad, which was the name of a Syrian Idol,Saturnal. lib. 1. cap. 23. representing the Sun, as Macrobius telleth us, calling him Adad.
Ver. 18. For I know (or, I will punish) their works and their thoughts] Or, yea their thoughts which they may think to be free. See Jer. 6.19.
It shall come to passe that I will gather] It is easie to observe, that this Chapter consisteth of various passages interwoven the one within the other: of judgments to the wicked, of mercyes and comforts to the godly, &c.
All Nations and tongues] A plain Prophecy of the calling of the Gentiles to the Kingdom of Christ: for which purpose the miraculous gift of tongues was bestowed upon the Apostles.
And they shall come and see my glory] i. e. In Christ, who is the brightness of his Fathers glory: and in sending of whom the glory of his truth, wisdom, power, justice and goodness shone forth, as the Sun at noon.
Ver. 19. And I will set a sign among them] This sign may very well be that visible pouring out of the gifts of the Holy Ghost on the day of Pentecost, under the symbol of wind and fire,Scultet. Act. 2. together with the signes and wonders whereby the [Page 217] Apostles doctrine was confirmed. Others make this signe to be the Profession of the Christian faith. Some also, the Doctrine of the Gospel, and especially the Sacraments.
And I will send those that escape of them] i. e. The Apostles and their fellow-helpers; such as were Barnabas, Silas, Lucas, &c.
To Tarshish, Pul] To all parts of the Word, East, West, North and South.
That draw the bow] The Mosches or Moscovites, say the Septuagint: the Turkes, saith one of the Rabbines. See the Notes on Rev. 9.15, 16, 17.
Ver. 20. And they shall bring all your brethren] Now become all your brethren in Christ: Sanctior est copula cordis quam corporis, Religion is the strongest eye.
Ʋpon horses, and in charets, and in litters] i. e. With much swiftnesse and sweetnesse: though sick, weakly and unfit for travel, yet rather in litters than not at all. The Apostles became all things to all men that they might gain them to Christ.
Ver. 21. And I will also take of them for Priests and for Levites] For Evangelical Pastors and Teachers: who have a distinct function and employment in the Church of the New Testament, as the Priests and Levites had in that of the Old, to teach instruct, and edifie Gods people.
Ver. 22. For as the new heaven] So shall there be a true Church and a Ministry for the good of my people to the worlds end. It shall not be taken away as is the Jewish Polity and Hierarchy.
Ver. 23. And it shall come to passe that from one new-Moon to another] God shall be served with all diligence and delight. In the Kingdom of Christ here, but especially in heaven, it shall be holy-day all the week, as we say; a constant solemnity, a perpetual Sabbath.Act. & Mon. King Edgar ordained that the Lords day should be kept here in England from Saturday nine of the clock, till Munday morning. The Ebionites kept the Saturday with the Jews, and the Sunday with the Christians. But here it is foretold (and we see it fulfilled) that all flesh, i. e. all the faithful, whether Jews or Gentiles, shall not only keep every day holy-day (1 Cor. 5.8.) by resting from sin, and rejoycing in God; but shall also both in season and out of season have their Church-meetings for holy services, worshipping God (from day to day, and from month to month, as the phrase is, Esth. 3.7.) in spirit and in truth, and having the continual feast of a good conscience.
Ver. 24. And they shall go forth and look upon the carkasses] Rhetoricians tell us that in the introduction to a discourse [...] milder affections suit best to insinuate: but in the conclusion [...] passionate passages, such as may leave a sting behind them and stick by the hearers. This Art the Prophet here useth: for being now to period his Prophecy, he giveth all sorts to know what they shall trust to. The godly shall go forth, i. e. salvi evadent, liberi abibunt, they shall have safety here and salvation hereafter. They shall also look upon the carkasses, &c. they shall be eye-witnesses of Gods exemplary judgements executed on the wicked, that would not have Christ to reign over them, (Rev. 19.21.) who shall be punished with everlasting destruction from the glory of the Lord and from the presence of his power, 2 Thes. 1.9. This the righteous shall see, and fear, and laugh at them, Psal. 52.6. giving God the glory of his justice and goodness. Some think they shall have at last day, a real sight of hell, and the damned there, Rev. 14.10. and this may very well be. Oh that wicked men would in their dayly meditations take a turn or two in hell, and so be forewarned to fly from the wrath to come. Is it nothing to have the worm of conscience ever grubbing upon their entrails, and the fire of Gods vengeance feeding upon their souls and flesh throughout all eternity? Oh that eternity of extremity! Think of it seasonably and seriously, that ye never suffer it. The Jewish Masters have, in some copies, wholly left out this last verse: as in other copies they repeat (both here and in the end of Ecclesiastes, Lamentations and Malachy) the last verse save one, which is more sweet and fuller of comfort; and that for this reason, that the Reader may not be sent away sad,Amama in Antibarb. and so fall into desperation. But of that there is no such danger, sith most people are over slight in their thoughts of hell-torments, regarding them no more than they do a fire painted on the wall, or a serpent wrought in Arras. And besides, Non sinit in [Page 218] Gehennam incidere, Gehennae meminisse, saith Chysostom: to remember hell, is a good means to preserve us from it. This verse hath sufficient authority from our Saviours citing of it, Mar. 9.44. See the Note there, Plato also (if that be any thing) in his description of hell (which he calleth [...] a fiery lake) saith the same as here,In Phaed. pag. 400. Inde dictus est Moses Atticus. that their worm dyeth not, neither is their fire quenched. He might possibly have read Isaiah as he had done Moses. Tis thought, Laertius telleth us, that he travelled into Egypt, where he conversed with some Hebrews, and learned much of them.
And they shall be an abhorring to all flesh] i. e. All good men abominate them now as so many living Ghosts, walking carkases, Eph. 2.2. Prov. 29. ult. and shall much more at the last day, when they shall arise again to everlasting shame and contempt, Dan. 12.
A Commentary or Exposition upon The BOOK of the Prophet IEREMIAH.
CHAP. I.
Ver. 1. THe words of Jeremiah] Piscator rendereth it Acta Jeremiae, The Acts of Jeremy, Verba sive Res. as we say The Acts of the Apostles: which Book also, saith One, might have been called in some sense, The Passions of the Apostles, who were for the testimony of Jesus, in deaths often. And the same we may safely say of Jeremy, Serm. 4. contra A [...]nos. who although he were not omnis criminis per totam vitam expers (which yet great Athanaesius affirmeth of him) that is, free from all fault (for he had his out-bursts, and himself relateth them) yet he was Judaeorum integerrimus (as of Phocion it is said, that he was Atheniensum integerrimus) a man of singular sanctimony and integrity; good of a little child, a young Saint, and an old Angel; an admirable Preacher, as Keckerman rightly calleth him,Keck. de Rhet. Eccl. cap. ult. and propoundeth him for a pattern to all Preachers of the Gospel. Nevertheless, this incomparable Prophet proved to be a man of many sorrows, [...],Lib. 1. Epist. 198. (as Isidor Pelusiot) a most calamitous person, as appeareth by this Book, and one that had his share in sufferings from, and fellow-sufferings with his ungrateful Country-men, as much as might be. Nazianzen saith most truly of him,Prophetarum omnium ad commiserationem propensissimus. Orat. 17. ad cives, Nazi n. that he was the most compassionate of all the Prophets: witness that Pathetical wish of his, chap. 9.1, 2, 3. Oh that my head were waters, &c. and that holy Resolve, chap. 13.17. But if ye will not hear it, my soul shall weep in secret places for your pride, and mine eye shall weep sore and run down with tears, because the Lords flock is carried away captive. It was this good mans unhappiness to be a Physician to a dying State: ‘Tunc etenim doctâ plus valet arte malum.’
Long time he had laboured amongst this perverse people but to very small purpose,Vide Oecol. as himself complaineth, chap. 27.13, 14. after Isaiah, chap. 49. whom he succeeded in his office of a Prophet (some scores of years between) but with little good successe. For, as in a dying man, his eyes wax dim, and all his senses decay, till at length they are utterly lost: so fareth it with Common-wealths, quando suis fatis urgentur, when once they are ripe for ruine: the nearer they draw to destruction, the more they are overgrown with blindness, madness, security, obstinacy, such as despiseth all remedies, and leaveth no place at all for wholesome advice and admonition. [Page 220] Loe this was the case of those improbi & reprobi (reprobate silver shall men call them, chap. 6.30.) with whom our Prophet had to do. Moses had not more to do with the Israelites in the wilderness, then Jeremy had with these stifnecked and uncircumcised in in heart and ears, Acts 7.51. as good at resisting the Holy Ghost as ever their Fathers were. The times were not unlike those described by Tacitus, concerning which Casaeubon saith, quibus nulla unquam aut virtutum steriliora, aut virtutbus inimiciora, that no times were ever more barren of virtues, or greater enemies to virtues. And to say sooth, how could they be much better, when the Book of the Law was wanting for above sixty years, and the whole land overspred with the deeds of darknesse? Josiah indeed that good young King (by the advice of this Prophet Jermy, Josias à zelo ignis divini nomen babet: Significat autem Jeremias Altitudinem Dei, vel Exaltatum à Deo. who was younger then himself, but both full of zeal) did what he could to reform both Church and State; but he alass could not do withall: the Reformation in his dayes was forced by him: and there was foul work in secret (as appeareth by Zephany who was our Prophets Contemporary) it met with much opposition both from Princes, Priest, and People, who all had been wofully habituated and hardned in their idolatry under Manasseh and Amon, &c. Unto which also and other abominations not a few they soon relapsed, when once Josiah was taken away, and his successours proved to be such as countenanced and complied with the people, in all their impieties and excesses. This Prophet therefore was stirred up by God to oppose the current of the times and the torrent of vices; to call them to repentance, and to threaten the Seventy years captivity: which because they believed not, neither returned unto the Lord, came upon them accordingly, as is set forth in the end of this Prophecy. Whence Procopius, Isidor, and others, have gathered that, besides this Prophecy and the Lamentations, Jeremiah wrot the first and second Book of Kings. But that is as uncertain, as that he was stoned to death by the Jews in Egypt, Isidor. Doroth. Epiphan. or that the Egyptians afterwards built him an honourable Sepulcher, and resorted much unto it, for devotion sake: when as R. Solomon thinketh from chap. 44.28. that Jeremy together with Baruc returned out of Egypt into Judaea, and there dyed.
The son of Hilkiah] The High-priest who found the Book of the Law, say the Chaldee Paraphrast and others, but many think otherwise: and the Prophet himself addeth.
Isal. 10. Of the Priests that were at Anathoth] Poor Anathoth renowned as much by Jeremy, Ex praepositis Templi. Iunuitur in ipsum rectius potuisse competere Propheticum munus, quam in multos alios vel ex aula, vel ex caula vocatos. as little Hippo was afterwards by great Austin Bishop there. The Targum tels us that Jeremy was one of the twenty four Cheiftains of the Temple. A Priest he was, and so an ordinary Teacher, before he acted as a Prophet: but his Country-men of Anathoth evil-intreated him.
In the land of Benjamin] Some three miles from Jerusalem.
Ver. 2. Ʋnto whom the Word of the Lord came in the dayes of Josiah] Woe be to the world because of the Word. The Lord keepeth count what Preachers he sendeth, what pains they take, and how long, to how little purpose they preach unto a people. He saith that it was the Word of the Lord, for authority sake, and that none might despise his youth, sith he was sent by the Ancient of dayes.
In the thirteenth year of his reigne] Eighteen years then he prophecyed under good Josiah, who was too blame, doubtlesse, in not sending to advise with this or some other Prophet, before he went forth against Pharaoh-Necho: sometimes both grace and wit are asleep in the holiest and wariest breasts.
Ver. 3. It came also in the dayes of Jehoiachim] Called at first Eliachim by his good Father Josiah, from whom he degenerated, cutting Jeremies roul with a pen-knife and burning it, chap. 36. at which his Fathers heart would have melted, as 2 Chron. 34.27.
Ʋnto the end of the eleventh year of Zedekiah] Jehoahaz and Jehoiachim, are not mentioned because their raign was so short, hardly half a year. By this computation it appeareth, that Jeremy prophecyed forty years at least. And the Holy Ghost setteth a special mark (as a Reverend Writer hath well observed) upon those forty years of his prophecying,Lightfoots Harmony Chron. of old Test. Ezek. 4.6. where when the Lord summeth up the years that were betwixt the falling away of the ten Tribes and the burning of the Temple, three hundred and ninety in all, and counteth them by the Prophets lying so [Page 221] many dayes upon his left-side; he bids him to lye forty dayes upon his right-side, and bear the iniquity of the house of Judah forty dayes, a day for a year. Not to signify that it was forty years above three hundred and ninety betwixt the revolt of the ten Tribes and the captivity of Judah (for it was but three hundred and ninety exactly in all) but because he would set, and mark out Judah's singular iniquity, by a singular mark; for that they had forty years so pregnant instructions and admonitions, by so eminent a Prophet: and yet were impenitent to their own destruction.
Ʋnto the carrying away of Jerusalem] He thought (belike) when he prefixed this title, that he should have prophecyed no more, when once Jerusalem was carried captive; but it proved otherwise; for he peophecyed after that in Egypt, chap. 44. yet not forty years also after the captivity, as the Jews have fabled: Nor is it so certain, that for that prophecy he was slain by Pharaoh Ophrae (whom Herodotus calleth Apryes, and saith he was a very proud Prince) as some have storied.Lib. 2. in fine.
Ver. 4. Then the word of the Lord came unto me] The Lord is said to come to Balaam, Abimelech, Laban, &c. but he never concredited his word to any but to his holy Prophets, of whom it is said as here, The Word of the Lord came to them.
Ver. 5. Before I formed thee in the belly, I knew thee] viz. With a knowledge not Intuitive only but also Approbative. Verba notitiae apud Hebraeos secum trahunt affectum.
I sanctified thee] Infusing grace into thy heart (as afterwards also into the Baptists, Luke 1.15.) and setting thee apart in my secret purpose to this sacred office of a Prophet, as afterwards also God did Paul to the Apostleship, Gal. 1.15.
And I ordained thee a Prophet] Magna semper fecerunt qui Deo vocante docuerunt, saith Luther. They have alwaies done great things, whom God hath called to teach his people: quod est contra eos qui Ecclesiam ruituram putant nisi & ipsi doceant, saith Oecolampadius [...]: This text maketh against such as think that the Church must needsly suffer, unlesse they (though uncalled) turn Teachers.
Ʋnto the Nations] i. e. First to the Jews, qui fere in Gentiles evaserant, who were little better then Gentiles: so Papagant are called Pagans, Rev. 11.2. Secondly, to forreiners, of and to whom he prophecyed, chap. 44, &c. Thirdly, to people of all times, who may and must be instructed by this Book: which is such as was highly see by, and cited in the Old Testament by Daniel, Ezechiel, Nehemiah, Ezra, Obadiah, (who taketh most of his Prophecy out of him) as in the New by our Saviour, Matth. 21. Mar. 11. Matthew the Evangelist, chap. 2. Paul 2 Cor. 6.1. & 10. Heb. 8. & 10. John the Divine, Rev. 2. & 15.
Ver. 6. Then said I, Ah Lord God] Verbum angustiae: The old Latin hath it A, A, A, whereby is noted (say some) a threefold defect sc. of age, of knowledge, and of eloquence: but that's more subtil then solid. True worth is ever modest: and the more fit any man is for whatsoever vocation, the less he thinketh himself: forwardnesse argueth insufficiency.
Behold I cannot speak] Heb. I know not to speak, i. e. a right, and as I ought. Tanto negotio tam instructum oratorem me non agnosco. Jeremy was an excellent Speaker, as well appeareth by these ensuing Homilies of his, which shew that he was suaviter gravis, & graviter suavis (as One saith of Basil) a grave and sweet Preacher; one that could deliver his mind fitly, and durst do it freely. Hence some of the Jews judged our Saviour to have been Jeremiah propter dicendi agendique gravitatem & Parrhesian, for his gravity and freedom of speech. Neverthelesse Jeremy, in his own opinion, cannot speak: that is, was no way fit to speak. So Moses is at it with his Who am I? Exod. 3. when as none in all Egypt was comparably fit for such an Embassage. It was an usual saying of Luther, Etsi jam senex, & in concionando exercitus sum, &c. Although I am now an old man, and an experienced Preacher, yet I tremble as oft as I go up into the pulpit.
For I am a child] Epiphanius saith, that Jeremy was not now above fourteen or fifteen when he began to Prophecy. Samuel also and Daniel began very young. So did Timothy, Origen, Cornelius Mus a famous Preacher, say his fellow Jesuites, at eleven years of age. Arch Bishop Ʋsher was converted at ten years old,His life and death by D. Bern. preached betime, and so continued to do for sixty years or near upon. Mr. Beza was [Page 222] likewise converted at sixteen years old (for the which, as for a special mercy, he giveth God thanks in his last Will and Testament) and lived a Preacher in Geneva to a very great age.
God loveth not Quaerists, but Currists, did Luther.Ver. 7. Say not I am a child] Plead no excuses, cast no perils; never dispute but dispatch; never reason but run, depending for direction and success upon God alone, in whom are all our fresh springs, and from whom is all our sufficiency, &c. Paul was a most unlikely peice of wood to make what he was afterwards called, a Mercury, Act. 14.11. yet God made use of him, Act. 9.13, 14.
For thou shalt go to all that I shall send thee] Whether Kings or Captives, Lords or Losels. He preached before Jehoiachim, concerning the office of a King: and threatened him with the burial of an asse, chap. 22. and 36. he dealt plainly with the Princes who beat him, and with the Priests who stockt him, with all sorts to his great cost: he was of an heroical and unexpugnable spirit: so are not many in these times, Verbi Dei truncatores & emasculatores, men-pleasing Preachers.
Act. & Mon.Ver. 8. Be not afraid of their faces] Look they never so big, as did Henery 8. upon Latimer, and upon Lambert, who yet told him his own: as did Stephen Gardiner upon Dr. Taylour Martyr, but had as good as he brought. The majesty of a man, as also his wrath sheweth itself in his countenance: and young men especially are apt to be baffled and dasht with fierce looks.
For I am with thee, to deliver thee] On one sort or another: thy crown (be sure) no man shall take from thee; thy perpetual triumph thou shalt not lose.
Ver. 9. Then the Lord put forth his hand and touched my mouth] This was a very great favour and a sweet settlement to the hesitating Prophet. The like visible sign for confirmation was given to Isaiah, chap. 6, to Ezekiel, chap. 2. and 3. and to John the Divine, Rev. 10. how much are we bound to God for his Word and Sacraments?
Behold I have put my words in thy mouth] And in thy mind also; together with good courage for the better uttering of them. Fear not therefore though thou be, as thou objectest, infantissimus & infirmissimus; but go in this my might, and Preach lustily.
Ver. 10. See, I have set thee this day over Nations] sc. With authority to use the same liberty in reproving their sins, that they take in committing them. Fear not the highest (for I have set thee over them) but look upon them as so many mice: for what are they more in comparison of me and of thee, who hast from me thy mission and commission? zeal in well-doing sheweth a man to be right: like as such are living fish as swim against the stream.
To root out and to pull down] i. e. To denounce destruction to evil-doers, and then I will effect it. Elisha hath his sword, as well as Hazael or Jehu, 1 King. 19.17. and vengeance for the disobedient is every whit as ready in Gods hand as in his Ministers mouth, 2 Cor. 10.6. See Hos. 6.5. (with the Note) Joh. 20.23. But what a mercy of God to the Church was it, that the same day that Pelagius that Arch-heretick was born in Britain, Austin the great confuter of that heretick should be born in Afrike? Providence so disposing that the poison and the Antidote should come into the world together?Dempster. Hist. Scot.
To build and to plant] As a co-worker with God for the good of souls, by preaching Christ unto them, as this Prophet doth notably in a most divine and stately strain: setting him forth in his coming, Covenant, Offices, Benefits, &c. as the only foundation, and lively root of hope.
Ver. 11. Jeremiah, what seest thou?] It was great kindness and familiarity thus to parle with him, and to call him by his name.
And I said, I see a rod of an Almond tree] Which hath its name in Hebrew from watching, because it watcheth as it were to bud and bear before other trees, even in the deep of winter, and when it is at coldest. Hereby, the Prophet is animated though but young; and assured that he shall have the fruit of his so early labours. God careth not for those arbores autumnales, Jude 13. trees which bud not till the latter end of harvest. The truth of all his predictions is designed, though little beleeved by the most: the speediness also of their performance, as ver. 12. and [Page 223] Ezek. 7.10, 11. a good Comment upon this text. The sins of Gods people, saith one, are sooner ripe then of the heathens, because they have the constant light and heat of his Word to hasten their maturity. This was typified by the basket of Summer fruits, and by the Almond-tree in this text. As the Almond-tree,Hieron. Theod. Just. Mart. saith another, hath a bitter rind but a sweet kernel, so hath affliction sanctified: and again, as the Almond-tree is made more fruitful by driving nailes into it, letting out a noxious gum that hindereth the fruitfulness thereof: so is a good man made better by afflictions.
Ver. 12. Thou hast well seen] Heb. Thou hast done well to see, i. e. so to see.
For I will hasten my Word] Heb. amigdalaturus sum, I am watching upon the evil, to bring in the Chaldeans, as I have threatened. See the like elegant allusion, Ans. 8.1, 2. Nemesis à tergo: punishment is at the heels of sin.
Ver. 13. What seest thou?] By these questions his attention is stirred up, that he may the better observe the matter of his preaching, which is here represented by a second vision.
I see a seething pot] Heb. a pot blown up. Ollam Ebullitam. This boyling pot is Jerusalem besieged by the Chaldeans, and we are the flesh, say those deriders of this Prophecy of Jeremy, Ezek. 11.3. but they found it to be just so, shortly after: and then their profane hearts might well have bespoke them, as the heart of Apollodorus the tyrant seemed to say to him, who dreamed one night that he was flead by the Scythians and boyled in a Chaldron; and that his heart spake to him out of the kettle, [...]. It is I that have drawn thee to all this.
And the face thereof] i. e. That part of the pot that is next the fire, and heated therewith.
Ver. 14. Out of the North an evil shall break forth] i. e. From Chaldea which is North from Judaea; Gregory moralizeth the text thus: mans mind is this pot:Aquilo est sedes diaboli. Aug. that which from the North sets it on fire is the devil, by inflaming it with evil lusts, and then he sets up his throne therein; As
Ver. 15. And set every one his throne] Judging such as in those very gates had unjustly judged others. See this performed, 2 King. 24.4. and 25.4. Chap. 52.
Ver. 16. And I will utter my judgement against them] sc. By those Northern Princes: bu first by thee and Zephany, and Huldah, &c. if haply they will repent, that I may repent of the evil. God therefore threateneth that he may not punish.
Who have forsaken me and burnt incense] These sins differ in degrees; and are all found among the Papists.
Ver. 17. Thou therefore gird up thy loynes] q. d. Thou hast, I must needs say,Perquam difficile est, sed ita lex jubet. a hard task of it. But hard or not hard, it must be done, or thou art undone. About it therefore, and play the man, plucking up thy best heart, as we say, and acting vigorously. Stir up the gifts of God that are in thee, and exercise thy talents committed unto thee. Verbs minister es: hoc age.
Be not dismaid at their faces, least] Ne conteritor, nete conteram. Be not afraid of them least I fright thee worse, to thy ruth and utter ruine. Excellently Bernard, Anranaclasis. If I deal not faithfully with you, you will be damnified, but I shall be damned: Let me suffer any thing rather than be guilty of a sinful silence, said that heroical Luther. But Melancthon (his Colleague) was so timorous, that Luther was fain to chide him many times: And Calvin (in an Epistle of his to John Sleidan) prayeth God to furnish him with a more noble spirit, ne gravem ex ejus timiditate jacturam sentiat posteritas, lest posterity should rue for his timidity. Calvin himself in his last speech to his fellow-Ministers on his death-bed, speaketh thus: When I first came to this City (Geneva) the Gospel indeed was here preached, but things were very far out of order, as if Christianity consisted wholly in the casting down of images, &c. There were also not a few wicked fellows who put me hard to't,Melch. Ad. in vic. Calvin. p. 106. setting themselves against me to their utmost. But the Lord our good God did so steel me and strengthen me, who am naturally fearful and dastardly, that I stoutly withstood them, and went on with the work of Reformation; to his glory alone be it spoken. Melacthon also [Page 224] admired that courage in Luther, that he could not find in himself: for besides many passages of his in his Epistles that way tending, one time when he saw Luthers picture, he uttered this verse immediately, ‘Fulmnia erant linguae singula verba tuae.’
[...].Ver. 18. For behold I have made thee this day a defenced City] i. e. Inpregnable, inexpugnable, the bulwark of truth (as one said of Basil) such as could not be battered. And of Ambrose Stilico the Earle said, that he was the walls of Italy. Peter and John are called Pillars, Gal. 2.9. Athanasius, the Churches Champion, ‘Virg.Ille velut pelagi rupes immota resistit.’
Against the Kings of Judah, against the Princes, &c.] There was a general defection of all sorts; and Jeremy was to declaim against them all, and proclaim their utter destruction, in case they repented not. Well might Luther say, for he had the sad experience of it, Praedicare nihil aliud est quàm totius mundi furorem in se derivare. To preach is nothing else, but to derive upon a mans self the rage of all the world.Ʋt jam quatuor clementa ferre nequeant. He met with some even at Wittenberg where he lived, who were so wicked and uncounselable, that the four Elements could not endure them: So did good Jeremy, &c.
Ver. 19. They shall not prevail against me] They shall not take thy Crown from thee, no nor thy precious life; for thou shalt survive them. So Luther dyed in his bed, maugre the malice of Rome, and of hell.
For I am with thee] And what can all the wicked do against one Minister armed with Gods presence and power?
CHAP. II.
Ver. 1. MOreover the word of the Lord came to me, saying] The Prophet being thus called and confirmed, as chap. 1. sets forthwith upon the work, Est autem hoc caput plenum querelae, & quasi continuum pathos. In this chapter the Lord heavily complaineth of Jerusalems unworthy usage of him, convincing them thereof by sixteen several arguments (as Alapide hath observed) and all little enough: for they put him to his proofs, as is to be seen, ver. 35.
Ver. 2. Go thou and cry] For if I my self should do it immediately from heaven, my stillest Rhetorike would be too loud for them, Deut. 5.27, 28.
I remember thee] Who hast forgot thy first love and loyalty to me. Or, I remember, that is, I put thee in mind of the kindness that hath been betwixt us. Augustus might have some such meaning in those last words of his to his wife when he lay a dying, O Livia, remember our marriage, and adeiu. 'Tis thought she had a finger in setting him going: and that she was over-familiar with Eudemus the Physician, qui specie artis frequent secretis, saith Tacitus. Peccatum est Deicidium.
The kindnesse of thy youth] When thou camest out of Egypt after me, and wast espoused unto me at the giving of the Law. We use highly to prize nettle-buds, when they first put forth: so doth God our young services. Others render it thus, I record the mercy shewed to thee in thy youth, and the love of thine espousals, sc. when as I loved thee because I loved thee, and for no other reason, Deut. 7.7, 8.
When thou wentest after me in the wildernesse] God takes it kindly when men will chuse him, and his wayes in affliction: as did Moses, Heb. 11.25. Cant. 8.5. Who is this that cometh from the wilderness (from troubles and afflictions) leaning on her beloved.
Ver. 3. Israel was holinesse unto the Lord] A people consecrated and set apart for his peculiar, Exod. 19.5. Psal. 114.2. holy with a federal holiness at least.
[Page 225] And the first-fruits of his increase] Yea his first-born, and therefore higher than the Kings of the earth, Psalm 89.27. All Gods people are so, Heb. 12.23. James 1.18.
All that devour them shall offend] Rather thus, all that devoured them trespassed, evil befell them: witness the four latter books of Moses.
Ver. 4. Hear ye the word of the Lord] This is often inculcated in both Testaments, to procure attention, 1 Cor. 11.23. I received of the Lord that which also I delivered unto you, 1 Thes. 4.15. This we say unto you by the Word of the Lord. Thus to preach, is to preach cum privilegio.
Ver. 5. What iniquity have your Fathers found in me?] How unreasonable was their Apostacy? and how senseless is your pleading of their example? nothing is more irrational then irreligion.
That they are gone far from me] Are ye weary of receiving so many benefits by one man? said Themistocles to his ungrateful Country-men.
And have walked after vanity] An Idol is nothing at all, but only in the vain opinion of the Idolater.
And are become vain] sc. In their imaginations, Rom. 1.21. as vain as their very Idols, Psal. 115.8.
Ver. 6. Neither said they] In their minds, or with their mouths.Cicero. That signal deliverance was obliterated, and even lost upon them. Plerique omnes sumus ingrati.
Through a land of deserts and of pits] Per terram campestrem & sepulchralem, where we talked of making our graves; neither was it any otherwise likely, but that God gave us pluviam escatilem & petram aquatilem, all manner of necessaries.Tertul.
Ver. 7. And I brought you into a plentiful Countrey] You lived in my good land, but not by my good Laws: you had aequissimajura, sed iniqu [...]ssima ingenia, as was said of the Athenians: as if I had hired you to be wicked, so have you abused my mercies to my greatest dishonour.
Ver. 8. The Priests said not, Where is the Lord] Ignorant they were and idle:Dixerunt, Ʋbi victimae, ubi nummi? triobotarium Deum faciunt sub (que) hastam mittunt. Oecol. they would not be at the paines of a serious inquisition after God and his will: though he be a rewarder of all that diligently seek him, Heb. 11.6.
And they that handled the Law] That expounded and applyed it. A Metaphor from such as are trained in the war, who are said tractare bellum, to handle their armes.
The Pastours also transgressed against me.] What marvel therefore that the people did so too? For, as in a fish, the corruption of it beginneth at the head: so here.
And the Prophets prophesied by Baal] And taught others to worship Idols. We see then 'tis nothing new that stars fall from heaven, that Church-chieftaines should fall from God, and draw others after them. It went for a Proverb a little afore Luther stirred, Qui Theologum scholasticum videt, videt septem peccata mortalia, he that seeth a Divine, seeth the seven deadly sins.
Ver. 9. I will yet plead with you] i. e. Debate the case with you, and set you down by sound reason. So he did to our first Parents when they had sinned; but doomed the serpent without any more ado.
Ver. 10. For passe over the isles of Chittim] The Western parts of the World, Greece, Italy, Cyprus, &c.
And send unto Kedar] The Eastern parts, where dwell Kedarens, Arabians, Saracens, &c.
Ver. 11. Hath a Nation changed their Gods?] No: they are too pertinacious in their superstitions. Xenophon saith it was an oracle of Apollo, that those Gods are rightly worshipped which were delivered them by their ancestours: and this he greatly applaudeth. Cicero also saith, that no reason shall ever prevaile with him to relinquish the religion of his fore-fathers.Heyl. Cosm. That Monarch of Morocco told an English Embassadour, that he had lately read St. Paul, and that he disliked nothing in him but this, that he had changed his religion.
Which yet are no gods] Sed hominum figmenta & ludibria daemonum: when Hercules came into a Temple, and found the Image or statue of Adonis in it, he pull'd it down with this expression, Certe nil sacri es, Sure thou art no god: the like may be said of all Idols.
[Page 226] But my people have changed their glory] i. e. Their God of whom they might glory, saying, as Deut. 32.31. their Rock is not as our Rock, our enemies themselves being Judges.
Ver. 12. Be astonished O heavens] A poetical and pathetical expression! Confer Deut. 32.1. Isa. 1.2.
Be horribly afraid] Horripilamini portento malitiae, quod jam dicturus sum, be agast at such a prodigious wickednesse.
Be very desolate] As the Sun seemed to be, when at the death of Christ, he hid his head in a mantle of black, which made (they say) the Heathen Astrologer break out into these words Either the God of nature suffereth, Dionys. or else the world is at an end.
Ver. 13. For my people have committed two evils] Contrary to those two good things that I have commanded them, viz. Depart from evil, and do good, Psal. 34.14. Lust doth first [...] draw a man from God, and then it doth [...] deceive him with a bait of the creature, Jam. 1.14.
They have forsaken me the fountain of living water] The all-sufficient, ever-flowing,Dialog. 7. over-flowing well-spring of all welfare, Jam. 1.17. Trismegist a Heathen could say Respicite O mortales, & resipiscite, & ad fontem vitae ricurrite. Look back O mortals and repent, and run back again to the fountain of life. Seneca also saith, that Sin is so foul a thing, that he would not commit it, though he could hide it from men, and get pardon of it of God: for that were to turn his back upon God the chife good,Comment. in Rom. 1.19. So little reason was there that Alex. Hales should be called first Fons vitae, & then Doctor irrefragabilis. &c. How well might Bullinger say, that Seneca alone had left to posterity more sincere Divinity, then all the books of almost all the School men!
And hewed them out cisterns, broken cisterns] Such and no better are all Idols, humane helps, creature-comforts, friends, means, merits, &c. what are they all but cisterns, that hold but muddy rain-water at best: but then, being broken cisterns, riven vessels, what hold they else but limum & lapides, mud and gravel? Such cisternes therefore to hew out, what is it better then industrious folly, laborious losse of time? to say no worse of it. Now
Servus emptitius.Ver. 14. Is Israel a servant] sc. Bought with mony?
Is he a home-born slave] Verna, a slave by birth q. d. If he be either of the two, he may thank himself. He was my son, nay my Spouse, if he could have kept him so: but he hath sold himself to commit wickednesse, and I have therefore sold him into the hands of the Caldeans. Loe this is the product of his forsaking me the fountain of living waters, &c.
Ver. 15. The young Lions roared upon him and yelled] i. e. The King of Babylon and his forces, more fierce and fell then young Lions. Would any take the Churches picture?Loc. com. tit. de persecut. ver. Eccles. saith Luther; then let him paint a silly poor maid sitting in a wood or wildernesse, compassed about with hungry Lions, Wolves, Boars, and Bears: for this is her condition in the world.
And they made his land waste] i. e. They shall shortly so make it.
Ver. 16. Also the children of Noph and Tahapanes] Two chief Cities of Egypt, the Inhabitants whereof were said to be most effeminate and servile fellows: even these shall overtop thee,Hero dot. l. 2. knock thee down as an Ox by a blow on the brain-pan, and make havock of those things, that thou holdest the chiefest and most desirable.
Gen. 42.22.Ver. 17. Hast thou not procured this to thy self?] The same may the Lord say to every sufferer: and further add, Did not I warn you saying, Sin not against the childe? Oh do not this abominable thing! your iniquities will undoubtedly be your ruine, &c.
When he led thee by the way] The way that is called holy, the high-way to heaven: fitly here opposed to those by-waies of carnal wisdom, mentioned in the following verses.
Ver. 18. And now what hast thou to do in the way of Egypt?] Why trustest thou to carnal combinations, which thou hast formerly found to be so successlesse? wilt thou never be warned of these broken cisterns? or hast thou a mind to be ground [Page 227] to powder betwixt those two mil-stones, of Egypt and Assyria, after whom thou hankerest? Psal. 146.3. David having entered a Caveat against creature confidence, perswades people to trust in God alone: See also Psal. 62.8. 9, 10.
To drink the waters of Sihor] i. e. Of Nilus called Sihor, of its blacknesse,Limosus est Nilus & oblimat Aegypt. or muddinesse; and in Greek [...] Black: to drink the waters of it here, is to draw the Egyptian forces to thine assistance, and (as some think) to partake with them in their superstitions.
To drink of the water of the river] i. e. Of Euphrates, that river by an eminency.
Ver. 19. Thine own wickednesse shall correct thee] E [...]udiat te malitia tua, Let thine own wickednesse with the sad consequents thereof, teach thee better things: as chap. 6.8. Let it for shame, let it, [...], let smart make wit, Isa. 28.19. Prov. 29.15.
Know therefore and see] Learn at least by sad experience; for thou hast paid for thy learning. Piscator ictus sapiet.
That it is an evil thing and bitter] So all sin will prove in the issue, and when the bottom of the bag is turned upward. There will be bitternesse in the end, as Abner said to Joab, 2 Sam. 3.15. Laban will shew himself at parting howsoever. Tamar will be more hated then ever shee was loved: Amor, amaror; pius aloes quam mellis habet.
Drunkennesse is sweet, but wormwood is bitter. These Inhabitants of Jerusalem were made drunk, but with wormwood, Lam. 3.15. they found that sin was a Dulcacidum, a bitter-sweet: sweet in the mouth, but bitter in the maw, [...] Philo. as that book in the Revelation: like Adam's apple, or Esau's pottage, or Jonathan's hony, or Judas his thirty pieces, whereof he would fain have been rid but could not: they burnt like a spark of hell-fire in his hand, but especially in his conscience. The Devil with the Panther, hideth his deformed head, till the sweet sent have drawn other beasts into his danger, and then he devoureth them. Did we but 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.
[Page 228]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
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 [Page 229] 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? will ye not yield to reason? See on ver. 19.
Ye all have transgressed against me] And yet ye have the face to ask, as chap. 16.10. What is our iniquity, or what is our sin that we have committed against the Lord? and to say as Hos. 12.8. In all my labours they shall find none iniquity in me: that were sin. See there.
Ver. 30. In vain have I smitten your children] My hammers have but beaten cold Iron: ye are incorrigible, irreformable. See Isa. 1.5. with the Note.
Your own sword hath devoured your Prophets] As it did in the dayes of Ahaz, Joash, Manasseh, of whom Josephus saith,Lib. 10 cap. 4. that he slew some Prophet of God every day.
Like a destroying Lion] Cum saevitia summa, exutâ omni humanitate: ye have puulled them limmeale, and caused them to dye piecemeale.
Ver. 31. O generation, see ye the word of the Lord] q. d. O generation rather leonine then humane! as ver. 30. See ye the word; I say not to you Hear, no more then I would to a savage beast; for ye have no ears to hear reason: but see with your eyes; for so even beasts can do. See now, and say sooth.
Have I been a wildernesse unto Israel?] Such as is described before, ver. 6. Or have I not rather been a Paradise unto you, and a store-house of all accommodations and comforts? It well appeareth that they have wanted nothing but thankful hearts, by this, that fulnesse hath bred forgetfulnesse: for so stout they are grown by reason of their great wealth, that they will not come at me, nor acknowledge my soveraignty over them: but will needs be petty Gods within themselves: We are Lords, say they, and will not now take it as we have done. The ancient Greek rendreth it, We will not be ruled.
Ver. 32. Can a maid forget her ornaments?] Not lightly or easily, as minding them many times more then is meet, and then their ornaments are but the nest of pride: and whilst they think to gain more credit by their garments then by their graces, they are much mistaken.
Yet my people have forgotten me dayes without number] i. e. Time out of mind: when as God should be remembred at every breath we draw, sith from him we have [...], life and breath, as the Apostle saith elegaintly, Acts 17.25. But into such a dead Lethargy hath sin cast most people, that God is forgotten by them, add his Service neglected.
Ver. 33. Why trimmest thou thy way to seek love?] Cur bonificas? So Calvin rendereth it, why dost thou make good thy way? that is, set a good glosse upon it, even the best side outwards. The same word is used of Jesabels dressing her head, 2 King. 9.30. What need this whorish tricking and trimming, if all were right with thee?
Therefore also hast thou taught the wicked ones thy way] Heb. the wicked women (for the word is feminine) those she-sinners may learn immodesty of thee, who are meretricissimae. And for this it is that thou art pointed at with the finger as it were, vers. 34, 35.
Ver. 34. Also in thy skirts] In the skirts of thy garments. Heb. in thy wings: [Page 230] an allusion say some, to birds of prey, which stain their wings with the blood of lesser fouls.
Is the blood of the souls] The life-blood of innocent poor ones, of Prophets especially, ver. 30.
I have not found it by secret search] Non in suffessione, as Calvin rendreth it, as an allusion to Exod. 22.2.
But upon all these] that is, in propatulo, in publike view. Or, super haec omnia, because they told thee of all thy faults.
Ver. 35. Yet thou sayest, Because I am innocent] Antiquum obtines, thou standest still upon thy justification: this doubleth thy fault. Homo agnoscit, Deus ignoscit. The best way,Cur cu [...]ftas? is, to plead guilty: confesse and go free.
Ver. 36. why gaddest thou about so much to change thy way] Or, changing thy way, as hoping some way to mend thy self. Keep home, and trust God: go further and fare worse. Creatures were never true to those that trusted them.
Ver. 37. Yea thou shalt go from him] Or, from hence, into captivity.
With thine hands] Lamenting as did Tamar, 2 Sam. 13.19.
For the Lord hath rejected thy confidence] Where the beginning is carnal confidence, the end is shame of any business, even of this life.
CHAP. III.
Ver. 1. THey say] Vulgo dicitur, saith the Vulgar; Dicendo dicitur, say others. They say, and they say well, for they have good law for it, Deut. 24.4. But I am above law, saith God, and will deal with thee, not according to mine ordinary Rule, but according to my Prerogative. Thou shalt be a Paradox to the Bible: for I will do that in favour of thee, which I have inhibited others in like case to do, and that scarce any man would do, though there were no law to inhibit it, as one here Paraphraseth.
Shall not the land be greatly polluted] Great sins do greatly pollute; that of adultery especially: for this is an hainous crime, yea it is an iniquity to be punished by the Judges, Job. 31.11.
But thou hast plaid the harlot—yet return unto me] Haec est Dei clementia insuperabilis; Gods mercy is matchless. No man, no God would shew mercy as he doth, Mic. 7.18. Mal. 3.7. Zach. 1.3. He followeth after those that run from him, as the Sun-beams do the passenger that goeth from them; and as is sweetly set forth by our Saviour in those three Parables, of the lost groat, the lost sheep, and the lost sonne, Luk. 15. Paul alloweth of Marke, 2 Tim. 4.11. (though before he had refused him, Act. 15.38.) and willeth others to entertain him, Colos. 4.10, 11. Let none despair that hath but a mind to return to God, from whom he hath deeply revolted. There is a natural Novatianisme in the timorous conscience of convinced sinners, to doubt and question pardon for sins of Apostasie, and falling after repentance. But this need not be, we see here. Pernicious was Ahitophels counsel to Absolom, Go in to thy Fathers Concubines: this he judged such an injury as David would never put up: yet return again to me saith the Lord, and all shall be well betwixt us.
Ver. 2. And see where thou hast not been lien with] Pouring out thy spiritual whoredoms, as Papists now do with their Crosses, Chappels, Pictures set up in all places.
In the wayes hast thou sat for them] For thy customers and copesmates, like a common strumpet. See Gen. 38.19. Ezek. 16.24, 25, 31.
As the Arabian in the wildernesse] As high-way-robbers wait for and way-lay passengers, making it thy trade.
Ver. 3. Therefore the showrs have been withholden] Drought and dearth have insued upon thy sin. By showrs here understand the former rain, called also the seeds rain, Esay 20.23.
And there hath been no latter rain] That commonly came a little before harvest, and was much desired.
[Page 231] And thou hadst a whores forehead] Quam pudet non esse impudentem, Aug. that can blush no more then a sackbut. We have heard (saith a Reverend writer) of Virgins, which at first seemed modest, blushing at the motions of an honest love; who being once corrupt and debauched, have grown flexible to easie intreaties to unchastity, and from thence boldly lascivious, so as to sollicit others,Dr. Halls Remedy of Prophan. p. 179. so as to prostitute themselves to all comers, yea (as the Casuists complain of some Spanish stews) to an unnatural filthiness. The modest beginnings of sin will make way for immodest proceeding. Let men take heed of that [...] i. e. inverecundia, shamelesness, that Caligula liked so well in himself: and that the heriticks called Effrontes professed. 'Tis an hard thing to have a brazen face and a broken heart.
Ver. 4. Wilt thou not from this time cry unto me] And is not this extream impudence? hast thou a face thus to collogue? Hypocritis nihil impudentius: hypocrites are impudent flatterers: they would, if they could, cozen God of his heaven.
Thou art the guide of my youth] i. e. My dear husband, Prov. 2.17. Fair words are light-cheap, and may make fooles fain. But God is not to be so courted and complemented.
Ver. 5. Will he reserve his anger for ever?] Will he not? Nah. 1.2. and is there not good reason he should do so, so long as you speak and do evil things as you can, obstinately persisting in thy sinful practises? He that repenteth with a contradiction (saith Tertullian) God will pardon him with a contradiction. Thou repentest, and yet continuest in thy sins. God will pardon thee, and yet send thee to bell: There's a pardon with a contradiction.
As thou couldest] i. e. To thine utmost. Nolunt solita peccare, saith Seneca of some: they strive to out-sin themselves, and others.
Ver. 6. The Lord also said unto me in the dayes of Josiah] This is the beginning of a new Sermon, as most hold. Josiah was a religious Prince, and a zealous reformer: and hypocrisie raigned exceedingly in his dayes, as we see here: and as holy Bradford in his letters complaineth, that it did likewise in King Edward the sixths dayes (who was our English Josiah) among the great ones especially, who were very corrupt.
She is gone up upon every high mountain] sc. Ever since Solomons mind began to be corrupted, 1 King. 11.4. and now she smarteth for it: yet is not Judah warned by her example.
Ver. 7. And I said after she had done] Or, yet I said: but I lost my sweet words upon her.
Ver. 8. And I saw] That which others could not so easily discern; viz. their hypocrisie and hollow-heartednesse, their incorrigiblenesse also and refusing to he warned by what had befallen their brethren. God looked that Israels corrections should have been Jerusalems instructions, and that by their lashes she should have been lessoned: which because she was not, he is highly displeased, and speaks of it here in a very angry dialect.
Yet her treacherous sister Judah feared not] But slighted the kindness of such a caution, and despised the counsel that was written to her in her sisters blood.
But went and played the harlot also] Being therefore the worse, because she should have been the better of the two.
Ver. 9. And it came to passe through the lightnesse of her whoredome] Or (better) through the vocalnesse of it, the loudnesse of her leudnesse. Heb. The voyce or noise of her whoredome, the fame and bruit of it: for it is talked of far and near.
And committed adultery with stones and with stocks] Haec ferae omnia in coecum, erroneum, meretrioiumque Papatum apte hodie torqueri possunt: Do not Idolatrous Papists even the same?
Ver. 10. Hath not turned unto me with her whole heart] Josiah did, but the people did not: as soon appeared, when in the next Kings raign they fell off as fast as leaves do in Autumn. And so they did here, when Queen Mary set up Popery.
Ver. 11. The back sliding Israel hath justified her self] That is, she is less guilty and faulty of the two: because Judah sinned against more means and mercies; and because she received not instruction by her sisters destruction; Therefore shall she [Page 232] feel, what she feared not at a distance: therefore shall she taste of Israels rod, because she would not hear it: she that would not tremble at her sisters divorce, must her self be divorced, and be judged as women that break wedlock, Ezek. 16.38. bearing her own shame for her sins that she had committed, more abominable then theirs, ver. 52.
Ver. 12. Go and proclaim these words toward the North] i. e, Toward Assyria and Media, into which Countries the ten tribes had been carryed captive. And although they cannot hear thee, yet in time this prophecy may be brought to their hearing: and the men of Judah, mean while, may be wrought upon thereby.
And I will not cause mine anger to fall upon you] Heb. I will not make my face to fall: I will not further frown upon you, or deal hardly with you.
I will not keep anger for ever] Heb. I will not keep for ever. There is nothing that a man is more ready to keep than his wrath. Therefore the Hebrews put keep, for keep wrath; so Psal. 103.9. Levit. 19.18. See Ver. 5.
Ver. 13. Only acknowledge thine iniquity] Thus favour is promised to the ten captivated tribes, sed per modulum unius poenitentiae, but upon condition of their true repentance:Facit peccator confitendo propitium, quem non facit negando nescium. Aug. one part whereof is confession of sin, Prov. 28.13. Psal. 32.4. When thy sins and Gods wrath meeting in thy conscience (saith one) make thee deadly sick, then pour forth thy soul in confession; and as it will ease thee (as vomiting useth to do) so also it will move God to pitty, and to give thee cordials and comforts to restore thee again.
Ver. 14. Turn, O backsliding children] See on Zach. 1.3.
For I am married unto you] And, as I hate putting away, Mal. 2.16. so I can receive to favour a wise that hath been disloyal, ver. 1. and after a divorce.
And I will take you one of a City] i. e. Though but a few, as Isa. 10.11, 12. and 17.6. and 24.3. all the rest hardening their hearts by unbelief. This hath been principally fulfilled in the dayes of the Gospel.
Ver. 15. And I will give you Pastours according to my heart] God gives faithful Pastours oft for the sake of but a few that are there to be converted; & vilissimus pagus est palatium eburneum, Luth. tom. 3. pag. 81. a. in quo est Pastor & credentes aliqui, saith Luther: the poorest village is an Ivory Palace, if there be but in it a Pastour and some few beleevers. Such Pastours as God here promiseth (and more largely describeth, chap. 23. and Ezek. 34.) are special gifts of God: I will give you Pastours. David, after he had discomfited the Amalekites, sent gifts to his 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.
[Page 233] 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 H [...]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 [Page 234] will it help thee to return fainedly; for I love truth in the inward parts, and hate hypocrisie, halting, and tepidity. If therefore thou wilt return.
Return unto me] Return as far as to me; not from one evil course to another, chap. 2.36. (for that is but to be tossed, as a ball, from one of the devils hands to the other) but to me with thy whole heart, seriously, sincerely and zealously: for Non amat, qui non zelat. To a tyrant thou shalt not turn, but to one that will both assist thee, Prov. 1.23. and accept thee, Zach. 1.2.
And if thou wilt put away thine abominations out of my sight] i. e. Thine Idols out of thine house and out of thine heart, Ezek. 14.3, 4.
Then shalt thou not remove] But still dwell in the land and do good; feeding on faith, as Tremellius rendreth that, Psal. 37.3.
Ver. 2. And thou shalt swear The Lord liveth] Not by Baal shalt thou swear, or other Idols, but by the living God, or by the life of God. The Egyptians once sware by the life of Pharaoh, as the proud Spaniards now do by the life of their King. But, to speak properly, none liveth but the Lord: and none should be sworn by but he alone; an oath being a proof of the Divine Power, which one worshippeth. The Pythagoreans used to swear by [...], Quaternity, which they called [...] the fountain of eternal being: and this doubtless was the same with [...] Jehovah.
Tremel. In truth, in judgement and in righteousnesse] Vere, ritè & juste. 1. In truth, Rom. 9.1. that is, 1. To that which is true, least we fall into perjury, Lev. 19.12. And, 2. Truly, agreeable both to the intentions of our mind (not deceitfully, Psal. 24.2.) and agreeable also to the intentions of him that ministreth the oath, and not with mental reservations, as Romish Priests oft swear.
The Romans used that most considerate wo [...]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 [Page 235] 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 fulfilled in Zedekiah, who sought to save himself by flight, but could not.
Ver. 10. Surely thou hast greatly deceived this people] sc. by those false Prophets, ver. 9. Confer 1 King. 19.22, &c. Ezek. 14.9. This God doth as a just Judge, punishing sin with sin. The words may be rendered question-wise, Hast thou indeed thus deceived this people? Is it possible that Thou shouldest have an active or so much as a permishve hand in such a businesse?
When as the sword reacheth unto the soul] i. e. To the heart, it goes as far as it can. — Capulo tenus abdidit ensem. See Psal. 69.11.
Ver. 11. A dry wind of the high places] Ventus urens & exiccans as the Northwind is; understand hereby the King of Babylon, as ver. 6. blasting and wasting all before him.
Not to fan nor to cleanse] But to dissipate and destroy.
[Page 236]Ver. 12. Even a full wind from those places] An impetuous and stiff wind, such as shall carry away chaff, and corn, and all.
Now also will I give sentence against them] Heb. utter judgements with them, i. e. I will speak no more by my Prophets, but by my Judgements.
Ver. 13. Behold he shall come up as clouds] Swiftly, and numerously.
His Horses are swifter then Eagles] Which, though the biggest of all fouls, yet flye with greatest speed.
Woe unto us, for we are spoiled] This he premiseth fitly to his exhortation to Repentance, ver. 14. q. d. We are utterly undone, if Repentance prevent not.
Ver. 14. O Jerusalem, wash thine heart from wickednesse] Which defileth it worse then any leprosy,Frustra sunt lavamenta, ubi nulla est innocentia. Oecol. or jakes, doth the body, Mar. 7.19, 20, 23. Thy hands thou often washest (and other outward parts; placeing therein no small religion) thou canst not wash them in innocency; wash them therefore in tears: and when thou hast so done, cry to God with Austin, Lava lachrymas meas Domine: ipsae enim lachrymae sunt lacrymabiles; Wash my very tears, Lord; for they are lamentable ones. Beg of him to bathe thy soul in the blood of his Son, to wash thee throughly from thine iniquity, and to cleanse thee from thy sin, Psal. 51.2.
That thou maist be saved] i. e. Have safety here, and salvation hereafter.
Hic mora cogitationis redarguitur & ejus adlubescentia. Oecol. How long shall thy vain thoughts lodge within thee?] Heb. in the midst of thee, in the very heart of thee? Creep in they will: but why should they lodge there? why should the Devil be at Inne with us? be any mans bed-fellow, as he is the angry mans, Ephes. 4.26? David oft communed with his own heart, and his spirit made diligent search for such vagrants, Psal. 77.6. Scopabam spiritum mem (so some render it) I swept out my spirit.Vulg. Carnal hearts are stews of unclean thoughts, slaughter-houses of cruel and bloody thoughts, exchanges and shops of vain and vile thoughts, a very forge and mint of false Politick undermining thoughts, yea oft a little hell of confused and black imaginations. They had need therefore to be carefully cleansed, and kept with all custody. Grace beginnerh at the center, and from thence goeth to the circumference. God and Nature begin at the heart: Art begins with the face and outward lineaments; so doth Hypocrisy at outward paintings and expressions; it clenseth the outside of the cup and platter, when the inside is full of ravening and wickednesse, Luke 11.39.
Ver. 15. For a voice declareth from Dan] which was first called Laish, then Dan, and after that (in honour of Tiberius Caesar) Caesarea Philippi. It was the utmost bound of Israel Northward:Joseph. Antiq. lib. 18. and therehence came a rumour of the enemy entering, and making his first impression into the Land; and so, by Mount Ephraim, to the Jews of Jerusalem. This, Jeremy by a spirit of Prophecy foretelleth long before, against their vain confidence of better.
And publisheth affliction] The same Hebrew word signifieth vanity or iniquity in the verse afore-going. Sin is the mother of misery and molestation.
Ver. 16. Make ye mention to the Nations] i. e. To the Jews who haply are called the Nations, because once better accounted of then all Nations: thus the Saints are called All things, Colos. 1.18. and the Rabbines have a saying that those seventy souls which came down to Egypt with Jacob, were more worth then all the Seventy Nations of the world besides.
Sicut à Caesare Caesariani, à Preacore Praetoriani. That watchers are come] Nebuchadnezzars life-guard say some. Heb. Notserim, i. e. Nebuchadnezzarens. Others give a better reason of the word from the next Verse.
And give out their voice against the Cities of Judah] Whilst they invade them cum barritu militari, with a horrid and horrible noise, such as the Turks use nowadays also, when they set upon any City to storm it.
Ver. 17. As keepers of a field are they against her] They have straightly besieged her; so that there is no escaping their hands.
Ver. 18. Thy wayes and thy doings have procured these things unto thee] This is like as we use to say to our children when they have taken cold or got any harm, This is [Page 237] your gadding and dabbling in the dirt, your going in the snow, your eating of fruit, &c.
This is thy wickednesse] i. e. Merces malitiae, the wages of thy wickednesse, the fruit of thy folly.
Because it is bitter] Thou hast given God a bitter pill, as it were, that went to his heart: and now he hath given thee as bitter a potion, that reacheth unto thine heart.
Ver. 19. My bowels, my bowels] So my head, my head, 2 King. 4.19. My leannesse, my leannesse, Isa. 24.16. Thus the Prophet here, to expresse his inexpressible grief for the calamities of his people.Dolco instar parturientis.
I am pained] as a woman in travel.
At the very heart] Heb. at the walls of my heart, sc. to see, in spirit, the City-walls surprized.
My hear maketh a noise in him] Saltitat & palpitat ut in pavidis & perculsis fi [...] ri solet, leaps and throbs.
I cannot hold my peace] Heb. I will not.
Because thou hast heard] i. e. I have heard in the Spirit, and am affected with it, as if already come.
Ver. 20. Destruction upon destruction] Fluctus fluctum trudit, one mischief upon another, the sword after famine, captivity after a seige.
For the whole land is spoiled] Or, plundred: which word we first heard of in the Swedish wars.
Ver. 21. How long shall I see the standard?] Sad sights and doleful ditties are common in times of war.
And hear the sound of the trumpet] Tubam turbamque hostium.
Ver. 22. For my people is foolish, they have not known me] To know and to worship God aright, is the only true wisdom, saith Lactantius. Lib. 3. cap. 30.
They are wise to do evil, but to do good they have no knowledge] In terrenis Lyncei, in coelestibus talpae. Wise the wicked are in their generation, subtil and slye: but so is the Serpent, or the Fox: the Swine that wandereth can make better shift to get home then the Sheep can to the fold. They have received the spirit of this world, 1. Cor. 2.12. the Devil also worketh effectually in them, as a Smith in his forge, Ephes. 2.2. Hence they are wise to do evil. Elymas was a vere subtle fellow, but the Devils child; and so the more dangerous, Acts 13.10. Magnum ingenium & magna tentatio, saith Vincentius Lirinenses concerning Origen, who had a great wit, but proved a great scandal to the Church. The Devil covets to be adorned by thee, said Austin to one that was wittily wicked. Surely as Jet gathereth drosse and refuse things to it self, but lets go gold and precious things: so do the Worlds wisards.
Ver. 23. I beheld the earth, and loe it was without form and void] Tohu vabohu, as Gen. 1.2. sightlesse and shapelesse. Sermo est hyperbolicus; all was in a confusion: what shall it then be at the last day?
Ver. 24. I beheld the mountains, and loe they trembled] War is a woe, that no words, how wide soever, can sufficiently utter.
And all the hills moved lightly] As being lightned of their burden, (saith a Rabbin) trees and houses.
Ver. 25. I beheld, and loe there was no man] But all killed, captived, or fled. Judaea lay utterly waste for Seventy years. Insomuch that after the slaughter of Gedaliah, when all, men, women and children, fled into Egypt, there was not a Jew left in the Country.
And all the Birds of the heavens were fled] Birds were given men for food, Physick, and delight, as companions of his life; therefore it is reckoned both here and chap. 9.10. as a judgement to lose them.
Ver. 26. At the presence of the Lord, &c.] Who was the chief Agent: as Titus the Roman Emperour also acknowledged after he had destroyed Jerusalem: Suidas. Non se id fecisse dixit, sed Deo iram suam declaranti manus suas accommodasse, he said it was not He that had done it, but that He had only lent his hands to God, justly displeased at that Nation.
Ver. 27. Yet I will not make a full end] God kept the room empty all those Seventy years, till the return of the natives.
[Page 238]Ver. 28. Because I have spoken it, &c.] Quod scripsi scripsi, said Pilat, I will not alter it: See the like, Ezek. 24.13, 14.
Ver. 29. Every City shall be forsaken] See ver. 25.
Ver. 30. Though thou rentest thy face with paint] Jesabel like, 2 King. 9.30. See Ezek. 23.40.
In vain shalt thou make thy self fair] i. e. Seek to ingratiate with the Chaldees, by submitting to them, and worshiping their Idols.
Thy lovers will despise thee] As an old withered strumpet, and now out of date See Ezek. 16.36. & 23.22.
Ver. 31. As of her that bringeth forth her first childe] Primiparae: such have greatest pains and least patience, oft.
For my soul is wearied because of Murtherers] Once her Paramours, her Sweethearts. There is nothing got by comporting with Idolaters. The Duke of Medina's sword knew no difference between Papists and Protestants in Eighty eight, and that they should have found, had the Spaniard then prevailed.
CHAP. V.
Ver. 1. RƲn to and fro] Spaciamini, scrutamini. Goe as many of you as ye please: the verbs are plural.
In the streets of Jerusalem] Where it was strange there should be such a rarity of righteous ones. But the faithful City was now become an harlot, Esa. 1.21. Like as Rome is at this day.
Shee had a Mancinel, a Savanorola, and some few other Jeremies, to tell her her own: but she soon took an order with them. The Primitive Christians called Heathens, Pagans; because contrey people living in pagis, that is, in Hamlets and Villages, were heathenish for most part, after that Cities were converted, and had many good people in them: but Jerusalem here afforded not any one, hardly.
In Polyh. If ye can find a man] i. e. A godly, a zealous man. For homines permulti, virè perpauci, saith Herodotus: there is a great paucity of good people. Diogenes is said to have sought for a good man in Athens with a lantern and candle at Noon-day. And once, when he had made an O yes in the market-place, crying out [...], Hear O ye men, and thereupon company came about him to hear what the matter was, he rated them away again with this speech, [...], I called for men and not for varlets. Job was a man every inch of him; See the Notes on Job 1.1. So was Moses that man of God, Daniel that man of desires, John Baptist, then whom there arose not a greater among all that were born of woman; Paul that little man,Calvinus erat vir admirabilis. Ipsa à quo rosset virtutem dicere virtus. Guevara. but who did great exploits: Athanasius and Luther, who stood out against all the world, and prevailed. But not many such: blessed be God that any such. Cicero observeth that scarce in an Age was born a good Poet. And Seneca saith Such as Clodius was, we have enow: but such as Cato are hard to be found. The Host of Nola being bid to summon the good men of the Town to appear before the Roman Censor, gat him to the Church-yard, and there called at the graves of the dead: for he knew not where to call for a good man alive. God himself sought for a man that might stand up in the gap, but met not with any such one, Ezek. 22.30.
And I will pardon it] Sodoms sins cryed loud to God for vengeance; so did now Jerusalems. But had there been but a voice or two more of righteous & religious persons there, their prayers had outcryed them. A few birds of Song are shriller, then many crocitating birds of prey.
Ver. 2. And though they say The Lord liveth] i. e. Albeit they talk religiously (as those pretenders also did, Isa. 66.5.) and make a great flaunt, as if some great matter (with Simon Magus, Acts 8.9.) yet they are arrant Hypocrites, and therefore odious to me who desire truth in the inward parts, Psal. 51.6. These neither say the truth, nor do it, 1 Joh. 3.10.
[Page 239]Ver. 3. O Lord are not thine eyes upon the truth?] And can these painted Hypocrites hope ever to please thee? how much are they mistaken?
Thou hast stricken them, but they have not grieved] As being past feeling, of a dead and dedolent disposition: like naughty boyes, which are the worse for a whipping: or Solomons drunkard who is beaten but never the better, Prov. 23.35. There is no surer sign of a carnal Israelite, of a profligate professour, then to be senseless or incorrigible under publike judgements.
Ver. 4 Therefore I said] i. e. I thought with my self.
Surely these] sc. That swear falsely, and refuse to be reformed; &c,
Are poor] Of the rascality; under law; base and beggarly; who neither know Gods will, nor hold themselves much bound to do it. Of the poorer sort in Swethland it is storied, that they do alwayes break the Sabbath, saying that 'Tis for Gentlemen only to keep that day.
Ver. 5. I will get me unto the great men] Who have been better bred, and abound with liesure, and other helps to holy living.
But these have altogether broken the yoke] Of God, of the Law, and of Discipline. These are lawless and awless, and think they may lay the raines in the neck, and run riot.
Ver. 6. Therefore a Lyon of the forrest shall slay them] So Nebuchadnezzar is called for his cruelty, a Wolf for his voracity, and a Leopard for his sliness and swiftness. All the malignities of other Creatures meet in the Churches enemies.
Ver. 7. How shall I pardon thee for this?] How with the safety of mine honour and justice? Swearing then by creatures (as by our Lady, by St. Anne, by this light, &c.) or by Idols, (as by the Masse, by the Rood. &c.) or by qualities (as by Faith, Troth, &c.) is not so small a sin as many deem it: sith God maketh here a great question how he can pardon it. For why? it is a forsaking of him, a giving away his honour to another, a disgrace done to a mans self (sith we alwaies swear by the greater, Heb. 6.16.) and a means to procure his utter mine, without Gods greater mercy, Amos 6.14. Zeph. 1.3, 4, 5. Men sport themselves with oaths, as the Philistines did with Sampson: which will at last pull the house about their ears, Zach. 5.4.
When I fed them to the full, they then committed adultery] Fulnesse in good men oft breeds forgetfulnesse, and in bad men, filthines [...]. Gula vestibulum luxuriae, gluttony is the gallery that incontinency walketh through. The Israelites ate and drank and rose up to play, sc. with their Midianitish Mistrisses, to the provoking of Gods fierce wrath. Fulness of bread made way to Sodoms sin. Lunatikes, when the Moon is declining and in the wain, are sober enough: but when full, more wild and exorbitant. Ceres and Bacchus are great friends to Venus, &c. Watch therefore, and feed with fear.
And assembled themselves by troops] Heb. they trooped themselves: Libido effrons & plu [...] quam pecuina. such was their impudency.
Ver. 8. They were as fed horses] As stallions and stone-horses, that are [...], mare-mad, as the Septuagint have it.
Ver. 9. Shall I not visit for these things] i. e. Shall I not take cognisance of them, and punish them surely and severely?
Ver. 10. Get yt up upon her battlements and destroy] Ascendete & exscindite, up and lay about you lustily. A commission granted out to the enemy, to execute Divine vengeance: God can never want a weapon to beat his rebels with.
But make not a full end] See chap. 4.27.
For they are not the Lords] He disowneth them, and giveth them primo occupaturo, to him that shall first seize them; as the Pope took upon him to do, this Kingdom of England, in the dayes of Henry 8. whom he had excommunicated and deprived.
Ver. 11. For the house of Israel and the house of Judah] Both Aholah and Aholibah are stark naught: I renounce them therefore, and shall take no further charge of them. And why?
Ver. 12. They have belyed the Lord] Or, They give the Lord the lye, (as Montfort [Page 240] Earle of Lecester gave his Soveraign Henry 3. the lye) Every unbeleever doth as much,Daniels hist. 172. Oecolamp. upon the matter, 1 Joh. 5.10. See the Note there, Nam etiamsi non semper ore obloquitur, factis tamen obluctatur.
And said It is not he] sc. That speaketh, but the Prophets speak their own dreams and fancies. Or, as some render the text, He is not: there is no God to reward us if we do well, or to punish us, if we do worse. See my Common-place of Atheisme.
Ver. 13. And the Prophets shall become wind] All their threats and bugbear-tearms (devised on purpose to affright silly people, who are no wiser then to believe them) shall come to nothing: [...]. Hom. they are but bullatae nugae, bruta fulmina, bubbles of words, brute light-bolts: both they and their menaces shall vanish together, they shall blow over.
Thus shall it be done unto them] The evils that they foretell shall befall themselves, not us: & nos male mulctabimus ipsos, and we will see them soundly punished for false Prophets. Poor Jeremy was ill-handled amongst them many times, as we shall see in sundry Chapters following. Hoc fuit [...], &c.
Ver. 14. Because ye speak this word] Ungodly men shall one day answer (with all the world on fire about their ears) for all their hard and haughty speeches, Jude 15. They shall find that neither their own words are wind, but such as they shall give a sad account of: nor the Prophets words wind, unless it be to blow them into the bottomless lake, and to torment their consciences, haply, in the mean while, more then wind doth mens bodies, when gotten once into the veines, or bowels.
Behold I will make my words in thy mouth fire] That's somewhat worse then wind. Oh fear this fire, vengeance is in readiness for the disobedient, 2 Cor: 10.5. every whit as ready in Gods hand as in the Ministers mouth. See Zach. 1.6. with the Notes.
Gen. 10.8.Ver. 15. It is a mighty Nation, it is an ancient Nation] As ancient as Nimrod the first founder of that first of the four Monarchies. Hence Babylon is called the land of Nimrod, Mic. 5. whom the Poets call Saturn, and his son and successour Jupiter Belus.
A Nation whose language thou knowest not] For the Babylonians spake Syriack, Dan. 2.4. as did also the Jews afterwards, viz. after the captivity in Babylon, where they learnt it, and lost their own language.
Ver. 16. Their quiver is an open Sepulchre] As holding arrows that wound deadly, and that shall dispatch many being drenched in their gall.
Ver. 17. And they shall eat up thy harvest] Partim gladio, partim gula. Consider the calamity of war, and take course to prevent it.
Ver. 18. I will not make a full end with thee] In the midst of judgement, God remembreth mercy. See chap. 4 27. and here ver. 10. Howbeit, from this text some gather, [...]. that now in this last captivity of theirs God hath made a full end with the Jews, and that wrath is come upon them to the utmost, or to the end, as the Greek hath it, 1 Thes. 2.16.
Ver. 19. Wherefore doth the Lord our God all these things unto us] Why? could not they yet tell? And had they not been oft enough (if any thing were enough) told wherefore? But they were never willing to hear on that ear. Some of our hearers turn the deaf ear, and say, What tell you us of these terrible things, &c. Many sit before us as senseless as the seats they sit on, the pillars they lean to, the dead bodies they tread upon.
So shall ye serve strangers] God loves to retaliate.
Ver. 20. Declare this in the house of Jacob, &c.] Cease not to ring it in their ears whether they will hear, or whether they will forbear: for it is a rebellious people; [...]. and of the number of those, who wink willingly, that they may not see when some unsavory potion is ministred to them, as Justin Martyr expresseth it.
Ver. 21. Hear now this O foolish people] They were strangely stupified, and were therefore thus rippled up. Those that are in a Lethargy must have a double quantity of Physick to what others have.
And without understanding] Heb. Without an heart: Cor sapit & pulmo loquitur, [Page 241] &c. The heart is the symbol and seat of wisdom. See Hos. 7.11. with the Note.
Which have eyes and see not, &c.] See Esay 6.9. and 42.20. which have not senses habitually exercised to discern good and evil, Heb. 5. ult.
Ver. 22. Fear ye not me? saith the Lord] What? not me, whom the sea it self, that tumultuous and unruly creature, feareth and obeyeth? See Psal. 65.7. and 93.4.
Who have placed the sand for a bound to the sea] A weak bound for so furious an element. Vis maris infirmissimo sabuli pulvere cohibetur. But so I will have it: and then who or what can gainstand it? Now who can but be moved at such miracles? Know you not that I can soon make your arable, sailable? and that I can shake the earth as oft as there is a tempest in the Ocean, sith the earth is founded not upon solid rocks but fluid waters? See 2. Pet. 3.5.
By a perpetual decree] Heb. by an ordinance of antiquity or of perpetuity; clapping it up close prisoner.
Ver. 23. But this people have a revolting and rebellious heart] Cor recedens & amaricans, gone they are, and return they will not. [...]. Sept. Apostates are dangerous creatures, and mischievous above others; witnesse Julian, once a forward professour; Lucian once a Preacher at Antioch: Staphylus and Latomus once great Lutherans, afterwards eager Popelings: Harding was the Target of Popery in England, (saith Peter Moulin) against which he had once been a thundering Preacher in this land, wishing he could cry out against it, as loud as the bells of Oseney. Act. & Mon. fol. 1291. The Lady Jane Gray, whose chaplain he had sometimes been, gave him excellent counsel in a letter: but he was revolted and gone past call.
Ver. 24. Neither say they in their hearts] God understands heart language, and expects a tribute there.
Let us now fear the Lord] Fear him for his goodness, as well as for his greatness, ver. 22. See Hos. 3.5. and Notes.
That giveth rain] Which God decreeth, Job 28.26. prepareth, Psal. 147.8. withholdeth, Am. 4.7. bestoweth, Deut. 28.12. Mat. 5.41. for a witness, Acts 17.14. of his general goodness, Mat. 5.45. and special providence, as a good housholder, Act. 14.17.
He reserveth unto us the appointed weeks of harvest] Which if he should deny us but one year only, how easily might he starve us all? See his love, and fear his Name.
Ver. 25. Your iniquities have turned] See on Isa. 59.1, 2.
Ver. 26. For among my people are found wicked men] This was as bad as to find a nettle in a garden, unchastity in a Virgin, or the devil in Paradise. All the Lords people are or ought to be holy.
They lye in wait] Or watch, or prey: See on Mic. 7.2.
They set a trap, they catch men] To spoil them, or slay them. Such a one was Otto the Popes Muscipulator (as the story stileth him) i. e. Mice-catcher, sent hither by Gregory 9. to take and take away our money: Tecelius sent by Leo 10. into Germany was another.
Ver. 27. As a cage is full of birds, so are their houses full of deceit] i. e. Of illgotten goods, which will prove no such catch in the close, as they count upon.
Ver. 28. They are waxen fat, they shine] Pingues, nitidi sunt: cutem curant ut Epicuri de grege porci, fat they are and fair liking slick and smooth.
Yea they overpasse the deeds of the wicked] They out-sin others. Or as some sense it, they escape better then others, Psal. 73.5.
Ver. 29. Shall I not visit] See ver. 9.
Ver. 30. A wonderful and horrible thing] Res stupenda & horrenda, an abhorred filth, such as may well draw from us an hen, hen Domine Deus.
Is committed in the Land] Heb. in this land, where men are therefore the worse, because they should be better.
Ver. 31. The Prophets phophecy falsely, and the Priests bear rule] The chief Priests bearing rule in the causes and consciences of the people, had suborned their abbettours ambitious Prophets, who applauded their greatness for preferment, teaching the people to dote on the titles of Moses chair, High-Priests, the Temple [Page 242] of the Lord,Mat. 15. Aposiopesis de extremo tam deploratae policiae exterminio. &c. as if there were not many a goodly box in the Apothecaries shop without one dram of any drug therein. Such false Prophets were those Pharisees, factours for the Priests with their Corban: and such also for the Pope are the Jesuites and Seculars, which differ only as hot and cold poison, both destructive to the State.
What will ye do?] Alass, what will become of you at last?
CHAP. VI.
Ver. 1. O Ye children of Benjamin] These were the Prophets Country-men; for Anathoth was in that tribe: so was also part of Jerusalem it self. He forewarneth them of the enemies approach, and bids them be gone. The Benjamites were noted for valiant, but vitious, Judg. 19. Hos. 9.9. and 10 9.
And blow the trumpet in Tekoah] A place that had its name from trumpetting; so there is an elegan [...] in the Original: See the like Mic. 1.10, 14. It was twelve miles from Jerusalem, and six from Beth-haccerem. Here dwelt that wise woman suborned by Joah, 2 Sam. 14.2.
Life of Ed. 6. by S J. Heyw. Set up a sign of fire] A Beacon, or such as the fire-crosse is in Scotland; where (for a signal to the people when the enemy is at hand) two fire-brands set across, and pitched upon a spear, are carried about the Countrey.
Ver. 2. I have likened the daughter of Zion to a comely and delicate woman] Certatim amatae Bucolicae puellae, some fair Shepherdess, to whom the Kings with their armies make love (but for no love) that they may destroy and spoil her.
Ver. 3. The Shepherds] See on ver. 2.
Ver. 4. Prepare ye warre against her] Say those Chaldean sweet-hearts: this is their wooing language: like that of the English at Muscleborough.
Let us go up at noon] Let us lose no time: why burn we day-light by needless delays?
Ver. 5. Let us destroy her Palaces] Where we shall find all precious substance, we shall fill our hands with spoile, as Prov. 1.13.
Ver. 6. For thus hath the Lord of hosts said] q. d. It is he who setteth thes [...] Chaldaean warriours awork: and giveth them these words of command. So Totilas, Gensericus and others were the scourge in Gods hand; as now also the Turkes are.
She is wholly oppression] She was full of judgement, righteousnesse lodged in her: but now nothing less.
Ver. 7. As a Fountain casteth out her waters] Incessantly, and abundantly. In Jeremia est continua quasi declamatio contra peccatum, &c.
Before me continually] This sheweth their impudency.
Ver. 8. Be thou instructed] Affliction is a School-Master, or rather an Ʋsher to the Law,Maturant aspera mentem. which the Apostle calleth a School-Master to Christ. Affl [...]ction bringeth men to the Law, and the Law to Christ. Affliction is a Preacher, saith one: blow the Trumpet in Tekoah: what saith the Trumpet? Ee instructed O Jerusalem.
Least my soul depart from thee] Heb. be loosed or disjoynted: least I loath thee more then ever I loved thee, and so thy ruine come rushing in, as by a sluce.
Ver. 9. They shall throughly glean the remnant] They shall make clean work of them, as Judg. 20.45.
Ver. 10. To whom shall I speak and give warning] Heb. protest, q. d. I know not where to meet with one teachable hearer in all Jerusalem.
Behold their ear is uncircumcised] Obstructed and stopped with the superfluity of naughtinesse, worse then any ear-wax, or thick film overgrowing the organ of hearing. Tanquam monstra marina surda aure Dei verba praetereunt.
The Word of the Lord is unto them a reproach] They take reproofes for reproaches, as Luk. 11.45.
[Page 243]Ver. 11. Therefore I am full of the fury of the Lord] i. e. of curses and menaces against this obstinate people, as chap. 4.19.
I am weary with holding in] As hitherto I have done, and could still in compassion, but that of necessity I must obey Gods will, and be the messenger of his wrath. It is a folly to think, that Gods Ministers delight to fling daggers at mens breasts, or handfuls of hell-fire in their faces. Non nisi coactus, said he.
I will pour it forth] I will denounce it, and then God will soon effect it. See on chap. 1.10.
Ver. 12. With their fields and wives together] These are mentioned as most dear to them; who could haply say as he did,
Ver. 13. Every one is given to covetousnesse] Avet avaritia, is coveting covetise, Lib 11. cap. 34. cryeth still give, give with the horseleech: of which creature Pliny observeth, and experience sheweth, that it hath no thorough passage, but taketh much in, and letting nothing out, breaks and kills it self with sucking. So doth the covetous man.
Every one dealeth falsely] Heb. each one is doing falshood; as if that were their common trade.
Ver. 14. They have healed also the hurt of — slightly] Heb. Ʋpon a slight or slighted thing; secundum curationem mali leviculi, Secundum leviculum. Jun. as men use to cure the slight hurts of their children by blowing on them only, or stroking them over. Thus these deceitful workers dealt by Gods people: dallying with their deep and dangerous wounds, which they search not neither cauterize, according to necessary severity.
Saying, peace, peace] Making all fair weather before them, when as the storm of Gods wrath was even breaking out upon them; such a storm as should never blow over.
Ver. 15. Were they at all ashamed] Their shamelesness was no small aggravation of their sin: Ita licet mult as abominationes commiserunt Papistae sine verecundia, verecundari tamen non possunt, saith Dr. John Raynols. De idololat. Rom. p. 85. Papists are frontless and shameless. Dr. Story for instance: I see nothing (said he before the Parliament in the beginning of Queen Elizabeth) to be ashamed of, so less I see to be sorry for: but rather because I have done no more, &c. wherein he said there was no default in him but in the higher powers, who much against his mind, had laboured only about the young and little sprigs, and twigs, whiles they should have struck at the root and rooted it out: meaning thereby the Lady Elizabeth, whom also he afterwards dayly cursed in his grace afore meat. And concerning his persecuting and burning the Protestants,Act. & Mon. f. 1925. he denyed not but that he was once at the burning of an herewig (for so he termed it) at Ʋxbridge (Mr. Denley Martyr) where he tossed a faggot at his face, as he was singing Psalmes, and set a wine-bush of thornes under his feet, a little to prick him, &c.
Ver. 16. Stand ye in the wayes and see] Duely deliberate and take time to consider, whether you are in the right or not.
Ask for the old pathes] Chalked out in the word, and walked in by the Patriarches. Think not, as some do now-adayes, by running through all religions to find out the right: for this is viam per avia quaerere, as Junius phraseth it; to seek a way where none is to be found. How many religions are there now amongst us? So many men, so many minds. Non est sciens hodie qui novitates non invenit, as one complained of old, He's Nobody that cannot invent a new way; but as old wine is better, so is the old way: hold to it therefore. Quod primum verum, Alnar. Pelagius. That which was first is true: but beware of new truths, that cannot be proved to be old, as 1 Joh. 2.7.
But they said We will not walk therein] So ver. 17. but they said We will not hearken: See the like resolute answers, chap. 22.21. and 44.16. savouring of a self-willed obstinacy. It is easier to deal with twenty mens reasons, then with one mans will. A wilfull man stands as a stake in the midst of a stream, lets all passe by him but he stands where he was. Luther saith of some of his Wittembergians, that so great was their obstinacy, so headstrong and headlong they were, that the four elements could not bear it. Jeremy seems here to say as much of his Hierosolymitanes. See ver. 18, 19.
Ver. 17. Also I set Watchmen over you] i. e. Priests and Prophets, to watch for your welfare.
Hearken to the sound of the trumpet] See on ver. 8.
We will not hearken] See on ver. 16.
Ver. 18. Therefore hear O ye Nations] For this people will not hear me, though I speak never so good reason. Scaliger telleth us that the nature of some kind of Amber is such,Exercit. 140. Num. 12. that it will draw to it self all kind of stalks of any herb, except Basilisk an herb called Capitalis, because it makes men heady, filling their braines with black exhalations: Thus those who by the fumes of their own corrupt wills are grown headstrong, will not be drawn by that which draweth others, who are not so prejudicated.
Malitiam eorum. Piscat. What is among them] What their sins are: Or, Quid in eos, sc. constituerim, what I have resolved to bring upon them: Or, Quae in eis, know O congregation (of the Saints) which art among them.
Ver. 19. Hear O earth] In case none else will hear.
Even the fruit of their thoughts] Why then should any man think that thought is free? free they are from mens courts and consistories: but not from Gods eye, law, or hand.
Ver. 20. To what purpose cometh there to me incense] Cui bono, so long as it smelleth of the foul hand that offereth it? so long as you think to bribe me with it? See Isa. 1.14.
From Sheba] Whence the Greeks seem to have their word [...] to worship: and the Arabians call God (the adequate object of divine worship) Sabim, and a Mystery Saba.
And the sweet cane] Heb. cane the good. The Septuagint render it cinamon; and the Vulgar Calamus: of which see Pliny, lib. 12. cap. 22.
From a far Country] From India saith Hierom, Haec omnia bene in nostros Papistas quadrabunt.
Strages sc. & [...]lades in quas incident & corruent.Ver. 21. Behold I will lay stumbling blocks] Heb. Stumblements, i. e. occasions, preparations and means to work their ruth and ruine: what these are, see ver. 22.
Ver. 22. Thus saith the Lord] It is not in vain that this is so oft prefaced to the ensuing Prophecies. Dictum Jehovae is very emphatical, and authoritative.
Behold a people cometh from the North] This the Prophet had oft foretold, for fourty years together; sed surdis fabulam, but he could not be beleeved.
Ver. 23. They shall lay hold on bow and spear] To destroy & eminus & cominus. both afar off, and at hand.
[...]. Their voyce roareth like the sea] Which is so dreadful, that the horrible shriekings of the devils are set out by it, Jam. 2.19. They who would not hear the Prophets sweet words, shall hear the enemies roaring in the midst of their congregations, Psal. 74.4.
Ver. 24. Our hands wax feeble] He modestly reckoneth himself among the rest, though the armes of his hands were made strong by the hands of the mighty God of Jacob, Gen. 49.24. and his heart was fixed trusting in the Lord, Psal. 112.7.
Ver. 25. Go not out into the field] Sith there is no peace to him that goeth out, nor to him that cometh in, 2 Chron. 15.5. but ‘[Page 245]Luctus ubique, pavor, & plurima mortis imago.’
Ver. 26. Gird thee with sack cloth, Liv. lib. 3. and wallow thy self in ashes] The very heathens did so when in danger of a merciless enemy: veniam irarum caelestium poscentes, saith Livy, seeking the pardon of their sins, and the favour of their Gods.
Ver. 27. I have set thee for a Tower and a fortresse] Or, a fortified watch-tower have I made thee among my people, i. e. To discry and discover their dispositions and affections.
Ver. 28. They are all grievous revolters] Heb. Revolters of revolters. Chald. Princes of revolters, arch-rebels. Jeremy (Gods champion, such as was wont to be set forth compleatly armed at the Coronation of a King in this Nation) findeth and reporth them such here, and proveth it.
Walking with slanders] Trotting up and down as pedlers, dropping a tale here, and another there, contrary to Levit. 19.16.
They are brasse and iron] Base and drossy, false and feculent metals; silver and gold they would seem to be, a sincere and holy people: but they are malae monetae, a degenerate and hypocritical generation: adulterini sunt nihil habentes probi, as Theodoret hath it here; naught, and good for naught: not unlike those stones brought home in great quantity by Captain Forbisher in the raign of Queen Elizabeth. Camd. Elis. 189. He thought them to be minerals and of good worth: but when there could be drawn from them neither gold nor silver, nor any other mettal, they were cast forth to mend the high-wayes.
Thy are all corrupters] Of themselves, and of others.
Ver. 29. The bellows are burnt] The Prophets lungs are spent,Let us to the wearing of our tongues to the stumps preach never so much, men will on in sin. Bradford. Mr. Case his Treatise of afflictions. all their paines spilt upon a perverse people: See Ezek. 24.6, 12, 13. Jeremy had blowed hard as a Smith or Metallary doth with his bellows; he had suffered, as it were, by the heat of a most ardent fire, in trying and melting his oar: he had used his best Art also by casting in lead (as now-adayes they do quick-silver) to melt it the more easily, and with less loss and waste: but all to no purpose at all.
The lead is consumed] All the melting judgements which (as lead is cast into the furnace to make it the hotter) God added to the Ministry of the Prophets to make the Word more operative, they will do no good.
The founder melteth in vain] Whether God the Master-founder, or the Prophets Gods co-founders or fellow-workmen, as the Apostle calleth them, 1 Cor. 6.1.
The wicked are not pluckt away] Or, their wickednesses; they will not part with their dross, or be divorced from their dilecta delicta beloved sins. The vile person will speak villany, and his heart will work iniquity to practise hypocrisy, and to utter errour against the Lord, Isa. 32.6.
Ver. 30. Reprobate silver shall men call them] Dross and refuse, [...] unapproved. rather then pure mettal: silver they would seem to be; but their hypocrisie shall be made known to all men, who shall count them and call them reprobate, because impurgabiles and inexpiabiles, uncounsellable, and incorrigible: a sore sign of reprobation,Hieron. Lyra. as Aquinas noteth from Heb. 6.7, 8.
For the Lord hath rejected them] As refuse and counterfeit,Deus est sapiens nummularius. such as will not passe in payment. Hence they are to be cast into Babylons Iron-furnace (quasi antro Aetnao & Cyclopico adhuc decoquendi) a type of that eternal fire of hell, prepared of old for the devil and reprobates.
CHAP. VII.
Ver. 1. THe word that came to Jeremiah) A new Sermon, but to the same purpose as the former. See on chap. 1, 2.Oecol. Toto libro idem argumentum sursum deorsum versat.
Ver. 2. Stand in the gate of the Lords house] The East-gate, which was the most famous and most frequented of the people, and therefore fittest for the purpose.
And proclaim there this word] Stand there with this Word (as once the Angel [Page 246] with a terrible sword did at the porch of Paradise) to excommunicate as it were this hypocritical people: and do it verbis non tantum disertis sed & exertis, plainly and boldly.
Ver. 3. Amend your wayes and your doings] Heb. make good your wayes, sc. by repentance for and from your sins: and by beleeving the Gospel. Defaecantur enim mores, ubi medullitus excipitur Evangelium. Amendment of life, is an upright, earnest and constant indeavour to do all that God commandeth, and to forbear what he forbiddeth.
Ver. 4. Trust ye not in lying words] Or, matters, sc. that will deceive you. The ships Triumph, Cic. in Vatinuim. or Good-speed, may be ventorum ludibrium, and miscarry upon the hard rocks, or soft sands: so, fair shews and bare titles help not. Vatinius that wicked Roman professed himself a Pythagorean, and vicious Antipater wore a white cloak, the ensign of innocency. This was virtutis stragulam pudefacere, said Diogenes wittily, to put honesty to an open shame.
The Temple of the Lord, the Temple—are these] i. e. These buildings, or these three parts of the Temple, viz. the most holy place, the Sanctuary, and the outer Court. To these are made the Promises of Gods perpetual residence, Psal. 132.14. therefore we are safe from all danger, whilest here we take sanctuary. See Mic. 3.11. The Romish crew in like manner have nothing in their mouths so much as the Church, Ecclesiam ad ravim usque crepant catholicam. the Church, the Catholick Church: and therein, like Oyster-wives, they out-cry us. Many also amongst our selves cry the Temple of the Lord, the Temple of the Lord, who do yet nothing care for the Lord of the Temple. They glory in external priviledges, and secure themselves therein, as the Jews fable that Og King of Bashan escaped in the flood by riding astride upon the Ark without. But what profiteth it ‘Respicere ad phaleras, & nomina vana Catonum?’ Esse Christianum grande est, non videri, saith Hierom. It's a great priviledge to be a Christian, but not to seem only to be so. An empty title yeeldeth but an empty comfort at last.
Ver. 5. For if ye thoroughly amend your wayes] If ye thoroughly execute judgement] If ye be serious in the one, and sedulous in the other. See ver. 2.
Ver. 6. If ye oppresse not the stranger, &c.] Turtures amat Deus, non vultures. See on Isa. 1.23.
Ver. 7. Then will I cause you to dwell in this place] Not else. Gods Promises are with a condition; which is as an oar in a boat, or stern of a ship, and turns the Promise another way.
Ver. 8. Behold ye trust, &c.] See on ver. 4.
Ver. 9. Will ye steal, murther, &c.] Heb. will ye stealing steal, murthering murther, &c. i. e. drive a trade with the devil by these soul practises allowed and wallowed in, quasi examen malorum facinorum nihil obsit, modo domum Dei ingrederemini; as if you could set off with me, and make amends by your good deeds for your bad?
Ver. 10. And come and stand before me in this house] This was worse then to do as the Circassians (a kind of mongrel-Christians of the Greek-Church at this day, who as they baptize not their children till the eighth year, so they enter not into the Church (the Gentlemen especially) till the sixtieth year; but heare divine service standing without the Temple:Br [...]erw. Enquir. that is to say, till through age, they grow unable to continue their rapines and robberies; to which sin that Nation is exceedingly addicted.
And say We are delivered] i. e. Licensed. Hoc idem dicunt qui cogitationes inter peccato non numerant, saith Oecolampadius.
Ver. 11. Is this house which is called by my name] Is it become impiae gentis arcanum, A [...]x omnium turpitudinum. as Florus afterwards spitefully called it? or a professed Sanctuary of roguery, as the Papists maliciously say of Geneva: Or a receptacle of all abominations, as Pompey's Theatre in Rome was once said to be.
Become a den of robbers] To such it should have been said by the Porters— [Page 247] Gressus removete profani. In the mystical sacrifices of Ceres no profane person was to be admitted: for the Priest going before uttered these words— [...], that is, be packing every wicked person. So the Roman Priests had their procul ô procul este profani.
Ver. 12. But go ye now] Non passibus sed sensibus. Summon the sobriety of your senses before your own judgments, and consider what I did of old to Shiloh, a place no less priviledged then yours; and wherefore I did it: and be warned by their woes. Alterius perditio, tua sit cautio. Seest thou another shipwrackt? look well to thy tackling. Reason should perswade, and therefore lodgeth in the brain: but when reason cannot perswade, example should, and mostly will.
Ver. 13. And now because ye have done] Worthily are they made examples to others, that will not take example by others; that will not alienâ frui insaniâ, make benefit of other mens miseries.
Rising early] As good husbands use to do; and as Plutarch reporteth of the Persian Kings, that they had an officer to call them up betimes, and to mind them of their business.
Ver. 14. Therefore will I do unto this house] Which ye fondly think that I am bound to hold, and uphold. The Disciples also seem to have had a conceit that the Temple and the world must needs end together: hence that mixed discourse of our Saviour, now of one, and now of another, Mat. 24. See ver. 3. of that Chapter, with the Note.
V. 15. And I will cast you out of my sight] Heb. from against, or over against my face.
As I have cast out your brethren] For your instance and admonition, I hanged them up in gibbets, as it were at your very doors, but nothing would warn you.
Ver. 16. Therefore pray not thou for this people] For I am unchangeably resolved upon their ruine: and I would not have thy prayers (those hony-drops) spilt upon them. Their day of grace is past: their sins are full, the decree is now gone forth, and it is irreversible; therefore pray not for this deplored people: there is a sin unto death: and who knows but their sin was such? sure it is the Prophet was silenced here, and that was a sad symptom.
Neither lift up cry] Verbum aptum precibus est: lift up is a very fit expression, and the word rendred cry comes from a root that signifieth clamare voce contentâ & efficaci, to set up the note to some tune, as we say.Ranan, unde ranae, ut aliqui volunt.
Neither make intercession to me] Interdicit ti ne intercedat. Here and elsewhere God flatly forbids the Prophet to pray; See chap. 14.7, 11. and yet he is at it again, ver. 19, 20, 21, 22. So Exod. 32.11, 12, 13. Let me alone, saith God. The Chaldee there hath it, leave off thy prayer, but Moses would not. These were men of prayer, and could truly say of themselves as David once did, Psal. 109.4. but I gave my self to prayer. Where the Hebrew hath it, But I, prayer: as if he had been made up of it, and had minded little else. The Lord also, they knew, was a prayer-hearing God, Psal. 65.2. O thou that art hearing prayers, (so the Hebrew hath it) alwayes hearing some, and ready to hear the rest. Our God is not like Jupiter of Creet that had no cares: nor as those other heathen-deities of whom Cicero sadly complaineth to his brother Quintus in these words, I would pray to the gods for those things, but that they have given over to hear my prayers. Jeremy could upon better ground pray, then ever he in Plato did,
Ver. 17. Seest thou not what they do] And hast thou yet an heart to pray for them? and should I yet have an heart to pitty them? there is only this hope left sometimes, that something God will yeild to the prayers of his people,Ratio additur quasi digito ad Jeremiam extenso. even when he is most bitterly bent against them.
[Page 248] Distribuunt inter se munera.Ver. 18. The children gather wood] All sorts, sizes, and sexes, are as busie as bees: ‘Sed turpis labor est ineptiarum.’ Oh that we were so intent, with united forces, to the worship of the true God of heaven! Vae torpori nostro. Oh take heed of industrious folly, dispir [...]t not your selves in the pursuit of trifles, &c.
Scilicet & tenui popano corruptus Osiris. Juven. Sal. 6. To make cakes] Popana, cakes stampt with stars.
To the Queen of heaven] i. e. To the heavenly bodies, and (as some will have it) to the Moon in special. The Hebrews have a saying, that, God is to be praised in the least gnat, to be magnified in the Elephant, but to be admired in the Sun, Moon and Stars. And if the Jews in the text had stayed here, who could have blamed them? but to deifie these creatures, was gross Idolatry, and an inexpiable sin. Epiphanius telleth us of certain heretikes called Collyridians, that they baked cakes and offered them to the Virgin Mary whom they called the Queen of heaven: and do not the Papists at this day the very same,Haeres. 79. saying that hyperdulia is due unto her; not to speak of Bonaventure his blasphemous Lady-Psalter, Bernard Bauhusius the Jesuite hath set forth a book in praise of the Virgin Mary, by changing this one verse, ‘Tot tibi sunt dotes, Virgo, quot sidera caelo.’ A thousand twenty and two wayes, according to the number of the known stars: The Jesuites commonly write at the end of their books, Laus Deo & beatae Virgini; Praise be given to God, and to the blessed Virgin: but this is the badge of the beast. Let us say Soli Deo Gloria: and yet not in the sense of that Persian Embassadour, who, whensoever his business lay with Christians, was wont to have Soli Deo gloria very much in his mouth: but by Soli he meant the Sun, whom he honoured for his God. Why the women here, and chap. 44. should be so busie in kneading cakes to the Moon, these reasons are given: 1. Because the Moon was a Queen. 2. Because the women at their labour were most beholden to the Moon, who by her great moisture mollifies the secundines, and makes the passage easie for their delivery. This custom of offering cakes to the Moon (saith one) our Ancestors may seem not to have been ignorant of:Greg. Posth. 202. to this day our women make cakes at such times; yea the child is no sooner born, but called cake-bread. Add, that the Saxons did adore the Moon,Ibid. 132. to whom they set a day apart, which to this day we call Moonday. The same Author telleth us, that he who not long since conquered the Indies, perswaded the Natives that he had complained of them to their Moon, and that such a day the goddess should frown upon them; which was nothing else but an Eclipse which he had found out in the Almanack.
Ver. 19. Do they provoke me to anger] i. e. Hurt they me by their provocations? or hope they to get the better of me, and to cause me to lay down the bucklers first? Surely as Ʋlysses his companions said to him when he would needs provoke Polydamas, may we better say to such, as provoke the Almighty, ‘ [...];’ Or as the wise-man, contend not with him that is mightier then thou: meddle with thy match man.
Ver. 20. Mine anger and mine fury] A very dreadful doom, denounced against these daring monsters. Those that provoke God to anger, shall soon have enough of it. It is a fearful thing to fall into the punishing hands of the living God, Heb. 10. Oh keep out of them.
Ver. 21. Put your burnt-offerings to your sacrifices and eat flesh] Congerite, ingerite, digerite, egerite: take away all your sacrifices, wherewith ye fondly think to expiate your sins, and feast your carcasses with them: for I wot well that you offer them to me, ventris potius gratiâ quam internae pietatis, rather of gourmandise then good devotion. You have therefore my good leave to make your best [Page 249] of them: for I account them no other then ordinary and profane food, such flesh as is bought and sold in the shambles: So Hos. 9.4. their meat-offering (Lev. 2.5.) is in scorn called their bread for their soul or life, that is, for their natural sustenance. And no better are the elements in the Lords Supper to the unworthy Receiver, whatever he may promise himself by them.Videlicet solum aut simpliciter.
Ver. 22. For I spake not unto your Fathers] I gave them not those holy rites as the substance of my service, or that ye should thus hold them up against my threats for your rebellions, as a buckler of defence. Sacrifices without obedience nec placent nec placant Deum.
Ver. 23. But this thing I commanded them] i. e. I principally commanded them: giving them therefore first the Decalogue, and then afterwards the ceremonial Law, which was, or should have been their Gospel.
Ver. 24. But they hearkened not nor inclined] So crosse-grained they were, and thwart from the very first.
In the imagination of their evil heart] In sententia animi sui pessimi, Trem. Heb. aspectu cordis, ut Deut. 19.9.
They went backward, and not forward] As Crabfish do, as vise Apostates, in pejus proficiunt grow every day worse then other, being not only averse but adverse to any good, they dayly grow worse and worse, deceiving and being deceived, seipsit indies facti deteriores. Islebius first became an Antinomian (and the Father of that Sect) and then a Papist, and lastly Atheist and Epicure, as Osiander testifieth. Whilest he was an Antinomian only,Cent. 16. pag. 802. he many times promised amendment (being convinced of his errour) but performed it not. After that, he condemned his errour and recanted it in a publike auditory, and printed his Recantation: yet when Luther was dead, he not only licked up his former vomit, but fell to worse, as aforesaid.
Ver. 25. Since the day] The Church hath never wanted Preachers of the Truth. See my True Treasure, pag. 7, 8. Wo to the world because of this.
Dayly rising up early] See on ver. 13.
Ver. 26. Yet they harkened not unto me] This God speaketh to the Prophet, as weary of talking to them any longer, sith it was to no better purpose.
Ver. 27. But they will not hearken unto thee] Howbeit speak (whether they will hear, or whether they will forbear) for a testimony against them.
Ver. 28. This is a Nation] A heathenish Nation, such as they use to reproach with this Name Goi, and Mamzer Gojim, that is, bastardly Heathens.
Nor receiveth correction] Or, instruction.
Ver. 29. Cut off thine haire, O Jerusalem] In token of greatest sorrow and servitude, Job 1.20. Esa. 15.2. Ezek. 27.31. Tu dum servus es comam nutris, said he in Aristophanes. The world here rendred hair is Nezir, which signifieth a crown, and there hence the Nazarites had their name, Num. 6. intimating hereby, haply, that their Votaries should be as little accepted as were their sacrifices, ver. 21.
And forsaken the generation of his wrath] Who are elsewhere called the people of his curse, and vessels of wrath, fitted for destruction.
Ver. 30. They have set their abominations in the house] So do those now that broach heresies in [...]ste Church.
Ver. 31. To burn their sons and their daughters] Haply in a sinful imitation of Abraham or Jephta: Or else, after the example of the Canaanites, Deut. 12.31. and other heathens, who thus sacrificed to the Devil, commanding them so to do by his Oracles:Macrob. Saturn. lib. 7. though Hercules taught the Italians to offer unto him rather men made of wax.
Ver. 32. It shall no more be called Tophet] Unless it be quasi Mophet, i. e. Portentum.
Nor the vally of the son of Hinnom] As it had been called from Joshua's dayes, chap. 15.8.
But the valley of slaughter] Or Ge-haharegah: for the great slaughter that the Chaldees shall make there. Ecce congrua poena peccato, saith Oecolampadius.
For they shall bury in Tophet] It shall become a Polyandrion or common burial-place, till there be no place or room left.
[Page 250] Et erit morticinum populi.Ver. 33. And the carcasses of this people] Their murrain-carcasses, as the Vulgar rendreth it.
Shall be meat for the foules of the heaven] Whereby we may also understand the devils of hell, saith Oecolampadius.
Ver. 34. Then will I cause to cease] Laetitia in luctum convertetur, plausus in planctum, &c. Their singing shall be turned into sighing, their hollowing into howling, &c.
The voyce of the bridegroom] No catches, or canzonets shall be sung at weddings; no Epithalamia.
CHAP. VIII.
Ver. 1. AT that time they shall bring out the bones] They shall not suffer the dead to rest in their graves, Maximè propter ornamenta in sepulchris condita, chiefly for the treasure, the Chaldees shall there look for: See 2 Chron. 36.19. Neh. 2.3. Joseph Antiq. lib. 13. chap. 15. Baruch 2.24. For extremity of despite also,A. D. 897. dead mens bones have been digged up. Pope Formosus was so dealt with by his successour Stephanus the sixth: and many of the holy Martyrs, by their barbarous persecutors.Act. & Mon. 1905. Ibid. 1784. Cardinal Paol had a purpose to have taken up King Henry the eighths body at Windsor, and to have burned it, but was prevented by death. Charles 5. would not violate Luthers grave, though he were solicited so to do, when he had conquered Saxony. But if he had, it had been never the worse with Luther: who being asked where he would rest? answered sub caelo: Caelo tegitur qui caret urnâ. Of all foule, we most hate and detest the crows: and of all beasts, the Jackalls (a kind of foxes in Barbary) because the one digs up the graves and devours the flesh, the other picketh out the eyes of the dead.
Ver. 2. And they shall spread them before the Sun] Whom these Idolaters had worshipped whiles they were alive, and thought they could never do enough for, as is hinted by those many expressions in the text.
Whom they have loved, and whom they have served, &c.] Innuitur poena talionis, saith Piscator: their dead bodies shall lye unburied in the sight of these their deities, who could do them no good either alive or dead.
Ver. 3. And death shall be chosen rather then life] They being captives and sorely oppressed, shall sing that doleful ditty,
Oh how happy were they that perished,Vae victis. during the siege, or in the surprisal of the City! Life indeed is sweet, as we say: and man is a life-loving creature, said that heathen: but it may fall out that life shall be a burden, and a bitternesse: how oft doth Job unwish it? and how fain would Eliah have been rid of it? so little cause is there that any good man should be either fond of life, or afraid of death.
Ver. 4. Shall they fall and not arise?] Or, when men fall, will they not arise]? Or, will not one that hath turned aside, return? To fall, may befall any man: but shall he lye there, and not assay to get up again? to lose his way may be incident to the wisest: but who but a fool would not make haste to get into the right way again? Errare humanum est: perseverare, diabolicum. And yet these stubborn Jews refuse to rise or return.
Ver. 5. Why then is this people of Jerusalem, &c.] Why else but because they are voyd of all true reason, and quite beside themselves in point of salvation? their pertinacy or rather pervicacy in sinning is altogether insuperable. Monoceres interimi potest, capi non potest.
They hold fast deceit] They hold close to their false Prophets, or rather a false heart of their own hath deceived them, as ver. 11. a deceived heart hath turned them aside, as Esa. 44.20. See there.
[Page 251]Ver. 6. I hearkened and heard] Or, I have listened to hear; but could not yet hear them lisp out one syllable of savoury language.
No man repented of his wickednesse] No nor so much as reflected, or turned short again upon himself to take a reveiw of his former evil practices: which yet is the very first thing in repentance, 2 Chron. 6.37. Luk. 15.17.
Saying, What have I done] The Pythagoreans once a day put this question to themselves. And the Oratour thus bespoke his adversary Nevius, Si haec duo tecum verba reputasses Quid ago? respirasset cupiditas & avaritia paululum: Cicero orat. pro Quintio. that is, hadst thou but said those two words to thy self, What do I? thy lust and covetousness would thereby have been cooled and qualified.
Every one turned to his course as a horse rusheth] Heb. rusheth with as much violence as an overflowing flood. Hinc apparet fructus liberi arbitrii, saith Oecolampadius: See here the fruit of free-will, and what man will do being left to himself. Carnal affections are forcible and furious: Plato himself saw, and could say as much,In Phad [...]o. when he compared concupiscence to an headstrong horse, that runneth away with his rider, and cannot be ruled.
Ver. 7. Yea, the stork in the heaven knoweth her appointed time] These fouls, though wanting reason, know well when to change quarters: whether against summer as the stork, turtle and swallow; or against winter as the crane.
But my people know not the judgement of the Lord] Whether his summer of grace offered, or his winter of punishment threatened; to embrace the one, or to prevent the other. See a like dissimilitude and opposition, Isa. 1.3.
Ver. 8. How do ye say We are wise?] If ye were so, ye would never say so. Surely I am more brutish then any man, said holy Agur, Prov. 30.2. This only I know that I know nothing, said Socrates. Neither know I so much as this that I know just nothing, said a third. How could these in the text say, We are wise, when the fouls of the ayr outwitted them? confer, Job 35.11.
The Law of the Lord is with us] Vox est Pharisaeorum. So the Jesuites at this day (as of old the Gnosticks) will needs be held the only knowing men. The Empire of learning belongeth to the Jesuites, say they: a Jesuite cannot be an heretick;Casaub. ex Apologista. Jungantur in unum, dies cum nocte, lux cum tenebris, &c. i. e. Let day and night be jumbled together, light and darkness, heat and cold, health and sickness, life and death; so may there be some likelihood that a Jesuite may be an heretick, saith one of them. The Church is the soul of the world, the Clergy of the Church; and we, of the Clergy, saith another.
Lo certainly in vain made he it] i. e. The Law, for any good use, that this people or their leaders put it to. See Hos. 8.12. Rom. 2.17,—25.
Ver. 9. The wise men are ashamed] They have cause to be ashamed of their grosse ignorance and folly, ver. 7, 8. and greater cause then ever humble Austin had to say Scientia mea me damnat, my knowledge undoeth me.
Lo they have rejected the word of the Lord] As to any holy practice: their knowledge is only Apprehensive and notional, not Affective and practical.
And what wisdom is in them] q d. None worth speaking of: they lose their civil praises, because not wise to salvation.
Ver. 10. Therefore will I give their wives] For a punishment of their rejecting my Word, which ought to be received with all reverence and good affection.Dilher. Elect. lib. 1. cap. 2. The Turkes do so highly respect the Alchoran (which is their Bible) that if a Christian do but sit upon it though unwittingly, they presently put him to death.
For every one, &c.] See chap. 6.13.
Ver. 11. For they have healed] See chap. 6.14.
Ver. 12. Were they ashamed] See chap. 6.15.
Ver. 13. I will surely consume them, saith the Lord] Texitur hic quasi tragoediae scena; here followeth a kind of Tragedy, saith an Expositour; God is brought in threatening, the Prophet bewailing, the people despairing, and yet bethinking themselves of some shelter and safeguard, if they knew where to find it, &c.
There shall be no grapes on the vine, nor figs] But instead thereof I will give them waters of gall to drink, ver. 14. Tremellius and Piscator read it thus, There are no grapes on the vine, nor figs on the figtree, yea the leaves are fallen: that is, say they, [Page 252] there is no power of godlinesse found among them, no not so much as any profession, neither fruit nor leafe.
And the things that I have given them shall passe away] I will curse their blessings, Mal. 2.2. and destroy them after that I have done them good, Josh. 24.
Ver. 14. Why do we sit still] Here the people speak (see on ver. 13.) being grievously frighted upon the coming of the Chaldees; and thereupon consulting what course to take: but all would not do, ver. 16.
Let us be silent] Sic silent pavidimures coram fele.
For the Lord our God hath put us to silence] Hath expectorated our courage, and stopped our mouths.
And hath given us waters of gall to drink] Succum cicutae, our bane, our deaths-draught: so that now we know, by woful experience, what an evil and bitter thing sin is: for a drop of honey we have now a sea of gall.
Ver. 15. We looked for peace, but no good came] Our false Prophets have merely deluded us. So poor souls, when stung by the Friers Sermons, were set to pennances and good deeds, which stilled them for a while, but could not yeeld them any lasting comfort. The soul is still ready to shift, and shark in every by-corner for ease: but that will not be, till it comes to Christ.
Ver. 16. The snorting of his horses was heard from Dan] See chap. 4.15. this caused in the Jews hearts a motion of trepidation: confer Job 39.20, It is the priviledge of believers in nothing to be terrified by their adversaries, Phil. 1.28. but with the horse spoken of Job 39.22. to mock at fear, and not to turn back from the dint of the sword.
Ver. 17. Behold I will send Serpents, Cockatrices] i. e. Chaldees, no lesse virulent then serpents, as violent as horses. Serpentum tot sunt venena quot genera, tot pernicies quot species, tot dolores quot colores, saith an Ancient: Serpents are of several sorts,Isidor. lib. 12. cap. 2. but all poisonful and pernicious. The Basilisk or Cockatrice here instanced (the worst sort of serpents, say the Septuagint here) goeth not upon the belly as other serpents: but erect from the middle part, and doth so infect the aire, that by the pestilent breath coming therefrom, fruits are killed, and men being but lookt upon by it, and birds flying over it: stones also are broken thereby, and all other serpents put to flight.
Dlod. Pisc. And they shall bite you] There is an elegancy in the original.
Ver. 18. When I would comfort my selfe, &c.] Or, as some render it, O my comfort against sorrow, i. e. O my God; others, my recreation is joyned with sorrow.
Ver. 19. Behold the voyce of the cry] This was it that broke the good Prophets heart, the shrieks of his people.
Haec est querela hypocritarum. Oecol. Is not the Lord in Zion?] Thus in their distresse they leaned upon the Lord, as Mic. 3.11. and enquired after him, whom in their prosperity they made little reckoning of.
Why have they provoked me to anger?] q. d. The fault is meerly in themselves, who have driven me out from amongst them by their Idolatries.
Ver. 20. The harvest is past, the summer is ended] They had set God a time, and looked for help that summer at farthest: but the Lord, as he 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 [Page 253] Chaldee Paraphrast; is Repentance, saith Hierom [...] 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. N [...]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,N [...]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 [Page 254] can tack one lye to another very handsomely, Psal. 119.69. See the Note.
Aliud in labris, aliud in fibri [...].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] Ʋt 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 affl [...]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 blows.
It speaketh deceit] See Psal. 52.2. with the Notes.
One speaketh peaceably — but in his heart he layeth his wait] Such a one was the tyrant Tiberius and our Richard 3. who would use most complements and shew greatest signs of love and curtesie to him in the morning,Dan hist. 249. whose throat he had taken order to be cut that evening.
Ver. 9. Shall I not visit them] See on chap. 5.9.
Ver. 10. For the mountains will I take up a weeping] Accingit se Propheta ad luctum. Jeremy was better at weeping then Heraclitus, and from a better principle. Lachrymas angustiae exprimit Crux: lachrymas poenitentiae peccatum: lachrymas sympathiae, affectus humanitatis, vel Christianitatis: lachrymas nequitiae, vel hypocrisis vel vindictae cupiditas. Jeremies tears were of the best sort.
Because they are burnt up] The Rabbines tell us, that after the people were carried captive to Babylon, the land of Jury was burnt up with sulphur and salt. But this may well passe for a Jewish fable.
Both the fowl of the heaven] See chap. 4.25.
Ver. 11. And I will make Jerusalem heaps] So small a distance is there, saith Seneca, betwixt a great City and none. The world is as full of mutation as of motion.
And a den of Dragons] Because she made mine house a den of theeves, chap. 7.11.
Ver. 12. Who is the wise man that he may understand this?] This who, and who, denoteth a great paucity of such wise ones as consider common calamities in the true causes of them, propter quid pereat haec terra, for what the land perisheth, and that great sins produce grievous judgements: The most are apt to say with those Philistines It is a chance, to attribute their sufferings to Fate or Fortune, to accuse God of injustice, rather then to accept of the punishment of their iniquity.
And who is he to whom the mouth of the Lord hath spoken] q. d. Is there never a one of your Prophets that will set you right herein? but the dust of covetousnesse hath put out their eyes: and they can better sing Placentia then Lachrymae, &c.
Ver. 13. And the Lord saith] Or, therefore the Lord saith, q. d. Because neither your selves know, nor have any else to tell you the true cause of your calamities, hear it from Gods own mouth.
Ver. 14. But have walked after the imagination of their own heart] Then the which they could not have chosen a worse guide, sith it is evil, only evil, and continually so, Gen. 6.5. See the note there.
Which their fathers taught them] See chap. 7.18.
Ver. 15. Behold I will feed them with wormwood] i. e. With bitter afflictions. Et haec poena inobedientiae fidei respondet. The backslider in heart shall be filled with his own wayes, Prov. 14.14. he shall have his belly full of them, as we use to say. See chap. 8.14.
Ver. 16. And I will scatter them also among the heathen] As had been forethreatned, [Page 255] Deut. 28. Lev. 26. But men will not beleeve till they feel. They read the threats of Gods law as they do the old stories of forreign wars, and as if they lived out of the reach of Gods rod.
Ver. 17. Consider ye] Intelligentes estote: Is not your hard-heartednesse such, as that ye need such an help? to do that wherein you should be forward and free-hearted. The Hollanders and French fast, saith one, but (without exprobration be it spoken) they had need to send for mourning-women,Spec. bel. sac. 209. Ʋt flerent oculos erudiere suas. Ovid. that by their cunning they may be taught to mourn.
And call for the mourning women] In planctum & omne pathos faciles, such as could make exquisite lamentation, and cunningly act the part of mourners at funerals, so as to wring teares from the beholders. These the Latines called Praeficas quia luctui praeficiebantur, because they had the chief hand in funeral mournings: for the better carrying on whereof they both sang doleful ditties, See 2 Chron. 35.25. and played on certain heavily-sounding instruments, Mat. 9.23. whence the Poet, ‘Cantabit maestis tibia funeribus.Ovid.’
Ver. 18. And let them make haste and take up a wailing for us] Of this vanity or affectation God approveth not as neither he did of the Olympick games, of usury, of that custome at Corinth, 1 Ep. 15.29. which yet he maketh his use of.
Ver. 19. For a voyce of wailing is heard out of Zion, How are we spoiled? Ponit formulam threnodiae.] Quis tragoediam aptius & magis graphice depingeret? what tragedy was ever better set forth, and in more lively expressions?
Ver. 20. Yet hear the Word of the Lord, O ye women] For souls have no sexes, and ye are likely to have your share as deep as any in the common calamity: you also are mostly more apt to weep then men, and may sooner work your men to godly sorrow then those lamentatrices.
Ver. 21. For death is come up into our windows] i. e. The killing Chaldees break in upon us at any place of entrance, doors or windows, Joel 2.9. Joh. 10.1. The Ancients give us warning here to see to our senses (those windows of wickednesse) that sin get not into the soul thereby, and death by sin.
Ver. 22. Speak, Thus saith the Lord] Heb. Speak, it is the Lords saying: and therefore thou mayst be bold to speak it. So 1 Thes. 4.15. For I say unto you in (or, by) the Word of the Lord.
And as the handful after the harvest man] Death shall cut them up by handfuls, and lay them heaps upon heaps.
Ver. 23. Let not the wise-man glory in his wisdom] q. d. You bear your selves bold upon your wisdom, wealth, strength, and other such seeming supports and deceitful foundations, as if these could save you from the evils threatned. But all these will prove like a shadow that declineth, delightful but deceitful; as will well appear at the hour of death. Charles the fifth (whom, of all men, the world [...]udged most happy) cursed his honours, (a little afore his death) his victories, trophees, and riches, saying Abite hinc, abite longe, get you far enough, for any good ye can now do me. Abi perdita bestia quae me totum perdidisti, be gone thou wretched creature, that hast utterly undone me, said Corn, Agrippa the Magician to his familiar spirit, when he lay a dying. So may many say of their worldly wisdom, wealth, &c.
Let not the wise man glory] Let not those of great parts be head-strong or top-heavy: let them not think to wind out by their wiles and shifts.
Let not the mighty man glory] Fortitudo nostra est infirmitatis in veritate cognitio, Aug. & in humilitate confessio.
Nor the rich man glory in his riches] Sith they availe not in the day of wrath, Zeph. 1.18. See the Note there.
Ver. 24. But let him that glorieth, glory in this] And yet not in this neither, unlesse he can do it with self-denial, and lowlymindednesse. Let him glory only in the Lord, saith Paul. The pride of Virginity is as foul a sin as Impurity, saith Austin: so here.
Ver. 25. That I will punish all them, &c] Promiscuously and impartially.
That are circumcised] Some read it, The circumcised in uncircumcision. Unregenerate [Page 256] Israel, notwithstanding their circumcision, are to God as Ethiopians, Am. 9.7.
Ver. 26. That are in the utmost corners] Heb. Praecisos in lateribus, polled by the corner:Tempora circumradunt. which was the Arabian fashion, saith Herodotus. See chap. 49.32.
For all these Nations are uncircumcised] sc. In heart, though circumcised in the flesh, as now also the Turks are.
CHAP. X.
Ver. 1. HEar ye the Word which the Lord speaketh] Exordium simplicissimum, saith Junius. A very plain preface, calling for attention. 1. From the authority of the Speaker. 2. From the duty of the hearers.
O house of Israel] The ten Tribes long since captivated, and now directed what to do, say some. The Jews, say others; and in this former part of the chapter, those of them that had been carried away to Babylon with Jeconiah.
Vide Selden. de diis Syris.Ver. 2. Learn not the way of the heathens] Their sinful customes and irregular religions, (meer irreligions.)
And be not dismayed at the signes of heaven] Which the blind heathens feared, and deified: and none did more then the Syrians, the Jews next neighbours. Of the vanity of judicial Astrology, see on Esa. 47.13. He who feareth God needs not fear the stars: for All things are yours, saith the Apostle, 1 Cor. 3.21. Muleasses King of Tunis a great star-gazer, fore-seeing by them, as he said, the losse of his Kingdom and life together, left Africa, that he might shun that mischief: but thereby he hastened it, Anno 1544. God suffereth sometimes such fond predictions to fall out right upon men for a just punishment of their curiosity.
For the heathen are dismayed at them] Therefore Gods people should not; if it were for no other reason but that only: See Mat. 6.32. Let Papists observe this.
Caeremoniae populotum.Ver. 3. For the customes of the people are vain] Their rites confirmed by custome; their imagery, for instance, a very magnum nihil; whether ye look to the Efficient, Matter, Form, or End of those mawmets.
For one cutteth a tree out of the Forrest] See Isa. 40.2. and 44.12.—17. which last place Jeremy here seemeth to have imitated.
Ver. 4. They deck it w [...]th silver and with gold] Gild it over, to make it sightly: goodly gods therewhile. See Esa. 4.4.
That it move not] Ʋt non amittat, saith Tremellius: that it lose not the cost bestowed upon it.
Ver. 5. They are upright as the Palm-tree] Which it straight, tall, smooth, and in summo prosert fructus, and beareth fruits at the very top of it.
Ver. 6. Forasmuch as there is none like unto thee] None of all these dii minutuli, these dunghil deities, are worthy to be named in the same day with thee.
Thou art great] God is great, Psal. 77.13. Greater, Job 33.12. Greatest, Psal. 95.3. Greatnesse it self, Psal. 145.3. He is a degree above the superlative. Think the same of other his names and attributes; many of which we have here mentioned in this and the following verses: which are therefore highly to be prized, and oft to be perused. Leonard Lessius a little before his death, finished his book concerning the fifty Names of Almighty God:Ex vita Lessii. often affirming that in that little book he had found more light and spiritual support under those grievous fits of the stone which he suffered, then in all his voluminous Commentaries upon Aquinas his summs, which he had well-nigh fitted for the Presse.
Ver. 7. Who would not fear thee, O King of Nations?] Tremble at thy transcendent greatnesse, thy matchlesse Majesty, power, and prowesse? See Mal. 1.14. Rev. 15.4. Psal. 103.19. with the Notes.
Forasmuch as among all the wise men of the Nations] Who used to deifie their wise men, and their Kings.
Ver. 8. But they are altogether brutish and foolish] The wise men are, for that when they knew there was but one only true God (as did Pythagoras, Socrates, Plato, Seneca, &c.) they detained the truth in unrighteousnesse, and taught the people [Page 257] to worship stocks and stones, Rom. 1.21, 22, 23. The Nations are, because they yeeld to be taught devotion by images, under what pretext soever. Considerentur hic subterfugia Papistarum. Pope Gregory first taught that images in Churches were Laey-mens books. A doctrine of devils.
Ver. 9. Silver spread into plates] See Isa. 40.19.
Is brought from Tarshish] From Tarsus or Tartessus, Ezek. 27.12. from Africa, saith the Chaldee. Idolaters spare for no cost.
And gold from Ʋphaz] The same with Phaz, Job. 28.17. Or with Ophir, as some: Aurum Obzyrum.
They are all the work of cunning men] Quaerunt suos Phidias & Praxiteles: but how could those give that deity which themselves had not?
Ver. 10. But the Lord is the true God] Heb. Jehovah is God in truth, not in conceit only, or counterfeit.
He is the living God, and an everlasting King] See on ver. 6.
At his wrath the earth shall tremble] The earth, that greatest of all lifeless creatures.
And the Nations shall not be able] Lesse able to stand before him, then a glasse-bottle before a Cannon-shot.
Ver. 11. Thus shall ye say unto them] Confession with the mouth is necessary to Salvation. This verse (written therefore in the Syriack tongue, which was spoken at Babylon) is a formulary given to Gods people, to be made use of by them in detestation of the Idolatries of that City.
The Gods that made not the heaven and the earth] The vanity of Idols and heathenish-gods is set forth, 1. By their impotency. 2. Frailty. Quid ad haec respondebunt Papistae? aut qualem contradictoriae reconciliationem afferent?
Ver. 12. He hath made the earth by his power] Here we have the true Philosophy and right original of things: Felix qui potuit rerum cognoscere causas. Almighty God made the earth, the main bulk and body of it. Gen. 1.1. He alone is the powerful Creatour, the provident disposer, the prudent preserver of all things both in heaven and in earth: therefore the only true God.
Ver. 13. When he uttereth his voyce] Again, when he thundereth (Ps. 29.3.) it raineth a main, lighteneth in the midst of the rain (which is a great miracle) and bloweth for life, as we say, no man knowing whence or whither, Joh. 3.8. All which wondrous works of God may well serve for a Theological Alphabet, and cannot be attributed to any god but our God.
And he causeth the vapours to ascend] See Psal, 135.7. with the Notes.
Ver. 14. Every man is brutish in his knowledge] Or, Every man is become more brutish then to know: That was therefore an hyperbolical praise given by Philostratus to Apollonius, Non doctus sed natus sapiens, that he was not taught but born a wise man: See Job 11.12. Rom. 1.22. with the Notes. Every man is become brutish, for want of knowledge (so the words may be rendred) the heathen idol-makers especially; Brutescit homo prae scientia, so Vatablus 1. Every man is brutish, in comparison of knowledge, viz. of Gods knowledge, whil'st he goeth about to search into the causes of rain, lightening, wind, &c. which God only understandeth.
Ver. 15. They are vanity] Vanity in its largest extent, is properly predicated of them.
And the work of errours] Meer mockeries; making men to embrace vanity for verity.
In the time of their visitation] See on Isa. 46.1.
Ver. 16. The portion of Jacob is not like them] God is his peoples portion; they are his possession: Oh their dignity and security! this, the cock on the dunghil understands not.
Ver. 17. Gather up thy wares out of the land] Make up thy pack, and prevent a plundering. Reculas tuas & sarcinas compone.
Ver. 18. Behold I will fling out the inhabitants of this land] I will easily and speedily sling them and fling them into Babylon: so God will one day hurle into hell all the wicked of the earth, Psal. 9.17.
And will distresse them, that they may find it so] Just so as they were foretold it would be, but they could never be drawn to beleeve it.
Ver. 19. Wo is me for my hurt, my wound is grievous] This is the moane that people make when in distresse, and they find it so. But what after a while of pausing?
[Page 258] Truly this is my grief, and I must bear it] i. e. Bear it off, as well as I may, by head and shoulders; or bear up under it and rub through it; wearing it out as well as I can: when things are at worst they'l mend again. Crosses, as they had a time to come in, so they must have a time to go out, &c. This is not patience but pertinaecy; the strength of stones, and flesh of brasse, Job 6.12. it draweth on more weight of plagues, and punishments; God liketh not this indolency, this stupidity, this despising of his corrections, as he calleth it, Heb. 12.5. such shall be made to cry when God bindeth them (Job 36.11.) as here.
Ver. 20. My Tabernacle is spoiled] I am irreparably ruined: like as when a camp is quite broken up, not any part of a tent or hut is left standing.
Ver. 21. For the Pastours are become brutish] The corrupt Prophets and Priests, who seduced the people from the truth, were persons that made no conscience of prayer: hence all went to wrack and ruine.
Ver. 22. Behold the noise of the bruit is come] This doleful peal he oft rung in their eares; but they little regarded it. See chap. 9.11.
Ver. 23. O Lord, I know that the way of man is not in himself] He is not master of his own way; but is directed and over-ruled by the powerful providence: even this cruel Chaldaan also, that marcheth against us.
It is not in man that walketh, to direct his steps] We know not what to do or which way to turn our selves: only our eyes are toward thee. Behold we submit to thy justice, and implore thy mercy. This text doth mainly make against free-will, saith Oecolampadius: and yet the Pelagiam would hence gather, that man can by his own strength walk in the way to heaven: but he must be holpen say they, by Gods grace that he may be perfect.
Cum ratione seu modo. Leniter & discretè. Lap.Ver. 24. O Lord, correct me, but with judgement] i. e. In mercy and in measure. Correction is not simply to be deprecated: the Prophet here cryes Corret me: David saith, It was good for me: Job calleth Gods afflicting of us, his magnifying of us, chap. 7.17. Feri Domine feri clementer: ipse paratus sam, saith Luther; Smite Lord, smite me, but gently: and I am ready to bear it patiently. King Alfred prayed God to send him alwayes some sicknesse whereby his body might be tamed, and he the better disposed and affectioned to God-ward. Ecclesiastical history telleth of one Servulus, who sick of a palsie, so that his life was a lingering death, said ordinarily, God be thanked.
Ver. 25. Pour out, &c.] This is not more votum then vaticinium; a prayer, then a prophecy.
And upon the families] Neglect of family-prayer uncovers the roof as it were for Gods curse to be rained down upon mens tables, meat, enterprizes, &c.
CHAP. XI.
Ver. 1. THe Word that came to Jeremiah from the Lord] To him it came, but to be imparted to other Prophets, say some, Priests of Anathoth, say others, ver. 2. which might be the reason why they were so enraged against him and fought his life, ver. 18, 19. as the Popish Priests did Mancinels, Savanarolas and other faithful Preachers, for exciting them to do their duties.
Ver. 2. Hear ye the words—and speak ye] Ye Priests whose ordinary office it is to teach Jacob Gods judgements, and Israel his Law, Deut. 33.10.
Ver. 3. And say thou unto them] Thou Jeremy: whether the rest will joyn with thee, or not.
Cursed be the man that obeyeth not the words of this Covenant] It is probable that Jeremy when he said thus, held the book in his hand, viz. the book of Deuteronomy, which the Rabbines call Sepher Tochechoth, because of the many increpations and curses therein contained.
Ver. 4. From the iron furnace] Where iron is melted and a fierce fire required.
Obey my voyce] See chap 7.23.
Ver. 5. A land flowing with milk and honey] With plenty of dainties. The City of Aleppo is so called by the Turkes, of Alep milk: for if the via lactea were on earth, it would be found there, saith one.
[Page 259] So be it, O Lord] Amen, Fiat, Fiat. Oh that there were an heart in this people to obey thy voyce; And oh that thou would'st still continue them in this good land, &c. Our hearts should be stretched out after out Amen: and we should be swallowed upon God, say the Rabbines.
Ver. 6. Hear ye the words of this Covevant, and do them] Else ye hear to no purpose; as the Salamander liveth in the fire and is not made hot by the fire; as the Ethiopian goeth black into the Bath, and as black he cometh forth.
Ver. 7. Rising early] i. e. endeavouring earnestly: See chap. 5.8.
Ver. 8. Yet they obeyed not] See chap. 7.24.
Therefore I will bring] Heb. and I brought upon them.
Ver. 9. A conspiracy is found among the men of Judah] A combination in sinful courses, this is not Ʋnity but Conspiracy. See Ezek. 22.25. Hos. 6.9. such is the unity of the Antichristian crew, Rev. 17.13. The Turkes have as little dissension in their religion as any: yet are a rabble of rebels conspiring against heaven.
Ver. 10. They are turned away to the iniquities of their fore-fathers] Shewing themselves herein to be a race of rebels, as good at resisting the holy Ghost as ever their Fathers were, and are therefore justly chargeable with their iniquities: which needeth not.
Ver. 11. Which they shall not be able to escape] To avert, avoid or abide.
I will not hearken unto them] See Prov. 1.28. Zech. 7.13. with the Notes.
Ver. 12. Then shall the Cities of Judah — go and cry unto the Gods] Or, Let them go, and cry unto them, q. d. Let them for me: This is one of those bitter answers that God giveth to wicked suitors, Ezek. 14. See Judg. 10.14. Or if he give them better at any time, it is in wrath, and for a mischief to them.
Ver. 13. For according to the number of thy Cities] See chap. 2.28.
And according to the number of thy streets] See Ezek. 16.31.
Ver. 14. Therefore pray not thou for this people] See on chap. 7.16.
When they cry unto me for their trouble] It is not the cry of the spirit for grace, but of the flesh only for ease; it is but the fruit of sinful self-love: In thee indeed it proceedeth from a better principle: but I am at a point.
Ver. 15. What hath my beloved to do in mine house?] i. e. Mine once-beloved people, which had the liberty of mine house, and was welcome thither;Vatab. but is now discarded, and discovenanted; as if an husband should say to his adulterous wife, What maketh this strumpet in my bed, sith she hath so many paramouts?
And the holy flesh] The sacrifices sanctified by the Altar.
Is passed from thee] Shall be wholly taken away from you, together with the Temple.
When thou doest evil, then thou rejoycest] Thou revellest in thine impurities and sensualities, as dreading no danger, but slighting all admonition.
Ver. 16. The Lord called thy name a green Olive-tree] Green all the year long; fair, and fruitful; this was thy prosperous and flourishing condition: but now thy best dayes are over; For,
With the noise of a great tumult] Barritu militari, such as souldiers make when they storm a City.
Ver. 17. For the evil of the house of Israel] That evil by a specialty, that land-desolating sin of Idolatry.
Ver. 18. And the Lord hath given me knowledge of it] i. e. Of the treacherous plot of my country-men of Anathoth against me; who should never have dreamt of any such danger; Dius pro suis excubat.
Ver. 19. But I was like a lamb or an Ox] Harmlesse and blamelesse, busied in my function, and not in the least suspecting any such evil designe against me.M [...]t. 10. I send you forth as lambs amongst wolves, saith Christ; who himself being the Lamb of God was slain from the beginning of the world; his servants also are slain all the day long, and counted as sheep to the slaughter; Rom. 8.
Let us destroy the tree with the fruit thereof] Let us poison his food, so the Chaldee senseth it, Ponamus lignum taxi in sorbitiunculam. Others, let us destroy the Prophet and his prophecyes together. Others, let us make an end of him either by sword or by famine, as the punishment threatned ver. 22. pointeth us to.
[Page 260] That his name may be no more remembred] Sic veritas odium peperit. So the Papists have given order that wheresoever Calvins name is found, it shall be blotted out: and by a most malicious Anagram they have turned Calvin into Lucian. One of them lately took a long journey to Rome, only to have his name changed from Calvin to some other: and that out of devilish hatred of that most learned and holy man, ‘Ipsa à quo virtus virtutem discere posset.’
Ver. 20. But O Lord of hosts] Thou who art potentissimus & liberrimus, a most powerful and free Agent.
That tryest the reines and the heart] And so knowest with what mind I make this complaint and request.
Let me see thy vengeance upon them] A prophetical imprecation guided by Gods Spirit, and not lightly to be imitated. So the Church prayed against Julian the Apostate, whom they knew to be a desperate enemy, and to have committed that sin unto death. So perhaps had these men of Anathoth.
Ver. 21. Of the men of Anathoth that seek thy life] Where shall a man find worse friends then at home? A Prophet is nowhere so little set by as in his own countrey,Epist. famil. lib. 7. ep. 6. Mat. 13.57. Probatissimus & optimus quisque peregrè vivit, saith Ennius in Tully.
Saying, Prophecy not in the Name of the Lord] A desperate speech, proceeding from an height of hatred, and coasting upon the unpardonable sin.
Ver. 22. Behold I will punish them] Sic tandem bona causa triumphat. The visible vengeance of God followeth close at the heels the persecutors of his faithful messengers.
Ver. 23. And there shall be no remnant] Behold the severity of God: their bloody design was to destroy Jeremies stock and fruit, stalk and grain together, ver. 19. God meteth unto them the self-same measure, leaveth them not a remnant. This is not ordinary justice; chap. 4.27. Isa. 1. and 10. A remnant shall be left, saith he: here not so. Let Rome that shambles of the Saints and Prophets especially, look to it; God is now coming to make inquisition for blood, &c.
CHAP. XII.
Ver. 1. RIghteous art thou O Lord when I plead with thee] Or, though I should contend with thee. Est elegans [...]. This the Prophet fitly premiseth to the ensuing disceptation, that he might not be mistaken. Thy judgements saith he, are sometimes secret, alwayes just: this I am well assured of, though I thus argue.
Yet let me talk with thee of thy judgements] Let me take the humble boldnesse so to do, that I may be further cleared and instructed by thee.
Wherefore doth the way of the wicked prosper?] Viz. Whil'st better men suffer; as now the wicked Anathothites do, whil'st I go in danger of my life by them. This is that noble question which hath exercised the wits and molested the minds of many wise men, both within and without the Church. See Job 21.7.—13. Psal. 37.1. and 73.1, 2,—12. Hab. 1.4, 5. Plato, Cicero, Seneca, Epictetus, Claudian against Ruffin, &c.
Wherefore are they all happy] Heb. at ease. Not all neither; for some wicked have their payment here, their hell afore-hand. To this question the Lord (who knoweth our frame, Psal. 103.) being content to condescend where he might have judged, calmly maketh answer, ver. 5. like as Christ in like case did to Peter, Joh. 21.21, 22.
Ver. 2. Thou hast planted them and they have taken root] All goes haile with them; they have more then heart can wish, Psal. 73.7. And in lieu of Gods goodnesse to them, they professe largely, and pretend to great devotion: but that's all.
Thou art near in their mouth, and far from their reines] That is, from their affections, Tit. 1.16. Hypocrites are like that heap of heads, 2 King. 10.8. that had [Page 261] never a heart among them: they have vocem in chor [...], mentem in foro; virtutem non colunt sed colorant. That Persian Embassadour (of whom before) when conversing with Christians, he had so oft in his moth, Soli Deo Gloria, made believe that he gave glory to the only true God, when as he meant the Sun, whom he worshipped as his God. The King of Bohemia when beaten out of Prague, was encouraged by some great Commanders about him, that he had many Princes his friends and allyes, that would readily assist him: to which he made no answer, but wrot the word Deus in great letters. But some thought he meant Denmark in D, England in E, Hungary in U, and the Swedes in S. God knows what his meaning was: but he will make all the Churches to know, that he searcheth the hearts and reines, and that he will kill with death all such as had rather seem to be good then seek to be so. If Jeremy had been one of those, he durst never have said
Ver. 3. But thou, Lord, knowest me, &c.] q. d. I can safely appeal unto thee, and take thee for a witnesse of mine innocency and integrity; that I have thee not in my mouth only, as they, but in my heart also, which is wholly devoted to thy fear, ut sit tecum, hanging toward thee, and [...]ankering after thee continually.Trem.
Pull them out as sheep] Punish some of them presently for an example of thy Providence; and reserve others of them till hereafter for an instance of thy Patience. See chap. 11.20.
Prepare them] Heb. Sanctifie them, as Isa. 13.3. chap. 6.4. Fatted ware is but fitted for the shambles.
Ver. 4. How long shall the land mourn] For the sake of those wicked wretches aforementioned?
The beasts are consumed and the birds] See chap. 4.25, 26.
Because they said He shall not see our last end] God shall not; and so they deny his providence and prescience. Or, the Prophet shall not, though now he thunder out our punishment with so great vehemence: Confer chap. 11 23.
Ver. 5. If thou hast run with the footmen] Here God returneth an answer to the Prophets foregoing complaint, saith the Chaldee: partly checking him for his discontentednesse, and partly exciting him to an humble submission, and a well knit resolution.
Then how wilt thou contend with horses?] If thy countrymen of Anathoth overmatch and overmaster thee, how wilt thou deal with those of Hierusalem who are a fair deale worse?
And if in a land of peace] These are proverbial speeches, both to one purpose: ‘Ferre minor a velis, ut graviora feras.’ How would'st thou endure wounds for Christ, that canst not endure words? saith one; and how wilt thou fry a faggot that startlest at a reproach for the truth? Whilest William Cobberly Martyr was in durance, his wife also, called Alice, being apprehended was in the Keepers house the same time detained: where the keepers wife had secretly heated a key fire-hot, and laid it in the grasse on the back-side; so speaking to Alice Cobberly to fetch her the key in all haste,Act. & Mon. fol. 1719. she went with speed to bring the key; and taking it up in haste, did piteously burn her hand; whereupon she cryed out. Ah thou drabbe, quoth the other, thou that canst not abide the burning of thy hand, how wilt thou be able to abide the burning of thy whole body? And so she afterward revoked.
Ver. 6. For even thy brethren] Let this comfort us in like case. Abel and John Diazius were butchered by their own unnatural brethren. Paul suffered most of all from his own country-men.
Yea they have called a multitude after thee] Or, with full mouth: Clamant post te pleno gutture. as those did against Christ who cryed crucifie him crucifie him: and those against Paul, Away with such a fellow from the earth: and those against the Primitive Christians, Christianos ad leones, to the Lyons with them. In Rhodanum, in Rhodanum, cryed many at Geneva against Farellus their faithful Preacher; into the River with him: but God preserved him from their fury, for the good of many other Cities after that converted by him.
[Page 262] Believe them not, though they speak fair words to thee] Fair words make fools fain, we say: but be not light of belief: the worlds naught.
Ver. 7. I have forsaken my house] A mans house is dear to him; dearer his heritage; dearest his well-beloved wife: Jerusalem had been all this to God: but now for sin, abandoned by him.
I have given the dearly beloved of my soul] Or, my dearly beloved; my soul: i. e. My self, my second-self. Heb. the love of my soul. Gr. and Vulg. My beloved soul. God is jealous, and the Lord revengeth, Nah. 1.2.
Ver. 8. Mine heritage is unto me as a Lyon in the forrest] Roaring against me, and revelling in the ruine of my messengers. Ʋbi affectus augetur in Antithesi verborum; Haereditas mea, & contra me. Sheep they were wont to be: now they are become Lyons.
Ver. 9. Mine heritage is unto me as a speckled bird] As an owle say some, that soveth not the light; as a Peacock say others, proud and inconstant, all in changeable colours, as oft changed as moved. God that could not endure Miscellane seed, nor linsy-woolsy in Israel, can lesse endure that his people should be as a speckled bird, here of one colour, and there of another; or as a cake not turned, Hos. 6.4, &c.
Ver. 10. Many Pastours have destroyed my vine-yard] Those who before were called Beast, ver. 9. are here called Pastours: viz. Nebuchadnezzars Captains. See chap. 6.3.
Ver. 11. Because no man layeth it to heart] Heb. there is not a man putting it upon heart, that is duely and deeply affected with my menaces, so as to take a timely course for prevention, and their own preservation.
Ver. 12. For the sword of the Lord] i. e. Of the enemy set on by the Lord: for whencesoever the sword cometh, it is bathed in heaven, Isa. 34.5. See Ezek. 14.17.
Ver. 13. They have sown wheat] The Prophets have, say some, but to no profit.
Vatab. They shall put themselves to pain] Or, they are sick, sc. for the affliction of Joseph, as Am. 6 6. See the Note there. Others interpret it of the Jews who sought to help themselves by this means & that, but lost their labours and their hopes together.
Because of the fierce anger of the Lord] Quo laeso nihil est illaesum, tutum, & fidum hominibus.
Ver. 14. Thus saith the Lord against all mine evil neighbours] These were the Syrians, Moabites, Ammonites, Edomites, &c. God also hath his evil neighbours; and this may be a comfort to us in like case.
Behold I will pluck them out, &c. And pluck out the house of Judah] This was a different plucking.
Ver. 15. After that I have plucked them out] sc. In both senses, ver. 14.
I will return] In the midst of judgement I will remember mercy.
And bring again every man to his heritage] To the Church: for in every Nation he that feareth God and worketh righteousnesse, shall be accepted with him, and have a childs part, even the reward of inheritance.
Ver. 16. If they will diligently learn] Heb. learning learn the wayes of my people chalked out unto them in my word, and their conformity thereunto: for the lives of Gods people are but the Word exemplified; they walk as patters of the rule, and are of exemplary holinesse, as Luk. 1.6.
To swear by my Name] In righteousness, in truth and in judgement, as chap. 4.2.
Then shall they be built] i. e. Blest.
Ver. 17. But if they will not obey] The tartnesse of the threatning maketh us best taste the sweetness of the Promise; and a mixture of them serves to keep the heart in the best temper.
I will utterly pluck up and destroy that Nation] This is fulfilled to the utmost upon the Jews, especially since the last destruction of Jerusalem.
CHAP. XIII.
Ver. 1. GO, get thee a linnen girdle] Or belt, or swath.
And put it not in water] Or lye, to wash it or whiten it; but take it as it is first made, us sord [...]ciem magis contrahat, to shew, say some, that the Jewish Nation, when first chosen, was black by sin and nothing amiable; better skilled and exercised in making morter and bricks in Egypt, then in the worship of God; and in good manners.
Or put it not in water] i. e. Keep it from being rotted, as a type of Gods care of, and kindnesses to that people.
Ver. 2. So I got a girdle] God is to be obeyed readily, and without sciscitation.
Ver. 3. And the Word of the Lord came to me] Heb. Was to me. At sundry times, or piece-meal, God spake to his servants the Prophets, Heb. 1.1. [...] per gradus & momenta, non s [...] mul & semel.
Ver. 4. Arise, go to Euphrates] A river which ran by Babylon, six hundred and fourescore miles from Jerusalem. The Prophets journey therefore thither seemeth to have been but visional, as was Isay's going barefoot, Hosea's marriage with a whore, Ezekiels lying on one side three hundred and ninety dayes together; his journey from Chaldea to Jerusalem, chap. 8.3, &c.
Ver. 5. So I went and hid it by Euphrates] In the cliffe of a rock, where it might lye dry: never once asking the reason. This was simple and acceptable obedience; far beyond that of the Popish Novices, who yet if their Padres or Superiours send them to China or Peru, without dispute or delay they do presently set forward.
Ver. 6. And it came to passe after many dayes] See on ver. 3.
Ver. 7. Then I went to Euphrates] See on ver. 4. Those that are for an actual journey, alledge, that Jeremy might do this without danger in the dayes of Jehoiakim, who was the King of Babylons Vassal, and paid him tribute.
And behold the girdle was rotted, it was profitable for nothing] This shewed that the Jews should in that Country lye rotting, as it were in basenesse and servility and sin together, many years: so that God might justly have left them there still in misery, as a man leaves his rotten girdle to become dung.
Ver. 8. Then the word, &c.] Adaptat simile. See ver. 3.
Ver. 9. After this manner will I marre the pride] Their pomp and power, wherein they pride themselves.
Ver. 10. This evil people] Populus ille pessimus, these P [...]neropolitans, who are naught all over, nequitiâ cooperti.
Walk in the imagination of their heart] See chap. 9.13. and 11.8.
Ver. 11. So have I caused to cleave unto me] For nearness and dearness: the loines are the seat of strongest desires and affections.
And for a name and for a praise] That I might be magnified and glorified in them: and for them also, among other nations.
Ver. 12 Therefore] Or, Moreover.
Thou shalt speak unto them this word] This other paradigm [...] or parable: an excellent way of teaching, and much used in both Testaments.
Every bottle shall be filled with wine] Wine they loved well, and a great vintage they now expected. They shall have it, saith God; but of another nature then they look for; Their heads (not altogether unlike bottles for roundness, and emptiness of all good) shall be filled with a dry drunkennesse: even with errours and terrours, a spirit of giddinesse, &c.
Do not we certainly know, &c.] This they seem to speak insolently and jearingly, q. d. you should tell us some news.
Ver. 13. Behold I will fill] Heb. Lo, I am filling: but the l [...]quour is such as whereof you shall have small joy. See ver. 12.
Ver. 14. And I will dash them one against another] As so many earthen bottles, brittle and soon broken: Si collidimur frangimur, said those in the fable.
Ver. 15. Hear and give ear] Or, Hear and hearken, be not haughty. Here the Prophet calleth upon them again to repent, and to that end, to listen diligently, and [Page 264] to lay aside the highness of their hearts, and the stoutness of their stomacks, sith it is the Lord that speaketh. The Lyon roareth: who can but fear? Am. 3.8. Repentance is the Removens prohibens, as being founded in humility, and wrought by the Word preached, Jonah 3. Act. 2.
Ver. 16. Give glory to the Lord your God] Confess your sins, Josh. 7.19. one part of repentance put for the whole. Jeremy was as constant a Preacher of Repentance, as Paul, and after him Austin, were of the free-grace of God. The impenitent person robbeth God of his right: the penitent man sarcit injuriam Deo irrogatam, seemeth to make some kind of amends to God whom he had wronged, by restoring him his glory, which he had run away with, whilest he putteth himself into the hands of justice, in hope of mercy.
Before he cause darknesse] sc. Of calamity and captivity. Currat poenitentia, ne praecurrat sententia.
Modestissima explicatio infaelicitatis. Before your feet stumble] So, before ye fall upon the dark and dangerous cragges and precipices of eternal perdition. Which to prevent, work whiles the light lasteth: walk whiles it is yet day.
Ver. 17. My soul shall weep in secret places] Good men are apt to weep; Et faciles motus mens generosa capit. Good Ministers should be full of compassionate tears, weeping in secret for their peoples unprofitableness, and their danger thereby. The breast and right shoulder of the sacrifice belonged to the Priest; to shew that he should be a breast to love, and a shoulder to support the people, in their troubles and burthens.
Ver. 18. Say to the King and to the Queen] Or Madam, the Lady or Mistresse: that is, to the Queen Regent, even to Necustah the mother of Jeconiab, say the Jews. When Beza, in the behalf of the reformed Churches in France, made a speech at Possiacum before the young King and the Queen-Mother, he spake so effectually, saith Rivet, that a great Cardinal who heard it, wished, that either he had been dumb that day, or that they had all been deaf. This King and Queen in the text might be as much convinced, though not throughly converted.
Humble your selves, sit down] Heb. Humble, sit below.
For your Principalities] Or, your head-attires.
The crown of your glory] Or, your crown of glory, that is, your glorious crown: of which you shall have cause enough to say as Antigonus did of his Diadem, O vilis pannus, &c. Or, as another Monarch,
Ver. 19. The Cities of the South shall be shut up] i. e. The Cities of Egypt, whither ye think to fly, shall be shut up against you, through fear of the Chaldees.
Ver. 20. Lift up your eyes, &c.] Still he bespeaketh the King and the Queen.
Where is the flock that was given thee] Thee. O Queen Regent (for the Pronoun is Feminine) or Thee, O State; Redde, Vare, legiones, said Augustus, bewailing the losse of so many gallant souldiers in Germany under the command of Varus, who was there also slain.
Thy beautiful flock] Heb. Thy flock of goodlinesse. See Prov. 14.28. with the Note.
Ver. 21. For thou hast taught them to be Captaines, and as chief over thee] sc. By thy crouching unto them, and craving their help, thou hast made the Chaldeans masters of all thou hast: So did the Brittish Princes Vortiger and Vortimer bring in the Saxons here: and the Greeks the Turkes.
Ver. 22. Are thy skirts discovered] Thou art brought to most miserable shame and servitude; having scarce a rag to thy back, or a shooe for thy foot.
Ver. 23. Can the Ethiopian change his skin?] Proverbial speeches arguing a very great difficulty, if not an utter impossibility. Aethiopem abluo ut candidum reddam, said Diogenes, when he reproved an ill man to no purpose: I do but wash [Page 265] a blackmore. And the like said Nazianzen concerning Julian the Apostate. It is said that the Negro's paint the devil white, as being a colour contrary to their own, and which they lesse well affect. Will the Ethiopian change his skin? so the Hebrew hath it.
Or the leopard his spots] Sin is in us as the spots of a Leopard, not by accident, but by nature, which no art can cure, no water wash off: because they are not in the skin but in the flesh and bones, in the sinews and in the most inner parts. Where then is mans free-will to good, &c?
Then may ye also do good that are accustomed to do evil] Custome in sin takes away the sense of it, and becomes a second nature: which though expeld with a fork as it were, will yet return again. It looks for continual entertainment where it hath once gotten a haunt, as humours fall toward their old issue. Can [...]s qui semel didicerit edere corium, nunquam desistet, saith Lucian: an evil custome is not easie left. Nothing so weak as water: yet let much water (so sin, Satan, and custome) be joyned together, and nothing stronger. It was not for nothing therefore that the Cretians, when they would curse their enemies, with most bitter execrations, they wished that they might take delight in some or other evil custome; modestoque voti genere efficacissimum ultionis genus reperiunt, saith the Historian: by a modest kind of with,V [...]l. M [...]x. they sufficiently avenged themselves.
Ver. 24. Therefore I will scatter them] This was no small aggravation of their misery, that they should be thus severed one from another. So the Persecutors of the Primitive times relegated and confined the poor Christians to Isles and mines,Cyprian epist. where they could not have accesse one to another, for mutual comfort and support, as Cyprian complaineth.
Ver. 25. This is thy lot] Look for no better, sith thou, by going after lying-vanities, forsakest thine own mercies, being miserable by thine own election.
Because thou hast forgotten me]
Ver. 26. Therefore I will discover thy skirts] Sith thou hast discovered and prostituted thy self to other lovers, I will shame thee before all men.
Ver. 27. Woe unto thee O Jerusalem, wilt thou not be made clean?] He closeth with this emphatical and most affectionate contestation, pressing them to hearty and speedy repentance, as he had done oft before, but with little good successe. The cock crowed, though Peter still denyed his Master. Peter knockt still, though Rhode opened not to him. He launched out into the deep, though he had laboured all night for nothing. So did good Jeremy here, in obedience to God, and good will to his unworthy countrymen.
CHAP. XIV.
Ver. 1. THe Word of the Lord that came to Jeremiah concerning the dearth] De rebus retentionum, that is, concerning the drought or dearth by restraint of necessary raine and moisture, unde frugum raritas, annon [...] caritas, fames, whereupon followed a famine: as there doth also a famine of the Word, where the divine influences are restrained. Junius rendreth it Super verbis cohibitionum, concerning the words of cohibitions; that is, saith he, concerning the prayers made by the Prophet and other good people, for the diverting of Gods judgements, publikely denounced.
Ver. 2. Judah mourneth] The Prophets pitiful complaint, bitterly bewailing the common calamity, and labouring thereby to bring them to a sense of the true cause of it, their sins. See 2 Sam. 21.1. with the Note.
And the cry of Jerusalem is gone up] sc. To heaven for removal of this judgement: Confer chap. 36.9. with ver. 12. of this Chapter.
Ver. 3. And their Nobles] Who would be sure to have it, if it were to be had.
[Page 266] Sent their little ones] Their boyes as they use to call their menial servants of the younger sort. See Mat. 14.2. with the Note.
To the waters] Such as were the waters of Siloe, which only fountain (saith Hierom) Jerusalem maketh use of, so long as it lasteth.
To the pits] Or cisterns, chap. 2.13.
They covered their heads] As close mourners do still.
Ver. 4. Because the ground is chapt] As our hearts also are and will be, when the heaven doth not hear the earth; as Hos. 2.21. It hath been before observed, that in the use of the Ordinances if we open our shels (our souls) the heaven will drop the fruitful dew of grace to the making of pearles of good works, and solid vertue.
Plin. l. 8. cap. 32.Ver. 5. Yea the hind also calved in the field and forlook it] The loving Hind, Prov. 5.19. Alioqui studiosa sui partus, that is otherwise so exceeding chary and careful of her young.
Ver. 6. And the wild-asses] Sectores alias vagae libidinis in sylvis, that usually course up and down the woods, and can bear hunger and thirst a long while together.
Plin. l. 10. cap. 72. Lib. de mirah. auscult. Snuffed up the wind like Dragons] Quorum est vebementissima spiratio ac forbitio, who, in defect of water, can continue long by drawing in the ayr, as Aristotle likewise testifieth of the goates in Cephalonia, that they drink not for divers dayes together: but instead thereof, gape and suck in the fresh ayre.
Ver. 7. O Lord, though our iniquities testifie against us] Though our guilty consciences bring in large rolles of inditement written against us within and without, and spred before Thee.
Do it for thy Names sake] Heb. Do. A short but pithy petition: so ver. 9. leave us not.
Ver. 8. O the hope of Israel, the Saviour thereof] In prayer, to pitch upon such of Gods Attributes, as wherein we may see an answer, is an high point of heavenly wisdom.
Why shouldest thou be as a stranger in the land] As a stranger at home, and as one that is loth to be too busie in aliena republica, where he hath least to do.
That turneth aside] Into some (diversorium) Inne.
Ver. 9. Why shouldest thou be as a man astonished] That knows not which way to take: first he goes one way, and by and by he returns again. Tremellius rendreth it, ut vir fatiscens, as one that fainteth, hath done his utmost, and can do no more.
Yet thou, O Lord, art in the midst of us — leave us not] Extingui lucem nec patiare tuam. This was to stirre up himself to take hold of God.
Ver. 10. They have loved to wander] Therefore now they shall have enough of it: yet not wander so wide as to misse of hell, Psal. 95.10, 11. what wonder that God seemed a stranger to them, who had so far estranged themselves from him?
Ver. 11. Pray not for this people] See on chap. 7.16.
Ver. 12. When they fast I will not hear their cry] At their fasts they were wont to pray earnestly, and to make their voyces to be heard on high. Sed defuit aliquid intus: their hearts cryed not.
Ver. 13. Ah Lord God] The Vulgar Latine hath it, A, a, a, Vide diligentissimam intercessionem. He seeketh somewhat to excuse the people, by laying the blame upon their false Prophets. Like whereunto were those Popish Priests in Gersons time, who preached publikely to the people that whosoever would come to hear a Masse, he should not be struck blind on that day, neither should he dye a suddain death, nor want sufficient sustenance, &c.
But I will give you assured peace] Heb. Peace of truth. Thus, these deluders had learned to speak the language of Gods true Prophets: of the high-soaring pretended spiritual language of Familists and some other Sectaries one saith well, That it is a great deal too high for this world, and a great deal too low for the world to come.
Ver. 14. The Prophets prophesie falsely in my name, &c.] These are certain signs of Impostors in the Church, in all ages: against whom, now if ever, the Temple-doors had need be well guarded; and the Pulpit-doors have written on them [...] Let no unworthy wight presume to come here.
[Page 267]Ver. 15. Yet they say] Heb. they are saying; this is all their song; though the present famine doth in part confute them: but the people were willing enough to be deceived; and were therefore worthily punished. Being infatuated they were seduced: and being so seduced, they were justly judged, as Austin somewhere. The blind led the blind, and both fell into the ditch: though it befel the blind guides to lye nethermost.
Ver. 16. And the people to whom they prophecy shall be cast out] They shall be no more excused by their having been deluded, then he that in his drink committeth adultery or murther, is excused by his drunkenesse. A drunkard, saith Aristotle, [...]. Ethic. l. 3. c. 5. deserveth double punishment; first for his drunkennesse, and then for the sin committed in, and by his drunkennesse: so here. See on ver. 15.
Ver. 17. Let mine eyes run down] This the Prophet did doubtlesse in good earnest: like as Samuel mourned for the rejection of Saul, and our Saviour wept over Jerusalem.
And let them not cease] Heb. be silent; for teares also have a voice, Psal. 39.12. and doe oft prove very effectual Oratours.
Ver. 18. If I go forth into the field,] The Prophet here sets forth the seige as present, though it was many years after: the more to affect the people.
Yea both the Prophet and the Priest goe about into a Land that they know not] Or, go about the land (sc. begging their bread, or flying these miseries) and men know them not, though men of such rank and quality.
Ver. 19. Hast thou utterly rejected Judah?] So as that I may not put up one prayer more for them? I cannot hold whatever come of it; Let not my Lord be angry if I shoot this arrow also after the former.
Ver. 20. We acknowledge O Lord, our wickednesse] We, the better sort of us do so: and so the Saints have ever done in their interdealings with God: falling low at his foot-stool for pardoning and prevailing mercy.
Ver. 21. Do not abhor us for thy Names sake] This was to continue instant in prayer, Rom. 12.12. This was to pray on, and not faint, Luke 18.1. If thy suit be not honest, never begin it: and if it be, never leave it.
Do not disgrace the throne of thy glory] The Temple and the Ark in it. [...]. Dion. Hailcar. l. 2. The Romans held the extinction of the Vestal fire a signe of the destruction of their City, be the cause thereof what it will. We may well think the same of the losse of Gods Ordinances, which therefore we must deprecate, as here, with all our might: For as Bodin said well of obtaining, so likewise for retaining Religion, Non disputationibus sed regationibus, &c. the businesse will be the better effected by requests, then disputes. Pray therefore for the peace of Jerusalem, yea take no nay: Deus ipse qui nullis contra se viribus superari potest, pre [...]ibus vincitur, Hieron. The invincible God is overcome by the power of prayer: there is a kind of Omnipotency in it, saith Luther.
Remember, break not thy Covenant with us] Lo this is to be Gods faithful Remembrancer, Isa. 62.6, 7. suggesting unto him seasonable Items.
Ver. 22. Are there among the vanities of the Gentiles] i. e. The Heathen Idols wickedly worshipped by the Jews.
That can cause to rain?] Pluit, ningit: supple Deus. These Impersonals imply that the Ancient Romans looked upon Rain, Snow, &c. as Gods work. Sure it is that they come by a Divine decree, Job 28.26. Not Jupiter [...] (whatever the Poets fable) nor the Heavens themselves, without the Divine concurrence, can give rain: but it is God Almighty who both prepareth it, Psal. 147.8. and withholdeth it at his pleasure, Amos 4.7. the second causes do but serve the Divine Providence, in these common occurrents.
Therefore we will wait upon thee] For seasonabl [...] showers in this our great necessity: We will wait, or, if thou see fit, want of our will, so that thy will may be done: for that's best.
For thou hast made all these things] Both the constellations, and rain or drought caused thereby.
CHAP. XV.
Ver. 1. THen said the Lord unto me] In answer to my prayer, he replyed, Thou hast well prayed; sed stat sententia I am set, I am inexorable.
Though Moses] That Chancellour of Heaven, as One calleth him; who not only ruled with God, but over-ruled, Exod. 32.11. [...]14. Numb. 14.19, 20.
And Samuel] A mighty man likewise in prayer, See 1 Sam. 7.9. called therefore Pethuel (as some think) Joel 1.1. that is, a God-perswader. These two were famous in their generations for hearty love to, and prayers for that rebellious people, and did much for them. But (so the case now stood) if these favourites were alive, and should intercede their utmost for them, it should avail nothing. See Ezek. 14.14.
Yet my mind could not be to this people] This is spoken after the manner of men, q. d. I am implacably inraged, I am unchangably resolved against them.
Cast them out of my sight] Tell them that I have utterly rejected them, and I will ratify and realize thy speeches: See on chap. 1.10.
And let them go forth] Or, let them be gone: q. d. I am the worse to look upon them.
Ver. 2. If they say unto thee] As they will be apt enough to do in a jeare.
Such as are for death] i. e. For the pestilence commonly called mortality, because it is so deadly a disease: Those at Genoa have lately found it so. And yet it is here reckoned first, as the least and lightest of all the four threatened Judgements; which must needs be had enough when the Pest is the best of them all. The Turks shun not the company of those that have the Plague; but pointing upon their foreheads, say, it was written there at their birth▪ when they should dye, and of what disease. These in the text could as little avoid the deaths they were assigned to, as Aeschylus the Tragedian could his being knockt on the head. For when as he was foretold that he should dye with a stroke coming from above,Alian. Val. Max. he shunned houses, and was wont to remain in the open air, but he was killed by a Torroise falling from the mouth of an Eagle upon his bald head, mistaken for a stone.
Ver. 3. And I will appoint over them four kinds] Heb. families or kindreds, i. e. quatuor cognata carnivera, dogs, birds, and beasts being added to the former four evils, ver. 2. quasi per Auxesin.
Ver. 4. Because of Manasseh] Because of his sins; Idolatry and bloodshed especially, wherein the people partaked and persisted, and were therefore justly punished.
The son of Hezekiah] but altogether degenerate: He was therefore the worse because he should have been better: and yet the worse again, because he was author publicae corruptelae, a ringleader of rebellion to others, as was Jeroboam.
Ver. 5. Who shall be moan thee?] Heb. who shall come out of his place to comfort thee? or who shall shake his head, in commiseration to thee?
Ver. 6. I am weary with repenting] Patiendo, ac parcendo, I have so oft revoked my threats, that unlesse I should wrong my justice, I can do so no more.
Deo gratias quod lingua Petiliani non sit ventibabrum Christ. Hieron.Ver. 7. And I will fan them with a fan] Not of Purgation, as chap. 6.29, 30. but of Perdition. Such as that, chap. 51.2.
In the gates of the land] As men use to winnow corn at a windy door; where the chaff is blown quite away.
Ver. 8. The widdows are increased to me] Or, before me, or in my sight.
Above the sands of the seas] Hyperbole.
A spoiler a [...] noon-day] Nebuchadnezzar, that choice young man; for so some render the text; and so he was, when he came against Jerusalem, and burnt it; viz. in the eighteenth year of his raign.
And terrours upon the City] Or, terrours, even the City: that is, say the Sept. and Chaldee, the Army of the Chaldees, which for their numbers and order of pitching their Tents, seemed to be a City.
Ver. 9. She that hath born seven, languisheth] Jerusalem that ma [...]r multipara, a fruitful mother.
[Page 269] She hath given up the ghost] Heb. she putteth out her soul, as Job 11.20. We read of some mothers, who hearing of their sons to be slain in battle, have fain down dead in the place.
Her Sun is gone down] See on Amos 8.9. A Christian, when at worst, can sing, Non omnium dierum Sol occidit, I look for better daies yet.
Ver. 10. Wo is me, my mother, that thou hast born me] sc. In such an age wherein I may not pray for my people, not can preach unto them to any good purpose. Buchanan bewailed it, that he was born nec coelo, nec solo, nec saeculo erudito: Camd. Elis. Jeremy lamenteth here for a worse matter. Surely be might well say for his manifold sufferings;
A man of strife and a man of contention] Generally opposed and quarrelled, for my free and faithful discharge of my duty.Virum arguentem. Arab. This is the worlds wages to godly Ministers, whom they usually make their but-mark. But God be thanked (saith he with Hierom) quod dignus sim quem mundus oderit, That I am worthy whom the world should hate. Lutherus pascitur convitiis, saith he of himself, Luther is fed with reproaches.
I have neither lent on usury] i. e. I have neither bought nor sold (as we say) medled nor made with them. I have had as little to do with them any way as was possible. Ʋsura praecipuum fomentum litium. I have kept my self close to my calling, and yet I cannot avoid their variance and virulencies. To preach, is to derive upon a mans self the hatred of the world, saith Luther.
Ver. 11. Verily it shall be well with thy remnant] Heb. if it be not well; q. d. then trust me no more: thy latter end shall be comfortable, Psal. 37.37. the end of that man is peace, be his beginning and middle never so troublesom.
Verily I will cause the enemy to intreat thee well] Or, I will intercede for thee with the enemy. See this fulfilled, chap. 40.4. God can speak for his in the hearts of their enemies, and make their foes to favour them: as many of the Papists here did Wickliffe, and after him Bradford.
Ver. 12. Shall iron break the Northern iron and the steel?] That is, say some, shall these hard-hearted Jews be to hard for me? or, for thee Jeremy, whom I have made an iron-pillar and brazen walls against the whole land? chap. 1.18. Never think it. Brighten thee they may but not break thee. The Northern iron is noted for the best and toughest.
Ver. 13. Thy substance and thy treasure] This is spoken by an Apostrophe to the people, who are here told again what to trust to, for their national sins.
Ver. 14. And I will make thee to passe with thine enemies] Or, to serve thine enemies: for there is a double reading of the text.
Ver. 15. O Lord, thou knowest] Jeremy had begun a complaint, ver. 10. not without some tang and tincture of humane infirmity. Invalidum omne naturâ querulum. God graciously interrupted him and came leaping over all those mountains of Bether, all lets and impediments, to his comfort and best satisfaction, ver. 11, 12. Neverthelesse Jeremy hath not done, but goeth on as before: & humanum aliquid patitur.
Remember me, and visite me] He was full and speaks thick.
Take me not away in thy long-suffering] Whilst thou bearest with them, take care of me, that I perish not by their persidy and cruelty.
Know that for thy cause I have suffered rebuke] Se [...] debitorem compellat Deum, suaque adducit merita. He delivers himself as if he held God to be his debter: This was not so well.
Ver. 16. Thy words were found, and I did eat them] I was well apaid of thy messages that came at first to me: and of that commission thou gavest me to be a Prophet: yea I took no small delight and complacency therein; and having found this hony, I ate it, as Prov. 25.16. but since I have met with much bitternesse in [Page 270] this wicked world, for my plain-dealing. See Ezek. 3.3. Rev. 10.10. Herodotus writeth of the River Hypanis, that for five dayes journey the water of it runneth clear and sweet: and then, for four dayes journey further, bitter and brackish. The Ministry is an honourable and comfortable function, but hath its troubles and encombrances.
Ver. 17. I sat not in the assembly of the mockers] That scoffed and mocked at Gods messages and menaces. Or, I have not sat in the assembly of those that make merry; sed serius fui, spiransque compunctionem, I came not at feasts and merry-meetings, since I became a Prophet.
I sat alone] As Moses in like case did, Exod. 33.7.
Ver. 18. Why is my pain perpetual, &c.] Here the Prophet over-freely expostulateth with God, as lesse faithful, or lesse mindful at least, of the promised preservation: This was in a fit of diffidence and discontent, as the best have their outbursts, and the greatest lamps have needed snuffers. The Milesians, saith the Philosopher, are not fools: yet they do the things that fools use to do: So the Saints do oft as wicked ones, but not in the same manner and degree.
Ver. 19. Therefore thus saith the Lord] Or, Notwithstanding, mans perversnesse breaketh not off the course of God goodnesse.
If thou return] If thou cast out this devil of discontent: and (accounting distrust worse then distresse) apply thy self chearfully and constantly to the work of the Ministry,Hic vides non praescribi gratiae Dei mentes & annos. I will continue and confirm thee in thine office, notwithstanding thy present frailties and failings. So our Saviour, presently upon their repentance for their shameful forsaking him at his apprehension, restored his Disciples to their Apostolical function, Joh. 20.21, 22, 23.
Probe vir, hoc nihil ad te, dixi Zwinglius cum in vitia acriter inveheretur. And if thou take forth the pretious from the vile] i. e. The gracious from the vicious, preaching comfort to those, and terrour to these; not giving, as he in the Fable did, straw to the Dog, and a bone to the Asse, but to every one his proper portion, without fear or flattery.
Thou shalt be as my mouth] Speaking as a Prophet of mine, and as I my self would do, if in thy place.
Let them return to thee] i. e. Conform to thee, but do not thou chime in with them as the false-prophets do.
Ver. 20. And I will make thee] See on chap. 1.18, 19.
Ver. 21. And I will deliver thee] I will, I will: never fear it man: but go on couragiously. Deal couragiously, and God shall be with the good, 2 Chron. 19. ult.
CHAP. XVI.
Ver. 1. THe Word of the Lord came also unto me] It is the Property of this Prophet to handle the same thing several wayes, and by sundry effectual arguments. Gods Ministers must turn themselves as it were into all shapes and fashions both of speech and spirit, to win People to God.
Ver. 2. Thou shalt not take thee a wife, &c.] It is very likely that this befell the Prophet in a vision. Or if otherwise, it was but for a sign, and in regard of the great calamity impendent, that he is here forbidden marriage, otherwise lawful enough, and, in some cases, necessary. The contrary doctrine (such as was that of the Tacian-hereticks, and Popish Canonists) is a doctrine of devils, 1 Tim. 4.1.
Ʋtinam aut caelebs vixissem aut orbus periissem.Ver. 3. For thus saith the Lord concerning the sons—born in this place] i. e. At Anathoth, say some: but others better, at Jerusalem. So great and grievous shall be the calamity, that married people shall be ready to wish as Augustus did for another cause, Oh that either I had lived single, or else dyed childlesse.
Ver. 4. They shall dye of grievous deaths] Heb. death of diseases or grievances, as did Jehoram, 2 Chron. 21.18. and Philip the second of Spain, &c. they shall dye piecemeal, morte valetudinariorum, which is a misery; especially if the disease be slow, and yet sharp, as some are.
They shall not be lamented nor buried] Which are two of the usual Dues of the dead.
[Page 271]Ver. 5. Enter not into the house of mourning] Or banquets, whether at burials or bridals, as Am. 6.7. Of funeral-banquets, see Deut. 26.14. These the Greeks called [...], the Latines Parentalia: See ver. 7.
Ver. 6. Both the great and the small shall dye] Princes and pesants, Lords and losels together.
Nor cut themselves, nor make themselves bald] Neque caedetur neque calvabitur. This they had learned of the heathen, and would needs use it, though flatly forbidden them, Lev. 19.27, 28. Deut. 14.1. Now they were told that they should have little either lust or leisure to do any such matter.
Ver. 7. Neither shall men tear themselves for them] Or neither shall they deal them bread in mourning to comfort any for the dead: Confer Ezek. 24.17. Of feasting at funerals mention is made by Herodotus, Cicero, Lucian, Pliny, Clemens and Chrysostom. See ver. 5.
Neither shall men give them the cup of consolation] i. e. The consolatory cup usually given at funerals to the disconsolate friends of the deceased. See on Prov. 31.6, 7.
Ver. 8 Thou shalt not also go into the house of feasting] Ministers may lawfully go to feasts, Joh. 2. but not in times of common calamity: See Isa. 22.12, 13, 14. Pliny telleth us, that when as in the time of the second Punick war, one Fulvius Argentarius was seen at Rome, looking out at a window with a rose-garland on his head,Lib. 2. cap. 7. the Senate sent for him, laid him in prison, and would not suffer him to come forth, till the war was at an end.
Ver. 9. Behold I will cause to cease] See chap. 7.34. with the Note.
Ver. 10. And they shall say unto thee, Wherefore?] This is still the guise of hypocrites, to justifie themselves, and quarrel the Preacher that reproveth them. See chap. 5.19.
What 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.
[Page 272]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 [Page 273] 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.
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 [Page 274] 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:
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. But Gods eye is like the Sun, yea far brighter, and more peircing then that eye of the world: neither needeth he a window in mans breast (as Momus wisht) to look in at: for every man, before God, is all window, totus totus transparens & pellucidus, This, Thales and other Philosophers saw and confessed.
Ver. 11. As the Partridge sitteth on eggs and hatcheth them not] Because either she is taken in an evil net, or the eggs are marred by the male, or otherwise, before they can be hatched.
So he that getteth riches and not by right] That cryeth
Right or wrong, many are resolved to be rich, but are usually crossed, or else cursed with a blessing: for treasures of wickedness profit not; but righteousness delivereth [Page 275] from death, Prov. 10.2. God sometimes giveth wealth to the wicked, as men put money into an earthen bottle: which that they may get out again, they break the bottle in pieces.
Shall leave them in the midst of his dayes] Either they shall leave him, or he them, to his unmedicinable grief and heart-break. A poor fool, God will be sure to make of him. He that trusteth in his riches (as every Mammonist doth) shall fall, Prov. 11.28. for although he blesse himself (as well underlaid; and what should ayle such an one? saith the world) yet the Lord abhorreth him, Psal. 10.3. so that he many times cometh in the midst of his daies to an untimely end, as did Judas, Ahab, Achan, Balaam, Ananias and Sapphira, &c. And thus many a rich wretch spinneth a fair thred to strangle himself, both temporally and eternally: he by his covetousness not onely killeth others, Prov. 1.19. but himself too.
Ver. 12. A glorious high throne from the beginning] Therefore its best to trust in God at all times, ye people, and to pour out your hearts before him; sith God is a refuge for us, Psal. 62.8. All that do otherwise shall be ashamed, ver. 12. and worthily; because having so glorious a God resiant amongst them, they so basely forsake him, to serve and seek to Idols.
Ver. 13. Shall be written in the earth] i. e. Aeternâ morte damnabuntur, they shall be hurled into hell, as not having their names written in Heaven, Luke 10.20. where all that are written among the living in Jerusalem, Isa. 4.3. are enrolled, Heb. 12.23. non pro gloriosis sed pro probrosis habiti: See Psal. 17.14. Prudentius rightly saith, that their names that are written in red letters of blood in the Churches Calendar, are written in golden letters in Christs register in the book of life. As on the contrary, these Idolaters, whose sin was with an Iron-pen ingraven on the tables of their hearts, as ver. 1. are justly written in the earth, i. e. cast to hell.
Ver. 14. Heal me O Lord and I shall be healed] viz. of that cordolium that my malicious country-men cause me. The Prophet was even sick at heart of their unworthy usages; and prayes help and healing, ne totus & ipse labascat inter auditores deploratissimos, lest he should perish by them, and with them.
Ver. 15. Behold they say unto me] Heb. they are saying unto me: it is their daily dicterium or jear.
Where is the Word of the Lord?] Whereby thou so oft threatenest us with desolation. Thus prophane persons flear when they should fear. Ʋbi est? i. e. nusquam est. Piscat. See 2 Pet. 3, 4. Isa. 5.19. Amos 5.18.
Ver. 16. I have not hastned from being a Pastor before thee] I have neither rashly taken up the work of the Ministry, quo secundus abe te essem Pastor, wherein I have been thine under-shepheard, but was rightly called by thee thereunto, and have obeyed thy call: neither have I been over-hasty to rid my hands of this so troublesom and thanklesse an employment. Latimer, in one of his Sermons, speaking of a Minister who gave this answer why he left off preaching, because he saw he did no good, but got the hatred of many: This, saith He, was a naughty, a very naughty answer.
Neither have I desired the woful day] The doleful or deadly day, sc. of their desolation, or my denunciation of it. Gods Ministers take no delight to fling daggers at the faces of gracelesse persons (whatever they may think) or to terrify them causelesly: but as knowing the terrour of the Lord they seek to affright them by the menaces of Gods mouth from such sinful practises as will be their ruine: and hence they are hated ‘— an expectes ut Quintilianus ametur?Juven.’
Thou knowest it] See chap. 12, 1. & 15.15. 2 Cor. 1.12.
Ver. 17. Be not a terrour unto me] Let me have fair weather over head, how foul soever it be under foot. If we have peace with God, though trouble in the world, we can take no hurt. If vapours be not got into the bowels of the earth, and stir not there, storms and tempests abroad cannot cause an earth-quake: so if there be peace within, &c. But like as all the letters in the Alphabet, without a Vowel, will not make one word: nor all the Stars in the firmament, without a Sun, [Page 276] will make a day: so neither can all this worlds good make one happy without God and his favour.
Ver. 18. Let them be confounded] A heavy imprecation: Let persecutours take heed how they move Ministers to make intercession to God against them, as Elias did against Israel, Rom. 11.2. as Jeremy here and elsewhere doth against the Jews; as the Christian Churches did against Julian the Apostate. God will set to his Fiat.
Let them be dismaied, but let not me be dismaied] Paveant illi & non paveam ego, So the Vulgar Latin hath it. But what a Lack-latin dolt was that Popish Priest, who alledged to his Parishioners this text to prove, that not he but they were to pave the Church-way? So Another of them, finding it written in the end of Paul's Epistles, Missa est, &c. bragged he had found the Masse in his bible. So another reading Joh. 1.44, Invenimus Messiam, made the same conclusion.
Ver. 19. Go and stand in the gate of the children] The sheep-gate say some: whereof see Neh. 3.1, 32. & 12.39. or, as others, the water-gate whereof Neh. 3.26. a place it was of great resort and concourse, and therefore fittest for this new Sermon to be made in; first, though afterwards also he was to preach it in all the gates of Jerusalem, forasmuch as it was about a matter of greatest importance, even the serious sanctification of the Sabbath-day: Diem septimum Opifex mundi natalem sibi sacravit, & observari praecepit. That fourth Commandement saith Philo, is a famous precept, and profitable to excite to all kind of virtue and piety.
Ver. 20. Ye Kings of Judah] Magistrates being Lord-keepers of both the Tables of the Law, should carefully see to it, that both be duely observed. Our King Edgar made laws for the sanctification of the Lords-day-Sabbath, as have also our present Governours,Jer. Dike of Consc. Estine in lib. Sentent. distinc. 11. cap. 2. to their lasting renowne. The first blow given to the German Churches was on the Lords-day, which they carelesly observed: for on that day was Prague lost: as was likewise Constantinople, on Whit-sunday, as they called it.
Ver. 21. Take hede to your selves] Break not the Sabbath, that ye fall not under the fierce wrath of God: who paid him home with stones, who but only gathered sticks on that day. Cavete, it concerns you much.
And bear no burthen] See Neh. 13.15, 16, 19. with the Notes.
Ver. 22. Neither carry forth a burden] Let not the Sabbath of the Lord, that sanctified day of his Rest, be so shamefully troubled and disquieted. Make not Holy-day a Voider as some do, to the weeke aforegoing.
Ver. 23. But they obeyed not] See chap. 7.24, 26.
Ver. 24. But hallow the Sabbath-day] sc. By spending the holy time holily: else, God may sue us on an action of waste. Idlensse is a sin any day; but specially on the Sabbath-day; spiritual idlenesse then, is as had as corporal labour.
Ver. 25. Then shall there enter] Then shall all go well with you publickly and privately; ye shall have a confluence of all manner of comforts and contentments.
Ver. 26. And they shall come] All the solemnity of the Temple shall continue, with the exaltation of all the neighbourhood. When the High-Priests would so workyday-like beg the body, seal the sepulchre, and set the watch on the Sabbath (called by an Irony the day that followed the day of the preparation, Matth. 27.62.) they forfeited all.
Ver. 27. Then will I kindle a fire] That furious Element, whereby God hath so oft punished this sin, as is to be seen in the Practice of Piety, Denison's Wolf in Sheeps clothing, Mr. Clark's Examples, &c.
CHAP. XVIII.
Ver. 1. THe word which came to Jeremiah] To shew the just punishment of the people for disobeying the precept concerning the Sabbath, chap. 17. and other of Gods Commandements: See on chap. 7.1.
Ver. 2. Arise and go down to the Potters house] Whether the Prophet was to go actually to the Potters house, or in vision only, it skilleth not. This we know, that our Saviour did actually wash his Disciples feet: and at another time set a child in the midst of them, when they were striving about the primacy: expounding to them afterwards what he meant; and so it might well be here. It may not be amisse [Page 277] for us to go down oft with Jeremy to the Potters house in our meditations, to consider, I mean, our original. [...], as the first man Adam was of the earth earthy, so are we ex luto lutei.
Ver. 3. Then I went down to the Potters house] Gods Commands must be obeyed without sciscitation.Officiose paret. Jeremy saw that verbal teaching without signs would not work upon his hearers: he is therefore ready to do any thing or to go any whither, for their eternal good.
And behold he wrought a work on the wheles] So the Poet,
Ver. 4. And the vessel which he made of clay was marred] Or, the vessel which he was making miscarried, as clay in the Potters hand.
Ver. 5. Then came the Word of the Lord unto me] See ver. 1. To the visible word, God alwaies addeth the audible: as in the two Sacraments.
Ver. 6. O house of Israel, cannot I do with you] Make you or mar you at my pleasure: have I not an absolute soveraignty over you, that ye lift up the heel against me, and awake my power by your provocations?
As the clay is in the Potters hand] What then hath vain man to vaunt of? or why should any proud Arminian say, Quod potui, miserentis est Dei: quod volui, Grevinchovius. id meae est potestatis? That I can do good, is of Gods mercy: that I will do it, is merely in mine own power? This man was sure his own Potter: and not willing to owe overmuch of himself to God.
Ver. 7. At what instant I shall speak] As God loveth to premonish: and he therefore threateneth, that he may not punish; for he would be prevented.
Ver. 8. Turn from their evil] If I may see such work amongst them, as at Niniveh God did, Joh. 3.10. He saw not their sackcloth and their ashes, but their repentance and works, those fruits of their Faith.
I will repent of the evil] Not by any change of my will, but by the willing of a change: mutatione Rei non Dei.
Ver. 9. And at what instant I shall speak] All is done as God the great Induperator commandeth, whether it be for or against a Nation, or a particular man only, Job 34.29.
To build or to plant it] As he did this kingdom of England; which was therefore anciently called Regnum Dei, and reckoned among the fortunate Ilands.
Ver. 10. Then will I repent of the good] I will take away mine own, and be gone, Hos. 2.9. curse their blessings, Mal. 2.2. and destroy them after that I have done them good, as Josh. 24.20. and all this (whether for the better, or for the worse to a Nation) God usually doth on the sudden; At what instant, &c. Mercies the more unexpected, the more welcome: Judgements, the more suddain, the more direful they are.
Ver. 11. Behold I frame evil against you] As the Potter frameth his vessel on the wheel.
Return ye now] Currat poenitentia, ne praecurrat sententia. Mitte preces & lacrymas, cordis legatos. Addresse your selves to God, and be at peace: so shall good be done unto you. See chap. 3.12. & 7.3.
Ver. 12. And they said There is no hope] See the like desperate return,Refert stomachose cantilenam illorum obstinatam. chap. 2.25. & 13.9. Actum est: vel desperatum est: vel expectoratum est: that is, we are at a point, and have made our conclusion: Thou maist save a labour of further exhorting us: for we are as good as we mean to be, and shall nor stir from our resolution: Keep thy breath to coole thy broth, &c.
We will do every one the imagination of his evil heart] As you forsooth please to count it and call it: though we reckon that we have as good hearts as the purest or proudest of you all.
Ver. 13. Therefore thus saith the Lord] God himself seemeth here to wonder at [Page 278] the desperate obstinacy of this people, as not to be matched again. Like as our Saviour marvelled at the unbelief of the Nazarites, and could do for them no mighty work, Mar. 6.5, 6. See the Notes there.
The Virgin of Israel hath done a very horrible thing] A Virgin she is called, either by an Irony, or else because she should have been a pure Virgin, sincere in Gods Service, but was nothing lesse. What this horrible thing was, see ver. 15. Confer chap. 2.13, 32.
Ver. 14. Will a man leave the snow of Lebanon] See chap. 2.13. which may stand for a Commentary on this Verse. The rocks of Lebanon were still covered with Snow: whence also it was called Lebanon, i. e. white. Now the Lord was to the Jews as this snow was to the thirsty traveller, cooling and comforting: and therefore in no wise to be left.
Or shall the cold flowing waters that come from another place be forsaken?] Heb. shall strange, cool, flowing water be forsaken? or fail?
Ver. 15. Because my people hath forgotten me] Not forsaken me only. Of all things God cannot abide to be forgotten: this is that very horrible thing, ver. 13. this is filthinesse in Virgin Israel, which is most abominable.
From the ancient paths] Chalked out by the Law, and walked in by the Patriarches and Prophets,Vepreta avia. Heb. paths of antiquity or of Eternity. Set a jealous eye upon novelties: and shun untrodden paths, as dangerous.
Ver. 16. To make their land desolate] Not intentionally so: but yet eventually. Idolatry is a land-desolating sin.
Ver. 17. I will scatter them] Wherry and whirle them up and down, as chaff before the force of the enemy.
I will shew them the back and not the face] This was woful, but just upon them for their unworthy dealing in like sort with the Lord, 2 Chron. 29.6. chap. 2.27. & 32.33. Ezek. 8.16. Every transgression and disobedience hath a just recompence of reward, Heb. 2.2.
Ver. 18. Then said they, Come let us devise devices] Words savouring of a most exulcerate spirit against God and his faithful Prophet, quem toto coelo hic explodunt, whom they shamefully slight, and desperately oppose, both with their virulent tongues and violent hands. Hence his ensuing complaint, and not without cause.
For the Law shall not perish from the Priest, &c.] As he would perswade us it shall. We shall have Priests, Sages, and Prophets still: berter then he is any: let us therefore stop his mouth, or make him away, there will be no great losse of him.
Come let us smite him with the tongue] By loading him with slanders, and laying false accusations against him. Some men have very sharp tongues. He that was famous for Abuses stript and whipt, had nothing but his tongue to whip them with. Some render it, Let us smite that tongue of his; that is, tie it up and tamper it, that he reprove us no more. Or if he do; yet
Let us not give heed to any of his words] If we cannot rule his tongue, yet let us rule our own ears, and say, Tu linguae, nos aurium domini. And is not this the very language of the Romists? Non tam ovum ovo simile, &c.
Ver. 19. Give heed to me O Lord] Though they will not, yet do thou, I beseech thee. This is ordinary with good men, when wearied out with the worlds misusages, to turn them to God, and to seek help of him.
Ver. 20. Shall evil be recompensed for good?] q. d. That's greatest disingenuity and unthankfulnesse. To render good for evil is Divine; good for good is humane: evil for evil is bruitish [...]s: but evil for good devilish. Lo with such breathing devils had Jeremy here to do: and indeed what good man hath not? See 1 Sam. 24.17. Psal 35.12. & 109.5.
Ver. 21. Wherefore deliver up their children to the famine] He who had prayed so hard for them, could and did pray here as earnestly against them: yet not out of private revenge, but by a prophetick spirit, whereby he foretelleth their calamities auxesi verborum per hypotyposin. This is usual with the Psalmist, and other Prophets.
And let their men be put to death] Heb. be killed with death: See Rev. 2.23. with the Note.
Ver. 22. When thou shalt bring a troop] The Vulgar rendereth it Latronem, a [Page 279] thief or robber: viz. Nebuchadnezzar that arch-thief, whose Monarchy was grande latrocinium, and whose regiment without righteousnesse, was robbery by authority.
Ver. 23. Yet Lord, thou knowest all their counsel] Though I know it not, yet thou art privy to it, and canst prevent it; for wisdom and might are thine, Dan. 2.20.
To slay me] All malice is bloody.
Forgive not their iniquity] He knew their sin to be unpardonable: and therefore prayeth for vengeance upon them unavoydable. This was fulfilled upon the Jews by the Babylonians in respect of Jeremy, and by the Romans in respect of Christ.
Neither blot out their sin from thy sight] A heavy curse. Woe to such as whose debts stand uncrossed in Gods book. Their sins may sleep a long time, like a sleeping debt, not called for of many years: as Sauls sin in slaying the Gibeonites was not punished till forty years after: as Joabs killing of Abner slept all Davids dayes. Mens consciences also may sleep (in such a case) for a season: but their damnation sleepeth not: nor can their condition be safe till God have wiped out their sins for his own sake: till he have crossed out the black lines of our iniquities with the red lines of his Sons blood, and taken out of his coffers so much as may fully satisfie, &c.
CHAP. XIX.
Ver. 1. THus saith the Lord] By the former Type of a Potter and his Vessel, God had shewed the Jews what he could do to them, viz. break them at his pleasure, and remake them upon their repentance. Here, by a like prophetical paradigme, is set forth what the Lord now will do to them: viz. break them so for their obstinacy, as that they should never be repaired, and restored to their ancient lustre, and flourish. And this the Prophet Jeremy (fortissimus ille Dei athleta, as One calleth him) that valiant Champion of the Lord, telleth them freely, though he kissed the flocks and was well beaten for his boldnesse, chap. 20.2. Where it is worthy our observation, that as the Prophets task was more and more increased, so was his strength and courage. Deus gratiam multiplicat onere ingravescente. So it was with Athanasius, Luther, Latimer, Calvin, &c.
Goe and get a Potters earthen bottle] Called in Hebrew Bakbuk: Onomatopaejae. either from the emptinesse and hollownesse of it; or else from the gugling sound that it made when it was either filled or emptyed. By a like figure it is said of the vulturine Eagle,Jegnalegnudam. Job 39.30. that they doe glutglut blood.
And take of the ancients] Of both sorts for witnesses.
Ver. 2. And go forth unto the valley of the son of Hinnom] See chap. 7.3. that where the Jews had sinned, there they might be sentenced.
Which is by the entry of the East-gate] Or (as others render it) Portam fictilem seu testaceam, the Potters gate (because the Potters dwelt near to it, and thereby carried forth their potsheards) called also the dung-gate, saith the Chaldee Paraphrase: an allusion being hereby made both to the pot he carried, and to the pieces of it when broken, which should be cast to the dunghil. Inde ad gehennam via erat. This was the way to Tophet: and thither Jeremy led them,A Lapide. said an Expositour, that considering their graves in that Valley, according to chap. 7.32. and that their bodies, those earthen vessels, should soon after be broken and carried out as dung into Tophet by the Chaldeans, and their souls into Hell by the devils, they might repent, and so prevent such a mischief.
And proclaim there the words that I shall tell thee] God took his own times to tell his Prophets what they should tell the people. The priviledge of infallibility (saith a Divine) was perpetual to the Apostles: Prophetis verò saepius intervallatum, & fere non extra ipsos prophetandi paroxysmos durans, not so to the Prophets, but whil'st they were prophecying only for the most part: neither knew they many times what they should Prophecy, till the very instant.
Ver. 3. Hear the Word of the Lord ye Kings of Judah] i. e. O King and thy [Page 280] counsellours, who are so many little Kings, as King James was wont to say of the Parliament men.
Behold I bring evil upon this place] This he spake to all and with all authority; catholicam & miserabilem perniciem proclamans. It is credible that he spake it with as good a courage (or better) as Bishop Ridley Martyr did those comminatory words of his to Queen Mary and her servants, when they refused to hear him preach: He uttered them with such a vehemency,Act. & Mon. 1 [...]70. saith mine Authour, that some of the hearers afterwards confessed the haires to stand upright on their heads.
His cares shall tingle] For grief and fear; as if he had been stonied with a thunder-clap, or were ready to swoon.
Ver. 4. Because they have forsaken me] Chap. 16.11.
And estranged this place] Or, strangely abused it so as I scarce know it, or can find in my heart to own it.
Whom neither they, nor their fathers] sc. Quamdiu probifuerunt & pii, so long as they had any goodness in them, saith Hierom. Those afterwards that worshipped they knew not what (as those Samaritans did, Joh. 4.) are not worthy to be reckoned on, much less to be imitated. Walk ye not in the statutes of your fathers, neither observe their judgements, nor defile your selves with their Idols, Ezek. 20.18.
And have filled this place with the blood of innocents] Especially of Infants sacrificed to Moloch in Tophet, so filling up the measure of your sins.
Ver. 5. Which I commanded not] Reprobatur voluntarius cultus, & factitiae religiones. See chap. 7.31. and 32.35. 2 King. 23.10.
Ver. 6. This place shall no more] See chap. 7.32. Things are repeated, that they may be the better observed.
Ver. 7. And I will make void the counsel of Judah] As vain and empty as this earthen bottle now is. See on ver. 1. and take notice of an elegant Agnomination in the Original.
And their carcasses will I give] See chap. 7.33. and 16.4.
Ver. 6. And I will make this City desolate] See chap. 18.10.
Ver. 9. And I will cause them to eat the flesh] This as it was threatned, Lev. 26.29. Deut. 28 23. so accordingly accomplished, Lam. 2.20. and 4.10. Ptolomaeus Lathurus King of Egypt barbarously slew thirty thousand Jews, and forced the rest to feed upon the flesh of those that were slain.
Ver. 10. Then shalt thou break the bottle] That the eyes of the by-standers and beholders may affect their hearts. Non alia ratio Sacramentorum est.
Ver. 11. That cannot be made whole again] Heb. cured. No more was the Jewish Polity ever restored to its ancient dignity and lustre, after the captivity: neither was Tophet ever repaired at all, but served for a charnel-house, a place to lay dead mens bones in.
Ver. 12. And even make their City as Tophet] Every whit as abominable and horrid: a very hell above ground.
Ver. 13. And the houses of Jerusalem] Wherein they had their chambers of imagery, and their private chappels for Idolatrous uses, (as Papists also have) Ezek. 8.12. Zeph. 1.
Because all the houses upon whose roofes] See on Zeph. 1.4.
Ver. 14. And he stood in the court of the Lords house] A place of greatest concourse of people: and where he might meet with many hearers. Here he spred his net, that he might catch some souls; dilated his discourse at Tophet, whereof we have here but the short notes; minding them of their sinne and punishment. And surely this Prophet should be so much the more regarded by us, for that he so freely and fully delivered the divine messages, omitting no part thereof, either for fear or favour. Ambrose bad Austin read the Prophet Isaiah diligently, for the confirmation of his faith. We may all very profitably read the Prophet Jeremy who is full of incitation to repentance and new obedience.
Ver. 15. Because they have hardened their necks] Which may seem possessed with an iron sinew, so stiffe they are and sturdy, having manum in aure, aurem in cervice, cervicem in corde, cor in obstinatione, their hand on their eare, their eare in their neck, their neck in their heart, and their heart in obstinacy, &c.
CHAP. XX.
Ver. 1. NOw Pashur the son of Immer] i. e. One of the posterity of Immer, after many generations: See 1 Chron. 24.14.
Who was also chief Governour] Not high Priest as some have said, but a principal Priest, haply the head of the sixteenth course: or as Junius and others think, the High Priests Vicar, or second: such as was Eleazer to Aaron his father, Num 4.
Heard that Jeremiah prophesied these things] Or, heard Jeremiah prophesying; and having gall in his eares, as they say some creatures have, he was galled at the hearing of so smart a truth.
Ver. 2. Then Pashur smote Jeremiah the Prophet] Either with his fist, as Zedekiah did Micaiah, 1 King. 22.24. and as Bonner did Hawkes, and other Martyrs, pulling off part of their beards: or else with a staffe, as they dealt by our Saviour, Mat. 26.67. and as that Popish Bishop, degrading a Martyr-Minister, struck him so hard with his Crosier staffe as he was kneeling on the stairs at Pauls, that he fell down backwards and broke his head.Act & Mon. Contra Arrian. orat. 2. Atqui lapidand [...]sunt haeretici sacrarum literarum argumentis, saith Athanasius: but hereticks are to be stoned with Scripture arguments: and men may a great deal sooner be cudgeled into a treaty then into a Tenet.
And put him in the stockes] As they did afterwards Paul and Silas, Act. 16. Clerinus the Martyr mentioned in Cyprians Epistles,Epist. l. 4. Mr. Ph [...]lpot in the Bishop of Londons coal-house; and that good woman, who suffering afterwards for the same cause, rejoyced much that her leg was put in the same hole of the stocks, where Philpots leg had lain before.
That were in the high-gate of Benjamin] Which might be a Prison like Lollards Tower in London, whereunto were sent the Martyrs many of them for their zeal and forwardness. Action and passion go together: Omne agent agendo repatitur; especially if men go a little faster then others do. They who will live godly in Christ Jesus (and be set upon't) shall suffer persecution: this gate-house might well be the Priests prison, whither they used to send such as they took for false Prophets.
Ver. 3. Pashur brought forth Jeremiah] To be judged, say some: but why then did he first smite him? an Officer should retain the Majesty of the Law, and not do any thing passionately. To set him at liberty, say others; as perceiving that the Word of God could not be bound, nor a Prophets mouth stopped by a prison, as Pashur also shall well perceive ere Jeremy hath done with him.Act. & Mon. Bonner said to Hawkes the Martyr, A faggot will make you believe the Sacrament of the Altar. He answered, No, no, a point for your faggot: God will be meet with you one day: So true is that of the Poet,
The Lord hath not called thy name Pashur] That is black-mouth, as some derive it;Junius. q d. non Augustus sed angustus; non nobilis, sed mob [...] l [...]s futurus es. Non tumor sed tiimor. Daniel. Thuan. or diffusing palenesse, as others: but on the contrary.
Magor-missabib] i. e. Terrour round about, or fear on every side: a Proverbial form of speech denoting extreame consternation of spirit, and greatest distress: such as befell Tullus Hostilius King of Rome, who had for his gods Pavor and Pallor: dign [...]ssimus sanè qui deos suos semper haberet praesentes, saith Lactantius wittily, i. e. great pitty, but this man should ever have had his gods at hand, sith he was so fond of them: Our Richard 3. and Charles the ninth of France, a paire of bloody Princes, were Magor-missabibs in their generations: as terrible at length to themselves, as they had been formerly to others: and therefore could never endure to be awakened in the night without musick, or some like diversion.
Ver. 4. I will make thee a terrour] Heb. I will give thee unto a terrour, i. e. I will affright thy conscience, and then turn it loose upon thee, so that thou shalt be à corde tuo fugitivus, and thy friends shall have small joy of thee, or thou help by them. See on ver. 3.
[Page 282]Ver. 5. Moreover I will deliver all the strength of this City] Thus Pashur prevailed nothing at all with good Jeremy, by imprisoning him, to make him give over menacing. But as Baruch wrot the roll anew that had been cut in pieces, and added besides unto it many like words, chap. 36.32. so doth Jeremy here: he will not budge to dye for it. This was to shew the magnanimity of a Prophetical Spirit.
Ver 6. There shalt thou be buried] In a dunghil perhaps, as Bishop Bonner was, and have cause enough to cry out as that great Parisian Doctour did from his heir, when brought to be buried,
Ver. 7. O Lord, thou hast deceived me, and I was deceived] From hence to the end of the Chapter the Prophet,Iterum more solit [...] causam suam [...] coram Deo agit. Oecolamp. not without some tang and taint of humane frailty, grievously quiritateth and expostulateth with God, about the hard usage and ill success he met with in the execution of his prophetical function. But as ex incredulitate Thomae nostra confirmata est fides, Thomas his unbelief serveth to the setling of our faith: and as Peters fall warneth us to look well to our standing: so when such a man as Jeremy shall miscarry in this sort, and have such out-bursts, oh be not high-minded but fear. Some render the text, Lord if I be deceived, thou hast deceived me: and so every faithful man, who keepeth to the rule, may safely say. Piscator hath it persuasisti mihi Jehova, & persuasus sum. O Lord thou perswadedst me, and I was perswaded, sc. to undertake this Prophetical office; but I have small joy of it: some think he thus complained, when he was put in prison by Pashur.
I am in derision dayly, every one mocketh me] This is the worlds wages. The Cynik said of the Megarians long ago, Better be their horse, dog, or Pander, then their teacher: and better he should be regarded.
Ver. 8. For since I spake, I cryed out] i. e. Ever since I took upon me the office of a Prophet, I executed it vigorously, I cryed with full mouth, as chap. 4.5. Isa. 58.1.
I cryed violence and spoile] Sc. will surely befall you by the Chaldees, or I cryed out of my misusages.
Because the Word of the Lord was made a reproach unto me and a derision dayly] This was all the recompence I reaped of my good-will to this perverse people, and of my paines taken amongst them. Few sins are more dangerous then those of casting reproaches upon Gods Word, as here: of snuffing at it, Mal. 1.13. of enviously swelling at it, Act. 13.45. of chatting at it, Rom. 9.19, 20. of stumbling at it, 1 Pet. 2.8. of gathering odious consequences from it, Rom. 3.8.
Ex humano motu & metu hoc in mentem incidit A Lap. Pisc. Quoque magis tegitur, tanto magis aestuat ignis. Ovid. Chrysost. de Lazaro, Hanc legem ex hoc loco dat concionatori ne defatigetur nec ullo tempore sileat, sive sit qui auscultet, sive non.Ver. 9. Then I said, I will not make mention of him, nor speak any more in his Name] i. e. I will give over preaching: This, said Latimer in a like case, was a naughty a very naughty resolution.
But his Word was in my heart as a burning fire] Ex sensu malae conscientiae propter illud propositum. And here was the work of the Spirit against that carnal resolution of his. Gods people cannot do the things that they would, saith the Apostle, Gal. 5.17. As they cannot do the good they would, because of the flesh; so neither the evil that they would, because of the Spirit: there is a continual conflict, and as it were the company of two opposite armies, Cant. 6.13. True grace will as little be hid as fire: — quis enim celaverit ignem?
And I was weary with forbearing, and could not stay] Jeremies service among the Jews was something like that of Manlius Torquatus among the Romans, who gave it over saying, Neither can I bear their manners, nor they my government. He began to think, with that painful Patriarch, that rest was good, Gen. 49.15. and with the Olive, Vine, and Fig-tree in Jothams parable, that it was best to enjoy a beloved privacy. He was ready to say, Bene qui latuit bene vixit: And Bene qui tacuit bene [Page 283] dixit, &c. But this could not hold with him, he saw well: for as the motion of the heart and lungs is ever beating, and tis a pain to restrain it, to hold the breath; so here,
Ver. 10. For I heard the defaming of many, fear on every side] This passage is borrowed from Psal. 31.13. See the Note there. Some render the text, I heard the defamation of many Magor-missabibs, many of his complices and Coryphaei, spies set a work by him to defame and bespattle me.
Report say they, and we will report] Calumniare audacter, broach a slander, and we will blazon it: set it afoot, and we will set it afloat: give us but some small hint or inkling of ought spoken by Jeremy, whereof to accuse him to the King and State, and we desire no more. Athanasius was about thirty times accused, and of no smal crimes neither, but falsly. The Papists make it their trade to belye the Protestants, their chieftaines especially. They reported of Luther that he dyed despairing: of Calvin that he was branded on the shoulder for a rogue: of Beza, that he ran away with another mans wife, &c. And for their Authors they alledge Baldwin and Bolsecus, a couple of Apostates requested by themselves (and as some say, hired) to write the lives of these Worthies, their profest enemies. But any thing of this kind serves their turn: and they cite the writings of these runnagates, as Canonical.
All my familiars] Heb. every man of my peace: from such there is the greatest danger. Hence one prayed God to deliver him from his friends: for, as for his enemies, he could better beware of them. Many friends are like deep ponds: clear at the top, but all muddy at the bottom.
Ver. 11. But the Lord is with me as a mighty terrible one] Instar Gigantis robusti, Ʋt formidabilis heros. Pisc. as a strong Giant and mine only champion, on whom I lean. Here the Spirit begins to get the better of the Flesh, could Jeremy but hold his own. But as the ferry man plyes the oar, and eyes the shoar homeward, where he would be: yet there comes a gust of wind that carryeth him back again; so it fared with our Prophet: See ver. 14.15, &c.
Ver. 12. But O Lord of hosts] See chap. 11.20. and 17.10.
Let me see thy vengeance on them] Some pert and pride themselves over the Ministery, as if it were a dead Alexanders nose, which they might wring off, and not fear to be called to account therefore: but the visible vengeance of God, will seise such one day, as it did Pharaoh, Ahab, Herod, Julian.
For unto thee have I opened my cause] Prayer is an opening of the souls causes and cases to the Lord. The same word for opened here, is in another conjugation used for uncovering, making bare, and naked, Gen 9.21. Gods people in prayer do or should nakedly present their souls causes without all cover-shames, or so much as a ragge of self or flesh cleaving to them.
Ver. 13. Sing unto the Lord, praise ye the Lord] Nota hic alternantis animi motus estusque. Here the Spirit triumpheth over the flesh: as in the next verses, the flesh again gets the wind and hill of the Spirit. Every good man is a divided man.
For he hath delivered the soul of the poor] i. e. Of poor me, as Psal. 34.4.
Ver. 14. Cursed be the day wherin I was born] What a suddain change of his note is here? out of the same mouth proceedeth blessing and cursing: My brethren, saith James, these things ought not so to be, Jam. 3.10. But here humane weakness prevailed: and this part of the Chapter hath much of man in it. The best have their outbursts: and as there be white teeth in the blackest Blackmore, and again a black bill in the whitest swan: so the worst have something in them to be commended; and the best, to be condemned. See on ver. 7. Some of the Fathers seek to excuse Jeremy altogether: but that can hardly be, neither needeth it. Origen saith that the day of his birth was past, and therefore nothing now: so that cursing it, he cursed nothing. (This is l [...]ke those amongst us who say they may now without sin [Page 284] swear by the Masse, because it is gone out of the Country, &c.) Isidor. that Jeremie's cursing is but conditional, if any let that day be cursed, &c.
Ver. 15. Cursed be the man] Let him have a curse for a reward of his so good news. Thus the Prophet, in a fit of impatiency, carrieth himself as one who being cut by a Surgeon and extreamly pained, striketh at and biteth those that hold him: or like him in the Poet, ‘Aeneid. l. 2.Quem non incusavi amens hominumque Deumque?’
Surely as the bird in a cage, because pent up, beats her self: so doth the discontented person. Look to it therefore. Satan thrusteth in upon us sometimes praying, with a cloud of strange passions: such as are ready to gallow us out of that little wit and faith we have. Resist him betimes. The wild-fire of Passion will be burning whilst the incense of Prayer is in offering: this scum will be rising up in the boyling pot, together with the meat: See Jon. 4.1. with the Note.
[...], exinde [...]. Jon. 4.4.Ver. 16. And let that man be] A most bitter curse, but causelesse. The devil of discontent where it prevaileth, maketh the heart to be, for the time, a little hell: as we see in Moses, Job, David, Jeremy: men otherwise made up of excellencies. These sinned, but not with full consent. A godly man hath a flea in his ear, somewhat within which saith Dost thou well to be angry, Jonah?
Ver. 17. Because he slew me not, &c.] Why, but is not life a mercy? a living Dog better then a dead Lion? See on Job 3.10. & 10.18, 19.
Vincet aliquando pertinax bonitas. Rev. 2, 10.Ver. 18. Wherefore came I forth, &c.] Passions are a most dangerous and heady water, when once they are out.
That my dayes should be consumed with shame?] Why but a Christian souldier may have a very great arrear, 2 Tim. 4.7, 8.
CHAP. XXI.
Ver. 1. THe word that came unto Jeremiah from the Lord] This History is here set down out of course. For Jerusalem was not besieged till chap. 32. and Jehoiakim reigned Chapter. 25. It was in the ninth year of Zedekiah that this present Prophecy was uttered,Est hic hysterologia sive praeposterus ordo. 2 King. 25.1, 2. This Zedekiah was one of those semiperfectae virtutis homines (as Philo calleth some Professours) cakes halfbaked, Hos. 7.8. no flat Atheist, nor yet a pious Prince. Of Galba the Emperour, as also of our Richard the third it is recorded, that they were bad men but good Princes: We cannot say so much of Zedekiah: Two things he is cheifly charged with: 1. That he brake his oath and faith plighted to the King of Babylon, Ezek. 17.16. 2. That he humbled not himself before Jeremiah the Prophet, speaking from the mouth of the Lord, 2 Chron. 36.12, 13. Hitherto he had not: but now in his distresse he seeketh to this Prophet: yea sendeth an Embassage. Kings care not for souldiers (said a great Commander) till their crowns hang on the one side of their heads. Sure it is, that some of them slight Gods Ministers, till they cannot tell what to doe without them, as here. Kingdomes have their cares: and Thrones their thornes. Antigonus cried out of his diadem O vilis pannus, O base rag, not worth taking up at a mans feet. Julian complained of his own unhappinesse in being made Emperour. Dioclesian laid down the Empire as weary of it. Thirty of the ancient Kings of this our Land, saith Capgrave, resigned their crowns: such were their cares, crosses and emulations. Zedekiah now could gladly have done as much. But sith that might not be, He sendeth to Jeremiah, whom in his prosperity he had slighted; and (to gratifie his wicked Counsellours) wrongfully imprisoned.
He sent unto him Pashur] Not that Magor-missabib, chap. 20.1. but another of his name: though not much better, as it afterwards appeared: when, seeing Jeremies stoutnesse for the Truth, he counselled the King to put him to death, Chap. 38.
And Zephaniah the son of Maasciah] Of whom see further, chap. 29.25, 29. & 37.3.
[Page 285]Ver. 2. Enquire I pray thee of the Lord for us] He seeketh now to the Lord, whom in his prosperity he regarded not: so doth a drowning man catch at the tree or twig, which before he made no reckoning of. Rarae fumant felicibus arae, In their affliction they will seek me early, Hos. 5. ult. When he slew them, then they sought him, and enquired earely after God, Psal. 78.34. Pharaoh when plagued, calleth earnestly for Moses to pray for him: and Joab when in danger of his life, runneth to the horns of the Altar.
If so be the Lord will deal with us according to his wondrous works] Or, it may be the Lord will deal with us, &c. sc. As he did not long since with Hezekiah, when invaded by Sennacherib. Thus wicked wretches are willing to presume, and promise themselves impunity: See Deut. 29.19. with the Note.
Ver. 3. Then said Jeremiah unto them] He answereth them modestly, and without insultation: but freely and boldly, as a man of an heroik spirit, and the Messenger of the King of Kings.
Ver. 4. Behold I will turn back the weapons of War] i. e. I will render them vain and uselesse: as it is God who in battel ordereth the ammunition, chap. 50.25. and maketh the weapons vain or prosperous, Isa. 54. ult. Jer. 50.9. This was plainly seen at Edge-hill-fight.
Ver. 5. And I my self will fight against you] This was heavy tidings to Zedekiah and his Courtiers. Optassent sibi Prophetas qui dixissent laeta, saith Oecolampadius: they could have wished for more pleasing Prophecies; but those that do what they should not, must look to hear what they would not. Such bitter answers as this they must look for, who seek to God only in a time of necessity: silence, or else sad answers they shall be sure of.
Ver. 6. They shall dye of a great Pestilence] See chap. 16.4. & 18.21. Hippocrates calleth the Pestilence [...], the divine disease; Sr. Jo. Heyw. Life of Edw. the sixth. because there is much of Gods hand in it: like as there was here in the sweating sicknesse, wherewith the English only were chased, not only in England, but in all Countries.
Ver. 7. And afterward saith the Lord] This is noted by the Hebrew Criticks for a very long verse (as having in it two and forty words, which consist of one hundred and threescore letters:) and it sounds very heavily all along, to the Courtiers especially: Potentes potenter torquebuntur.
Ver. 8. Behold I will set before you the way of life, and the way of death] They should have their option, but a very sad one: Saved they could not be from their enemies, but by their enemies: nor escape death but by captivity, which is a kind of living death, and not much to be preferred before death. Only life is sweet, as the Gibeonites held it: and therefore chose rather to be hewers of wood, and drawers of water, then to be cut off with the rest of the Canaanites.
Ver. 9. His life shall be unto him for a prey] And lawful prey or booty is counted good purchase, Isa. 49.24 He shall save his life, though he lose his goods. And it should not be grievous to any man to sacrifice his estate to the service of his life: why else did Solomon make so many hundreds of targets and sheilds of gold?
Ver. 10. For I have set my face against this City] I have looked this City to destruction: I have decreed it, and will do it. When our Saviour set his face to go towards this City, Luke 9.51. he was fully resolved on it, and nothing should hinder him. See Levit. 17.10. & 20.5.
Ver. 11. And touching the house of the King of Judah, say] i. e. His Courtiers and his Counsellours, which probably were now as bad or worse then they had been in his Father Josias dayes, Zeph. 3.3. Her Princes within her were roaring Lions, her Judges evening wolves. See the Notes.
Ver. 12. O house of David] But much degenerated from the piety of David. So Mic. 2.7. O thou that art named the house of Jacob —are these his doings, &c. See the Notes there. To be a degenerate plant of so noble a vine, is no small discommendation.
Thus saith the Lord] After that the Court had sent to him, he is sent to the Court with these Instructions.
Execute justice in the morning] As David your Progenitour and pattern did, Psal. 101.8. Be up and at it betime, and make quick dispatch of causes, that poor men [Page 286] may go home about their businesses, who have other things to do besides going to Law. It is a lamentable thing that a suit should depend ten or twenty years in some Courts,Oecolamp. quo saturentur avarissimi rabulae, omnia bona pauperum exugentes, through the avarice of some Pleaders, to the utter undoing of their poor Clients. This made one such (when he was perswaded to patience by the example of Job) to reply,Mane i. e. Maturè. What do ye tell me of Job? Job never had any suits in Chancery. Jethro adviseth Moses, Exod. 18. to dismsse those timely, whom he cannot dispatch presently.
Ver. 13. Behold I am against thee] I, who alone am a whole army of men, Van and Reare both, Isa. 52.12. and may better say then any other, How many reckon you me at?
O inhabitant of the valley] i. e. Of Jerusalem: called elsewhere the valley of vision. It stood high, but yet was compassed about with mountains that were higher, Psal. 125.2. See there.
And rock of the plain] The bulwark and beauty of the whole adjacent Country. Pliny saith, that it was the most famous of all the Cities of the East: he might have said of the whole world, if he had known all.
Which say Who shall come down against us? or who, &c.] This they said out of carnal confidence in the natural strength of the place, increased by their fortifications. The Jebusites had done so, 2 Sam. 5.6. and were unrooted. Security ushereth in destruction.
Who shall enter into our habitations?] Which we hold impregnable: Such like vaunts precede and presage ruine, See chap. 49. Obad. 3.
Puniam vos pro meritis.Ver. 14. But I will punish you] And if I take you once to doe, you are sure of your full payment. Heb. I will visite upon thee according to the fruit of your actions, i. e. I will lay upon you a punishment answerable to your sins; the sin being as the seed, and the punishment as the fruit that cometh of it: q. d. Ye have sown the wind, and ye shall reap the whirl-wind.
And I will kindle a fire in the Forrest thereof] i. e. In the streets which stand as thick with houses, as the forrest of Lebanon doth with trees: and are built with timber fetcht from that forrest.
CHAP. XXII.
Ver. 1. GOe down to the house of the King of Judah] To the Palace royal of Jehojakim son of Josiah, who reigned after that his brother Jehoabaz was carried captive to Egypt, 2 King. 23.34.
Ver. 2. Thou and thy servants] Thine attendants and Officers: who, too oft, are evil instruments. This made the Primitive Christians pray for the Emperour, that God would send him Senatum fidelem, faithful Counsellours.
Tertul. Apol.Ver. 3. Execute ye judgement and righteousnesse] Make good Laws, and see that they be well executed. This, the Prophet presseth quasi ad fastidium, ever and anon over and over, as the likeliest means to prevent future judgements: so Phineas found it. See chap. 21.12.
Ver. 4. For if ye do this thing indeed] Heb. if doing you do this word, i. e. If seriously and sedulously ye do it.
Then shall there enter in—Kings sitting] See chap. 17.25.
Ver. 5. That this house shall become a desolation] This stately edifice, the place of thy royal resiance. Note here the Prophets boldnesse: and learn, That truth must be spoken, however it be taken.
Ver. 6. For thus saith the Lord concerning the Kings house] i. e. Concerning the whole Kingdom of Judah, saith Junius.
Thou art Gilead unto me, and the head of Lebanon] i. e. High and happy, as these fruitful mountains, famous for spicery and other things desirable, Gen. 37.25.
Yet surely I will make thee a wildernesse] Like as I have made them when the ten Tribes were carried away captive.
Ver. 7. And I will prepare destroyers] Heb. sanctify them, that is, send them on mine errand, and set them forward. Gods holy hand is in all such desolations.
[Page 287] Every one with his weapons] Or, tooles rather, to fell with.
And they shall cut down] — Sonat icta socuribus ilex.
Ver. 8. And many Nations shall passe, &c.] By a Prosepopaeja of passengers admiring the utter ruine of so famous a City, the Prophet setteth forth the cause of their desolation.
Ver. 9. Because they have forsaken the Covenant, Magdeburg. &c.] In promptu causa est. Hainous sinnes bring hideous plagues. Ingentia beneficia, flagitia, supplicia.
Ver. 10. Weep not for the dead, neither bemoan him] Lament no more for good Josiah, lately slain in war, and yet dead in peace: Ne fletote, neque condoletote: there is no such cause, every thing counted; neither shall ye have leisure so to do, because of later miseries befalling you thick and threefold. Weep ye rather for his son Challum carried captive into Egypt: and there miserably handled, without hope of return.
Ver. 11. Which reigned instead of Josiah his father] But was too hasty, stepping into the Throne before his elder brother Jehojachim: and therefore soon after dethroned, carried down to Egypt, and as some say, there put to death. See 2 Kings 23.33. 2 Chron. 36.2. with the Notes.
Ver. 12. But he shall dye in the place] See on ver. 11.
Ver. 13. Woe unto him that buildeth his house by unrighteousnesse] This was Jehojakim, cujus injusta & insana aedificia hic accusantur: who would needs be building, but whether by right or by wrong-dealing, regarded not. This was to incur that curse, Isa. 5.8. Habak. 2.9, 12. See the Notes there. Such injurious and therefore accursed builders were the Pyramid-makers in Egypt, Tarquinius Priscus, Suetom. Niceph. Caligula, Nero, Phocas, who is said to have heard this voice from heaven, Though thou shouldest erect thine edifice as high as heaven, ‘(Aedificans auro, sedesque in sidera mittens)’
Yet sin that lyeth at the foundation, will soon overturn all. Bernard inveigeth against some in his time, who did with great care and cost erigere muros, negligere meres, build high manours, but not amend their manners, which should have been their chief care.
That useth his neighbours service] His neighbour he was, though his vassal and poor labourer.
And giveth him not for his work] This is a crying sin, Deut. 24.14, 15. Jam. 5.4. See the Note there.
Ver. 14. I will build me a wide house] Heb. a house of measures, or dimensions, such as is the Turkes Seraglio (two or three mile in compasse) or rather such as is Westminster-hall, built by W [...]ll [...]am Rufus, who found much fault with it, for being too little, saying it was fitter for a chamber then for a hall for a King of England: Daniels Hist. and taking a plot for one more spacious to be added unto it, he came to an untimely end; Sarcophago contentus, shut up in a little grave, which yet was more honour then this ambitious Prince attained to: for he was cast out and buried with the burial of an Asse, as it followeth, ver. 19.
And large chambers] Hed. widened or winded: through-aired.Caenacula perflabilia. Thus (with those Megarensians spoken of by Plato) he built as if his life had been riveted upon Eternity.
And cutteth him out windows] Some render it (and the Original will bear it) that teareth my windows, sc. to enlarge and beautify therewith his new building:Et lacerat sibi senestras meas. Trem. he took in (belike) a piece of Gods House. This was such a piece of Sacriledge as the very Heathens abhorred. A certain King of Sicily, to enlarge his Palace, pulled down an old Temple: but the Emperour Marcus Antonius calleth it a beastly and leud action, not to be spoken of without shame; protesting that is was a matter of wonder and scandal, not only to him but to the whole City and Senate of Rome: and therefore he blamed the King exceedingly for it. Our William the Conquerour is much cried out upon for throwing down thirty six Mother-Churches in Hampshire, for the making of his New-forrest, to hunt in.Camd. Brit.
Ver. 15. Shalt thou reign because thou closest thy self in Cedar?] Hast thou no [Page 288] better mediums to establish thy throne? no better defence against a potent enemy that comes to dethrone thee, then a ceiling of Cedar? What if thy Cedar putrify not? can it secure thee that thou perish not? Ah never think it.
Did not thy father eate and drink] Live chearfully and comfortably, enjoying peace and prosperity, through his righteousnesse, and piety?
And then it was well with him] Heb. then was good to him; though he did not flaunt it out in sumptuous buildings. But you have great thoughts, and will not take it as your father did.
Ver. 16. He judged the cause of the poor and needy] And so took a right course, a thriving way, Prov. 29.4.
Was not this to know me? saith the Lord] i. e. To shew that he knew me soundly and savingly: whilest he exercised his general calling in his particular, and observed the first Table of the Decalogue in the second?
Ver. 17. But thine eyes and thy heart are not but for thy covetousnesse] That's all thou mindest and lookest after, oculis atque animo intentus ad rem. Hearts they have (saith Peter of such) exercised with covetous practices: cursed children, 2 Pet. 2.14. William Rufus is in story noted for such another.
Ver. 18. They shall not lament for him] By his exactions he had so far lost his peoples affections, that none were found either of his Allyes or others that bewailed his death: but Jehor [...]m-like as he had lived undesired, so he dyed unlamented: Edwin-like,Daniel. Hist. Turk. Hist. as he lived wickedly, so he dyed wishedly. Mahomet-like, he lived feared of all men, and dyed bewailed of none. See the contrary promised to his brother Zedekiah, for his curtesie to Jeremy, chap. 34.5.
Ver. 19. He shall be buried with the burial of an asse] His corps shall be cast out, like carryon into some by-corner. A just hand of God upon this wicked one, that he who had made so many to weep, should have none to weep over him: he who had such a stately house in Jerusalem, should not have a grave to house his carcasse in: sed insepulta sepultura elatus, Philippic. 1. as Tully phraseth it; but without the ordinary honour of burial, should be cast out or thrown into a ditch or a dunghil to be devoured by the beasts of the earth, and fouls of heaven. Our Richard the second, for his exactions to maintain a great Court and Favourites, lost his Kingdome, was starved to death at Pomfret-Castle, and scarce afforded common burial. King Stephen was enterred in Feversham-Monastery: but since, his body, for the gain of the lead wherein it was coffined, was cast into the River. Let great ones so live, as that they meet not in the end with the death of a dog, the burial of an asse, and the Epitaph of an Ox; such as Aristotle calleth that of Sardanapalus, ‘ [...], &c.’ Or that of Pope Alexander the sixth and his Lucrece, ‘Hospes abi: jacet hic & scelus & vitium.’
Ver. 20. Go up to Lebanon and cry] Johoiakim hath had his doom and his destiny read him:Sub icit fata tristissima Jechonia followeth now Jehoiakims part, and what, for his obstinacy, he shall trust to. The Prophet beginneth this part of his discourse with a sarcasmae, or scoffe at their carnal security and creature confidence: Get up, saith he, into those high mountaines here mentioned, Lebanon, Bashan, Abarim, that look all toward Egypt: and see if thence by crying and calling for help, thou mayst be saved from the Chaldees, who are coming upon thee: but all shall be to small purpose.
But thy lovers are all destroyed] The Egyptians, to whom thou bearest a blind affection, contrary to Gods Covenant.
Ver. 21. I spake unto thee in thy prosperity] Heb. in thy prosperities, or tranquillities. Prosperity rendreth men refractory. Demetrius called a peaceable and prosperous life a dead sea; because, being not tossed with any considerable troubles, it slayeth the simple, as Solomon hath it, Prov. 1.32. Men are usually best when worst, and worst when best: like the snake, which when frozen, lyeth quiet and still; but waxing warm, stirreth and stingeth. The parable of the sun and the wind is [Page 289] known. Anglica gens est optimae fleus & pessima ridens. Some of those who in Queen Maries dayes, kept their garments close about them, wore them afterwards more loosly. It is as hard to bear prosperity, as to drink much wine and not be giddy. It is, at least, as strong waters to a weak stomack; which however they do not intoxicate, yet they weaken the brain: plus deceptionis semper habet quam delectationis; able it is to entice, and ready to kill the intangled; In rest we contract rust: neither are mens eares opened to hear instruction but by correction, Job 33.16. God holdeth us to hard meat, that he may be true to our souls, Psal. 119.75.
This hath been thy manner from thy youth] Jeshurun waxed fat and kicked, is an old complaint, Deut. 32.15. To have been an old sinner, habituated and hardened in iniquity, is no small aggravation of it, Ezek. 20 13. But the house of Israel rebelled against me in the wildernesse, &c. there they murmured against God and Moses ten times: forty years was he there grieved with that perverse generation. They began as soon as ever they were moulded into a state; like as Esau began to persecute Jacob in the very womb, that no time might be lost.
Ver. 22. The wind shall eat all thy Pastors] i. e. Vento vanitatis ut chamaleontes aere pascuntur. The vain hope that thy Governours have in forreign helps, shall deceive them; for God will make the strongest sinew in the arm of flesh to crack and break.
Surely then shalt thou be ashamed] When thou shalt see thy self so shamefully disappointed of humane helps, which were never true to those that trusted them.
Ver. 23. O inhabitant of Lebanon] Heb. O inhahitresse, that is, O Jerusalem, who hast peirked thy self aloft, and pridest thy self in thy strength and stateliness.
How gratious shalt thou be?] i. e. How ridiculous, when thy lofty and stately roomes wherein thou art roosted, shall be to thee but as groaning rooms to women in travel?
Ver. 24. At I live, saith the Lord] An oath which none may lawfully take but God himself, who is Life it self. It is therefore sinful for any one to say, A [...] I live, such a thing is so, or so. That it is Gods oath, see Num. 14.21. with Psal. 95. ult.
Though Coniah] So Jechoniah (or Jehoiakin) by an Apheresis is called in scorn and contempt. Prepared he was of the Lord (as his name signifieth) for misery; and yet he was now but eighten years old, 2 King. 24.8. Youth excuseth not those that are wicked. This young King was scarce warm in his throne, when carryed captive to Babylon.
Were the signet on my right hand] Which is very carefully kept and carryed about: See Cant. 8.6. Hag. 2.23. where good Zorobabel, the nephew of this Jechoniah, is called Gods signet.
Yet would I pluck thee thence] This Nazianzen fitly applyeth to Preachers: such as prove vile and vitious.
Ver. 25. And I will give thee into the hand] No sooner was he pluckt off Gods hand, but he fell into his enemies hands. So Sauls doleful complaint was, God hath forsaken me, and the Philistines are upon me, 1 Sam. 28.15.
Ver. 26. And I will cast thee out] Heb. I will hurle thee out. To be held captive by Idolaters in a strange country, is no small misery. Poor Zegedine found it so among the Turkes.
Ver. 27. But to the land that they desire to return] Heb. which they lift up their soul to, quam avent totaque anima expetunt, & ad quam summe anhelant: they shall dye in banishment. So they that are once shut out of heaven, must for ever abide in hell (would they never so fain get out) with dragons and devils.
Ver. 28. Is this Coniah a despised broken Idol?] Is he not?Interrogatio pathetica. who would ever have thought to have seen a King of Judah so little set by, like some old picture or inglorious trunk?
A vessel in which is no pleasure] that is (by a modest Periphrasis) a close-stool, or pispot, so Hos. 8.8.
He and his seed] If any he had, or shall have in his captivity.
Ver. 29. O earth, earth, earth, hear the Word of the Lord] Hear this irrevocable decree of mine, and this ensuing dreadful denunciation, which I cannot get this stupid and incredulous people to beleeve. His trebbling of the word is as Ezek. 21. [Page 290] 27. for more assurance. Some sense it thus, O Coniah, thou who art earth by creation, earth by generation, and earth by resolution, hear and give ear, be not proud; for the Lord hath spoken it, as chap. 13.15.
Ver. 30. Write ye this man childlesse] As to succession in the royal dignity, as well as to successe in his raign. The Septuagint render it, a man abdic [...]ted or prescribed. This God would have to be written: that is to be put upon publick record, for the use of Posterity.Ariri i. e. orbus vol solus, sicut in deserto myrica. Fuller. Our Chronicles tell us of John Dudley that great Duke of Northumberland, in King Edward the sixths dayes, (who endeavoured by all means to engrand his posterity, reaching at the Crown also, which cost him his head) that though he had six sons, all men, all married, yet none of them left any issue behind them. Be wise now therefore O ye Kings, &c. Serve the Lord with fear, &c.
CHAP. XXIII.
Ver. 1. VVOe to the Pastors] i. e. To the Rulers and chieftaines, whether in the State or Church: woe to the wicked of both sorts; and why?
They destroy and scatter the sheep of my Pasture] So he calleth the people how bad soever, because of the covenant with their fathers.
Ver. 2. Against the Pastors] Impostors, rather.
That feed my people] Or, that feed upon my people, rather: attonsioni gregis potius quam attentioni consulentes, more minding gain then godliness.
Ye have scattered my flock] And worried them, as so many evening wolves, Zeph. 3.3. grievous, or fat wolves, Act. 20.29. See the Notes there.
Behold I will visit upon you] Ludit in voce visitare: I will visit you in another sense, for your not visiting my people according to your duty, Ezek. 34.4, 6, 8.
Ver. 3. And I will gather the remnant of my flock] I will bring them back from Babylon, but especially from out of this present evil world, into the bosome of my Church, by Christ the Archshepherd: and by such undershepherds, as he shall make use of to that purpose, Eph. 4.11.
And they shall be fruitful and encrease] Gignendo gentes, by begetting the Gentiles unto Christ, through the preaching of the Gospel.
Ver. 4. And I will set up Shepherds over them] Pastors after mine own heart: such as were Zorobabel, Ezra, Nehemiah, Jehoshua the High Priest, Hagge [...], Zachary, Malachy, &c. Christian Princes and Pastors under the Gospel, but especially Christ the chief Shepherd and Bishop of our souls: who is therefore here promised, ver. 5, 6. for the comfort of Gods Elect, who might well be troubled at that former dreadful denunciation, chap. 22.29, 30.
And they shall fear no more] But enjoy spiritual security, and be of an invincible courage.
Bern. Neither shall they be lacking] Christ the good shepherd will see to that, Joh. 10.28, 29. his undershepherds also, (whose Motto is Praesis ut prosis) will have a care.
Ver. 5. I will raise to David a righteous branch] Who shall raise up the Tabernacle of David that is fallen, and close up the breaches thereof, Am. 9.11. who shall also sit upon the throne of his Father David, and of his Kingdome there shall be no end. Luk. 1.32, 33. Annon hoc probe sarcitur, &c. Is not this a good amends for that which is to befall Coniah and his posterity put beside the Kingdome? Of Christ the righteous branch, see Isa. 11.1. and chap. 4.2. Zach. 3.8. See the Notes.Vocat Scriptura nomen Messiae Jehova Tsidkenu, quia erit Med [...]ator Deus, per cujus manu [...] c [...]nsecuturi sumus justitiam à Deo ipso, inquit Rabb [...]nus quidam in lib. Ikharim.
Ver. 6. This is the name whereby he shall be called The Lord Our righteousnesse] Jehovah Tsidkenu. This is a most mellifluous and sweet name of our Lord Jesus Christ, importing his Godhead: as the righteous Branch of David, ver. 5. did his manhood: and besides assuring us, that as he hath for us fulfilled all righteousnesse, Mat. 3.15. so he is by God made unto us righteousnesse, 1 Cor. 1.30. and that we are become the righteousnesse of God in him, 2 Cor. 5.21. This one Name of Christ, is a strong tower, Prov. 18.10. it is such as will answer all our doubts and objections, were they never so many, had we but skill to spell all the letters in it. Cyprian was wont to comfort his friends thus, Veniet Antichristus, sed superveniet [Page 281] Christus; Antichrist will come, but then Christ will be at the heels of him. We may well comfort our selves against all evils and enemies with this consideration, Christ is Jehovah our righteousnesse. God hath laid help on one that is mighty: and he came to bring in everlasting righteousness, Dan. 9.24. Why then should we fear in the dayes of evil, when the iniquities of our heeles shall compasse us about? Psal. 49.5. Domine Satan, saith Luther somewhere, nihil me movent minae & terrores tui; Luth. Tom. 4. fol. 55. A. est enim unus qui vocatur Jehovah justitia nostra, in quem credo: Is legem abrogavit, peccatum damnavit, mortem abolevit, infernum destruxit, estque O Satan, Satan tuus: that is, You, Sir Satan, your menaces and terrours trouble me not. For why? there is one, whose name is called The Lord our Righteousness, on whom I beleeve. He it is who hath abrogated the Law, condemned sin, abolished death, destroyed hell, and is a Satan to thee, O Satan. Surely this brave saying of Luther may well be reckoned among such of his sentences, as a man would fetch, rather then be without them, upon his knees from Rome, or Jerusalem.
Ver. 7. Therefore behold the dayes come] See chap. 16.14.
Ver. 8. But the Lord liveth] See chap. 16.15.
Ver. 9. My heart within me is broken] Ʋtitur exordiolo pathetico & Tragico prorsus: Being to inveigh against the Priests and false Prophets, those great corrupters of the people, he useth this pathetical preface, Cordicitus & medullitus doleo, I am grieved to the very heart, &c.
All my bones shake] Heb. hover or flutter, as birds do:Totus contremisco. they shake and shudder with extream fear and horrour.
I am like a drunken man] Totus perturbatus sum, I am not my self: not able to stand high-lone.
Because of the Lord] Through zeal of his glory.
And because of the words of his holinesse] His holy words so shamefully slighted: his dreadful threats especially.
Ver. 10. For the land is full of adulterers] It is even become a great brothelhouse, as sometimes Cyprus was: and as Rome is now said to be; ‘—tota est jam Roma lupanar.’
For because of swearing (or, cursing) the land mourneth] Swearers and cursers then are publike enemies, traytours to the State. The Jews observe that Beershaba signifies the well of oath, and Beersaba the well of plenty. Sure we are, that for oaths the land mourneth: of which there is such store, as if men, by an easie mistake of the point, used to draw and drop them, as it were, out of the well of plenty.
And the pleasant places] Or, pastures or habitations: which being dryed up, seem to mourn: and yet the inhabitants are without all sense of sorrow.
And their course is evil] Naught all over, as we say.
And their force is not right] Not rightly employed: they are not valiant for the truth, but violent for wrong doing.
Ver. 11. For both Prophet and Priest are profane] What wonder therefore that the people were so? I have read of a woman who living in professed doubt of the Godhead, after better illumination and repentance, did often protest,Mrs. Wards happiness of Paradise. that the vitious life of a great scholler in that town did conjure up those damnable doubts in her soul. And of another, that he desired a profane Preacher to point him out a nearer way to heaven then that he had taught in his Sermons: for he went not that way himself. Our Saviour foretelleth, Mat. 24. that iniquity shall abound, love wax cold, &c. And why? Many false Prophets shall arise.
Yea in my house have I found their wickednesse] Sin is not a little aggravated, as by the time (sc. if committed on the Lords day) so by the place, sc. if done in Gods house, and in his special presence. Unclean glances or worldly thoughts in hearing, &c. argue a profane heart. Like as it were a signe the Orthodox party were but weak, if whilest they were at Sermons, Papists durst come in and put them out.
Ver. 12. As slippery wayes in the darknesse] They shall fall without faile: for they shall neither see their way, nor stand their ground. See Psal. 35.6.
[Page 292]Ver. 13. And I have seen folly] Heb. insulsity, Folly is as unpleasant to the intelligent, as unsavoury meat is to him that tasteth it.
They prophecied in Baal, and caused my people Israel to erre] They fold poison to the people, [...] Septuag. Lib. 10. in Epic. as Laertius saith Aristotle did (Epicurus is his witnesse) having first wasted his estate.
Ver. 14. I have seen also in the Prophets of Jerusalem an horrible thing] Heb. fedity or fetidity: filthinesse, or stench: such as the devil himself, they say, leaveth behind him, going out of a room. It must needs be an horrible thing when Doctours turn Devils: teaching such impieties, acsi ipse teterrimus Satan eas ore suo docuiss [...], as if the devil himself with his own mouth had taught the same. I would shun an heretike, saith One, as I would do a devil: for he is sent on his errand. Seducers certainly act the part of that horrid Feind: and together with him shall be cast alive into the burning lake, Rev. 19.20.
They commit adultery] As did Eli's sons: and those two stinking goates, Jer. 29.23.
Hom. 3. in Act. And walk in lyes] Make a trade of it. It was not for nothing that Chrysostome said of those of his time, Non arbitror inter Sacerdotes, multos esse qui salvi fient.
They strengthen also the hands of evil doers] Roborunt ma [...]us malignatium: whilst knowing the Judgement of God (that they which commit such things are worthy of death) they not only do the same, but (both by their false doctrine, and loose living) they countenance those that do them, Rom. 1.32.
They are all become to me as Sodom] i. e. Paucissimis exceptis, omnes conscel [...]rati & inemendabiles: they are all stark naught.
Potabo eos calice malediction pessimae quasi capitibus draconum. Chald. Paraph.Ver. 15. I will feed them with wormwood] i. e. I will slay them with most bitter and grievous kinds of deaths: See chap. 8.14. & 9.15.
For from the Prophets of Jerusalem is profanenesse gone forth into all the land] Their place adding two wings to their sin, viz. Example, and Scandal, whereby it soureth higher and flyeth much further: See ver. 11.
Ver. 16. Hearken not unto the words of the Prophets] Stop your ears to the [...] enchantments, and seriously decline them as ye would do a serpent in your way, or poyson in your meats.
They make you vain] Or, beguile you: Fair words make fools fain: See Rom. 18.18.
Ver. 17. They say still to them that despise me] They promise security to the impenitent: and flatter people in their sinful and sensual practices. Socinians set up mans reason: Arminians his free-will: Libertines his unruly lusts: and Papists gratifie his senses with their forms and pomp. In their humble supplication to King James for a toleration, they pleaded for their religion, as that which was most agreeable to mans nature. Sr. Walther Rawleigh knew what he said, that were he to chuse a religion for sensual delights and licentious liberty, he would be a Papist: No sin past, but the Pope can pardon it: none to come, but he could dispense with it. No matter how long they have lived in any sin (thought the sin against the Holy Ghost) yet Extreme Ʋnction at last will salve all.
Ver. 18. For who hath stood in the Counsel of the Lord?] Quis praeter nos? so Piscator. Who hath if we have not? say those false-prophets; as if they were so many Angels newly dropt from heaven.
Ver. 19. Behold a whirlwind of the Lord] q. d. Though these flatterers make all fair weather before you: yet assure your selves, the tempest of Gods wrath, such as shall never be blown over, is even breaking forth upon them and you together. Look to it therefore.
Ver. 20. In the latter dayes ye shall consider it perfectly] All too late ye shall subscribe to the truth of these threats: which now you take as uttered in terrorem only, and will not believe till you feel.Sere saviunt Phryges. Sero inquit Nero. Epimetheus, that after-wit, had too many fellows.
Ver. 21. I have not sent these Prophets] Who have cozened you into the mouth of destruction, as that old Bethelite did the young Prophet into the mouth of the Lion.
Yet they ran] They have from me neither mission nor commission: but do all on their own heads. Observabilis est hic locus contra multos qui bodie plebem docendi [...]unus sibi arrogant, cum tamen non sint missi, saith Oecolampadius. This is a notable [Page 293] place against Laypreachers. And, as if he had lived in these loose times of ours, he thus goeth on: In the fourteenth and sixteenth of 1 Cor. order is commanded to be kept: But there are now such, as abide not in their own Churches, but run into others, where they teach without a calling. These promte not but hinder the cause of Christ. He is the God of peace: but they go forth and say Mentiris; Deus amat talem constantiam & fortem confessionem: sic enim vocant suam praefractam pertinaciam. Thou lyest: God loveth such constancy and bold confession of the truth as we hold forth: for so they call, saith he, their stifnesse and obstinacy. Besides that, they come not into the Congregations of unbelievers to convert them to the faith, sed nostras perplexas reddunt (so that good man proceedeth in his complaint on this text) but they trouble our Churches: like as of old they came to Antioch, and made disturbance there, Acts 15, &c. Luther also, who lived in the same time with Oecolampadius, cries out to like purpose, Decem annis laboratur antequam Ecclesiolarectè & piè instituta paretur, &c. We are ten or more years,Tom. oper. 4. fol. 18. A. saith he ere we can settle a small Church, as it should be. And yet when that's done, there, creepeth in some silly Sectary, whose only skil is to rail against godly Ministers: Is uno momento evertit omnia, And he presently marreth all. See chap. 14 14.
Ver. 22. But if they had stood in my counsel, &c.] As they vainly vaunt they do, ver. 18. and that they know more of my mind then any others.
And had caused my people to hear my words] And not their own fancies, or cunning devised fables, 2 Pet. 1.16.
Then they should have turned them from the evil of their way] Not but that a godly Preacher may want successe, Isa. 49.4. (See the Notes there) and on the contrary, a bad Minister may be a means of good to others, as the dull whetstone edgeth iron, and the lifelesse heaven enliveneth other creatures. The head of a Toad may yield the precious stone Bufonites, and wholesome Sugar be found in a poysoned cane. Noah's builders were a means to save him and his family,Virgil. Aeneid. 3. yet themselves were drowned: so was Palinurus, Aeneas his Pilot in the Poet, &c. But God usually honoureth his faithful laborers with some successe: and they can say as Chrysostom doth, Si decimus quisque, si unus persuasus fuerit, ad consolationem abunde sufficit. If but one in ten be converted by our Ministry, yea if but one in all, tis comfort enough. See James 5. ult.
Ver. 23. Am I a God at hand, and not a far of?] See I not what is done on earth, which seemeth further from me? or think ye that you live out of the reach of my rod, because remote from heaven the habitation of my holinesse and of my glory?Lucan.
Ver. 24. Can any man hide himself in secret places] Hide he may God from him self, but not himself from God: though Atheists are apt to think (as they say the Struthiocamelus doth when he hath thrust his head in an hole) that because they see none, therefore none seeth them.Plin.
Do I not fill heaven and earth] See Psal. 139.3, 5, 7, 11. Isa. 66.1. with the Notes?
Ver. 25. I have dreamed, I have dreamed] i. e. I have a prophetick revelation in a dream. Such lying Prophets were the ancient and modern Enthusiasts and High attainers: Messalanian heretikes they were called of old, Anno 371.
Ver. 26. How long shall this be in the hearts, &c.] q. d. Will they never give over lying to the Holy Ghost (Acts 5 3.) and flying against the light (of their own consciences) as B [...]s do. Nam quod argutè commenti sunt, Oecolamp. haec aiunt ex spiritu se dicere; studio enim suis mendaciis plebi imponunt, falsumque datâ operâ docent: for they father their falsities upon the spirit of truth: cozening the credulous multitude. And this they do wittingly, and uncessantly.
Ver. 27. Which think to cause my people to forget my Name] To drive them to Atheism, which sometimes creepeth in at the back doore of a Reformation, by the slight of Seducers and their cunning craftinesse, whereby they lye in wait to deceive. Our Church is at this day pestered, with Atheists (who first have bin Seekers, Ranters, Antinomians, Antiscripturists, &c.) and is even dark with them, as Egypt once was with the Grashoppers. They seemed to speak with judgement that said formerly, As Antichristianism decreaseth, so Atheism prevaileth: And they seem still not to judge amisse that say, that the Jesuites are acting vigorously by our Sectaries, to bring [Page 294] in Popery again (quasi postilimino) upon us. It hath been long the opinion and fear of some grave Divines, that Antichrist before his abolition, shall once again overflow the whole face of the West, and suppresse the whole Protestant Churches: quod Deus avertat. Take we heed that these Sect-makers make us not forget Gods Name by their fopperies, as our fathers forgot his Name for Baal.
Ver. 28. The Prophet that hath a dream, let him tell a dream] Or, let him tell it as a dream, and not as a divine revelation; making more of it then the matter comes to, and ‘Laudans vaenales quas vul obtrudere merces.’
What are dreams, ordinarily, but very vanities (Eccles. 5.7. with Zech. 10.2.) pleasant follies and delusions, the empty bubbles of the mind, children and tales of fancy, idle and fruitlesse notions, mere bables? why then should men make so much of them? why should they tell their Midianitish dreams to others with so much confidence, as if they were Oracles?
And he that hath my Word] So he be sure he hath it: and can on good ground say I believed, therefore have I spoken.
What is the chaff to the wheat? saith the Lord;] i. e. What is false doctrine to true? surely nothing in comparison: you may better set Palea, that is, Chaff, upon it, then the Pope doth upon any thing in the Decrees of his predecessours that pleaseth him not. Sall not the whole body of Popery founded, most part of it, upon Revelations and fained Miracles (think the same of Rant [...]rs, Quakers, and some Anabaptists) prove Palea, that is, chaff, hay and stubble that shall be surely burnt? 1 Cor. 3.11. Some render the text Quid paleae cum tritico? what hath chaff to do with the wheat? as Hos. 14.9. Joh. 2.4. Away with any such mixtures. In the writings of some Sectaries, ‘Sunt bona mista malis, sunt mala mista bonis.’
The speech in the text seemeth to have been Proverbial; and is not unlike that of the Apostle, 2 Cor. 6.14, 15, 16. and those in humane Authors, Quid sceptre & plectro? Suid. Qui specillo & gladio? quid lecytho & strophio? quid hyaenae & cani? quid bovi & delphino? quid cani & balneo? &c. So what communion hath faith and unbelief? zeal and passion. &c. And yet unbelief may be with faith (Lord, I believe, help thou mine unbelief, Mar. 9.24.) zeal with passion: yea in young Christians heat and passion goeth sometimes for zeale: and yet it is but chaff; which when blown away, the heap is little else but wheat, that is, saith, zeal, humility; though we have lesse pride, passion, presumption. But this by the way only.
Ver. 29. Is not my Word like a fire?] As it is like solid wheat, wholesom food, 1 Tim. 6.3. so it is no lesse li [...]e fire, that most active Element, called [...] because it is pure (saith One) and fire, because it is fair: It inlighteneth, enliveneth, warmeth, purgeth, assimilateth, aspireth, consumeth combustible matter, congregat h [...] mogenea, segregat heterogenia: so doth the Word when accompanied by the Spirit who is of a fiery nature and of a fiery operation, Isa. 4.4. Mal. 3.2, Matth. 3.11. The words that I speak unto you they are Spirit and thee are life, Job. 6.65. Did not our hearts burn within us whiles he talked with us by the way, and opened unto us the holy Scriptures? Luke 24.32. when the word comes home to the heart in the power of it, the preacher was sent of God: See Gal. 2.8.
And like a hammer that breaketh the rock in pieces?] i. e. The rockiest hearts and sturdiest stomacks are tamed & terrified by the Word, when God once takes them to do. I [...] is as his plough to break up their fallow ground: and as his sword to run them through, Jer. 4 Heb. 4. and to lay them for dead, Rom. 7. And like as the hardest ice is broken with hot waters, as well as with hammers: so is the hardest heart with the Gospel, as well as with the Law.
Ver 30. Behold I am against those Prophets] Heb. Behold I against, by an angry Aposiopesis.
That steal my Word every one from his neighbour] That filth it, either by hiding [Page 295] it from others, as the Popish Doctors do from the common people: or by wresting it to the defence of their false doctrines, as Marcion the heretike, whom therefore Tertullian fitly calleth Murem Ponticum the rat of Pontus, for his gnawing and tawing of the Scriptures to bring them to his purpose. Or by a fraudulent imitating of Gods true Prophets, taking up their parables, and making use of their expressions, such as are Thus saith the Lord; Grace be to you and peace, &c. Wasps also have their combs as well as Bees: and Apes will be doing as they see men to do. Or, lastly by causing the people ro forget and lose the good that they had once learned of the true Prophets. This we see daily done by the cunning fetches and flatteries of the Seducers of our times; causing many to lose the things that they had wrought 2 Joh. 8.
Ver. 31. That use their tongues] Or abuse them rather, to smoothing and soothing up people in their sins: lenificant linguas, id est, blando sermone alliciunt plebem, they flatter and collogue: or tollunt linguam, they sift up their tongues, viz. by extolling themselves, and speaking magnifically of their own doing. As one hath observed of some Sectaries amongst us, that they often call upon their hearers to mark;Dulcorantium, mollificantium. False Prophets sooth & sweeten men. for it may be they shall hear that which they never heard before: When the thing is either false, or if true, no more then is ordinarily taught by others, and which they have stolen out of the writings of others.
And say, He saith] See on ver. 30.
Ver. 32. That cause my people to erre by their lyes and by their lightnesse] By their lying discorses and light or lose courses. So Zeph. 3.4. Judg. 9.4. If these false Prophets had been of a sober grave behaviour, the people might have been with better excuse deluded by them: as Aristotle noteth of Eudoxus (and the same is true of Epic [...]rus himself as Tully telleth us) that he prevailed much in disputing for pleasure, because he was no voluptuous man himself. But these in the text were no lesse leud then loud lyars.
Ver. 33. What is the burthen of the Lord?] Ironicum interrogandi genus; thus they profanely asked by way of scoff or despite, such as he will drive down their throats again, plaguing them for their profane malignity.
Then shalt thou say What burthen?] q d. I'le burden you to some purpose, sith ye profanely count and call my Word a burthen; you shall suddenly have your back-burthen of plagues and miseries, for the contempt of it.
I will even forsake you] And then Woe be unto you, Hos. 9.12. you shall be eased of these burthens and of me together: and that you'l find misery enough. See chap. 12.7. Learn therefore to speak holily and honourably of Gods Word: left thou hear this Word of his Thou shalt never enter into my rest.
Ver. 34. That shall say The burthen of the Lord] Nempe per l [...]dibrium, in contempt and derision. See 2 Chron. 36.16.
Ver. 35. Thus shall ye say] God sets them a form, who otherwise knew not how to lisp out a syllable of sober language. Loquamur verba Scripturae, saith Peter Ramus, utamur sermone Spiritus Sancti, Let us inure our selves to Scripture-Expressions.
Ver. 36. For every mans word shall be his burthen] That jear of his aforementioned, shall lye heavy upon him, and cost him dear; for under the weight he shall sink, and be crusht in pieces.
Ver. 37. Thus shalt thou say to the Prophet] See on ver. 35.
Ver. 38. But sith ye say, The burthen of the Lord] Sith ye accuse me as unmerciful, my Word as a ponderous burthen, and my Messengers as telling you nothing but terrible things and bloody businesses, which therefore you are resolved to slight and neglect:
Ver. 39. Therefore behold I even I will utterly forget you] I nunc ergo, lude pasquillis & putidis dicteriis, saith One. Go thy waies now, thou that thinkest it a goodly thing to gibe and jear at Gods Ministers and their messages. Consider of this dreadful denunciation, and thereby conceive aright of the hainousnesse of thy sin: for God doth not use to kill flies upon mens foreheads with beetles, to threaten heavy punishments for light offences.
Ver. 40. And I will bring an everlasting reproach upon you] Contempt of the [Page 296] Word is such an enraging sin, that God cannot easily satisfy himself in saying what he will do to such as are guilty of it.
CHAP. XXIV.
Ver. 1. THe Lord shewed me] By shewing as well as by saying, hath God ever signified his minde to his people: by the visible as well as by the audible Word, as in Sacrifices and Sacraments, for their better confirmation in the Faith.
And behold two baskets] Dodaim, so called from Dodim Breasts: because these two baskets resembled two breasts.
Were set before the Temple] Either visionally or else actually there set: whether presented for first-fruits, as Deut. 26.2. or set to be sold in such a publike place.
Before the Temple] To shew that the Jews of both sorts gloried in the same God: but were differently regarded by him, and accordingly sentenced.
After that Nebuchadnezzar] This then was shewed to Jeremy about the beginning of Zedekiah's raign.
Had carried away captive Jeconiah] Who was therefore and thenceforth called Jeconiah Asir, 1 Chron. 3.16. that is, Jeconiah the Prisoner, He was a wicked Prince, and therefore written childlesse, and threatened with deportation, chap. 22. Howbeit, because by the advice of the Prophet Jeremy he submitted to Nebuchadnezzar, (who carried him away to Babylon, where (say the Rabbines) he repented, and was therefore at length advanced by Evil-merod [...]h, as chap. 5 [...].) he and his company are here comforted, and pronounced more happy (however it might seem otherwise) then those that continued still in the land. And this, say the Hebrews, was not obscurely set forth also by those two baskets of figs: whereof that which was worst shewed best, and the other shewed worst till they came to be tasted.Raban. Hugo. Lyra.
With the Carpenters] Or Craftsmen, 2 King. 24.14, 16.
And Smiths] Heb. Inclosers, that is, say some, Gold-smiths, whose work it is to set stones in gold. And these, thus carried away, are as a type of such, saith Oecolampadius, as are penitent and patient till the Lord shall turn again their captivity as the streams in the south.
Ver. 2. One basket had very good figs] Maturas & prae [...]oquas, ripe and ready betimes, bursas melle plenas, as one once called such good Figs, purses full of Hony.
The other basket had very naughty figs] Sowr and ill-tasted, because blasted, haply, or worm-eaten,In vit. Dion. &c. Of the Athenians Plutarch saith, that they were all very good, or stark naught; no middle-men: like as that Country also produceth both the most excellent hony, and the most deadly poyson. Sure it is, that non sunt media coram Deo, neque placet tepiditas, before God every man is either a good tree yielding good fruit, or an evil tree bearing evil fruit. He that is not with Christ is against him. He acknowledgeth not a mediocrity, he detesteth an indifferency in Religion: hot or cold he wisheth men, and threateneth to spue the lukewarm out out of his mouth, Rev 3.15, 16. The best that can be said of such Neuter-Passives, is, that which Tacitus saith of Galba, Magis extra vitia quam cum virtutibus, that they are rather not vitious then vertuous; their goodnesse is meerly negative. The world cryeth them up for right honest men, but God decryeth them for naught, stark naught, they may not be endured they are so naught. See Luke 16.15.
Ver. 3. What seest thou Jeremy?] See on chap. 1.11.
The good figs very good] See on ver. 2.
Ver. 4. Again the Word of the Lord] Transitio ad Anagogen: the interpretation followeth, whereby will appear the different judgement made of persons and things, by God and men.
[Page 297]Ver. 5. Like these good figs] Quas sic dat & arbor & aura, when once God hath made the tree good, the fruit will be good.
So will I acknowledge] Heb. know, that is own, or take special notice of: and this made the difference.
Whom I have sent out of this place for their good] It is for their good temporal and eternal that God chastiseth his children. Jehoiachin was preferred at length: and as the Jew-Doctours say, converted, as Manasseh had been before him. Daniel and his associates were set over the Kingdome. The Jews got good estates and respect in the land of their captivity, Jer. 29.4 Esth. 9. and were at length sent back with many favours and priviledges, &c.
Ver. 6. For I will set mine eyes upon them for good] I will see to their safety, and provide for their necessities: See Psal. 34.15. with the Note.
Ver. 7. And I will give them an heart to know me] This was better then all the rest, sc. a sanctified use of their afflictions. This we should highly prize,Promissio Evangelica, ut infra. 31. 33. and pray for.
And they shall be my people] This falling out of lovers shall but be a renewing of love betwixt us.
For they shall return unto me] God must sometimes whip his people to duty, and galter them from evil, as well as entice them, ut uvae dulces sint & non labruscae.
Ver. 8. And as the evil figs] Zedekiah and his subjects, who were lookt upon as the happier, because at home; and derided, likely, Jechoniah and his concaptives as cowards. Sure it is, that they were not bettered by their brethrens miseries.
Ver. 9. And I will deliver them] As men throw out naughty figs, rotten apples, or the like. All the figs were carried out, but in diverse baskets, and for diverse purposes.
To be a taunt and a curse] As when they were called in scorn by the heathen Verpi, Apellae, Recutiti, &c. and were noted, as they are still, for a nasty people.
Ver. 10. And I will send the sword] So chap. 14.15. and 34.17.
CHAP. XXV.
Ver. 1. IN the fourth year of Jehoiakim] See on chap. 1.2. Above twenty years had Jeremy spent his worthy paines upon them: illi vero ne teruntio quidem meliores facti sunt, but they were nothing the better: here therefore is their doom most deservedly denounced.
That was the first year] This first year of Nebuchadnezzar, raigning alone after his fathers death, fell out part of Jehoiakims third and part of the fourth, Dan. 1.1.
Ver. 2. Ʋnto all the people of Judah] The circumstances both of time when, and of persons to whom, is thus set down, for the reason given on ver. 1.
Ver. 3. Rising early and speaking] A diluculo indesinenter: as good husbands use to do, taking the best times.
Ver. 4. But ye have not hearkened] See chap. 7.24, 26.
Ver. 5. They said Turn ye again] This was the sum of all the Prophets Sermons: as of the Apostles, Repent and beleeve the Gospel, Mark. 1.
Ver. 6. And I will do you no hurt] Heb. I will not do evil to you: as else I must. The Romans honoured their Vejoves, that they might not hurt them.
Ver. 7. That ye might provoke me] See chap 7.17, 18.
Ver. 8. Because ye have not heard] i. e. Not heeded them, as chap. 7 19.
Ver. 9. Behold I will send and take] By a secret instinct, as chap. 1.15.
And Nebuchadnezzar my servant] i. e. Mine executioner, the rod of my wrath, Isa. 10. and the scourge of the world, as Attil [...]s stiled himself.
And against all these Nations round about] Who were so infatuated, that they did not combine against Nebuchadnezzar, whom the Septuagint called a dove, ver. 38. of this chapter, but he was a vulture rather, and these Nations were as so many silly doves which save themselves by flight, not fight; and sitting in their dovecotes, see their nests destroyed, and their young ones killed before their eyes, never offering to rescue or revenge, as other souls do. So dealt the old Britons when invaded by the [Page 298] Romans: they joyned not their forces against the common enemy, sed dum singuli pugnabant, Tacitus. universi vincebantur.
Ver. 10 Moreover I will take from them] See chap. 7.34. and Rev. 18.22.
Ver. 11. And this land shall be a desolation—seventy yeares] Which commenced at the deportation of Jeconiah, 2 King. 24.8. See Jer. 29.1, 2, 3. with Ezek. 4.1. and 33.21. Avignon in France was the residence of the Pope for seventy years:Heyl Cosm. fol. 188. which time the Romans yet remember till this day by the name of the Babylonian captivity. Luther, when he first began to stir against the Pope, wrote a book bearing title De captivitate Babylonica: which when Bugenhagius a Pomeranian Divine first read, he pronounced it to be the most heretical piece that ever was written;Scult. Annal. but afterwards having better considered the contents of it, he retracted his former censure; he told his colleagues that all the world besides was in deep darkness, and that Luther alone was in the light and in the right, and him he would follow. So he did, and drew many more with h [...]m.
Ver. 12. I will punish the King of Babylon] As had been forethreatned, Isa. 13, & 14, & 21, & 47. and was accomplished, Dan. 5.
Ver. 13. And I will bring upon that L [...]nd] sc. By Cyrus and his Successours: who out of the ruines of Babylon built two Cities, C [...]esiphon and Seleucia.
Ver. 14. For many Nations] The Medes and Persians: together with the rest that served under them.
And great Kings] Cyrus and Darius especially.
Ʋtitur demonstratione seu ostent [...] divino.Ver. 15. Take the wine cup of this fury] Or take this smoaking wine-cup. A cup is oft put for affliction: and wine for extream confusion and wrath. Poison in wine works more furiously then in water. See on Psal. 75.8.
And cause all the Nations] According to that power which I have put into thine hands, chap. 1.10. Vengeance is still in readiness for the disobedient, 2 Cor. 10.6. as ready every whit in Gods hand, as in the Ministers mouth, who threatneth it.
Ver. 16. And be moved and be mad] As men that are overcome by some hot and heady liquour, are mad-drunk.
Because of the sword that I shall send] For it is God who puts the sword in commission, Jer. 47.6, 7. and there it many times rideth circuit, as a Judge in Scarlet. There are certain seasons, wherein, as the Angel troubled the poole, so doth God the Nations: and commonly when he doth it to one, he doth it to more, as here; and 2 Chron. 15.5, 6. and as at this day in Europe.
Ver. 17. And made all drink] viz. In vision, and by denunciation.
Ver. 18. To wit in Jerusalem] Judgement beginneth at Gods house, 1 Pet. 4.17. See the Note there, and on Mat. 25.41. Sed si in Hierosolymis maneat scrutinium, quid fiet in Babylone? saith an Ancient.
Ver. 19. Pharaoh King of Egypt] Pharaoh Hophra, chap. 44.30. of whom Herodotus writeth that he perswaded himself and boasted, that his Kingdom was so strong that no god or man could take it from him.Lib. 2. He was afterwards hanged by his own subjects.
The mixed people] That lay scattered in the deserts, and had no certain abode: Scenitae and Hamaxobii.
And all the Kings of the land of Ʋz] Jobs country, called by the Greeks Ausitis.
Ver. 21. Edom and Moab, &c.] By the destruction of all these Nations we may make a conjecture at the destruction of all the wicked, when Christ shall come to judgement. All that befalleth them in this world, is but as drops of wrath foreruning the great storm: or as a crack foretokening the fall of the whole house. Here the leaves only fall upon them as it were, but then the body of the tree in its full weight to crush them for ever.
Ver. 22. And all the Kings of the Isles] As Cyprus, Rhodes, and the Cyclades, subdued also by the Babylonian, saith Hierom, Rabanus and Vatablus.
Ver: 23. Dedan and Temae and Buz] The Hagarens or Saracens, chap. 49.
And all that are in the utmost corners] Qui attonsi sunt in comam, Roundheads. See chap. 9.26.
[Page 299]Ver. 24. And all the Kings of Arabia] Petraea.
That dwell in the desert] In Arabia deserta.
Ver. 25. And all the Kings of Zimri] i. e. Of Arabia falix. Lib. 6. cap. 28. Zamarens Pliny calleth them.
Ver. 26. And all the Kingdomes] See on ver. 16.
And the King of Sheshac] i. e. Baltasar, that bezelling kink of Babylon, whilest he is quaffing in the vessels of Gods house, to the honour of Shac the Babylonian goddess: whence those feast dayes were called, [...]:Shesac, id est poculum laetitiae aut vanitat [...], vel sericum tuum. being like the Roman Saturnalia Antichrist also, who hath troubled all the Kingdomes of the earth, shall himself perish together with his Babylon the great, which hath made the Nations drunk with the wine of her fornications.
Ver. 27. Drink ye and be drunk and spew, and fall] Eckius or Eccius (otherwise by some called Jeccius from his casting or spewing) being nonplus't by Melancthon, Manlii loc. com. 89. and well nigh madded, fell to drinking (for his own solace) and drunk himself to death: so should these do of the cup of Gods wrath, not only till they were mad-drunk, as ver. 16. dut dead drunk.
Ver. 28. Ye shall certainly drink] See on ver. 15.
Ver. 29. The City that is called by my Name] Periphrasis Hierosolymae argumentosa.
And should ye be utterly unpunished?] See on ver. 18.
Ye shall not be unpunished] But suffer as surely and as sorely.
Ver. 30. The Lord shall roar from on high] As a lusty Lyon having discovered his prey runneth upon it, roaring so horribly that he astonisheth the creatures and sets them at a stand.
He will mightily roar upon his habitation] Pliny reporteth of the Lioness, that she bringeth forth her whelps dead, and so they remain for the space of three dayes, until the Lyon coming near to the den where they lye, lifteth up his voyce and roareth so fiercely, that presently they revive and rise. The Lyon of the Tribe of Judah will roar to like purpose, at the last day: and doth afore, when he pleaseth, roar terribly upon his enemies, to their utter amazement, Joel 3.16. Am. 1.2. and 3.8.
He shall give a shout as those that tread the grapes] When they have their feet in the winepress, and the new liquour in their heads, as one phraseth it.
Ver. 31. For the Lord hath a controversie with the Nations] A disceptation, Disceptatio catholica. which sheweth that his revenge to be taken upon them shall be just and lawful. It shall well appear to be so, at that day of wrath and revelation of the righteous judgement of God, Rom. 2.5.
Ver. 32. Behold evil shall go forth from Nation to Nation] See on ver. 16.
Ver. 33. And the slain of the Lord shall be, &c.] Such an utter destruction of the wicked is expected by the Jews at the coming of their Messiah: as of all people under heaven they are the most apt to work themselves into the fooles Paradise of a sublime dotage, being light, aereal, fanatical.
Ver. 34. Howl ye Shepherds] Ʋlulate, volutate: This is spoken to the Governours and Grandees: for in publike calamities such usually suffer more then meaner men: the corks swim saith one, when the plummets sink. If a tree have thick and large boughs, it lyeth more open to lopping.
And ye shall fall like a pleasant vessel] i. e. Irremediably: like as a Chrystal glass or China dish once broken, cannot be pieced again.
Ver. 35. And the shepherds shall have no way to flee] Who had formerly divers strongholds. See Am. 2.14.
Ver. 36. For the Lord hath spoiled their pastures] i. e. Their Kingdomes and States; or their Flocks.
Ver. 37. And the peaceable habitations] Heb. The habitations or folds of peace. The fierce anger of the Lord hath unroosted them: their dwellings are demolished.
Ver. 38. He hath forsaken his covert as a Lyon] God hath, or as some will,Ʋt in praedam involet. Nebuchadnezzar hath: he is come out of Babylon his den, to range about for prey.
Because of the fiercenesse of the oppressour] Of, the Dove, say some, who also tell us that the Chaldees had in their standard this picture of a Dove. But of that there is no such certainty.
CHAP. XXVI.
Ver. 1. IN the beginning of the raign of Jehoiakim] What a sudden change was here, soon after the death of good Josiah! and was there not the like in England, after the death of that English Josiah, Edward 6? Within a very few dayes of Queen Maries reign were divers learned and godly men in sundry parts committed to prison for Religion, and Mr. Rogers the Protomartyr put to death, as was that holy Prophet of God Ʋriah the son of Shemajah of Kiriathjearim not many weeks before Jeremiah was apprehended and questioned for his life, as is here related, his adversaries being pricked on by pride and malice.
Ver. 2. Diminish not a word] Or detract not ought, viz. for fear or favour, left I confound thee before them, chap. 1.17. See there, haec instar speculi omnium temporum Pastoribus inspicienda sunt: here's a Mirrour for Ministers.
Ver. 3. That I may repent me of the evil—because of the evil] Flagitium & flagellum sicut acus & filum, evil of sin produceth evil of pain. See chap. 4.4, 6.
Ver. 4. If ye will not hearken unto me] A conditional menace: the contrary promise whereunto see ver. 13. And this was the sum of all Jeremyes sermons.
Ver. 5. Both rising early and sending them] See chap. 7.13. and 11.7. and 25.3.
Ver. 6. Then will I make this house like Shiloh] This same threat, Jeremiah had uttered in good Josiah's dayes, chap. 7. and no harm ensued. Now, tempora mutantur, truth breedeth hatred: and the Prophet is in danger for discharging his conscience, to be murthered: as were Rogers, Bradford, Taylour, and other famous Preachers in those dog-dayes of Queen Mary.
Verbum Domini parit crucem. Oecol.Ver. 7. So the Priests and the Prophets] Like unto these Prophets were the Scribes and the Lawyers in Christs time.
Ver. 8. That the Priests and the Prophets, &c.] So they dealt by Steven, Act. 7. by Arnulph, an excellent Preacher of the truth according to godliness at Rome, Anno Domini 1125. in the time of Pope Honoriur the second. Hic clericorum infidiis necatur. Func. Chronol. ex Platina. This good man was put to death by the instigation of the Clergy, against whose avarice, pride and luxury he bitterly inveighed, and was therefore much favoured by the Roman Nobility: as was likewise Wickclife by the English, and Hus by the Bohemian: but the envious Priests wrought their ruine.
Ver. 9. Why hast thou Prophecyed in the Name of the Lord] Who doubtless hath not sent thee on this errand, but thou speakest it of thine own head, and shalt dearly answer it.
And all the people were gathered] That many headed multitude, that—neutrum modo, was modo vulgus. See ver. 16.
Ver. 10. When the Princes of Judah heard those things] Pii viri sunt quibus doluit populi impietas: good men they were, saith Oecolampadius: They might be so, some of them at least: and it was well done of them here, to passe an impartial sentence for the innocent Prophet, against the Priests and people. But Pilate did so for a while, for our Saviour: and these Princes soon after turned Jeremyes cruel enemies, chap. 37.15. for his plain-dealing, chap. 34.
And sat down in the entry of the new gate] The East gate, saith the Chaldee Paraphrast; called the new gate, because repaired by Jotham, 2 King. 15.35. saith Lyra.
Ver. 11. Then spake the Priests and the Prophets] Against a Priest and a Prophet; but he had earnestly inveighed against them, chap. 23. and hence the hatred; as Erasmus told the Duke of Saxony, that Luther had been too busie with the Popes tripple-crown and with the Priests fat paunches, and was therefore so generally set against.
Saying This man is worthy to dye] Sic Papicola nostri saeculi: these are the very words of Popish persecutors.
For he hath prophecyed against this City] This holy, and therefore (it must be beleeved) inviolable City. Novum crimen, C. Caesar, &c. These sinners against their own souls, traitours also to the State, will neither see their evil condition nor hear of it from others, as having gall in their cares, as they say of some kinds of creatures.
[Page 301]Ver. 12. The Lord sent me to prophesie against this house] In this Apology of the Prophet thus answering for himself with an heroical spirit, five noble vertues, fit for a Martyr, are by an Expositor well observed. 1. His Prudence in alledging his divine mission. 2. His Charity in exhorting his enemyes to repent. 3. His Humility in saying, Behold I am in your hand, &c. 4. His Magnanimity and freedom of speech, in telling them that God would revenge his death. Lastly, His spiritual security and fearlesnesse of death in so good a cause, and with so good a conscience.
Ver. 13. Amend your wayes] Fall out with your faults, and not with your friends. See chap. 7.3.
And the Lord will repent him of the evil] This he often inculcateth. Ideo minatur Deus ut non puniat: See chap. 18.8.
Ver. 14. As for me, behold I am in your hand] See here how God gave his holy Prophet a mouth and wisedome, such as his adversaries were not able to resist. The like he did to other of his Martyrs and Confessours, as were easie to instance. If the Queen will give me life, I will thank her: if she will banish me, I will thank her:Act. & Mon. 1462. if she will burn me, I will thank her, &c. said Bradford to Creswel offering to intercede for him.
To do with me as seemeth good and meet unto you] But this I can safely say, Non omnis moriar: all that ye can do, is, to kill the body: kill me you may, but hurt me you cannot. Life in Gods displeasure is worse then death:Eutipid. in Aul de. I am not of their mind who say ‘— [...]:’
Better live basely, then dye bravely. Fax [...]t Deus ut quilibet nostrum epilogum habeat galeatum: God grant that whether our death be a burnt offering of Martyrdome, or a peace offering of a natural death, it may be a free-will-offering, a sweet sacrifice to the Lord.
Ver. 15. Ye shall surely bring innocent blood, &c.] So Mr. Rogers our Protomartyr in Queen Maryes dayes; If God, said he, look not mercifully upon England, the seeds of utter destruction are sown in it already by these hypocritical tyrants,Act. & Mon. and Antichristian prelates, double traitours to their native countrey.
Ver. 16. Then said the Princes and all the people] The Mobile vulgus. See on ver. 9. The good Prophet is acquitted, as Athanasius afterwards was often: for if to be accused were enough to make a man guilty, none should be innocent.
Ver. 17. Then rose up certain of the Elders] V [...]ri illi admodum venerabiles erant, saith Oecolampadius, these were very worthy men, whether Princes or pleaders, well read in the Annals of the times, as great men ought to be.
Ver. 18. Micah the Morashite] See on Mic. 1.1.
Zion shall be plowed like a field] See Mic. 3.12.
Ver. 19. Did Hezekiah King of Judah] Laudable examples are to be remembred: and as occasion requireth, imitated. That was a very good one of Constantine the Great, when the Arrians brought accusations against the Orthodox Bishops, as here the false Prophets did against Jeremy, he burnt them and said, These accusations will have proper hearing at the last day of judgement.Sozomen.
Ver. 20. And there was also a man] This seemeth to be the plea of the adverse party producing an example opposite to the former; and shewing what the way was now, whatever it had been heretofore: New Lords, new Laws.
According to all the words of Jeremiah] Whose Contemporary he was, and his memory was yet fresh bleeding.
Ver. 21. And when Jehoiakim] This Tiger laid hold with his teeth on all the excellent spirits of the times: See chap. 36.26.
He was afraid and fled] Not out of timorousnesse, but prudence. Tertullian was too rigid in condemning all kind of flight in times of persecution. God hath not made his people as standing but markes to be shot at, &c. See Mat. 10.23.
Ver. 22. And Jehoiakim sent men into Egypt] Where he might have any thing: for he was Pharaohs feudatary and vassal.
Ver. 23. And they fet forth Ʋriab out of Egypt] As they did here Sir John [Page 302] Cheek out of the Low-countries, and frightened him into a Recantation. Not so this Ʋriah.
And they fet forth Ʋriah out of Egypt] En collusio Principum mundi in parricidio.
Who slew him with the sword] Without all law, right, or reason. So John Baptist was murthered, as if God had been nothing aware of him, said that Martyr. But Jehojakim got as little by this, as he did afterwards by burning Jeremy's Book or as Vespasian afterwards did by banishing all the Philosophers of his time, because they spake boldly against his vices and tyranny.
Ver. 24. Neverthelesse the hand of Ahikam] Who had been one of Josiah's Councellours, 2 King. 22.12. By this mans authority and help Jeremiah was delivered: and God rewarded him in his son Gedaliah made Governour of the Land, 2 Kings 25.22.
CHAP. XXVII.
Ver. 1. IN the beginning of the raign of Jehojakim] By the date of this Prophecy compared with ver. 12. of this Chapter, and chap. 28.1. it should seem that it lay dormant for fourteen or fifteen years, ere it was recited.
Ver. 2. Make thee bonds and yokes] i. e. Yokes with bonds, such as they are wont to be fastened with.
A Lapide. And put them upon thy neck] This was to the Prophet, saith the Jesuite, molesta & probrosa poenitentia, a troublesome and disgraceful pennance: but this was no will-worship, say we; and much handsomer then the pennances they put the people to in Italy: Bee-hive of Rome. where you may see them go along the streets, saith mine Author, with a great rope about their necks, as if they were dropped down from the Gallowes: and sometimes they wear a Sawsedge or a Swines-pudding in place of a silver or gold chain, for a sign of their mortification, and that they may merit.
Ver. 3. By the hand of the messengers] i. e. Embassadours of those neighbouring States, who might come to Zedekiak, to confederate with him against Nebuchadnezzar's growing greatnesse: but all in vain, and to their own ruine. Deus quem destruit dementat. The wicked oft run to meet their bane, as if they were even ambitious of destruction.
Ver. 4. Go tell your Masters] But they would not be warned, and were therefore ruined. So true is that of an Ancient, Divinum consilium, dum devitatur, impletur: humana sapientia, dum reluctatur, comprehenditur.
Ver. 5. I have made the earth] And am therefore the great Proprietary and Lord Paramount of all; to transfer Kingdoms at my pleasure. This, Nebuchadnezzar, after seven years prentiship served among the beasts of the field, had learned to acknowledge,Oecolamp. Dan. 4.
Ver. 6. And now have I given all these lands] Nebuchadnezzar shall be Monarch, contra Gentes. Dicunt nugatores equitasse Nabuchodonosor super Leonem, & infraenasse Draconem.
Ver. 7. And all Nations shall serve him] All the neighbouring Nations, and some others more remote: but never was any man [...] Ʋniversal Monarch: though some have stiled themselves so, as did Sesostris King of Egypt,
Ʋntil the very time of his land come] The greatest Monarchies had their times and their turns: their rise and their ruine.
And then many Nations and great Kings shall serve themselves of him] As the Chaldaeans had served themselves of the Assyrians: so did the Persians of the Chaldaeans, the Greeks of the Persians, the Romans of the Greeks; the Gothes and Vandals, and now the Turks of the Romans; such an aestuaria vicissitudo there is in earthly Kingdoms, such a strange uncertainty in all things here below. Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we may serve [Page 303] God acceptably with reverence and godly feare, Heb. 12.28. Let us serve Him, and not serve our selves upon him, as self-seekers do.
Ver. 8. And it shall come to passe that the Nation, &c.] It is better then, to serve a forrein Prince, then to perish by the sword, famine or pestilence. It should not be grievous to any man to sacrifice all his outward comforts to the service of his life.
And that will not put their neck under the yoke] The Lord disposeth of the Kingdoms of the Heathens also, though in such a way as may seem to us to be meer hap-hazard.
That Nation will I punish] By seeking to shun a lesse mischief, they shall fall into a greater: if they escape frost, the shall meet with snow.
Ver. 9. Therefore hearken not ye to your Prophets] Whom the devil setteth a work to perswade you otherwise, to your ruine; as he is an old man-slayer, and hath his breathing devils abroad, as his agents, such as are here mentioned.
Ver. 10. To remove you far from your Land] So it would prove: and such would be the event of their false prophecies.
Ver. 11. But the Nations that bring their neck] When God bids us Yoke, it is best to submit. In all his commands there is so much reason for them, that if God did not enjoyn them, yet it were best, in self-respects, for us to practise them: sith in serving him we shall have the creatures to serve us, &c.
Ver. 12. I spake also to Zedekiah] See on ver. 1.
Bring your necks under the yoke] Better do so then worse: if ye will not be active in it, ye shall be passive; and that because ye would not take upon you the lighter yoke of mine obedience.
Ver. 13. Why will ye dye, thou and thy people?] Ecquae haec pertinacia? If thou hast no mercy on thy self, yet pitty the State which is like to perish by thy pertinacy. Josephus highly commendeth Jeconiah for his yeelding to go into captivity, for the safety of the City. Tertullian giveth this counsel to Scapula the Persecutor, If thou wilt not spare us, yet spare thy self: or if not thy self, yet thy Country Carthage, which is like to smoke for thy cruelty▪ for God is the avenger of all such.
Ver. 14. Therefore hearken not unto the words of the Prophets] Quantâ opus operâ, saith Oecolampadius: what a businesse it is to beat men off from fale Prophets and Seducers? but let the end and the evils they lead to be remembred. Cavete à Melampygo.
Ver. 15. For they prophesy a lye] When they speak a lye, they speak of their own, as it is said of their father the devil, Joh 8.44. See chap. 23.21, 22.
Ver. 16. Behold the vessels of the Lords house, &c.] Notorious impudency! but it hath ever been the lot of the Church to be pestered with such frontlesse rakeshames, who dare affirm things flat opposite to the truth, and flatter men in their sin to their utter ruine. Those who are of God, can do nothing against the truth, but for the truth, 2 Cor. 13.8.
Ver. 17. Harken not unto them] Life and death is let in by the eare, Isa. 55.3. Take heed therefore what ye hear.
Serve the King of Babylon] And so long as ye may have liberty of Conscience upon any reasonable terms, be content: and not, as the bird in the cage, which because pent up, beateth her self.
Ver. 18. Let them make intercession to the Lord of hosts] Let them pray in the Holy Ghost, by whom they pretend to be inspired: Let us see, what answer. So Elias called upon the Baalites, to call aloud unto their god: and forasmuch as he heard them not, the people were satisfied that they were false Prophets: God will fulfil what he hath foretold; but then he looketh that his servants should make intercession. Elias had foretold Ahab that there should be store of rain after a long drought: but then he went up into Mount Carmel to pray for that rain. I came for thy prayer, said the Angel to Daniel. Gods Prophets are his favourites, and may have any thing of him.
[Page 304]Ver. 19. Concerning the sea, and concerning the pillars, &c.] Of these see 1 King. 7.15, 23, 27.
And concerning the residue of the vessels] All the goodly plate, whether sacred or prophane, that the moderation of the Conquerour had lest in the City.
Ver. 20. Which Nebuchadnezzar—took not] See on ver. 19.
Diod.Ver. 21. Ʋntil the day that I visite them] Till by my providence I appoint a great part of them to be brought back again, and to be new consecrated to my service, Ezr. 1.7. & 7.19.
CHAP. XXVIII.
Ver. 1. ANd it came to passe the same year] sc. Wherein Jermiah spake to Zedekiah and the Priests, cap. 27 12.
In the beginning] In his first year; dividing his reign into three parts.
That Hananiah the son of Azur the Prophet] i. e. The pretended Prophet. Dictum [...]. A Priest he seemeth to have been by his Country Gibeon, Josh. 21.13, 17. and a Prophet he taketh upon him to be, preacheth pleasing things through flattery, and for filthy lucre, likely. He saw how ill Ʋriah and Jeremy had sped by telling the truth: He resolveth therefore upon another course. These false Prophets would ever with the Squiril, build and have their holes open to the Sunny-side: ever keep in with the Princes, and please the people.
Ver. 2. Thus speaketh the Lord of H [...]sts, the God of Israel] Thus this wretch makes over-bold with that Nomen Majesta [...]ivum, holy and reverend Name of God: whom he entileth also to his falsities with singular impudence, that he may passe for a Prophet of the Lord, when as the root of the matter was not in him.
Ver. 3. Within two full years] Jeremy had said seventy: Hananiah (a man of prime authority, some say High-priest) within two years. This was some trial to good Jeremy to be thus confronted. Jeremy's discourse was so much the more distasted, because he not only contradicted Hananiah and his complices, but also perswaded Zedekiah to submit to the King of Babylon, and afterwards to yield up the City: when as the Prophet Isay, not long before, had disswaded Hezekiah from so doing.
Ver. 5. Then the Prophet Jeremiah said] Without gall or guilt. Like the waters of Siloah at the foot of Sion. Isa. 8 6. which run softly; he made but small noise, though he heard great words, and full of falsehood.
In the presence of the Priests, and in the presence of the people] Publikely he took him up (though mildly:) because he had publickly offended. See Gal. 2.14. 1 Tim. 5.20.
Ver. 6. Amen, the Lord so do] q. d. I wish it may be so as thou sayest, with all my heart, if God be so pleased. But I know that this is magis optabile quàm opinabile, rather to be wished then hoped for. I could wish for my poor Countrymens sake, to be found a false Prophet: but I see little likelyhood of it.
Ver. 7. Neverthelesse hear thou now] Audi quaeso. Hear I pray thee: soft words, but hard arguments. See on Isa. 5.3.
And in the ears of all the People] Whom I desire to undeceive, and to advise for the best, whatever they think of me. Let them think what they will, modo impii silentii non arguar, as Luther once said, so that I be not found guilty of a sinful silence.
Ver. 8. The Prophets that have been before me, &c.] q.d. Committamus, Anania, nos tempori, &c. Let's be judged by our Peers, or rather by our Ancients: It hath been ever usual with true Prophets, to declaim against the sins of the times, and to proclaim divine vengeance if men amend not: But thou doest nothing lesse then this: Ergo.
Vide Viscat. [...] S [...]ol. And of evil] Or of famine, that greatest evil of all the three, where it is extream.
Ver. 9. The Prophet which prophesieth of peace] As thou now doest, but time will confute thee, and event will shew thee to be a lyar. Two years time will be [Page 305] soon come up. &c. How many that have taken upon them to predict the very year and day of the last Judgement, have been thus confuted and confounded? See Deut. 18.22.
Ver. 10. Then Hananiah the Prophet took the yoke from off the Prophet Jeremiah's neck and brake it] This was a most insolent and desperate fact in Hananiah (but nihil est audacius illis Deprensis) and a most dangerous temptation to the people to believe his prophecying. Such another bold beacham was Nestorius the heretike; Aud [...]x erat, saith Zanchy, & magnae loquentiae, quâ unicâ fretus nihil non audebat, & quidom saepenumero foeliciter quod volebat, obtinebat: That is, bold he was and big-spoken; trusting whereunto, he durst attempt any thing; and too too oft he effected also that which he attempted; so that he seduced for a while the good Emperour Theodosius, and caused him to eject Cyril an Orthodox Bishop;Zanch. Miscell. epist. dedic. whom afterwards, upon better consideration, he restored again to his place with greater honour; and condemned that hypocrite and heretike Nestorius: of whom what became afterwards I wot not: but Hananiah died, as he well deserved, for his thus daring to fight against God.
Ver. 11. And Hananiah spake in the presence of all the people] This was Prophet-like indeed; first to teach by a sign, and then to shew the sense of it: But what maketh a parable in a fools mouth? Prov. 26.7. Excellent speech becometh not a fool, Prov. 17.7. The people of Rome sware to Carbo that they would not believe him though he sware: so should this people have dealt by Hananiah.
And the Prophet went his way] As weary and sorry to hear and see such grosse illusions: haud dubium factus ridiculo omni populo praesenti, being well laughed at,Oecolamp. no doubt, by the seduced people: but he had been well inured to bear their buffoneries; besides that, the bird in his bosom sang sweetly. He went his way,Conscia mens recti famae mendacia r [...] det. saith One, as shunning contention, and providing for edification, which is not attained to by brawling and bitternesse.
Ver, 12. After that Hananiah had broken the yoke] Which he looked upon as an eye-sore while it was whole: and a real contradiction to his false predictions.
Ver. 13. Thou hast broken the yokes of wood] That were weaker and lighter;
But thou shalt make for them yokes of Iron] Thou, Jeremy shalt, for a type of a cruel, hard and strong bondage. Bonfinius writeth of the Hungarians, Hungar. rer. decad. 4. l. 9. that they are not to be handled gently, or kindly dealt with: sed virgâ ferreâ in obsequo continenendes esse, but kept in order with a rod of Iron. Such were these refractory Jews; but they had enough of it ere God had done with them.
Ver. 14. For thus saith the Lord of hosts] Here were right words (not as ver. 2. in labris nata, non in fibris) and therefore very forcible, Job 6.25.
I have put a yoke of Iron] See on ver. 13.
And have given him the beasts] All shall be his: and he shall soveraign it over all, as the Lion doth over the beasts of the field.
Ver. 15. Thou makest this people to trust in a lye] Who loved to have it so, chap. 6. ult. and were therefore justly left to obduration and horrible destruction.
Ver. 16. Behold I will cast thee] I will shortly lay thee low enough together with thy lordly looks, as D. Taylor Martyr once told Gardiner Bishop of Winchester, who reviled him, and threatened him.
This year shalt thou dye] Than which thou hadst better do any thing.
Ver. 17. So Hananiah dyed] Two moneths after this prediction, ver. 1. yet the people relented not, but persisted in their obstinacy to the end. Such a sward or rather hoof is grown over some mens hearts, as neither Ministry, nor misery, nor miracle, nor mercy can possibly mollify.
CHAP. XXIX.
Ver. 1. NOw these are the words of the Letter] Heb. of the book. It is taken for any manner of writing, whether longer, as a book; or shorter, as a letter, an Epistle, cujus ornamentum est ornamentis carere, saith Politian: the two chief commendations whereof, say others, are shortnesse, and plainnesse: Here we have both, and should therefore highly prize it: not as Apocryphal Baruch's letter: but as parcel of holy Writ, worthy of all acceptation.
Which were carried away captive] And longed for deliverance: but are advised to have patience, and not to antedate the promises, which, in their due time should be accomplished. As till then obediendum est etiam dyscolis; obedience must be yielded to the Babylonians (now their Masters) and not only to the good and gentle, but also to the froward: For this is thank-worthy, &c. 1 Pet. 2.18.
Ver. 2. After that Jeconiah the King, and the Queen and the Eunuches] Angusta & Eunuchi. These Eunuches were Chamberlains to Queens; but not alwaies so bold with them as Stephen the Persian presumed to be with the Queen-mother of the Emperour Justinian the second,Func. quam flagellis sicuti servam castigavit. See chap. 24.1.
Ver. 3. By the hand of Elasah the son of Shaphan, &c.] Zedekiak having heard by Hananiah the Prophet, that within two full years Jeconiah and the captives should come back to Jerusalem; and knowing that if that should be so, he must give place, and part with his royal dignity: sendeth an Embassage to Nebuchadnezzar to shew his obsequiousnesse;Calvin. and is content that his messengers should carry Jeremiah's letters (of whom haply he had a better conceit after the death of Hananiah) to those of the captivity, to perswade them to live quietly in Babylon, and not yet to think of returning to his disturbance.
Ver. 4. Thus saith the Lord of hosts] It was God then that dictated this letter to the Prophet: neither is it of private, that is, of humane interpretation, but the holy man wrot it, as he was moved thereunto by the Holy Ghost, 2 Pet. 1.20.21.
Ver. 5. Build ye houses and dwel in them] Mitigate the extremity of your captivity (which is likely to be long) by all honest means. Levius fit patientiâ Quicquid corrigere est nefas. Patience, as a paring-knile, cutteth the crosse lesse and lesse, till it comes to nothing. It teacheth a man, in case he cannot bring his estate to his mind, to bring his mind to his estate, and that's as well: but Impotienes quisque his affligitur. The bullock under the yoke gets nothing by wriggling, but galling.
Ver. 6. Take ye wives and beget sons] First get ye houses and gardens, and then take wives. So in the last Commandement, house, is set before wife: and nature teacheth the birds to build their nests, before they come together for copulation.
Ver. 7. And seek the peace of the City] Do not tumultuate or seek to break prison; as those seedsmen of sedition your false Prophets would perswade you: but frame to a peaceable and patient behaviour. In returning and rest shall ye be saved, in quietnesse and in confidence shall be your strength, Isa. 30.15.
And pray unto God for it] sc. That in it you may lead a peaceable and quiet life in all godlinesse and honesty, 1 Tim. 2.2. Christians should improve their writing-moneths upon the King of Saints, to pray for Kings and all that are in authority, though to them they had been Tyrants: sith it seemeth good to God that they should live under them. The Dutch have a Proverb,
Ver. 8. Let not your Prophets and your diviners] Your deceivers indeed, which were also in Babylon as well as at Jerusalem: for all places are full of them, and so is hell too. But beware of these dogs, beware of evil workers, Philip. 3.2. three of them, the most active, no doubt, are here noted and noticed, ver. 21.23. with a charge in this text, Ne committitote ut decipiant vos, See that they deceive you not. The body should be kept, say Physicians, in habitu athletico, in a vigorous and healthy temper, able to oppose infections. Think the same of the soul.
[Page 307] Neither harken to your dreams] Yours, because you itch after them, listen to them, pray dearly for them.
Ver. 9. For they prophecy falsely] As chap. 27.15. & 28.15.
Ver. 10. For thus saith the Lord] Or, But thus hath the Lord said, whatever these Impostors say to the contrary. Set truth against falshood, and it will silence it: like as if a lampe be hanged over a ditch where Frogs are croaking, they are forthwith husht and made quiet.
Ver. 11. For I know the thoughts that I think] Gods thoughts run upon his children (the children of affliction especially) as a fathers do upon his dear children: Omnis in Ascanio, &c.
To give you an expected end] Heb. an end and expectation, i. e. An end of evils past, and expectation of better for the future.
Ver. 12. Then shall ye call upon me,] With mind and mouth, with spirit and speech, as Daniel did, chap. 9.3. and as but few others did, during the captivity, as is confessed, Dan. 9.13.
And go and pray unto me] Go into your Closets or other Oratories, where you shall pour out your hearts unto me.
And I will harken unto you] Which shall be a surer seal of my love, then your return from Babylon.
Ver. 13. When ye shall search for me with all your heart] Not with a piece of your heart only as do partialists and double-minded men, qui in parabola ovis capras quaerunt. Sleidan. Johannes Gropperus of Colen refused a Cardinalship but forsooke the Gospel. So did not Luther, who when he was offered to be Cardinal if he would be quiet, replied No, not if I might be Pope.
Ver. 14. And I will be found of you] The best [...]. See Psal. 32.6. Isa. 55.6. & 65.1.
And I will gather you] As my scattered Jewels: See chap. 13.7. & 24.6.
Ver. 15. Because ye have said] From the heires of the Promises, he turneth his speech to others qui praesumendo sperant, & sperando pereunt.
Ver. 16. Know that thus saith the Lord] Or, therefore thus saith the Lord: whatever ye say, or your counterfeit Prophets say to the contrary.
Ver. 17. Behold I will send upon them] Chap. 24.10. & 27.8.
And will make them like vile figs] See chap. 24.8.
Ver. 18. And will deliver them to be removed] See chap. 15.4. & 24.9.
Ver. 19. Because they have not harkened.] See chap. 7.23, 26. & 11.7, 8. & 13.11. & 17.23. & 25.4.
Ver. 20. Hear ye therefore] Or, Hear ye also: ye who have lost the fruit of your afflictions: and are little the better for your being so long in the iron furnace.
Ver. 21. Thus saith the Lord—of Ahab the son of Koliah] These two (though not the two Elders that assaulted Susanna, as some have fabled) are singled out, as Arch-impostors and filthy adulterers, to be exemplarily punished: to whom also is added Shemaiah the Nehelamite, ver. 24.
And he shall sl [...]y them before your eyes] Vide autem justam poenam martyrum diaboli, saith Oecolampadius, See here the just punishment of the devils Martyrs: this evil couple had prophecyed, belike, the destruction of Babylon, bade the Jews put themselves in a posture to return home, promised to conduct them to Jerusalem, played many leud prankes besides: and were therefore worth [...]ly put to a cruel death by Nebuchadnezzar, in the presence of their friends and followers.
Ver. 22. And of them shall be taken up a curse] They had blessed themselves, though the Lord abhorred them: and sought to set up themselves in the hearts of the people, being Gloriae animalia, popularis aurae vilissima mancipia, (as Hierom saith of Crates the Philosopher) they shall therefore leave their names for a curse, as Isa. 65.15.
Whom the King of Babylon rosted in the fire] Burnt them with a soft slow fire, as the Papists did John Hus, Bishop Ridley, and many other innocent Martyrs; but should do rather those filthy Gergesites, their Monkes and Friers of whom it went for a proverb in Germany, as Luther witnesset [...]h, Whosoever seeth any one of them, seeth the seven deadly sins.
[Page 308]Ver. 23. Because they have committed adultery with their neighbours wives] As did Elies sons,Scultet-Annal. 1 Sam. 2. those false Prophets also at Jerusalem, chap. 23.14. Hetser the great Anabaptist in Germany (who yet dyed penitently) and as do still the Imailers, Turk. hist. 477. an order of religious men among the Turkes (who call them the religious brothers of love) and the Bramines (successours to the Brachmanni) among the Indians, who are extremely impure and libidinous; claiming the first nights lodging of every bride,Heyl. Cosmog. &c. having nothing of a man but the voyce and shape: and yet these are their Priests.
Even I know and am a witnesse, saith the Lord] Let them carry their villany never so cleanly and closely with their Si non caste, saltem caute; yet I know all; am now an eye-witnesse, and will be one day a swift witnesse against them. Ʋtinam animadverterent haec Principes, & ille qui non in sede Petri sed in prostibulo Priapi Lampsaeceni sedens fornicationes tegit, sancta conjugiae vetat, mera somnia vendit, & Dei oculos claudit, saith one.
Ver. 24. Thus shalt thou also speak to Chemajah the Nehelamite] Or Dreamer; dream-wright, Enthusiast: such as were the Messalanian heretikes of old, and some of the same stamp, loaves of the same leven, now-adayes.
Ver. 25. Because thou hast sent letters in thy name] Such as Sadoletus a Popish Bishop sent to Geneva in Calvins absence, to bring them back again to the obedience of the See of Rome; and as we have many from the Romish factors sent hither to the seducing of not a few: a subtle and shrew'd way of deceiving the simple.
Act. & Mon. And to Z [...]phaniah] The second under the High-Priest Seraiah, and successour likely to that Pashur, chap. 20. who was deposed for some misdemeanour, like as Dr. Weston was here in Queen Maries dayes put by all his Church-dignities, for being taken in bed with an harlot. Of this Zepha [...]iah, see 2 Kings 25.18. his office was to judge of prophecies, and to punish such as he found to be false Prophets.
And to all the Priests] Who were too too forward of themselves to bandy against Gods true Prophets, chap. 26.8. and did as little need by letter to be excited thereunto,Clarkes Martyr l. 136. as Bishop Bonner did to be stirred up to persecute Protestants: and yet to him were letters sent from King Philip and Queen Mary, complaining that heretikes were not so reformed as they should be, and exhorting him to more diligence, &c.
Ver. 26. The Lord hath made thee Priest instead of Jehoiada the Priest] That heroical Reformer in the dayes of Joash, 2 King. 11. Therefore as he did by Mattan the Baalite, so do thou by Jeremiah the Anathothite. But neither was Zephaniah Jehoiada, nor Jeremiah Mattan. Shemaiah himself was more like a Baalite, and better deserved that punishment, which shortly after also befell him, as was foretold, ver. 32. A hot-spirited man he was, and a boutefeau: being therefore the more dangerous. He also seemed to himself to be so much the more holy, by how much the Prophet whom he set against, was more famous for his holinesse.
For every one that is mad] Maniacus, arreptitius, fanaticus: so Gods zealous servants have alwayes been esteemed by the mad world, ever besides it self in point of salvation. See 2 King. 9.11. Act. 26.24. Jer. 43.2.
That thou shouldest put him in prison] As chap. 20.2.
Ver. 27. Now therefore why hast thou not reproved] Or restrained Jeremiah? Alasse, what had the righteous Prophet done? he taxed their sin, he foretold their captivity: he deserved it not, he inflicted it not: yet he must smart, and they are guilty: Zephaniah also is here blamed for his lenity, as bloody Bonner once was by the rest of the Popish Bishops, who made him their slaughter-slave.
Ver. 28. For therefore he sent to us in Babylon] And is this all the thank he hath for his friendly counsel? haec est merces mundi.
Ver. 29. And Zephaniah the Priest read this letter] For ill-will likely, and with exprobration: Ʋbi insignis elucet Dei tutela, saith an Interpreter, where we may see a sweet providence of God, in preserving his Prophet from the rage and violence of the people so incensed.
Ver. 30. Then came the Word of the Lord] Or, Therefore came, &c. In the five former verses, we had narrationem causae, Shemajah's crime: In these three last we have dictionem sententiae, Shemajah's doome.
Ver. 31. Send to all them of the captivity] Send the second time; let not so good [Page 309] a cause be deser [...]ed: Vinc [...]s aliquando pertinax bonitas, Truth will take place at length.
Because Shemajah hath prophesied unto you] He hath rewarded evil thereby to himself, and to his seed after him; his posterity shall rue for it, saith Jeremy, who was irrefracti plane animi orator, a man of an invincible courage, and might better have been called Doctor resolutus, then was afterwards Bacon the Carmelite.
Ver. 32. Behold I will punish Shemajah—and his seed] As being part of his goods, and walking likely in his evil wayes.
He shall not have a man to dwell among his people] Viz. At the return from Babylon: but both he and his shall perish in this banishment; which he prophesied should be shortly at an end, but shall prove it otherwise. See the like, Amos 7.17.
Neither shall he see the good] He nor any of his. See the like threatned to that unbeleeving Prince, 2 King. 7.2.
Because he hath taught rebellion against the Lord] So chap. 28.16. See chap. 23.27. Mat. 5.19. To be tuba rebellionis, is no small fault. Luther was so secundum dici, sed non secundum esse: so may the best be: but let not the sins of Teachers be teachers of sins, &c.
CHAP. XXX.
Ver. 1. THe Word that came to Jeremiah from the Lord] This Chapter and the next are Jeremyes th [...] teenth Sermon, as some reckon them, and it is wholly Consolatory. The Authour of it he sheweth to be the God of all Consolation: and this the Prophet inculcateth six several times, in the five first verses, pro majori efficaciae, that it may take the better.
Ver. 2. Write thee all the Words that I have spoken to thee in a book] For the use of posterity, as Hab. 2.2. and that the consolations may not be forgotten, as Heb. 12.5.
Ver. 3. I will bring again the captivity of Israel and Judah] This promise Oecolampadins thinketh was written in the book in greater letters then the rest: it was fulfilled according to the letter in carnal Israel sent back by Cyrus (upon Daniels prayer, who understood by that book here mentioned, that the time of deliverance,Convertam conversionem. Vulg. yea the set time was come, Dan. 9 2) but more fully in those Jews inwardly, Rom. 2.29. those Israelites indeed, who are set at liberty by Christ, Joh. 8. and shall be much more at the last day.
Ver. 4. And these are the words] These are the contents of this precious book: every leafe, nay line, nay letter whereof, droppeth myrth and mercy.
That the Lord spake] See on ver. 1.
Ver. 5. We have heard a voyce of trembling] We were at first in a pittiful plight, sc. when the City was taken and the Temple burnt (and this is elegantly here set forth, and in the two next verses) but better times are at hand: ‘Flebile principium melior fortuna sequetur.’
Ver. 6. Ask ye now and see, &c.] Was it ever heard of in this world, that a male did bear? The Poets indeed fable, that Minerva was born of Jupiters brain: ‘— Pictoribus atque poetis Quidlibet audendi fas est.’
Wherefore do I see every man] Heb. Every strong or mighty man.
With their hands on their loynes] And not on their weapons.
And all faces turned into palenesse] Through extream fear, the blood running to the heart, and the heart faln into the heeles. The Septuagins for palenesse have the yellew jaundise: the Vulgar gold-yellownesse: Piscator Morbus regius: the Hebrew [Page 310] properly implyeth the colour of blasted corn, Deut. 28.22. It importeth that the most stout-hearted warriours should be enervati & exangues, more parturientium, bloodlesse and spiritlesse, as travelling women.
Ver. 7. Alasse, for that day is great] i. e. Troublesome and terrible, somewhat like the last day, the day of judgement, which is therefore also called the Great day, because therein the great God will do great things, &c.
It is even the time of Jacobs trouble] Such as never befell him before. Those very dayes shall be Affliction: so Mark expresseth the last desolation, chap. 13.19. not Afflicted only, but Affliction it self. But though it be the time of Jacobs troubles, let it be also the time of his trust, for there will be shortly a day of his Triumph.
But he shall be saved out of it] Not from it, but yet out of it: the Lord knoweth how to deliver his, 2 Pet. 2.9. and though Sense say it will not be; Reason, it cannot be; yet Faith gets above, and sayes it shall be: I descry land.
Ver. 8. I will break his yoak from off thy neck] The forementioned misery did but make way for this mercy, that it might be the more magnified. Let the Saints but see from what, to what, and by what Jesus Christ hath delivered them; and they cannot but be thankful.
Ver. 9. But they shall serve their Lord their God] Without fear in holinesse and righteousnesse before him all the dayes of their lives, Luk. 1.74, 75. See Joh. 8. Rom. 8.
And David their King] i. e. Zorobabel of Davids line, Hag. 2.23. but especially Christ the King of Saints, as the Jew-Doctours also expound it.
Whom I will raise up to them] To be Messiah the Prince, Dan. 9.25. Christ the Lord, Act. 5 31.
Ver. 10. Therefore fear thou not O my servant Jacob] This is Isay-like: and indeed the Prophet here setteth himself verbis consolantissimis, as one saith, with most cordial comforts, to chear the hearts of Gods poor afflicted.
Ver. 11. For I am with thee] To preserve thee, and to provide for thee, to support thee, and to supply thee.
Though I make a full end of all Nations] See Isa. 27.7, 8. with the Notes. See also on chap. 5.10, 18.
But I will correct thee in measure] Heb. According to judgement, not summo jure & rigidâ justitiâ: not as I might; but in mercy, and with moderation.
Aliqui reddunt Mundando non mundabo te, id est non excoquam te exacte ad purum putum. And will not leave thee altogether unpunished] Heb. Et innocentando non innocentabo te; in very faithfulnesse I will afflict thee, that I may be true to thy soul, and not cruel to thy body.
Ver. 12. Thy bruise is incurable] i. e. Inevitable, by Gods irrevocable decree. Or, it is incureable in it self; but not to me, who am an Almighty Physician or Chirurgion. See Ezek. 37.11. they seemed free among the dead, free of that company.
Ver. 13. There is none to plead thy cause] Thou art friendlesse.
That thou mayst be bound up] Thou art helplesse.
Ver. 14. All thy lovers have forgotten thee] Thy sweet-hearts, thine Idols, thy carnal friends, thy Priests, Prophets, riches, pleasures, all these have given thee the bag as we say; they stand aloof from thy help.
They seek thee not] Sink thou mayst, or swim, for them: thou art no part of their care.
For I have wounded thee with the wound of an enemy] As if I cared not where I hit thee, or how much I hurt thee.
Crudelem medicum intemperans aeger facit. With the chastisement of a cruel one] So it may seem, and so Job thought, chap. 30.21. but that was his errour. See here what a passe a Saint may be at; and how deeply he may suffer, when his sins are increased. God, out of love displeased, may lay upon him and not spare, leave bloody wailes on his back, &c.
For the multitude of thine iniquities] Because thy sins are many and mighty, or hony: See Am. 5.12. with the Note.
Ver. 15. Why cryest thou for thine affliction?] And not rather for thy sins? cry not perii but peccavi: not I am undone, but I have done very foolishly. See Lam. 3.39, 40.
[Page 311]Ver. 16. Therefore all they that devoured thee, shall be devoured] Or, neverthelesse, or yet all they that devoured thee, &c. q. d. That thou mayst experience, that in love I corrected thee, and for thy good, though to thy so great grief: I will have my penny worths on thine enemyes, measuring to them as they have done to thee.
Ver. 17. For I will restore health] It goes best with the Church when worst with her enemies. It shall do so much more when all Christs foes shall be made his footstool.
Because they called thee an outcast] Concluding so from thine afflictions:Quam chara dus esset, docuit, quod est victa, quod elocata, quod servata. Cic. p [...]o Flacco. The Jewish Nation, saith Tully, shew how well God regards them, that have been so oft subdued by the Chaldees, Greeks, Romans, &c. This was but a slender argument; only God is moved by the enemies insolencies and insultations, to look in mercy the rather upon his poor despised and despited people.
Saying, This is Zion, whom no man seeketh after] Illusio ex allusione, this was a jear by playing upon her name: as if Zion signified a dry or waste place, Per ludibrium & blasphemam contumeliam. and therefore not much to be desired. Strabo indeed saith as much of Judaea. And Mount Zion at this day, nihil habet eximium, nihil expetendum, hath no great desireablenesse in it. But certainly Judea was once a land flowing with milk and honey: and Mount Zion was in no small request. Howsoever none ought by their bitter taunts to add affliction to the afflicted, but rather to weep with those that weep: be pittiful, be courteous, 1 Pet. 3.8.
Ver. 18. The captivity of Jacobs tents] i. e. The poor captives that now live at Babylon, as strangers in tents or huts.
And the City shall be builded upon her own heap] Or hill, sc. in Mount Moriah: Jerusalem shall be inhabited in Jerusalem, Zech. 12. All this was prolusio perfectae liberationis in Christo, saith Junius, a type and pledge of perfect deliverance by Christ.
Ver. 19. And out of them shall proceed thanksgiving] Mox ubi fides, inde prodit & la [...] & confessio. Faith is a fruitful grace: the very womb wherein all the rest are conceived.
Ver. 20. Their children also shall be as aforetime] How easily can the Lord turn again the captivity of his people, set them statu quo prius? Zach. 10.6. They shall be as if I had not cast them off. See the Note there.
Ver. 21. And their Nobles shall be of themselves] Forreiners shall no more domineer over them, but they shall have Governours of their own Nation, who shall be more tender of them, and careful of their good. Some apply all this (and well they may) to Jesus Christ who is here called Magnificus, & Dominator, Christus Fortis ille & G [...]gat est; Oecol. his Magnificent or honourable One, and his Ruler: who also is one of them, and proceedeth from amongst them. See Deut. 18.18.
And I will cause him to draw near, and he shall approach unto me] Either as God, coequal and coessential with me; or as Mediatour: and so he shall approach unto me by the hypostatical union, (in respect of which he came the nearest unto God of any that ever was or could) and by the execution of his Priestly office, wherein he intercedeth for my people and reconcileth them unto me.
For who is this that engaged his heart] Who but my Son Christ durst do it, or was fit to do it? he is a super-excellent person, as is imported by this Mi-hu-ze, Who this he?
Ver. 22. And ye shall be my people, and I will be your God] sc. Through Christ, and by his mediation. As for those that are not in Covenant with God by Christ; as the devil will one day sweep them, so mean while
Ver. 23. Behold the whirlwind of the Lord goeth forth with fury] Sensim sese conglomerans ac demittens in eorum capita, the vengeance of God followeth them close at heeles, till at length they be wherried away by that terrible tempest at death, Job 27.20.
Ver. 24. The fierce anger of the Lord] See chap. 23.20.
In the latter dayes ye shall consider it] In the dayes of the Messias, but especially at the end of the world; when all these things shall have their full accomplishment.
CHAP. XXXI.
Ver. 1. AT the same time] i. e. In the beginning of Zedekiah's raign, as before, was this word uttered. Or rather, in those latter times forementioned, chap. 30.24. after the return from Babylon, but especially in the dayes of the Messiah. The modern Jews vainly apply it to the coming of their Messiah, quem tantis etiamnum ululatibus exposcunt, whom they yet expect, but to no purpose.
Ver. 2. The people that were left of the sword] Of Pharaoh's sword, who pursued them:Fieri dicitur quod tentatur aut intenditur. and though he smote them not, because the Lord kept him off, yet he is said to have done it: like as Balac afterwards arose and fought against Israel, Josh. 24.9. he had a mind so to have done, but that he was over-awed: he did not indeed because he durst not.
When I went to bring him to rest] i. e. To the land of Canaan, after so long trouble and travel. I effected that then, though it were held improbable, or impossible: so I will do this promised reduction of my people from Babylon.
Indaeorum quiritantium verba. Zeg.Ver. 3. The Lord hath appeared of old unto me] This seemeth to be the peoples objection: You tell us what was done of old: but these are ancient things, and little pertaining to us, who are now under a heavy captivity; jam refrixit & obsoleta videtur Dei beneficentia. Hereunto is answered
Yea I have loved thee with an everlasting love] I am one and the same: I am Jehovah that change not, whatever thou mayst think of me, because I seem angry at thy misdoings.
Therefore with loving kindnesse have I drawn thee] Or, Therefore will I draw out loving kindnesse toward thee, as Psal. 36.10. See the Note there.
Ver. 4. Again I will build thee] See chap. 34.18.
Thou shalt he adorned with thy tabrets] All shall be haile and merry with thee as heretofore: yea thou shalt have spiritual joy, which is res severa, severe and solid; such as doth not only smooth the brow, but fill the breast.
Ver. 5. Thou shalt yet plant vines] Profunda pax erit: nemo te perterre faciat. Thou shalt have plenty, peace and security.
The planters shall plant them, and shall eat them as common things] i. e. Shall have Gods good leave and liking so to do. Heb. Shall profane them, i. e. not abuse them but use them freely, even to an honest affluence: See Levit. 19.23. with the Note.
Ver. 6. The watchmen upon the mount Ephraim] Such as are set to keep those vineyards, ver. 5.
Shall cry Arise ye, and let us go up to Zion] As the ten tribes first made defection, so shall they be forwardest in the Reformation. England was the like alate.
Ver. 7. Shout among the chief of the Nations] Heb. neigh unto the heads of the Nations ut illa vobis adhinniant, & pariter in Christi fide jubilent, that they may joyn joyes with you, and help to make up the quire.
Publish ye, and praise ye, and say, O Lord save] The Saints have never so much matter of praise, but that they may at the same time find cause enough to pray for more mercy, Psal. 18.3.
Ver. 8. Behold I will bring them] Here's a present answer to such a Prayer: and this promise hath its performance chiefly in the Kingdom of Christ, who will not suffer the least or the weakest of his to miscarry. See Esa. 35.5, 6.
Ver. 9. They shall come with weeping] Prae gandio, inquit, flebunt, they shall weep for joy: having first soaked themselves in godly sorrow by the spirit of grace and of supplications (or deprecations) poured upon them, Zach. 12.10. being sollicitous about their salvation.
And I will make them to walk by the rivers of waters] Heb. To the brooks of waters, i. e. to the holy ordinances, as Psal. 23.3.
For I am a Father to Israel] I do all of free-grace.
Ephraim is my first-born] And therefore higher then the Kings of the earth, Psal. 89.27.
[Page 313]Ver. 10. Hear the Word of the Lord O ye Nations] Hear and bear witnesse of the gracious promises that I make to my people: for I would have them noted and noticed.
Ver. 11. For the Lord hath redeemed Jacob] Redemption is a voluminous mercy, an accumulative blessing.
From the hand of him that was stronger then he] sc. The Chaldean: but especially from Satan, Matth. 12.29. Joh. 12.31.
Ver. 12. Therefore they shall come and sing in the height of Zion] i. e. In the Temple shall they celebrate that singular mercy, in the Congregation of the faithful.
And shall flow together] i. e. Flock together by troops and caravans: flock thither by sholes.
To the goodnesse of the Lord] Or, to the goods of the Lord, such as here instanced, wheat, wine and oyl; whereby also better things are figured: a confluence of inward and outward mercies is here assured the Saints.
And their soul shall be as a watered garden] Where every good thing comes forward amain: mens foecundata est rore coelesti. See Isa. 58.11.
And they shall not sorrow any more at all] As those do who have not this contented godlinesse, but serve divers lusts, to their great vexation.
Ver. 13. And make them rejoyce from their sorrow] Or, after their sorrow. I will turn all their sadnesse into gladnesse, their sighing into singing, their tears into triumphs, &c.
Ver. 14. And I will satiate the soul of the Priests with fatnesse] i. e. Provide liberally for my Ministers, Isa. 66.21. they and theirs shall be well maintained. Terms taken from the good and fat parts of the Sacrifices, which were allotted for the Priests.
Ver. 15. A voice was heard in Ramah] It was once, when the poor captives were carried that way to Babylon, the mothers bitterly bewayling their Luctuosam foecunditatem. It was also another time, when Herod barbarously butchered the babes of Bethlehem, Mat. 2.16, 17, 18. But now the case is altered, joy is restored, &c.
Rachel weeping for her children] Elegans Prosopopeja See the Notes on Mat. 2.18.
Ver. 16. Refrain thy voice from weeping] Take up in time O Rachel, and the rest: God comforteth the abject, 2 Cor. 7.6. he restoreth comfort to his mourners, Isa. 57.18.
Ver. 17. And there is hope in the end] Or, for thy posterity. Tribulation causeth patience, and patience experience, and experience hope; lively hope, such as maketh not ashamed, is not disappointed. Spes in fundo. God can recompense his peoples patience and obedience, in their heires and executours.
Ver. 18. I have surely heard Ephraim bemoaning himself] Heb. hearing I have heard; his moans and laments have rung in mine eares: So Hos. 14 8. I have heard him and observed him. This is Gods speech concerning the Christian Church of the Jews: for in this Sermon we may easily observe a frequent change of persons, tanquam in opere Dramatico, as in an Interlude.
Thou hast chastised me, and I was chastised] i. e. I was chastised to good purpose, taught my duty, as Psal. 94.12. See there.
Turn thou me] Give me the whole turn, that I be not as an untamed sturdy Heifer, or as a cake half baked.
Ver. 19. Surely after that I was turned, I repented] After that I had turned short again upon my self, as those Penitents, 1 King. 8.47. as Manasseh, the Publican, Luke 18. and that Prodigal, Luke 15.17.
And after that I was instructed] Post quam ostensum fuerit mihi, Tremel. In gloss. marginal. Homer hath it oft [...], he smot on his thigh. Tully hath the like, lib. 3. Tuscul. After that I knew my self, or rather was made known to my self, sc. by mine afflictions sanctified: for Schola crucis, schola lucis: Afflictions are those pillulae lucis, that serve notably to clear the souls eye-sight.
I smot upon my thigh] Sicut mulierculae in puerperio facere solent, saith Luther: as travelling women use to do. Tis a token of greatest grief. See Ezek. 21.12.
I was ashamed, yea even confounded] Abashed and abased to the utmost: my sorrow was deep and downright.
[Page 314] Because I did bear the reproach of my youth] i. e. The brunt and burthen of my reproachful practises in my youth. See Job 13.26. Psal. 25.7.
Ver. 20. Is Ephraim a dear son? Is he a pleasant childe?] q. d. Ey sure is he: and never more dear and pleasant then when thus beblubberd: like as some faces appear most oriently beautiful when they are most instampt with sorrow. Heb. Is he a childe of delight? q. d. He may seem to be otherwise by my hard dealing with him: but so he is assuredly; Behold he whom thou lovest is sick, Joh. 11.
For since I spake against him, I do earnestly remember him still] Or so oft as I speak of him, I am mindful still of him. See Isa. 49.14, 16.
Therefore my bowels are troubled for him] Perstrepunt viscera mea, My bowels work, as that mothers did toward her childe, 1 Kings 3.26. as Croesus his dumb sons did, [...]. Herod. when seeing a fellow ready to kill his Father, he burst out into Kill not King Croesus. See Hos. 11.8. with the Notes.
Ver. 21. Set thee up way-markes] Statue tibi statuas Mercuriales. q. d. I will surely bring thee back by the same way thou wentest hence into captivity: therefore take good notice of the way now, that thou maiest know it again another time. This God saith to quicken their faith, and to ascertain them of his love and savour: which is not like the winter-Sun, which casteth a goodly countenance when it shineth, but giveth little heat and comfort, &c. We must also set up way-markes, observe how we fell from the Lord, repent and do our first works.
Set thine heart towards the high-way] This is done saith Austin, when God is sought for Gods sake: sed vix diligitur Jesus propter Jesum, saith the same Father, but this is rearely done.
Ver. 22. How long wilt thou go about?] Hunting after humane helps, and (refusing to set thy heart on the right straight way, ver. 21.) fetch a compasse, to thy losse of time and labour?
O thou backsliding daughter] Who wast whilom O virgin of Israel, ver. 21.
For the Lord hath created a new thing in the earth] Or, will create: he is even about it.
Sicut hostis circundat hostem. A woman shall compasse a man] i. e. Say some, the Jewes (who are now looked upon as weak women, and may say Imbelles damae, quid nisi turba sumus?) shall compasse about, and conquer the Chaldees those men of might. Or, as others sense it, The Church Christian, how weak soever at first it may seem, and inconsiderable, yet shall be able, by the confession of her faith, to resist her most potent persecutours, and by faith to overcome them, 1 Joh. 5.4. as she did in the Apostles, Act. 4. & 5. in the noble army of Martyrs, and Confessours. The text is generally understood of Christs wonderful conception in the womb of his Virgin-mother.
Ver. 23. Thus saith the Lord of hosts] Et haec pertinent ad regnum Christi propriissime, These words also to the end of the Chapter, do most properly pertain to the Kingdom of Christ, saith Oecolamp.
As yet] Or, Yet again, as ver. 5.
The Lord blesse thee] This prayer is daily made for the Church, by all her children.
Ver. 24. Husbandmen and those that go out with flocks] Agricola & pecuarii: the Citizens of the Church shall be plaine-hearted and profitable persons, living together in amity, and not jarring, as husbandmen and shepheards oft doe; Cain and Abel for instance.
Ver. 25. For I have satiated the weary soul] Or, I will satiate, fill them with my fulnesse, so that they shall have enough for their own, and not emulate others. A good man shall be satisfied from himself, Prov. 14.14. as knowing within himself that (whatever he hath here, little or much) he hath in heaven a better and more enduring substance, Heb. 10.34.
Ver. 26. Ʋpon this I awaked] Out of my prophetike dream.
And my sleep was sweet unto me] i. e. The promises (Christ in the promises) were sweet unto me: and I was as much refreshed therewith, as with sound sleep after hard toile or travel.
Ver. 27. I will sow the house of Israel] I will repeople the country: and raise up many believers to Christ.
[Page 315]Ver. 28. Like as I have watched over them] I have been sedulous and assiduous.
To pluck up and break down, &c.] See chap. 1.10, 11. & 10.12. & 18.7.
So I will watch] I will make them a plentiful amends.
Ver. 29. In those dayes they shall say no more] There shall be tersius de operibus Dei judicium, a righter judgement passed upon Gods proceedings. See of this by-word, Ezek. 18.2.
Ver. 30. But every one shall dye for his own iniquity] i. e. Every unbeliever shall: neither shall the Gospel save him.
Ver. 31. I will make a new Covenant] The same for substance with the former made with Adam, Noah, Abraham, Moses, and the Israelites in the Wildernesse: but new in respect of the form thereof, the manner of dispensing it, viz. more clearly, freely, effectually and spiritually now under the Gospel, then in those dayes of yore when they saw the Face of God only in that dark glasse of the ceremonies: whereas we with open face, &c. 2 Cor. 3.18.
Ver. 32. Not according to the Covenant] Not so, but a great deal better in regard of larger measures of the Spirit now poured out upon all flesh: together with the efficacy thereof in the hearts of Gods Covenanters, who have a duplicate of Gods Law written within them, ver. 33. Lex jubet, gratia javat: hence it is an everlasting Covenant, and the fruits of it are sure mercies, compassions that fail not, as is here set forth.
Ver. 33. I will put my Law in their inward parts] This the Apostle calleth the law in their minds oppsed to the law of their members, Rom. 7.23. for the natural man is inversus decalogus, he is not subject to the Law of God, neither indeed can be. But God putteth into the hearts of his people the counterpant of his holy Law: he stamps as it were a decalogue upon their spirits, he puts into them an inward aptnesse, answering the Law of God without, as the lead answereth the mould, wax the seal, as tally answereth tally, or as indenture indenture.
And I will be their God, and they shall be my people] This promise is divini mellis alveare, as One calleth it, The hive of heavenly hony.
Ver. 34. And they shall teach no more every man his Neighbour] Deest coactie, Oecolamp. non deerit cohortatio. Men shall learn with much lesse adoe, because taught of God, and lively illightened by his Holy Spirit: & quando Christus magister, quam cito discitur quod docetur? saith Agustine, when Christ becomes a mans Teacher, he must needs be a forwardly Scholar. Some make this to be the sense of the words, that in Gospel-times the truths of Christ and the knowledge of the Son of God should be so evident, that men might get more of themselves without a teacher, then with one in the legal administrations: as Paul also sheweth 2 Cor. 3. Not that men should have no need of teaching at all in those times: for the best know but in part, and must daily grow in grace, and in the knowledge of our Lord Jesus Christ, 2 Pet. 3.18.
For they shall all know me] All mine Elesh shall know me in some competent measure: know the Principles, Heb. 6.1, 2. and go on unto perfection: ib.
For I will forgive their iniquities] In heaven, and in their own consciences also, Zach. 3.4. provided that they put this and the like promises in suit, by their prayers, Mal. 6.11. Augustine, Mr. Perkins, and Arch-bishop Ʋsher expired with crying for mercy and forgivenesse.
Ver. 35. Thus saith the Lord, which giveth the Sun. &c.] For their better security and setlement; he borroweth a comparison from the surest things, Sun, Sea, &c.
Which divideth the sea, when the waves thereof roar] Or who when I trouble the the sea, the waves thereof roar, but cannot passe their bound which I have set them. See Isa. 51.15.
Ver. 36. If these ordinances depart from before we] If they alter their constant course.
Then shall the seed of Israel cease] Then shall the faithful fail, and rhe Israelitish nation be utterly abolished.
Ver. 37. If heaven above can be measured] By man: for God measureth it with his span, Isa. 40.12.
And the foundations of the earth be searched out] If any man can dig or dive to the Center.
[Page 316]Ver. 38. That the City should be built to the Lord] Jerusalem shall be reedified, the Church eternally reestablished by Christ.
From the tower of Hananeel] Neh. 3.1. & 12.39. Zach. 14.10.
Ʋnto the gate of the corner] 2 Kings 14.13. Zach. 14.10.
Ver. 39. Ʋpon the hill Garth] Versus collem scabiosi, toward the hill of the scabby, so Tremellius rendereth it: and Junius thinks it was so called because thither they used to send their Lepers and Lazars. At Geneva, in times of Popery there they had a in void place certain cottages set up whereunto they sent their Lepers, wherewith that City then abounded, through the horrible filthinesse that was there in those dayes committed. But from the year 1535. wherein they embraced the purity of the Gospel, there hath been not above one Leper seen in that City: So restifieth Matthaeus Cottherius in his exposition of the Revelation printed at Sedan in France Anno 1625.
And shall compasse about to Goath] Alias Golgotha, as some think: but these places here mentioned, as also those, Zach. 8. & 14. as they were known to the Ancients, so to us at this day they are unknown. Travellers tell us that Jerusalem is now a poor obscure place, governed by a Turkish Sanzak; and that Golgotha or Calvary is in the very midst of the town.
Ver. 40. And the whole valley of the dead bodies] Of Rephaim say some. of Tophet say others: See on ver. 39.
Shall be holy unto the Lord] So is the holy Catholike Church, the new Jerusalem which is above especially.
It shall not be plucked up, nor thrown down any more for ever] This cannot be applyed to the earthly Jerusalem, which was plucked up and thrown down by the Romans once and again: but especially by Aelius Adrianus the Emperour, who laid the whole Country waste almost, drove the Jews utterly out of it, set a Sow of white marble over the chief gate of Jerusalem in reproach of their Religion, and called the City by his own name Aelia, commanding the Jews not once to look towards it from any tower or hill. It must be therefore meant of tht Church, which cannot be ruinated.
CHAP. XXXII.
Ver. 1. THe word that came to Jeremiah] What this word was, see ver. 26.
In the tenth year of Zedekiah] The City had now been a year at least besieged:Notanda est tam diutina populi pertinacia. and yet these sinners against their own souls went on to do wickedly, and held the Prophet prisoner, for the faithful discharge of his duty. Full forty years had he been prophecying to them: and for many years he had foretold this seige, and the following deportation, but could never be believed: and now he is imprisoned, but not left destitute by God of prison-comforts; such as made his Prison a Paradise, and his sleep sweet unto him, as chap. 31.
Ver. 2. And Jeremiah the Prophet was shut up in the Court of the prison] Where he had some liberty more then at some other times, chap. 37.16, 20, 21. So had Paul at Rome, Acts 28. Bradford in the Counter, &c. this was a mercy, and so they esteemed it: Good people were suffered to come about them: and they made use of that opportunity to do what good they could.
Ver. 3. For Zedekiah had shut him up] He who before had set him at liberty, and thereby haply hoped to have stopt his mouth: but that might not be.
Behold I will give this City] This holy City, as the false Prophets stiled it: and therefore held this Prophecy little better then Blasphemy.
Ver. 4. And Zedekiah King of Judah shall not escape] As he hoped to have done, either by his wiles or by his wealth: and accordingly attempted it, but all in vain.
And he shall speak with him mouth to mouth] This was no small punishment to Zedekiah, that he must look him in the face from whom he had so persidiously revolted, even against oath: and hear his taunts, before he felt his fingers. How then will gracelesse persons do to stand before the King of Kings, whom they have so greatly offended at that great day? See Rev. 9.17.
[Page 317]Ver. 5. And there shall he be untill I visit him] sc. With death: but the Prophet useth a general term that might be taken either in good part, or bad, for his own safety sake.
Ver. 6. The Word of the Lord came unto me, saying] He had Gods Word for his warrant, and this bore him out against the jeares of the ungodly, who would easily think it a very simple part in him who prophesied a desolation of the whole land, to go about to buy land.
Ver. 7. Behold Hanameel the son of Shallum] This Shallum, and Hilkiah the Father of Jeremiah, were brethren. And it was no lesse an honour to Hanameel to have such a kinsman as Jeremy, then afterwards it was to Mark to be Barnabas his sisters son.
Buy thee my field that is in Anathoth] The Priests, though they had no corn-fields, yet they had meadows for their cattle, gardens and orchards in the suburbs of their Cities: which in some cases they might sell one to another, till the year of Jubilee howsoever. Some say that if such a field were so sold to a kinsman, as here, it remained to him for ever. But the possession of the Levites might at any time be redeemed, Lev. 25.32.
For the right of redemption is thine] See Levit. 25.25, 32.Ruth 3.12. & 4.3, 4.
Ver. 8. So Hanameel my uncles son came to me] God ruleth and boweth mens wills and all second causes, according to the good pleasure of his will: he doth also so frame and contemper them among themselves, that there may be an harmony, and correspondency betwixt them.
Then I knew that this was the Word of the Lord] Or, that it was a businesse of God, sc. for the better settling of the faithful, in the assurance of a return out of captivity.
Ver. 9. And I bought the field] This was bravely done:Liv. lib. 26. Plutar. in Annib. Flor. l. 2. c. 6. to make a purchase at such a time, when the enemy was seizing upon all. That Roman is famous in history, who adventured to purchase that field near Rome wherein Annibal had pitcht his camp. Verum eorum res non erant ita deploratae, but the Romans were nothing near so low at that time, as the Jews were at this.
And weighed him the money] That was the manner of payment in those times.Olim moneta librabatur. Pater puellae id aurum in dotem viro appendit. Ʋnde & nomen marcharum bodie nobis superest. Zegedin. Hence the Hebrew Shekel from Shakel to weigh. Gen. 23.16. (our English word Scale seemeth to come from it) the Greek [...] ponderare, Exod. 30.13. Mat. 27.9. or of statera for a balance: the Dutch and English Mark cometh from a like Original.
Even seventeen shekels of silver] No great sum, not much above fourty shillings; but it might be as much as the thing was worth, considering the times especially.
Ver. 10 And I subscribed the evidence] Heb. I wrote in the book and sealed it. Men love to be upon sure grounds in things temporal: oh that they were as wise for their souls!
Ver. 11. So I took the evidence of the purchase, both that which was sealed, &c.] There were then two copies of these contracts and covenants: for preventing of after-claimes and quarrels.
Ver. 12. And I gave the evidences of the purchase unto Baruch] Who was Jeremiah's houshold servant, and his Scribe or Notary: such as was afterwards Paulus Concordiensis to Cyprian.
In the sight of Hanameel, &c.] Here was good husbandry, Fullers Church hist. which Bishop Andrews was wont to say was good Divinity.
Before all the Jews who sat in the court of the prison] Whither they came, likely,Act. & Mon. 1457. to hear the Prophet: as the well affected here did to hear and see the Martyrs in Queen Maryes dayes: To Mr. Bradford (by his keepers courtesie) there was such resort at his lecture and ministration of the Sacrament, that commonly his chamber was well-nigh filled therewith.
Ver. 13. And I charged Baruch] See on ver. 12.
Ver. 14. That they may continue many dayes] Even beyond the seventy years of Captivity; and then be produced again.
Ver. 15. Houses and fields and vineyards, &c.] How unlikely soever it may seem: like as it did to Moses, that the people should eat flesh a moneth together. [Page 318] He thought that God had made an unadvised promise, and prayes him to consider that the people were six hundred thousand footmen; and that the flocks and herds would not suffice them. Jeremy seemeth to object some such matter in his following prayer: especially, ver. 25. But God answereth them both alike, viz. that his hand was not waxen short, that nothing was too hard for him, that he was never non-plust, &c. See ver. 27. with Num. 11.23.
Ver. 16. I prayed unto the Lord, saying] His heart began to boile with unbelief and carnal reasonings: he therefore setteth himself to pray down those distempers. As a man may sleep out his drunkennesse, so he may pray away his perturbations. It was Jobs restraining of prayer, Eliphaz thought, that made him so far to forget himself, and to out-lash, chap. 15.4.
Ver. 17. Ah Lord God] This Interjection in the beginning of his prayer sheweth, that his heart was greatly grieved and perplexed. Neverthelesse he reigneth in his passions, and runneth not out into a brawle instead of a prayer as Jonas did, chap. 4.1. See the Notes there.
Thou hast made the heaven and earth by thy great power] Gods Might and mercy are the good souls Jachin and Boaz, whereon it ever resteth. These two doth Jeremy in this prayer of his chiefly plead, and fly to.
And there is nothing too hard for thee] Heb: nothing is hidden from thee, or wonderful with thee. But for my part, I am at a great stand; neither know I how to bring both ends together.
Ver. 18. Thou shewest loving kindnesse] See on ver. 17.
And recompensest the iniquity] Thou art not made all of mercy neither, as silly folk are apt to conceit it.
Into the bosom of their children] Who have it in full measure; long though it be first sometimes. Such Parents are parricides.
The Great, the mighty God] Surgit hic oratio. Let us learn to represent the Lord to our selves in prayer under fit notions and attributes: This will both increase faith, and inflame affection.
Ver. 19. Great in counsel and mighty in work] See on Esay 9.6. and 28.29.
For thine eyes are upon all the wayes of the sons of men] Oh that we could alwayes look upon these eyes of God, as looking on us! it would be a notable retentive from evil, and incentive to good.
To give unto every one according to his wayes] Gods providence (which is nothing else but the carrying on of his decree) is that helm which turneth about the whole ship of the universe.
Ver. 20. Who hast set signes and wonders] Psal, 74.43. and 106.22. and 135.9.
O [...]os. lib. 1. cap. 10. Even unto this day] Orosius writeth, that the tracks of Pharaohs charet-wheeles are yet to be seen at the red-sea. Fides sit penes Authorem.
And hast made thee a name] As Esay. 63.12. ver. 21, 22, 23. See Psal. 136.10, 11, 12, &c. and 105.44. Neh. 9.24, 26.
Ver. 24. Behold the mountaines] Raised by the enemies as high as the walls; that they might fight with the besieged upon even ground.
Ver. 25. And thou hast said unto me] Which now I cannot but seriously wonder at, seeing how things are carried; yet I have obeyed thee without sciscitation.
For the City is given] Or, though the City be given.
Ver. 26. Then came the Word of the Lord] See on ver. 1.
Ver. 27. Behold I am the Lord, the God of all flesh] Yea of the spirits of all flesh, Num. 16.22. but what can weak flesh do against the Almighty?
Is there any thing too hard for me?] See on ver. 15.17. Still God is careful to confirm and comfort his Ministers: And here he doth Jeremy, much what in his own words.
Ver. 28. Behold I will give this City] as ver. 3.
Ver. 29. With the houses upon whole roofes] Such was their impudence, and so far was this now from being as once the holy City. It was become a very Poneropolis, excessively superstitious: as was afterwards Athens, Acts 17.22.
Ver. 30. Have only done evil before me] Have made it their whole practice to provoke me, like as ver. 23. they are said to have done nothing of all that God commanded [Page 319] them to do: so crosse-grained they were, and to every good work reprobate.
Ver. 31. From the day that they built it] Ever since Solomon beautified it, and made it the Metropolis. Neverthelesse Hegesippus was out, in saying that Jerusalem was so called quasi [...]. Solomon made it famous by his magnificence; but odious, by his idolatry there.
Ver. 32. Because of all the evil] Their omissions, ver. 23. and commissions, ver. 30. doing evil as they could.
Ver. 33. And they have turned unto me] See chap. 2.27.
Though I taught them] See chap. 7.13. and 25.3. and 26.3.
Ver. 34. In the house which is called by my Name] Templi Periphrasis haec est emphatica, atque argumentosa.
Ver. 35. And they built] See chap. 7.31. and 19 5.
Ver. 36. And now therefore] Or, yet now notwithstanding, when God thus cometh in with his Non-obstante, what may not he do?
Ver. 37. Behold I will gather them] See chap. 16.15. and 23.3. This was fulfilled especially in that golden age, and perpetual Jubily of the Gospel, that began five hundred years after.
Ver. 38. And they shall be my people] See chap. 24.7. and 31.33.
Ver. 39. And I will give them one heart] Onenesse or singlenesse of heart in my service: and unanimity among themselves untill they all come unto that onenesse of the faith, and of the knowledge of the Son of God, unto a perfect man, &c. Eph. 4.13.
That they may fear me for ever] This the Jews say (but falsly) a man may do by the power of nature. See ver. 40. and Ezek. 36.26, 27.
Ver. 40. And I will make] See chap. 31.31. Ezek. 39.29.
Ver. 41. Yea I will rejoyce over them] Volupe mihi erit, it shall be as great a pleasure to me to bless them, as it can be to them to obey me. See chap. 24.7. Ps. 119.2, 10.
Ver. 42. So will I bring upon them] chap. 29.10. and 31.28.
Ver. 43. And fields shall be bought] For an assurance whereof I have caused thee to buy this field now.
Ver. 44. Men shall buy fields for money] All shall be statu quo prius in that great restauration of all things. And with this Chapter endeth the Commentary of Hierom upon Jeremy.
CHAP. XXXIII.
Ver. 1. MOreover the Word of the Lord came unto Jeremiah the second time] To the same purpose with the former, chap. 32. which is reckoned his fourteenth Sermon, as this his fifteenth: by both we see, that the Word of God is not bound, though the Preacher may, 2 Tim. 2.9. It runs and is glorified, is free and not fettered, 2 Thes. 3.1.
While he was yet shut up] God forsaketh not his Prisoners: but giveth them oft extraordinary comforts. Philip Lantgrave of Hesse (being a long time held prisoner by Charles the fifth, for the defence of the Gospel) was demanded what upheld him all that time? he answered, Divinas Martyrum consolationes se sensisse, that he felt in his soul the divine consolations of Martyrs, in whom as the afflictions of Christ do abound, so do comforts by Christ abound much more, 2 Cor. 1.5.
Ver. 2. Thus saith the Lord the Maker thereof] i. e. Of the promise of restauration, chap. 32. Or of Jerusalem, which he is said to make in the sense that he made Moses and Aaron, 1 Sam. 12.6. that is advanced them.
The Lord is his Name] Jehovah the Essectiator: who giveth being to all things, and particularly to his Word.
Ver. 3. Call unto me and I will answer thee] Thou hast a promise, and I will performe it; but so as that thou Jeremy, and such as thou art, Daniel, Ezekiel, Nehemiah, &c. pray over the promise. The Angel told Daniel, he came for his prayer-sake, chap. 10.12.
And shew thee great and mighty things] Or, abstruse and reserved things. Gods praying people get to know much of his mind above others: like as John, by weeping, [Page 320] gat the book opened; and Daniel, by prayer had the Kings secret revealed unto him in a night vision, Dan. 2.18, 19. Bene orasse, est bene studuisse, said Luther; who as he had much communion with God by prayer; so holy truths were dayly more and more made known unto him, he knew not how nor which way, as himself said.
Ver. 4. Which are thrown down by the mounts] Or Catapults or engines of demolition, used to batter with: See chap. 32.24.
And by the sword] Or mattocks, sc. after that the enemy had entred the City, and cryed, as Psal. 137.3. ‘Destruite, ex imis subvertite fundamentis:’ Down with it, down with it, even to the ground.
Ver. 5. They come to fight with the Chaldeans] But they fight not in Gods Name: for he hath, for all their wickednesse, hid his face from them; therefore they fight with such sorry successe: the houses which they would defend are filled with their dead carcasses. This whole verse would be hemmed in with a Parenthesis.
Ver. 6. Behold I will bring it health and cure] Ʋna eademque manus vulnus opemque feret. This is Gods usual method and manner of dealing with his people, Hos. 6.1. as a skilful Physician, primo pungit, deinde ungit.
Revelabo. 1. vt ipsa exhibebo. And I will reveals unto them abundance of peace and truth] Why then feri Domine, feri: such gold as peace and truth cannot be bought too dear: The Chaldee here hath it Revelabo eis portam poenitentiae, I will reveal unto them the gate of repentance, and shew them how they may walk in the way of peace and truth.
Ver. 7. And I will cause the captivity of Judah] As chap. 24.5. and 30.3. and 32.44. they shall be as if I had not cast them off, and I will hear them, Zach. 10.6.
Ver. 8. And I will cleanse them from all their iniquity] Which must therefore needs be a filthy and loathsom thing: else what need cleansing? Christ, for this cause, came by water and blood.
And I will pardon all their iniquities] This clause expoundeth the former, and containeth the mother-mercy.
Ver. 9. And it shall be to me a name of joy] i. e. An honour, that I shall take singular delight in.I [...] nomen latum, 1 laetificum.
And they shall fear and tremble for all the goodnesse] Which bodes no good to them: for the Churches welfare is ever joyned with the downfal and destruction of her enemies.
Ver. 10. Again there shall be heard in this place] God loveth to help his people, when they are forsaken of their hopes.
Ver. 11. The voyce of joy] See chap. 7.34. and 16.9.
The voyce of them that shall say, Praise the Lord of hosts, for he is good] This carmen intercalare the Jews sang joyfully at their return from Babylon, Ezra. 3.11. and the Saints shall have cause to sing throughout all eternity.
And of them that shall bring the sacrifice of praise] Even the calves of their lips, giving thanks to his name, Heb. 13.15. together with other Evangelical sacrifices, as contrition, Psal. 51.17. Confidence, Psal. 4.5. Almesdeeds, Heb. 13.16. the obedience of faith, Rom. 15.16. selfdenial, Rom. 12.1, &c. The Talmudists say, that the sacrifice of praise here mentioned shall continue, when all other sacrifices are abolished: and this we see verified in the Christian Church.
Ver. 12. In all the Cities thereof shall be an habitation of Shepherds] i. e. Several sorts of buildings, yea even sheep-cotes and lodges for Shepherds and their flocks. All these promises are Antitheta, opposite to those menaces, chap. 7.34. and 16.9. and 25.10. See chap. 31.24.
Ver. 13. Shall the flocks passe again under the hand of him that telleth them] As shepherds use oft to tell their sheep. Christ the great Shepherd and Bishop of souls, knoweth all his sheep and calleth them by name: he hath them ever in numerato, for he numbreth the stars also. See Joh. 10.3, 11, 12.
[Page 321]Ver. 14 I will perform that good thing] Praestabo verbum istud optimum, as Tremellius well rendereth it. I will perform that best word or promise, viz. concerning Christ, in whom all the former and future promises are Yea and Amen to the glory of God, 2 Cor. 1.20.
Ver. 15. I will cause the Branch of righteousnesse] See the same chap. 23.5. This sweet promise concerning Christ can never be too often repeated. The Greek and German versions have that clause here also, as there, And a King shall reign and prosper, or understand.
Ver. 16. And this is the name wherewith she shall be called, The Lord is our righteousnesse] Heb. this is that he shall call her Jehovah our Righteousnesse: Called the Church shall be by Christs own name (which is a very high honour) as being his Spouse: and making up one mystical body with him. Hence she is called Christ, 1 Cor. 12.12. and the fulnesse of him who filleth all in all, Eph. 1. ult. See chap. 23.6. with Ezek. 48.35.
Ver. 17. David shall never want a man] The Man Christ Jesus, Luke 1.32.33.
Ver. 18. Neither shall the Priest — want a man] The same Man Christ Jesus, who is (as a King everlasting so) a Priest for ever after the order of Milchisedech: and his sacrificing of himself once is more then equivalent to the daily perpetual sacrificing. Whereunto may be added the continuance of an Evangelical Ministry in the Church to the worlds end, Mat. 28.20. Eph. 4.11, 12, 13.
Ver. 19. And the Word of the Lord, &c.] Iterum de perpetuitate regni Christi tractat & jurat, saith Oecolampad. Once more he treateth of the perpetuity of Christs kingdom, and assureth it as by oath.
Ver. 20. If ye can break my Covenant of the day] God hath hitherto kept promise with nights and dayes, that one shall succeed the other: and will he not then keep touch with his people?
Ver. 21. Then may also my Covenant] See ver. 17.18. The Poet hath somewhat like this,
Ver. 22. As the host of heaven] See Gen. 13.16. & 15.5.
So will I multiply the seed of David] True believers.
And the Levites] godly Ministers. See Psal. 68.11.
Ver. 23. Moreover] Or Again: Idem repetit, the same thing is repeated, that it may be the better believed.
Ver. 24. Consider thou not what this people have spoken] This unbelieving, misgiving, desponding people of mine.
The two families] Judah & Israel habentur pro peripsemate.
Ver. 25. If my Covenant be not with day and night] See on ver. 20. If there be not a constant intercourse of either.
Ver. 26. Then will I cast away the seed of Jacob] The body of the faithful, whom he ruleth by his Word and Spirit, Psal. 105.1, 6. Rom. 9.6. & Gal. 3.16, 17. & 6.16.
And will have mercy on them] This is a complexive promise, and better then mony, answereth all things.
CHAP. XXXIV.
Ver. 1. THe Word that came to Jeremiah from the Lord] Still he voucheth his Author, for more authority sake. And this is held to be his sixteenth Sermon.
And all the Kingdoms of the earth of his dominion] For never any Monarch was master of the whole earth.
[Page 322]Ver. 2. Go and speak unto Zedekiah] Tell him plainly what shall become of him and his, though thou be sent to prison for thy plain-dealing.
Ver. 3. And thou shalt not escape] Whatever vain hopes thou maist nourish, and although thou thinkest thou hast a stake in store, howsoever the world goes with the rest. See chap. 32.4, 5.
Ver. 4. Yet hear the Word of the Lord] A word of comfort. The Lord is good to all: and his tender mercies are over all his works, Psal. 145.9. Out of his philanthropy he giveth this wicked Prince a mitigation of his just punishment, and a further time to repent: as Rev. 2.21. And possibly this goodnesse of God might in time lead him to repentance, as Rom. 2.4.
Thou shalt not dye by the sword] And yet Josiah his Father (a far better man) did: so unsearchable are Gods Judgements, and his wayes past finding out.
Ver. 5. But thou shalt dye in peace] Yet not as his Father Josiah did, in that peace of God, unlesse he amended his manners: for he was reckoned among the naughty figs.
And with the burnings of thy fathers the former Kings] With the usual solemnities, at the exequies of the better sort of Kings: Nec una fuit veteribus sepeliendi ratio. See. 2 Chron. 16.14. & 21.19. The Jews have a tradition, that Nebuchadnezzar, upon a festival day, caused him to be brought out of prison; and so abused him before his Princes to make them sport, that for shame and grief thereof he dyed soon after:Joseph. Antiq. lib. 10. c. 11. and then Nebuchadnezzar, to make him some recompence, caused him to be honourably buried: suffering his quondam-subjects to burn sweet odours, and to bewail his death.
Flanctús haec fuit [...]ormula juxta Seder-Olam, He [...]! quia mortuus est Rex Zede [...] [...]as b [...]bens faeces omnium aetatum: i. e. Luens peccata priorum saeculorum, interprete Genebrardo. And they will lament thee] The dues of the dead are, honorifice lugeri & honeste sepeliri, to be honourably lamented and laid up: which yet is not granted to all good men; but heaven makes amends.
For I have pronounced the word] Both the comminatory part of this message and the consolatory. But Zedekiah was so moved at the former, that he regarded not the latter.
Ver. 6. Then Jeremiah spake all these words] Never fearing what might follow. And he had no soner done but he was clapt up. See chap. 32.3.
Ver. 7. And against all the Cities of Judah which were left] These were not many: for the Chaldaean conquerour, as an overflowing scourge, had passed through Judah, and gone over all, reaching even to the neck, as Isa. 8.8.
Ver. 8. This is the word that came to Jeremiah from the Lord] Here beginneth a new Sermon, reckoned the seventeenth: And here ought to begin a new Chapter, saith Piscator.
After that the King Zedekiah had made a Covenant] In their distresse they made some shews of remorse, and some overtures of reformation. So did Pharaoh, Exod. 8.8, 15, 28, 32. & 9.28, 34. & 10.17, 20. And the Israelites of old, Judg. 10.15, 16. Psal. 78.34, 35, 36. See the Notes there. Daemon languebat, &c. Pliny in one of his Epistles to one that desired rules from him, how to order his life aright, I will, said he, give you one rule that shall be instead of a thousand: Ʋt tales esse perseveremus sani, quales nos futuros esse profitemur infirmi. i. e. That we continue to be as good in health, as we promise and begin to be when sick.
Hic septimus annus fuit typus aeternae liberationis post curriculum sex dierum mundi sex mille annorum.Ver. 9. That every man should let his man servant] Should manumit, and dismisse him at six years end, according to the Law, Exod. 21.1, 2. The seventh year was called the year of liberty; and then they were to let go their brethren that served them: and this, in a thankful remembrance of their deliverance from the Egyptian servitude. But this they had neglected to doe: and now, to pacify Gods wrath, and to prevent, if it might be, the Chaldaeans cruelty, this course they took: and not altogether without successe. For the seige was thereupon raised for a season: and had they returned to God with all their heart, and with all their soul, who knows what might have been further done for them? But they did nothing lesse: therefore came wrath upon them to the utmost.
Ver. 10. Then they obeyed and let them go] They seemed to be very good, as long as it lasted: See on ver. 8. So when God layes seige to men by sicknesse or otherwise, then Covenants are made, and kept for a while concerning the putting [Page 323] away of their sins: but no sooner doth God slack his wrath, but they retract their vows, and return to their wonted wickednesse; ‘Aegrotus surgit, sed pia vota jacent.’
Ver. 11. But afterwards they turned and caused their servants] Coveteousness prompting and pricking them on thereunto; for that is the root of all evil,Stimulante avaritia. 1 Tim. 6.10. The Chaldaeans had drawn off, to go, belike, to fight with the relief that was comeing out of Egypt, chap. 37.7, 11. and now these silly Jews thought themselves out of the reach of Gods rod, perfidiously repealed their vows, reimbondaged their servants, and are therefore worthily threatened with a more cruel servitude to the Chaldaeans, for this their relapse and breach of Covenant with God.Jun.
Ver. 12. Therefore the Word of the Lord] Of God the Son.
Came to Jeremiah from the Lord] From God the Father.
Ver. 13. I made a Covenant with your Fathers] Heb. I cut a Covenant. See v. 18.
Out of the house of bondmen] Such were you when there: why then should you pull up the bridge before others, which your selves have gone over? make slaves of those whom God had made free? Levit. 25.39, 42.
Ver. 14. At the end of seven years let ye go] He layeth before them Gods Law which they had transgressed, out of Exod. 21.2. Deut. 15.12. A Law so full of equity, humanity, and benignity, that the honester Heathens approved and observed it, as the Romans and Athenians: Only these latter had an action at Law (which they called [...]) for a Master against his servant ungrateful for his manumission,Val. Max. l. 2. c. 1. and not doing his duty to his Master: for such were again to be made bond-slaves, if the crime could be proved against them.
Ver. 15. And you were now turned] Being frighted into a temporary reformation: but all was in hypocrisy, as now well appeareth. Falling Stars were never but Meteors.
In proclaiming liberty every one to his neighbour] Your servants were your neighbours: and their flesh as your flesh, Neh. 5.5. and should have been so considered. In the Law the servant paid the half-shekel as well as his Master. And in the Gospel,Servus est domini sui [...]. as there is neither Jew nor Greek, so neither bond not free, but all are one in Christ Jesus, Gal. 3.28. whether he be Lord, or losel.
And ye had made a Covenant before] And have not all done so in Baptism that Beersheba or well of an oath?
Ver. 16. But ye turned] Exprobrat recidivum Judaeorum scelus qui scilicèt primam virtutem turpiter deluserint & violarint. He upbraideth them, and deservedly, with their Apostacy and perjury. Peter also thundereth against such, 2 Pet. 2.
And polluted my name] sc. By the violation of your solemn vow: so doth every profligate professour, and ungirt Christian.
Whom he had set at liberty at their pleasure] Liberty is a desirable and delectable commodity. Those that live in Turky, Persia, yea or but in France, &c. esteem it so.
Ver. 17. Ye have not harkened unto me in proclaiming liberty] Ye have not done it, because ye have not continued to do it: ye have lost the things that you had wrought.
Behold I proclaim a liberty for you] God loves to retaliate. Here he abandoneth these Apostates to the plagues instanced. Let them use you at their pleasure, saith God: I have no mercy for such mercilesse wretches: neither care I what becometh of you.
Ver. 18. That have transgressed my Covenant] His Covenant he calleth it by a weighty Emphasis; because about a businesse by him commanded, and wherein he was engaged, not as a bare spectatour, but as a severe avenger of their perjury.Hom. Il. l. 3. Tul. de Invent. Liv. l. 1. Virg. Aeneid. 8. Hinc foedus à foedo animali diviso.
When they cut the Calf in twain] To shew the correspondency of wills whereunto the contracters did bind themselves: and the punishment of dissection or other violent death, whereunto they submitted themselves, in case they brake promise. The rise of this rite in covenanting See Gen. 15.9, 10, 17. The Heathens used the like ceremony, as is to be seen in Homer, Cicero, Livy, Virgil; ‘— & caesa jungebant faedera porcâ.’ [Page 324] The Romans cut a sow in twain: and when it was divided, the Faeciales or heralds gave one half to one party, and the other half to the other, and said, So God divide you asunder if you break this Covenant: and let God do this so much the more, as he is more able.
Ver. 19. The Princes of Judah] These were most of them cut in pieces by the King of Babylon, as the calf had been.
Ver. 20. And their dead bodies] Chap. 7.33. & 16.4.
Ver. 21. Which are gone up from you] But will be upon you again ere long: they are but gone back to fetch bear, as it were. You have deceived you servants with a vain hope of liberty, and so you do now your selves. See chap. 37.8, 22.
Ver. 22. Behold I will command] i. e. By a secret instinct I will move.
CHAP. XXXV.
Ver. 1. THe Word that came to Jeremiah from the Lord] The eighteenth Sermon, ordine tamen arbitario non naturali: delivered divers years before the former: and here placed, not in its proper order, but as it pleased him that collected them into this Book.
Ver. 2. Go unto the house of the Rechabites] So called of one Rechab, the Father of Jonadab, who was famous for his Piety in Jehu's dayes, 2 Kings 10.15. three hundred years at least before this Prophecy of Jeremy. They were of the posterity of Jethro Moses Father-in-Law; and lived up and down in the land upon their employments, weaned from the world and exercising themselves in the Law of God: See 1 Chron. 2.55. Where they are called the families of the Scribes that dwelt at Jabez, as being men learned in the Laws of God. Of them came the Essenes, a studious and abstemious Sect among the Jews, and they might better then those Donatists, have taken to themselves the title of Apotactici, so called from their renouncing the world.
And give them wine to drink] Heb. make them drink wine, i. e. set it before them; and then leave them to their own liberty.
Ver. 3. Then I took Jaazaniah] Whether actually, or in vision only, it skilleth not: but the former way probably.
Ver. 4. And I brought them into the house of the Lord] That it might be made a publike businesse: and so the better work upon all that should hear of it.
The son of Igdaliah a man of God] A Priest and Prophet or Teacher of the people: So in the new Testament others are called Gods children, his servants, and his people: but Ministers only are called Gods men, 1 Tim. 6.11. & 2 Tim. 3.17.
Which was by the chamber of the Princes] Or of the Prefects of the Temple, that were next under the High-Priests.
Ver. 5. Drink ye wine] Twas a double temptation unto them. 1. To have pots and cups of wine set befor them. 2. To be bid drinke it by a Prophet, and at Prophets chamber. But they were resolved, in obedience to their Father Jonadab, to forbear. Yet if Jeremy had said, Thus saith the Lord, Drink wine, they ought to have done it: but this he did not.
Ver. 6. We will not drink wine] This they were resolved on: not because they were perswaded as Mahomets followers are, that in every grape there dwelt a devil: but because Jonadab the son of Rechab their Progenitour, 2 Kings 10.15, had, two or three hundred years before, charged them to forbear; not thereby to establish any new arbitrary service or any rule of greater perfection of life (as the Papists misalledge it in favour of Monkery and other will-worships and superstitious observances) but only as a civil ordinance,Hae leges vita potius erant honestatis quam salutis animae. about things external, the foundation whereof is laid in the word, which commendeth modesty, humility, sobriety, heavenly-mindednesse, &c.
Ver. 7. Neither shall ye build house] But be content and dwell in tents, as the ancient Patriarches were, and as your Ancestours in Midian: removing from place to place, after the manner of the old Nomades: so shall ye be the better prepared for a change in the state, which this good old man might foresee and foresignify to his Nephews: enjoyning them therefore to follow their shipeherdy only, as men lesse addicted to the world, and bent for heaven.
[Page 325] That ye may live many dayes in the land] Whilest ye obey my charge. Long life is promised to children that obey their Parents.
Where ye be strangers] The Rechabites were originally Midianites: but Jethro, of whom they came, was a famour proselite to the Church: his son Hobab a guide to Gods people in the wildernesse, and his posterity imped and incorporated into the body of Gods people, Judg. 1.16. Neverthelesse they counted and called themselves strangers, alienigenae, as those that looked for a better country above. See Heb. 11.9.
Ver. 8. Thus have we obeyed the voyce of Jonadab] Obedience to Parents, in things not unlawful, is very commendable. Aristotle saith, [...]. Ar. Rhet. it is not good for a man to dissent from the Gods, from his Father, and from his Teacher. We read of a King of Poland who carried the picture of his Father in a plate of gold about his neck: and when he was going about any great businesse, he would kisse that picture, and say, God grant I may observe my Fathers charge, and do nothing unworthy of him, &c.
We, our wives, our sons and our daughters] As themselves were obedient to their Father, so had they their children obedient to them: whereas ill children are punished in their posterity.Fullers holy State. One complained that never Father had so undutiful a child as he had: yes (said his son, with lesse grace then truth) my Grand-father had.
Ver. 9. Nor to build houses, &c.] Jonadab, being a prudent and withal a mortified man, might foresee that the Israelites, being so wicked a people, could not long continue. He knew also that wine was oft an occasion of drunkenness; trading in the world, of earthlimindedness; fair houses, of lothness to leave the world: Haec sunt quae nos invitos faciunt mori, as that Emperour once said of stately buildings. He therefore, for a quiet life, and for their souls health, forbad them the use of these lawful things: and they accordingly forbare them.
Ver. 10. But we have dwelt in tents] And fed much upon whitemeats, (as did Heber the Kenite who was one of them, Judg. 4.) living in abstinence and bodily labour, that we might be free to divine contemplations.
Ver. 11. Come and let us go to Jerusalem] So then it was lawful for them to dispense with those their observances, in that inevitable necessity; like as also they might have drunk wine, rather then have perished. But what can be reasonably pleaded for that man of sin, who taketh upon him to dispense with Gods holy law,Bellarm. lib. 4. de Pontif. Rom. and de injustitia facere justitiam, ex nihilo aliquid, ex virtute vitium, to make righteousnesse of unrighteousnesse, vice of vertue, something of nothing?
So we dwell at Jerusalem] But better they had kept out, and held to their old course: for so they might have escaped some way.
Ver. 12. Then came the Word of the Lord] Then, after this famous example of obedience thus proposed; an excellent way of teaching surely. Reason should rule, and therefore lodgeth in the braine: but when reason cannot perswade, example will.
Ver. 13. Will ye not receive instruction, to hearken to my Words?] Quae est illa portentosa pertinacia? what a strange stiffeness and obstinacy in you is this? am not I to be better esteemed and obeyed by you, then Jonadab is by the Rechabites?
Ver. 14. The words of Jonadab—not to drink wine are performed] So are the words of Mahomet to like purpose, to this day, by the Turks: so are the commands of the Popish Padres to their young Novices, though it be to make a voyage to China or Peru, ‘Per varios casm, per tot discriminarerum.’
For unto this day they drink none] Neither dwell in houses as you do and may do, eating of the fat, and drinking of the sweet without restraint, so that you keep within the bounds of sobriety. I command you nothing, but what in reason should be done for a worldly good, as well as for a spiritual.
Rising early and speaking] I began betimes with you: my Law I gave you in Horeb, eight or nine hundred years since; and from that time to this, I have constantly and instantly called upon you by my messengers for obedience: whereas it [Page 326] is not yet full three hundred years since Jonadab left this charge with his Rechabites; and dying, left none to see it fulfilled, or to reprove them for their neglects.
Ver. 15. I have sent unto you all my servants the Prophets] But all to no purpose. See on ver. 14.
Saying, Return ye now every man from his evil way And was this so great a matter, to part with that which profiteth you nothing, yea which undoubtedly will undo you?
And go not after other gods] For wherein can they bestead you?
And ye shall dwell in the land] This was more then ever Jonadab could promise, or promising perform to his Nephews.
But ye have not enclined your ear] See chap. 7.24, 26. and 11.8. and 17.23, and 34.14.
Ver. 16. Because the sons of Jonadab] This was a lively way of confuting their contumacy: far more convincing then that of the heathens not changing their gods, or the beasts knowing their owners, the birds their seasons.
But this people have not hearkened unto me] Whereas if I be a Father, where is mine honour? and if a Master, where is mine obedience? Mal. 1.6. See the Notes there.
Ver. 17. Behold I will bring upon Judah] Aut poenitendum aut pereundum. Men must either repent, or perish; obey Gods Law, or bear the penalty; no remedy, Heb. 2.2. 2 Thes. 1.8.
Ver. 18. Because ye have obeyed the Commandement] Obedience to Parents hath an ample recompence of reward: as that which is good and acceptable before God and men, 1 Tim. 5.4.
Ver. 19. Jonadab the son of Rechab shall not want a man to stand before me for ever] i. e. To be beloved by me, and to be in special favour with me, lifting up pure hands in all places of their abode. Captive they were carried among the Jews: but they returned also again with them, (as appeareth 1 Chron. 2. sub finem) erantque Deo cordi & curae, and they were dear to God.
CHAP. XXXVI.
Ver. 1. ANd it came to passe in the fourth year] This whole Chapter is historical and narrative, as also are some others besides this. Historias lege, ne fias historia.
O [...]im liber erat instar mappae Geographicae.Ver. 2. Take thee a role of a book] i. e. A volume, as Isa. 8.1. See the Note there.
And write therein] Jeremy had a command to write: so have not our empty Scripturients; whose rapes on the innocency of paper (as one phraseth it) make the Presse almost execrable.Pineda. Ista prurientis calami scabies potius est, quam scriptio.
All the words that I have spoken unto thee] The sum and substance of all thy Sermons for these three and twenty years past: See chap. 1.2. and 25.3.
Ver. 3. It may be that the house of Judah will hear, &c.] See here the utility of the holy Scriptures: and the excellent use that may be made of reading them. A man may be thereby doubtlesse converted, where preaching is wanting; as divers were in Queen Maries dayes,Fox Martyrol. when the Word of God was precious: as Austin was by reading, Rom. 13. Fulgentius by the Prophet Jonah: Franciscus Junius by Joh. 1. &c. The Eunuch, Act. 8. and those noble Bereans, Act. 17.11. were notably prepared for conversion, by this ordinance.
That I may forgive their iniquity and their sin] i. e. Their sins of all sorts; giving them a free and full discharge.
Baruch Isle notarius & diaconus Jeremiae, sim [...]que Propheta fuit. Oecol.Ver. 4. Then Jeremiah called Baruch — and Baruch wrote from the mouth] — Dictantis ab ore pependit. Jeremy, it seemeth, had either not written his prophecies, or not so legibly, or in loose papers only: now he hath them fair written out into a book; making the same use of Baruch as afterward Paul did of Tertius, Rom. 16.22. who himself wrote no very good hand, as some have gathered from, Gal. 6.11. See my Notes there.
Ver. 5. I am shut up] Or I am detained, or restrained; haply by some legal pollution that he had contracted, as by touching a dead carcasse, &c. or by some [Page 327] bodily infirmity, or by the lying in wait of his enemyes, or by the Spirit of God, as Act. 16 6, 7. for a punishment to the Jews by the Prophets absence and silence; and for the safety of his servant in those perilous times.
Ver. 6. Therefore go thou and read in the roll] A Minister, when he cannot himself officiate, must provide another in his room.
Which thou hast written from my mouth] And which the holy Ghost hath put into my mouth, both matter and words.
Ʋpon the fasting-day] A very fit time for the reading of the Scriptures: that the people then convened might hear and fear, and supplicate, and convert, and God might heal them. The Fast here mentioned was not the ordinary yearly fast called the day of Expiation or Atonement: but another that was conceptivum & liberum, kept on some special occasion for the averting of Gods judgement: such as was that at Nineveh There was afterwards indeed a yearly Fast kept in November, to bewaile this wicked practise of King Jehoiakim in cutting and casting into the fire this blessed-book.Genebrard ex Menologio Hebraeor.
Ver. 7. It may be they will present their supplication] Heb. Their supplication will fall before the Lord. Fasting of it self is but a bodily exercise, and profiteth little. If the soul be not afflicted, rebel-flesh tamed, prayers edged, and reformation effected, men fast to no purpose, Isa. 58.3, 5. Zach. 5.5, 7.
Ver. 8. And Baruch the son of Neri [...]h did according, &c.] Nihil de sua saliva admiscens. He faithfully performed the Prophet Jeremyes commands; not standing to cast perils, being thereunto heartened and hardened by Jeremy, chap. 45.
Ver. 9. They proclaimed a fast] Haply for fear of the Chaldaeans, who having lately beaten Pharaoh-Necho, was like enough to invade Judea: or else, because of that great dearth, chap. 14 1, 2, 12 See on ver. 6.
Ver. 10. Then Baruch read in the book] He read with a courage; verbis non solum disertis sed & exertis, out of a chamber-window, that the people under him might the better hear.
In the chamber of Gemariah] Who himself, it seemeth, was not present, but his son Micajah was; and carried his father and the rest of the Princes the news, ver. 12.
Ver. 11. When Micajah the son of Gemariah had heard] With what affection he heard the book read by Baruch, is uncertain. We have many Herodian hearers before us eftsoones; such I mean, as have an Herods heart toward the Preacher; and little do we know who they are that sit before us: those precious balmes we bring break their heads with a witnesse, and make the blood run about their eares.
Ver. 12. Then he went down into the Kings house] For there was his Father, and the rest of the Princes, suam aulam vel gulam consectantes, following their court-delights: whilest the people were now humbling themselves before the Lord, and trembling at his Word. Great men, are many of them, of that Earle of Westmerlands mind, who profanely said, I need not pray to God, as having tenants enow to pray for me.
Ver. 13. Then Micajah declared unto them] See ver. 11.
Ver. 14. Therefore all the Princes sent Jehudi] Apparitorem Regis, ut ex sequentibus constat. Jun.
Ver. 15. And they said, Sit down now] This was some curtesie,Reverenter sedere susserunt. Oecol. Alter alterum intuentes vel alloquentes. Piscat. and token of good respect to Baruch. These Princes were not all out so bad as their King.
Ver. 16. They were afraid both one and other] Expavescunt & sese mutuo respiciunt, they were afraid and looked one upon another, being much distracted at this new and unexpected occurrence; neither wist they at first what to do, being affected after a sort, and smitten with the weightinesse of the businesse.
We will surely tell the King] They durst do no otherwise: for if these things should have come to the Kings ear, and they not first tell him, they might come into the danger of his displeasure.
Ver. 17. Tell us, how didst thou write all these words at his mouth] Praeposterum movent interrogationem, they put an odd question, saith one,Hos fere simili responso eludere videtur sanctus Dei homo. Zeg. when they should rather have bethought themselves of breaking off their sins by Repentance. God loves Currists and not Quaerists, saith Luther.
Ver. 18. And Baruch answered them] Answerably to the question they asked him, ver. 17. Dignum patellâ operculum.
[Page 328] And I wrote them with inke in the book] The use then of writing with pen and ink, is ancient among the Hebrews.
Ver. 19 Go hide thee, thou and Jeremy] This was well, but not all. They draw not Baruch before the King to answer what he had done: but why do they not take him to the King with his roll, and plead both for it, and him too? had they been true Patriots and hearty friends to the truth, they would have done so. But they knew that this wicked King could not endure the Prophets, chap. 26.21. and 36.26. and one of their company had been the Kings agent in bringing Ʋriah the Prophet out of Egypt, to be butchered by him, chap. 26.22.
Ver. 20. And they went in to the King] God by his providence so disposed it, that both King and Princes, whether they would or not, should hear their doom: and as for some of the Princes, they seem to have some good affections wrought in them: but too weak to work unto true repentance to salvation.
Ver. 21. So the King sent Jehudi] See on ver. 14.
Ver. 22. Now the King sat in the winter-house] There sat he (in that his stately and sumptuous Pallace built by iniquity. chap. 22.) curant cuticulam ad focum, keeping himself warm in his winter chamber, and carelesse of calling upon God; whiles the people, cold and empty, were fasting and praying in the Temple, and hearing the Word read by Baruch.
In the ninth moneth] sc. Of the sacred year: which moneth was part of our November, and part of December, a cold season: but that thing of nought his body which he now made so much of, was shortly after to be cast out unburied, in the day to the heat, and in the night to the frost, ver. 30.
Quintillan.Ver. 23. When Jehudi had read three or four leaves] Vespasian is said to have been patientissimus veri, very patient of truth: so was good Josiah, whose heart melted at the hearing of the Law, 2 Chron. 34.27. but so was not this degenerate son of his, Jeboiakim: but more like Tiberius that Tiger, who tore with his teeth all that displeased him;Lib. 3. hist. or like Vitellius the Tyrant, of whom Tacitus saith, Ita formatae principis aures, ut aspera quae utilia: nec quidquam nisi jucundum & non laesurum actiperet: that his cares were of that temper, that he could hear no counsel, though never so profitable, unless it were pleasant, and did suit with his humours.
He cut it with the penknife] Why? what could he dislike in that precious piece? Of Petronius his Satyricon one said well, Tolle obscaena & tollis omnia: Of Jeremies prophecies I may safely say, Tolle sancta, & tollis omnia. But this brutish Prince could not away with downright-truth, &c.
Oecolamp. And cast it into the fire] O stultitiam! quid innocentes chartae commeruerant? O madnesse! what evil had those innocent papers deserved, that they must dye this double death as it were? Those Magical books at Ephesus were worthily burnt, Act. 19. Aretines love-books are so lascivious, that they deserve to be burned, saith Boissard, Bois. biblioth. together with their Authour. Many seditious Pamphlets are now committed to Vulcan to be corrected, and more should be. But O sancta Apocalypsis, (as that Martyr once said when he took up the book of the Revelation cast into the same fire with himself) So, O holy Jeremy, what hast thou said, or written, to be thus flasht and then cast into the fire? Jehoiakim is the first we read of, that ever offered to burn the Bible. Antiochus indeed did the like afterwards, and Dioclesian the Tyrant, and now the Pope. But though there were not a Bible left upon earth, yet for ever O Lord, thy Word is stablished in heaven, saith David, Psal. 119 89.
Ʋntill all the roll was consumed] So far was he from repenting of that his wickednesse, that he fed his eyes with such a sad spectacle, and was ready to say as Solon did, when he burnt the Usurers bonds in Athens, that he never saw a fairer or clearer fire burn in all his life.
Ver. 24. Yet they were not afraid] Ne paulum quidem perculsi sunt. The King and his servants those Court-parasites, were not stirred at all at such a Bible-bone-fire: but jeared when they should have feared, &c.
Nor rent their garments] Such was their stupor seu non-curantia, their security and insensibleness of that high offence, for which their posterity keep a yearly fast: See on ver. 6. Rending of garments in token of grief was in use also among the [Page 329] Heathens. Homer saith Priamus rent his clothes when he heard of the death of his son Hector. The like hath Virgil of his Aeneas;
Suetonius saith the like of Jalius Caesar, &c.Pro concione fidem militum flens & veste à pectore dicissâ imploravit. Suet. c. 55.
Ver. 25. Neverthelesse Elnathan] Who had before been active for the King in apprehending and slaughtering the Prophet Ʋriah, chap. 26.22. but now haply touched with some rremorse for having any hand in so bloody an act.
Had made intercession to the King] Verum frigide admodum, but very coldly: and such cold friends the truth hath still not a few, at Kings Courts especially.
Ver. 26. But the King commanded Jerameel the son of Hammelech] Or the Kings son, whom he might employ against these two servants of God: as once the King of France sent his son and heir with an Army against the Waldenses. It is not for nothing therefore that the curse is denounced against Jehojakim and his posterity, ver. 30, 31.
But the Lord hid them] i. e. He provided for them a hiding place in some good mans house; and there safe guarded them from these blood-hounds who hunted after their precious lives. There in no fence but flight, nor counsel but concealement, to secure an innocent subject against an enraged Soveraign.
Ver. 27. Then the Word of the Lord came to Jeremiah] Jehojakim took an ill course to free himself forom trouble (as he counted it) by burning the Roll: for Gods Word cannot be burnt, no more then it can be bound, 2 Tim. 2.9 And shall they thus escape by iniquity? No verily: for it followeth (and it is not more votum then vaticinium, a wish then a Prophecy) In thine anger cast down the people, O God, Psal. 56.7.
Ver. 28. Take thee again another roll] Revertere, accipe. Gods Ministers must be stedfast and unweariable, alwaies abounding in the work of the Lord, forasmuch as they know that their labour is not in vain in the Lord, 1 Cor. 15. ult.
And write in it all the former words] If all the Tyrants on earth should fight against the very paper of the Scriptures, striving to abolish it, yet they could not possibly do it. There will be Bibles, when they shall be laid low enough in the slimy valley, where are many already like them, and more shall come alter them, Job 21.31, 32.
Ver. 29. And thou shalt say to Jehoiakim] i. e. Add this doleful doom of his to the new written roule, and direct it to Jehojakim. Some think the Prophet told him these things to his face, like as Eliah presented himself to Ahab whom before he had fled from, and dealt freely with him: but that is not so likely.
Ver. 30. He shall have none to sit upon the throne of David] i. e. None to make any reckoning of: for his son Jecon [...]ah raigned but three moneths and ten dayes. And Zedekiah is not looked upon as his lawful successour, because he was his Uncle, and set up likely by Nebuchadnezzar for a reproach to Jehojakim and Jeconiah: Of Jehojakim it may be said, as was afterwards of Ethelred King of England: Ejus vitae cursus saevus in principio, miser in medio, turpis in exitu asseritur. Malms. lib. 2. cap. 10. and in as great spite as once Attilus King of Suesia made a dog King of the Danes (in revenge of a great many injuries received by them) appointing Councellours to do all things under his title.
And his dead body shall be cast out in the day to the heat] This was that infamous burial of an asse wherewith he had formerly been threatened, chap. 22.19. His father Josiah was one of those few that lived and dyed with glory: but he did nothing lesse.
Ver. 31. And I will punish him and his seed] See on ver. 26. The like is threatened to Zedekiah, chap. 21.7. who was therefore the worse, because he should hove been warned by his brothers miseries.
And I will bring upon them] See chap. 35.17. Malis horrendis adobruentur omnes.
Ver. 32. Then took Jeremiah] Who is therefore famous for his obedience: which is then only right, when it is prompt and present, ready and speedy without delayes and consults, as here.
And there were added besides unto them many like words] So little is gotten by relucting [Page 330] against the Word of God, and persecuting his messengers. What do wicked men hereby but intangle themselves more and more, as one that goeth amongst b [...]yars? (Did not my Word take hold of your fathers? Zach. 1.6. See the Note there.) what do they else,O [...]pressus Christi Spiritus robustior in se coactus exilit. Oecol. but as she in the history, who m [...]st [...]king her looking-glasse, for shewing her truly the wrinckles in her old withered face, brake it in displeasure: and then she had for one glasse many; every piece thereof presenting to her the decay of her beauty, which she was so loth to take notice of: The best way is to passe into the likenesse of the heavenly pattern: See Mic. 2.7. with the Notes there.
CHAP. XXXVII.
Ver. 1. ANd King Zedekiah the son of Josiah] This also and the next Chapter are, as the former, historical, and so easy to be understood, that to set long notes upon them were,A Lap. saith One, rather to obscure them, then to explain them.
Ver. 2. But neither he nor his servants—did harken] And this was theis undoing, sc. that they humbed not themselves before this holy Prophet, speaking unto them from the mouth of the Lord, 2 Chron. 36.12.
Ver, 3. Pray now unto the Lord our God for us] This King would seem to have some more goodnesse in him then his brother and predecessour Jehojakim: but he played the hypocrite exceedingly, as in other things, so in this, that he obeyed the Prophets prayers, but would not obey his preaching. The like did Pharaoh, Saul, Simon Magus, &c. Hez [...]kiah, sent to the Prophet I say for prayers, but withal he humbled himself, and lived holily, which Zedekiah did not.
Ver. 4. Jeremiah came in and went out] He was yet at liberty: as the Saints have some Halcyons, yet are never unexercised, as we see in the Apostles, but especially in Paul. Acts 5.13.
For they had not put him in prison] Not yet they had. It was in our late wars a like difficult thing to find a wicked man in the enemies prisons, or a godly man out of them.
Ver. 5. Then Pharaoh's Army was come out of Egypt] This then seemeth to be the occasion that moved Zedekiak to send to the Prophet for his prayers, viz, that God would be pleased to prosper the Egyptians coming to raise the seige: and to keep off the Chaldeans from returning to Jerusalem. But God had before signified his will to the contrary: and the Jews, trusting to humane helps, took not a right course for their own presevation: See chap. 34.
Ver. 6. Then came the Word of the Lord] In answer to the messengers that came to request prayers.
Ver. 7. To enquire of me] Or, to seek to me, to set me a work for you at the Throne of grace.
Behold Pharaoh's army, &c.] The Talmudists tale here of what frighted back the Egyptians, is not worth the telling It may be read in Corn, à Lapide upon ver. 6.
Ver. 8. And the Chaldeans shall return] See cha. 32.12, 29.
Ver. 9. Deceive not your selves] As too too many do, qui praesumendo sperant, & sperando pereunt.
For they shall not depart] sc. For altogether; not for any space of time, or to any purpose. Like hereunto is that Mat. 9.24. the damosel is not dead.
Ver. 10. For though ye had smitten] Pro Anxesi ad icit Hyperbolen, he useth an Hyperbolical supposition for illustration.
And there remained but wounded men amongst them] God cannot be without a staff to beat a rebel. Virum malum vel mus mordet, saith the Proverb, A mouse will bite a bad man. Milez Cobelitz, a Christian souldier, sore wounded, and all bloody, seeing Amurath the great Turk viewing the dead bodies after a victory, rose up out of a heap of slain men,Turk. Hist. 200. and making toward the Conquerour, as if he would have craved his life of him, suddenly stabbed him in the bottom of his belly, with a short dagger which he had under his coat, and so slew him.
Yet should they rise every man in his Tent] It is God who strengtheneth or weakeneth [Page 331] the arm of either party, Ezek. 30.24. Those that fight against spiritual wickednesses in their own strength, are sure to be foiled: and although the unclean spirit may seem to be cast out, yet he will return to his old house, and bring seven worse with him, Matth. 12.
Ver. 11. For fear of Pharaoh's army] Or rather, because of Pharaoh's army, whom now they drew off to encounter.
Ver. 12. Then Jeremiah went forth out of Jerusalem] Where he saw there was so little good to be done by his Ministry. This, some think, was an infirmity in him. Mr. Greenham, upon such a ground as this, was perswaded to leave his charge at dry-Draiton in Cambridgeshire, and to go to live at London, where he dyed of the plague: and as some reported, repented on his death-bed of having so done.
To go into the Land of Benjamin] To Anathoth his own home: and if he went thither for his one safety or conveniency sake, why might he not?
To separate himself thence in the middest of the people] Ʋt lubricificaret exinde in medio populi, that he might slide or slip away thence in the throng, undiscerned.Pagnin. Vatab.
Ver. 13. Irijah, the son of Shelemiah, the son of Hananiah] Of that Hananiah, say the Rabbines, whose death Jeremy foretold, chap. 28.16, 17. This Irijah ferox adolescens, as Josephus calleth him, a fierce young man, bearing Jeremiah a gradge, layeth hold on him in the gate, and layeth treachery to his charge:Tac [...]tus. unicum crimen eorum qui crimine vacabant.
Saying, Thou fallest away to the Chaldaeans] Jeremy had spoken much of the Chaldaeans power, and foretold their victory. Hence he is here falsely accused of falling away to them, and being false to his Countrey. Indeed if the Chaldees could have fetcht off Jeremy, as the French King Lewis did Philip de Comines from the Duke of Burgundy (whose affaires thereupon declined immediately) they might have made very good advantage of him. But he was far enough from any such compliance with them: and could better have said then ever Tully did, Ne immortalitatem contra Remp. acciperem, I would not be false to my Countrey, for more then all this worlds good.
Ver. 14. Then said Jeremy, Luther. It is false] Satanae pectus mendaciis foecundssimum est. It is no news for innocency to be belyed, and to go with a scratcht face.
But he harkened not unto him] Right or wrong, he must afore the Princes: who do also handle the good Prophet very coursely.
Ver. 15. Wherefore the Princes were wroth with Jeremiah] Upon the Captains false suggestion, which they should better have sifted into first, before they had believed it: for Pellucet mendacium, nec per omnia quadrat, a lye is oft so thin, that it may be seen through, and soon found out.
And smot him] Perhaps with their own hands; as bloody Bonner buffeted some of the Martyrs pulling off part of their beards.
And put him in prison] Causâ nondum cognitâ, before they had heard his defence. These Princes were worse then Jehojakims, chap. 36.19. or, if the same men, they were now grown worse: and here was, as Bernard hath it, sedes prima, & vita ima; De Consider. lib. 2. Act. & Mon. ingens authoritas, & nutans stabilitas.
In the house of Jonathan the Scribe] As bad as Lollards Tower to our Martyrs, or the Bishop of Londons Cole-house, which Mr. Philpot thought to be the worst prison about London.
Ver. 16. When Jeremiah was entered into the dungeon] Heb. into a place or house of the pit or hole; where the Prophet could neither walk, nor handsomly lye down,In domum eisternae. when worse men a great deal had what liberty they lifted.
And into the cabins] Or cells where they scarce put any but traitours, and like foul offenders. Such they had at Athens called Barathrum, at Rome Tullianum, or Profundum maris, &c. into which whosoever was put, could hardly be put to more misery.
And Jeremiah had remained there many dayes] Till the return of the Chaldees likely. Canes lingunt ulcera Lazari.
Ver. 17. Then Zedekiah the King] Being now in distresse because of the Chaldees come again, and willing to hear from the Prophet some word of comfort; which yet might not be, unlesse he had been better. If comfort be applyed to a gracelesse person, the truth of God is falsified.
[Page 332] Is there any word from the Lord?] Any new Oracle, and different from that of destruction, which thou hast so often rung in our ears, ad ravim & nauseam usque?
And Jeremy said There is] sc. A word from the Lord; but the same as before: for thou must mend, ere the matter will mend with thee.
Ver. 18. What have I offended against thee] As I know mine owne innocency, so I would thou shouldest know that I am no Stoick, or stock indolent, or insensible of my grievous sufferings, through the cruelty of thy Princes, who have committed me to this ugly prison.
Ver. 19. Where are now your Prophets?] Let them appear now if you please, and upon trial made, let truth take place. To this most equal motion when the King said nothing, the Prophet proceedeth to move again for himself, that he might be removed at least to a more convenient place, unlesse they meant an end of him.
Ver. 20. Therefore hear now I pray thee, O my Lord the King] As stout as he was and impartial in delivering Gods message, in supplicating for himself he is very submisse, and humble to his Sovereign, not daring to speak evil of dignities, though he had wrongfully suffered much from them.
Ver. 21. Then Zedekiah the King commanded] For this curtesy of his to the Prophet, God granted him a natural death, and an honourable burial in Babylon.
That they should commit Jeremiah into the Court of the Prison] Where he might have more liberty and better accommodations: and where his friends cum adire & audire possent, might come and hear him. See chap. 22.2.
And that they should give him daily a piece of bread] And a piece of a cake, we say, is better then no bread. I read of a gracious woman who said that she had made many a meals meat upon the promises, when she wanted bread. But Jeremy (besides the promises, chap. 1. and elsewhere) was here by a sweet providence, sustained in the prison, during that extream famine in the City (whereof we read in the Lamentations) when it was no smal mercy to have a morsel of bread to keep him alive. Sic amara interdum dulcescunt. Who would not trust so good a God?
CHAP. XXXVIII.
Ver. 1. THen Shephatiah] Here was aliud ex alio malum, one affliction on the neck of another. Matters mend with us as sowr Ale doth in summer, said Bishop Ridley once, when he was prisoner. Poor Jeremy might well have said so, if ever any, as appeareth by this Chapter, where we find him in a worse hole then was that of Jonathan: but his extremity was Gods opportunity.
Shephathiah the son of Mattan, and Gedaliah, &c.] These four Princes here named to their eternal infamy, were no small men, as appeareth in that the King was not he that could do any thing against them, ver. 5. The grandees of the world are greatest enemies (usually) to the truth. Little they had to say against his doctrines; they quarrel with his affection, as a perturber of the publike place, ver. 4. Ahab charged the like crime upon Elias: the Jews upon Christ, and afterwards upon Paul: the Heathen persecutors upon the primitive Christians: the hereticks still upon the Orthodox, that they were seditious, Antimonarchical, &c.
Ver. 2. Thus saith the Lord, He that remaineth in the City] This is the sef-same truth which he had preached before, and for the which he suffered. See chap. 21.9. He is constant to his principles: and although it be commonly said and seen that He who receives a curtesy sells his liberty, yet it was not so with this holy Prophet. He had received some enlargement, and care was taken by the King that a piece or a roll of bread should be brought him daily to the prison out of the bakers-street: but that stoppeth not his mouth.
Ver. 3. Thus saith the Lord] And as long as the Lord saith so, I must say so too, whatever come of it, chap. 1.
Ver. 4. For thus he weakeneth the hands of the men of war] Thus out of canal policy is piety impugned: So 1 Kings 12.27. Joh. 11.48. See on ver. 1.
Ver. 5. Then Zedekiah the King said, Behold he is in your hand] O nihili Regem, qui ne verbulo quidem cruentis viris obluctatur! O King of clouts, saith One, who [Page 333] knowing the Prophets innocency and these Princes bloodthirstinesse, durst not say a word for him, or against them! This inconstancy of his, and impotency of spirit proceeded meerly from diffidence and distrust in God.
Ver. 6. Then took they Jeremiah] Whom the King had now (against his conscience, as afterwards Pilate dealt by Jesus) either through fear, or favour, betrayed unto his deadly enemies: and so he was in a pittiful plight, in a forlorn condition. But Jeremiah De profundit, out of the deep called upon God (whom he found far more facile then these Princes did Zedekiah) Thou drewest near, saith he, in the day when I called upon thee, Thou saidest fear not, Lam. 3.57. I called upon thy name O Lord, out of the low dungeon.
And they let down Jeremiah with cords] With a murtherous intent there to make an end of him privily, ut ibi praefocatus moreretur; ille vero usque ad collum mersus ibi manebat, saith Josephus; that he might there pine and perish: but God graciously prevented it.
And in the dungeon there was no water but mire] A typical hell it was, worse then Josephs pit, Gen. 37. or Hemans lake, Psal. 88.6. or any prison that ever Brown the Sect master ever came into, who used to boast that he had been committed to two and thirty prisons: and in some of them he could not see his hand at noon-day.Fullers Church-hist. p. 168. He dyed at length in Northampton jayle, Anno 1630. whereto he was sent for striking the Constable requiring rudely the payment of a rate.
So Jeremiah sunk in the mire] Up to the neck, saith Josephus: and so became a type of Christ, Psal. 69.2.
Ver. 7. Now when Ebedmelech the Ethiopian] But a Proselyte, and a Religious Prince; a stranger, but (as that good Samaritan in the Gospel) more merciful then any of the Jewish Nation, who gloried in their priviledges: See Rom. 2.26, 27.
One of the Eunuches] And Eunuches, say the Rabbines, are ordinarily more cruel then other men: but so was not this Cushite. Piety is the fountain of all vertues whatsoever.
Which was in the Kings house] As Obadiah was in Ahabs, Nehemiah in Artaxerxes's, some good people in Herods, Luk. 8.3. and Nero's, Philip. 4 22. Cromwel and Cranmer in Henry the eighths.
The King then sitting in the gate of Benjamin] Sitting in judgement, where Jeremyes enemies had once apprehended him for a fugitive, but durst not try it out with him, though Ebedmelech there treated with the King for him in the presence of some of them, as it is probable.
Ver. 8. Ebedmelech] Not more the Kings servant (so his name signifieth) then Gods. Joseph of Arimathaea was such another, who went boldly to Pilate and begged the body of Jesus. Faith quelleth and killeth distrustful fear.
Ver. 9. My Lord the King, these men have done evil] What a brave man was this to oppose so many Princes, and so potent, that the King himself durst not displease them? It was Gods holy Spirit that put this mettle into him, and gave him the freedom of speech, Psal. 119.46.
And he is like to dye for hunger in the place where he is] Or, who would have dyed for hunger in the place where he was.
For there is no more bread in the City] Cum panum annona sit pauca & parca. What need he to be doubly murthered?
Ver. 10. Then the King commended Ebedmelech] A sweet providence of God, thus to incline the heart of this effeminate, cruel, inconstant and impious King, to harken to the motion, and to give order for the Prophets deliverance from that desperate and deadly danger. A good encouragement also to men to appear in a good cause and to act vigorously for God, notwithstanding they are alone, and have to encounter with divers difficulties.
Take from hence thirty men with thee] Four or fewer might have done it: but perhaps the Princes with their forces might have endeavoured to hinder them, but that they saw them so strong.
Ver. 11. So Ebedmelech took the men with him, and went] The labour of love that this Ethiopian performed to the man of God, is particularly and even parcel-wise [Page 334] described, for his eternal commendation, and all mens imitation.
Ver. 12. But now these cast-clouts] Hence some gather that the Prophet was put into this loathsome hole naked, or very ill clad at least. The Fathers allegorize this story to set forth the vocation of the Gentiles, and the rejection of the Jews.
Ver. 13. So they drew up Jeremiah with cords] And God was not unrighteous to forget this their work and labour of love, Heb 6.10. Jer. 39.17, 18.
And Jeremiah remained in the Court of the prison] Manacled and fettered, as some gather from chap. 40.4.
R. David Vatabl.Ver. 14. Then Zedekiah —took Jeremiah into the third entry] Which was right over against the Kings house: this wretched King was so overawed by his Counsellors, that he durst not advise with Gods Prophet in their presence, or with their privity.
Ver. 15. If I declare it unto thee] It is for the sins of a people, that an hypocrite raigneth over them, Job 34.30. Such a one was Zedekiah: and the Prophet here freely reproveth him for his hypocrisie.
And if I give thee counsel, wilt thou not hearken?] Or, And though I advise thee, thou wilt not hearken to me. Thou art set, and hast made thy conclusion aforehand.
Ver. 16. So the King Zedekiah sware secretly unto Jeremiah] But what credit was to be given to his oath who was notoriously known to be a perjured person, as having broken his oath of fidelity to Nebuchadnezzar?
As the Lord liveth that made us this soul] Hence the truth of that assertion is cleared up unto us, that mens souls drop not down from heaven, nor are propagated by their parents, but are created by God, and infused into their bodyes.
I will not put thee to death, neither will I, &c.] The former part of the Prophets condition he sweareth to perform, but saith nothing to the latter, as having no such liking to it. So many come, now-adayes, to hear: who resolve to practise only so far as they see good.
Ver. 17. If thou wilt assuredly go forth] Jeremy was semper idem, one and the same still: no changeling at all, but a faithful and constant Preacher of Gods Word.
Ver. 18. But if thou wilt not go forth] See chap. 32.39. Thus Zedekiah hath it both wayes, that it may abide by him: but he was uncounselable, and irreclaimable.
Ver. 19. Then Zedekiah said unto Jeremiah, I am afraid of the Jews] Thus hypocrites will at one time or other detect themselves: as Zedekiah here plainly declareth that he more feared the losse of his life, honour, wealth, &c. then of Gods favour and Kingdom: so do the most amongst us: Pilate feared how Caesar would take it, if he should loose Jesus. Herod laid hold on Peter, after he had killed James, that he might please the people. The Pharisees could not beleeve because they received glory from men. This generous King cannot endure to think that his own fugitives should flout him: but to be ruled by God and his holy Prophet advising him for the best, he cannot yeeld. Thus still vain men are niggardly of their reputation, and prodigal of their souls. Do we not see them run willfully into the field, into the grave, into hell? and all lest it should be said they have as much fear as wit.
Ver. 20. They shall not deliver thee] This the good Prophet speaketh from the mouth of the Lord, to cure him of that causeless fear, and to bring him to a better obedience: but it was past time of day with him to be wrought upon by any thing that could be spoken, though never so well.
So it shall be well unto thee, and thy soul shall live] This is also the voyce of the Gospel, and the result of all the Promises.
Ver. 21. But if thou refuse to go forth] Promises and threatenings make an excellent mixture: the tartnesse of the one giveth us better to taste the sweetnesse of the other.
Ver. 22. And behold all the women that are left] These shall mock thee and make songs of thee, exagitantes regem socordissimum, for a simple and sorry man, who hath undone them all together with himself, by listening to flatterers, and false Prophets.
[Page 335]—Thy feet are sunk in the mire] In the mire of misery, where the Prophets unworthy usage in the miry dungeon is hinted, and the King twitted with it, as some hold. Some again think that Zedekiah in his flight did run into some quagmire where he was taken.
And they are turned away backward] Thy flatterers have now left thee in the lurch.
Ver. 23. So shall they bring out all thy wives and thy children] Or, thy women (whether wives or Concubines, that crew of wanton creatures) and thy sons: for his daughters were left behind, chap. 41.10. and 43.6. If therefore thou hast any care of those that are, or ought to be most dear unto thee, be ruled by me.
And thou shalt cause this City to be burnt with fire] Heb. Thou shalt burn this City: ‘Quicquid delirant reges, plectuntur Achivi.’
Ver. 24. Let no man know of these words] Thus he who feareth not God,Muliebriter deprecatur Rex incredulus fidelem. feareth his own servants and Counsellours.
And thou shalt not dye] The crafty King would seem to be sollicitous of the Prophets safety; but mainly intendeth his own.
Ver. 25 But if the Princes hear] In such fear flood he of his Princes, and might truely say, as the Assyrian once did, Are not my Princes altogether Kings? Esay. 10.8. or as the Emperour of Germany did, I am King of Kings, meaning that the Princes of his Empire would do what they lifted, for all him. Zedekiah was only an image of a King.
Ver. 26. Then shalt thou say unto them, I presented my supplication] This was to tell part of the truth only (which might lawfully be done) and not to tell an officious, or at least an oblique lye, as some would make it to be.
Ver. 27. So they left off speaking with him] Indigni utique qui ultra monerentur. In una impietate solum stabiles. The Princes were far worse then the King: who yet himself was none of the best. They therefore were slain by the Babylonian Princes, when the Kings life was preserved, though with the losse of his eyes, which yet might be a means to open the eyes of his mind.
Ver. 28. So Jeremiah abode in the court of the prison] Which now God had made to him a sanctuary of safety, and a very Bethlehem or house of bread. God can easily turn a prison into a Paradise, and brown-bread and water into manchet and wine, as he did to the Martyrs: One of them dated his letter thus, From the delectable orchard of the Leonine prison.
CHAP. XXXIX.
Ver. 1. IN the ninth year of Zedekiah] See on 2 King. 25.1.
Came Nebuchadnezzar] He came to the seige in person: but soon after retired himself to Ribbah, i e. to Antiochia in Syria, there to take his pleasure, and there hence to send supplyes to his forces, as need required.
Ver. 2. And in the eleventh year] See on 2 King. 25.2. the sacking of Jerusalem fell out foure hundred and seventy years after the building of the Temple, in the fourty seventh Olympiad: and when Tarquinius Priscus was King of Rome.
The C [...]ty was broken up] See on 2 King. 25 4.
Ver. 3. In the middle gate] Called the second gate, Zeph. 2.10. See chap. 1.15. Jeremy lived to see sundry of his prophesies fulfilled. Jerusalem was taken in or about the fortieth year of his prophesying: as it was afterwards by the Romans, in or about the fortieth year after our Saviours Ascension.
Even Nergal, Sharezar, Shamgar-Nebo] Here we have a list of the Babylonian Princes, who first brake into the City. Their names are harsh and barbarous (such as are now to our eares the Turkish Bashaws, Beglerbegs, Sanzacks, &c.) but good enough for such to hear, as would not yeeld to the sweet name and counsel of a gracious God. Those names that have Sar or Rab in them, are deemed to be [Page 336] names of office; as Sarezer Master of the treasures, Rabinag Master of the Magicians, &c.
Ver. 4. When Zedekiah the King saw them] Not entred, but ready to enter. See 2 King. 25.4.
He went out the way of the plain] Intending, likely for Egypt: but his journey was shortened. So was Muliasses King of Tunis, when flying from his son Amidas, he was discovered by the sweet perfumes he had about him; and being brought back, had Zedekiah like, his eyes put out, with a burning hot iron.
Ver. 5. But the Chaldaeans pursued] See on 2 King. 25.5.
Ver. 6. See on 2 King. 25.6, 7.
Ver. 7. See on 2 King. 25.7.
Ver. 8. See on 2 King. 25.8.
Ver. 9. See on 2 King. 25.11, 12.
Ver. 10. See on 2 King. 25.11, 12. Sic vides miras rerum vices. See what a wonderful turn of things was here on the sudden: and how that of Seneca was here made good, Ʋna dies interest inter magnam civitatem & nullam, there is but a dayes difference sometimes betwixt a great City, and no City. Josephus and some others say, that the Rechabites, as men peaceable and given much to contemplation, were also left in the land. This destruction of Jerusalem was, saith Oecolampadius, a kind of type of the general judgement. For like as in Jerusalem the wicked perished, but the poor and peaceable were not only spared but enriched, so shall it be at that day.
Ver. 11. Now Nebuchadrezzar—gave charge, &c.] He had heard of Jeremy and his preaching, by those Jews that by the Prophets perswasion sell to the Chaldees: and now that promise took place, chap. 15.11. I will cause the enemy to entreat thee well: ‘— Tandem bona causa triumphat.’
Ver. 12. Take him, and look well to him] A wicked man, we see, may be loving and liberal to a godly Minister for self-ends. Let no man therefore rest in it alone, as a sure sign of an honest man.
Ver. 13. So Nebuzaradan, &c.] These, who before were so active in destroying the City, are now no lesse active in honouring the good Prophet. All things work together for good to the godly: their greatest enemies shall one day do them honour.
Ver: 14. They sent and took Jeremiah] But why did they not also loose him from his bonds? chap. 40.1.
And committed him unto Gedaliah] Who being a chieftain among the Jews, fell to the Chaldees (as it may seem) before the City was taken, according to Jeremy's counsel: and is now set over the land, and hath the Prophet Jeremiah committed to his care.
The son of Ahikam] Who had rescued the Prophet, chap. 26.24. See the Note there.
Ver. 15. Now the Word of the Lord] Which is never bound, 2 Tim. 2.9. but tunneth and is glorified, 2 Thes. 3.1.
Ver. 16. Go and speak unto Ebedmelech the Ethiopian] Who yet was an Israelite indeed by his faith and religion; as was likewise Jether the Ishmaelite, 1 Chron. 7.17. with 2 Sam. 17.25.
Thus saith the Lord of hosts] Who will not fail to give unto him who sheweth kindnesse to any Prophet of his, a Prophets reward, Mat. 10.
Behold I will bring my words upon this City for evil] See chap. 21.16. and 44.27.
And they shall be accomplished in that day before thee] Thou shalt see it, but shalt survive it. And this prophecy may be unto us instead of a most certain history.
Ver. 17. But I will deliver thee in that day] From the sword, the famine and the pestilence: a thousand shall fall at thy side, and ten thousand at thy right-hand, but it shall not come nigh thee:Psal. 91.7, 8. Val. Max. only with thine eyes shalt thou behold and see the reward of the wicked: and that the Lord is sure though slow, tarditatem supplicii gravitate compensans.
[Page 337] And thou shalt not be delivered into the hands of those men] Zedekiah's Courtiers who do bear thee an aking tooth for thy kindnesse to my Prophet, and have vowed revenge.
Ver. 18. For I will surely deliver thee] Heb. delivering deliver thee. It would be a great stay of mind if God should say the same to us in particular and by name, as he doth here to this Ethiopian: And yet he saith no lesse to us in the precious promises, which we are by faith to appropriate.
But thy life shall be for a prey unto thee] Pro lucro cessura est: for saving my Prophets life, thou shall have thine own: so sure a gain is godlinesse.
Because thou hast put thy trust in me] What may not faith have at Gods hands? Those that trust him, do, after a sort, engage him to deliver them, and to doe them good.
CHAP. XL.
Ver. 1. THe Word of the Lord which came to Jeremiah] This word what it was, Jeremy will shew, chap. 42.7. after the circumstances of his enlargement related, and other matters of story premised. Vatablus rendereth it, Actio quam gessit Dominus cum Jeremia.
After that Nebuzaradan—had let him go from Ramah] Which was the place of Rendevouz, whether Jeremy was also brought (with the rest of the Captives) and manicled also (as he was found in the court of the prison) but soon set free, and dismissed. A difference shall one day (at that great day especially) be discerned between the righteous and the wicked: betwixt him that serveth God, and him that serveth him not, Mal. 3. ult. Jeremy is here, by some oversight of the officers (contrary to Nebuchadnezzars command, chap. 39.11, 14. but not without a special providence of God) brought bound to Ramah, ad opprobrium Gentis, & in gloriam suam: that the Jews, now captives, and to be carried to Babylon, might see their madnesse in persecuting so true a Prophet, and persevering in their sinful practices, to their so utter undoing, against all admonition.
Ver. 2. And the Captain of the guard took Jeremiah] Took him and loosed him, as he should have done before.
Saying, The Lord thy God hath pronounced this evil upon this place] Oratio militaris, sed bene Theologica: A strange speech to come out of such a mans mouth. How could the captives present hear it, and not be affected with it? Thus Baalams Asse sometimes rebuked his Masters madnesse, but to little good effect.
Ver. 3. Now the Lord hath brought it, and done according] A bad man, we see, may speak piously. Samuel himsef could not have spoken more gravely, severely, divinely, then the feind did to Saul, 1 Sam. 28. Well then may lewd men be good Preachers, &c.
Ver. 4. And now behold I loose thee] I dismisse thee with all due honour, as a true Prophet: however undervalued and afflicted by thine unworthy Countrymen.
Come and I will look well unto thee] Heb. I will set mine eye upon thee, that is, I will give thee singular respect, and observe thee to the utmost.
Behold all the land is before thee] What could Pharaoh say more to Joseph? Gen. 47.6. or Abraham to Lot? Gen. 13.9.
Ver. 5. Now while he was not yet gone back] But yet shewed by his lookes or otherwise, that he was not willing to go to Babylon: Nebuchadnezzar, Ex ipso vultu vel silentio Jeremiae, &c. who had already set his eyes upon him, as ver. 4. perceiving it, said,
Go back unto Gedaliah] Who shall both protect thee and provide for thee.
So the Captain of the guard gave him victuals] i. e. Necessaries for his journey; for he came out of prison nudus tanquam ex mari, bare and needy.
And a reward] Or, a present fit for a Prophet: donum honorarium, such as they used to give the Seers, 1 Sam. 9.8. 1 King. 14. and such as he might safely and comfortably take, as from God himself, who had promised it, chap. 15.11.
Ver. 6. Then went Jeremiah unto Gedaliah] Blessing himself from the Chaldaeans [Page 338] proffered kindnesse, (as Luther also did alate from the great Turke's, who invited him to him, and promised him to be his good Lord) he maketh Moses his choice, Heb. 11.25. and Davids, Psal. 84.10. rather to abide with Gods poor people in the promsed land, then to be great in the Court of Babylon: How few at this day would have been of his mind?
Ver. 7. Now when all the Captains of the forces that were in the fields] The dispersed Jews with their Captains and Centurions, such as had lain lurking during the seige, or had fled when Zedekias did and escaped.
Heard that the King of Babylon had made Gedaliah] Whom they knew to be a pious and prudent man: and would be a father unto them instead of a King. Nebuchadnezzar might have set a Babylonian Governour, who would have ruled them with rigour; But God, in mercy to his poor people, moved him to make choise of this man, famous for his mildnesse and integrity: to whom therefore they resort, but not all for the same good end, as the sequel shewed: for Ishmael was a very Judas.
Ver. 8. Then they came to Gedaliah to Mizpah] Where Samuel dwelt, 1 Sam. 7. not far from Shiloh.
Even Ishmael] Who was of the blood royal, chap. 41.1. and envyed Gedaliah, his so great preferment, whom he looked upon for a transfuga, and a traitour, for revolting to Nebuchadnezzar: which yet he did in obedience to Gods Word by the Prophet Jeremy.
Ver. 9. And Gedaliah — sware unto them] viz. That what he spake was from his heart; and out of good affection to them all.
Ver. 10. As for me, behold I will dwell at Mizpah] To agitate for you, to the Chaldeans: and to secure you to mine utmost.
But ye, gather ye wind] Humanissima haec sunt, pia, & utilissima Gedaliae verba ad populum: Twas wonder the Chaldees, after so long a siege, had left any fruits behind them: Souldiers now-adayes lay all waste mostly.
Ver. 11. Likewise when all the Jews] Who had field into forrein parts, for succour and safety.
Ver. 12. And gathered wine and summer-fruits very much] So is God wont to reward those that love their Countrey.
Ver. 13. Moreover Johanan — came to Gedaliah to Mizpah] Ishmael perhaps had solicited them, to take part with him.
Ver. 14. That Baalis the King of the Ammonites] Set on work by Beelzebub the prince of devils to hinder so good a work.
But Gedaliah—believed them not] No more did Julius Caesar those that forewarned him of the conspiracy against him. The Duke of Guise the same day that he was slain by the command of Henry the third King of France, had a scrol laid under his napkin, as he sat at dinner, wherein was witten, That his life was in danger: he under-wrot They dare not; Speed. 1212. and so threw it from him under the table. But it proved that they both durst do it, and did do it, the same day. Gedaliah, likely, thought that Ishmael durst not attempt any thing against him, because of the Babylonians: besides he knew his own innocency, and Ismaels pretended familiarity with him; which he might think the other Captains envyed. Sure it is, that good Gedaliah was too secure. Nam qui omnia credit, & qui nihil credit, ex aequo peccat. It is no lesse a fault to believe nothing,Seneca. then to believe every thing; sine vano publica fama, Reports are neither to be overheeded, nor over-slighted: especially where life is concerned.
Ver. 15. Let me go I pray thee, and I will slay Ishmael] He offereth his service for the slaying of Ismael, and it had been happy he had done it: sed immodico obsequio sibi fidem derogat, his forwardnesse rendereth him supected. Gedaliah seemeth to have been of our Queen Elisabeths temper,Camden. who was heard to professe, that she could believe nothing of her people, that parents would not believe of their children.
Ver. 16. Thou shalt not do this thing] This just man would not have any man dye ixdicta causa, before his cause had been heard, were he never so wicked.
For thou speakest falsely of Ishmael] So Gedaliah thought: but it proved otherwise. Ishmael is pleaded for, but without cause. Queen Elizabeth complained [Page 339] that in trust she had oft found treason; So shall all Princes: who therefore had need to be very cautelous, and yet not over-credulous. Kingcraft is not easily learned.
CHAP. XLI.
Ver. 1. NOw it came to passe in the seventh moneth] Within two or three moneths after the destruction of Jerusalem. So soon did this wicked wretch, so spurred on by ambition (which ever rideth without reines) renew the miserable fate of his forlorn Country. And the like did Barcocab and his seditions complices after the last devastation: thereby bringing upon themselves again the Roman forces, who thereupon, under Adrian the Emperour, utterly took away both their place and their Nation.
That Ishmael of the seed royal] And therefore affecting the Kingdom, or at least the ruledom: and envying that Gedaliah (a new man, or mushrom rather) should be preferred before him.
And the Princes of the King] Who had been Princes, and Grandees, as the Hebrew hath it, in Zedekiak's dayes: with whom, likely, they fled and escaped, stealing away by night, though he could not, 2 King. 25.4.
Even ten men with him] Whom Ishmael had promised, probably, to restore to their Principalities, when he should be King or Viceroy at least under Baalis King of Ammon, the great Engineer of all the ensuing mischief wrought by Ishmael and these ten Desperado's together with their retinue.
Came unto Gedaliah] To whom before they had done homage: and now came, pretending to give him a friendly visite.
And there they did eat bread] i. e. They feasted. Much treachery and cruelty hath been exercised at feasts. Absolom slew Amnon at a feast: so did Zimri King Elah: so did Alexander, Philotas: so doth the great Turk, many of his Bashaws; the black gown is cast upon them as they sit with him at supper, and then they are strangled.
Ver. 2. Then arose Ishmael] Taking the opportunity, when Gedaliah and his guests were mero graves, saith Josephus, merry with wine: and so, lesse able to resist.Turk. Hist.
And the ten men that were with] They and their followers being pugnaces & audaces, barbarous and brutish persons, skilful to destroy, Ezek. 21.31.
And smot Gedaliah the son of Ahikam] See on ver. 1.
And slew him whom the King of Babylon had made Governour] Yea for that very cause, per invidiam & libidinem regnandi: So true is that of the Tragedian,
Ver. 3. Ishmael also slew all the Jews that were with him] Not the Chaldaeans only: his sword knew no difference; but, being fleshed in blood, he killed all that came in his way; and the rather that his wickednesse might not be noticed (Mortui non mordent) but that he might carry on his bloody designe the better.
Ver. 4. And no man knew it] Heb. A man knew not. See on ver. 3.
Ver. 5. That there came cert in from Shechem and from Shilo] Innocent men, qui ne verbulo quidem immanem bestiam offenderant, who had not so much as by the least word offended this brutish butcherly man: but came in the simplicity of their hearts to worship God, and to wait upon Gedaliah, by the way: which last seemeth to be Ishmaels main quarrel against them. See here Eccles. 9.12. with the Notes.
Having their beards shaven and their cloathes rent, and having cut themselves] These might be well-minded men: though partly through ignorance of the Law in those blind times, and partly through excesse of passion, they went too far, Heathen-like, [Page 340] in their outward expressions of sorrow (Levit. 19.27. Deut. 14.1.) for the publike calamity of their Country.
To bring them to the house of the Lord] i. e. To the place where Gods house lately had been, though now razed and ruined: that there they might worship as they could, and bewail the desolation of the City and Temple, as Hierom saith the Jews did yearly the destruction of the second Temple; hiring the Roman Souldiers, that kept it,Vide pessimum ingenium: luget ut lugentes perdat. Oecolamp. to let them come to the place, and weep over it.
Ver. 6. And Ishmael came forth of Mizp [...]h, to meet them] This was another manner of meeting then that at Mizpeh in Samuels dayes, 1 Sam. 7. O tempora! O mores!
Weeping all along as he went] O deep dissimulation, and Crocodiles-tears! That creature, having killed some living beast, lyeth upon the dead body, washeth the head thereof with her warm tears: which she afterwards devouteth together with the body. Tears (saith the Author of the Turkish History speaking of Andronicus another Ishmael) by nature were ordained to expresse the heavinesse of the heart, flowing from the eyes as showers of rain from the clouds: In good men, the most certain signs of greatest grief, and surest testimonies of inward torment; but in Andronicus you are not so:Turk. Hist. fol. 56. you proceed of joy: you promise not to the distressed pitty or compassion, but death and destruction. How many mens eyes have you put out? how many have you drowned? how many have you devoured? Thus He, and much more to like purpose.
Come to Gedaliah the son of Ahikam] This he saith fraudulently, like Sinon in the Poet, that he might fish and find out how they stood affected to Gedaliah whom he so deadly hated, that he slaughtered these poor folk for once owning him, or owing him any service.
Ver. 7. Ishmael the son of Nethaniah slew them] This hell-hound having once (as other hounds) dipt his tongue in blood, can put no period to his unparalleld cruelty.
He and the men that were with him] His slaughter-slaves, his Assassines to help him: for he alone could not have done this bloody execution, unlesse he had taken as much time thereunto as that Popish villain did in doing to death those poor Protestants of Calabria Anno 1550. For as Ishmael here brought these Eighty innocent men into the midst of the City as into a pound, and there slew them: so Eighty-eight poor Professours of the truth according to godlinesse, being all thrust up in one house together, as in a sheep fold, the Executioner comes in (saith Mr. Fox) and among them takes one and blindfolds him with a muffler about his eyes, and so leads him forth to a larger place; where be commandeth him to kneel down: which being done, he cutteth his throat, and so leaving him half dead, and taking his butchers knife and muffler all of gore blood,Act. & Mon. [...]59. commeth again to the rest, and so leadeth them one after another till he had dispatcht them all.
Ver. 8. But there were ten men found among them] Qui miro astu sibi ab indigna morte provident, who pleaded for their lives, were spared.
Slay us not, for we have treasures in the feild] And these we will willingly part with for the redemption of our lives. They knew that Souldiers would do much for mony: and what is wealth in comparison of life? Wicked worldlings would say the like to Death, if their tale might be heard. Henry Beauford Cardinal, Bishop of Winchester, Fox Mart. vol. 1. p. 925. and Chancellour of England, in the reign of Henry the sixt, perceiving that he must dye, murmured at death, that his riches could not reprieve him, till a further time.
So he forbare and slew them not] Ambition and Covetousnesse strove for mastery in this man; and here covetousnesse conquereth cruelty: This also was it that put him upon carrying his poor country-men captive, as hoping to make prize of them.
Ver. 9. Now the pit — was it which Asa the King had made for fear of Baasha] He had made it for some unknown use in the wars: and now is was filled with the dead bodies of men, for a punishment say some, of his confederating with Benhadad King of Syria: Ʋt semper impiorum foedera & confilia nobis sint suspecta.
[Page 341]Ver. 10. Then Ishmael carried away captive]
Even the Kings daughters] His own kinswomen, whom the Babylonian had spared. It may be he meant to marry one of them (as our Richard the third would have done his neice Elizabeth) and so to have reigned in her right.
And all the people that remained in Mizpah] Who found lesse favour from a false brother, then they had done from a professed enemy: so hath the Church ever done from hereticks, then from heathens.
Ver. 11. But when Johanan the son of Kareah and all the Captaines—heard of all the evil] Ishmael did what he could to conceale the wickednesse, till he had gotten away with his prize: but Rumour outran him, even ‘Fama malum, quo non aliud velocius [...]llum.’
Ver. 12. Then they took all the men, and went to fight with Ishmael] This act of theirs carrieth the commendation of fortitude, of charity and of piety; like as did that of Abraham in rescuing Lot: of Gideon and Jehosaphat in delivering the Israelites from their barbarous and blood-thirsty enemies: of Scanderbeg, Hunniades, Gustavus King of Sweden, &c. Unlesse Ismael and Johanan did as Ismael the Persian King and Selymus the great Turk, who fighting for the Empire of the East,Turk. hist. 515. masked their aspiring thoughts under the veile of zeale to their Religion. It well appeareth now to the world that neither of them were right, whatever they pretended.
And they found him by the great waters that are in Gibeon] Where, in Davids dayes, those youngsters of Helkath-hazzurim had sheathed their swords in their fellows bowels, 2 Sam. 2.16.
Ver. 13. Then they were glad] God, when he pleaseth, can suddenly and beyond all hope, exhilarate men in the midst of miseries, and give deliverance.Turk. hist. 269. The like hereunto befell the poor Christian captives when Hunniades had overthrown Mesites the Turks General.
Ver. 14. So all the people — cast about and returned] Their hearts were with Johanan before the battle, as the Athenians were with Flamimus the Roman General, who came to rescue them, though their bodies were detained by the tyrants within the walls of their City.
Ver. 15. But Ismael the son of Nethaniah escaped] But with what honour, with what conscience could this Judas live among the Ammonites? surely this defeat could not but be more shame to him before the King of Ammon, and more vexation to his proud heart then death it self. The like befell Stukely the English traitour in Spain.
Ver. 16. Then took Johanan — all the remnant] This evil act of theirs doth quite overturn the glory of the former: whilest against the ancient command of God, the Covenant made with the Chaldees, and the consent of the Prophets, they will needs down to Egypt, to lean upon that broken reed, that never did them good, but evil.
Ver. 17. And they departed] They roused from place to place: but being out of Gods precincts they were also out of his protection: and could expect no good.
And they departed and dwelt in the habitation of Chimham which is by Bethlehem] Where it seemeth that David (or Solomon, 1 King. 2.7.) had given him some lands, which he called by his own name (as men love to do, Psal. 49.11.) Goruth Chimham. Josephus saith there is a village near Bethlehem that is still so called. See 2 Sam. 19.38.
To go to enter into Egypt] This was to go out of Gods blessing (as we use to say) into the worlds warm sun-shine: this was to put themselves into the punishing hands of the living God.
Ver. 18. Because of the Chaldaeans, for they were afraid of them] But they should rather have sanctified the Lord God in their hearts, and made him their dread, as Esay 8.13. The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe, Prov. 29.25. See the Notes there.
[Page 342] Ob incustodiā. Because Ishmael the son of Nethaniah had slain Gedaliah] And together with him many Chaldaeans, whom Johanan and his captaines should have cautioned and better guarded; as the King of Babylon would better tell them, they thought, and withall punish them for their neglect.
CHAP. XLII.
Ver. 1. THen all the Captains of the forces and Johanan] Or, even Johanan; he among the rest and above the rest. Ille huic negotio non interfuit modo sed etiam praefuit.
And Jezaniah the son of Hoshajah] Brother, belike, to that Azariah, chap. 43.2. a noble pair of brethren in evil.
And all the people] Who follow their Rulers: as in a beast the whole body followeth the head.
Drew near] They came, as clients use to do for learned counsel.
Ver. 2. Let we beseech thee, our supplication be accepted before thee] Here they seem to humble themselves before Jeremiah the Prophet: which because King Zedekiah did not, he came to ruine, 2 Chron. 26.12.
And pray for us unto the Lord thy God] Good words may be found even in hell-mouth, sometimes. Who would think but these men had spoken, what they did, unfainedly, and from their very hearts? when as it soon after appeared, that all was no better then deep dissimulation. They had made their conclusion aforehand to go down to Egypt: only in a pre [...]ence of piety, and for greater credit, they would have had Gods approbation: which sith they cannot, they will on with their design howsoever, fall back, fall edge. O most hateful hypocrisy! O contumacy worthy of all mens execration!
Ver. 3. That the Lord thy God may shew us the way] But they had set themselves in the way to Egypt, before they came with this request to the Prophet: why went they else to Geruth Chimham, the rode toward Egypt, chap. 41.17. why were they also so peremptory, when they knew Gods mind to the contrary? chap. 43.
And the thing that we may do] Good words all along: but those (we say) are light cheap: Quid vero verba quaero, facta cum videam? they were as forward to speak fair, as their ancestours were in the wildernesse: but oh that there were a heart in this people, saith God, to do as they have said!
Ver. 4. I have heard you: behold I will pray] The wisdom from above is perswasible, easie to be intreated, Jam. 3. ult. and good men are ready to every good work, Tit. 3.1. Jeremy hoped they might speak their whole hearts, and promiseth to do his best for them, both by praying and prophecying.
Whatsoever thing the Lord shall answer you, I will declare] Sic veteres nihil ex se vel potuerunt, vel protulerunt. The Prophets spake as they were inspired by the Spirit of truth. Christ spake nothing but what was consonant to the holy Scriptures. The Apostles delivered to the Churches what they had received of the Lord,Irenaeus lib. 3. Eccles. hist. lib. 4. cap. 14. 1 Cor. 11.23. Polycarp told the Churches that he delivered nothing to them, but what he had received of the Apostles, &c.
Ver. 5. The Lord be a true and faithful witnesse between us] Did these men know what it was so solemnly to swear a thing? Or were they stark Atheists, thus to promise that with an oath, which they never meant to perform? ‘At sperate Deum memorem fandi atque nefandi.’ Their King Zedekiah paid dear for his perjury to God and men.
Ver. 6. Whether it be good, or whether it be evil] i. e. Whether it please us, or crosse us: Veniat, veniat verbum Domini: & submittemus ei, sexcenta si nobis essent colla, said a good man once: that is, Let Gods Word come to us once, and he shall be obeyed, whatever come of it. These in the text seem to say as much; but they say it only: neither was it much to be liked, that they were so free of their promises, and all in their own strength, without any condition of help from heaven: [Page 343] as if the matter had been wholly in their own hands, and they had had free-will to whatsoever good purpose or practice.
We will obey the voyce of the Lord] Yes, as far as a few good words will go.
Ver. 7. And it came to passe, that after ten dayes] So long God held his holy Prophet in request: and so he doth still his best servants many times, thereby tying, as it were, the sacrifice to the hornes of the Altar. How impatient those wretched Roysters were of such a delay, we may well imagine (the Chinois use to whip their gods, when they will not hear and help them forthwith) but God held them off as unworthy of any answer, and seemed by his silence to say unto them, as Ezek. 20.3. Are ye come to enquire of me? As I live, saith the Lord God, I will not be enquired of by you.
Ver. 8. And all the people from the least unto the greatest] For the Word of God belongeth to all, of all sorts: and as the lesser fishes bite soonest, so the poor are Gospellized, Mat. 11.5. when the richer stand out.
Ver. 9. Ʋnto whom ye sent me to present your supplication] Heb. to make your supplication fall in his presence. This I have not ceased to do ever since, but had no answer till now: and it may be that now you may the better regard it. Cito data cito vilescunt.
Ver. 10. Then will I build you] Promittitur felicitatio; parabola ab architectura & agricultura desumpta. God promiseth to blesse and settle them, by a two fold similitude, used also by the Apostle, 1 Cor. 3.9. ye are Gods husbandry, ye are Gods building. See chap. 24.6.
For I repent me of the evil] A term taken from men, Gen. 6.6. though repentance in men is a change of the will: but repentance in God is only the willing of a change: mutatio rei, non Dei. See chap. 18.8.
Ver. 11. Fear not the King of Babylon] See on chap. 41.18.
For I am with you to save you] Not only to protect you from the Babylonian; but also to encline his heart to clemency toward you, ver. 12.
Ver. 12. And I will shew mercyes unto you] Tender mercyes; such as proceed from the bowels, and of a parent, nay a mother. This was more then all the rest.
Ver. 13. But if ye say We will not dwell in this land] Because more barren then Egypt: and besides beset with many and mighty enemies.
Neither obey the voyce of the Lord your God] Which you ought to do, whatever come of it: sith rebellion is as witchcraft, 1 Sam. 15.
Ver. 14. Saying no: but we will go into the land of Egypt] Infamous for idolatry, luxury, and the oppression of your Ancestours there: besides Gods expresse prohibition, Deut. 17.16. and commination of it, as the last and greatest plague, The Lord shall bring thee into Egypt, Deut. 28.68.
And there will we dwell] The Prophet now, by their looks, or some other way, perceived their purpose so do do, whatever they had promised, ver. 5, 6.
Ver. 15. If ye wholly set you faces] As now I see you do: and shall therefore tell you what to trust unto, with the froward God will wrestle, Psal. 18.26.
Ver. 16. Then it shall come to passe that the sword which ye feared shall overtake you there] Categorice intonat Propheta. God hath long hands; neither can wicked men anywhere live out of the reach of his rod.
And the famine whereof ye were afraid] Egypt was very fertile, the granary of the world: and yet God could cause a famine there: he hath treasures of plagues for sinners, and can never be exhausted.
Ver. 17. They shall dye by the sword, by the famine, and by the pestilence] Three threats, answerable to those three promises, ver. 10, 11, 12. in case of their obedience.Metaph. à metallis.
Ver. 8. As mine anger and my fury hath been poured forth] sc. Like scalding [Page 344] lead, or burning bell-metal, which runeth fiercely, spreadeth far, and burneth extreamly.
Ʋpon the inhabitants of Jerusalem] Out of which fire I have late pulled you as a brand, the smell thereof is yet upon your clothes as it were: Cavete.
Ver. 19. Go ye not into Egypt] Be ruled, or you will rue it, when you have learned their evil manners, and shall perish in their punishments. It is better for you to be in cold irons at Babylon, then to serve idols in Egypt at never so much liberty. Your fathers brought a golden calf thence: Jeroboam brought two.
Ver. 20. For ye dissembled in your hearts] Heb. ye seduced in your souls, or in your minds. The Vulgar hath it, you deceived your souls, and not God; by playing fast and loose with him: by dealing with him ac si puer esset, scurra, vel morio.
Ver. 21. But ye have not obeyed the voyce of the Lord] Nay you take a clean contrary course: as if ye would despitefully spit in the face of heaven, and wrestle a fall with the Almighty.
Ver. 22. Now therefore know certainly that ye shall dye] In running from death ye shall but run to it, as Jonas did.
CHAP. XLIII.
Ver. 1. ANd it came to passe that when Jeremiah had made an end, &c.] See here how wicked men, and hypocrites especially, grow worse and worse, deceiving and being deceived. Balaam being resolved to curse however, went not as at other times, but set his face toward the wildernesse, Num. 24.12. Now he would build no more altars, but curse whatever came of it: so would these refractaries, without Gods good leave, go down to Egypt, putting it to the venture. Jeremyes sweet words were even lost upon them.
Ver. 2. Then spake Azariah] See on chap. 42.1.
And all the proud men] Pride is the root of rebellion. See chap. 13.15. These mens Pride budded, as Ezek. 7.10. and as the leprosie, brake forth in their foreheads. See Hos. 7.1. with the Note.
Saying unto Jeremiah, Thou speakest falsely] By this foul aspersion, not proved at all, they seek to discredit his Prophesie: like as the Jews at this day do the New Testament; and the Papists the book of Martyrs and other Monuments of the Church, saying of them, So many lines, so many lyes.
Ver. 3. But Baruc the son of Neriah setteth thee on against us] A likely matter: what should Baruc get by that? but malice careth not how truely or rationally it speaketh or acteth, so it may gall or kill. Jeremy and Baruc must be said to pack together, and to collude for a common disturbance: like as the Papists say Luther and Zuinglius did; when as they knew nothing one of another for a long time after that they began to stickle against Popery, in several climates: and when they did hear of one another, they differed exceedingly, in the doctrine of the Sacrament especially.
Ver. 4. So Johanan the son of Kareah, &c.] Nothing is more audacious and desperate then an hypocrite, when once discovered. Now these subdoli shew themselves in their colours, appear in their likenesse, going on end with their work.
Ver. 5. But Johanan—took all the remnant of Judah] Whose preservation had been but a reservation to further mischief, a just punishment of their incorrigibleness.
Ver. 6. And Jeremiah the Prophet and Baruc the son of Neriah] This was not without a special Providence of God, that these Desperado's might still have a Prophet with them, for the making of them the more inexcuseable. If it befall any of Gods faithful servants, to be hurried whither they would not, as it did Jeremy and Baruc here, Paul also and Peter, Joh. 21.18. Ignatius, Polycarp, and other prisoners and sufferers for the truth in all ages, let them comfort themselves with these examples.
[Page 345]Ver. 7. Thus came they even to Tahpanhes] A chief City of Egypt, called also Hanes, Esa. 30.4. Hierom calleth it Tunis; and Herodotus, Daphnis Pelusiae.
Ver. 8. Then came the Word of the Lord unto Jeremiah in Tahpanhes, saying] And although many more words besides came to him whiles he was there, and many remarkable passages fell out, yet the holy Ghost hath recorded no more thereof, then what we find in this and the next Chapter.
Ver. 9. Take great stones in thine hand] Bricks, wherewith Egypt abounded, as being much of it muddy by reason of the inundation of the River Nilus: hence also their chief City was called Pelusium, or Daphnis Pelusiae. See ver. 7. It is ordinary with Jeremy to joyn Paradigms with his Prophecies, as here, that they might be the more evident, and take the deeper impression.
Ver. 10. Behold I will send and take Nebuchadnezzar] By a secret instinct put into his heart.
And will set his throne upon these stones] This was dangerous for Jeremy to say at the Court-gate, and in the hearing of so many disaffected Jews, who would be ready enough to make the worst of every thing. Some say they stoned him with brickbats for this very prophesie.
Ver. 11. And when he cometh] Being sent and set on by God.
He shall smite the land of Egypt] As for their Idolatry, &c. so especially for harbouring these perfidious Jews, whom divine Vengeance still pursueth hot-foot, and will not suffer them to live anywhere, sith they would not be perswaded to live in Gods good land, and by his good laws.
Ver. 12. And I will kind's a fire in the house of the gods of Egypt] Goodly gods they were that could not keep their Temples from burning. Diana, said one jestingly, was so busie at the birth of great Alexander, that she could not a while to be at Ephesus, where her stately Temple was at the same time set on fire by Herostratus.
And he shall array himself with the land of Egypt as a Shepherd putteth on his garment] i. e. Easily and speedily shall he carry away the spoile of that rich country, there being none there to hinder him either in taking them, or carrying them away:
Ver. 13. He shall break also the images of Bethshemesh] Or Heliopolis, Lib. 2. where the Sun was worshipped with great superstition, as Herodotus writeth. The Hebrews also called this City On or Aven, that is Vanity or Iniquity, as well they might for the abominable idolatry there committed. Josephus saith that five years after this prophesie,Antiq. l. 10. c. 11. Nebuchad [...]ezzar (who had Egypt given him as pay for his paines at Tyre) invaded Egypt; and the King thereof being slain, he set up another there, and took the Jews that remained alive away into Babylon.
CHAP. XLIV.
Ver. 1. THe Word that came to Jeremiah] No word of comfort (how could it be, so long as they lived in open rebellion against the Lord?) but all of reproof and threatning: for why? they were obdurate and obstinate, and did dayly proficere in pejus, grow worse and worse.
Which dwell at Migdol] To these chief Cities Jeremiah resorted, to speak unto them. Noph, alias Moph, Hos. 9.6. is held to be Memphis, now Alcair.
Ver. 2. Ye have seen all the evils that I have brought upon Jerusalem] And should have been warned by this exemplum terrificum, dreadful instance of mine indignation. They that will not take example, are worthily made examples.
Ver. 3. Because of their wickednesse] That root of all their wretchednesse.
Ver. 4. Howbeit I sent unto you all my servants] Here the badnesse of men, and goodnesse of God, come equally to be considered.
Saying, Oh do not this abominable thing which I hate] Is were happy if this saying of God weres alway, shrilly sounding in our eares, whenever we are about to do [Page 346] any thing that is evil. It would surely be a notable Retentive from vice.
Ver. 5. But they harkened not] See chap. 7.24, 26.
Ver. 6. Wherefore my fury and mine anger was poured forth] A Metaphor from metalles. See chap. 42.18.
Ver. 7. Wherefore commit you this evil against your souls] This land-desolating, soul-destroying sin of idolatry.
Ver. 8. In that ye provoke me to wrath] This is a most pithy and peircing Sermon all along: not unlike that preached by Steven, for the which he was stoned, Acts 7. and likely enough that this was Jeremy's last Sermon also.
Ver. 9. Have ye forgotten the wickednesse of your fathers] Mira hic verborum apparet emphasis. What a powerful and pressing discourse is this! Sed surdis fabulam, but they were as a stake in the water that stirreth not.
Ver. 10. They are not humbled] Not tamed, not affected with attrition, much lesse with contrition for their sins. This I tell thee, Jeremy: for to them I am weary with talking to so little purpose. Plactuntur sed non flectuntur: corripiuntur sed non corriguntur.
Ver. 11. Behold I will set my face against you for evil] I will be implacable as you are irreclaimable.
Ver. 12. That have set their faces] I also will set my face against such, ver. 11. and they shall all be consumed and fall: Oh what work hath sin made in the world!
Ver. 13. For I will punish them] Let them never think that they shall one day be setled again in their own country: they could easily come down into Egypt; ‘Sed revocare gradum, &c. Hic labor, &c.’
I will watch them for ever going back again: let them set their hearts at rest for that matter, it will never be.
Ver. 14. For none shall return, but such as shall escape] sc. From these fighters against God, Johanah and his complices. The Talmudists tell us (but who told them?) that Nebuchadnezzar at his conquest of Egypt sent back into Judea, Jeremy and Baruch, &c.
Ver. 15. Then all the men which knew that their wives had burnt incense] And by suffering them so to do, had consented to what they had done: for qui non, cum potest, prohibet, jubet.
And all the women that stood by] Mulieres quicquid volunt valde volunt. Women as they have lesse of reason then men,Omne malum ex Gynaecio. so more of passion, being wilful in their way, and oft carrying their men along with them.
Answered Jeremiah saying] One of the women speaking for the rest: and that might well be one of Zedekiah's daughters; the men conniving, and well content therewith, See ver. 19.
Ver. 16. As for the word which thou hast spoken unto us in the name of the Lord, we will not hearken unto thee] This is just woman-like: See ver. 15. When man lost his free-will, saith One, woman got it: and whereas there came twelve kabs (measures) of speech at first down from Heaven, women ran away with ten of them, say the Rabbines merrily. Here they are very talkative and peremptory. In some there is a strong inclination, a vehement impetus to whoredom, which the Prophet Hosea calleth a spirit of whoredom: Such there was in these women to idolatry: they were fully set upon's.
Ver. 17. But we will certainly do whatsoever thing goeth forth out of our own mouth] Heb. we will doing do every word hath gone forth from our mouth; that we may be dicti nostri dominae, as big as our words, our vows especially, (as ver. 25.) which we made to worship the Queen of heaven, in case we came safe into Egypt.
To burn incense to the Queen of heaven] See chap. 7.18.
As we have done, we and our fathers, our Kings and our Princes] Antiquity is [Page 347] here pleaded, and Authority, and Plenty and Peace. These are now the Popish plea's, and the pillars of that rotten religion. It is the old religion say they: and hath potent Princes for her Patrons, and is practised in Rome the Mother-Church, and hath plenty and peace where it is professed, and where they have nothing but Mosse and Matins. These are their arguments: but very poor ones, as were easy to evince. But as women (counted the devouter sex) have alwayes carryed a great stroke with their husbands, as did Eve, Jezabel, Eudoxia, &c. (the women of Antioch could do much against Paul, and Barnabas, Acts 13.) so the people are indeed a weighty but unweildy body,Plus valet malum inolitum quam bonum insolitum. slow to remove from what they have been accustomed to. The Irish will not be perswaded to put geeres and harnesse on their horses, but will have the plough still tied to their tails, as they have been: neither in matters of religion will they be drawn to leave their old Mumpsimus for the new Sumpsimus: so powerful is usage, and so sweet our present though perverse opinions and perswasions.
For then had we plenty of victuals] Just so doth the Church of Rome borrow her Mark from the Markets plenty or cheapnesse of all things. But one chief reason of that, is the scarcity of mony that was in our fathers dayes, and the plenty thereof that is in ours, by means of the rich mines in the West-Indies, not discovered till the dayes of Henry the seventh. Hollinshead saith, that some old men he knew, who told of times in England, when it was accounted a great matter that a Farmer could shew five shillings or a Noble together in silver.
And were well, and saw no evil] Ʋbi utilitas ibi pietas, saith Epictetus: [...]. Si ventri bene, si lateri. Horat. and deos quisque sibi utiles cudis, saith Another: for profit men will be of any religion. If the belly may be filled, the back fitted, &c. modo serveat olla, so the pot may boil, much will be yielded to: It is well observed that the Papists are most corrupt in those things where their profit, ease, or honour is engaged. In the doctrine of the Trinity and other points that touch not upon these they are sound.
Ver. 18. But since we have left off to burn Incense to the Queen of heaven — we have wanted all things] This was non-causa pro causa: Not unlike hereunto was that grosse mistake of certain Lutheran Ministers,Burroughs on Hos. tom. 1. pag. 465. who not long since consulting at Hamborough about the causes and cure of Germanies calamities, concluded it was because their images in Churches were not adorned enough; which therefore they would procure done.
Ver. 19. And when we burnt incense to the Queen of heaven] So the Papists also call the Virgin Mary, and idolize her, as the word here rendered to worship her doth properly signify: idoli rejectitii appellationem in eam transferentes.
Did we make her cakes without our men?] i. e. Without our husbands privity and approbation? But is that a sufficient excuse? should not God be obeyed rather then men?Plutarch. Moral. 318. A wife is not to perform such blind obedience to her husband as Plutarch prescribeth, when he layeth it as a law of wedlock on the wife, to acknowledge and worship the same gods and none else, but those whom her husband honoureth, and reputeth for gods.
Ver. 20. Then Jeremiah said unto all the people] The Prophet, without any speciall command from God, moved with a spirit of zeal, confuteth that blasphemy of theirs, and sheweth plainly that idolatry maketh no people happy, but the contrary: though this be an old plea or rather cavil, answered fully long since by Cyprian against Demetrian, Augustine de civt. Dei, and Orosius.
Ver. 21. Ye, and your fathers, your Kings and you Princes] This was another thing they stood much upon, that their fathers had done it: so had their Grandees. If men can say We have sinned with our fathers, they think tis enough. The heretike Dioscurus cried out I hold with the Fathers, I am cast out with the Fathers, &c. yea Hierom once desired leave of Augustine to err with seven Fathers, whom he found of his opinion. But what saith the Scripture? Be not ye the servants of men, 1 Cor. 7.23. And what said a great Politician, I will not live by example, but by rule: neither will I pin my faith on anothers sleeve, because I know not whither he may carry it.
Did not the Lord remember them?] When you thought he had forgot them. Sin may sleep a long time, like a sleeping debt, not called for of many years, &c.
[Page 348]Ver. 22. So that the Lord could no longer bear] His abused mercy turned into fury: See chap. 15.6.
Ver. 23. Because ye have burnt incense, &c.] See chap. 42.21. & 43.7.
Ver. 24. Hear the Word of the Lord] Not my word only. See on ver. 20.
Ver. 25. Ye and your wives] Who ought to be the better, but are much worse the one for the other; the devil having broken your head with your own rib.
We will surely perform our vowes] A little better then many Popish votaries (and others also not a few) do now-a days,Erasm. Col. in Naufr. not unlike him in Erasmus, who in a storm promised the Virgin a picture of wax as big as St. Christopher, but when he came to shore, would not give a tallow-candle.
Ver. 26. Behold I have sworn by my great name] Jehovah, my incommunicable name, my proper name: or by myself: and thats no small oath.
Ver. 27. Behold I will watch over them for evil] I will watch them a shrewd turn, as we say: I will take my time to hit them, when I may most hurt them.
Ver. 28. Yet a small number] Methe mispar, men of number, a poor few: still God reserveth a remnant for royal use.
Shall know whose word shall stand] Because they are so peremtory and resolute, I shall try it out with them: I shall be as crosse as they; yet still in a way of Justice.
Ver. 29. That I will punish you in this place] Which you looked upon as a place of surest security and safeguard: and would not harken to me opening my bounties-bosom to you at home.
Ver. 30. Behold I will give Pharaoh Hophra] Called also Vaphres, and by Herodotus Apries, Antiq. l. 10. c. 11. Hieron. in Thren. cap. 4. being nephew to Necho who slew Josiah. A very proud Prince he saith Apries was, slain by Amasis, who succeeded him: but others gather from this text, and from Ezek. 29.19. & 31.11, 15, 18. that he was slain by Nebuchadnezzar. Josephus also and Jerom say as much.
CHAP. XLV.
Ver. 1. THe word that Jeremiah the Prophet spake unto Baruch] It is thought that Jeremiah preached his last when he prophecyed in the foregoing Chapter the destruction of Pharaoh Hophra, and together with him of the Jewes that were found in Egypt by Nebuchadnezzar. He seemed to them to speak stones (as the proverb hath it) and therefore they stoned him to death as Epiphanius, and others report.Lapides loquitur. This word that he spake to Baruch belongeth to chap. 36. and should have been annexed unto it in a natural order; as appeareth both by the date and by the matter. Baruch had with much pains and patience, first written out Jeremiah's Prophecies, and then read them to the people, and afterwards to the Princes. For this piece of work he expected, belike, some good piece of preferment (as the Apostles also did, for their forsaking all, and following Christ. Mat. 18.19.20. &c. Thus flesh will shew it self in the best, and in many things we offend all.) But instead of any such thing, Baruch, together with his Master Jeremy, was sought for to be slaughtered: and besides he meets with here a contrary Prophecy, wherby, before he is comforted, he is sharply reproved. 1. For a dastardly despondency of mind, because his rising expectation, it seems, was frustrated: 2. For a vain ambitious self-seeking, which was not hid from God.
Ver. 2. Thus saith the Lord the God of Israel unto thee O Baruch] Whom he knoweth by name, and for whom he hath in store an ample recompence of reward: for never yet did any one do or suffer ought for Gods sake, that complained of an hard bargain.
Ver. 3. Thou didst say] i. e. Thou didst think, like a poor pusillanimous creature as thou art. But Jeremy could pitty him in this infirmity, because it had sometime been his own case, chap. 15. and may befal the best. Pray for me, I say pray for me, said Father Latimer; for sometimes I am so fearfull and fainthearted, that I could even run into a mouse-hole.
For the Lord hath added grief to my sorrow] So we do oft complain, non quia dura sed quia moll [...]s patimur, without cause, through feeble-mindednesse. And when [Page 349] we speak of our crosses, we are eloquent oft beyond truth: we add, we multiply, we rise in our discourse, as here.
Ver. 4. Behold that which I have built, &c.] A Metaphor, as is before noted, ab architectura & agricultura. I am turning all upside-down, and wouldest thou only go free and untoucht of the common calamity? Tis no whit likely, thou must share with the rest.
Ver. 5. And seekest thou great things for thy self?] This is, saith One, as if a man should haue his house on fire, and instead of seeking to quench his house, should go and trim up his chambers: or as if when the ship is sinking, he should seek to inrich his cabbin.
Seek them not] For what so great felicity canst thou fancy to thy self in things so fading, as the case now stands especially?
But thy life will I give thee for a prey] Which, in these killing and dying times, in such dear years of time, is no small mercy.
CHAP. XLVI.
Ver. 1. THe Word of the Lord which came to Jeremiah against the Gentiles] God had at first set him over the nations and over the Kingdoms (as a plenipotentiary) to root out and to pull down, and to destroy, and to throw down, to build and to plant, chap. 1.10. This power of his the Prophet had put forth and exercised against his own Nation of the Jews, whom he had doomed to destruction, and lived to see execution done accordingly. Now he takes their enemies, the neighbour Nations to do; telling them severally what they shall trust to. And this indeed the Prophet had done before in part, and in fewer words, under the type of a cup of wine to be divided among and drunk up by the Nations, chap. 25.15, 16. &c. but here to the end of chap. 51. more plainly and plentifully. Isaiah had done the same in effect, chap. 13. to 24. Ezekiel also from chap. 25. to 33. that by the mouth of three such witnesses, every word might stand; and this burthen of the Nations might be confirmed. Jeremiah beginneth fitly with the Egyptians, who beside the old enmity, had lately slain good King Josiah, with whom dyed all the prosperity of the Jewish people, who were thenceforth known (as the Thebanes also were, after the death of their Epaminondas) only by their overthrows, and calamities.
Ver. 22. Against Egypt] First: That the Jews might not rely on that broken reed as they did, to their ruine, because they would never be warned.
Against the army of Pharaoh Neche] Who had beaten Nebuchadnezzar Priscus at Carchemish, and gotten all the Country from Egypt to Euphrates; but was afterwards himself beaten out again by Nebuchadnezzar the second, surnamed Magnus, in the first year of his reign, which was the fourth year of Jehojakim: Joseph. l. 10. c. 7. Hypotu [...]ôsis Ironica. State galeati, loricati, lanceati: sed frustrà. [...]. Pausan. who also was glad to become his tributary. Now this overthrow of the Egyptian, who was driven out of all Syria, as far as Pelusium by the Babylonian, is here foretold.
Ver. 3. Order ye the buckler and sheild.] So Pharaoh is brought in bespeaking his forces, when he was going to fight against Nebuchadnezzar: Or, so the Prophet bespeaketh the Egyptians Ironically, and by way of scoff. q. d. Do so: but all shall be to no purpose (see the like Isa. 8.9. Congregamini & vincemini) yea though upon Pharaoh's should should be the same inscription that was once upon Agamemnon, This is the terrour of all mortal wights.
Ver. 4. Harnesse the horses] Those warlike creatures, but yet vain things for safety, Psal. 33.17. Prov. 21.31. Egypt was famous for the best horses, Deut. 17.16. 1 King. 10.26, 28. but the Lord delighteth not in the strength of an horse, &c. Psal. 147.10, 11.
Ver. 5. Wherefore have I seen them dismaià?] Surprized with a Panick terrour.
And are fled apace] Heb. Fled a flight.
For fear was round about] A proverbial form, chap. 6.25.
Ver. 6. Let not the swift flye away] i. e. Think to save themselves by flight.
Nor the mighty man escape] i. e. Think to save himself by his might, be he never so stouth-earted.
[Page 350] Herod. lib. 2. [...]. Toward the North] i. e. Toward Carchemish, the stage of the war, where Pharaoh-Necho had beaten Nebuchadnezzar the elder, and is now beaten in the same place by Nebuchadnezzar the younger, alterna victoria.
Ver. 7. Who is this that cometh up like a flood?] Pharaoh with his forces is here notably described, vivo sermonum colore, and compared to an impetuous river, that threatneth to overflow and swallow up all. See Isa. 8.7.
Ver. 8. Egypt riseth up like a flood] Nilus-like: the Egyptians were an ancient, proud, luxurious people.
And he saith I will go up and cover the earth] See the like vain vaunts of this proud people, Exod. 1 [...] 9, 10.
Ver. 9. Come up ye horses] i. e. Ye horsemen, all the cavallery of Egypt, as Exod. 14.7.
And rage] Or, bestir your selves as if ye were wood or mad: instar furiarum discurrite per camp [...]s.
The Ethiopians and the Lybians] The Africans that were confederates and Auxiliaries to the Egyptians.
Ver. 10. For this is the day of the Lord God of hosts] See Esay 34.5, 6, 7, 8.
Ver. 11. Go up unto Gilead and take balm] See chap. 8.22. with Gen. 37.25. q. d. thy calamity is no lesse uncurable then ignominious.
Ver. 12. The Nations have heard of thy shame] Of the shameful defeat given thee: so that thou who wast once a terrour to them, art now a scorn.
For the mighty man hath stumbled against the mighty] And this is the sum of the talk that goeth of thee.
Ver. 13. The Word that the Lord spake] Another Prophecy, but against Egypt also. God had yet a further quarrel to that Country for the death of good Josiah, their delivering up Ʋriah Gods faithful servant to the sword of Jehoiakim; their idolatry, pride, perfidy, &c.
How Nebuchadnezzar — should come and smite the land of Egypt] In the five and twentieth year of his reign, as Jeremy also had set forth by a sign, chap. 44.30,
Ver. 14. Publish in Noph, and in Tahpanes] See chap. 44.1.
For the sword shall devour round about thee] Egypt was no whit amended by the former discomfiture at Carchemish: therefore is now wholly subdued by the Babylonian Conquerour, about three and twenty years after. And the like befell the Greek Empire overturned by the Turks.
Ver. 15. They stood not, because the Lord did drive them] He struck a Panick terrour into them: and then no wonder that men flee at the noise of a shaken leaf.
Ver. 16. Yea one fell upon another] See ver. 12. in a confused flight, it is wont so to be.
And they said] The Auxiliary and Stipendiary souldiers said so, when once they saw that there was no good to be done for the Egyptians: Nebuchadnezzar having so wasted all.
Steperus est.Ver. 17. Pharaoh King of Egypt is but a noyse] A meer flash: one that vaunteth and vapoureth, and that's all. So of Charles the eighth King of France, Guicciardin saith, that in his expedition to Naples he came into the field like thundering and lightning, but went out like a snuffe: more then a man at first, and lesse then a woman at last.
He hath passed the time appointed] He let slip his best opportunity: which, in giving battle, is sometimes the losse of all. Charles King of Sicily and Jerusalem was for this fault called Carolus Cunctator, i. e. the Delayer.
Ver. 18 As I live] Formula jurandi Elliptica, & Deo propria: let none presume to swear in that sort.
Surely as Tabor is among the mountains] As Tabor surmounteth and commandeth the little hills round about it, and Carmel the adjoyning sea (over which it hangeth a promontory) so shall Nebuchadnezzar come into Egypt, and subdue the whole Country.
Ver. 19. O thou daughter dwelling in Egypt] But not likely long to dwell there.
Furnish thy self to go into captivity] Heb. make thee instruments or implements of captivity. Sarcinis reculisque collectis, prepare to be packing.
[Page 351]Ver. 20. Egypt is like a very fair heifer] Vitula elegans, a trim bullock,Juvenca petusca. worshipping Apis the Bull and Mnenis the Cow, and unaccustomed to the yoke of subjection, as Hos. 10.11. but I shall bring her to it.
Destruction cometh] Or, excision from the North cometh, cometh, certo, cito, penitus venit, Ezek. 7.6. there come those that shall cut up this fair heifer, or fat calf.
Ver. 21. Also her hired men in the midst of her like fatted bullocks] Heb. bullocks of the stall, not like to do much good service in respect of their luxury and petulancy: Fat Eglon had but sluggish souldiers. Campania with her delicacies, matred Hannibals forces. These mercenaries carried themselves as if hired non ad militiam sed saginam, not to fight, but to fat themselves.
Ver. 22. The voyce thereof (of Egypt) shall go like a serpent] Submissa voce loquetur, she shall hisse and whisper, as being daunted and damped,Vox trepida & prae metu instar serpentū st [...]idula. scarce able to mutter or utter ought for fear, Esa. [...]9.4.
Ver. 23. They shall cut down her forrest] i. e. Her many Cities. Herodotus telleth of one thousand and twenty Cities that were in the land of Egypt, in the dayes of King Amasis.
Because they are more then the grashoppers] The Babylonian fellers are:Lib. 2. Diodor. l. 1. c. 31. and those many hands, will make light work.
Ver. 24. The daughter of Egypt shall be confounded] This is, in plain termes,Subjungit Epiphonema. the sum of all that had been said before.
Ver. 25. The Lord of hosts, the God of Israel saith] And shall he say and not do? Num. 23.19. shall the Word of God be broken? Joh. 10.35.
Ver. 26. Behold I will punish the multitude of No] Called populous No, H [...]die dicitur Alexandria. Nah. 3.8. (populous as Nineveh) so Galilee of the Gentiles: some render it nourishing No.
And their Kings] Here Calvin conjectureth that Pharaoh had made many of his Princes Kings for his greater magnificence: but this came down soon after. A bulging wall is near unto a downfal.
And Pharaoh] Hophra, chap. 44.30.
And all them that trust in him] As the Jews in Egypt did.
Ver. 26. And afterward it shall be inhabited] Fourty years after, Ezek. 29.13. sc. in the dayes of Amasis, whom Cambyses the Persian conquered: after which it remained subject to the Persian Monarchs 150. years saith Eusebius, being but a base and tributary Kingdom.
Ver. 27. But fear not thou, O my servant Jacob] If Egypt find so much favour, as ver. 26. what mayst not thou hope for? See the same, chap. 30.10.
Ver. 28. Fear thou not O Jacob, &c.] See chap. 30.11.
But correct thee in measure, &c.] God dealeth much otherwise with his own people then he doth with unbeleevers, whose prosperity as it is full of thornes, so their adversity is but a foretaste of eternal torment: whereas all things, even afflictions also, work together for good to them that love God, &c.
CHAP. XLVII.
Ver. 1. BEfore that Pharaoh smote Gaza] Called also Gazer and Gazera, having its name not from the Persian Gaza signifying wealth or treasure, but from an Hebrew word signifying strength. It was first smitten by Pharaoh at his return from Carchemish likely, after he had slain Josiah, and afterwards worsted the Babylonian at Euphrates. Next by Nebuchadnezzar, this and the four other satrapies of the Philistines were overrun then when he came against Egypt. After that, it was besieged and taken by Alexander the great who laid it waste. Yet was it built again and called Constantia after the name of Constantine the great his sister, being one of the chief Cities in Syria, and having received the faith.Euseb de vit. Constant. l. 4.
Ver. 2. Behold waters rise up out of the North] The Chaldaean, as a mighty torrent, shall overflow the whole Country and bury all as it were in one universal grave of waters, as once at the deluge. So Esa. 8.7. This seemeth to have been [Page 352] done somewhat before Egypt was destroyed: when Moab, Ammon and Syria, and therein Palestine, drank of the same cup.
Ver. 3. The Fathers shall not look back to their children] Though never so dear to them ( [...] the Greeks call them, and the Latines have their Filius of [...]) but shall be sollicitous of their own lives only; qui de Deo ne tantillum quidem fuerant solliciti.
For feeblenesse of hands] Through fear and fail of vital spirits: so as to forget natural affection also.
Ver. 4. Because of the day that cometh to spoile all the Philistines] God will find a time of vengeance to fall upon the wicked enemies of his people, though he bear long with them. Patientia Dei quo diuturnior, eo minacior. The wicked practiseth against the just and gnasheth upon him with his teeth. The Lord shall laugh at him: for he 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.
[Page 353] 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. A [...]iopolis d [...]cta. Adudit s [...]è Propheta ad singularum civitatum nomina. Jun.
In Hesho [...] 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 H [...]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 symb [...]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 them.
And he hath setled on his lees] As having never been turned out of his Country: which may well be called his mother, as the lees are called the mother of wine. But now his time is come to be transvasated, to be emptied from vessel to vessel, to be carried captive.
Ver. 12. That I will send him wanderers] Peregrinantes qui peregrè agant eum, the Chaldaean vagrants (as he proudly calleth and counteth them) but they shall make a vagrant of him in good earnest.
[Page 354] And shall empty his vessels, &c.] Moab abounded with the best wine: but dwelling so near Sodom, his grapes also became grapes of Sodom and clusters of Gomorrah: his manners were Sodomitical too. It was but time therefore to send those that should empty his vessels and break his bottels: carry him into another Country where he might get a new taste, and his sente be changed.
Ver. 13. As the house of Israel was ashamed of Bethel] When their golden calf was carried into captivity.
Ver. 14. How say ye We are mighty?] q.d. Ye have great cause to crack, and to stand upon your pantables, as ver. 2.29, 30.
Ver. 15. Moab is spoiled] Quae hucusque, [...]adem majore cum luce repetit. The same again, but with more exornations.
Ver. 16. The calamity of Moab is near to come] S [...]e on ver. 15.
Ver. 17. All ye that are about him, bemoan him] And that ye may not want a form, say ye, How is the strong staff broken!
Ver. 18. And sit in thirst] i. e. In want of all things.
Egregia est Prosopopoeja.Ver. 19. Stand by the way and espy, &c.] What brave Rhetorike is here? Tenendum quidem, Prophetas & Apostolos non affectasse artem dicendi: vide tamen quantâ eloquentiâ peroret Spiritus Sanctus.
Ver. 20. Moab is confounded] See on ver. 15.
Tell it in Arnon] In the Cities standing upon that river.
Ver. 21. And judgement is come upon the plain countrey] Such as the most part of Moab was.
Ver. 22. And upon Dibon, and upon Nebo] These Cities beyond Jordan belonged to Israel: but Moab had seized them, and now Gods Judgement cometh upon them.
Ver. 23. And upon Kiriathaim] See on ver. 1.
And upon Bethmeon] Baith Isay calleth it, chap. 15 2.
Ver. 24. And upon Bozra] Called also B [...]zer, Josh. 22.36.
Ver. 25. The horn of Moab is cut off] i. e. His strength, power, glory, Kingdomes: his Sultans and Princes, saith the Chaldee.
Ver. 26. Make ye him drunk] Ebrietas modis omnibus maledicta: but here is meant a dry drunkennesse with the fierce wrath of God. Most things here spoken are to be found in Isay: but here more clearly exprest. See chap. 25.21.
Moab also shall wallow in his vomit] As once he did when drunk with wine to the derision of others, so now he shall when drunk with wrath. It will be a woe time with drunkards one day doubtlesse.
Ver. 27. For was not Israel a derision unto thee?] sc. When he was carried captive by Salmaneser: didst not thou make thy self merry in his misery, and compose Comedies out of his Tragedies?
Was he found among theeves] Was he therefore obnoxious because religious? What reason hadst thou to shout after him, as one would do after a thief that is taken stealing?
Impotentissimè cachinnaris. Thou skippest for joy] Thou shakest thy self, that is thy head: or thou laughest till thou art ready to break thy midriff; ‘— Petulanti splene cachinnas.’
Ver. 28. And be like the dove] That is glad to creep in at any cranny of the craggy rock, to be hid from the Hawk.
Ver. 29. We have heard the pride of Moab] See Isay 16.6. Proud he was then, and the same he is still: no changeling is he.
Ver. 30. I know his wrath] Passion is the eldest daughter of pride. See Isa. 16.6.
His lyes shall not so effect it] Heb. his barres. Lyes were his refuge, his strength the barres he trusted to and leaned on.
Ver. 31. Therefore will I houle] Isa. 16.7. & 15.5.
Ver. 32. I will weep with thee for the weeping of Jazer] Or, more then the weeping of Jazer. i. e. saith Junius, more largely and lamentably, then Isay bewailed Iazer, Isa. 16.8.9.
Ver. 33. And joy and gladnesse is taken] See Isa. 16.10.
Their shouting shall be no shouting] Their chear shall be changed, their note altered [Page 355] from what it was wont to be, at their gathering in the vintage. So it shall one day fare with the drunkards and belly-gods; whose laetitia vertetur in luctum, plausus in planctum, &c. mirth shall be turned into mounting, clapping of hands into wringing of hands, hollowing into houling.
Ver. 34. From Heshbon even unto Elealeh] See Isa. 15.4, 5, 9.
At a heifer of three-yeers old] Which at that age, beginneth to low after the bull.
Ver. 35. Moreover I will cause to cease] Such a scarcity there shall be of people. See ver. 7. & Num. 21.28.
Ver. 36. Therefore my heart] See Isa. 15.5. & 16.11.
Ver. 37. For every head shall be bald] This was the doings among the Easterlings, in times of mourning.
Ver. 38. There shall be lamentation] See Isa. 15.3.
Like a vessel wherein is no pleasure] See chap. 22.28.
Ver. 39. How hath Moab turned the back with shame?] Heb. neck.
Ver. 40. Behold he shall fly as an Eagle] To an Eagle Nebuchadnezzar is compared, for his strength, swiftnesse, and ravenousnesse.
Ver. 41. Kerioth is taken] Of this City, some say, was Judas Iscariot.
As the heart of a woman in her pangs] Which is very low: neither is such a one in case to defend her self.
Ver. 42. Because he hath magnified himselfe against the Lord] i. e. Against his people, who are as the apple of his eye.
Ver. 43. Fear and the pit] See Isa. 24.17.
Ver. 44. Hee that fleeth] See Isa. 24.18.
Ver. 45. Stood under the shadow of Heshbon] As thinking they had had a good bush on thei [...] backs.
But a fire shall come forth out of Heshbon] As once before it did, Num. 21.28, 29. and became a proverb.
Of the tumultuous ones] Of those revelling gallants.
Ver. 46. Wo be unto thee, O Moab] See Num. 21.29.
Ver. 47. Yet will I bring again the captivity of Moab] Laetiora demum annuntiat. But because this was never that we find fulfilled in the letter, therefore it was a presage of the calling of the Gentiles to an interest in Christ, and benefit by him.
CHAP. XLIX.
Ver. 1. COncerning the Ammonites] Who are taxed in Scripture for their pride, petulancy, and contempt of Gods Israel, whom they had alwayes infested, and now grossly injured, by encroaching upon part of their Countrey, which they had seized on, as if Israel had been heirlesse, and themselvys next akin, which was nothing so. See Zeph. 2.8.
Hath he no heir?] Yes, Judah and Benjamin not yet captivated.
Why then doth their King inherit Gad?] i. e. Gilead (Gad's portion beyond Jordan) because it lyeth convenient for him. This, they would have done long before; viz. in Jephtha's dayes: but then it would not be. Afterwards, Saul and David subdued them; but in Jehosaphats time they came again, together with the Moabites and the men of mount Seir, to make a disturbance: but were defeated, 2 Chron. 20. Now, when those Israelites beyond Jordan were carried away, and their land desolated first by the Syrians, 2 King. 10.33. and afterwards by the Assyrians, 2 King. 15.29. then, in likelyhood, it was that the Ammonites thus invaded the Countrey, and laid it to their own (Confer Am. 1.13.) that they might dwell alone, in that part of the earth.
Ver. 2. Behold the dayes come, saith the Lord] sc. After the subversion of the [Page 356] Jewish Nation, Ezek. 21.33, &c. For Judgement commonly beginneth at the House of God.
And I will cause an allarm of war to be heard in Rabbah] Megalopolis the Metropolis of the Ammonites: it was afterwards called Philadelphia, from Ptolomie Philadelph who reedified it.
And it shall be a desolate heap] Heb. an hillock of desolation.
And her daughters] The neighbour Towns, and Villages.
Then shall Israel be heir unto them that were his heirs] It hath been often observed, that God loveth to retaliate. How this was fulfilled, see 1 Macchab. 5.6. and Joseph. l. 13. c. 21.
Ver. 3. Howl O Heshbon] A City of the Gadites, but seized upon it seemeth, first by the Ammonites, and then by the Moabites, chap, 48.2, 24, 25.
For Ai is spoiled] Not that Ai, Josh. 7.1. but another of that name, beyond Jordan: Gaja Ptolomy calleth it.
And run to and fro by the hedges] Hide you behind the hedges.
For their King] Or Malcham their idol: as Chemosh, chap. 48.7.
Ver. 4. Wherefore gloriest thou in the vallyes] Because fat and fertile; as being near to Sodom and Gomorrah, that pleasant plain, Gen. 13.10.
O back-sliding daughter] Or untoward and refractary. Sept. Thou daughter of rashnesse, Appellat homines regni erroneos filiam vagam. or of impudence, quae ita lascivis sicut puella quae libidinatur, & virum quaris, saith Oecolamp.
That trusted in her treasures] Never yet true to those that trusted them, 1 Tim. 6.17. Psal. 52.7.
Who shall come unto me?] Or, Who can come at me?
Ver. 5. Behold I will bring a fear upon thee] Panicum vel bellicum.
Ver. 6. I will bring again the captivity] Then, when Christ shall come, the Gentiles also shall be freed from the tyranny of sin, and terrour of hell.
Ver. 7. Is wisdom nowhere in Teman?] The Edomites, and especially the Temanites (of whom Elephaz, Job's friend was one) were famous for wisdom, Obad. 8. which although it be of excellent use for putting things to the best, yet without the fear of God (which is the beginning of wisdom, Prov. 1.7.) and his blessing, it proveth not only unprofitable, but pernicious also. It is, saith James, earthly, sensual, and devilish. See what the Scripture speaketh of it, Job 12. & 1 Cor. 3.
Ver. 8. Dwell deep] Hide your selves in holes of the earth, grots in the ground, clefts of the rocks, where you may best secure your selves from the pursuing enemy.
Ver. 9. If grape-gatherers, &c.] See on Obad 5.
Ver. 10. I have uncovered his secret places] Where he had hid himself, or his treasures, those sinews of war.
And he is not] sc. Any more a State or a people. Time shall triumph over him, so that he shall but live by fame.
Ver. 11. Leave thy fatherlesse children, &c.] Thus God speaketh to the profane Edomites in derision; but to all true Israelites, in serious sadnesse: and so it is very comfortable, and must needs be a good stay of mind to a dying Saint, as it was to Claviger a Dutch Divine. He was held happy of whom Cassiodore saith, So many sons, Selnec. Paedag. Christ. par 2. p. 379. Quot dedit familiae suvenes, tot reddidit Curiae consulares. so many Counsellors to the State: but he is happier that can say, So many children, so many of Gods clients, heavens heirs, &c.
Ver. 12. Behold they whose judgement, &c.] See chap. 25.29. See also Obad. 19.
Ver. 13. I have sworn by my self, saith the Lord] Because it seemed incredible that Bezra should be beaten down: as also to shew how exceedingly God was incensed against the Edomites, to whom therefore also no comfort is spoken, as is to Amon and Moab, in after-times.
Ver. 14. I have heard a rumour from the Lord] See on Obad. 1.
Ver. 15. For low I will make thee] See on Obad. 2. whence Jeremy took this, and more besides, or else Obadiah from him.
Ver. 16. Thy terriblenesse] i. e. Thine insolency and cruelty wherewith thou frightest folk. Or thine idol, that terrible businesse, so called in contempt.
Though thou shouldest make thy nest] See Obad. 4.
Ver. 17. And Edom shall be a desolation] Heb. for a desolation. See on ver. 13.
[Page 357]Ver. 18. as in the overthorw of Sodom] See Gen. 19.24, 25.
And the neighbour Cities] Whereof See Deut. 29 23.
No man shall abide there] As little as in the dead Sea, where no creature can live.
Ver. 19. Behold he shall come up] Nebuchadnezzar shall.
Like a Lion from the swelling of Jordan] As Lions at such a time are forced to quit their dens, near Jordan.
Against the habitation of the strong] i. e. Against Idumaea.
But I will suddenly make him run away from her] As having soon conquered her: or rather I will suddenly make him over-run it. i. e. Get above it, and become Master of it.
And who is a chosen man that I may appoint over her] Or, For I will give charge to him that is a choice one against her: i. e. To Nebuchadnezzar.
For who is that shepherd that will stand before me?] q. d. There is no standing before God, and his Lion sent by him.
Ver. 20 Therefore hear the counsel] Now by counsel things are established. [...].
And his purposes Or, contrivements that he hath contrived.
Surely the least of the flock] The meanest of Nebuchadnezzar's men shall drag them out of their shelters, as dogs do a dead carcasse.
Ver. 21. In the red Sea] i. e. A long way off: yer not so f [...]r as the doating Talmudists say, the Serpents cry was heard (when the Angels come down and cut off his legs, according to that doom past on him, Gen. 3.14.) viz. all the world over.
Ver. 22. Behold he shall come up and flye] See chap. 48.40▪41.
Ver 23. Concerning Damascus] The chief City of Syria, so pleasantly situate, so rich and luxurious, that one compareth it to Corinthus or Ephesus. Julian the Emperour in his Epistles, calleth it the City of Jupiter, and the Eye of the whole East. Tamerlan would not come into it, lest he should be detained there by the delights and delicacies of it. He destroyed it in a displeasure, and built three Towers with the skuls of those he had there slain (for a trophie) with singular skil. It was built again by the Seldan of Egypt, and is now possessed by the Turkes.
There is sorrow on the sea, it cannot be quiet] Or, There is sorrow as upon the sea which cannot rest.
Ver. 24. And fear hath seized on her] Horrorem f [...]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 Ʋ [...]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.Ussi [...]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 [Page 358] 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 t [...]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. [Page 359] 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 thitherward] As intent upon it, and minding nothing else in comparison.Accurate sciscitabuntur. It is good for a man to have his face set towards heaven and to make Religion his businesse: looking at other things by the by, and out at the eyes end, as it were.
Come and let us joyn our selves to the Lord] Be so joyned to the Lord,Iudivulse adh [...]re [...]unt Domino. so glewed unto him, as to be one Spirit with him, in a conjugal perpetual covenant.
Ver. 6. My people have been lost sheep] Per avia peccatorum aberrantes, lost in the maze of sin and misery.
Their shepherds have caused them to go astray] True also of Papists and Sectaries: miserably misled by their pretended Pastours; Impostours rather.
Ver. 7. All that found them have devoured them] As ravenous creatures do wandring sheep. Straglers are a fit prey for Seducers.
And their adversaries said, We offend not] i. e. God will have it so, Jer. 40.2. but this was no good plea; Jer. 2.3.
The habitation of justice] Or, in the habitation of justice: in a land of uprightness have they dealt unjustly, Esa. 26.10. which was no small aggravation of their sin.
Even the Lord the hope of their Fathers] But these, as degenerate children, have no such hope.
Ver. 8. Remove out of the midst of Babylon] Ho, Ho, come forth, as Zach. 2.6. Away, this is not your rest, for it is polluted, Mic. 2.10. See Esay 48.20. Rev. 18.4.
Be as the hee-goates] That lead the flocks, generosè & festinanter, freely and readily. Sheep are fearful, and therefore go behind: goates are not so, and therefore go before. There is good hope, saith one, that we are going out of Babylon, when the hee-goates go before the flock: when men of publick place and authority are active for reformation.
Ver. 9. From the North country] See on ver. 3.
Their arrows shall be as of a mighty expert man] Or, of a potent prosperous man, that can hit where he pleaseth, and that without faile.
None shall return in vain] No shaft shall: or no souldier shall misse of booty, for whereas Babylon, like a sea, had taken in the wealth of all Nations; so it was meet that it should be exhausted: like as Rome was by the Gothes and Vandals, and as Constantinople was by the Turks and Tartars.
Ver. 10. And Chaldaea shall be a spoyle] See on ver. 9.
Ver. 11. Because ye were glad, because ye rejoyced] sc. In a thing of naught,Causam ponit petulantiam & dicacitatem. Oecol. as Am. 6.13. and in the miseries of my people ye were madly merry: therefore shall ye be let blood in the vena cava.
Because ye are grown fat] Ye have laughed your selves fat, you have fatted your selves as in a duy of slaughter, or of good chear. It was at a feast that Babylon was taken.
And bellow as bulls] Or, neigh as steeds, lusty steeds.
Ver. 12. Your mother shall be sore confounded] i. e. Babylon your mother-City: or Babylonia your countrey: or your Monarchical greatnesse, which being in the last place laid waste after other Nations, as Jer. 25. was foretold, shall with shame cry out, Hui tam cito me qua primas obtinebam, &c. How is it, that I, who was the head of Nations, am now the taile, &c?
[Page 360]Ver. 13. It shall not be inhabited, but be wholly desolate] Babylon standeth not now in the same place as of old: not is there hardly any ruines of the old City remaining, as travellers tell us. Pausanias saith, that in his time, there was naught to be seen of it but the walls only:Lib. 8. In Isa. 13. and Hierom saith, that in his, it was turned into a park for deare. Omne in medio spacium solitudo est. See on ver. 3.
Ver. 14. For she hath sinned against the Lord] Yea she is a sink of sins, the contagion of the world, the shop of Satan, the adversary of the Saints, &c. So, and much more then so is spiritual Babylon, cito itidem casura, si essetis viri (said Petrarch long since) that groaneth for a downfal.
Dedi [...]ionis est s [...]gnum. Dare manus est fateri se victum; victum [...]eadere palmas Ausoniividere. Virg.Ver. 15. Shout against her round about] As they did once at Jericho; she shall come down assuredly.
She hath given her hand] i. e. She hath yeilded and cryed quarter: add hereunto, that two Princes of Babylon being displeased by Baltashar, sent for Cyrus to take the City, and shewed him how he might best do it. This was giving the hand saith Calvin.
As she hath done, do unto her] — Neque enim lex justior ulla est. See Judg. 1.5. with the Note.
Ver. 16. Cut off the sower] Leave not so much as an husbandman alive: who yet are generally spared as harmlesse, and useful: they were left and let alone by the Chaldaeans when they carried away the Jews, 3 King. 25.12. But here is enjoyned a more severe execution.
Ver. 17. First the King of Assyria hath devoured him] Many Assyrian Kings successively; but especially Sennacherib.
Hath broken his bones] Heb. hath boned him: hath left nothing of him but the bare bones.
Ver. 18. As I have punished the King of Assyria] And accordingly so he did: for as Sennacherib first lost his army, and then his life; and then soon after, that Monarchy was dissolved: so after that Baltasar was slain, the Empire was translated unto the Persians.
Ver. 19. And I will bring Israel again to his habitation] Or to his fold, or his pastures: See ver. 6, 17.
Ver. 20. The iniquity of Jacob shall be sought for, and there shall be none] Because to the justified no sin is imputed. Nihil oblivisci solet praeter injurias, He forgetteth nothing but injuries only, said Cicero of Cesar flatteringly, say we of God truely. This to have known, is to feed in those soul-fatting pastures, ver. 19.
For I will pardon them whom I reserve] Tegam quod fuit; quod erit, regam.
Ver. 21. Go up against the land of Merathaim—and against the inhabitants of Pekod] Two Babylonian Provinces, Ezek. 23.23. Calvin rendreth it The land of exasperators, and the inhabitants of visitation, i. e. that deserve to be punished. This is Gods commission to Cyrus.
Ʋtterly destroy after them] i. e. Their posterity, as Dan. 4.11.
Ver. 22. A sound of battle is in the land] Barritus militaris: this is (not the joyful but) the woful sound:Sequitur executie. Oecol. for war is a woe, which no words, how wide soever, can sufficiently set forth.
Ver. 23. How is the hammer of the whole earth out asunder?] Babylon was the mawle of many Nations. Nimrod began it, and his successours took after him. Charles Martel King of France, was so called for like cause. Augustine also was worthily stiled Haereticorum malleus the hammer of hereticks: and Mr. Arthur Hildersam Schismaticorum malleus, the mawle of Schismaticks.
Ver. 24. I have laid a snare for thee] Thou wild-bull, ver. 27. Babylon was unexpectedly taken by a stratagem, whiles they were in the midst of their revels.
And thou w [...]st not aware] The palace was suddenly seized upon: but some parts of the City knew not that the enemy was entred, till three dayes after: for it was the greatest City that ever the Sun beheld,Aristot. Pollt. Paus. Arcad. saith Pausanias; and the most suddainly surprized.
Because thou hast striven against the Lord] Heb. hast mingled thy self with the Lord, incertamen scilicet, to wrestle and fall with him, and to try masteries.
Ver. 25. The Lord hath opened his armory] Heb. treasury. Now Gods armory [Page 361] is omne id sub caelo usque ad diabolos, all things both in heaven and under the cope of heaven, as far as the very devils; whereby he is able to subdue his enemies, and to bring them to nothing. Out of this treasury God took Darius and Cyrus with their forces, and set them upon this expedition.
Ver. 26. Come against her] This he speaketh to the Medes and Persians; who though they were farther remote then they that could heare the Prophet; yet God, who spake by him, could and did speak home to their hearts, stirring them up by a secret instinct to do this execution.
Ver. 27. Slay all her bullocks] Heb. sword them, sheath your swords in their sides. See ver. 24.
Ver. 28. The vengeance of his Temple] Spoiled and burnt by the Chaldeans, those wasters, as their name also signifieth. Woe then to such as destroy Gods living Temples.
Ver. 29. According to all that she hath done] See ver. 15.
For she hath been proud against the Lord] Who setteth himself in battle array against the proud, 1 Pet. 5.5.
Ver. 30. Therefore shall her young men] See on chap. 49 26.
Ver. 31. Behold I am against thee O most proud] Heb. O pride, in the abstract, i. e. O Balshazzar; as of a certain Pope was said, ‘Conditur hoc tumulo & scelus & vitium.’
Ver. 32. And the most proud shall stumble] Heb. Pride, or that man of pride. Praefractarius ille, so Oecolampadius rendreth it, that stubborn man, who will do wickedly against conviction of conscience.
Ver. 33. The children of Judah, and the children of Israel were oppressed together] Or, were oppressed alike, sc. In their several deportations; and God mindful of his Covenant, sheweth himself sensible of it; though for present he seemed not to care what became of either of them; ‘Ille dolet quoties cogitur esse ferox.’
Ver. 34. Their Redeemer is strong] Or, But their strong Avenger, whose name is the Lord of hostes, he shall thoroughly plead their cause, i. e. right their wrongs.
That he may give rest to the land] See on 2 Thes. 1.8, 9.
Ver. 35. A sword is upon the Chaldaeans] Those sworn swordmen of the Devil.
Ver. 36. A sword is upon the lyars] i. e. The prognosticators and wizzards. Mendaces nominat divinos, as it was wont here to be sa [...]d A friar, a lyar.
Ver. 37. A sword is upon their horses] Upon all their military preparations; whereof see Herodot. lib. 1.
They shall become as womer] Elumbes, cowardly, and crestfaln.
A sword is upon her treasures] Which how inestimable they were, see Strabo lib. 15. and Plin. l [...]b. 33. cap. 3.
Ver. 38. A drought is upon her waters] Which Cyrus did so drain by many outlets, that without any great difficulty he took the City: ass [...]ulting it on two sides.Lib. 3. cap. 7. Frontinus saith that thrice Babylon was taken by this stratagem. 1. By Semiramis. 2. By Cyrus. 3. By Alexander the Great.
And they are mad upon their idols] Deos terrificos & truces, [...]. statues of their Kings and Worthies which were of a huge vast stature. See Dan. 3.1.
Ver. 39. Therefore the wild beasts of the desart] See Esa. 13.21.
Ver. 40. At God overthrew Sodom] See Esay 13.19. and chap. 49.18.
Ver. 41. Behold a people shall come from the North] As ver. 3.9. See chap. 6.22.
Ver. 42. Against thee, O daughter of Babylon] In like sort as thou didst once against Gods Israel, chap. 6.23. Now thou shalt meet with thy match.
Ver. 43. The King of Babylon, &c.] See chap. 6.24. Dan. 5.6.
Ver. 44. Behold he shall come up] See chap. 49.19.
Ver. 45. See on chap. 49.20.
Ver. 46. See on chap. 49.22.
CHAP. LI.
Ver. 1. BEhold I will raise up against Babylon, and against them that dwel in the midest] sc. Of the land of Chaldaea, in the royal seat and center of that great Monarchy.
Ventum pestilentem. Vulg. [...]. Sept. A destroying wind] Blasting and boisterous: See chap. 4.11, 12.
Ver. 2. And I will send unto Babylon fann [...]rs] Who shall make as clean work, as they once did in Judaea, disperse her inhabitants and dissipate her riches.
Ver. 3. Against him that bendeth] Periphrasis Babylonii, omnibus gentibus infesti.
Ver. 4. Thus the slain shall fall] Both within the walls and without. [...], there shall be neither measure nor end of manslaughters: as Plutrach saith of Rome in Sylla's time.
Ver. 5. For Israel hath not been forsaken] Heb. widowed.
Though their Land was filled with sin] Heb. guilt, or delinquency, or devastation. This Scripture hath been fully made good to us of this Nation: whilst the fulnesse of sin in us hath not yet abated the fulnesse of grace in God toward us. See those four gracious Yets, Zach. 1.17. with the Notes there.
Ver. 6. Flee out of the midst of Babylon] See chap. 50.8. So in the new Testament we are called upon to flee and avoid the corruptions of the world and of Antichrist, 1 Joh. 2. Ephes. 5. Rev. 14. & 18.4.
For this is a time, &c.] As chap. 50.15, 25, 27, 28. So 46.10.
Ver. 7. Babylon hath been a golden cup] See chap. 25.15. Rev. 17.4.
In the Lords hand] i. e. Oeconomiâ & dispensatione ejus: He had the mixing and distributing of it.
Ver. 8. Babylon is suddenly fallen] Chap. 50.2. So— ruet alto à culmine Roma, Rev. 14.8. & 18.2, 10.
If so be she may be healed] q.d. Try you may; but tis to no purpose. See c. 46.11.
Ver. 9. We would have healed Babylon] Say the forrein nations that came to help her; or the people of God,Vox electorum. Oecolamp. say others, that were kept captive by her; as Daniel & the rest.
But she is not healed] Or, she could not be healed. See Hos. 7.1.
For her judgement reacheth unto heaven] It coelo clamor, proportionable to her sin, Rev. 18.5.
Ver. 10. The Lord hath brought forth our righteousnesse] i. e. Our just cause and the righteousnesse of our religion, derided by the Babylonians.
Ver. 11. Make bright the arrows] q. d. Do so O Chaldaeans, if ye think it will boot you any thing at all for the shoaring up of your tottering State, when as the Lord is resolved to bring it down.
Hortatio I [...]onic [...]. Pisc.Ver. 12. Set up the standard] An Irony all along, as ver. 11.
Ver. 13. O thou that dwellest upon many waters] Euphrates and Tigris especially, famous rivers running from Babylonia into the Persian sea. Hence most Geographers hold, and not improbably, that that land was a part of the garden of Eden: fruitful it was beyond credulity.
Thine end is come, and the measure (Heb. the cubit) of thy covetousnesse] Cujus avaritia totus non sufficit orbis. The covetous Cormorants mouth (with his Give Give) shall shortly be stopped with a spade-full of mould: and his never-enough quit with fire enough, in the bottom of hell.
Ver. 14. Surely I will fill thee with men as with caterpillars] So they shall seem both for multitude and humming noise, barritu militari.
They shall lift up a shout against thee] As pesants did at their harvest-home. See chap. 48.33.
Ver. 15. He hath made the earth by his power] And can therefore easily and quickly unmake this great Monarchy. See chap. 10.12. with the Note.
Ver. 16. When he uttereth his voice, &c.] See chap. 10.13.
Ver. 17. Every man is brutish] See chap. 10.14.
Ver. 18. They are vanity] See chap. 10.15.
Ver. 19. The portion of Jacob, &c.] See chap. 10.16.
Ver. 20. Thou art my battle-ax, and weapon of war] Cestra fuisti mihi, Thou [Page 363] hast been my pole-ax, such as horse men use to batter their enemies helmets and other harnesse.
Ver. 21. And with thee] O Babylonian King.
Will I break in pieces] Or rather, have I broken in pieces. And hence thy perdition.
Ver. 22. With thee also will I break (or by thee have I broken) in p [...]eces man and woman] But especially my people of the Jewes, whom I more valued then all the men and women in the world besides.
Ver. 23. The shepherd and his flock — the husbandman and his yoke, &c.] This particular enumeration is very Emphatical: so chap. 50.35, 37, 38.
Ver. 24. And I will render unto Babylon] See chap, 50.15, 29. Isa. 47.6, 8. & 10.5, 6, 12.
In your sight] You my prisoners of hope shall live to see it, Psal. 79.10.
Ver. 25. O destroying mountain] O Babylon, thou that art amplitudine & altitudine instar montis; for thy large command and lofty buildings like a mountain, and that dost abuse thy power to other mens destruction.
And will make thee aburnt mountain] A great heap of ashes and rubbish, such as burned and ruined Cities are.
Ver. 26. And they shall not take of thee a stone] Thou shalt never be reedified: So it is foretold of Rome, ‘Tot a eris in cineres quasi nunquam Roma fuisses.’
Ver. 27. Set up a standard] Thus God the great Induperator bespeaketh the Medes and Persians, as his field officers.
Prepare the Nations against her] Heb. Sanctify, call them together to wage this sacred war against Babylon.
Call together against her the Kingdoms of Ararat, Minni, Xenoph. Cyrop. l [...]b. 7. and Ashkenaz] i. e. Of both the Armenia's and of Ascania subdued by Cyrus, before he marched against Babylon. Vatablus will have Ashkenaz to be Gothland; the Jewes, Germany: but these were too far remote.
Ver. 28. Prepare against her] Heb. Sanctify, as ver. 7.
With the Kings of the Medes] Darius and Cyrus.
Ver. 29. And the land shall tremble and sorrow] As a travelling woman, so shall it be pained.
Ver. 30. The mighty men of Babylon have forborn to fight] At Cyrus his first coming they gave him battel: but being worsted, they from thenceforth remained in their holds till Babylon was taken.
Their might hath failed] Or, their courage is shrunk, as Jacob's sinew did, Gen. 32.32.
They became as women] See chap. 50.37.
Ver. 31. One post shall run to meet another] Observe how punctually all things were foretold in the several circumstances, above fifty years before.
At one end] sc. where Euphrates had run, till diverted and dryed up by Cyrus: See on chap. 50.38.
Ver. 32. And that the passages are stopt] Or, taken, seized, surprised, as ch. 48.41.
And thereeds] Or Marishes, made by Euphrates overflowing. It is well observed, that the Babylonians might by this Prophecy have been forewarned and forearmed against Cyrus his stratagem: But they slighted it, and never enquired after it, likely.
Ver. 33. The daughter of Babylon] Proud of her wealth and strength, as young maids, many are of their beauty.
And the time of her harvest shall come] When God shall put in his sickle, and cut her down, being ripe and ready. See Rev. 14.16. Gen. 15.16.
Ver. 34. Nebuchadnezzar—hath devoured me, he hath crushed me] A graphical description of the Babylonical cruelty.
He hath cast me out] He hath gorged himself with me, and laid up his gorge.
Ver. 35. The violence done to me and to my flesh] Torn and tost as carrion, by that ravenous beast: the Lord look upon it and require it.
[Page 364]Ver. 36. Behold I will plead thy cause] Not so much verbally as really: here's a present answer to Israels cry.
Ver. 37. And Babylon shall become heaps] See chap. 50.39.
Ver. 38. They shall roar together like Lions] When hongerbit: The Babylonians terrified, and the Persians tumultuating together. The old Latine Version hath it, they shake their shaggy hair.
Ver. 39. In their heat I will make their feasts] Or, I will dispose their drinkings: that is, I will pour into their cups the wine of my wrath: Now poison mixt with wine, worketh the more furiously. God can punish one kind of drunkennesse with another worse.
That they may rejoyce] That they may revel it and sleep their last: and so they did,Ecce, hic compotationum est finis. as being slain in a night of publike solemn feasting, and great dissolutenesse, which was soon turned in moerorem & metum, into heavinesse and horrour.
And not wake] Till awakened by the sound of the last trump. The Chaldee here hath it, They shall dye the second death, and not be quickened in the world to come, sc. unto life everlasting.
Ver. 40. I will bring them down like lambs to the slaughter] All that with followeth here to the end of this oration is no lesse easy then elegant; in holding forth the power, justice, and truth of God in fulfilling this Prophecy exactly, though divers years after.
Ver. 41. How is Sheshack taken] i. e. How is Babylon destroyed beyond all expectation! See chap. 25.26.
Ver. 42. The sea is come up upon Babylon] A sea of hostile forces; what wonder therefore though she be taken?
Ver. 43. Her Cities are a desolation] See chap. 2.6. & 9.12.
Ver. 44. And I will punish Bel in Babylon] Nimrod was after his death called the Babylonian Saturn: Belus, who succeeded him, the Babylonian Jupiter, as Berosus testifieth. This Idol of massy gold and of a huge bignesse, was carried away by Cyrus: thus Bel was punished.
And I will bring forth out of his mouth that which he hath swallowed up] Bolum ex ore Beli: such an elegancy there is also in the Original. Of the rich presents, spoils, costly furniture found in Bel's Temple, see Diodore lib. 2. Those taken from Gods Temple at Jerusalem, and laid up in his, 2 Chron. 36.7. he was forced to regurgitate, Ezr. 1.7. & 5.14. See Job 20.12, 15.
Yea the wall of Babylon shall fall] Which yet was strong to a miracle, as being two hundred cubites high (of the Kings cubites which were larger then ordinary) and fifty cubites thick; having a hundred brazen gates, and many stately towers, &c. All shall down saith the Prophet.
Ver. 45. My people, go ye out of the midst of her] This is much pressed, chap. 50 8. ver. 6. and it was but need; for many of the Jews were as hardly drawn to depart thence, as a dog ab uncto corio, from a fat morsel.
Ver. 46. And lest your heart faint] Or, And let not your hearts faint.
And ye fear for the rumour] sc. Of Cyrus his coming: fear it not, all's for the best to you: your redemption draweth nigh.
A rumor shall both come one year] sc. Of Cyrus his preparation, and then another of his expedition toward Babylon.
Ruler against Ruler] i. e. Cyrus against Belshazzar: so Constantine against Maxentius, Maximinus, Licinius, &c. this was for the best to the poor Church of Christ.
Ver. 47. I will do judgement, &c.] See chap. 43.12, 13. Exod. 12.12.
Est Hyperbolica Prosopopaesa. And all her slain shall fall] Her dancers One rendereth it: their merry dance shall end in a miserable downfal.
Ver. 48. Then the heaven and the earth, &c. shall sing] There shall be as it were a new face set upon the world, and all the creatures shall appear to be well-apaid at the downfal of Babylon: under the oppressions whereof they even groaned and laboured. See what a like general joy there will be at the ruine of Rome, Rev. 18.
Ver. 49. So at Babylon shall fall the slain of all the earth] Or rather of all the land, i. e. of all Babylon, or Assyria. When God once cometh to make inquisition for the blood of his Saints, woe to the wicked, &c.
[Page 365]Ver. 50. Ye that have escaped the sword] sc. Of the Medes and Persians, who at the taking of the City killed all promiscuously.
Goe away, stand not still] Haste home to your own Country: for therefore hath the Lord delivered you from so many deaths and dangers: See ver. 25.
Remember the Lord afar of] Should not we mind heaven, and hasten thither?Plotinus ap. Aug [...]st. de civ. Dei. l. 9. c. 16. If a Heathen could say, ought not we much more? Fugiendum est ad clarissimam patriam, ibi Pater, ibi omnia, Haste we home to heaven: there's our Father, there are all things.
Ver. 51. We are confounded because we have heard reproach] This is the Jews lamentation, as in the next verse we have the answer to it.
Ver. 52. Wherefore behold the dayes come] So soon is God up at the cry of his poor people, Psal. 12.5.
I will do Judgement] See ver. 37. & 49.
Ver. 53. Though Babylon should mount up to heaven] As her walls are said to have been of an incredible height (see on ver. 44.) and her tower to have been little lesse then four miles high, threatning heaven as it were.
Ver. 54. A sound of a cry commeth from B [...]bylon] See chap. 48.3.
Ver. 55. Because the Lord hath spoiled Babylon] Heb. is spoiling: for it was long in doing: but as sure as if done together and at once. In like sort many of the promises are not to have their full accomplishment till the end of the world: as those about the full deliverance of the godly, the destruction of the wicked, the confusion of Antichrist, &c.
And destroyed out of her the great voice] Of the revellers and roaring-boyes: or of their enemies (as some rather sense it) breaking in upon them.
Ver. 56. For the Lord God of recompences] Princeps ille & arbiter justae taelionis, God who loveth to retaliate.Lib. 16.
Ver. 57. And I will make drunk] See ver. 39.
Ver 58. The broad wals of Babylon] See on ver. 44. Or,Lib. 6. c. 26. the walls of broad Babylon that greatest of all Cities, saith Strabo: the compasse whereof within the wals was near upon threescore miles, saith Pliny.
Ver. 59. The word which Jeremiah the Prophet commanded Seraiah] This is now the last part, viz. a type used for confirmation of this prolix preceding Prophecy; uttered at Jerusalem haply in the fourth year of Johejakim, which was the first of Nebuchadnezzar, and now to be read at Babylon in the fourth year of Zedekiah, which was seven years before the destruction of Jerusalem, and above Sixty years before the destruction of Babylon. God loveth to fore-signify, but Babylon would not be warned; which was a just both desert and presage of her ruine.
When he went with Zedekiah] In company with him, say some out of the Jewes Chronicle: at which time Nebuchadnezzar, who had made him King, took an oath of him to be true to him: which he afterwards brake, and was pun [...]shed accordingly, 2 Chron. 36.13. Others think that Seraiah went not with Zedekiah, but for him, and from him with a present to Nebuchadnezzar, that he might keep his favour, or that he might be reconciled unto him after his revolt from him, 2 King. 24.20.
And this Seraiah was a great Prince] One that opposed the rebellion against Nebuchadnezzar, or a peace-maker at Court, or the great Chamberlain, Heb. a Prince of rest, or, Prince of Menucha, a place so called, Judg. 20.43. or a quiet, honest and humble Prince: otherwise he would not have been thus commanded by a poor Prophet: especially in a matter of so great danger, as it might have proved, if publikly noticed.
Ver. 60. So Jeremiah wrot in a book all the evil] For Babylon's commonition (if at least the book were read publickly, as some hold it was) and the Jewish captives consolation.
Ver. 61. When thou comest to Babylon and shalt see] sc. The sinfulnesse, as well as the statelinesse of that City.
And shalt read all these words] Or, then shalt thou read all these words. They who hold he did it publickly, extol the authority of the Prophet, the boldnesse of Seraiah, and the mildnesse of the King of Babylon, somewhat like that of the King of Nineveh, Jon. 3. but the most think he read it privately: yet not in some closet a part [Page 366] by himself, but in some private house to his country-men who came unto him.
Ver. 62. Then shalt thou say, O Lord, &c.] The promises are to be prayed over, and then we may expect their accomplishment. Prayer also added to the outward sign, according to Gods holy Word, maketh it a sacramental sign.
Ver. 63. Thou shalt bind a stone to it] See the like Symbol or Chria, Rev. 18.21. Where, by the mighty Angel, Alcazar understandeth the Prophet Jeremy.
Ver. 64. Thus shall Babylon sink] Ceremonies are to little purpose, unlesse they have divine expositions annexed unto them.
And they shall be weary] That seek either to save it, or to restore it.
Thus far are the words of Jeremiah] sc. Concerning Babylon: See the like concerning Moab, chap. 48.47.
CHAP. LII.
Ver. 1. ZEdekiah was one and twenty years old, &c.] For the exposition of this whole chapter, see the Notes on 2 King. 24. & 25. 2 Chron. 36. & Jer. 39.1, 2, 3, &c. It is altogether historical, and set here fitly by Ezra or some other Prophet, as an Appendix to the foregoing Prophecy, and as a Preface to the Book of the Lamentations, which is nothing else but Jeremy's Elegy over their doleful Captivity: not over King Josiah's death as Hierom would have it: nor yet is it that Book that Jehojakim cut and afterwards cast into the fire. Jer. 36. as some of the Jew-doctors have doted. The Septuagint have set this title upon it, And it came to passe after that Israel was carried captive, A Lapide Prolog. in Thren. ex [...]etro à Figneiro. and Jerusalem laid wast, the Prophet Jeremy sat weeping, and wailing and bitterly lamenting the case of his people. Thus they knit together this Chapter and the ensuing Lamentations: which the Jews also are still said to read together in their Synagogues, on the ninth day of the moneth Ab, which answereth to our July: because that on that day, the City was taken and destroyed by the Chaldaeans, Jer. 52.7.
A COMMENTARY OR EXPOSITION ON THE Lamentations of IEREMY.
CHAP. I.
Ver. 1. HOw doth the City sit solitary] Some tell us of Jeremyes cave, near to Acheldama, Adriehom. ex Niceph. where he sat in sight of the City now destroyed, and made her this Epitaph: not altogether unlike that which David once made for his dear Jonathan, 2 Sam. 1.17. There he hath his Ecah admirantis & commiserantis, his wondring and condoling How once and again, and a third time, ver. 19 25, 27. And our Prophet hath the self-same (in sense at least) three several times in this one verse: whence the Hebrews call the whole book by the name of Echa (How) which is the first word in it: and beginneth with the first letter of the Hebrew Alphabet. For it must be observed here that (for memory sake especially) this piece of holy writ is, most of it made up in order of Alphabet, viz. the four first chapters; and all of it with singular artifice in a poetical straine: take that one passage for a taste, chap. 5.16. Oi na lanu, chi chattaxu (which runneth rhythmically) i. e. wo to us that we have sinned. And whereas other Poetry is the luxury of such learning as is in words restrained, in matter (usually) loose; here it is altogether otherwise. For the Prophet or Poet whether, id sibi negoti credidit solum dari, maketh it his whole businesse, to set forth his peoples misery in the cause thereof, their sins and excesses: pressing therefore to patience, to repentance, to earnest prayer, and to a confident expectation of a gracious issue, together with a sanctified use of all their sufferings: he had himself been a man of many sorrows all along: and now had his share as deep as any in the common calamity. Besides which he could truely say with Cyprian, Cum singulis pectus meum copulo, maeroris & funeris pondera luctuosa participo: cum plangentibus plango, cum destentibus defleo, i. e. in St. Pauls words, Who is weak, and I am not weak? grieved and I grieve not? offended, and I burn not? 2 Cor. 11.29. And this he expresseth in a stately stile and figurative terms, full of Passion and compassion; as, to shew his love to his Country, so to work upon his hard-hearted Country-men, and to excite them to repentance and better obedience.
How doth the City] Lately a City, yea the City, the most famous of all the Cities of the East, saith Pliny; but now, alasse, of a City become an heape: so true is [Page 368] that of Seneca speaking of a great City burnt to ashes, Ʋna dies interest inter magnam civitatem & nullam, there was but one day betwixt a City and no City.
Sit solitary] Sit on the ground in a mourning posture, as Job did among the ashes; and as Vespasian, after the last destruction of Jerusalem by his son Titus, caused money to be coyned, whereon was stamped the picture of Judaea in form of a captive woman, sitting sorrowfully under a Palm-tree.
That was full of people] Full indeed at the three solemn anniversary feasts especially.Austin saith there were 3000000 present at that Passeover, whereof 1100000 perished by the sword and famine, 100000 were led to Rome in triumph. Serm. 204. de Tempore. Josephus testifieth that at the last destruction of this City by the Romans there were more then eleven hundred thousand people got into it. And although Judaea was not above two hundred miles long and fifty miles broad; nothing near so big as England, yet what huge armies brought they into the field in the dayes of David, Asa, Jehosaphat, &c?
How is she become as a widow] Having lost her King, if not her God: happy, if in this last respect, she be but quasi vidua, as a widow only and no more (see 2 Cor. 6.8. with the Note) if God at any time should say unto her, as Zach. 10.6. She shall be as if I had not cast her off, and I will hear her: or if she could say of her self as that good widow in story did, Sola relicta solum Deum sequor, Being left alone, I will follow after God alone.
She that was great among the Nations] So was Athens once the glory of Greece, for both Arts and Armes; now a dog-hole in comparison. Sparta also, that other eye of Greece, is now a small Burrough called Misithra, having nothing to boast of but the fame and thoughts of its former greatnesse.
And Princesse among the Provinces] In Davids and Solomons dayes especially, when that state was in the flourish; i. e. the praise of the whole earth, and terrour to all Nations.
How is she become tributary?] And by that means melted and exhausted, as the Hebrew word importeth. So was England once, when the Popes Asse: Oh the huge sums that he suckt hence, to the wasting and impoverishing of the land! Of one of his Agents here it is recorded, that at his departure he left not so much money in the whole Kingdom, as he either carried with him, or sent to Rome before him. Some of them derive their Masse from the Hebrew word Mas in the text, signifying tribute; and in some respects well they may: per [...]am scilicet pietas omnis liquefacta est & dissoluta, saith Rivet; for it is the bane of mens souls, and a purge to their purses.
Ver. 2. She weepeth sore] Heb. weeping she weepeth, i. e. Sadly and soakingly, or as we say, savourly: seeking that way to ease her sorrow, which is so deep and downright.
In the night] When grief may have its full forth: and when widows are most sensible of their solitary and forlorn condition.
And her teares are on her cheeks] Haerent & perennant, seldom or never are they off. As hinds by calving, so she by weeping cast out her sorrows, Job 39.3.
Among all her lovers she hath none to comfort her] Optimum solatium sodalitium, saith one: And, Affert solatium lugentibus suspiriorum societas, saith another Father. It was no small aggravation of Jerusalems misery, that her confederates proved miserable comforters, and her allyes kept aloof off, so that she had none to compassionate her. This is also none of the smallest torments of the damned Ghosts, that they are unpittied of their best friends and nearest relations.
[Page 369] All her friends have dealt treacherously with her] The Edomites and Moabites. Ishmael the son of Nethaniah, and Johanan the son of Kareah, &c. Every sinner shall one day take up this Lamentation: And why? they have forsaken the fountain of living waters, and hewed them out broken cisterns that can hold no water, Jer. 2.13.
Ver. 3. Judah is gone into captivity] But with no good will: God hath driven them out, for their cruel oppressions and hard usage of their poor brethren that served them. Thus the Chaldee Paraphrast, and not amisse. Others thus; Judah, i. e. the inhabitants of the Kingdom, goeth away, i. e. willingly leave their country, goods, and dwelling, sc. before the desolation of Jerusalem, because of affliction, Jun. Udal. i. e. extremity of trouble, and great slavery, &c.
She dwelleth among the heathen] Where she can get nothing better then guilt or grief.
She findeth no rest] No more then did the dove in the deluge, Gen. 8.9.
All her persecutors, took her in the straits] i. e. At the most advantage to mischief her: a term taken from hunters or high-way-men. The Chaldees took the City, when it had been first distressed with famine: and then the Jews that went down to Egypt for succour and shelter after Gedaliahs death, they caught there, as mice in a trap, as this Prophet had foretold them, chap. 42.43. and 46. but they would not be warned. M [...]tsraim proved to be their Me [...]sarim, i. e. Egypt their pound, or prison.
Ver. 4. The wayes of Zion do mourn] So they seem to do because unfrequented, overgrown with grasse, and out of their kindly order.
Her Priests sigh] For want of employment.
The virgins were afflicted] Or discomfited: those that are usually set upon the merry pin, and were wont to make mirth at those festivities.
And she is in bitternesse] Zion is: but for nothing so much,Cultus Dei desertus est, & omnia luctifica. Jun. as for the decay of religion, and the losse of holy exercises: when this befalleth, all things else are mere Ichabods to good people. See Zeph. 3.18.
Ver. 5. Her adversaries are the chief] Heb. are for the head. This was threatned, Deut. 28.13, 14, 43, 44 This, when it falleth out, is a great grief to the godly. Therefore the Prophet Nahum, for the comfort of Gods Israel is wholly in setting forth the destruction of their enemies, the Assyrians.
Her enemyes prosper] See Jer. 12.1. they prevaile and do what they list; so that there seemeth to be neither hope of better, nor place of worse.
For the Lord hath afflicted her] Not so much her adversaries and enemies,Cavet scriptura ne haec potestas detur adversariis. Oecolamp. or her oppressours and haters (as the words properly signifie) that is, those that oppresse them in action, and hate them in affection.
Her children are gone into captivity] Those that were able to go: for the rest were slain, chap. 4.
Before the enemy] Driven before them, as cattle.
Ver. 6. And from the daughter of Zion all her beauty is departed] Her glory, as Esa. 5.14. that is chiefly the Temple, and the service of God in it: It is now Ichabod with her. The beauty and bulwark of a Nation are Gods holy ordinances.
Her Princes are become like harts] i. e. Heartlesse, bereft of courage; they dare not make head against an enemy.
Before the pursuer] R. Solomon here observeth, that the Hebrew word [...] is written at full, so as it is scarce anywhere else, to note the fulnesse of the persecution.
Ver. 7. Jerusalem remembred in the dayes of her affl [...]ction] Misery is the best art of Memory. Then those priviledges we prized not in prosperity, we recount with regret: Bona à tergo formosissima: Magis carendo quam fruendo. the worth of good things is best known by the want of them: and as we see things best at a distance, so here. Afflictions are pillulae lucis, that do notably clear the eye-sight.
The adversaries saw her] sc. With a spiteful and scornful eye.
And did mock at her Sabbaths] Calling the Jews in contempt Sabbatarians: and jearing them as those that lost more then a seventh part of their time that way; and [Page 370] telling them in scorn, that now they might well awhile to keep a long Sabbath, as having little else to doe. Juvenal thus describeth a Jew,
Paulus Phagius telleth likewise of a black-mouthed Egyptian, who said that Christians were a colluvies of most loathsom lecherous people, that had a foul disease upon them, and were therefore fain to rest every seventh day.
Perpetuo, assidue, & graviter peccavit.Ver. 8. Jerusalem hath grievously sinned] Heb. hath sinned sin, hath sinned sinningly, doing wickedly as she could, Jer. 3.4. and having many transgressions wrapped up in her sins and their circumstances, Levit. 16.21. And this is here acknowledged as the true cause of her calamity. Prophane persons lay all the blame in this case upon God: as He in the Poet,
Therefore she is removed] Heb. therefore is she unto removing or wandering, as Cain was,Ad modum Cain fraetricidae. Figuier. when he went to live in the land of Nod: or as a menstruous woman is separated from the society of others. Nidah for Niddah.
All that honoured her] When her wayes pleased the Lord.
Because they have seen her nakednesse] Her infamous wickednesses, for which she hath done pennance, as it were, and is therefore despised. Or else it is a term taken from a naked captive woman.
Yea she sigheth and turneth backward] sc. To hide her nakednesse from publick view. Or, going into captivity she looked her last look toward her dear country, and fetcht a sigh.
Ver. 9. Her filthinesse is in her skirts] Taxat impudextiam insignem. She rather glorieth in her wickednesse,Paschasius. then is any whit abashed of it: a Metaphor from a menstrous woman that is immodest. Oh quam vulgare hoc hodiè malum! See Isa. 3.9. But whence this gracelesnesse?
She remembreth not her last end] i. e. What a black tail of plagues sin draweth after it,Plura de extremis loqui pars ignaviae est. Tacit. lib. 2. Hist. and that for all these things she must come to Judgment. Memorare novissima is a good preservative from sin: but most men are of Otho the Emperours mind who thought it a piece of dastardy to speak or think much of death: whereas Moses assureth us, that by keeping out the thoughts of death, we keep our spirits void of true magnanimity: and that one of those that will consider their latter end would chase a thousand, Deut 32.30.
Therefore she came down wonderfully] Heb. with wonderment [...]: Her incogitancy and inconsideratnesse, together with the licentious wickednesse following thereupon (being more heavy then a talent of lead, Zach. 5.7.) brought her down with a powder, as we say, ita ut ad miraculum corruerit.
O Lord, behold mine affliction] If not me (as utterly unworthy) yet mine affliction, as thou once didst Hagar's, Gen. 16.13. and if I may obtain no favour, yet why should the enemy insult to thy dishonour? Deut. 32.27. Psal. 35.26. & 38.16. Jer. 48.26, 42. Zeph. 2.20.
Ver. 10. The adversary] The common enemy both of God and us, out of hatred of the truth and the professors thereof.
Hath spread out his hand] His plundring and sacrilegious hand.
Ʋpon her pleasant things] But especially those that were consecrated to the service of God in the Temple. The Rabbines here by pleasant or desirable things, understand principally the book of the Law, which say they, the Moabites and the Ammonites sought for in the Temple, that they might burn it, because therein was forbidden their admission into the Church for ever.
[Page 371]Ver. 11. All her people sigh] And so think to ease their grief.
They shall seek bread] The staff of life, which, without repaire by nutrition, would be soon extinct; so in the spiritual life; which made Job prefer the word before his necessary food. There is a famine of the Word, which is much worse, Amos 8. Isa. 5. Pray against it, and prevent it.
They have given their pleasant things for meat] Which must be had at any rate: much more must the food of the soul.Act. & Mon. 750. Keckerm. praefat. Geograph. Our forefathers gave five Markes or more for a good book: a load of hay for a few Chapters of St. James or of St. Paul in English, saith Mr. Fox. The Queen of Castile sold her jewels to furnish Columbus, for his discovering voyage to the West Indies, when he had shewed his Maps (though our Henry the seventh loth to part with mony, sl [...]ghted his proffers) and thereby the golden mines were found, and gained to the Spanish Crown. Let no man think much to part with his pleasant things for his precious soul: or to sacrifice all that he hath to the service of his life; which next to his soul should be most dear unto him. Our ancestours in Queen Maries dayes were glad to eat the bread of their souls in peril of their lives.
To relieve the soul] Heb. to make the soul come again. For Animantis cujusque vita in fuga est: Life must be fetcht again by food, when it is fainting away.
See O Lord and consider] Quam delicata epulatrix facta sim, to what hard meat I am held, to how strait an allowance: See it, and be sensible of my prisoners pittance, and how I have made many a meals meat upon the promises, when I have wanted bread, as that good woman once said.
Ver. 12. Is it nothing to you all ye that passe by the way] Siste viator, Stay passenger, hast not a tear to shed? &c. Sanchez thinks that this is Jerusalem's Epitaph made by her self, as to be engraven on her tomb to move compassion. The Septuagint have [...]; Hei, ad vos, subaudi clamo: Woe and Alasse, cry I to you. Make ye nothing of my misery? I wish the like may never befal you: Ne sit super vos; for so some render the words.
Behold and see if there be any sorrow like unto my sorrow] What we see in the water, seemeth greater then it is: so in the waters of Marah: See chap. 3.1. Tis sure, that no temptation taketh us, but what is humane, or common to man, 1 Cor. 10.13. But what did the man Christ Jesus suffer? All our sufferings are but chips of his cross, saith Luther, not worthy to be named in the same day, &c.
Wherein the Lord hath afflicted me] This was yet no smal allay to her grief, that God had done it. The Stoicks, who held that all came by destiny, were noted for their patience, or rather tolerance, and aequanimity in all conditions.
Ver. 13. Form above hath he sent fire into my bones] Like as when the marrow and natural moisture is dryed up by a violent fever: or rather, as when the solid parts of bodies below are lightening-struk from above, and scorcht by these sulphureous flames that pierce unto them.
And it prevailed against them] Or. And he ruled it, viz. the fire: i. e. he directed and disposed it.
He hath spred a net for my feet] And so hamperd me an unruly creature, ut constricta fuerim in ruinam, that there is no escaping from him: yea the more I strive to get out, the faster I stick.
He hath turned me back] Laid me on my back.
He hath made me desolate and faint] My calamities come thick, one in the neck of another; words are too weak to utter them: and yet here is very great copy and variety of words: so that Paschasius saith this book may well be called the Lamentations of Lamentations: like as Solomon's Song is called for its excellenty The Song of Songs.
Ver. 14. The yoke of my transgressions is bound by his hand] Compactum est. Or, is bound upon his hand: that is, the Lord carrieth them in his continual remembrance.
They are wreathed] Wrapped and wreathed together as a strong cord. My sins are twisted together, saith One, and sadly accented: so are the punishments of my sins, saith the Church here, neither can I get free: but as the heifer, by wriggling against the yoke, galleth her neck, so do I.
And come up upon my neck] Praeclarum scilicet monile, & torques, mearum virtutum index, & insigne.
[Page 372] He hath made my strength to fall] Heb. he hath caused my power to stumble, i. e. so to stumble, as to fall: for he who stumbleth and yet falleth not, getteth ground.
From whom I am not able to arise] Only God can raise me: and it is a work worthy of God, who ‘Dejicit ut relevet: premit ut solatia praestet.’
Ver. 15. The Lord hath trodden under foot] As unsavory salt; that is, he hath covered with the greatest contempt.
All my mighty men] Vulg. My Magnifico's or Gallants; in whom I too much trusted.
In the midst of me] In the very bosom of their mother; as Caracalla killed his brother Geta, consecrating the sword wherewith he so killed him.
He hath called an assembly against me] Vocant adversum me tempus, so the Vulgar version hath it; (and Calvin to the same purpose) He hath called the time against me: i. e. a set time wherein to destroy my strong ones. Howbeit One maketh this inference from the words,D. Playfer. For the very time which we have contemned, we shall be condemned: and for every day which we have spent idlely, we shall be shent severely. This is true, but little to the present purpose: like as Hushai said, Ahitophel's counsel was good, but not now.
The Lord hath trodden her as in a wine-presse] By another like Metaphor, God is said to have threshed Babylon as a threshing-flore, Jer. 51.33.
Ver. 16. For these things I weep] I Jerusalem, as ver. 2. Or, I Jeremy: ‘Ovid.Nam faciles motus mens generosa capit.’
Mine eye, mine eye runneth down with water] Continuitatem significat: imo emphasin dicit; Niobe-like I weep excessively, and without intermission. God would not have the wounds of a godly sorrow to be ever so healed up, but that they may bleed afresh again upon all good occasion. As for worldly sorrow, there must be a stop put to it, left what we have over-wept, we be forced to unweep again.
Because the comforter that should relieve my soul is far from me] This was very sad, and made both eyes run down with water. God stood aloof off, men were slack to shore up a poor sinking soul. This was a condition and complaint not unlike that of Saul, 1 Sam. 28.15. I am sore distressed: for the Philistines are upon me, and God is departed from me, &c.
Ver. 17. Zion spreadeth forth her hands] But to whom? To God? She should have done it sooner; namely whilst he stretched out his hands to her all the day long. To the Babylonian? at barbarus nil nisi iras spirat, but his tender mercyes are mere cruelties. God will not take the wicked by the hand, saith Bildad, Job 8.20. Men may not, when as God will not. No better course can be taken in this case then that prescribed, Lam. 3.40, 41. then God will repent, and men shall relent toward a distressed creature.
And there is none to comfort her] See ver. 16. This is oft complained of as a most heavy affliction.
The Lord hath commanded] What marvel then that their hearts were so set off from him, who had been so carelesse of keeping Gods Commands?
Jerusalem is as a menstruous woman amongst them] Or, as an abomination, tanquam quisquiliae, vel tanquam foetidae aliquae sordes. Gods people are more shamefully slighted and reproached in the world, then any else; and the godliest, most of all.
Ver. 18. The Lord is righteous] Whatever I suffer, or say haply in my passion, that may seem to sound to the contrary. Righteous art thou O Lord, and just are thy judgements, said David, Psal. 119.137. and after him Mauricius the Emperour (when deposed by the traitor Phocas) and the noble Du-plessis when he heard of the death of his only son, slain in the Low-Countries.
For I have rebelled against his Commandements] Heb. against his mouth; and have therefore deserved thus to feel the weight of his hand; to hear the rod and who hath [Page 373] 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.)
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 to support her, that her sighes for her sins were many, and that her heart was faint or heavy through fear of wrath; yet not [Page 374] without hope of mercy, which made her thus to repaire unto him by Prayer. Qui nihil sperat, nihil orat.
CHAP. II.
Ver. 1. HOw hath the Lord covered the daughter of Zion with a cloud?] Heb. with a thick cloud: nothing like that bright cloud wherein he appeared to his people, as a token of his grace, at the dedication of the Temple, 1 Kings 8.10. How comes it about, and what may be the reason of it? Oh in what a wonderful manner and by what strange means hath the Lord now clouded and covered his people (whom he had established as Mount Zion) with blackest calamities and confusion [...]s, taking all the lustre of happinesse and of hope from her, and that in his anger, and again in the day of his anger?
And cast down from heaven to the earth] i. e. From the highest pitch of felicity, to the lowest plight of misery. This was afterwards indeed Capernaums case: but when Micah the Morashite prophecied,Mic. 3.12. Jer. 26.18. that Zion should be plowed as a field and Jerusalem laid on heaps, it seemed a Paradox, and very few believed him. Christ's disciples also had a conceit that the Temple and the world must needs have one and the same period: which occasioned that mixt discourse made by our Saviour, Mat. 24. But Gods gracious presence is not tyed to a place: The Ark, Gods foot-stool (as here it is called) was transportative till setled in Sion: so is the Church militant in continual motion, till it come to triumph in heaven: and those that with Capernaum are lifted up to heaven in the abundance of means, may be brought down to hell, for an instance of divine vengeance.
And remembred not his foot-stool] The Temple and therein the Ark: to teach them, that he was not wholly there included; nieither ought now to be sought and worshipped anywhere but above. Sursum corda.
Sept.Ver. 2. The Lord hath swallowed up all the habitations of Judah] [...], as the sea swalloweth up a ship; as an earthquake swalloweth up whole town-ships: as fire swalloweth up fuel, or as Moses his serpent swallowed up the Sorcerers serpents.
And hath not pitied] This was worse then all the rest. Isa. 47.6.
He hath thrown down] Not shaken them only and so left them standing; but utterly subverted them, and that in great displeasure, Deo irritato, & irato, God set on the Chaldees, and was the Author, not of their evil will, but of their work.
He hath brought them down to the ground] Though for their height they seemed to threaten heaven.
He hath polluted the Kingdom and the Priests] Which were held holy and inviolable: Profanavit regnum coeli, say some Rabbines here, He hath profaned the Kingdom of heaven: for so they accounted the Commonwealth of Israel; which Josephus calleth [...] a God-government. But now God had dispriviledged them, and cast them off as a thing of naught.
Ver. 3. He hath cut off in his anger all the horn of Israel] i. e. All the strength and beauty: the royal majesty especially, Psal. 89.24. & 132.17.
He hath drawn back his right-hand] Wherewith he was wont to shelter them, and to fight for them: Or, Israels right-hand, sc. by disabling them: for it is God that strengtheneth and weakeneth the arm of either party, Ezek. 30.24.
And he burned against Jacob] Or, in Jacob: i. e. He declareth his displeasure among his people as clearly as a flame of fire that is easily discernd.
Ver. 4. He hath bent his bow like an enemy] He doth not only help the enemies, but himself fighteth against us with his own bare hand. He hath bent his bow, id est, vim suam ultricem, saith Origen, that is, his avenging force: So the Poet faineth that Apollo shot his deadly shafts into the camp of the Grecians.
He stood with his right-hand] Heb. He was set: Vulg. Firmavit dextram [Page 375] suam, he held his right hand steddily, that he might hit what he shot at.
In the tabernacle of the daughter of Zion] In Jerusalem that was sweetly situated, as a tabernacle pitcht in a pleasant plain; but now a field of blood.
He hath poured out his wrath like fire] i. e. Abundantly and most vehemently, perinde ac Aetna, Hecla, &c.
Ver. 5. The Lord was an enemy] This, the secure and foolish people would not be drawn to beleeve, till now they felt it: therefore it is so reiterated.
He hath swallowed up Israel, he hath destroyed, &c.] This he had said before,Redundanti copia exponit quae autea dixcrat. ver. 2. but in cases of this kind people love to say the same things over and over.
And hath increased—mourning and lamentation] Heb. lamentation and lamentation, q. d. this is all he hath left us. And this she speaketh mourning, but not murmuring: non litem intendit Deo, sed confessionem edit.
Ver. 6. And he hath violently taken away his tabernacle] Redit ad deplorandam religionem: nothing grieves a good soul so much as the losse of religious opportunities. Old Eli's heart was broke before his neck, at the news of the Ark taken.
As if it were of a garden] As if it were some cottage or hovel set up for a short time in a garden, for the repose of the gardiner, Es. 1.8.
He hath destroyed his places of the assembly] Whence we were wont to hope for help, in answer to our prayers. There it was that he formerly brake the arrows of the bow, the sheild, and the sword, and the battle, Psal. 76.3. See the Note there. Hence 2 Chron. 4.9. the great Court of the Temple, where the people used to pray, is called Gnazarah, that is help and defence.
The King and the Priest] Zedekiah, and Serajah; and with them, the Kingdom and the Priesthood, ‘Haec jam pro vili, sub pedibusque jacent.’
Ver. 7. The Lord hath cast off his Altar] She goeth over it again, as the main matter of her grief, that she was bereft of the outward exercises of religion.Longe fecit, procul removit à se quasi remed osam, sibi ingratam & molestam. His altar God had cast into a corner, as that which was an eye-sore to him: — his Sanctuary he abhorred or dissolved, &c.
They have made a noise in the house of the Lord] Where God was wont to be praised with heart and voyce, now the enemies reboate and roar out Jo triumphe, Jo Paean, Victoria, all's our own.
Ver. 8. The Lord hath purposed to destroy] Non casu, non subito, non temere, sed maturo & destinato decreto. Gods Providence (which is nothing else but the carrying on of his decree) extendeth to smallest matters; much more to the subversion of States and Cities.
He that stretcht out a line] sc. Of destruction, or a levelling line: See 2 King. 21.13. Esa. 34.11. Jerusalem was built by line; and so it was destroyed by him who doeth all things in number, weight and measure.
Ver. 9. Her gates are sunk into the ground] So they seem to be, because laid on the ground, and covered with rubbish. The Rabbines fable, that the gates sank indeed into the ground, that they might not come into the enemyes power, because the Ark had once passed thorough them; and when the Priests that carried it sang, Lift up your heads O ye gates, &c. they opened of their own accord.
The Law is no more] sc. Read, or regarded. Inter arma silent leges: the noise of wars drowneth the voice of Laws.
Her Prophets also find no vision from the Lord] See Psal. 74.9. with the Note. Jeremy was alone, and haply thought when he saw all ruined, that he should prophesie no more. Ezekiel and Daniel were far remote. This was no small affliction that is here complained of. How woe-begone was sinful Saul, when in his distresse he could have no answer from God, either by Ʋrim, or Vision, &c. but had the devil to preach his funeral?
Ver. 10. The elders of the daughters of Zion] Who sat once aloft passing sentence; and held themselves, haply, too high to be told their duties by a poor Prophet.
Sit upon the ground] After the manner of mourners.
[Page 376] And keep silence] Who were wont to be the oracles of the Countrey.
They have cast dust upon their heads] Those white heads of theirs, which they had stained with foul practises.
They have girded themselves with sackcloth] Heb. sacks, instead of silkes.
The virgins of Jerusalem] Who were wont to walk haughtily, and with stretchtout necks, Isa. 3.16.
Hang down their heads to the ground] As if they were ashamed of themselves, and had small joy of their beauty, and former bravery.
Ver. 11. Mine eyes do fail with teares] Those fountaines (as the Hebrew word signifieth) are even drawn dry. I have wept till I can weep no more, as David did; or I have wept my self blind, as Faustus the son of Vortiger (once King of England) is said to have done.
My bowels are troubled] Heb. bemudded. See chap. 1.20.
My liver is poured upon the earth] I have well-nigh vomited up my gall, as Job 16.13.
For the destruction] Heb. the breach even to shivers: as young trees or ships are broken by tempests.
Because the children and sucklings swoon in the streets] Miserabile etiam hostibus spectaculum, a rueful sight.
Ver. 12. They say to their mothers] Lege & luge.
As oft as I read the Lamentations of Jeremy (saith Gregory Nazianzen) my voice faileth me,Orat. 1. pacificat. and I am overwhelmed with teares: the misery of that poor people cometh under my view as it were; and my heart is therewith very much affected, and afflicted.
Where is corn and wine] Frumentum dicunt non panem: Corn they would have been glad of, though unground saith one: Wine they ask for and not water, which noteth an ill custome in their mothers to drink wine, and to give it their little ones: but by corn and wine here may be meant necessary food, to keep them alive.
When their soul was poured out into the mothers bosom] As it were giving them their lives again, seeing they yeelded them no food to preserve them alive.
Ver. 13. What thing shall I take to witnesse for thee?] q. d. Thou art such a mirrour of Gods heavy judgements, that I know not whence to borrow arguments, nor where to find examples for thy comfort, so matchlesse is thy misery. It exceedeth that of the Egyptians under Moses, of the Canaanites under Joshua, of the Philistines under David, of the Hebrews under Eli, &c. It is even imparallel, and inexpressible: I have but one Simile to set it forth by: and it is this,
Thy breach is great, like the sea] As far as the sea exceedeth the rivers, so doth thy calamity exceed that of other nations.
Who can heal thee?] None but an Almighty Physician: surely in mans judgement, thy bruise is incureable, and thy wound is grievous, Jer. 30.12.
Ver. 14. Thy Prophets] Thine and not mine; for thou art miserable by thine own election, accessary to thine own ruine.
Have seen vain and foolish things for thee] Visions of vanity, saplesse and savourlesse stuffe: the fruit or rather froth of their own fancies, Jer. 23.9, 10, &c.
And they have not discovered thine iniquity] Conviction maketh way for conversion, and so preventeth utter subversion.
But have seen for thee false burdens] viz. Against Babylon: in confidence whereof thou hast been hardened and heartened in thy sinful practices, to thine utter undoing.
And causes of banishment] sc. Eventually, and as it hath proved.
Ver. 15. All that passe by thee clap] See chap. 1.18.
Is this the City] Gods palace upon earth, the porch of Paradise, &c. as they said of Jezabel when she lay torn with dogs, Is this that Jezabel?
[Page 377]Ver. 16. All thine enemies opened their mouths against thee] They speak largely and freely to thy dishonour, the very banks of blasphemy being broken down, as it were.
We have swallowed her up] But shall find her to be hard meat, such as they shall digest in hell. See ver. 2, 5.
Certainly this is the day that we look for] Pray we, that the Papists may never see here their long looked for day, as they have long called it.
Ver. 17. The Lord hath done that which he had devised] Or, performed what he purposed. See ver. 8.
He hath fulfilled his Word that he had commanded] That is, his threats annexed to his commands, and of as great authority as they.
In the dayes of old] And not two or three dayes only since Gods menaces are ancient, and infallible: not uttered in terrorem only: neither it his forbearance any acquittance.
And he hath caused thine enemy to rejoyce over thee] Still the Prophet calleth off this distressed people from the jeares and insolencies of their enemies whom they too much looked upon, to the just judgement of God who turned those dogs loose upon them, to bark at them, and to bait them, in manner aforesaid.
Ver. 18. Their heard cryed unto the Lord] i. e. They cryed seriously at least, if not sincerely. Some think it was not a cry of the Spirit for grace; but only of the Flesh, for ease and freedom from affliction: wherefore the Prophet in the next words turneth to the walls of Jerusalem which were now broken down, bidding them weep, sith the people would not. And surely the stony walls of mens houses, standing with bells of water on their faces before foul weather, shall witnesse against such hard hearts as relent not, and so prevent not the terrible tempest of Gods wrath for their iniquities. There are that render and sense the text thus, Their heart cryeth against the Lord, i. e. the adversaries set their whole power to devise blasphemy against God: let the Church therefore pray in hope to be heard and to speed the better for the others insolencies. These by wall understand the people within the wall; Others O Mure, qui nunc es merae ruinae, O poor shattered wall; or O City which art now nothing but bare walls, without housing and inhabitants.
Ver. 19. Arise, cry in the night] A fit time for meditation and prayer, as we read of David, Psal. 119. and of the son of David, Luk. 21.
In the beginning of the watches] When others are in their first (which is their deepest and sweetest) sleep, break thy self of thy rest, that thou mayst give God no rest. Esa. 62.6, 7. Omnibus signis et modis miseriam tuam expone Domino, bestir thee every way: al [...]'s but little enough.
Pour out thine heart like water] That is, saith Sanchez, weep till thou hast wept thy very heart out, if it were possible. Or as others, poure out thine heart to God in humble and ingenuous confession and supplication: but then pour it forth as water, (whereof every drop will come out) and not as oyle, whereof some will still stick to the sides of the vessel. Tundens pectus & non effundens vitia, ea consol [...]d [...]t, saith Austin. He who pretendeth to repent, and yet parteth not with his sins, doth but increase them.
Lift up thine hands toward him] But withal thy heart, chap. 3.41.
For the life of thy young children] See on ver. 11, 12.
Ver. 20. Behold, O Lord, and consider to whom thou hast done this] Even to thine own inheritances, who suffer harder and heavier things commonly then any others: And why? Ingentia beneficia, ingentia flagitia, ingentia supplicia, their offences are increased, their punishments are aggravated by their obligations.
Shall the women eat their fruit, children of a span-long? 2 King. 6. Joseph. de bel. l. 7. cap. 8.] That they did so in the siege of Jerusalem by the Chaldees, it appeareth by this question. In the famine of Samaria under Joram they did likewise: as also at the last destruction of Jerusalem by the Romans: and at the siege of Sancerra in France, Anno 1572. See the sad effects of sin, and shun it, if but for the ill consequents of it.
Shall the Priest and the Prophet be slain in the Sanctuary of the Lord?] It seems they were so, (but who they were we read not) although God had cautioned, Touch not mine annointed and do my Prophets no harm. Priests were slaughtered, where they [Page 378] used to slaughter beasts for sacrifices: but it may be they were nothing better then Thomas Becket the devils Martyr here,Act. & Mon. and Adam Beton that butcherly Archbishop in Scotland, who when himself was butchered, cryed out Kill me not, for I am a Priest.
Ver. 21. The young and the old lye on the ground in the streets] Oh the woe of war! oh the bloody work that the sword maketh wheresoever it is in commission! Well may it be called an evil, an only evil by an Antonomasie, Esa. 45.7.
Ver. 22. Thou hast called as in a solemn day my terrours] i. e. My terrible enemies the Chaldees, being called in by thee their Generalissimo, came on as chearfully as if they had come to a solemn feast or some merry-meeting; and not to a siege, and to a bloody war; which they cannot but know to be utrinque triste, such as both sides usually suffer by.
Those that I have swadled and brought up] Singula haec verba ponderanda sunt: singula enim ingens habent pathos. Here every word is very ponderous, and pathetical: Indeed this whole book is so: which is the reason that there is no great cohaerence in some places thereof to be discovered. For as he that is under some grievous affliction, without observing of order, now cryes, now prayes, now laments, now complains, &c. so doth the Prophet here, in the name of the Church, pour forth himself tumultuarily in a flood such words as his grief ministred unto him: and grief is no methodical speaker.
CHAP. III.
Ver. 1. I Am the man] Here Jeremiah in the name and place of all the Jewish people, setteth forth his sufferings very passionately, and elegantly: [...], saith Synesius, for nothing is more Rhetorical then a man in misery: See on chap. 1.12.
Oecol. By the rod of his wrath] i. e. Of Gods wrath, whom yet he nameth not prae magnitudine affectus, but referreth to him all his sufferings, and alludeth here, say some, to that rod, Jer. 1.11.
Ver. 2. He hath led me and brought me into darknesse] Perstat semper in Metaphora pastoriti [...], say some, who by rod in the foregoing verse understand Gods shepherds wand, wherewith, when he is displeased, he driveth his unruly sheep into dark and dangerous places: See Psal. 23.3.4. Mic. 7.9.
Hinc inde continenter verberat. Jun.Ver. 3. Surely against me is he turned] Metaphora a colaphizantibus, a Metaphor from buffetters who double their blows; beating their adversaries on both sides, as the smith doth his red-hot iron upon the anvil, till he hath shaped it.
Ver. 4. My flesh and my skin hath he made old] Withered it and wanzed it, so that I am not like my self: facta videbor anus, as she said: See Psal. 32.3.
He hath broken my bones] Decayed and impaired, and that with greatest torment, as befalleth when bones are broken.
Ver. 5. He hath builded against me] Bulwarkes and batteries.
And compassed me with gall and travel] Or, with venom and vexation: See Jer. 8.14. In these and the like hyperbolical expressions we must note, that words are too weak to utter the greatness of the Saints grief, when they lye under the sense of Gods wrath, and heavy displeasure.
Ver. 6. He hath set me in dark places] Dungeons haply which are a kind of graves, and where poor prisoners lye as forgotten. The Persians called their prisons [...] oblivions: And Ezekiel saith that Babylon was to the Jews as a grave, where they lay for dead, till those dead bones lived again, chap. 37.
As they that be dead of old] Free among the dead, and forgotten. It may be said of a Saint in some cases, that ‘Vivit, & est vitae nescius ipse sua.’
Ver. 7. He hath hedgd me about] Surrounded me with troubles, brought me into straits inextricable, and importable.
[Page 379]Ver. 8. Also when I cry and shout] As poor Prisoners use to do, for relief and release.
He shutteth out my prayer] Or shutteth his eare to my prayer. This was very grievous to any good heart: more then it could be to Tully, a stranger to the true God, who yet bewaileth the matter to his brother in these words, I would pray to the gods for those things; but that, alasse, they have given over to hear my prayers.
Ver. 9. He hath enclosed my wayes with hewn stone] i. e. Most strongly and closely, so that none can come at me.
He hath made all my paths crooked] So that all things go cross with me: and although they were never so well devised, yet still they sort out unto the worst.
Ver. 10. He was unto me as a Bear lying in wait] So that if I do but offer to stir, or seek to make escape, I am in danger to be devoured.
And as a Lion in secret places] God hath many waies and means to bemeet with sinners. He can stop them in their course, as he did Balaam, Jonas, others.
Ver. 11. He hath turned aside my wayes] As ver. 9.
And pulled me in pieces] As a Bear or Lion doth the silly sheep, that falleth into their paws. Carnali quadam intemperie haec effusa sunt. The Vulgar hath it,Confregit me. He hath broken me in pieces, sc. Attempting to leap over his hedge, ver. 7. his stone-wall, ver. 9. In the year 1590 Nicolas Frischlin that famous Poet, Oratour,Alsted. Chron. 480. and Philosopher, attempting to escape out of prison, was so broken, à capite ad talos, à cute ad ossa.
Ver. 12. He hath bent his bow] Chap. 2.4.
And set me as a mark] Which he is sure to hit. The Benjamites, Judg. 20. the Parthians, Alcon the Cretian, Domitian the Emperour were excellent archers: but ‘Non semper feriet quodcunque minabitur arcus.’ Gods arrow never misseth the mark.
Ver. 13. He hath caused the arrows of his quiver to enter into my reines] Heb. the sons of his quiver, by an Hebraism:Renes sunt sedes libidinis. So Horace hath ‘— pharetram gravidam sagittis.Lib. 2. od. 21.’
Job hath many like complaints, chap. 7.20. & 8.4. & 16.12, 13. See there.
Ver. 14. I was a derision to all my people] Or, to all peoples. Our Saviour suffered all this, and much more, for us.
And their song all the day] Or their lute or k [...]t; whom they plaid on at pleasure, and desired no better sport.
Ver. 15. He hath filled me with bitternesse] Heb. bitternesses: alluding as some think, to that jus seu embamma in quo intingebant agnum Paschalem, sawce of bitter herbs wherewith they did eat the Passeover (the juyce of them expressed:) to minde them of the bitter afflicions which they suffered in Egypt.
He hath made me drunk with wormwood] Or Henbane, or Wolfe-bane rather, succo cicutae.
Ver. 16. He hath also broken my teeth with gravel-stones] i e. With gritty bread:Comminuit scrupis dentes meos. See Prov. 20.17.
He hath covered me with ashes] The Greek and Latin have it, He hath fed me with ashes, which was worse then that bread made most of saw-dust, wherewith they fed the Martyrs in the Marian times.
Ver. 17. And thou hast removed my soul far off from peace] Prosperity and I are twain; we are utterly unacquainted.
Ver. 18. And I said] But not so wisely. I was even almost tumbling into the pit of desperation: I was stradling over it, as it were, but God preserved me.
My strength and my hope is perished] My strength to bear these miseries, and my hope to be ever freed of them.
Ver. 19. Remembering mine affliction and my misery; the worm-wood and the gall] i. e. The bitternesse that was in it, but of mine own commingling. Impatiens quisque bis affligitur, Impatience redoubleth an affliction.
[Page 380]Ver. 20. My soul hath them still in remembrance] But it is not good to plod overmuch in this case. Such bitter pils should be swallowed whole, and not chewed upon, unlesse it be for our further humiliation.
Ver. 21. This I recall to my mind] This? what? Gods infinite mercies, that Cape of good hope: See ver. 22. So Psal. 119.56. This I had; that is, this comfort, or this ability to keep thy precepts.
Ver. 22. It is of the Lords mercy that we are not consumed] That we are yet on this side hell. This sentence was much in the mouth of that famous Maria Aegyptiaca: and should be much in all our minds and mouthes, for a lenitive!
Exarescunt torrentes, metalla exhauriuntur, slumina desiciunt, prataitem cum fructibus, &c. Because his compassions fail not] Or are not spent, wasted: but, as the oile in the cruse, as the spring ever runneth, the Sun ever shineth, &c. This should ever shine in our hearts, as the Sun doth in the firmament.
Ver. 23. They are new every morning] Yea every moment. We have continual experiments.
Great is thy faithfulnesse] Gods mercy moved him to promise: his Truth to perform. See 2 Sam. 7.18, 21. with the Notes.
Ver. 24. The Lord is my portion] And that's enough for me, should I never have more. See Notes on Psal. 16. That which giveth content in any portion, is, 1. The favour and presence of God. 2. That it is from the hand of a Father. 3. That it comes to us in the Covenant of Grace. 4. That it is the purchase of Christ's blood. 5. That it is an answer of prayers, and a blessing from above on honest indeavours, &c. Vide autem, pie Lector, saith an Expositour, See here, good Reader, how this Prophetical Lamentation beginneth to be a guide to godlinesse. For it doth not, after the manner of silly women, throw out empty words without wisdom: but teacheth all along, either overtly or covertly, that all things here below,Pe [...]d F [...]gueir. how highly soever esteemed, are vanity and soon lost: but the grace of God is solid and stable. — Christum tollere nemo potest. Christ is a portion unloosable,Deicola Abbas. as One once answered to those that asked him, why he was still merry and chearful?
Emphatice loquitur. Said my Soul] Not my mouth only: but I speak it from my very heart, which rejoyceth in God my portion more then the many do in the increase of their corn and wine, Psal. 4.7.
Therfore will I hope in him] Expectabo ut teneam per speciem, quem teneo per spem.
Ver. 25. The Lord is good unto them that wait for him] Which few can skil of, and I have somewhat to do to hit on,Et hoc apertam er [...] ditionem continet. Flgu. but would not now have missed of for all the world.
To the soul that seeketh him] Not giving over till he findeth him.
Ver. 26. It is good that a man should both hope and quietly wait, Heb. be silent: not with a Pythargorical or monastical silence, ut non liceat lequi locis & horis certis, but with an humble submission to Gods holy will, a patient and peaceable behaviour under his hand; waiting for a good use thereof, and a gracious issue in the best time: To frame the heart whereunto, Aurea his subnectitur sententia.
Ver. 27. It is good for a man that he bear the yoke from his youth] The yoke of Gods law,Quo semel iste imbuta recens servabit odorem Testa diu. Hor. and the discipline of afflictions: it is good to be betime in Gods nurturing-house, and remain a good while there, that he be trained up in the School of afflictions, that he be a well-beaten Souldier to the Crosse. The description of such a one followeth.
Ver. 28. He sitteth alone] Sessio solitaria, as being much in meditation, according to that counsel of the Preacher. In the day of adversity consider.
And keepeth silence] When Gods hand is upon his back, his hand is upon his mouth: See on ver. 26.
Because he hath born it upon him] Or, When he hath taken it upon him, taken up his crosse, as being active in suffering.
Ver. 29. He putteth his mouth in the dust] He lyeth low at Gods [...]eet: putting himself into the hands of Justice, yet in hope of mercy. See 1 Cor. 14 25.
If so be there may be [...]pe] Heb. Peradventure there is hope, q. d. doubtlesse there is: however, I will try, sith I have lost many a worse labour.
Ver. 30. He giveth his cheek to him that smiteth him] Humility (the product [Page 381] of affliction sanctified) is still at her lesson, or rather practising what she hath learned. David having suffered by Absolom, can well enough bear with Shimei's tongue smitings: and the Apostles, after they had been in prison, departed from the Council rejoycing that they were so far graced as to be disgraced for the name of Jesus, Acts 5.41.
He is filled full of reproach] He can bravely bear all contumelies and contempts for his conscience, taking them as crowns and confirmations of his conformity to Christ.
Ver. 31. For the Lord will not cast off for ever] No, nor at all: however he may seem to some so to do. Non deserit etiamsi deserat, saith a Father: He doth not put his poople far from him, as the word here signifieth.
Ver. 32. For though he cause grief] As sometimes he doth in very faithfulnesse, and that he may be true to his peoples souls.
Yet he will have compassion] He will repent and return and leave a blessing behind him: that's certain, Joel 2.14.
Ver. 33. For he doth not afflict willingly] Heb. From the heart; Non nisi coactus, Non est Deo volupe, proprium, aut per se intentum▪ Paenas dat dum paenas exigit, Sen. de Augusto. Justu etiam supplietis illac [...]ymavit & inge [...]uit. De Vespas. Sueton. as that Emperour said, when he sealed a writ for execution of a condemned person: I would not do it but upon necessity. It goeth as much against the heart with God, as it can do against the hair with us: ‘Ille dolet quoties cogitur esse ferox.’
Ver. 34. To crush under his feet all the prisoners of the earth] i. e. All those that are in misery, to lay more load upon them, and so to crush them to pieces, yea to grind them to powder. This he could as easily do as bid it be done: but he takes no such delight in severity and harshnesse.
Ver. 35. To turn aside the right of a man] To wrest his right by false witnesse and corrupt means, as wicked men use to do before the face of the most High, or of a Superiour under colour of law: God liketh none of all this, though eftsoones for excellent ends he suffereth it so to be, and ordereth it when so it is.
Ver. 36. To subvert a man in his cause] By legerdemain to tilt the ballance of Justice on t'one side.
The Lord approveth not] Heb seeth not. Non videt, i. e. non ei visum est, it seemeth not good unto him he liketh it not.
Ver. 37. Who is he] Tam imprudens & imperitus? Can any one be so simple as to think that the enemy could do ought against us, but by the divine permission and appointment? God, as he made all by his power, so he manageth all by his Providence. This, the Egyptians hieroglyphically set forth by painting God, 1. As blowing an egge out of his mouth, that is, as making the round world by his Word. 2. As compassing about that Orb with a girdle, that is, keeping all together, and governing all by his Providence.
Ver. 38. Out of the mouth of the most High proceedeth not evil and good?] i. e. Prosperity and adversity? q. d. Who doubteth of that? Amos 3.5. Isa. 45.7. Talk not then of [...]ate and blind Fortune.
Ver. 39. Wherefore d [...]th a living m [...]n complain?] Mourn immoderately, or murmure causelesly? If he mourn let him mourn for his sin, as the cause of his suffering, let him revenge upon that. If he be tempted to murmure, let him remember that he is yet alive, and that's more then his part cometh to, sith it is the Lords mercy that he is not consumed, and sent packing hence to hell. Life in any sence is a sweet mercy: even that which to the afflicted may seem a lifelesse life, as Prov. 15.15. Let this patient us, that we are yet alive.
A man for the punishment of his sine?] Heb. man for his sin? for sin doth as naturally draw and suck punishments to it, as the Laod-stone doth Iron, or Turpentine fire: wherefore also the same word in Hebrew signifieth both.
Ver. 40. Let us search and try our wayes] i. e. Make accurate enquiry into them: so shall we soon find out selves to be a whole new-found world of wickedness. Search we therefore, and do it throughly: Many either search not at all ( [...]hey cannot endure these domestical Audits: its death to them to reflect and recognize what [Page 382] they have done) or as though they desired not to find: they search, as men do for their bad mony: they know they have it, but they would gladly have it passe for currant among the rest. Heathens will rise up in judgement against such: for they prescibed and practised self-examination; Pythagoras once a day;
Phocyllides thrice a day, if Stobaeus may be believed.
Serm. And turn again to the Lord] Let self-examination end in reformation: else sin will be thereby but imboldened and strengthened, as idle vagrants and lawlesse subjects are, if questioned only, and not punished and restrained. Of turning again to the Lord. See the Notes on Zach. 1.2.
Ver. 41. Let us lift up our hearts with our hands] Holy hearts, pure hands. Instead of wrangling with God, as ver. 39. let us wrastle with him in prayer: this is the only way to get off with comfort. Nazianzen saith, that the best work we can put our hands unto is, in coelos eas extendere, ad precesque expandere, to lift them up to God in prayer. But then it must be with a true heart, Heb. 10.22. See Job 11, 13. with the Notes.
Ver. 42. We have transgressed and have rebelled] We have committed evil, and omited good, and failed in the manner, and are therefore justly punished. Let God hear such words fall from our mouths, set a work by our hearts, and then we may have any thing.
Ver. 43. Thou hast covered with anger] Overwhelmed us with thy Judgements. None out of hell have ever suffered more then the Saints: they have felt the sad effects of displeased Love.
Ver. 44. Thou hast covered thy self with a cloud] Hid thy face from us; and secreted thy self as a Judge doth (when he hath passed sentence upon a malefactour) that he may not be solicited to reverse it.
That our prayers should not passe through] The veil of the Temple was of no debarring matter but thin and pervious, that the incense might easily passe thorough it into the Holy of Holies: but now it was otherwise; God had set a barre betwixt him and his people.
Ver. 45. Thou hast made us as the off-scouring] Eradicationem saith the Vulgar: rasuram potius, not the rooting out, but the scrapings off. As the Jews did rather extrinsecus radere peccata quam intrinsecus eradicare, Bern. Exverras, Scobes & ramenta. Excreamenta & excrementa. shave off their sinnes outwardly then root them out from within: so God made them as despicable as the parings of a pavement, or of a leprous house.
And refuse] See 1 Cor. 4.13. with the Notes.
Ver. 46. All our enemies have opened their mouths against us] i. e. Reviled and derided us: See chap. 2.16.
Ver. 47. Fear and a snare is come upon us] Heb. a pit: Great terrour, and no way to escape. See Isa. 24.17, 18.
Ver. 48. Mine eye runneth down] Heb. mine eye descendeth, i. e. Falleth as it were wholly away. See chap. 1.16. & 2.18.
Ver. 49. Mine eye trickleth down and ceaseth not] Put fire under the still, and water droppeth from roses. Fiery afflictions cause drops of repentance: and Repentance, like the Philosophers stone, maketh golden afflictions, 1 Pet. 1.7.
Ver. 50. Till the Lord look down] Let God but see the Rainbow of sound Repentance in our hearts, and he will soon shine forth, and cause it to clear up.
Ver. 51. Mine eye effecteth my heart] Iisdem quibus videmus oculis flemus, we see and weep with the same eyes.Lib. 2. cap. 32. But Pliny wondereth where that humour is at other times, that floweth out of the eyes so readily and plentifully in case of grief.
Because of all the daughters of my City] Or, more then all the daughters, &c. more then the most passionate women use to weep,Prae omnibus filiabus. when they are most grieved.
Ver. 52. Mine enemies chased me sore] In most eager and extream manner, with utmost cruelty and craft.
As a Bird] Beaten from bush to bush.
[Page 383] Without cause] Jeremy and the godly party might say so: but not Zedekiah and other perfidious ones.
Ver. 53. They have cut off my life in the dungeon] Where I lead a lifelesse life, such as did Roger Bishop of Salisbury in King Stephens time, who sustained such miseries in prison, ut vivere noluerit, mori nescierit, that live he would not, and yet dye he could not.
And cast a stone upon me] As they did upon the mouths of dens, dungeons or sepulchers, to make sure work. The Chaldee hath it, they stoned me.
Ver. 54. Waters flowed over mine head] Many and great miseries have overwhelmed and oppressed me, both in body and soul. These are frequently compared to waters.
Then I said, I am cut off] sc. From the land of the living, but God was better to me then my hopes.
Ver. 55. I called upon thy name, O Lord, out of the low dungeon] See Psal, 130.1. Jon. 2.1. with the Notes.
Ver. 56. Thou hast heard my voyce] Seem a mans case never so desperate, if he can but find a praying heart, God will find a pittying heart. Prayer is the best lever at a dead lift.
Hide not thine ear at my breathing] As breathing is a proof of animal life; so is prayer, though never so weak, of spiritual. If therefore you cannot speak, weep (fletu saepe agitur non affatu, teares also have a voyce, Psal. 39.12.) if you cannot weep, sigh, (a storm of sighs may do as much as a showe of teares) if you cannot sigh, yet breath, as here: God feels breath; and happy is he that can say, In te spero & respiro, In thee I hope Lord: and after thee I breath or pant.
Ver. 57. Thou drewest near] This thou hast done, and this I hope thou yet wilt do, Experience breedeth confidence.
Ver. 58. O Lord thou hast pleaded the causes of my soul] whereof those Babylonians were no just Judges.
Thou hast redeemed my life] It is the life, nay the soul of the Saints, that the wicked hunt after, though they do not alwayes professe so to do.
Ver. 59. O Lord, thou hast seen my wrong] Thou hast seen it and art sensible of it: that's my comfort; for ‘ [...].’
Judge thou my cause] As Psal. 43.1. See there.
Ver. 60. Thou hast seen all their vengeance] See on ver. 59. The Saints fare the better for their enemies spite and cruelty: and they may very well plead and present it to God in prayer.
Ver. 61. Thou hast heard their reproach] Their spiteful speeches, and taunting termes have come into thine eares.
And all their imaginations] Heb. Their contrivements. As the eyes of the Lord are upon the righteous, and his eares are open to their prayers, Psal. 34.15. so he both seeth the ill carriage, and heareth the ill language of gracelesse persons against the godly.
Ver. 62. The lips of those that rose up] See on ver. 61.
Ver. 63. Behold, their sitting down and their rising up] Or, at their both sitting down (to meat) and at their rising up (from meat) I am their musick-maker, their table talk, and the matter of their mirth: they make sport with us, as the Philistines did with Sampson. David complaineth of the like evil-dealing, Psal. 35.15, 16, 17.
Ver. 64. Render unto them a recompense] Call them to an account: and requite them. Let their musick be marred, and the meale once ended, send them in a reckoning.
Ver. 65. Give them sorrow of heart] In place of their mad mirth and sinful musick: turn their Psalm (as the vulgar rendreth the word Musick in the foregoing verse) into a black Sant [...], as they call it, ferale carmen, a doleful ditty. Dabis eis scutum cordis, saith the Vulgar. And indeed the word rendred sorrow signifieth a [Page 384] sheild or cover. A lapide Mr. Burroughs Hos. Operculum cordis, vel apostema cordis. It noteth, saith one, the Gardiaca passio, whereby the heart is so opprest, and there is such a stopping, that it is as it were covered sicut scuto, as with a shield; there is a lid as it were, put over the heart, to keep off the most refreshing cordials, and so the heart is suffocated with sorrow. It is as if he should say, put them into such a condition, that no creature may yeild them the least refreshment. Spira was in this condition.
Thy curse upon them] All the curses written and unwritten in thy book. This is not more a prayer then a prophecy. How effectual Christs curse is, may be seen in the withered fig-tree in the Gospel, presently dryed up by the roots.
Ver. 66. Persecute and destroy them in anger] Sith they are thine and our implacable and irreformable enemies: be thou, Lord, implacably bent against them, to their utter destruction: and sith they think us not worthy to breath in the common aire (whom thou hast made heires of the world together with faithful Abraham our Progenitour) destroy them from under these heavens of thine, in the compass and cope whereof thou raignest and rulest all.
From under the heavens of the Lord] Do thou, O Christ (to whom the Father hath committed all judgment) root them out from under the heavens of thy heavenly Father. Thus some Paraphrase the words: and observe therehence the mystery of the Trinity: like as they do from Gen. 19.24.
CHAP. IV.
Pet. à Figueir.Ver. 1. HOw is the gold become dim?] How? by way of wonderment again, as chap. 1.2. q. d. Quo tanto scelere hominum, & qua tanta indignatione Dei? What have men done? and how hath God been provoked, that there are such strange alterations here all on the sudden? By gold and fine gold here understand the Temple overlaid by Solomon with choice gold: or Gods people (his spiritual Temple) who had now lost their lustre, and dignity.
The stones of the Sanctuary are poured out] Come tumbling down, from the demolished Temple.
Ver. 2. The precious sons of Zion] Those Porphyrogeniti, as the Greek Emperours children were called,Sept. [...]. because born and bred up in a room made up of precious stones. Understand it of the Jews in general (Gods peculiar people, precious in his sight and therefore honourable, Isa. 43.4.) of Zedekiahs sons in particular who (as did also the rest of the Jewish Nobility, if Josephus may be beleeved) poudered their hair with gold dust,Antiq. l. 8. c. 7. to the end that they might glister and sparkle against the beams of the Sun. The precious children of the Church are all glorious within, by means of the graces of the Spirit, that golden oyle, Zach. 4.12. and the blessings of God out of Zion, Psal. 134.3. which are far beyond all other the blessings of heaven and of earth.
As earthen pitchers] Weak and worthlesse.
Ver. 3. Even the sea-monsters] Heb. Whales or Seales: which, being Amphibii, have both a willingnesse,Vulg. Lamiae. and a place convenient to suckle their whelps.
The daughter of my people is become cruel] She is so perforce, being destitute of milk for want of food, but much more by feeding upon them, ver. 10. and chap. 2.20. Oh what a mercy is it to have meat! and how inexcusable are those unnatural mothers that neglect to nurse their children, not out of want but wantonnesse! Surely as there is a blessing of the womb to bring forth, so of the brests to give suck, Gen. 49.25. and the dry breasts and barren womb have been taken for a curse, Hos. 9.14. as some interpret that text.
Ver. 4. The tongue of the sucking child cleaveth] For want of suck. That was a miracle which is recorded of the old woman of Bolton in Lancashire, who took up a poor child that lay crying at the breasts of her dead mother (slain, among many others, by Prince Ruperts party) and laying it to her own dry breasts that had not yeelded suck for above twenty years before, on purpose to still it, had milk came to nourish it, to the admiration and astonishment of all beholders. This and another like example of Gods good providence for the releif of little ones whom their mothers [Page 385] could not relieve, may be read of in Mr. Clarks Mirror for Saints and Sinners, Edit. 3. fol. 495, 507.
And no man breaketh it unto them] The parents either not having it for them, or not having an heart to part with it to them.
Ver. 5. They that did feed delicately] Such uncertainty there is of outward affluence. Our Richad the second was famished to death.Speed. Lib. 3. c. 4. Henry Holland Duke of Excester, grand-child to John of Gaunt was seen to run on foot bare-legged after the Duke of Burgundy's train begging his bread for Gods sake: This I saw, saith Philip de Comines. This Henry was brother in law to King Edward the fourth, from whom he fled.
They that were brought up in scarlet] Qui nutriebantur in croceis sen cocceis, In fimetis victum quaeritant prae inopia. Jun. that were gorgeously arrayed, or, that rolling on their rich beds, wrapped themselves in costly coverlets.
Embrace dunghils] There take up their lodgings, and there also are glad to find any thing to feed on, though never so course and homely, The Lapwing is made an Hieroglyphick of infelicity, because he hath as a coronet upon the head, and yet feedeth upon the worst of excrements. It is pitty that any child of God, washt in Christ's blood, should bedabble his scarlet robe in the stinking guzzle of the worlds dunghill: that any one who hath heretofore soared as an Eagle, should now creep on the ground as a bettle, or wallow as a swine in the mire of sensuality.
Ver. 6. For the punishment of the iniquity of Zion is greater] For Sodom was destroyed by Angels, Zion by malicious men: The enemies were not enriched by Sodom, as they were by Zion. Sodom was destroyed in an instant; not so Zion, for she had her punishment piecemeal; first a long seige, and then the loss of all, after a world of miseries sustained in the seige. Julius Caesar was wont to say, It is better once to fall then alwaies to hang in suspence. Augustus wished that he might dye suddenly: His life he called a Comedy, and said that he thought he had acted his part therein pretty handsomly; Now if he might soon passe through death, he would hold it an happinesse. Souldiers wish is thus set forth by the Poet;
It is the ancient and manful fashion of the English (who are naturally most impatient of lingering mischiefs) to put their quarrels to the trial of the sword,Speed. 963. as the Chronicler observeth.
Ver. 7. Her Nazarites] Who served God in a singular way of abstinence above other men. These had their rules given them, Num. 6. which whiles they observed,
They were purer then snow, whiter then milk] Temperance is the mother of beauty, as luxury is of deformity. This is nothing to the Popish Votaryes those Epicures and Abby-lubbers, ‘Quorum luxuriae totus non sufficit orbis.’ Some by Nazarites here understand their Nobles and such as wore coronets on their heads: Nezar is a crown, 2 Sam. 1.10. 2 Kings 11.12. thus Joseph was a Nazarite, Gen. 49.26. So Daniel and his three Associates, in whom that was verified, ‘Gratior est pulchro veniens in corpore virtus.’
Ver. 8. Their visage is blacker then a coal] Heb. their visage is more darkned then blacknesse. sc. With famine, fear, grief, and car: those vultures have so fed upon them, that all sightlinesse and lovelinesse is lost. Think the same of Apostates: God may complain of such, as Mic. 2.8.
Ver. 9. They that be slain with the sword are better] They suffer lesse pain in [Page 386] dying, they are soon dispatcht. See on ver. 6. But Famine is an hard weapon.
For these pine away] By a lingering death, as Drusus the Roman: to whom meat being denied,Speed. 766. he had eaten the stuffings of his bed, saith Suetonius: and our Richard the second who was Tantalized and starved to death at Pomfret Castle, where his diet being served in and set before him in the wonted Princely manner, he was not suffered either to taste, or touch thereof.
Jam. 5. Stricken through for want of the fruits of the field] Those precious fruits of the earth, as James the Apostle calleth them. These as a sword defend us from death: and the want of them, as a sword, runneth us thorough. In the time of Otho the Emperour there was so great a scarcity of bread corn in Germany for three years together, that many thousands dyed of hunger.Melancth. In remembrance of which great dearth, there is yearly baked at Erphord a little loaf, such as was then sold for much money.
Ver. 10. The hands of the pittiful women have sodden] Sodden them rather then roasted them, lest they should be discovered by the smell, and so in danger to be despoiled of them, as it sell out at the last seige by the Romans. Lege & Luge.
They were their meat] In eadem viscera, ex quibus exierant, retrusi sunt: they returned into the same bowels, whence they came forth.
Ver. 11. The Lord hath accomplished his fury] Which he had long deferred; but now hath paid it home. Cave ne ira delata fiat duplicata.
He hath poured out his fierce anger] As it were by whole buckets, or paile-fulls. Gods anger may be set out in minums, as there may be much poison in little drops: But woe be those on whom it is poured.
He hath kindled a fire in Zion] His wrath is like fire that furious Element, which at first burneth a little upon a few bords, but when it prevaileth, it bursteth forth into a terrible flame.
Ver. 12. The Kings of the earth, &c.] These knowing how impregnable a piece Jerusalem was: how the Jebusites of old held out the Tower of Zion against David, how long it had kept out Nebuchadnezzar, viz. for two years space almost; how it had been preserved by God against Sennacherib, &c. looked upon it as in a sort insuperable, and could not but see a divine vengeance in the destruction of it.
Ver. 13. For the sins of her Prophets] These, these were the right cause of her ruine. Not that the People were not faulty (for they loved to have it so, Jer. 5. ult.) but those were the ring-leaders in that general defection.
Ver. 14. They have wandred as blind men in the streets] Well might a certain Expositour say, Hic versus cum sequentibus varie exponitur. The sense in short is this, saith One, that the Jewes misled by their Prophets and Priests, were so blind in knowledge, that every example of sin led to evil: which, for want of grace, they could not refrain from.
Ver. 15. They cryed unto them] The enemies in a mockery said aloud unto the Jewes.
Depart ye, it is unclean, depart, depart] Mimesis: q. d. You that are so pure, and (as people say profanely amongst us) so Pope-holy, that none must come anear you, but get away as far and as fast as they can, as if they were Lepers, &c.
They said among the Heathen] The blind Ethnikes beholding the Jews wickednesse, have judged that it was impossible God should suffer them any longer to live in his good land, sith they would not live by his good Laws.
Ver. 16. The anger of the Lord hath divided them] Say the Heathen still, concerning the wicked Jews: continuatur enim hic instituta Mimesis.
He will no more regard them] Heb. look after them, sc. facie blandâ ac benevolâ, in mercy;Sacerdotes apud omnes gentes sunt venerabiles ob ministerium. he hath utterly rejected them: For why?
They respected not the persons of the Priests] But vilely intreated them: See Chron. 36.16.
Ver. 17. As for us, our eyes as yet failed] With long and vain looking: as [Page 387] Psal. 119.82, 123. For, As for us, some render Cum adhuc essemus, while as yet we were, sc. a Nation: for now we are none. Fuimus Troes.
In our watching we have watched for a Nation] sc. for the Egyptians, Jer. 2.18, 36. & 37.7, 8.
Ver. 18. They hunt our steps] There is an elegancy in the Original, as if we should say, They hunt our haunts.
That we cannot go in our streets] Because of their forts, from whence they shoot at us. Satan doth so much more:
Our end is come] We are an undone people.
Ver. 19. Our persecutours are swifter then the Eagles] Those swiftest of al foul: whom Pindarus therefore calleth the Queen of Birds, as the Dolphin is of fishes for like swiftnesse. The Egyptians, their pretended helpers, were slow as snailes; the Chaldees swifter then Eagles.
They pursued us] Or they chased us, or traced us, like blood-hounds.
They laid wait for us in the Wildernesse] They met us at every turn: and left us no means of escape.
Ver. 20. The breath of our nostriles] King Zedekiah, in whose downfal we drew as it were our last breath. The Chaldee Paraphrast understandeth it of Josiah, with whom indeed dyed all the prosperity of the Jews, as with Epaminondas did that of the Thebans; and with Theodosius, that of the Western Empire.
The Annointed of the Lord] Who yet for his perfidy was vilely cast away like Saul, as though he had not been annointed with oyle, 2 Sam. 1.21.
Was taken in their pits] A term taken from hunters, Ezek. 12.13. See ver. 20. Jer. 52.8.
Ʋnder his shadow] As the chickens do under the hens.
Ver. 21. Rejoyce and be glad] This is spoken to Edom by a certain Ironical and bitter concession: q. d. Do so if thou hast any mind to it: but thou shalt soon be made to change thy chear. Thy flearing at us shall be soon turned into fearing for thy self: thy mirth into mourning.
That dwellest in the land of Ʋz] Job's country, called also Siria, saith R. Solomon, and haply from Seir. Evil is at next door by to those who rejoyce at the evils of others.
The cup shall passe through unto thee] The quassing cup of Gods Wrath, Jer. 25.18, 29.
And shalt make thy self naked] To the scorn of all:Ʋt ebria & omotae mentis. as drunkards who are void of shame and common honesty, baring those parts that nature would have covered, See Jer. 49.10.
Ver. 22. The punishment of thine iniquity is accomplished O daughter of Zion] A word of comfort in the close of this doleful ditty. The Sun of Righteousnesse loveth not to set in a cloud. See Isa. 40.1. Profane Elegies have no comfort in them, as this hath.
He will no more carry thee away into Captivity] i. e. No more in haste; after thy return from Babylon. Caried away they were again,Accommodant huc Isa. 21.11. legentes prô Dumah Rom [...]. many ages after by the Romans, whom to this day they therefore call Edomites, and the Popes hierarchy the wicked kingdom of Edom, which they say shall be certainly destroyed, as is here also foretold: and then shall they be brought back again to Jerusalem, and there resetled by their Messiah. See the Chaldee Paraphrast upon this text.
He will discover thy sins] i. e. Punish thee soundly for them, in the sight of all men. See on Psal. 32.1, 2. Job 20.17.
CHAP. V.
Ver. 1. REmember, O Lord, what is come upon us] This last Chapter is a brief Recapitulation of what had been said in the four former,Propheta per [...] repetit omnia mala supra commemorata, & remedium petit à Domino. Figuelr. that they might be the better remembred and considered by the Reader. The ancient Greek and Latin Bibles stile it Jeremies prayer. Herein the Prophet, or rather the Church layeth open, as a Lazar, her sores and sufferings: and beggeth to be remembred and considered of God. Not that either forgetfulnesse or inobservancy can be found in him (for All things both past and future are present with him) but these are Metaphorical expressions, and He alloweth us to be his Remembrancers.
Consider and behold] Heb. behold and see: Affectum cum effecta conjunctum significat.
Our reproach] This is that which mans nature is most impatient of: to the Saints it is so much the more grievous, because they do quarter Arms with Christ.
Ver. 2. Our inheritance is turned to strangers] So the Jews called all other Nations, as the Greeks, Barbarians. From hence to ver. 19. there are so many verses, so many several complaints. Whiles we are in this vale of misery and vally of tears, we are sure of many ailements, and still to have somewhat to cry for.
Ver. 3. We are orphans and fatherlesse] And so are become thy clients: just objects of thy pitty, Hos. 14.3.
Offic. 1.Ver. 4. We have drunk our water for money] Fire, water, and air, are common good, quae jure naturae sunt omnium & singulorum, saith Cicero. Lysimachus paid dear for a cup of water when he parted with his Kingdom for it. Dives would have done as much in hell for a drop, and could not have it.
Our wood is sold to us] This was strange to them (who had enough of their own growing, or might have it from the Commons for fetching) but just upon them for their abuse of it to the service of the Queen of heaven, Jer. 7.18.
Ver. 5. Our necks are under persecution] For that we would not stoop to the sweet yoke of thine obedience, but held it heavy, now we are under an intolerable yoke of extreme slavery.
We labour and have no rest] Who once troubled Gods holy rest by bearing burdens and working thereon, Jer. 17.21. In many places amongst us, Gods Sabbath is made the voyder and dunghil for all refuse businesses. The Sabbath of the Lord the sanctified day of his Rest (saith a Reverend writer) is shamelesly troubled and disquieted. B. K [...]ng on Jo [...]. Lec. 7. The Sabbath was never so profaned (saith such another Reverend man yet living) with heart, hand, foot, tongue, pen and Presse, as of late. And is it not just with God that those who would justle his religious Rest out of its right,Mr. Ley his Fast. Serm. before Parl. April 26. 1643. should be restlesse in their condition? as Lam. 5.5. Thus He. All wicked men acted and agitated by the devil day and night, may well cry out as here, We labour and have no rest: but they are not sensible of this woful servitude.
Ver. 6. We have given the hand to the Egyptians and to the Assyrians] Enemies to the Chaldaeans, no lesse then they were to us: but hard hunger (that driveth the wolf out of the wood) hath made us glad to be beholding to them for bread: so ill have the cruel Chaldees relieved and rewarded us for our work.
Nobis soret jucundius semel emori, quam vitam in vitam vivere.Ver. 7. Our fathers have sinned and are not] They had their payment, but not comparable to ours: who have out-sinned them, and do therefore justly bear the punishment of both their sins and our own too.
Ver. 8. Servants have ruled over us] And they are usually most insolent; as was Tobiah the servant, Neh. 2.19. Cicero, after the defeat given to Pompey, complaineth in a certain Epistle, Lords we could not away with, and now we are forced to serve our fellow-servant. This was Canaans curse to be a servant of servants, Gen. 9.25. See the Notes there.
Ver. 9. We gat our bread with the peril of our lives] So did our good Ancestors the bread of life, whilst their Preachers also were glad to do as Jotham did, Judg. 9.21. when they had delivered what they had to say, run away, and fly for their lives. See 2 Sam. 23.17.
Because of the sword of the wildernesse] Where rovers and robbers lay in [Page 389] wait for us: neither could we passe them without apparent peril.
Ver. 10. Our skin was black like an oven] Or, at a chimney, Isa. 31.9. being still beaten upon with the fire that is within it.
Because of the terrible famine] Propter procellas famis, because of the tempests of famine, which, like a violent storm, beareth down all before it.
Ver. 11. They ravished the women in Zion] Heb. they humbled, i. e. they dishonested: although Virgo invita vexari quidem potest, violari non potest. The Chaldee Paraphraseth thus, The wives were ravished by the Romans, and the maides by the Chaldees: for the Jew-doctours do understand this book of the Lamentations concerning both the destructions of Jerusalem.
Ver. 12. Princes are hanged up by the hand] Made to dye a dogs death,Calvin. and (as some will have it) by their own hands, [...].
The faces of the Elders were not honoured]
But now it was otherwise with the Jewish Elders, who haply were not worthy of their years, as we say: like as the Princes had done wickedly with both hands earnestly, and were therfore not undeservedly hanged up by the hand: But if Quakers amongst us might have their way, our families (saith One) would soon be like the cabbins of the Lestringonians in Sicily, where every body was at liberty, and none regarded or reverenced their Seniours or Superiours.
Ver. 13. They took the young men to grind] i. e. To do any base and abject businesse, Exod. 11.5. & 12.29. Frustra enim hic Hieronymus & alii Sodomiticum quid cogitant.
And the children fell under the wood] Being not able to stand under such unreasonable burthens as were laid upon their backs.
Ver. 14. The Elders have ceased from the gate] Where they were wont to 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 [Page 390] 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.
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. Ez [...]chiel scripturarum & Ocean [...], et mysteriorum Dei labyrinthus. Hieron. Many both waters and readers have passed over this Prophet as dark difficult and l [...]ss [...] 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.
[Page 392] 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 Ʋssier (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. Ʋt 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.
Ʋnto Ezekiel the Priest] Whom therefore some have called Ʋrim 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.
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 haphazzard; 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. [Page 393] 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.
[Page 394]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.
[Page 395]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 wheeling businesses of the world. These are so one within another, as that all their motion dependeth on the Angels, whom he also moderateth, and ordereth at his own pleasure.Dr. Prest. Whensoever therefore we see such things come to passe that we can see no reason for (as the Churches overthrown, the wicked exalted, &c.) consider that one wheel is within another, and the wings of the Angels are one within another, &c.
Ver. 17. When they went, they went upon their four sides] Or, according to their four sides, i. e. thorough the four parts of the world, as they were moved by the four living creatures.
And they returned not when they went] But kept on strait forward, without stopping or stepping back.Diod. A figure of the constant and consonant harmony which is in all the works of Gods Providence toward the world, but especially toward his Church.
Ver. 18. As for their rings they were so high] Apsides earum tam amplae seu altae ut propterea formidabiles. The rings or strakes (Heb. backs) of these wheeles were so broad and high, that they struck terrour into the beholders. It is hard to take the altitude of second causes. Well might one write a book of the Vanity of Sciences, and another a Tractat Quod nihil scitur. I would see the proudest of you all define the nature of a straw, as one preached in Cambridge to all the Schollars: so of a flower, of a fly, &c. Well might David say, Thy judgements, Lord, are a great deep, Psal. 36.6. such as hath neither bank nor bottom. Well might Paul cry out O the depth! how unsearchable are his wayes, &c. Rom. 11.23.
And the rings were full of eyes] Instead of cart-nailes. Understand hereby Gods all-seeing Providence, which never erreth, but alwayes ordereth the worlds disorders to his own glory.
Round about them four] The Divine Providence is like a well-drawn picture, which eyeth all that are in the room. See 2 Chron. 16.9. Psal. 34.15. Zach. 4.10. Job 34.21. and 36.7. Jer. 16.17. and 32.17.
Ver. 19. And when the living creatures went, the wheels went by them] The Angels are Gods hands, as it were, whereby are acted and agitated this lower world and the second causes therein.
The wheeles were lift no] The spirits of the creatures were heightened and elevated to some unwonted and more then ordinary service, by some special instinct. We use to say Magnarum rerum tarda molimina: when there are many wheeles, some will be alwayes out. But it is otherwise here: and that of Ambrose is verified, Nescit tarda mol [...]mina Spiritus sancti gratia, God can soon effect great things by his powerful grace.
Ver. 20. Whithersoever the Spirit was to go] See ver. 1 [...]. and take notice that whatever the instrument is or means of this or that occurrence, God is the main Agent. It is Christ who by his Spirit worketh all in all, in his Church, 1 Cor. 12.16. Eph. 1.11. Col. 3.21.Spiritus vitalis. There falleth not a haire from a mans head (nay not a bristle from a sows back, saith Tertullian) without God.
For the spirit of the living creatures] Or, of life. The Divine inspiration was the procreant cause of the wheels motion. This is here called Haruach, that spirit, by an excellency: Est Deus in nobis. The spirit is in the wheels, as an invisible but irresistible Agent. The heart of the King is in the hand of the Lord: he turneth it whithersoever he will, Prov. 21.1.
Ver. 21. When those went, these went; and when those stood, these stood] This is but the same again as before, but more fully and plainly: See the like, Joh. 1.2.
Ver. 22. And the likenesse of the firmament] The glory of God in Christ is revealed to the Prophet in this ensuing vision: even that great mystery of godlinesse, [Page 396] God manifested in the flesh, &c. 1 Tim. 3. whereof this was a kind of prelude. To like purpose also was that visiion. Isa. 6.1. with Joh. 12.39, 40, 41.
Ʋpon the heads of the living creature] Between them and the Lord Christ, as a skreen, and supplyed likely the office or that other pair of wings, Isa. 6.2. See Exod. 24.10.
Vide Plin. lib. 37. cap. 2. Chrystallus est gelu concretum. Was as the colour of the terrible crystal] Heb. of the formidable frost, that is, of the most vehement frost; a Periphrasis of crystal. All things above are dreadfully glorious: as all things below are pellucid, pervious, and clear to Gods eye, like a diaphanous body, Heb. 4.13 Mountains of brasse are as transparent to him as the clearest Crystal. The firmament is so clear, that Christ seeth through it. Its a molten looking-glasse, Job 37.18. and those Atheists are utterly out who ask How doth God know? can he judge through the dark clouds? Job 22.13.
Ver. 23. Were their wings strait] sc. When they flew; for at other times they covered their bodies with them, ver. 11, in reverence to Christ, their Creatour, and Lord.
The one toward the other] They serve the Lord Christ with one shoulder or consent, they do all mind the same thing.
Congeries similium faciens ad amplificat.Ver. 24. And when they went, I heard a noise of their wings] A very great noise, as is here set forth by a threefold similitude,
Like the noise of great waters] Which fall with an horrible fragor, as with the Catadupes for instance: See Psal. 46.3.
As the noise of the Almighty] i. e. As thunder, Psal. 29 4. & 18.13.
The voice of speech] When a man cryeth aloud, lifteth up his voice like a trumpet, sic clamans ut Stentora vincat.
As the noise of an host] Barritus ille militaris, besides the roaring of Cannons, rattling of wheels, beating of drums, &c. This none heare, but the spiritual man, who discerneth all things, 1 Cor. 2.15. and hath his senses habitually exercised to discern good and evil, Heb. 5. ult.
They let down their wings] As expecting a new commission.
Ver. 25. And there was a voice from the firmament] i. e. From above the firmament, even from Christ on the throne.
When they stood] When all was husht: So Rev. 8.1. there was half an hours silence in heaven, that is in the Church on earth, when the seventh seal was opened. Sedate and silent spirits are fittest to hear Christ's voice, Job 4.16.
Ver. 26. And above the firmament] See on ver. 22.
Was the likenesse of a throne] Far beyond that of Solomon, 1 King. 10.18, 19. That was of Ivory, but this of Saphire: that had a rich canopy over it, but this the azured sky under it: See Exod. 24.10. all to set forth Christ's kingly dignity, and surpassing Majesty.
And upon the likenesse] All was but likenesse and appearance, because all was visional here.
As the appearance of a man] This was the Man Christ Jesus, and this is the last and best part of the vision, viz. Christ set by his father in supercelestial places, far above all Principality and Power, &c. Ephes. 1.20, 21. One of Austin's wishes was to have seen Christ on earth. Bede comes after, and wisheth rather to have seen Christ in his glory, and on his heavenly throne.
Ver. 27. And I saw as the colour of amber] See ver. 4. Heb. chashmal, which being read backward (as the Cabbalists observe) is Lammashach or Lammashiach, i. e. Messias.
As the appearance of fire] Christ is very terrible in his executions: and even our God (as well as the Jews God) is a consuming fire, Heb. 12. ult. See Exod. 23.20.
From the appearance of his loyns even upward] This may well be understood of Christs Divinity; as the parts downward, of his Humanity, partaking of the same most resplendent glory, by virtue of the hypostatical union, and having partner-agency with the Godhead, according to its measure, in the works of redemption and mediation.
Ver. 28. As the appearance of the bow that is in the cloud] Here (as in the salt sea, or as in a pot of hony) the deeper the sweeter. The Rainbow was set for a sign [Page 397] of the Covenant of mercy to mankind, Gen. 9.12. Isa. 54.12. See Rev. 10.1. with the Note.
This was the appearance, &c.] For no more of God can be seen by any mortal wight, Exod. 33.20. This and other Prophets saw the Charret, but not the Rider in in it, as the Rabbines say.Quasi fasees suos submittens.
I fell upon my face] As astonished, and as adoring the Divine Majesty.
And I heard a voice] This, the Vulgar Latin prefixeth before the next Chapter.
CHAP. II.
Ver. 1. ANd he said unto me] Christus solio sic infit ab alto, Christ from his lofty throne thus bespake me, who had now my mouth in the dust, and had no more to say but this, Speak, Lord, for thy servant heareth.
Son of man] So this Prophet is called almost an hundred times in this Book: four times in this short Chapter. The reason hereof I take to be this, saith a judicious Divine. He had visions both more in number and more rare in kind revealed unto him, then any other Prophet had. Now,D. Gouge. lest he should be exalted out of measure through the abundance of Revelations, the Lord often putteth him in mind of his estate by nature, that he was but a son of man, a mortal man, even a worm.
Stand upon thy feet] God, for good ends, casteth down sometimes those that are dearest to himself: but then he comforteth the abject, 2 Cor. 7.6.
And I will speak unto thee] So Dan. 10.11. Oracles are for standers, not prostrate ones: they require utmost attention of body, intention of mind, and retention of memory. See Num. 23.18. Judg. 3.20. with the Notes.
Ver. 2. And the Spirit entred into me] This was right, when Word and Spirit went together. See Isa. 59.21. with the Notes.
And set me upon my feet] Called me off from earthly cares, and made me hear savingly. In the Scriptures the Holy Ghost speaketh [...], 1 Tim. 4.1. Let him that hath ears to hear, hear &c. Let him draw up the ears of his mind to those of his body, that one and the same sound may pierce both.
Ver. 3. I send thee to the children of Israel] So they will needs call themselves: But what saith God, Mic. 2.7. O thou that art named the house of Jacob, is the Spirit of the Lord straitened? are these his doings? See the Notes there.
To a rebellious nation] Heb. Gentiles: so the Jews call us Christians in scorn:The Jews call the Turkes Ishmaelites, the Ethiopians Cushites, but Christians that call Gojim an abominable Nation, and Mamzer-goll, a bastard people. so God calleth them here in great contempt, a rebellious nation (See Amos 9.7.) Gentes Apostatrices, as the Vulgar here hath it.
They and their fathers have transgressed against me] A serpentine seed they are, a race of rebels, neither good egg nor bird, but Mali corvi mala ova.
Even unto this very day] being nothing bettered by all that they have suffered: See Jer. 16.13. Isa. 1.5.
Ver. 4. For they are impudent children] Heb. hard of face. Sin hath oaded such an impudency in their faces that they can blush no more then a a sack-but. Os tuum ferreum, saith Cicero to Piso, that brazen face of thine: and Durus hic vultus lachrymare nescit, Thou canst not blush, much lesse bleed for thine offences, saith Seneca to one.
And stiff-hearted] Duri-cordes, incurvi cervicati, quosque citius fregeris quàm flexeris, such as will sooner break then bend. Many of our hearers, alasse, are no better. We do even wash a tile-sheard, draw water with a seive, &c. Bern.
I do send thee unto them] About hard service: sed curam exegerit non curationem, it is the care and not the cure of the charge, that is charged upon thee.
Thou shall say unto them] Proficiscere, & Prophetato. Thou shalt be as my mouth, Jer. 15.19.
Ver. 5. And they, whether they will hear, or whether they will forbear] Some refractaries will not so much as hear a Minister of God; but bid him, as those old [Page 398] Italians once did the Roman Embassadour, ad quercus dicere, se interim alia acturos, speak to the posts, they had somewhat else to do then to give ear to them. See 1 Cor. 1.22. Of those also that do hear, scarce the hundreth man believeth our report, saith Calvin: nay scarce the thousandth man saith Chrysostom.
For they are a rebellious house] This was small encouragement. Hence Prophets have so hung off, as Moses, Isay, Jonah, Jeremy, &c. Knox when called first to preach, burst forth into abundance of tears. Bradford was hardly perswaded by Bucer to enter into the Ministery, &c.
Act. & Mon. Yet shall know that there hath been a Prophet amongst them] Let them prove incorrigible, they shall also prove inexcusable, and self-condemned. See 2 Cor. 2.16. with the Notes.Hieronym. Convinced they shall be, if not converted: and who knows how the word, now slighted, may hereafter work upon them? Saepe fit ut audientes verbum moleste, Act. & Mon. suscipiant fructuose: they may better bethink themselves.
Ver. 6. Be not afraid of them] Of their lordly looks (such as Steven Gardiner set upon Dr. Taylour, and was well told of it) of their bitter scoffs, dreadful threats, as if they could undoe us at their pleasure. Our times are in Gods hands: kill us they may, but hurt us they cannot. See Jer. 1.17. Matth. 10.25. When Bonner said to Hawkes A faggot will make you turn;Act. & Mon. 1443. No, no, said Hawkes, a point for your faggot, you shall do no more then God permitteth you, &c. A Minister of God should live by faith, and not dye by fear: he should make his hearers afraid of him rather, as Herod was of the Baptist, V [...]lens of Basil, &c. When Eudoxia the Empresse threatned Chrysostom, Go tell her, said he, that I fear nothing but sin. I will rather choose to dye, said Calvin, then comply with those that refuse to submit to Church discipline.
Quasi boves oestro agitati. Theodoret. Monitoribus asperi. Hor. Semper in ictu est, Plin. l. 8. c. 29. Ferit obliquo ictu & inflexu. Though bryars (or rebels) and thorns be with thee] Refractarii & spinei, such as thou canst not handle without hurt, deal with without danger, 2 Sam. 23.6. Psal. 55.21. & 58.10. Mic. 7.4. catching they are and scratching, as sharp-pointed thorns, Num. 32.55.
And thou dost dwell among scorpions] Which are most venemous and perilous creatures, joyned with fiery serpents, Deut. 8.15. Pliny saith, that there is not one minute wherein it doth not put forth the sting to do mischief. It is also a crafty creature, & occultis machinationibus ferit. The Churches enemies are cruel-crafties, Neh. 4.11.
Be not afraid of their words] Their bubbles of words.
Nor be dismaid at their looks] Their swellings and brow-beatings.
Though they be a rebellious house] A race of rebels.
Ver. 7. And thou shalt speak my words] Gods Word must be spoken, however it be taken.
Whither they will hear] See ver. 5. Christ, once at least, preached away the most of his hearers, Joh. 6.66. Beza so delivered himself with that evidence and efficacy of truth in Colloquio Possiaceno, that Cardinal Lorrain wished that either he had been dumb, or that his hearers had been deaf. Too many of ours are so, &c.
For they are most rebellious] Heb. rebellion, in the abstract; as if they had been transfomed into sins nature.
Ver. 8. Be not thou rebellious like that rebellious house] It is no hard matter to symbolize with sinners: See Isa. 6.5. with the Note; to dwell among them, is dangerous: for sin is catching, and oft Epidemical. Precious therefore and worthy of all acceptation is the Apostles counsel, Rom. 12.2. Lawyers tell us, that we must not look so much what men do at Rome, as what they ought to do.
Eat that I give thee] i. e. The roul, ver. 9. that is, whatsoever I shall henceforth dictate unto thee, do thou get it by heart, disgest it, propound it to the people; work it first upon thine own, and then upon the affections of thine hearers: See Rev. 4. and observe how alike the Lord dealt with Ezekiel and John the Divine.
Ver. 9. Behold a hand was sent] A hand from heaven: A hand is index rei & instrumentum operationis.
Palmoni hammidabber. Dan. 10. And loe a roul of a book] The Jews folded or rouled up their books upon a cedar stick, to preserve them from dust and other dangers: See on Isa. 8.1.
Ver. 10. And he spred it before me] Till Christ unfold heavenly mysteries, men [Page 399] understand them not, Rev. 5.5. Matth. 11.27. 1 Joh. 1.18. & 15.15. He is the excellent Interpreter.
And it was written within and without] To shew abundance of miseries coming on the Jews, and others. [...] gemitus sicut co [...]mbae. Isa. 38.14.
Lamentation and mourning and wo] Foretold all along this volume, till Chapter 40. sad songs, doleful ditties.
CHAP. III.
Ver. 1. SOn of man, eat that thou findest] Eat this roul or volume, without tergiversation, or so much as sciscitation: yeild simple obedience to the heavenly vision: It was in vision doubtlesse, that the Prophet did eat the roul,Act. & Mon. and not in very deed; as the foolish Patient did the Physicians Recipe, or as Mr. Lewis of Manchester made the Bishops Summoner eat the citation which he brough for his wife (a Martyr in Queen Maries dayes) by setting a dagger to his heart, and to drink to it, when he had done. It was non reipsa, sed spiritu, saith an Interpreter: See ver. 10.
Eat this roul, and go speak unto the house of Israel] First learn, and then teach others; that thou maist utter my mind readily, dexterously, and affectionately; speaking à corde ad cor, and digging thy discourses out of thine own bosom, as it is said of Origen, and after him of Petrus Comestor, who merited that title,Ex intimo cordis affectu. because by his often allegations of the holy Scripture, he seemed to have eaten it up and disgested it.
Ver. 2. So I opened my mouth] Without delayes or consults,Alsted. Chronol. 347. I obeyed Christ's command, & hausi quodammodo donum prophetiae, and yielded to become a Prophet. This was well; but not long after, Ezekiel, through infirmity of the flesh, would have declined the office, and therefore sought to lurk among his countrymen-at Thelabib, ver. 15. till Christ called him out again and new-employed him. v. 16.
And he caused me to eat that roul] See on ver. 1.
Ver. 3. Cause thy belly to eat, and fill thy bowels] i. e. Deeply and duely ponder and practise those holy truths thou hast to presse upon others: preach thine own experiences, &c. See 1 Tim. 4.15.
And it was in my mouth as hony for sweetnesse] So was Gods Law to good David, Psal. 119.29.103. to Austin, Scripturae tuae sunt deliciae meae, saith he, Thy Scriptures are my delight: to Alphonsus, King of Arragon, who professed he had rather lose his Kingdoms, then be without the knowledge of Gods blessed book, which he had read over above a dozen times, together with such Commentaries thereupon as those times afforded. See Rev. 10.10.
Ver. 4. Go get thee unto the house of Israel] This was a hard task,Ʋbi mel ibi fel. all things considered: but hard or not hard, there was a necessity of going on Gods errand. Necesse est ut eat, non ut vivat, as he once said.
And speak with my words unto them] But see they be mine, and then I'l bear thee out: then also they will the sooner take impression. Speak as the Oracles of God, 1 Pet. 4.11.
Ver. 5. For thou art not sent to a people of a strange speech and of an hard language] Heb. deep of lip, and heavy of tongue: as Jonas was so sent,Qui strident sermone, & quast è profundo gutture barbarum loquuntur. and those that now preach to the Natives in New-England in their own language, not without some good successe.
But to the house of Israel] Amongst whom thou must use vulgari & vernaculo sermone, who also are well seen in the Scriptures; they are indeed Gods Library-keepers, which is no small priviledge, Rom. 3.2. and therefore the better to be dealt with.
Ver. 6. Surely had I sent unto them, they would have hearkened] Or, If I had sent thee to them, would they not have hearkened unto thee? It may seem by the Ninivites, that they would, for they repented at the preaching of Jonas, Matth. 12.41. at one single Sermon made by a meer stranger, who sang so doleful a ditty to them, that their City should be shortly destroyed, &c. Vatabus rendreth this text Dispeream nisi te audissent, si ad eos te misissem. And couldest thou but skill of forraign [Page 400] languages, thou couldest not easily be without Disciples. The punishment of strange language,Mr. Whatel. Prototyp. saith a grave Divine, was an heavy punishment; next to our casting out of Paradise, and the Flood.
Ver. 7. But the house of Israel will not hearken unto thee] They will not: See the like, Joh. 5.40. and 8.44. A mans will is his hell, saith Bernard. And it is easier, saith another, to deal with twenty mens reasons, then with one mans will. What hope is there of those that will not hear; or if they do, yet have made their conclusion aforehand, and will stir no more then a stake in the midst of a stream?
For they will not hearken unto me] Speaking unto them in the Scriptures. See Hos. 8.12. Mat. 10.24, 25. Joh. 15.18, &c. Let this speech of God to the Prophet comfort faithful Ministers contra cervicosos & cerebrosos istes hypocritas that reject or resist their preaching. What are we that we may not be slighted, when as Christ himself the Arch-Prophet is?
Curtius. Impudent] Heb. stiffe of forehead: This was a point next the worst. Illum ego perjisse dico cui perjit pudor, said that heathen: he is an undone man who is past shame.
Ver. 8. Behold I have made thy face strong against their faces] I have steeled thy forehead, and strengthned thine heart, that thou shalt budge for none of them: I have rendred thee insuperable.
Ver. 9. As an adamant, harder then flint] Heb. strong above a Rock: instar rupis quae in mari vadoso horridi Jovis, Joh. Wower Polymath. & irati, ut ita dicam, Neptuni fer vidis assultibus undique verberata, non cedit, aut minuitur; sed ob [...]ndit assuetum fluctibus latus, & firma duritie, Durus ut his animus solido ex adamante creatus. Hesiod. tumentis undae impetum sustinet ac frangit. This invincible courage and constancy in Gods Ministers, the mad world calleth and counteth pride and pertinacy: but these know not the power of the Spirit, nor the privy armour of proof that such have about their hearts.
Fear them not, &c.] See chap. 2.6.
Ver. 10. Son of man, all my words receive in thine heart, &c.] This is to eat the roul, to turn it in succum & sanguinem, that it may surely nourish: See on ver. 1, 2, 3.
Go get thee to them of the captivity] The fruit whereof they have lost in great part; because so little amended thereby.
Ʋnto thy people] For I can scarce find in my heart to own them. So Exod. 32.7. God fathers that rebellious people upon Moses.
Whether they will hear, or whether they will forbear] q. d. let them chuse: and if they have a mind to it, be miserable by their own election. See chap. 2.5.
Ver. 12. Then the spirit took me up, and I heard behind me, &c.] This was for the Prophets encouragement, and to put mettle into him, as it were, that he might the better bear up amidst all, sith he should shortly bear a part in that Angelical consort, whose [...], as Theodoret hath it, their dayly service is singing of Psalmes.
Blessed be the glory of the Lord from his place] i. e. From heaven, where Saints and Angels glorifie his name without ceasing or saciety. Monica after a discourse with her son Augustine, about the happiness of heaven, concluded thus, Quantum ad me astinet, fili, nulla re amplius delector in hac vita. Quid hîc facio? As for me, what make I here, sith I take no more pleasure in any thing that is here to be had? A picture of a globe of the whole earth, saith one, set out with all the brave things that sea and land can afford with this sentence encircling it round, To be with Christ is far better, is a Christians Emblem, and should be his ambition.
Ver. 13. I heard also the noise of the wings of the living creatures] In consent with the former doxology.
That touched one another] Heb. kissed: noting the love and good agreement that is betwixt the holy Angels: no woman is so well affected to her sister, as they are one to another, in serving God and his people.
And the noise of the wheeles] As the Angels, so all actions and motions do, as they can, sing praise to God.
Ver. 14. So the spirit lifted me up] As it did afterwards also Philip, Act. 8.39, 40. not visionally but really.
[Page 401] And took me away] To Tel-abib.
And I went in bitternesse, in the heat of my spirit] Heb. I went bitter in the hot anger of my spirit, q. d. I was in a great pet, as considering that Gods truths must be spoken, however they are taken:Hic ecce pilluld voluminis in ore dule [...], in ventre dissoluta, ventrem torquet & lancinat. Alapide. and full ill they would be taken from me by mine untoward Country-men. This made me, for the time, much out of temper: but I soon denyed my self, and got the better of mine unruly passions. For
The hand of the Lord was strong upon me] I was overpowered by the Spirit of God, who soon brought those high thoughts of mine into captivity and conformity to Christ, 2 Cor. 10 5.
Ver. 15. Then I came to them of the captivity of Tel-abib] Which was the name of some chief place or plantation of the Jews in captivity, saith Diodat. It was in the middle part of Mesopotamia, saith Junius, between two rivers, Chebar and Saocorah.
I sat where they sat] Sculking, and lusking, or at least not acting according to my propheticke function, and the gift bestowed upon me, which I ought to have stirred up and exercised for the good of my fellow-captives. This he freely confesseth, as giving glory to God, and taking shame to himself.
Seven dayes] Which circumstance of time increased his sinnes, saith Polanus.
Ver. 16. And it came to passe at the end of seven dayes] Probably on the Sabbath-day, that day of grace, and opportunity of holiness. God glorifieth his free-grace in coming to his offending Prophet, as the Physician doth to his sick Patient; and by setting him a work again, sealing up his love to him: like as he also did to the eleven Apostles, by sending them abroad to preach the Gospel, after that they had so basely deserted him at his apprehension, and death upon the Cross.
Ver. 17. Son of man] So Christ constantly calleth this Prophet, to keep him humble. See chap. 2.1.
I have made thee a watch-man] I, who am the chief Bishop and Shepherd of souls, 1 Pet. 2.25. have set thee in thy watchtower, with charge to look well to my flock with golden fleeces, precious souls, that none be lost for want of warning. See therefore that thou be Episcopus, not Aposcopus; an over-seer, not a by-seer; a Watcher, not a sleeper: somnolentia Pastorum est gaudium luporum. Ephrem. tract. de tim. Dei. Shall the Shepherds sleep when as the wolves watch and worry the flock? Act. 20.29, 30. Herodotus telleth of one Euenius, a City-shepherd,Lib. 9. who for sleeping and suffering the Wolf to enter the fold and kill sixty sheep, had his eyes pulled out. God threateneth the like punishment upon sleepy watchmen, idol-shepherds, Zach. 11.17.
Therefore hear the Word at my mouth] Who am the Arch-Prophet, the only Doctour of my Church, Mat. 23.8. and 17.4. admonish them therefore in my words, foresee and foretell them their danger in my name, and stead. See Habak. 2.1. 2 Cor. 5.20.
Ver. 18. When I say to the wicked, Thou shalt surely dye] When I bid thee tell the wicked from me it shall be ill with him; for the reward of his hands shall be given, Isa. 3.11. even death the wages of sin, Rom. 6.23. death of all sorts, which is the just hire of the least sin: woe then to the wicked, say.
And thou givest him not warning] Heb. non expolieris, Gr. non distinxeris, if thou do not distinctly and clearly warn him, seeking to rub off his rust, and to make his soul clear and circumspect, as Psal. 19.12. Eccles. 4.13.
To save his life] That iniquity may not be his ruine. Sin hales hell at the heeles of it.
But his blood will I require at thine hand] These are fulmina, non verba, not words but thunderbolts, saith Erasmus. This sentence sounding much in his eares made Austin constant and instant in preaching,Lib. 3. de verb dom. serm. 12. and premonishing the people of their danger. Bernard also, for the same reason, thus bespeaketh his hearers: if I deal not freely and faithfully with you, it will be to your losse, and mine own danger. Timeo itaque damnum vestrum: timeo damnationem meam, si tacuero.
Ver. 19. He shall dye in his iniquity] Because now he falleth with open eyes.De Temp. 99. Many sorrows shall be to such wicked as will not be warned, Psal. 32.9, 10.
But thou hast delivered thy soul] sc. From thine other-mens sins, 1 Tim. 4.16.
[Page 402]Ver. 20. Again when a righteous man] So esteemed by others, and haply also by himself; a self-deceiver.
Doth turn from his righteousnesse] As he may soon do, where it is but a semblance. Falling stars were never but Meteors.
And commit iniquity] This a righteous man, rightly so called, doth not, Joh. 8.34. 1 Joh. 3.8. See the Note.
And I lay a stumbling-block before him] i. e. I cause him to prosper in his sin, saith Vatabius, which is an heavy judgment. Fatted ware is but fitted for the shambles.
Because thou hast not given him warning] Hast not uncased and unkennel'd the hypocrite, driving him out of his starting-holes.
And his righteousnesse] His works that were materially good, but not formally and eventually. Bonum non fit nisi ex integra causa.
Sholl not be remembred] i. e. Reckoned to him: he shall not thereby set off with God, or make amends by his good deeds for his bad: nay, his dissembled sanctity shall passe for double iniquity, and he shall be held therefore the worse, because he pretended to be better.
Ver. 21. Neverthelesse if thou warn the righteous] As the best may need to be warned: and must take it for a mercy.
Ver. 22. And the hand of the Lord] i. e. The Spirit of the Lord, whereby he led his Prophet into all truth and holinesse.
Arise, go forth into the plain] Or valley, where thou mayst be alone and at liberty, solitary and sedate, that I may further converse with thee.
Ver. 23. Then I arose and went forth] Such prompt and present obedience meeteth with mercyes unexpected.
As the glory which I saw] The same as before, for the Prophets further confirmation. So Act. 10.10. and so God sealeth to us again and again in the Sacrament of the Supper; shewing us all his goodnesse, as Exod. 33.19.
And I fell on my face] The nearer any one draweth to God, the more doth rottenness enter into his bones.
Ver. 24. Go shut thy self within thine house] q. d. Thou hast a mind, I perceive to do so: but tis not thy wisest way to decline thine office, how hard soever it seemeth..
Ver. 25. Behold they shall put hands upon thee] Thy friends shall bind thee for a mad man: See Mar. 3.21. with the Note.
Ver. 26. And I will make thy tongue] A spiritual and a special judgement upon the people, thus to silence the Prophet. So he dealt by our Ancestours, upon the setting up of Queen Mary.
Ver. 27. But when I speak with thee] As speak I will with thee again, by prophetike revelation, ere long be.
He that heareth, let him hear] See chap. 2.5. whether more or fewer hearken to thee, be not troubled: I shall have my purpose howsoever.
CHAP. IV.
Ver. 1. THou also son of man] Hitherto we have had the Preface: followeth now the Prophecy it self, which is both concerning the fall of earthly Kingdoms, and also the setting up of Christs Kingdom amongst men. The siege, famine and downfal of Jerusalem is here set forth to the life, four years at least before it fell out: not in simple words, but in deeds and pictures, as more apt to affect mens minds: like as he is more moved who seeth himself painted as a thief or skellum hanged, then he who is only called so. This way of teaching is ordinary with the Prophets,Oecol. and was used also by our Saviour Christ: as when he set a child in the midst, washt his disciples feet, instituted the sacraments, &c.
[Page 403] Take thee a tile] An unburnt tile, saith Lyra; and so fit to pourtray any thing upon: some take it for a foursquare Table, like a tile or brick, that will admit engravement. Jerusalem, the glory of the East, was here pictured upon a tilesheard. How mean a thing is the most stately City on earth to that City of pearle, the heavenly Jerusalem?
And pourtray upon it the City] Not with the pensil, but with the g [...]aving tool: Where yet (as in Timanthes his works) more was ever to be understood then was delineated.
Ver. 2. And lay siege against it] This to carnal reason seemeth childish and ridiculous: not unlike the practise of boyes that make forts of snow: or of the Papists St. Francis, who made him a wife and children of snow; fair, but soon fading comforts: or of his disciple Massaeus, who is much magnified, because at his masters command, he did (not Diogenes-like, tumble his tub, but) himself tumble up and down as a little one, in reference to that of our Saviour,Sedulius l. 3. c. 1 Except ye be converted and become as little children, ye shall not enter into the Kingdom of heaven, Mat. 18.3. But it must be considered, that what the Prophet did here, he did by the Word and Command of the most wise God. This made the sacrifices of old, and doth make the Sacraments still to be reverend and tremend; because holy and reverend is his Name who instituted them. It cannot be said so of Popish ceremonies, mens inventions: they have not Gods image or inscription; and are therefore frivolous and fruitlesse, worthily cast out of our Churches.
Ver. 3. Moreover take thee unto thee an iron pan] Sartaginem ferream, in token of Gods hard and infl [...]xible hatred bent against so hard-hearted a people: whom he will therefore fry as in a pan, and seeth as in a pot, Jer. 1.13. so that they shall pine away in their iniquities.
Set thy face against it, and thou shalt lay siege] This the Prophet was to do in the name and person of God and his Souldiers, the Chaldaeans. Hard hearts make hard times, yea they make Deum, naturâ suâ mollem, misericordem, & melleum, durum esse & ferreum, (as one saith) God to harden his hand, and hasten mens destruction.
Ver. 4. Lye thou also upon thy left side] Which for so long a time to do, could not but put the Prophet to great pain, and try his patience to the utmost, especially if he lay bound all the while (as Theodoret thinketh he did) to set forth Jerusalems great miseries during the siege, or rather Gods infinite patience in bearing with their evil manners, with so perverse a people.
Thou shalt bear their iniquity] i. e. Represent my bearing it; and forbearing to punish them for it.
Ver. 5. Three hundred and ninety dayes] That is, say some, the siege of Jerusalem shall continue so many dayes, viz. thirteen months or thereabouts. But they do better, who taking a day for a year in both the accounts (as ver. 6.) and making the forty of Judah to run along with the last year of Israels 390. end both at Nabuzaradans carrying away to Babylon the last reliques of Israel and Judah: and begin Israels years at Jeroboams Apostasy,Conf [...]r ch [...]o. 1.1, 2. with 3.15, 24, 25, 26, 27. & 8.1. and Judah's at Huldah's prophesy in the eighteenth of Josiah's raign, when the law was found but not observed by that idolatrous people (as appeareth by the complaints made of them by Zephany and Jeremy) neither were they warned by their brethrens miseries; the ten tribes being now carried into captivity.
Ver. 6. And when thou hast accomplished them] That is, art within forty years of accomplishing them.
Thou shalt bear the iniquity of the house of Judah forty dayes] i. e. Years: beginning at the eighteenth year of Josiah, or (as others compute it) at his thirteenth year, and ending them in the eleventh of Zedekiah, which are the bounds of Jeremy's prophecy. A very learned man yet living observeth, that God doth here set and mark out Judah's singular iniquity by a singular mark: for that they had forty years so pregnant instructions and admonitions by so eminent a Prophet as Jeremy: yet were they impenitent to their own destruction. And the like may well be said of Dr. Ʋsher, that Prophet of Ireland, who (upon the Toleration of Popery there) preaching before the State at Dublin upon a special solemnity, made a full and bold application of this text unto them in these very words. From this year, said he [Page 404] viz. Anno 1601.) will I reckon the sin of Ireland; and dare say that those whom you embrace shall be your ruine,D. Ʋsher's fun. Serm. by Dr. Bern. 39. and you shall bear this iniquity. And it fell out accordingly: for, forty years after, viz. Anno 1641 began the Rebellion and destruction of Ireland, done by those Papists and Popish Priests then connived at.
Ver. 7. Set thy face toward the seige of Jerusalem] Steel thy countenance, be stern and resolute, to shew that the Chaldees should be so. Thus this Prophet proceedeth to write as it were in Hieroglyphicks, and to preach in Emblems.
And thine arm shall be uncovered] i. e. Thou shalt do thy work bodily: which when soldiers and servants set themselves to do, they make bare their armes, ut sint expeditiores, for quicker dispatch. Even Orators also pleaded with their right arm (as Oecolampadius here noteth) stript up, and strecht out.
And thou shalt prophecy against it] By these signes and dumb shews at least: See chap 3.26.
Pertinacis poenae simulachrum est. Oecolamp.Ver. 8. And behold I will lay bands upon thee] To shew that he was unchangeably resolved to ruine Judah, whom the Prophet here personateth. Some make the sense to be this, I will give thee strength to hold out in that thy long lying on one side, till the City be taken. Of a Noble-man of Lovain it is storied, that he lay sixteen years in one posture, viz. with his face upwards. And Pradus saith he saw a mad man who had lain upon one side fifteen years.
Ver. 9. Take thee also unto thee wheat and barly, &c.] Promiscuam farragintes, to shew what shall be the condition of the City in the time of the siege: Miscellan bread shall be good fare, but hard to come by in that grievous famine.
Three hundred and ninety dayes shalt thou eat thereof] Not sleep all the while, as some Papists would have it, grounding their conceit upon their Trent-Translation of ver. 4. Sleep thou also upon thy left-side, &c. but lying and sleeping are distinct things, as may be seen, Psal. 3.5. & 4.8.
Ver. 10. Twenty shekles a day] Five ounces, or ten at most: not Prisoners pittance, quâ proinde per diem trahitur magis anima quam sustentatur. See this complained of Lam. 1.11, 19. & 2.11, 12, 19, 20. & 4.4, 9, 10. & 5.6, 9, 10. They had sinned in excesse, and now they are punished with cleannesse of teeth. The famine of the Word is far worse.
Ver. 11. From time to time shalt thou drink] i. e. At thy set times, in flata tempora comparcito, make no waste: the least drop is precious.
Panem exhibuit Papa non ad purum ignem, sed ad oleta Questionariorum, Sorbonistarum, & Canonicorum coctum Pol.Ver. 12. And thou shalt eat it as barly cakes] Baked on coales made of homely fuel, mans-dung burnt.
And thou shalt bake it with dung] For want of wood. Lam. 5.4. To the hungry soul every bitter thin is sweet, Pro. 27.7.
In their sight] This then was more then a vision.
Ver. 13. Eat their defiled bread] Not able now to observe that ceremonial purity in their meats which God had commanded. This was just upon them for their worshipping those their dungy-dieties.
Ver. 14. Ah Lord God, behold my soul hath not been polluted] Neither had it been here by eating such like bread, because God bade him do it, and his command legitimateth any thing. But a good soul feareth and deprecateth all kind of pollution: Keep thy self pure, 1 Tim. 5.22. Abstain from all appearance of evil, 1 Thes. 5.22. The Prophet in this Prayer of his is very pathetical, Ah Domine Jehovi [...] not Jehova but Jehovi. See the like Gen. 15.2, 8. Deut. 3.24. & 9.26.
Polan. For from my youth up] Let us be as careful of spiritual uncleannesse, since the devils excrement, the corruption of a dead soul. Constantinus Copronymus is reported to have delighted in stench and filth. The Panther preferreth mans dung before any meat: so do many feed greedily on sins murthering morsels.
Ver. 15. Loe I have given thee Cows-dung] This was some mitigation. Something God will yield to his praying people when most bitterly bent against them.
[...] contabescer [...], foetidum fieri.Ver. 16. Behold I will break the staff of bread] Bread shall be very scarce, and that which men have, shall not nourish or satisfy them; they shall have appetitum caninum. See Isa. 3.1. with the Note, and take that good cousel, Amos. 5 14, 15. lest we know the worth of good by the want of it.
Ver. 17. And be astonied] At their straits and disappointments.
[Page 405] And consume away for their iniquity] Levit. 26.31. They shall pine away in their iniquity: this is the last and worst of judgements there threatened, after those other dismal ones.
CHAP. V.
Ver. 1. ANd thou, son of man] See on chap. 2.1.
Take thee a sharp knife] This was the King of Babylon, as Isa. 7.20. The Turk is at this day such another. Mahomet the first was, in his time, the death of 800000 men. Selymus the second, in revenge of the losse received at Lepanto, Turk. Hist. 885. would have put to death all the Christians in his dominions.
Take the a barbers razor] Not a deceitful razor, as Psal. 52.2. but one that will do the deed; sharp and sure. Pliny telleth us out of Varro, Lib. 7. cap. 59. that the Romans had no barbers, till 454 years after the City was built: antè intensi fuere.
And cause it to passe upon thy head and upon thy beard] As hairs are an ornament to the head and beard, so are people to a City. But, as when they begin to be a burthen or trouble to either, they are cut off and cast away: so are people by Gods Judgements, when by their sins they are offensive to him; dealing as Dionysius did by his god Aesculapius, from whom he presumed to pull his golden beard. David felt himself shaved in his Embassadours: so doth God in his servants (whose very hairs are numbred, Matth. 10.30.) in his Ministers especially (who, by a specialty, are called Gods men, 1 Tim. 6.11. & 2 Tim. 3.17.) with whom to meddle is more dangerous then to take a Lion by the beard, or a bear by the hair.
Then take the ballances to weigh] This sheweth that Gods Judgements are just, to a hairs weight: And capillus nous suam habet umbram, saith Mimus.
And divide the hair] Dii nos quasi pilas habent, saith Plautus: imo quasi pilos, saith Another.
Ver. 2. Thou shalt burn with fire a third part] i. e. with famine, pestilence, and other mischiefs, during the siege of Jerusalem. Pythagoras gave this precept among others, Ʋnguium, criniumque praesegmina ne contemnito. But God findeth so little worth in wicked people, that he regardeth them not, but casteth them, as excrements, to the dunghil, yea to hell, Psal. 9.17.
And smite about it with a knife] They shall be slain with that sharp knife or sword, ver. 1. after that the City is taken.
Thou shalt scatter in the wind] Sundry of them shall fly for their lives: but in running from death they shall but run to it, Amos 9.1, 2, 3, 4. & 2.13, 14, 15, 16.
Ver. 3. Thou shalt also take thereof a few in number] A remnant is still reserved, that the Lord God may dwell among men, Psal, 68.18. See Jer. 44.28. 2 King. 25.12. Isa 1.9. & 6.10.
Ver. 4. Then take of them again and cast them into the midst of the fire] Thus evil shall hunt a wicked man to overthrow him, Psal. 140.11. (See the Note there) he shall not escape, though he hath escaped: his preservation is but a reservation to further mischief, except he repent.
And burn them in the fire] Such he meaneth as were combustible matter: for there were a sort of precious ones amongst them, who being brought by God through the fire, were thereby refined as silver is refined, and tryed as gold is tryed, &c. Zach. 13.9. See the Notes there.
Ver. 5. This is Jerusalem] i. e. This head and beard so to be shaved, ver. 1. by the hair of the head some think the wise men of that City are figured out, and by the hair of the beard are the strong men: the razor of Gods severity maketh clean work, leaveth no stub or stump behind it.
I have set it in the midst of the nations] As the head, heart, and center of the earth: See Psal. 74.10. Ezek. 38.12. and God had peculiar ends it it, that the Law might go forth out of Zion, and the Word of the Lord from Jerusalem, and that all Nations might flow unto it. Isa. 2.2, 3. Talis est Roma Christianis, Such now is Rome to Christians, saith à Lapide; bur lay a straw there, say we; or as the Glosse saith upon some decrees of Popes, Haec non credo, I believe it not. See Rev. 17.5.
[Page 406]Ver. 6. And she hath changed my judgements into wickednesse] This was a foul change: this was to do evil as she could, Jer. 3.5. this was ingratitude of the worst sort; such as Socrates called [...] manifest in [...]ustice. Such a wretched change is complained of Jer. 2.11. & Rom. 1.23, 25. Jude 4. but nowhere in so high an expession as this, as One observeth.
More then the Nations] Because the Jews had better Laws, but worse dispositions then they.
Ver. 7. Because ye multiplyed] sc. Your transgressions and superstitions, or because ye have abounded with blessings, and made me so ill a requital. Some render it Quia tumultuastis ves plus quam vicinae gentes: and indeed there were many murthers committed amongst them, and many revolts from forrain Princes, whom they had sworn to serve.
Neither have done according to the judgement of the nations] But have out-sinned them qui deos suos quamvis viles & multos non mutant, who change not their gods (as you have done Me, Jer. 2.10.11.) but follow the natural light of reason (some of them at least do so) Rom. 2.14. which you have debauched. See 1 Cor. 5.1. Ezech. 16.46, 47, 48.
Ver. 8. Behold I even I am against thee] Whether thou wilt believe it, or not. Thou holdest it unlikely, but shalt find it true, and that I am very serious, not saying these things in terrorem only. Ecce me adversum te venientem, so some render it; Behold I am upon my march against thee, and will punish thee surely, severely, suddenly.
And will execute Judgements] For the non-execution of my Judgements in the former sense taken, as ver. 7.
In the sight of the nations] In whose sight thou hast so sinned, and who will rejoyce at thy sufferings.
Ver. 9. And I will do in thee that which I have not done] None shall suffer so much here, or sink so deep in hell, as a profane Jew, a carnal Gospeller: who is therefore worse then others, because he ought to be better. Oh the height and weight of those Judgements that shall be heaped upon such. See Lam. 4.6.
And whereunto I will not do any more the like] For where ever read we that the fathers did eat their sons in an open visible way? and the sons, the fathers?
Ver. 10. Therefore the fathers shall eat the sons] See this fulfilled in the pittiful mothers, Lam. 4.10. and may it be thought saith one, that their hungry husbands shared not with them in those viands? Oh the severity of God. Cavebis, si pavebis.
And the whole remnant of thee will I scatter] A miserably disjected people the Jews are to this day; banished out of the world as it were, by a common consent of Nations.
Ver. 11. Wherefore as I live saith the Lord] This is Gods usual oath (in this Prophet especially) and therefore should not be used as an oath or asseveration by any other; sith He only liveth (to speak properly.)
Therefore will I also diminish thee] Or, I will break thee down, or I will shave thee, as ver. 1. Jer. 48.37.
Ver. 12. A third part of thee, &c.] See ver. 2.
Ver. 13. Then shall mine anger be accomplished] God is then said to be angry, when he doth what men do when angry, viz. 1. Chide. 2. Smite.
And I will be comforted] This also is spoken after the manner of men, who are much comforted when they can be avenged: Their song is, Oh how sweet is revenge! ‘Virgil.— animumque explêsse juvabit.’ The same word in Hebrew that signifieth vengeance, signifieth comfort also: for God, wll be comforted in the execution of his wrath. But what a venomous and vile thing is sin, that causeth the most merciful God to take comfort in the destruction of his creature?
And they shall know that I the Lord have spoken it in my zeale] That is, seriously [Page 407] threatened by my Prophets, whom they have vilipended, and derided, but shall now feel the weight of their words.
When I have accomplished my fury in them] This he doth not usually all at once, but by degrees: he suffereth not his whole wrath to arise till there be no remedy, as 2 Chron. 36.16.
Ver. 14. Moreover I will make thee waste] In ariditatem, a dry and barren wildernesse; whose fruitfulnesse and plesantnesse is so much celebrated, not only by divine but profane Authors also. See Psal. 107.34. with the Notes.
In the sight of all] See on ver. 8.
Ver. 15. So it shall be a reproach and taunt] See this fulfilled, Lam. 2.15.16.
An instruction] They shall enjoy thy folly, grow wise by thy harms.Vulg. Exemplum. I will make thee an example to the Heathen.
An astonishment] A terrour, some render it.
Ver. 16. When I shall send upon you tho evil arrows of famine] Not to warn you (as Jonathans arrows did David) but to wound you to the heart, and to lay you heaps upon heaps, Deut. 32.23, 24.
And break your staff of bread] See chap. 4.16. penuria fiet pecuniae, saith Oecolampadius here; you shall want mony to buy you bread.
Ver. 17. Evil beasts, and they shall bereave thee] Rob thee of thy children, destroy thy cattle, make thee few in number, and thy high-way desolate, as was long before threatened, Levit. 26.22. See 2 Kings 17.25.
I the Lord have spoken it] I Jehovah, who will give being to my menaces as well as to my promises.
CHAP. VI.
Ver. 1. ANd the Word of the Lord came unto me] Junius observeth, that this and the two following Prophecies (viz. those, chap. 7, & 8.) were delivered on the Sabbath day; that's the proper season of preaching.
Ver. 2. See thy face toward the mountains of Israel] i. e. The Jews, who are haughty and hard as mountains, who are asperi & inculti, rough and rude, as Mountaineirs use to be. In Mount Olivet it self (besides other mountains) they boldly set up their idols, even in the sight of the Lord: so that he never looked out of the Sanctuary, but he beheld that vile hill of abominations; called therefore by an elegant Agnomination, the Hill of Corruption, 2 Kings. 23.13.
Ver. 3. Behold I, even I will bring a sword upon you] Because ye are polluted by mans sins, and so made hateful unto me. For as God thinks the better of the places wherein he is sincerely served; yea where his Saints are born, Psal. 87.5. or make abode, Isa. 49.16. so the worse of such places where Satans seat is.
Ver. 4. Your images shall be broken down] Heb. your Sun-images, whence also Jupiter Hammon had his name, which Macrobius saith was the same with the Sun.Lib. 1. Sat. cap. 23. See 2 Chron. 23.5.
And I will cast down your slain men] Cruentatos vulneratos, vel interfectos vestros, such as when wounded, flye to their idols for safety.
Before your idols] Heb. your d [...]i stercorei, dunghil-deities, more loathsome then any excrements.
Ver. 5. And I will lay the dead carkasses of the children of Israel, &c.] That in the very places where they have sinned, there they may suffer. So in the valley of Hinnom, and at Pilates Praetorium, &c.
Ver. 6. In all your dwelling-places] Omnia everram & evertam funditus: I will turn all topsy-turvy.
Your works shall be abolished] Those toilesom toies, your Mawmets and monuments of idolatry. This the Prophet telleth them again and again: that he might waken them, and work them to repentance.
Ver. 7. And ye shall know that I am the Lord] That I am dicti mei Dominus, one that will be as good as my word. So shall all, not idolaters only, but broachers of heresies also, quae furere & faetere cultores suos faciunt, saith Oecolampadius here.
[Page 408]Ver. 8. Yet will I leave a remnant] For royal use. See on chap. 5.3.
Ver. 9. And they that escape of you shall remember me] Here beginneth that true Repentance never to be repented of, Psal. 22.27. and 20.7.
Because I am broken off from their whorish heart] i. e. I am troubled, saith Piscator, I am tired out, saith Zegedine, and made to break off the course of my kindness. I am broken off from their whorish heart, so Polanus rendreth it: that is, saith he, I leave them, though loth to do it: the breach is meerly on their part: for they have an Impetus, a spirit of whoredoms in them, that causeth them to erre, and go a whoring from under their God, Hos. 4.12. & 9.1.
And with their eyes] Those windows of wickedness through which the devil (who is [...], as saith Synesius) doth oft wind himself into the soul.
[...]. Sept. And they shall loath themselves] They shall displease themselves, saith the Vulgar; but that's not enough. Pudefient in faciebus suis, say others; they shall bleed inwardly, and blush outwardly, deeply detesting their former abominations, and not waiting till others condemn them, they shall condemn themselves.
Ver. 10. And they shall know] By woful experience. He that trembleth not in sinning, shall be crusht to peices in feeling, said blessed Bradford.
And that I have not said in vain] In terrorem only.
Ver. 11. Thus saith the Lord God] Sic ait Dominater Dominus.
Smite with thine hand] Manibus pedibusque obnixe omnia facito, do thine utmost by gestures and speeches to make this stupid people perceive their sin and danger.
Alasse, for all the evil abominations] Propter omnes abominationes pessimas: we cannot call sin bad enough:Oecolamp. the worst word in a mans belly is too good for it. O perdita Israel (dicere vult) quae tot malas abominationes operata es, &c.
Ver. 12. He that is far off shall dye of the pestilence] Pluribus verbis hunc locum tractat. Ointments must not only be laid upon the part that aketh, but also rubbed and chafed in: so must menaces and promises, that they may soak and sink into the soul.
Ver. 13. Then shall ye know that I am the Lord] Vexatio dabit intellectum, smart shall make wit:Aug. See ver. 10. Four times in this chapter are these words used; Verba toties inculcata, viva sunt, vera sunt, sana sunt, plana sunt.
Among their idols] See on ver. 4.
Where they did offer sweet savour] Idolatry is costly.
Ver. 14. Then the wildernesse toward Diblath] Which was horriditate nobile, bordering upon that terrible howling wilderness mentioned by Moses, Deut. 8.15. See Jer. 48.22.
CHAP. VII.
Ver. 1. MOreover the word of the Lord came unto me] Five or six years afore it fell out. God loveth to foresignifie, to premonish, or ere he punish. Let us upon whom the ends of the world are come, take warning, and think we hear the trump of God sounding, as here, An end is come, is come, is come, it watcheth for thee, behold it is come: ver. 2, 3, 6.
Ver. 2. An end, the end is come] Exitium & excidium. Great Kingdoms have their times and their turnes, their rise and their ruine. The wickeds happinesse will take its end, surely and swiftly.
Ʋpon the four corners of the land] Heb. the four wings: called also the four winds, Mat. 24.31, They had defiled the land from corner to corner, as Ezra 9.11. God therefore now would sweep it all over, with the beesom of utter destruction.
Ver. 3. Now is the end come upon thee] Even upon thee, O Israel: who would ever have thought it? Lam. 4.12.
And I will send mine anger upon thee] Reveal it from heaven, as Rom. 1.18.
And will judge thee according to thy wayes] i. e. I will punish thee for thy wayes, as Hos. 4.9. Obad. 15.
And will recompense upon thee] Heb. I will give or put upon thee all thine abominations, [Page 409] q. d. Thou hast hitherto put them upon me, but I will have a writ of remove, and set them upon their own base, as Zach. 5.11.
Ver. 4. And mine eye shall not spare thee] Chap. 5.11. See on Jer. 13.14.
And thine abominations shall be in the midst of thee] Ʋt quae antea latuerant, in apertum prodeant.
And ye shall know that I am the Lord] That smiteth you, ver. 9.
An evil, an only evil] viz. Without mixture of mercy: or that shall smite thee down at one only blow, as 1 Sam. 26.8. See on Nahum. 1.9. The Vulgar, after the Chaldee, rendreth it An evil after an evil, q. d. Lighter and lesser judgements have done no good upon thee. Now I will finish the work and cut it short in righteousnesse, Rom. 9.28. Ruinam pracedunt stillicidia.
Ver. 6. An end is come, the end is come] Still the Prophet ringeth this doleful knell in their eares, whom sin and Satan had cast into such a dead lethargy, that they could not easily be arroused. Battologia est, sed necessaria verborum redundantia, saith Pintus.
It watcheth for thee] Which hitherto lay at the door, Gen. 4.7. sleeping dog-sleep, as we say. In the Hebrew there is an elegant Agnomination between hakets an end, and hekits watcheth. See 2 Pet. 3.3.
Ver. 7. The morning is come unto thee] The morning of execution,Visitaberis summo mane, id est mature. Piscat. Florulenta felicitas occidit. Oecol. as Jer. 21.12. Psal. 101.8. Confer Hos. 10.15. Gen. 19.23.24. worse then the Sicilian Vespers, or the French Massacre. Thine utter destruction, bene mane in te irruet, shall be upon thee betimes, as it was upon Sodom: and as the morning light breaketh in upon those that are fast asleep. Sicut decoctores multa sibi promittunt, interim pereunt: so it befalleth the wicked.
The day of trouble is near] Hajom mehumah, Day in Hebrew is thought to have its name from the stir and noise that is made in it, the humming noise and bustle of businesse. A troublesome and tumultuous day is here forethreatned, such as that Esay 22.5. and Zeph. 1.14, 15, 16, 17.
Not the sounding again of the mountaines] Not an empty sound,Virgil. or an Echo (resonabilis Echo] but a worse matter, that shall do more then beat the aire.
Ver. 8. Now will I shortly poure out my fury] See on chap. 5.13.
And I will judge thee, &c.] See on ver. 3.
Ver. 9. I will recompense] The same as before. Nunquam satis dicitur, quod nunquam satis discitur.
That I am the Lord that smiteth] Think not that I am made all of mercy, or that I will ever serve you for a sinning-stock. Ye shall know that I have verbera as well as ubera: and can so set it on as no creature can take it off.
Ver. 10. The morning is gone forth] Matutina sententia, the decree bringeth forth, as Zeph. 2.2. See there.
The rod hath blossomed] You have had your Floralia, and shall shortly have your Funeralia. Nebuchadnezzar (that rod of my wrath) is at hand.
Pride hath budded] And will shortly bring forth: viz. the bitter fruit of your bold rebellion. Not much unlike to this was the Almond rod seen by Jeremy, chap. 1.11.
Ver. 11. Violence is risen up into a rod of wickednesse] Their oppressions speak them most wicked, and will make them most wretched.
Nor of their multitude] Or, their tumultuous persons, their Thraso's, saith Tremellius, quantumvis circumstrepant famulitio numeroso, with all their traine and retinue, that keep a clutter.
Neither shall there be wailing for them] Their dearest friends shall not dare to lament the loss of them, for fear of the enemyes who are present would punish it. We read in the Roman history of one Vitia who was put to death by the command of Tiberius, for that she had lamented Geminus her son, executed as a friend to Sejanus. Tacit.
Ver. 12. The time is come, the day draweth near] Let this voyce ever sound in the ears of those negligent spirits who cry Cras Domine: Advenit illud tempus, pertigit illa dies. whiling away their time as she, Rev. 2 21. and so fooling away their own salvation, as those Virgins, Mat. 25.
Let not the buyer rejoyce] He shall have no such great joy of his purchase: sith [Page 410] the enemy shall shortly take all, & qui latifundia habuerunt, ne latum pedem retinebunt, and no man shall be master of his own, nay not of a molehill.
For wrath is upon all the multitude thereof] Or, upon all the wealth thereof. To like purpose the Apostle, 1 Cor. 7.29. This then I say brethren, The time is short, or trussed up, contracted, Let them that have wives be as though they had none; they that weep as though they wept not; they that rejoyce as though they rejoyced not; and they that buy as though they possessed not, &c. Rebus non me trado sed commodo, Sen. said the wise heathen. Hang loose to all things here below: and labour after that undefiled and unfadable inheritance, 1 Pet. 1.4.
Deut. 25.10.Ver. 13. For the seller shall not return,] sc. At the year of Jubilee, by reason of the lands desolation.
Which shall not return] Or rather, it shall not return, sc. void and ineffectual: but shall be accomplished.
Neither shall any strengthen himself in the iniquity of his life] That's but an ill defence. The spirit of power and of a sound mind are fitly set together, 2 Tim. 1.7. Mens iniquity will be their ruine. Munster rendreth the text thus, For that when as the vision was to the whole multitude thereof, no man returned, neque ullus propter iniquitatem suam pro anima sua se roborabat, neither did any one (by reason of his iniquity) strengthen himself for his own soul, i. e. use means to escape the just punishment of it.
Ver. 14. They have blown the trumpet, even to make all ready] But all to no purpose; sith God hath dispirited them (as he did the old Canaanites, the Saxons and Picts in that Victoria Hallelujatica, the Germans against the Hussites in Bohemia, &c.) and struck them with a Panick terrour, with utter despondency; so that they were feeble and faint-hearted, and the strong were become as tow, Isa. 1.31.
Ver. 15. The sword is without, and the pestilence, &c.] No safety can be to such as are pursued by the divine vengeance; [...]. called therefore by the Greeks [...], because there is no outrunning of it. Of these three judgements (seldom separated) see chap. 4.
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Ver. 16. But they that escaped of them] Here we have the mournful repentance of them that escaped, Fere autem fit ut, malo demum accepto, oculos aperiamus, saith Lavater here.
Heb. [...] ejulantes ut pueri solent qui virgis coercentur. All of them mourning, every one for his iniquity] Thus Hezekiah mourned as a dove, Esa. 38.14. And we mourn sore like doves, saith the Church, Isa. 59.11. happy if it be every man for his iniquity, and not for the punishment of it only or mainly. See that it be a sorrow according to God, a sorrow to a transmentation, 2 Cor, 7.10, 11.
Ver. 17. All hands shall be feeble] As after some grievous disease, or as in extream cold weather: ye shall not be able to handle your armes, wherein ye so trust. God strengtheneth or weakeneth the armes of either party, Ezek. 30.24.
Vulg. Hieron. Septudg. And all knees shall be weak as water] Fluent aquis: put a sudore ex gravi angustia, vel potius urina, ex pavore. Not so those that wait upon God, Esa. 40.30, 31. Let wicked Thraso's think on this.
Ver. 18. They shall also gird themselves with sackcloth] They shall be a miserable mourning people for a long while.
Horrour shall cover them] Such heart-quake as is in earth quakes: horripilatis.
Scal. Shame shall be upon all faces] Pudor à rebus putidis: ashamed they shall be of their doings, ashamed of their disappointments.
And baldnesse upon all their heads] A sign of sorrow among the Jews. The Romans (contrariwise) in times of sorrow suffered their hair to grow, saith Plutarch: so did Mephibosheth in Davids dayes.
Ne sit ponderi quod prius fuit luxuriae. Hieron.Ver. 19. They shall cast their silver in the streets] As burdensom, and not beneficial to them. Thus Judas threw away his wages of wickednesse: and many on their death-beds detest their cursed hoards of evil-gotten goods: saying unto them [Page 411] as once Charles the fifth did, Abite hinc, abite longe, away from me, away, away.
Their gold shall be removed] Shall be for a dunghil, saith the Vulgar: it shall be esteemed, as it is, the guts and garbidge of the earth.
Their silver and their gold] See Prov. 11.4. Zeph. 1.18. Eccles. 5.8. with the Notes.
They shall not satisfie their souls] Silver and gold are not eatable, as Midas found, and the great Chaliph of Babylon, whom Haalon the great Chan of Tartary affamished to death in the midst of his infinite treasures;Turk. hist. 113. Plato in Cratylo scribit Tantalum dictum esse quasi [...]. i. e. infelicissimum. which though they were in valour great, and with great care laid together, yet served they him not now to suffice nature best contented with a little.
Because it is the stumbling blok of their iniquity] Their wealth is the occasion of their wickedness: and they are much the worse men for their worldly substance. See Psal. 52.7. with the margin. Jer. 5.27, 28. Luk. 16.9, 13.
Ver. 20. As for the beauty of his ornament] That is mine Ark, saith Junius: or my silver and gold, ver. 19. as others.
He set it in majesty] In superbiam posuit, so some render it, they were proud of their abundance: their good and their blood rose together, as the proverb is.
Therefore have I set it far from them] I will (for their ingratitude and abuse of my good things) take away mine own and be gone, as Hos. 2.8, 9.
Ver. 21. And I will give it into the hands] So he did the pleasant land to be plundered, the Sanctuary also to be rifled and rasacked by the Babylonians, Syrians, Romans, &c. See Lam. 1.10. with the Notes.
And to the wicked of the earth] Sept. to the Pests of the earth.
Ver. 22. My face will I turn also from them] From the Chaldees, that they may spoile at pleasure: or from the Israelites, that they may perish without succour.
And they shall pollute my secret place] Even the Holy of Holyes, whereinto none was to enter but the high Priest once a year: yet (besides these Babylonian burglers) Heliodorus and Pompey did, but the one fell mad, and the other never prospered after it.
For the Robbers shall enter into it] Effractores, by this name Breaechmakers, the Jews at this day term our Nobles and Grandees.
Ver. 23. Make a chain] Which is an emblem of bondage.
For the land is full of bloody crimes] i. e. Capital crimes, unjust sentences and other deadly evils.
Ver. 24. Wherefore I will bring the worst of the heathen] velut carnifices, who may plunder you to the life, and take away your lives, Hab. 1.6, 7, 9. The Jews were bad enough, but the Chaldees were worse, if worse might be; Malignants above measure, Poneropolitans, breathing devils. A hard knot must have a harder wedge, as the Proverb is.
I will also make the pomp of the strong to cease] I will crush the crests of those Potentates, and lay them low. See Esa. 14.11, 12.
Their holy places shall be defiled] Sacella & lararia corum, their Chappels or Oratories made in or near unto their houses for divine worship.
Ver. 25. Destruction cometh] Not, mercy shall come, [...]. as the Septuagint ill render it) but utter excision: as when a weaver cutteth the web he hath finished, out of the loom, Isa. 38.12.
They shall seek peace] Of God, but all too late: of the Chaldees, but all in vain: for they were Cockatrices, and would not be charmed, Jer. 8.17.15. & 12.12. & 16.5. Note here how Jeremy and Ezekiel say the same thing; as being acted by the same spirit.
Ver. 26. Mischief shall come upon mischief] Aliud ex alio malum. I will heap mischiefs upon them, Deut. 32.23. War is called evil or mischief by a specialty, Esa. 45.7.
And rumour shall be upon rumour] sc. Of Nebuchadnezzars advance, acts and atcheivements.
Then shall they seek a vision of the Prophet] As a drowning man catcheth at the sprig of a tree, which before he slighted.
But the Law shall perish from the Priest] Not only Prophecy, which is an extraordinary [Page 412] gift, shall fail them, but also the ordinary preaching of Gods Word, and all good advice and provision of humane wisdom. And yet this foolish people were wont to sooth up themselves and say, The Law shall not perish from the Priest, nor wisdom from the Ancient, Jer. 18.
[...].Ver. 27. The king shall mourn] With a funeral mourning, as the Sept. expresse it: with a continued mourning, as the Hebrew importeth.
The Prince shall be clothed with desolation] Opplebitur tristitiâ ad stuporem.
And the hands] Which they had so oft lifted up to vanity.
According to their desertes] See ver. 3, 4, 8, 9.
CHAP. VIII.
Ver. 1. IN the sixth year] Of Jeconiah's captivity.
In the sixth moneth] Elul, answerable to our August.
In the fifth day] Which was Sabbath-day, saith Junius.
Sedentes & quiescentes apti sunt ad percipiendam S. S. gratiam. Hinc apparet [...] Dei. Lavat. As I sat in mine house] In Mesopotamia, among the captives.
And the Elders of Judah sat before me] As their wont was upon the Sabbath-day, 2 King. 4.23. These Jews were ever learning, but never came to the knowledge of the truth. Yet God still bore with them, and taught them better.
That the hand of the Lord God fell there upon me] i. e. The Spirit (the Spirit of Prophecy, saith the Chaldee) to whom the absolving and perfecting of Gods Work is congruously attributed. He is fitly said to brood the waters, Gen. 1.2. to overshadow the Virgin Mary, Luke 1.35. to seal the elect, Ephes. 4.30. to add ultimam manum; for God the Father doth all by the Son, through the Holy Ghost. Ezekiel had here a mighty impulse of the Spirit, which fell upon him quasi fulgur efficax & penetrans, as lightening.
Ver. 2. Then I beheld and loe a likenesse] Of a man, likely. This was the Lord Christ, whose eyes are like a flaming fire, Rev. 1.14. and even our God (as well as the Jews God) is a consuming fire, Heb. 12. ult. Here, in the fire, was set forth his vengeance against the wicked; in his brightnesse upwards, his Majesty say some; his Clemency, say others,
As the colour of amber] Or, of a coale intensely hot, as chap. 1.
Ver. 3. And he put forth his hand] As to me it seemed: for all was visional, not real.
And took me by a lock of mine head] Tanquam herus inofficiosum servum. The Prophet seemeth to have had no great mind to the matter: but there was no remedy. Ducunt volentem fata, nolentem trabunt.
Where was the seat of the image of jealousy] Of Baal likely, for whom wicked Ahaz had been so zealous, 2 Kings 16.14. and against whom God was ever so jealous, as to devour whole lands by the fire of his jealousy, Zeph. 3.8.
Ver. 4. And behold the glory of the God of Israel] i. e. The glorious God of Israel, Acts 7.2. See there.
Was there] sc. At the inner gate where that image of jealousy stood. The Jews were great idolaters before the Captivity; not so afterwards, Rom. 2.22.
Chap. 3.23. According to the vision] This befel for his further confirmation, ne remum abjiceret, ut aiunt: this was now the third time; and all was but enough.
Ver. 5. The way toward the North] Where was the greatest concourse of idolaters.
At the gate of the Altar] Why so called, see 2 Kings 16.14.
This image of jealousy in the entry] Idolatry committed in Gods own Temple was most abominable; as when an adultresse hath her stallions under her husband's nose, Messalina-like.
Ver. 6. That I should go far from my sanctuary] Which is now become omnium turpitudinum Arx (as was once said of Pompey's great theatre at Rome,) a receptacle of all roguery, & impiae gentis arcanum, as afterward Florus unworthily called it.
And thou shalt see greater abominations] All sins are not equally sinful then, as [Page 413] the Stoicks affirmed: but there are degrees of abominations. See Deut. 32.5. with the Note.
Ver. 7. And he brought me] Mystagogus ille Angelus.
To the door of the court] Of the Priests court.
A hole in the wall] Which should have been kept in better repair.
Ver. 8. Behold a door] A secret door, by which they entred into their idol-chappel. Such privy-passages there are in the Popish Monasteries, and in the whole Romish religion not a few.Oecolamp. Ante paucos annos suaviter convivebant Monachi & Nonnae, &c. The Councel of Trent was carried by the Pope with such infinite guile and craft, as that themselves will even smile at the triumphs of their own wits (when they hear it but mentioned) as at a master-stratagem. But the Author of the history of that Councel hath found a hole in the walls of Rome, and many of our worthy Champions have digged and discovered their detestable practises.
Ver. 9. Go in and behold the wicked abominations] No words are bad enough for sin. Solomon calleth it wickednesse of folly, even foolishnesse of madnesse, Eccles. 7.25. mischeivous madnesse, chap. 10.13. So Luke 16.11. Mammon of unrighteousnesse, and 1 Pet. 4.3. abominable idolatries.
Ver. 10. And behold every form of creeping things] These, belike, were their dii minorum gentium, their petty-deities, their vulgar idols; whereof as there was great store, so not so great respect given unto them. This piece of idolatry the Jews had learned of the Egyptians, who madly worshiped Oxen, Asses, Goats, Dogs, Cats, Serpents, Crocodils, the bird Ibis, &c. Praeter impietatem ingens stultitiae exuperantia ostenditur, saith Theodoret on this text: besides their impiety, were these men in their wits, think we? And what shall we say of Popish superstition? Do not they religiously worshp Agnus Dei's, reliques of Saints, painted doves resembling the Holy Ghost, the Asse whereon Christ rod, they say,Wolph. mem. lect. on Palm-Sunday? The tayl of that Asse they shew still at Genua, and require low obeysance to be done thereunto.
Ver. 11. And there stood before them seventy men of the Ancients] The whole Sanhedrin or great Council haply. Councils may erre, and have done often. The ill example of these Ancients was very attractive. Magnates Magnetes.
Jaazaniah the son of Shaphan] A Cheiftain amongst them; and haply, President of the Council, whom they called Nasi or Prince. His father Shaphan was Scribe in Josiah's dayes, as some think, 2 Kings 22.12.
And a thick cloud of incense went up] Abundantia nubis. Papists to this day cense their images: semel singulis thuribulum ducat sacerdos, saith the Roman Masse-book. The Primitive Christians were pressed by their Persecutours to throw at least a little frankincense into the fire: which when Origen and Marcellinus did, through infirmity of the flesh, they were cast out of the hearts of good people, and branded with the name of Thurificati, i. e. Incensed persons.
Ver. 12. What the Ancients of Israel do in the dark?] Idolatry is a deed of darknesse. The Athenians had their Eleusinia, the Romans the rights of their Bona Dea, and the Egyptians their Ofiridis Pamylia, all done in the dark. The Popish Temples are many of them dark; and some so stuffed with presents and memories, that they are thereby made much the darker.
For they say, The Lord seeth us not] Atheisme is the source of all sinfulnesse. These fools, being in the dark, thought that God could not see what they did there.
The Lord hath forsaken the earth] Hath cast of all care off us, and therefore we must see to our selves, look us out some other deities. See Jer. 18.15.Lib. 2, cap. 7. What a base speech is that of Pliny, Irridendum verò curam agere rerum humanarum, illud quicquid est, Summum? Tis no way likely that God taketh care what becometh of mans matters: Os durum!
Ver. 13. Turn thee yet again] q. d. Little didst thou think, Ezekiel, that thy Country-men of Jury were so prodigiously abominable, as now thou seest: And what more sure then sight?
Ver. 14. And behold there sat women] These were Preists of Isis, whose impious and most impudent kind of worship is largely described by Herodotus, Diodorus Siculus, Plutarch, and Eusebius: as celebrated with very unseemly ceremonies, [Page 414] worse if it might be, then those of Priapus. But who would ever have looked for such immodest doings among Gods professed people? See 1 Cor. 5.1.
Weeping for Tammuz] i. e. For Osiris King of Egypt, and idolatrously adoring his image, which his wife Isis had advanced.
Ver. 15. Hast thou seen this] q. d. And canst thou easily believe thine own eyes? Neverthelesse these flagitious persons have the face to say, In all my doings they shall find none iniquity in me: that were sin, Hos. 13.8. Say not Popish Idolaters still as much?
Thou shalt see greater abominations] Idolatry is stintlesse.
Ver. 16. Were about five and twenty men] These say some, were the King and his Councel: See chap. 11.1.
With their backs toward the Temple] And yet in a part of it: hoc fuit signum nimiae improbitatis. Here to turn their posteriours upon Gods house, and Ark, which they were commanded to look towards,Veluti Dominum in certamen provocantes. as a Type of Christ, was to bid open defiance to him, and to renounce his service, cum ingenti contumelia sanctitatis Domini: Oh the unspeakable patience of God!
And they worshipped the Sun] So did the Persians, under the name of Mithra: the Assyrians, of Osiris: the Egyptians of Orus son of Isis, &c. Heathens thought that Christians did so too,Tertul. Apol. because anciently they prayed with their faces Eastward.
Ver. 17. And loe they put the branch to their nose] In honour to the Sun, whose heat produceth the most redolent wines. Or they might be branches of Laurel, dedicated to the Sun. R. Solomon rendereth it, they put a stinck to my nose, even ventris crepitum pro suffitu. Ecce ipsi subsannates. Sept. Vah, Vah, Vah.
Ver. 18. Mine eye shall not spare] Chap. 5.11. & 7.4.
And though they cry in mine eares, &c.] Because it is the cry of the flesh for ease, and not of the Spirit for grace.
CHAP. IX.
Ver. 1. HE cryed also] God, to whom vengeance belongeth, calleth aloud and with a courage, as we say) to the Executioners of his wrath, to come and fall on.
Praefecti urbis. Cause them that have charge over the City] i. e. The Angels here called the visitations or visiters of Jerusalem, the prefects of the City.
Every man with his destroying weapon] Called ver. 2. a maule, or battle-ax, telum dissipatorium,
Ver. 2. And behold six men came] Ad hunc Dei clamorem vel clangorem the Angels came, the Chaldees came, at the call of this Lord of Hoasts, who hath all creatures at his beck and check.
By the way of the higher gate] Called also the New gate, Jer. 26.10. built by Jotham, 2 Chron. 27.3.
Toward the North] Where stood the idol of jealousy, and whereby Nebuchadnezzar entred: ‘Per quod quis peccat, per idem punitur & ipse.’
One man among them] This was a created Angel say some, chap. 10.2. Christ, the Angel of the Covenant, say others, with more likelyhood of truth.
Clothed with linnen] As High-Priest of his people, and withal, an offering for them, and that without spot, Heb. 7.
And a writers inkhorn by his side] An ensign of his Prophetical office, say some: as his linnen cloathing was of his Priestly; and of his Kingly, that he was Among or in the midst of the six slaughter-men, as their Captain and Commander.
They went in and stood beside the brazen altar] Where they might receive further instructions from God. So in the Revelation, those Angels that were to pour out the vials of divine vengeance, are said to come out of the Temple.
Ver. 3. And the glory of the God of Israel] i. e. The Son of God appearing [Page 415] upon the glorious Charret, 1.3. & 3.23. and being the brightnesse of his Fathers glory, the expresse image of his person, Heb. 1.3.
Was gone up from the Cherub] i. e. From those four Cherubines, upon which the glory of the Lord did then appear to the Prophet, chap. 8.4. He was gone from his Ark, to shew that the refractary Jews were now discovenanted: and from his Mercy-seat, to shew that he would shew them no more mercy. Many removes God maketh in this and the two following Chapters, to shew his lothnesse utterly to remove. And still, as he goeth out, some judgement cometh in. Here he removeth from the Cherubims in the Oracle to the threshold: and upon that remove see what followeth, ver. 5, 6, 7. So for the rest, see chap. 10.1, 2. chap. 10.19. & 11.8, 9, 10. chap. 11.23. and when God was quite gone from the City, then followed the fatal calamity in the ruine thereof. But that he went away by degrees, and not soon and at once, was an argument of his very great love and long-suffering. He left them step by step as it were, and plaid Loth to depart: but that there was no remedy. Tyed he is not to any place, as these fond Jews thought he was to their visible Temple, which now he is about therefore to abandon, and to make their very Sanctuary a slaughter-house.
Ver. 4. And the Lord] That great Induperator.
Goe through the midst] Discriminate, make a difference, take out the precious from the vile. God will sever his Saints from others in common calamities, and deliver them, if not from the common destruction, yet from the common distraction.
And set a mark upon the foreheads] Vulg. Et signa Thau. Whatever this mark was, it was signum salutare. The letter Tau some think it was, as part of the word Tichieh, i. e. Thou shalt live; according to that, The just shall live by his faith: or as part of the word Torah, i. e. The Law to shew that these had the Law of God written in their hearts, and this made them mourn to see it so little set by. Howsoever, it is not the sign of the crosse as Papists would have it: but rather the blood of the crosse, wherewith when believers are sprinkled from an evil conscience (as the houses of the Israelites in Goshen were with the blood of the Paschal-lamb) they are sure of safety here, and salvation hereafter. The Election of God is sure, and hath this seal, The Lord knoweth who are his, 2 Tim. 2.19. and it shall appear by them, Psal. 91. Tau is the basis of the Hebrew Alphabet, saith One, and marking by Christ is the basis of all true comfort, and sound profession. Tau endeth and closeth up the Alphabet, saith another: so he who persevereth to the end, shall be saved. The mark here mentioned was not corporal but spiritual, even the Merit and Spirit of Christ, the Value and Virtue of his death and sufferings.
Of the men that sigh and cry] That sigh deeply, and cry out bitterly for their own and other mens sinnes and miseries; and this out of Piety and Pitty. These are not many, yet some such are found in all ages, Rev. 11.3. Inter vepres rosa nascitur, & inter feras nonnullae mitescunt. Ammian. Le us mourn in time of sinning: so shall we be marked in times of punishing.
Ver. 5. Goe ye ofter him] Goe not till he hath marked the Mourners: so chary and choise is God of his jewels. Mercy is his first-born, saith One, and visites the Saints, ere Judgements break out, Isa. 26.20, 21.
Ver. 6. Slay utterly old and young] A dreadful commission: see it fully executed, 2 Chron. 36.17. all sorts, sexes and sizes of people were corrupted;Immedicabile vulnus Ense recidendum. and sith there was no hope of curing, there must be cutting.
But come not near any upon whom is the mark] These were the precious sons of Zion, the excellent ones of the earth (as whatsoever is sealed is excellent in its kind, Isa. 28.25. hordeum signatum) these are the darlings, the favourites; handle them gently therefore for my sake, touch not mine anointed, come not near any such to fright them, but keep your distance.
And begin at my Sanctuary] From whence went forth prophanesse into the whole land, Jer. 23.15. These Sanctuary-men were an ill generation, at them therefore begins the Judgement. God will be sanctified in all that draw near unto him. Nadab and Abihu found the flames of jealousy hottest about the Altar. Ʋzza and the Bethshemites felt that justice as well as mercy is most active about the Ark. Murtherers must be drawn from the Altar to the slaughter, Exod. 21.14. Holy places were wont to be refuges: not so here, but the contrary.
[Page 416] Then they began at the Ancient men] At those seventy Seniours, chap. 8.11. whose foul offences had flown far upon the two wings of evil example and scandal.
Ver. 7. Defile the house] Once hallowed by my self, but now abhorred and rejected as a stews or sty of filthiness.
Fill the courts] That where they have sinned, there they may suffer, as did Ahab, 1 King. 22.38. 2 King. 9.26.
Ver. 8. And I was left] And, as I was apt to think alone, Rom. 11.3.
I fell upon my face and cryed] This is the guise of the gracious in evil times; as may be seen in Moses, Jeremy, Paul, Athanasius, Ambrose, &c.
Ah Lord God] Adonai Jehovi, (not Jehova, as elsewhere usually) so the Saints have sometimes prayed,Polan. tanquam singultientes in patheticis precibus, or rather sighed out their most earnest suits to God, as Gen. 15.28. Deut. 3.24. and 9.26.
Lavat. Wilt thou destroy all the residue of Israel] Brevis quidem est haec querimonia Prophetae: at multa complectitur: This is a brief but a complexive complaint, and hath much in it.
Nimis valde.Ver. 9. The iniquity of—Israel—is exceeding great] Still there is a cause (to be sure:) and Gods judgements are sometimes secret, ever just. And as swift rivers, when they once fall into lakes or seas, are at rest: so are our restlesse minds, when once they fall into the depth of the Divine Justice duely considered.
Declinatione & detorsione judicii, [...]. And the City full of perversenesse] Or wresting of judgement. Mutteh, id est mishpat din Mitteh, saith the Hebrew Scholiast; that is judgement turned from the biasse, as it were: when the ballance of Justice is tilted o' t'one side, as Pauls word importeth, 1 Tim. 5.21.
For they say, The Lord hath forsaken the earth] See on chap. 8.12. Hic est fons omnium scelerum, saith à Lapide: hinc ruunt homines in scelerum abyssum, saith Theodoret. When men are once turned Atheists, what will they not dare to do? what should hinder them from laying the reines in the neck, and running riot in wickednesse?
Ver. 10. And as for me also] Quapropter etiam ego, wherefore also I: and there's a stop, by an elegant Aposioposis.
Mine eye shall not spare] Chap. 5.11. & 7.4. & 8.18. See a just Commentary upon these words, Jer. 9.3, 4, 5. — 17.
Ver. 11. And behold the man—reported the matter] The Vulgar hath it Respondit verbum: as if he had been asked before, whether he had done as was bidden.
I have done as thou hast commanded me] So did David, Psal. 119.112. Act. 13.22. and the son of David, Joh. 17.4. & 14.51. and Paul; witnesse his famous vox [...], 2 Tim. 4.6, 7, 8. Let every of us so carry the matter toward God, that at death we may say with that servant, Luk. 14.22. Lord, it is done as thou hast commanded.
CHAP. X.
Ver. 1. THen I looked, and behold in the firmament] Heb. In that expanse, or firmament mentioned, chap. 1.22.
That was above the head of the Cherubims] Called before, living creatures, chap. 1. Now God is represented as in his Temple, where things are more clearly discryed and described, Psal. 29.9. In his Temple doth every one speak of his glory. Cherubims the Angels are called, from the greatnesse of their knowledge, saith Hierom, as Gods Rabbines: or rather, because the Lord rideth upon them, Psal. 18.20. & 99.1. as upon his chariot, 1 Chron. 28.19. Here they are said to be under the firmament and near the throne, to execute Gods commands with expedition. It is not therefore as those miscreants said, chap. 9.9. The Lord hath forsaken the earth.
There appeared ever them as it were a saphire-stone] i. e. Jehovah in his glory.
As the appearance] It was but as, and as the appearance: we cannot see God as he is. Some have seen Merchabah velo harocheb, say the Hebrews, the chariot, but not the Rider therein.
[Page 417]Ver. 2. And he spake unto the man] See chap. 9.2. Christ, who had marked the mourners, scattereth coales upon the rebellious City. Kisse the Son lest he be angry, and ye perish.
And scatter them over the City] To shew that Jerusalem was to be burnt by the Chaldees: as must likewise Rome by the Kings of the earth: for strong is the Lord who judgeth her, Rev. 18.8.
And he went in my sight] Saints see and foresee that oft-times which is hid from others.
Ver. 3. Now the Cherubims stood on the right side] i. e. On the South side: being now removed from the North-door, chap. 8.3, 4. with 9.3. as loathing that place of so great idolatry.
And the cloud filled the inner court] To signifie that now upon Gods departure there should be darknesse in the Temple, yea in the Priests court.Significat sequentia tempora nubila fore. Lav. See Psal. 18.11. Rev. 15.8.
Ver. 4. Then the glory of the Lord went up from the Cherub] i. e. From the Cherubims: so it had done once before, chap. 9.3. and returned again: to shew that he was even driven out by the peoples impenitency.
And stood over the threshold of the house] As taking his last leave of it.
And the house was filled with a cloud] Sublatenter abit à suo loco Dominus: Oecol. so Isa. 6.4. the house was filled with smoke. Josephus saith that when God departed, a voyce was heard out of the Temple, saying, Let us leave these seats: like as a little before the last desolation of it, there was heard Migremus hinc, let us go hence. And a heathen writer saith that a voyce greater then mans was heard,Audita major humana vox, excedere deos. Tacit. that the gods were thence departing.
Ver. 5. And the sound of the Cherubims wings was heard] As applauding Christs act, and rejoycing thereat.
As the voyce of the Almighty God] i. e. As thunder, Psal, 29. Hereby might also be signified insignis & insolita mutatio in urbe, a notable noise that should be made in the City by clattering of armes, neighing of horses, roaring of enemies, &c. The Hebrew word here used is Shaddai, which signifieth vastatorem & victorem, saith Aben-Ezra, a Waster and a Victour.
Ver. 6. When he had commanded the man] Christ as Mediatour was at his Fathers command, Mat. 12.18. John 14.31. & 15.10.
Then he went in and stood beside the wheeles] As considering, saith one, the mutability and uncertainty of all things: and observing the equity of the divine proceedings.
Ver. 7. And one Cherub stretched forth his hand] The holy Angels whom the Jews looked upon as Ministers of Gods grace unto them (Josephus calleth them the Keepers of the Jewish people) are here brought in as Ministers of those weapons wherewith they were to be destroyed.
Who took it and went out] Neverthelesse the City was not burnt, till four or five years after this vision; ‘Tam piger ad paenas Deus est, ad praemia velox.Ovid.’ Meanwhile how jocund were the Jews, as if no such judgement were likely to befall them?
Ver. 8. And there appeared—the form of a mans hand under their wings] Quasi gladius intra vaginam, as a sword within the scabberd, ready to be drawn out for execution. The hand, saith Aristotle, is the instrument of instruments. Nature hath given us hands, saith Cicero, multarum artium ministras, &c. to act and do businesse. Angels have neither hands nor wings, to speak properly: yet are said here to have both: to shew their activity and celerity in Gods service: Hands of a man they are said to have, to shew that they do all prudently and with reason: and these hands are under their wings, saith one, to signifie their hidden nature and operation. A good man, like a good Angel, saith another, hath the wings of contemplation, the hands of action: the wings of faith, the hands of charity:Essayes Mor. and Theol. p. 23. wings whereon he raiseth his understanding, and hands wherewith he exciteth his will, &c.
[Page 418]Ver. 9. And when I looked, behold the four wheels] This chapter compared with the first, do, like glasses set one against another, cast a mutual light.
As the colour of a Beryl stone] Lapidis Berylli thalassis: See chap. 1.16. wheels are voluble, and the sea tumultuous: so are all things and places in this present life: lay hold on life eternal.
Ver. 10. As if a wheel had been in the midst of a wheel] So intricate and perplexed oft-times are Gods wayes and works, that the wisest men know not what to make of them, Zech. 14.6. In that day the light shall neither be clear nor dark, but betwixt both, tanquam [...].
Ver. 11. Ʋpon their four sides] That is, to their several quarters assigned them by God, who doeth things methodically, and in order.
Translatio à re militari. Jun. Diod. [...]. Omnia in omnes partes illustrat Dei Providentia. Jun. Dei Providentia oculatissima. A Lap. Diod. But to the place whither the head looked] That is, God who guided the whole chariot by an universal and equal inspiration, chap. 1.12, 20, 21.
Ver. 12. And the whole body] viz. Of the Cherubims, as chap. 1. The wheels are said to be full of eyes. God who over-ruleth all, is All-eye. His Providence is like a well-drawn picture, which vieweth all that are in the room.
Ver. 13. It was cryed unto them] By him who sat upon the throne, calling for their obedience: as indeed all things here, yea even the senselesse creatures are Gods servants, Psal. 119.91.
O wheel] O round world, q. d. Hear the voyce of thy Maker and Master: or, oh how unstable and changeable art thou!
Ver. 14. The face of a Cherub] i. e. Humana quidem, sed splendidissima, saith Junius: facies pueri alati, saith another. There are that tell us that in the Syriack tongue the word Cherub is taken from a word which signifieth drawing the plough, which is the bullocks proper labour. We must beleeve therefore, say they, that Cherub signifieth properly the figure of a bullock: under which hieroglyphically was represented an Angel. The laborious Preachers face shall once shine as an Angels.
Ver. 15. Were lifted up] Or, they lift up themselves, sc. to follow and attend their departing Lord.
That I saw by the river of Chebar] And now saw again, for further confirmation.
Ver. 16. And when the Cherubims went] Angels have a great stroke in ordering the affaires of the world, as hath already been noted on chap. 1. Quod vero candem rem saepe repeto, lectori molestum esse non debet, saith Lavater in his Preface to this Prophet.
Ver. 17. When they stood] See chap. 1.21.
The spirit of the living-creatures] Or, of life. God governeth all events: He moveth the Angels, they the wheels. No Clock hath so certain motions, as the vicissitudes of all things are over-ruled by God.
Ver. 18. Then the glory of the Lord departed] This, the stubborn Jews would never be drawn to beleeve possible, till it befell them: hence they hear of it so often, but to little good purpose as to them.
Ver. 19. Over the East-gate] The gate of the Court where the people met and pray'd with their faces West-ward: here now stood the Cherubims, and here stood the Glory over them; that all the City might see that God was going from them, and seek by all good means to retaine him with them.
Ver. 20. And I knew that they were the Cherubims] Now at last I knew. Divine light is darted into the soul by degrees: and at several times.
Ver. 21. Every one had four faces apiece] Ad taedium usque candem rem repetis, ut nihil excusationis haberent. These carelesse and crosse-grained Jews are told the same things thus over and over: to leave them without all excuse, if they would not be wrought upon by all.
Ver. 22. They went every one straight forward] Let us, by their example, learn to advance forward to the high prize of the heavenly calling in Christ Jesus.
CHAP. XI.
Ver. 1. MOreover the spirit lift me up] The same Spirit of God that lifted up and acted the living wights, and the wheels: like as the same breath causeth the diverse sounds in the Organs.
Ʋnto the East-gate] Of the outward Court, chap. 10.19.
Five and twenty men] Proceres populi, the Senatours of the City with their Prefect or President. The like number is now at Rome, and likewise at London: an Alderman in each of the twenty four Wards, and a Mayor. See Rev. 4.4.
Among whom I saw Jaazaniah] I saw them and knew them by name, but for no good.
Ver. 2. These are the men that devise mischief] That whet their wits and beat their brains about it: the Polititians of the time, who like children are ever standing on their heads, and shaking their heels against heaven.
And give wicked counsel] As Balaam and Ahitophel did of old: as Machiavel did at Florence, and Gondamor here did of later times. The Prophet here nameth a couple: and taketh the same liberty to reprove them, that they took to do amisse.
Ver. 3. Which say it is not near] sc. The evil day is not: the vision that he seeth is for many dayes to come: and he prophesieth of the times that are far off, chap. 12.22, 27. See Am. 6.3. Isa. 29.1. 2 Pet. 3.4. And this was likely the evil counsel they gave the King and people: lulling them asleep in the cradle of carnal security.
Let us build houses] Though Jeremy hath counselled us to the contrary, chap. 29.5. though he (with all the wit he hath) hath told us that this City is the Cauldron, and we are the flesh, chap. 1.13. Some such thing Jeremy had indeed foretold: and these profane scoffers make a jear at it: Captant argutias quibus elevant omnem fidem doctrinae coelestis. This made god Jeremy complain heavily, chap. 20.7, 8. I am in derision daily, every one mocketh me, &c. Our Prophet Ezekiel, though he name him not, yet confirmeth his holy sayings; and threateneth his scurrilous adversaries. Ministers should stand by, and for one another, &c.
Ver. 4. Therefore prophesie against them, prophesie] Ʋrget & repetit, ne cunctetur. Out of greatest indignation against these Pests he pricketh him on to Prophesie, as having vengeance in a readiness for the disobedient, 2 Cor. 10.6. Mockers shall be sure to have their bands increased, Esa. 28.22.
Ver. 5. And the Spirit of the Lord fell upon me] Et irruit in me Spiritus Jehovae, with force and power: it was a mighty illapse from a God much offended.
Thus have you said] As ver. 3. but better ye had held your peace: or, thus have ye thought, and as good ye might have spake out.
For I know the things that came into your minde] Heb. And the ascensions of your Spirit, I know it, i. e. I know them every one, as if they had all been but one: I understand your Ironies, your sly jears, and will deal with you accordingly. See Luk. 24.38. Deut. 31.21.
Ver. 6. Ye have multiplied your slain in this City] Called therefore a bloody City, chap. 22.2. and 9.9. and 7.23. and it shall therefore despume you.Vos sicut spumae ejicieminis Evil counsellours are cruel and bloody minded: their craft is never but accompanied with cruelty; and their cruelty seldom without: craft: none of them wanteth their mate, as the Scripture speaks of those birds of prey and desolation, Esa. 34.16.
Ver. 7. Your slain] Whether ye have slain them out-right, or have laid them a bleeding and a dying by your oppressions; for a poor mans livelyhood is his life, Mar. 12.44. Luk. 8.43. he is in his house l [...]ke a snaile in his shell; crush that, and you kill him.
[Page 420] Haec verba Monachi funibus trahunt ad Purgatorium proband. nixi autoritate Originis. And this City is the cauldron] Thus, their own words spoken in mockage, are wittily retorted upon them, and driven back again down their throats, as it were.
But I will bring you forth out of the midst of it] As rotten flesh to be cast out, or as filthy scum to boile over.
Ver. 8. Ye have feared the sword] And yet they made as if they feared nothing; they doubted not but to dye in their nest: but all guilt hath fear, and all such fear hath torment.
Vellelus l. 2. And I will bring a sword upon you] Such as all your craft can never keep off. Ineluctabilis vis fatorum, cujus fortunam, mutare constituit, consilia corrumpit. See Prov. 10.24. with the Note.
Ver. 9. And I will bring you out of the midst thereof] The same again, for better assurance. We use to do so oft, when we threaten ought.
Ver. 10. I will judge you in the border of Israel] In the Northern border, even at Riblah, 2 King. 25.6.21. Jer. 52.10, 24, 27.
Virgil.Ver. 11. This City shall not be your cauldron] Ye shall not be so happy as to dye in your own native Country, atque ante or a patrum: but elsewhere, at Riblah or Antiochia.
Ver. 12. And ye shall know that I am the Lord] That which ye would not take knowledge of by the words of your Prophets, ye shall now be made to know by the swords of your enemies.
For ye have not walked in my statutes] When God is about to proceed in judgement against evil doers, there is ever a cause for it, and they shall know it.
Ver. 13. And it came to passe that when I prophesied] God heweth men by his Prophets, and slayeth them by the words of his mouth, and his Judgements are as the light (or, lightening) that goeth forth, Hos. 6.5. Elisha hath his sword as well as Jehu and Hazael, 1 Kings 19.17. See Jer. 1.10. 2 Cor. 10.6.
Pelatiah the son of Benaiah died] Suddenly, and before his time in Solomons sense, Eccles. 7.17. Driven away he was in his iniquity, Prov. 14.32. so were Ananias and Sapphira, Magnum est subito opprimi. Corinthus, Arius, Steven Gardiner, Cardinal Pool, Dick of Dover, as they called the persecuting Suffragan there, Nightingal Parson of Bocking, &c. See Prov. 6.14, 15.
Then fell I down upon my face] Out of an holy sollicitude about Gods Elect, lest they also should have perished, as Pelatiah had done: whose very name might seem somewhat ominous, for it signifieth The escaped one of the Lord: and therefore his so suddain death might portend destruction to the remnant of Israel.
And cryed with a loud voice] Suddain or singular Judgements put Saints upon humble, earnest, and argumentative prayer.
Ver. 14. Again the Word of the Lord came unto me] In answer to my prayer; though there was something in it of unbelief, and humane frailty. See Psal. 31.22. with the Note.
Ver. 15. Thy brethren, even thy brethren] i. e. Thine unbrotherly brethren of Jerusalem seek to unbrother and to unchurch thee and the rest of thy concaptives. See Isa. 65.5. Papists and Sectaries deal so by us.
The men of thy kindred] Viri vindiciarum tuarum, or they that have the right of redemption.
And all the house of Israel] Tota downs Israelis, quanta quanta est. The Hierosolymitanes challenged the Lord, and the Land, and all therein to be theirs; excluding and as it were excommunicating the Captives at Babylon, who were dear to God. So dealt the Scribes and Pharisees by the Christians, Joh. 16.2. Acts 26.9, 10, 11. So did the Rogatian Heretikes and the Donatists, who gave themselves out (as now the Papists do) to be the only Catholikes. The Arians called the Orthodox (by way of scorn and contempt) Ambrosians, Athanasians, Homousians, &c.
Get ye far from the Lord] Gressus removete, profani: Iee in malam crucem: [...]: ye are cut off from the people of God, and may go whither you will: we are heirs and owners of the promises; ye are outcasts, and abjects.
Ver. 16. Although I have cast them] What a Cornucopia of comfort may this promise be to poor prisoners, forlorn Exiles, and such as by sicknesse or otherwise are necessitated to keep from publike Ordinances, that they shall have Gods [Page 421] presence and protection, the comfort and conduct of his Spirit, &c?
Yet I will be to them as a little Sanctuary] By hearing their prayers,Sanctuarium modicum. sanctifying their natures, bringing to their remembrance what things they have heard and learned touching Me and my will, Themselves and their duties; They should in Babylon worship God in spirit and in truth; and in the life to come, the Lord God Almighty and his Lamb should be their Temple, Rev 21.22.
Ver. 17. I will even gather you from the people] How impossible or improbable soever you may think it, and those of Hierusalem pronounce it. The Prophet Isay in many Chapters of his Gospel (which beginneth at chap. 40.) setteth himself to chear up these poor captives with good hopes of a return, after a little while,Paulisper. as some render the word Megnat in the foregoing Verse.
Ver. 18. And they shall take away all the detestable things] So God calleth their Mawmets and monuments of Idolatry;They chose rather to dye, then to suffer Caligula's statue to be set up in their Temple by Petronius. not daigning to call them by their usual names. After the Captivity the Jews would never endure idols. To this day they say that there is an ounce of the golden calf in all their sufferings.
Ver. 19. And I will give them one heart] Opposed to a divided heart (such as the Paphlagonian Partridges are said to have) Hos. 10.2. that is partly for God, and partly for the world, Ezek. 33.31. This onenesse of heart truely and entirely cleaving to God alone, is that boon that David so dearly beggeth,Plin. l. 11. c. 37. Psal. 86.11. that he might attend upon God without distraction, 1 Cor. 7.35. and as the visive beams are wholly bent upon the thing that is beheld by the eye, and as it were concentred in it: so might his desires and indeavours be entirely carried toward God, and firmly fixed upon him.
And I will put a new spirit within you] The same soul for substance, but altered in the frame, renewed in the qualities thereof. Marke 16.17. they shall speak with new tongues. So we read of a new Song: The strings are the same, but the tune is changed. See Psal. 51.12. Ephes. 4.23. 2 Cor. 5.17.
And I will take the stony heart] Extraham, say the Sept. I will draw or pull it out: which none can do but the hand of Heaven. God only can make the flinty heart fleshly, that is, sensible, soft, pliant, penetrable, buxom and obedient to his holy Will.
Ver. 20. That they may walk in my statutes] The Covenant of grace is suited to all the exigencies and indigencies of a poor Saint: It is ordered in all things, 2 Sam. 23.5.
Ver. 21. But as for them] This is added, lest any wicked men should misapply the Promises, as they do quisperando praesumunt & praesumendo pereunt.
Ver. 22. Then did the Cherubims] Now God is utterly leaving the refractory Jewes, He did so much more, after their rejection of Christ and his Gospel.
Ver. 23. From the midst of the City] From the East-gate.
And stood upon the mountain] Mount Olivet. There he made his last stand, to see if they would meet him with intreaties of peace, that he might stop or step back. Here it was that Christ wept over the City; and hence he went up to heaven: after which came the Romans and destroyed it.
Ver. 24. By the Spirit of God] i. e. In a supernatural rapture.
Ver. 25. Then I spake unto them of the Captivity] These were his proper charge, and now Gods chiefest care: to them therefore he delivered the whole counsel of God, which he had seen and heard for their better settlement.
CHAP. XII.
Ver. 1. THe Word of the Lord also came unto me] This variety of visions shews the great unbelief of the people, whose Captivity and calamity is here further described and assured by a new Type, which is set out in the first six verses, and then applyed in the ten following. One sermon pegs in another, [...]. and the man of God must stick to his work, and stand over it, 2 Tim. 4.2.
Ver. 2. A rebellious house] Heb. a house of rebellion, domus perduellis, that hath cast down the gauntlet of defiance against me.
[Page 422] Which have eyes to see, and see not] sc. To any good purpose: they will not see, Isa. 26.11. and who so blind as such? they wink wilfully: which is no smal aggravation of their sin, Joh. 9.4. Eph. 4.18.
Which have ears to hear, and hear not] h. e. Castigatiores non evadunt, they are not a button the better for what they hear: they draw not up the ears of their minds to the ears of their bodies, that one sound might peirce both.
Ver. 3. Therefore thou son of man] i. e. Neverthelesse do thou as thou art bidden: and let what thou doest and sayest be for a testimony against them, stick in their souls and flesh, as the invenomed arrows of the Almighty throughout all eternity.
Prepare thee stuff for removing] Heb. instruments, or vessels: Convasa res tuas, collige sarcinas, pack up and away. See if this way thou canst work upon them.
It may be they will consider] sc. By this expresse sign, though they profit not by thy plain preaching. Ministers must study their peoples souls: turn themselves into all forms and shapes of spirit and of speech, to win upon them.
Ver. 4. Thou shalt bring forth thy stuff] Arma viatoria, for an ocular demonstration. What surer then sight?
Go forth at even] The King and his men of war were glad to do so, 2 Kings 25.4. but it would not do.
Ver. 5. Dig through the wall] Make any shift. Necessitas magnum telum. He that digd Mortimer's hole (as they call it) at Nottingham Castle, earned his liberty dearly. God might have said to the Prophet at once, Get thee gone out of thy country, (how sad a thing that is, Ovid when banished, setteth forth in many elegant Elegies) sed cuncta per partes digerit, but he must do it piecemeal and by degrees, that it may the more affect them.
Ver. 6. In their sight shalt thou bear it upon thy shoulders] To shew that King Zedekiah himself should carry out some of his most precious things upon his shoulders when he fled: See ver. 12. This was a base thing for a King to do. King Alphonsus indeed is renouned for drawing a poor perishing man out of a ditch, and bearing him on his back to a place of relief.
Thou shalt cover thy face] In token that Zedekiah should be made blind. A just hand of God upon him who had eyes and saw not, ver. 2. like as it was upon Muleasses King of Tunis, who had those eyes of his digd out which had been insets of lust, and which he oft covered with his hat puld over them, that he might listen the better to wanton ditties and profane Musick.
For I have set thee for a sign] Portentum, a sign portending their going into Captivity.
Ver. 7. And I did as I was commanded] Though well laughed at for my labour, by the mad world, ever besides it self in point of salvation; and looking upon Gods Jordans, as Naaman did, with Syrian eyes. The outward signs in our Sacraments are in themselves mean and ordinary matters; yet the Minister is to make use of them, and the people to climb up to heaven by them as ladders of life. Hence, even in the ancient Churh-liturgy, they had their Sursum corda, Life up your hearts. Rideant Athei & ringantur.
Ver. 8. And in the morning came the Word of the Lord] Mane, id est, Maturè. God not only betime, but timously admonished his people: but they refused to be reformed, would none of his counsel.
Quid sibi vult quod ita migras? Tu, habet emphasin. Lavat. Gnat Nasi massa.Ver. 9. Hath not the house of Israel — said unto thee, What dost thou?] q. d. Nothing lesse: so stupid they are or so stubborn, that they never once asked any such question: Or if they did, it was in a jear, as who should say, you are a wise man to trouble your self and us in this foolish and childish manner: a great deal of gravity sure you shew therewhile.
Ver. 10. This burden concerneth the Princes in Jerusalem] There is an elegancy in the Original. Princes who over-burthen their people, shall one day have their back burden of miseries. Potentes potenter torquebuntur.
Ver. 11. I am your sign] And, so it pleaseth you to make me your mocking-stock. Sedrisus hic est Sardonius. Of such laughter one may safely say it is mad: and of such laughter, What dost thou? Eccles. 2.2.
Like as I have done] My removal is Mira, nova, inimica, & ludicra: but upon [Page 423] you it will fall heavily, and horridly. That which hath befaln me in type only, shall befal you in truth and reality.
Ver. 12. And the Prince that is among them] Zedekias that profane wicked Prince, chap. 21.25.
Shall bear upon his shoulders in the twilight] His precious things; see on ver. 6. This though it be not recorded in the holy history, yet that it was so, we are assured by this Scripture. Great men, in exigents stoop to low offices. This load upon his shoulders might hinder his flight, and further his surprizal, as it did Baiazets, when he was beaten out of the field by Tamerlan, that he stayed to water his horse. The Vulgar rendereth it (but not well) in humeris portabitur, he shall be carried on mens shoulders. The Pope indeed is ordinarily so carried: but he was glad to foot it when forced by the German and Spanish Souldiers. A. D. 1527. he was glad to secure himself in his castle St. Angelo.
They shall dig through the wall] The door, haply, or inlet of some under-ground passage.
He shall cover his face] See on ver. 6. This he did haply through fear, or shame, or for a disguise: but his sin found him out.
Ver. 13. My not also will I spread upon him] Princes usually love hunting and fouling. Loe, the Chaldees shall hunt him, and over-catch him.
And he shall be taken in my snare] Snares are set secretly, catch suddenly,Iun. hold certainly. A strong hold the Hebrew word here used, doth also signify.
Yet shall he not see it] For his eyes were put out at Riblah, 2 King. 25. And yet behold a greater blindnesse that befel him then this.Ioseph. Ant. l. 6, 10. cap. 10. [...]. Josephus testifieth that Zedekiah not understanding these words of Ezekiel, and thinking them to be contrary to Jeremiah's words, he resolved to believe neither of them.
Ver. 14. And I will scatter toward every wind] His life-guard, Esquires of his body, Auxiliaries. I will put him into an helplesse condition: Psal. 146.3. If the Lord do not help thee, whence shall I help thee? said that King to her that cryed to him for help, 2 King. 6.27.
Ver. 15. And they shall know that I am the Lord] The Lord God of heaven, the great and terrible God, Neh. 1.5. This they shall know magno suo malo, who would not take knowledge what was said unto them by the Prophets.
Ver. 16. But I will leave a few men] Heb. Men of number, a company scarce considerable, in comparison of the Many.
That they may declare all their abominations] Give glory to God, take shame to themselves, and thereby do much good to those Heathens, hardened before by their evil behaviour. Verè magnus est Deus Ghristianorum, said one Calocerius an Heathen.
Ver. 17. Moreover the word, &c.] See on ver. 1.
Ver. 18. Eat thy bread with quaking] With tumult and trepidation, as an affrighted and perplexed person, that eateth his bread in peril of his life.
Ver. 19. They shall eat their bread with carefulnesse] Better fast then feed on such bread. Men may sooner by their carking care add a furlong to their grief, then a cubit to their comfort, saith One.
Because of the violence] The Jews were ever, and are still a covetous and cruel people.
Ver. 20. And ye shall know] By woful experience, ver. 15.
Ver. 21. And the Word of the Lord] See ver. 1.
Ver. 22. What is that Proverb] We have also many prophane proverbs common amongst us, as Thought is free, Every man for himself, and God for us all: words are but wind. In space comes grace: Fair and softly goes far, &c.
The dayes are prolonged] Ludibrium crassum: The Greeks had many such ill proverbs, Chrysost. complaineth. Because judgement is not speedily exicuted, &c.
Ver. 23. The dayes are at hand] Opponit aliud dictum ferè tot syllabarum, a plain and plenary confutation.
Ver. 24. For there shall be no more] God could have really confuted them by present execution; but he is patient.
Ver. 25. For I am the Lord] And that you shall shortly feel to your small comfort. [Page 424] What I have uttered with my mouth, I will perform with my hand without fail.
For in your dayes] Within six years.
Ver. 26. Again the Word] See on ver. 1.
Ver. 27. For many dayes] Either 'tis nothing, or long hence.
Ver. 28. There shall none of my words be prolonged] Abused mercy turneth into fury.
CHAP. XIII.
Ver. 1. ANd the Word of the Lord] See on chap. 12.1.
Ver. 2. Prophesie against the Prophets] Illis enim omnia mala feru [...]tur accepta. See Jer. 29.32, 33, 38.
That prophesie out of their own hearts] Whose prophesies came by the will of man, 2 Pet. 1.21. and not cum privilegio.
Ver. 3. Wo unto the foolish Prophets] Wise enough they were in their generation (and so are the foxes, whereto they are compared, ver. 4.) but in the things of God, silly-simples, blinder then moles.
That follow their own spirit] And their own fancies; acted and abused by that great lying spirit.
And have seen nothing] Nothing from God, though they thought and pretended they had seen something. All was but lyes, Jer. 27.10. dreams, Jer. 23.32. things of naught, Ezek. 22.28. As Antipheron Orietes in Aristotle thought that every where he saw his own shape and picture going before him: so here. Now a wo is denounced against these; Vae is a little word, but very comprehensive, as there is oft much poison in little drops.
Ver. 4. O Israel, thy Prophets are like the foxes] Cowardly, crafty, cruel, greedy: venatores eludunt, & cum mortuae videntur, reviviscunt. Heretikes are such, and false Prophets; Arius for instance.
Ver. 5. Ye have not gone up into the gaps] Reclaimed the People from their impieties (those inlets of plagues) nor interceded for them by your prayers to God to turn away wrath, but hastened it. Ye have built indeed a wall, and dawbed it with morter, but such as is untempered, ver. 10. arena sine calce, like ill architects.
Neither made up the hedge] To keep foxes out of Gods vineyard: it is even opentide.
To stand in the battle] As Davids three Worthies did in the Barly-field and delivered it,Turk hist. 417. 1 Chron. 11.14. Or as Marulla the maid of Lemnos, who like a fierce Amazon, desperately fought with the Turks in defence of her country Coccinum (a City in that Island) and kept them out, till more company came to her relief, moved with the alarm.
Ver. 6. They have seen vanity] This is soon seen, ver. 3.
Saying, the Lord saith] By a lying pretence, familiar with falsaries, to father their fancies upon God.
Ver. 7. Have ye not seen a vain vision?] i. e. I appeal to your own consciences, have ye not falsely fained all? Seducers are extreme impudent, of perverse minds, cauterized consciences.
Ver. 8. Behold I am against you] Heb. Behold I against you, by an angry Aposiopesis. The Chaldee hath it, I will send my wrath against you; and that's an evil messenger; for who knoweth the power of thy Wrath? saith Moses, Psal. 90.11.
Dicit eos sore prorsus extraneos ch Ecclesia. Tesseris Ecclesiae aspectabilibus abalienati permanebunt. Jun.Ver. 9. And my hand shall be upon the Prophets] Gods hand is a mighty hand, 1 Pet. 5.6. the heaven is spanned by it, the earth held in the hollow of it.
They shall not be in the assembly of my people] Or, in the secret, or counsels: they shall have no communion with them. A heavy threat: for the communion of Saints, next unto communion with God, is the greatest comfort here attainable.
Neither shall they be written] As members of that Commonwealth, (much lesse of the Jerusalem that is above, Esa. 4.4.) but rooted out of the world, written in the earth, Jer. 17.13. See Psal. 69.28.
[Page 425] Neither shall they enter] They shall never come back out of Babylon, nor enter into heaven.
Ver. 10. Because, even because] Heb. for that, and for that: an angry Epiziuxes: See ver. 8.
Saying peace, peace] Making all fair weather before them, when as the storm of Gods wrath (never to be blown over) was bursting out upon them.
And one built up a wall] Ipse aedificabat parietem, one of the devils chief dirt dawbers: such as was Shemajah, Hananiah, &c. Jer. 28.29. who, together with their she upholsters, that sewed pillows to allarwholes, ver. 17. made foul work, and did much mischief among Gods people; like as do the Jesuites and Jesuitisses (into whom all the old seducers have fled and hid themselves) at this day.
And lo others daubed it] By cunning collusion, they plaistered and parjetted over the mud wall that was so set up. Ita extruunt illi vel potius destruunt Ecclesiam Dei, such proper builders were these. Like unto whom are the Popish Priests,Ju [...]. who bring the poor people into a fools paradise: and such idle Ministers amongst us, as shoot off at best, a few pot-guns against gross sins: or when they have done their worst at it, lick them whole again with I hope better things of you, or I hope there are none such here, &c. Many silly people also judge themselves honest, because the daubing Minister will give them the beggarly pasport, and so dye like lambes, being wofully cheated, and willing to be so, Jer. 5.31. Mat. 24.11.
With untempered morter] Which will make but a bulging wall; not like to stand long.
Ver. 11. Say unto them] Tell them so from me, and they may trust to it: Dei dicere est facere.
That it shall fall] And the fall of it shall be great, as Mat. 7.27. where our Saviour seemeth to allude to this text.
There shall be an overflowing shower] The Chaldaean army, Isa. 59.19. and 8.7, 8.
Great hailstones] Sept. [...], catapultes,Alloquitur grandinem velut imperator suos milites. Lavat. battering-rammes to make breaches in stone-walls. The Hebrew is Elgabish, i. e. grandis grandinis lapides, huge hailestones of God own hurling.
Ver. 12. Lo [...] when the wall is fallen] As fall it will and with a force, because made of ill morter: and they that stand under it for shelter shall perish, as did sometimes seven and twenty thousand of Benhadads men in Aphek: Vocat autem eloquenciam saecularem & Rhetoricam inanem lutum sine palea, &c. saith Oecolampadius here, i e. by untempered mortar is meant worldly eloquence and empty Rhetorike in Sermons; this is as sand without lime, or as lime without litter, haire, chaffe or the like stuffe to hold it together.
Where is the daubing] What's your false doctrine come to? your work is lost, if not your souls, 1 Cor. 3.15.
Ver. 13. I will even rent it with a stormy wind] Vento turbinum, with a whirlwind or Hurrican. See Es. 25.4. and 29.6. Jer. 23.19.
And great hailsto [...]es in my fury] Thrice in this one verse is fury threatened: so hot is Gods displeasure against Seducers.
Ver. 14. So that the foundation thereof shall be discovered] So that all men shall see your falshoods. See 2 Tim. 3.9. Rev. 17.16. The old whore is first made naked and then desolate.Act. & Mon. Mr. Philpot Martyr dealt plainly by the Popish Prelates in open-Convocation when he said to them, Afore God ye are all bare-arst: God hath detected you, &c.
And ye shall be consumed] See on ver. 12.
Ver. 15. Thus will I accomplish my wrath] Gods wrath is dreadful, when let out in little minnums only: but when to be accomplished, who can abide or avoid it?
Neither they that daubed it] It may very well be that some of these cementaries of Satan were slain by the people, when once they saw themselves cheated by them into remedilesse misery.
Ver. 16. To wit the Prophets of Israel] A name too good for them: but so they would needs be called. See Tit. 1.12. 2 Pet. 2.1.
Ver. 17. Likewise thou son of man] A Prophets work is never done: Agricolis redit labor actus in [...]rbem.
[Page 426] Set thy face against the daughtrs] The Prophet had rather have contended with men then women, and more honour it had been for him; but he must do as bidden. Mulieres genus fragile sunt: yet the Prophet must set his face against them as stout agents for the devil,Mr. Weld Sectar of New-England. Matildis Comitissa vulgo dicta filia S. Petri. who hath ever made great use of them. Such were Noadiah, Neh. 6.1. that Apocalyptical Jezebel, Briget Matild, those two Jezebels of New-England. Mrs. Hutchinson, and Mrs. Dyer, our late most impudent Preacheresses in London and elsewhere.
Ver. 18. That sow pillows] In token of most certain and constant rest and peace.
To make kercheifes] Vela vel pepla. The Roman Southsayers, caput velabant cum volebant exordiri suos exorcismos, used the like ceremonies: so did those that gave oracles at the den of Trophonius.
To hunt souls] And so to destroy them. See Prov. 6.26. Women are insinuative creatures, especially when they have a repute for holinesse, and are esteemed prophetical.
Will ye hunt the souls] O indignum facinus! Are precious souls no more set by?
Ʋpon the head of every stature] Fitting the humours of all sorts and sizes of people: by prophesying to the younger of pleasure, and to the elder sort of profit. David, by a like Art, tells old men of gold and silver, young men of honey and honeycomb to be found in Gods statutes, Psal. 19 10.
Will ye save the souls alive that come unto you?] q. d. I hardly think you will. Will ye not kill and eat, as the hunter doth his prey? or rather w [...]ll not the devil deal by you both, as the cock master doth by his fighting cocks, take pleasure in their mutual killing one another, that he may make a supper of them both?
Ver. 19. For handfuls of barly and for peices] Like so many base Gypsies, or common beggars.A Gell. See Mic. 3.5. Cato upbraided M. Caelius (and worthily) that being a pleader, he would sell either his tongue or silence for a morsel of bread. These were low-prized prophetesses.
To slay the souls] sc. By denouncing death to them, or by stirring up the people to slay them as miscreants.
That hear your lyes] Such as deceive expectation: for so the word here used, signifieth.
Ver. 20. Behold I am against your pillows] Gods hatred against sin is such, that he hateth any thing that is made use of about it. The serpent was cursed, because he had been abused by the devil.
[...]. To make them fly] High-pitches; as our High attainers with their new truths, and strange speculations, do now pretend to do. Such were the Swenkfeldians, (Stinkfeldians Luther called them for their ill savour) Swenkfeldius himself bewitched many with those lofty termes (which were much in his mouth) of Illumination, Scultet. Annal. Revelation, Deification, the Inward and spiritual man, &c.
Ver. 21. And they shall be no more in your hand] Gods own people may be, for a time, in the hand of Seducers, and taken in their nets, carried away by their false opinions: but God will at length deliver his people out of their hand.
Ver. 22. Because with lyes ye have made the heart of my people sad] False doctrines and wicked practises grieve the hearts of the godly, and strengthen the hands of the ungodly; as these unhappy times do abundantly evince. The times truely are good (and in many respects better then they have been) but the dayes are ev [...]l.
By promising him life] Though he walk in hell-wayes.
Ver. 23. Therefore ye shall see no more vanity] By rendring you not only contemptible, but ridiculous: Or, by ridding the world of such pestilent people.
CHAP. XIIII.
Ver. 1. THen came certain of the Elders unto me] Rulers and chieftaines of the captives in Babylon, pretending to be far better then those Elders at Jerusalem, complained of chap. 8. but indeed no better: nay so much the worse, because they had lost the fruit of all their afflictions, and were as arrant hypocrites [Page 427] as those veteratores the Scribes and Pharisees, that came to Johns baptisme, and to our Saviours sermons, with evil and exulcerate minds.
A Doeg may set his foot as far within the Sanctuary as a David.
And sat before me] Demurely, and (to see to) devoutly. But why could they not stand to hear the Word of God for reverence sake? Balac did so, Num. 23.18. though a King: And Eglon, though unweildy, Judg. 3.20. and a better man then they both, Constantine the Great, as Eusebius recordeth, and further telleth us, that being pressed, after long time of hearing, to sit down,De v [...]ta con [...]. with a stern countenance he answered, It were a great sin in me not to hear with utmost attention, when God is speaking.
Ver. 2. And the word of the Lord came] Lest the Prophet, seeing these seniors coming thus unto him, should favour them too far, God uncaseth them as he doth (mostly) such grosse hypocrites, in this present life; Jerob [...]am and his wife, Ananias and Sapphirah, Simon Magus, and others for instance. How else indeed should the name of such wicked wretches rot as they must? Prov. 10.
Ver. 3. These men have set their Idols in their hearts] Though they would seem to abhor idols, yet the devil is at inne with them, and their hearts are no beter then so many Idol-temples, as thou wouldest easily perceive, hadst thou but my fiery eyes, and couldest see their insides, as I do.Piscat. Sustulerunt stercoreos deos suos super cor suum, they have laid their dungy-deities upon their very hearts; a place where I only should be by right, for it is the bridal-bed.
And put the stumbling-block of their iniquity] i. e. They are impudent sinners, as the Scholiast interprets it, and resolved of their course, whatever comes of it.Hoc significat crassum Dei contemptum & quali professam rebellionem.
Should I be enquired of at all by them?] q. d. No, never; I scorn the motion, I abhor such ludibrious devotion as this is: Away with it. Piscator rendereth the words, An ergò seriò interrogor ab eis? Thinkest thou that I am seriously sought unto by these? q. d. Nothing lesse.
Ver. 4. I the Lord will answer him] Or, as I am the Lord (oath-wise) I will answer him, but with bitter answers.
According to the multitude of his idols] i. e. As by his abominations he hath well deserved: or, concerning the multitude of his idols; that's a sin he shall be sure to hear of, and to suffer for.
Ver. 5. That I may take the house of Israel in their own heart] Ʋt deprehendam, or as others, ut reprehendam, that I may convince their consciences of their impieties, and sting them to the heart with unquestionable conviction and horrour.
Because they are all estranged from me] And fallen in with the devil, who is [...], as saith Synesitu, a great promoter of idolatry. Idola sunt prima saliva,Oecolamp.& initium deficiendi à Deo. Idolatry paveth the way to utter Apostacy.
Ver. 6. Repent and turn your selves] Or, turn others: for true converts will be converting their brethren. They like not to go to heaven alone.
And turn away your faces] Alii dicunt uxores vestras (saith Lavater here) your wives which are according to your hearts, like as in water face answereth to face. Wean them from their idols, and win them over to the true God.
Ver. 7. For every one of the house of Israel] The same over again, and yet no vain repetition: duris enim illis capitibus res non potuit satis inculcari, to these dizzards nothing could be said too much.
Or of the stranger] But proselyted to the Jewish religion, as Jethro, who was the first of that kind that we read of.
Which separateth himself from me] As an harlot doth from her husband: See Hos. 4.14. & 9.10.
I the Lord will answer him by my self] Non verbis sed verberibus, not with words but with blows: Or, according to my most holy Truth and Justice. Or, by my self, sc. do I swear, that I will do it: See ver. 4.
Ver. 8. And I will set my face against that man] I will look him to death: Or,Ʋultuosè torveque illum intuear. laying aside all other businesse, I will see to it, that he be soundly paid.
[Page 482] And will make him a sign and a proverb] That when men would expresse a great punishent upon any,Ier. 29.22. Tantalus, [...] ut vult Plato. they shall resemble it to his, as the Jews did to Ahab's and Zedekiah's (that naughty couple) and the Heathens to that of Tantalus and Tityus.
And I will cut him off from the midst of my people] This is yet a further and a more formidable menace: this is far worse then to be a by-word to the people.
Ver. 9. I the Lord have deceived that Prophet] I had not only a permissive but an active hand in that imposture; not as a sin, but as a punishment of other sins: See 1 Kings 22.20. Job 12.16. Jer. 4.10. 2 Thes. 2.11.
And I will stretch out mine hand upon him] i. e. Upon that false-prophet, who although he hath thus acted, not without my providence, yet hath sinned against my Law, which is the rule men must walk by, or else suffer for their transgression. Aut faciendum aut patiendum. Now God hath long hands, as we use to say of Princes: neither may any think to live out of the reach of his rod.
Ver. 10. And they shall bear the punishment of their iniquity] Neither shall excuse other: but as they have sinned together, so shall they suffer together, quia volentes & scientes errabant, they wilfully went astray. Quandoquidem hic populus vult decipi, decipiatur, they shall infallibly perish. An evil Pilot may easily drown himself, and all that are with him on the same bottom.
Ver. 11. That the house of Israel may go no more astray] Thus when Gods Judgements are in the earth, the inhabitants of the world will learn righteousnesse, Isa. 26.9. Those elect that were bad will become good: and they that were good will be made better. Paena ad paucos, metus ad omnes.
Ver. 12. The Word of the Lord came again to me] The utter destruction of this perverse people is once again denounced, and declared to be inevitable.
Ver. 13. Son of man] See on chap. 2.1.
When the land sinneth against me] i. e. The Inhabitants of the land; not as if the land it self were alive and endued with reason, as Origen doated, and as Plato held that the Spirit of God was the soul of the world.Hom. 4. in loc.
By trespassing grievously] Praevaricando perfidè, by doing evil as men could.
Then will I stretch out my hand] See ver. 9.
And will break the staff] See chap. 4.16. & 5.26.
And I will send famine] Extream famine, a heavy Judgement, as hath elsewhere been shewed out of sacred and profane history.
Ver. 14. Though these three men] See on Jer. 15.1.
Noah, Daniel and Job] What could not these three (so mighty with God) have done if the matter had been fe [...]sible? Daniel was now alive, and in his prime. Ezekiel, his contemporary and fellow-Prophet, envyeth him not, but celebrateth him: as also Peter doth Paul, 2 Epist. 3.
They should deliver but their own souls] Because the decree was past, an end was come, chap. 7.2, 4, 5, 6, 10.
Ver. 15. If I cause noisom beasts] As Lyons, Wolves, Bears, Serpents, &c. Great hurt hath been done not only by such, as Num. 21.6. 2 Kings 2.24. & 17.25, 26. Josh. 24.12. but also by tamer creatures,Aug. whem set on by God. Rebellis facta est, quia homo numini, creatura homini. Rats, Coneys, Frogs, Wasps, Moths, have done much mischief.
Ver. 16. Though these three men were in it] All alive, and lustily tugging; yet it would not do. In common calamities Heathens had their supplications and sacrifices: Papists have their Letanies and Processions, though to smal purpose. Let us, in the like ease, up and be doing, that the Lord may be with us.
Formula jurandi e [...]siptica. They shall deliver neither sons] Heb. if they deliver sons, &c. q. d. then never trust me more.
Ver. 17. Or if I bring a sword] The sword, whensoever it comes, is bathed in heaven, Esa. 34.5.
Omnis pestilentiae coeca & delitescens est causa. Fernel. Sword, go through the land] When the sword rideth circuit (as a Judge) it is in commission: See Jer. 47.67.
Ver. 18. Neither sons nor daughters] Though never so dear to them: [...] the Greeks call them.
Ver. 19, Or if I send a pestilence] Which Hippocartes calleth [...], because [Page 429] God hath a special hand in it. Physicians can give no good reason of it.
In blood] i. e. In great slaughter, laying heaps upon heaps.
Ver. 20. Neither son nor daughter] Though it were an only one, and so more dear to them.
They shall but deliver] Howbeit a good man also may dye of the Plague, as did Oecolampadius, Greenham, &c.
Ver. 21. My four sore Judgements] Every of the four (Cardan reckons three more of like nature, viz. earthquakes, inundations, and great winds) are sore judgements indeed, each of them is pessimum, i. e. perniciosum. Cavete.
Ver. 22. Yet behold] See a thing suddain and serious.
They shall come] Be Captives here, as you are.
And ye shall see their way] How wicked it was, and worthy of punishment.
Ver. 23. And they shall comfort] i. e. Quiet and qualify your spirits.
CHAP. XV.
Ver. 1. ANd the Word of the Lord came unto me] This shortest Chapter is added to all the foregoing as a Corollary. In consisteth of a Type or Simile, and the Application thereof. It is Gods usual way, and should be ours, to teach by Similitudes. See Hos. 12.10. with the Note.
Ver. 2. What is the vine-tree more then any tree?] The Jews took upon them, because a vine brought out of Egypt, and such as Gods own righ-hand had planted. But insomuch as they were now become fruitlesse and also uselesse, trees twice dead, plucked up by the roots, Jude 12. what had they to glory in above other Nations? surely they were therefore worse then others, because they ought to have been better. True it is, that a Vine in it self considered with the fruit it beareth, is no contemptible tree. But if it be withered or pull'd out of the earth,Lignum tenus, gibbosum & tortuosum. it is no way comparable to other trees or shrubs, which, when felled, are put to sundry good uses, that the Vine (a crooked, low, writhen thing) will never serve to; as to make spears, doors, tables, ships, houses, &c.
Ver. 3. Shall wood be taken thereof, to do any work?] No, hardly: tis good for nothing, no not so much as to make a pin or a peg of, to hang a hat or bridle on, because it is a sappy and brittle wood. Think the same of that empty vine, the profligate Professour; being abominable, disobedient, and unto every good work reprobate. Tit. 1. ult.
Ver. 4. Behold it is cast into the fire for fuel] But then it must be taken afore it be over-dry: and so Corn. à Lapide testifieth that they burn little else in Italy but faggots made of vine-branches. See Joh. 15.6. with the Note.
The midst of it is burnt] Ʋstulatum, scorcht and seared, so that it is altogether unuseful, and is therefore cast again into the fire, out of which for some other purpose it had been pulled. Woe to Apostates: the hottest fire in Hell abideth them.
Ver. 5. Behold when it was whole] The Jews when at best, were too too bad: a foolish people and unwise, disobedient and gainsaying all the day long: how much more then now that they are hardened and seared with so many Judgements!
Ver. 6. As the Vine-tree] Adaptat parabolam: Here beginneth the Apodosis or Application of the parable. That which is not for fruit, is for the fi [...]e. Salt which hath lost the savour, is thrown out.
So will I give the Inhabitants of Jerusalem] Those sinners in Sion, Isa. 33.14. those sacrificing Sodomites, Isa. 1.10. I will make them as a fiery oven in the time of mine anger; I will swallow them up in my wrath, Psal. 21.9. besides that, hell gapeth for them.
Ver. 7. And I will set my face against them] See chap. 14.8. Levit. 17.10.
They shall go out from one fire] And then think themselves safe and happy: but this is but gaudium lachrymosum; their preservation is but only a reservation: for
Another fire shall devour them] A man pulleth a brand out of the fire sometimes, and then presently casteth it in again: he gathereth up the sticks-ends, but it is to cast them into the middle of the fire: So dealeth God oft-times with the wicked; to whom also whatsoever they suffer here is but a typical Tophet. See Amos 5.19. Jer. 48.43.
[Page 430] And ye shall know that I am the Lord] i. e. True of my word, and terrible in mine executions. The Prophets could not get you to believe that your sins were so hainous, that my wrath was so hot, that your judgements were so heavy, &c. but now ye shall surely feel what you would not then believe, and cry out Nos insensati, &c, O we fools, and slow of heart to believe all that the Prophets had spoken unto us!
When I set my face against them] As being fully resolved to have my full blow at them, and to pay them home.
Ver. 8. And I will make the land desolate] The land it self oft suffereth propter incolarum inemendabilem malitiam, Psal. 107.4. for the wickednesse of them that dwell therein. Idolatry especially is a land-desolating sin.
Because they have committed a trespasse] A grand trespasse, a wickednesse with a witnesse; they have deeply revolted, and backsliden with a perpetual back-sliding. Apostates as they sin not common sins, so, with Core and his complices, they dye not common deaths many times.
CHAP. XVI.
Ver. 1. AGain the Word of the Lord came unto me] For the better setting on of what had been said in the foregoing Chapter, for cutting the combs of the self-conceited Jews, and convincing the [...]m of their wickednesse, and wretchednesse thereby. The Chapter consisteth of Law and Gospel, ver. 60 and is a lively type animae peccatricis & poenitentis of an offending and repenting soul.
Ver. 2. Cause Jerusalem to know her abominations] Which as yet she taketh no knowledge of. Rebuke her therefore sharply; that she may be found in the faith, if God peradventure will give them repentance to the acknowledging of the truth.
Ver. 3. Thy birth] Heb. thy cutting out: Confer Isa. 51.1.
And thy Nativity] Vide insignem gentalogiam, vide [...] pudendum. Mutato nomine de te Fabula narratur. De nat. deor. Tully saith, the old Britons were as barbarous as the Scythians▪
—duris genuit te cautibus horrens Caucasus. Virg. Thy father was an Amorite] An Amorite thou mayest seem to be rather then an Abramite: for thou hast filled the land (as they did, Ezr. 9.11.) from end to end, with thine uncleanesse.
And thy mother an Hittite] Those worst of women, Gen. 27.46.
Ver. 4. Thy navel was not cut] None was so courteous as to do any of these necessary good offices for thee,Plut. lib. de amore prol. a poor, forlorn, helplesse wretch. No creature is so shiftlesse as a new born babe; which cast out and left to the wide world, must needsly perish.
Ver. 5. None eye pittied thee] No not thy mother, in whose heart God had planted natural affection for that purpose. Neither would thy Lucina become thy Levana (two heathen deities) to take thee up from the ground, where thou layest, alasse weltring in thy gore, and more like to a slain then a live child.
Ver. 6. And when I passed by thee] Not by chance, as Luke 10.31. but of free choice, and accorging to mine eternal purpose.
And saw thee in thy blood] In this deplorable condition: blood is in this verse thrice mentioned, to set forth the greatnesse of mans misery in his pure (or rather impure) naturals, and the freenesse of Gods Grace toward him, all along, Matth. 11.26.
I said unto thee — live] God speaketh spiritual life to his poor people, Isa. 55.3. and oft repeateth to them his precious promises, whereby they come to partake of the divine nature, having escaped the corruption that is in the world through lust, 2 Pet. 1.4.
Ver. 7. As the bud of the field] He prosecuteth the Allegory of a miserable maiden, with whom the matter beginneth to mend: Jam enim menses patiebatur, ubera creverant & pili circa pubem: so that now she was marriageable.
And thou art come to excellent ornaments] Heb to ornaments of ornaments, such as virgo nobilis, cum jam est nubilis, habet, young Ladies have, when grown up especially. [Page 431] Whereas thou wast naked and bare] Heb. nakednesse and rejection. God looked upon us and loved us, when as yet we had not a rag to our backs.Cum tu nuda esses, atque nudissima.
Ver. 8. Behold thy time was the time of love] When thou wast both fit for marriage, and desirous of it. For as the man misseth his rib, so the woman would be in her old place again, under the mans arm or wing, See Ruth 3.1, 9.
And I spred my skirt over thee] See Ruth 3.9. with the Note. I covered thy nakednesse, and took thee into my care and company, as a wife. A marriage-rite is imported by this expression.
Yea I sware unto thee, &c.] So much adoe God hath with us, to make us believe. The Apostle mentioneth the work of faith: She hath somewhat to do before she can fasten.
Ver. 9. Then washed I thee with water] I cleansed thee from all thy pollutions by the Merit and Spirit of my dear Son. See 1 Cor. 6.11.
And I annointed thee with oyl] New-married wives were usually washed, anointed, and richly arrayed. The dead also were washed, as Dorcas, and embalmed, as Jacob, and Prov. 31.8. they are called bene chaloph, which signifieth change of raiment. Death strips us all, but happy are they whom Christ hath spred his skirt over: See 2 Cor. 5.2, 3, 4.
Ver. 10. I clothed thee also with broidred work] Phrygionicâ veste variegatâ. With variety of precious graces, whereby thou didst outshine Solomon in all his bravery: for one grain of faith is better worth then all the gold of Ophir: and one remnant of Hope, beyond all the gay cloathing in the world.
And girded thee about with fine linnen] The Church hath a rich wardrobe for woollens and linnens; Gods plenty of both.
Ver. 11. I decked thee also with ornaments] See ver. 7. such as render thee amiable and admirable. Christ himself, who was not moved at all with the offer of all the worlds good, Matth. 4.10. confesseth himself ravished with them, Cant. 4.9.
Ver. 12. And I put a jewel on thy forehead] Heb. on thy nose, See on Gen. 24.47.
Ver. 13. Thus wast thou decked with gold and silver] Yea with far better abiliments: for what is gold and silver but the guts and garbage of the earth? It was observed of Queen Elizabeth (as of her father before her)King Rich. 2. had one coat of gold and stone valued at 30000. ma [...]kes. that she loved to go very richly arrayed. Hir sister Queen Mary had, at her Coronation, her head so laden with Jewels, that she could hardly hold it up. This was much, but nothing to the Churches beauty and bravery, which yet was all but borrowed; as is said in the next Verse.
Thou didst eat fine flower, and hony] i. e. The very best of the best: thou didst eat of the fat and drink of the sweet of my holy Ordinances.
Ver. 14. And thy renown went forth] Pliny saith of Jerusalem that it was the most famous of all the Cities of the East; of the World he might have said, all things considered.
Through the comlinesse which I had put upon thoe] As Abraham's servant put the jewels upon Rebecca. See on ver. 13. That's a famous Canon of the second Ara [...] sican Council, Tales nos amat Deus, quales futuri sumus ipsius done, Can. 12. non quales sumus nostro merito: God loveth us such as we shall be by his free-gift, and not such as we are by our own merit.
Ver. 15. But thou didst trust in thine own beauty] Thou grewest proud of it, and thoughtest there was none such: when as thou mightest well have said of it as he in the holy history did of his hatchet, Alas Master, it was but borrowed.
And plaidst the harlot] Being fair and foolish.
Because of thy renown] Being puft up with the greatnesse of thy name and fame, which should have made thee more morigerous, Prov. 27.21. See the Note there.
And pouredst out thy fornications] Indifferently and impudently, like a filthy strumpet.
His is was] Quicunque vult, come as come would: so detestably insatiate wast thou: The Papists boast of their Church, that she is a pious Mother, that [Page 432] shutteth her bosom to no man. Meretricis scilicet hoc est meretricissimae.
Ver. 16. And of thy garments thou didst take] Thou sparedst for no cost to trick up thy mawmets and monuments of idolatry. No more do Papists; witness their Churches, yea their cloysters and Church-yards (for want of room within) stuffed with their vowed presents and rich vestments: Besides that they do gernish and furnish out their heretical doctrines with testimonies of holy Scripture which they wrest, and with authority of ancient Fathers whom they wrong: Quaerit diabolus à te ornari, said Austin to a scholar of his, who was learnd and leud: that is, The devil would fain be dressed up by thee.
The like things shall not come] Such a desperate idolomany as thine, can hardly be matched or met with anywhere. So an Englishman Italienate is even a devil incarnate. Julian the Apostate was by some called Idolian.
Masculine Images.Ver. 17. Images of men] To be thy stallions, with whom thou mightest adulterize and idolize. Vah scelus! Surely he is a rare man that hath not some or other idol whereon he bestows pains and cost. Little children keep your selves from idols, 1 Joh. 5.21.
Ver. 18. And tookest thy broidered, &c.] See ver. 16.
Ver. 19. My meat also — thou hast even set it before them] Either as consecrated to them, or otherwise to be consecrated by them; which made Daniel so scrupulous of medling with the Kings meat, chap. 1.8.
Thus it was] Just so, and no otherwise; however thou would palliate the businesse, and art ready to put me to my proofs, as Jer. 2.35.
Diod.Ver. 20. Whom thou hast born unto me] Who at their birth were mine by vertue of my covenant; and who should therefore have been consecrated unto me. Polanus here giveth this good note; A Church, though it be idolatrous, may bring forth children to God, by bestowing upon them the Sacrament of initiation or regeneration: and God will acknowledge them for his children, till such time as he hath given a bill of divorce to that Church. This is done whenas she openly betaketh her self to the bed of another husband by disowning Christ for her God,Pol. in loc. Lord, Bridegroom and Mediatour: as the Asiatick Church hath done by revolting first to Nestorianisme, and now to Mahometisme. Let this be well noted against the Anabaptists of these times.
Ver. 21. That thou hast slain my children] Note that he yet calleth them his children though so born, and so murthered, See on ver. 20.
Ver. 22. Thou hast not remembred the dayes of thy youth] Hence all thy haughtinesse and hauntinesse. We should oft say as that noble Iphicrates the Athenian once did [...] from how small to how great matters hath the Lord raised me?
Ver. 23. Wo wo unto thee, saith the Lord God] Adouble Wo will fall very heavy, here and hereafter: Wo and alasse for evermore.
Ver. 24. That thou hast also built unto thee] How stintlesse is sin? and how like is this to Jeremys preaching, chap. 2, 3, &c?
An eminent place] Or brothelhouse, that thy madnesse may appear to all men.
Ver. 25. And h [...]st made thy beauty to be abhorr'd] By being made so cheap and common. Sin is a reproach to any people, Prov. 14.34. idolatry especially, 1 Pet. 4.3.
And hast opened thy feet] See on ver. 15.
Ver. 26. Great of flesh] T [...]rosi, sc. propter potentiam & petulantiam. The Prophet persisteth in the Metaphor from the manner of shamelesly lascivious women, such as was Messalina the wife of Claudius the Emperour;Me totum recepit. and she in Apulejus that entertained the Asse: See chap. 23.20. Flesh is here and elsewhere taken for the privities, quod est membrum prorsus carneum.
Ver. 27. I have stretched out my hand over thee] To cut thee short, as Hos. 2.9.
And have diminished thine ordinary food] Diminni demensum tuum. What should a father do but snatch away the meat from his child that marreth it? or a husband, but hold his wanton wife to straiter allowance?
The daughters of the Philistines which are ashamed of thy leud way] It must needs be most leud, that Philistines were ashamed of. Zimmah signifieth wickednesse with a witnesse. Hierom interpreteth it an execrable & villainous filthinesse. So is Popish [Page 433] idolatry in the eyes of modern Jews: and the hellish blasphemyes darted out against God and Christ so ordinarily and openly by Pseudo-Christians, abominable to the Turks, who do punish them for it, with great severity.
Ver. 28. Thou hast plaid the whore also with the Assyrians] By making sinful leagues, and gadding so much about to change thy way, Jer. 2.36.
And yet couldst not be satisfied] It is as easie to quench the fire of Aetna, as the thoughts set on fire by lust.
Ver. 29. In the land of Canaan] Thou hast lived in my good Land, but not by my good Laws.
And yet thou wast not satisfied] See on ver. 28.
Ver. 30. How weak is thine heart] Weak as water, melted in spiritual lust, putrifying alive, and perishing dayly,Sueton. as Tiberius said he perceived himself to do at Capreae. This is here uttered by way of admiration, and the word rendred Heart being otherwhere of the Masculine gender, is here made feminine; to shew how idolaters are effeminated to a base and sensual esteem of God and his service.
The work of an imperious whorish woman] Of a strong whore; weak to do good,Pervicacissima & procacissimae. Ʋne paillarde robuste. French. but strong to do evil: so are all idolaters with their hippomanes & cacoethes. The word rendred imperious signifieth a Sultanesse or Queen; who, if withal a quean, what will she not dare to do? See it in that whore of Babylon who sitteth as a Queen, &c. The unbridled boisterousnesse of idolaters, see Jer. 44.16, 17.
Ver. 31. And hast not been as an harlot in that thou scornest hire] Whore should be written Hore, as coming from the word Hire; as the Latine Meretrix à Merendo. Harlot is said to come of Arlet Mother to our William the Conquerour. In spite to whom and disgrace to his Mother, the English called all whores Harlots; adding an aspiration to her name, according to their manner of pronouncing.
Ver. 32. Which taketh strangers instead of her husband] This is a foule mistake: wedlock should be chaste; the window of the Arkshut, that the waters of the stood enter not into it.
Ver. 33. They give gifts to all whores] See ver. 31. Harlots are cruces and crumenimulgae, saith the Comaedian; crosses and suck-purses: See Luk. 15.14.
Ver. 34. And the contrary is in thee, &c.] The Jews, afore the Babylonish captivity, were madly and above measure set upon the sin of idolatry,Oecolamp. say their own Rabbines: so that if one cloathed never so richly had seen an idol on the further side of a broad pool, he would haue gone through thick and thin (etiam in cloacalem faetulentiam) to have worshipped it.
Ver. 35. Wherefore O harlot] A name good enough for such an odious huswife, the shame of her sex. He is not worthy of an honest name, whose deeds are not honest.
Hear the Word of the Lord] Hear thy doom, thy sentence: [...]. stoned thou shalt be as an adulteresse, slain with the sword as a murtheresse, burnt with fire as an incendiary, because thou hast burnt thy children in honour of Moloch.
Ver. 36. Because thy filthinesse] Heb. thy po [...]son: Aerugo tua. thy filthinesse issuing from thee by reason of thine over-frequent and excessive adulteries. He meaneth the infamous fluxes of whores, saith Diodat.
And by the blood] Heb. bloods, because scattered about in several drops.
Ver. 37. With whom thou hast taken pleasure] Or,Jocundata es. with whom thou hast been commingled.
And will discover thy nakednesse unto them] This is by modest women taken for a very great punishment. Polyxena, when she was sacrificed, took great care to fall handsomely. The Milesian maides would not be kept from killing themselves till there was a law made, that such as so did, should be drawn naked through the Market. Till the dayes of Theodosius Senior, if a woman were taken in adultery, they shut her up in a stewes, and compelled her beastly, and without all shame to play the harlot, ringing a bell whil'st the deed was doing, that all the neighbours might be [Page 434] made privy to it. This evil custom that good Emperour took away, making other laws for the punishment of Adultery.
Ver. 38. And I will judge thee as women that break wedlock] See Lev. 20.10. Deut. 22.22. The Egyptians cut off the harlots nose, and the adulterers privy members; The Romans beheaded them; the old Germans whipt them through the streets. Canutus the Danish King in this land, banished them. Tenedius, a King in another land, did cut them in sunder with an axe. By our laws they are to be hanged, as by the Jews laws to be stoned, ver. 40.
And shed blood] See ver. 35.
I will give thee blood] God loveth to retaliate.
Ver. 39. They shall throw down thine eminent place] So did the Turks throw down many both images and Churches in Christendom, when people would not be perswaded to cast images out of their Churches.
They shall strip thee also of thy clothes] So the Spaniards did the Dutch, when once they grew fond of the Spanish fashions, as Lavater here noteth.
Ver. 40. They shall also bring up a company against thee] The Chaldeans that hasty and bitter Nation. Hab. 1.6.
And they shall stone thee] See on ver. 35.
Ver. 41. In the sight of many women] Those matrons whom thou hast misused; and many others who may well be warned, by thy just punishment, to keep their faith to God and man.
Ver. 42. So I will make my fury toward thee to rest] Sept. I will dismisse mine anger upon thee. Like as when H [...]m [...]n was hanged, Ahashu [...]rosh his wrath was pacified, Esth. 7.10. and as when Jonah was cast over-board, the sea was calmed.
Ver. 43. Because thou hast not remembred, &c.] Thou hast not cared to converse with thy self, nor to recogitate my goodness, and thine own badness.
But hast fretted me] Or, hast kept a stir with me, or rather, stirred up thy self against me: and all through want of reflection and self-examination. See Jer. 8.6.
Herodot. I also will recompense thy way upon thy head] As the darts of those Thracians (thrown up against Jupiter for raining upon them unseasonably) came down again upon their own heads: so here.
Ver. 44. Behold every one that useth Proverbs] That is skilful at, and exercised in gibing and jearing;Omnis paraemiator paraemiabit. [...]. as was Socrates (called therefore [...] the Scoffer) Democritus, Lucian, Sir Thomas Moor, Erasmus, &c.
Shall use this proverb] This taunting Proverb.
As is the mother, so is her daughter] The birth followeth the belly. Ill birds lay ill eggs: Qualis hera, talis ancilla, &c.
Ver. 45. Thou art thy mothers daughter] As like her as if spet out of her mouth: so like her, that thou art the worse again.
Your mother was an Hittite] And doth therefore seek her daughter in the oven, because she had first been there her self. See ver. 3.
Ver. 46. She and her daughters] i. e. Her Cities and villages.
That dwell at thy left hand] Thou art well set up therewhile; well neighboured.
That dwelleth at thy right hand] That did do so; but now dwelleth with devils; being thrown out for an example, suffering the vengeance of eternal fire, Jude 7.
Ver. 47. Yet hast thou not walked after their wayes] But hast outsinned them. Nolunt solita peccare, saith Seneca of some; they will not sin in an ordinary way: Et pudet non esse impudentes saith, Austin, of others, i. e. they are ashamed, not to be past shame.
But as if that were a very little thing] Paululum pauxillumque; A peccadillo.
Ver. 48. As I live, saith the Lord God, Sodom thy sister hath not done] Heb. If Sodom thy sister hath done, &c. q. d. then let me never be trusted more. Here then is a double oath taken by God, to assure this people that they had outsinned Sodom: a truth that they would not easily assent to. To this day we cannot get men to believe that their natures are so naught, their lives so leud, their state so dangerous as the Preachers make them. Their hearts are good, their penny good silver, &c. The Prophet Esay lost his life, say the Rabbines, for calling the Rulers of Jerusalem, Rulers of Sodom, and the people of Judah, people of Gomorrah, Esa. 1.10.
[Page 435]Ver. 49. Behold this was the iniquity of thy sister Sodom, Pride] i. e. Haughty-mindednesse, and high conceitedness of their own surpassing excellency and stable felicity. This was the first firebrand that set Sodom on fire.
Fulnesse of bread] Gourmandise and surquedry. This fulnesse bred forgetfulnesse; and this saturity, security.
And abundance of idlenesse] Tranquillitas tranquillitatis, rest of rest; and this abused to idleness, deep idleness, which is the devils pillow, and the mother of many mischiefs; for he shall not but do naughtily that does nothing.
Neither did she strengthen the hand of the poor] Inhospital they were and unmerciful. The two Angels might have lain in the streets for them: neither would they let them rest, when Lot had lodged them.
Ver. 50. And they were haughty] This sin of theirs is once more instanced as the root of the rest, the hate of heaven, and gate to hell.
And committed abomination before me] That unnatural filthiness, which taketh its name from them. This in the Levant is not held a vice: and in Mexico, it is one of the Spanish vertues.
Therefore I took them away as I saw good] sc. By raining down hell from heaven upon them: hereby also God gave men an example of that rule, that hainous sins bring hideous plagues, as Herodotus also saith of the Fall of Troy.
Ver. 51. Neither hath Samaria committed half thy sins] And yet thou lookest aloof upon her as a far greater sinner then thy self, because already carried captive, when as thou hast done and spoken evil things as thou couldest, Jer. 3.5. outdone her a fair deale.
And hast justified thy sisters] Who may well seem Saints in comparison of thee; and yet are as naught as need to be.
Ver. 52. Thou also which hast judged thy sisters] Passed many harsh and rash censures upon them, not looking at all to the hinder-part of the wallet.
Bear thine own shame] Thou shalt do it sure enough: for where sin is in the saddle, there shame is on the crupper. Accept therefore the punishment of thine iniquity, Levit. 26.43. give glory to God, take shame to thy self.
Ver. 53. When I shall bring again] Or, if I bring again, which I shall never do. The Jew doctours indeed would from this verse gather that Sodom and all shall one day be restored again: but that is like to be a long day. The Jews as they had taken up the opinion of Pythagoras about Transanimation, so they had that other of Plato about the great Revolution or Restitution of all things after certain years.
Then will I bring again the captivity] The Jews were never perfectly restored, in respect of the glory of the Temple, and the state of the Kingdom, &c.
Ver. 54. In that thou art a comfort unto them] Chap. 14.22. Solamen miseris socios habuisse doloris, to have companions in misery is some kind of comfort.
Ver. 55. When thy sister Sodom and her daughters] See on ver. 53. The Jews still dream that all this shall be done at the coming of their long lookt-for Messias, Hieron. in loc. and in his raign on earth for a thousand years. That then also Jerusalem shall be reedified and made up of gold, silver and precious stones, &c. So apt are they to work themselves into the fooles paradise of a sublime dotage.
Ver. 56. For thy sister Sodom was not mentioned] Thou thoughtest her not worthy to be named in the same day with thee: and little dreamedst that thou shouldest be matched with her in misery. Or thus, Thou wouldest neither hear nor speak of her, though I had thrown her forth for an example of divine vengeance, Jude 7.
In the day of thy pride] Heb. Prides: for pride buddeth, chap. 7.10. and (like a great swelling in the body which breaks and runs with loathsom and soul matter) it breaks forth into odious practises.
Ver. 57. Before thy wickednesse was discovered] sc. By my punishments, by my sending the Syrians and Philistines upon thee, in the dayes of Ahaz, to despoil and despise thee. Confer Esa. 9.12.
[Page 436]Ver. 58. Thou hast born thy leudnesse] i. e, The punishment of it, and yet art little the better: See Esa. 9.13.
Ver. 59. I will even deal with thee] I will avenge upon thee the quarrel of my Covenant, Lev. 26.25.
Ver. 60. Neverthelesse I will remember my Covenant] Here beginneth the Evangelical part of the chapter, which is for the comfort of the Elect, who would be frighted to hear those direful threats: like as in an house we cannot beat the dogs, but the children will fall a crying.
Ver. 61. And be ashamed] With a saving and savoury shame, (such as was that of Ezra, and of the penitent Publican) proceeding from true compunction, and producing repentance never to be repented of.
Jer. 31.31, 32, 33, 34. 2 Cor. 3.3. Heb. 8.8. When thou shalt receive thy sisters] Not Sodom only and Samaria, but all the Gentiles whom thou hast imitated; but now shalt become a worthy example of better things.
But not by thy Covenant] Made with thee in mount Sinai, but by a covenant of grace made in mount Sion.
Ver. 62. And I will establish my Covenant] My new spiritual and eternal Covenant, grounded upon the Messias, and made with the whole Israel according to faith.
Ver. 63. That thou mayst remember] Thy many out-strayes.
And never open thy mouth] To extenuate thy sins, or to murmur at thy sufferings: but be silent and submissive.
CHAP. XVII.
Ver. 1. ANd the Word of the Lord came] In the foregoing chapter, God had threatened the inhabitants of Jerusalem for violating their covenant with him; and here he threateneth them no lesse for breach of Covenant with men. In case of disobedience to himself, he sheweth much patience many times: but in case of disloyalty to a lawful Soveraign, against oath especially, he is quick and severe in his executions.
Ver. 2. Son of man, put forth a riddle] Acue acumen, sharpen a sharpening, or whet a whetting. The Prophet might have expressed Gods mind in fewer words; but then it would not have taken so deep an impression. Parents must whet Gods Word upon their children, Deut. 6.7. Ministers upon their people, and Christians upon one another for the increase of love and good works, Heb. 10.24. Riddles exercise the wit, and parables help the memory, and excite both attention and affection.
Ver. 3. A great Eagle with great wings] An Eagle (that King of birds) is a fit emblem of an Emperour: as here it is of Nebuchadnezzar the Great, ver. 12. See Jer. 48.40. & 49.22. Monarches,Vide Pier. in Hieroglyph. as Eagles, have quick eyes, long talons, fly high pitches, aime at great matters, strive to get above all others, chuse themselves high and firm seats, &c. See Job 39.30, 31, 32, 33. with the Notes. Ajax is called [...] an Eagle in Pindarus: so is King Pyrrhus in Plutarch; and took delight in that title. The Spaniard was well laught at by Captaine Drake and his forces, when they took Sancto Domingo, 1585. and found in the Town-hall the King of Spaines armes, and under them a Globe of the world, out of which issued (not a well plumed Eagle, but) a flying horse with this inscription, Non sufficit Orbis. We could not so well bridle his Pegasus at Sancto Domingo (yet we put a stop to him at Jamaica) but we have lately pulled his plumes in Flanders to some purpose, by gaining from him Dunkirk (now held by the English) and likewise Berghen another place of great strength now held by the French: This was written, Jun. 28. 1658. the good news whereof came to us yesterday, being June 27. 1658. praised be the holy Name of God for ever.
Came unto Lebanon] i. e. Unto Judaea, which lyeth near the forrest of Lebanon; which forrest also lyeth in the way from Babylon to Judaea.
And took the highest branch of the Cedar] Taleam, the top-branch. This was Jechoniah, 2 King. 24.12.
[Page 437]Ver. 4. He cropt off the top of his young twigs] i. e. The Nobles carried into captivity, with their King,Nul [...]a est objectio in lege quae non habet solutionem in latere. Omnia Romae vaenalia. as is to be seen ver. 12. So true is that saying of the Rabbines, that there is no riddle in the law that hath not a solution by the sides of it. And so little cause had that Jesuite Barradius to borrow an argument from this text to prove the Scriptures to be a riddle, and obscure.
And carried it into a land of traffique] Babylonia was so; See Rev. 18.11. Rome is so, where all things are saleable and soluble; as was long since complained.
He set it in a City of Merchants] Some City, of Babylon, saith Diodat, assigned to the Jews; which was commodious for traffique, to keep them from all thoughts of war, and State policy.
Ver. 5. He took also of the seed of the land] No forrainer, but one of their own country, and of the blood-royal too, viz. Zedekiah. This was a great mercy: as that most spitefully done of Attiius King of Suecia, to make a dog King of the Danes: as did likewise Gunno King of the Danes make a dog King of Norway: appointing Counsellours to do all things under his title and name.
And planted it in a fruitful field] i. e. In Judea that good land (as Rabshakeh also yeeldeth it to have been, whatever Strabo saith to the contrary) where Zedekiah might have lived bravely and reigned prosperously, could he but have been content with his condition:
He placed it by great waters, and set it as a willow-tree] A well-contented person grows up prosperously, as the willows by the water-courses.
Ver. 6. And it grew] And yet it had a great fall; viz. from a tall cedar to a low vine. Zedekiah, though he had still the title of a King, and was not left without wealth and dignity, yet it was far inferiour to that of his Predecessours.
Whose branches turned toward him] i. e. Toward Nebuchadnezzar now the chief Lord of the land. To him looked and leaned the Lords of the land, and so long they did well: for they and the whole Kingdom thrived.
Ver. 7. There was also another great Eagle] sc. Pharaoh, another potent Monarch; why called an Eagle, see on ver. 3.
And behold this vine did bend her roots toward him] Which was the worst chare for her self that ever she did. The Devil of Discontent put her upon this unhappy project: whereby, instead of mending her self, she soon marr'd all. So true is that of Solomon, Wisdom is better then weapons of war: but one sinner destroyeth much good, Eccles. 9.18. Zedekiah little thought once ever to have been a King. Nebuchadnezzar made him so, when as he might as well have refused him, for the rebellions of his two Predecessours. He had also dealt nobly with him, though his vassal, and would have defended him against any adverse power, &c. so that he had no reason at all to rebel, but that he was infatuated and besotted by Ambition and Avarice, which Plutarch finely and fitly calleth [...], diseases natural to Potentates.
Ver. 8. It was planted in a good soil] He was well enough, if he could have kept him so.
But discontent enjoyeth nothing: Zedekiah liketh not to be a vine, he must be a Cedar: Aut Caesar aut nullus.
Ver. 9. Shall it prosper?] How should it? say: Hath ever any waxed fierce against God (or his substitute) and prospered? Job 9.4. Is perfidy and perjury the right way to prosperity? I trow not.
Shall he not pull up] He that is the great Eagle, ver. 3. who would be upon them before they were aware.
[Page 438] Without great power or many people] i. e. For any great need there shall be of them, sith the work shall be done with little adoe. If the Chaldaeans were but a few, and they all wounded men, they should yet rise up and burn this City, saith Jeremy. See 2 Chron. 24.23, 24. Its no hard matter we know, to pluck up a vine, root and branch. God telleth us in the next verse that he can do it with a wind, with a wet finger, as we say.
Ver. 10. Shall it not utterly wither?] As Jonah's gourd did, when smitten with a worm: as Phocas his wall came down with a witnesse, because built upon mines of gunpowder (sin lay at the bottom as One told him) which being once fired, would blow up all.
When the East-wind toucheth it] Which is very hurtful to Vines, saith Columella. As all creatures, so the winds are Gods Agents: as to purge the air (Rupertus calleth them the beesoms of the air) and to refresh mens spirits, so to execute many of Gods Judgements upon his rebels, as here. Aliorum perditio nostra sit cautio: Let other mens destruction be our instruction.
It shall wither in the furrows where it grew] i. e. In Egypt, where it rained not, but was all watered by furrows drawn from Nilus, to run into all their fields. Here this vine should thrive, one would think, if anywhere; viz. in moist and fat furrows: but it could not, because blasted by Gods curse.
Ver. 11. Moreover the Word of the Lord came unto me saying] God had one saying more to this rebellious house by way of Explication here, and another of Application for Comfort and Encouragement to the better sort among them, ver. 22, 23, 24.
Ver. 12. Know ye not what these things mean?] q. d. Tis much you should not: there is no such great difficulty in the parable, but that ye are self-blinded and will not see far of: either your wits serve you not in the things of God, or if they do, you will make believe otherwise. Are ye not therefore rightly called a rebellious house?
Tell them] For their learnings, and that they may be left without excuse. See on ver. 4.
Ver. 13. And hath taken an oath of him] An oath of allegiance. Heb. hath brought him into an execration, or an oath with cursing, that he shall be true and loyal to him, and hold his Kingdom of him as his Leigh-Lord, and pay him tribute. This though we find not in the books of Kings, yet from what we here find, we are sure it was so.
Ver. 14. That the Kingdom might be base] The mighty of the land being taken away, as ver. 13. and the spirits of the rest imbased by burdens and oppressions in their estates and liberties.
But that by keeping of his Covenant] The breach whereof was the break-neck of the State: as it hath been of many others, and will be shortly of the Turks, (who hold that there is no faith to be kept with dogs, that is, with Christians) and of the Popes, who hold that there is no faith to be kept with keretikes, that is, with Protestants. And for all others, it is written by an Italian (no stranger to the Court of Rome) that their proverb is, Mercatorum est, non regum, stare juramentis, that it is for Merchants and not for Monarches to stand to their oathes. Shall such stand? shall they thus escape by iniquity?
Ver. 15. But he rebelled against him] As Ottocarus King of Bohemia did against Rodolphus the first Emperour of Germany, by the instigation of his Queen: and as Ladislaus King of Hungary did against Amurath the Turkes Emperour, by the encouragement of Capistranus the Popes Agent, to the very great reproach of the Christian Religion.
Ver. 16. As I live] So surely will I punish perjury, a [...]d treachery. Histories are full of examples in this kind:Mr. Greenhil. and I have elsewhere recited some of them. That of Henry the third of France, related by a Reverend man, deserves to be memorized: After great differences between Him, the Cardinal, and Duke of Guise, he was reconciled unto them, confirmed the reconciliation with many oathes, took the Sacrament upon it, and gave himself to the devil body and soul in case he meant or should attempt any thing against them. Yet, saith the story, he caused the Duke to be killed in his own presence, and the Cardinal his brother the next day after. [Page 439] Here was breach of Covenant: but did he prosper, escape, do such things, and have deliverance? No: within eight moneths after, he was slain by a Friar in the midst of his Army.
Ver. 17. Neither shall Pharaoh] God will cause the strongest sinew in the arm of flesh to crack. See Psal 33.10, 11.
Ver. 18. Seeing he despised the oath] Despised it ex fastu quodam, out of pride and disdain, as the word signifieth, as Pascenius the Papist jeareth at King James for inventing the oath of allegiance. There is in our Chronicles a memorable story of one Sr. Ralph Percy slain upon Hegely-moor in Northumberland, Speed. by the Lord Mountacute General for Edward the fourth. He would no wayes depart the field though defeated; but in dying said, I have saved the bird in my breast, meaning his oath to King Henry the sixth. Had false Zedekiah done so, he had (for this once at least) escaped. But Ambition (whose Motto is said to be Sic mea fata sequor) was his ruine.
Ver. 19. Surely mine oath] Because taken by my name, so that I am deeply engaged, highly concernd it it.
Ver. 20. And I will spread my net upon him] See on chap. 12.13. The history telleth us, that when Zedekiah with his Nobles were gotten into the plains of Jericho, and thought themselves out of danger, those great hunters the Babylonians caught him, and carried him to their King.
Ver. 21. And all his fugitives] See on chap. 14.13, 14.
They shall know] Serò sapient: Vexatio tandem dabit intellectum: All too l [...]te they shall knowledge it.
Ver. 22. I will also take of the highest branch of the high Cedar] Understand this great and precious Promise of Zerubbabel and his successours,Insignis est ha [...] prophetia. Lavat. but especially of Christ and his Kingdom. How oft in the Prophets is he stiled the Branch? Isa. 11.1. And how ordinary is it with God, after dreadful threats against the wicked, to come in with his Attamen for the comfort of his Elect, who in their deepest distresse have cause enough to encourage themselves in the Lord Christ their God, as did David at the sack of Ziglag? 1 Sam. 30.6. Here they are excited in the losse of all else, to fetch comfort from Christs descent from David, his Exaltation to the kingdom of the Church Universal, his bounty and benefits, his bringing in the fulnesse of the Gentiles, and his setting forth of his Fathers glory.
A tender one] Christ, of weak and low beginning.Tenellum. Psal. 2.6.
And will plant it] Upon Zion (spiritual especially) upon Calvary, saith Theodoret, expounding the Septuagint, who render the text thus, I will hang it upon the high mountain of Israel.
Ver. 23. In the mountain] In the Church, that highest top.
And it shall bring forth boughes, &c.] Christ shall yield food and defence to all his.
All foul of every wing] i. e. The just, saith the Chaldee, who mind heavenly things, and mount upward.
Ver. 24. And all the trees of the field] i. e. All men, high and low.
Have brought down] This God loves to do, as Heathens could say.
Have exalted the low] Lavater thinks our Saviour alluded to this text, in that parable, Matth. 13. of the grain of mustard-seed.
CHAP. XVIII.
Ver. 1. ANd the Word of the Lord came unto me] This is oft prefaced by the Prophets, to make their sermons more authoritative, and authentike. Pausanias telleth us that some Heathen Sages, to adde weight to their works, were wont to perfix [...], i. e. God God.
Ver. 2. What mean you] Or, What's come to you? (qua vos dementia cepit?) that you do so tosse this sinful and senselesse Proverb amongst you both at Jerusalem, Jer. 31.29. and also here at Babylon.
[Page 440]Must I be blasphemed rather then you faulted? Is it for your fathers sins only that ye suffer? and do ye thus think to put off the reproofs of the Prophets, as if your selves had not seconded and out-sinned your Fathers, and are therefore justly punished?
The fathers have eaten sour grapes] Sin is no better: it is an evil and a bitter thing to forsake the Lord, Jer. 2. what wild sour grapes your fathers both bred and fed upon, see Isa. 5.2, 8, 11, 20, 21, 22, &c. and it was woe woe unto them.
And the childrens teeth are set on edge] Or, stupified. But is there not a cause? and are there not sins enough with you, even with you to procure your ruth and your ruine; but that I must be injurious rather, then you be found obnoxious?
Ver. 3. Ye shall not have occasion any more] For I will shortly take an order with you; and not by words but by blows vindicate my just Judgements from your cavils and scurrilities.
Ver. 4. Behold all souls are mine] So that to shew my Soveraignty, I may do with them as I see good. Howbeit, let me tell you, that I slay none but for his sins. i. e. idque ipsi suâ injustitiâ evenit, non injuriâ meâ, the fault is meerly in himself; so little reason is there that you shoud be thus quarrelsom and contumelious against me.
The soul that sinneth it shall dye] i. e. Shall suffer for his sin either here, or hereafter, without repentance. Every man shall bear his own burden: every tub shall stand upon its own bottom; and every fox yield his own skin to the fleaer, as the Jews at this day proverbially can say.
Ver. 5. But if a man be just] Keep faith and a good conscience: do good acts and have good aimes; do all as well as any, not this or that, but this and that too (as here it followeth) duties of Piety, and duties of Charity.
Ver. 6. And hath not eaten upon the mountains] i. e. Hath not offered there to idols: for at their sacrifices they feasted: Exod. 32. the people sat down to eat and drink, and rose up to play. See chap. 20.28. Hos. 4.13.
Neither hath lift up his eyes to the idols [As every Papist doth daily, and is therefore no righteous person, such as is here described. Neither helpeth it, that they are the idols of the house of Israel, and not the idols of the Nations.
Neither hath come near to a menstruous woman] Though his own wife, Levit. 18.19. & 20.18. Adulter enim est uxoris propriae ardentior amator, said an Heathen. There is a time to embrace, and a time to refrain from embracing, Eccles. 3.5.
Ver. 7. And hath not oppressed any] Either by force, or fraud.
Hath given his bread to the hungry] Negative goodnesse alone is little worth. Men must not only not rob the hospital, as we say, spoil the poor by violence, but draw forth their souls and their sheaves both, to the hungry, and cloth the naked with a garment, or they cannot have the comfort and credit of just men.
Ver. 8. He that hath not given forth upon usury] Of this sin see what I have said elsewhere, Exod. 22.25. Psal. 15.5. Neh. 5.10.
Nihil interest inter funus & funus: nihil inter mortem distat & sortem. Ambros. Neither hath taken any increase] Interest we call it now, after the French, who first helped us to that fine word. But let the Patrones of usury consider that what distinctions soever they bring for it, God alloweth here of no usury, but condemneth both Neshec the biting, and Tarbith the toothlesse usury, as equally naught.
That hath withdrawn his hand from iniquity] Whether it be injury to another, revenge, raking together riches of unrighteousnesse, reaching after honours, &c.
Hath executed true judgement] Without partiality or passion, whether he be a Judge or an Arbitrator.
Ver. 9. Hath walked in my statutes] — Quil [...]ges juraque servat. It is as if the Prophet had said, There are many more characters of a righteous man: but I shall shut up all with this: He that is right in his obedience for matter, manner, motive and end, he's the man I meane, he shall suerly live.
Effractor.Ver. 10. If he beget a son] As he may: for grace is not hereditarty. Heroum filii noxae.
That is a robber] A breach-maker, whether upon the Laws of God, or of men: one that is a postilent son, as the Sept. here have it, a plague to his Parents, and to his Country.
[Page 441] And that doth the like to any one of these things] Or, that doth to his brother besides any of these: as there are mille artes nocendi.
Ver. 11. And that doth not any of these duties] Bare omissions may undo a man. Not robbing only, but the not relieving of the poor, was the rich mans ruine.
Ver. 12. Hath committed abomination] Such is every of the sins here instanced, whatsoever some can say in defence of them. Hath given forth upon usury, and all.
Ver. 13. He hath done all these abominations] Or, if he have done but one of them, and undo it not again by true repentance.
He shall surely dye] Neither shall his fathers righteousnesse priviledge him, or prevail at all for him.
His blood shall be upon him] He is felo de se, his own deaths man, and his mends he hath in his own hands, as they say.
Ver. 14. Now loe if he beget a son that seeth] And withal sigheth, his eye affecting his heart with grief and dislike.
And considereth] Viz. Of the ill consequents of those courses, & cavet & pavet.
Ver. 15. That hath not eaten] See on ver. 6.
Ver. 16. See on ver. 7.
Ver. 17. See on ver. 8, 9.
Ver. 18. Spoiled his brother by violence] A man had as good deal with a Cossack or a Cannibal as with a truly covetous caytiffe. They hunt every man his brother with a net, Mic. 7.2.
And did that which is not good among his people] It should be every mans care to be some way serviceable to God, and profitable to Men. Let no man turn himself into a cipher, nay into an excrement, that lives in the world to no purpose, yea to bad purpose. Oh its good to do something whereby the world may be the better: and not to come hither meerly as rats and mice, only to devour victuals, and to run squeaking up and down.
Ver. 19. Yet say ye, Why? doth not the son bear the iniquity of the father?] Thus these unreasonable refractaries will not be said, but continue chatting against God, quasi dicant, certè tu non potes negare, &c. Some are [...],Piscat. 2 Thes. 3.2. they have no Topicks, there's no talking to them, they will not be set down with right reason.
When the son hath done that is lawful and right] What a meek, sweet and satisfactory answer doth God make to these importunate complainers against him! Here we have their Replication and his Duplication: as ver. 25. we have their Triplication and His Quadruplication. Oh the infinete Patience of our good God!
Ver. 20. The son shall not bear the iniquity of the father] The innocent son shall not; unlesse it be in temporals only, and that in some cases,Turk. Hist. Deut. 24.16. 2 Kings 14.6. 2 Chron. 15.4. It was the cruel manner of Ʋladus Prince of Valachia, together with the offender to execute the whole family,Act. & Mon. yea sometimes the whole kindred. A like cruelty was used in Scotland by the Popes appointment upon the kindred of those that had slain David Beton, in revenge of the death of that butcherly Bishop. Lavater telleth us here out of the Annals of the Suitzers his Countrymen,Lav. in Loc. that when Albertus the son of Rodolphus Caesar was slain by his nephew John Habsparg and some other Nobles, his children Duke Leopold and Agnes Queen of Hungary put to death not the murtherers only, but their children and kinsfolk also not a few: and utterly overturned diverse strong-holds in Suisser-land. But this was not the way of God, nor did it prosper in their hand. Cruelty calleth aloud for vengeance.
The righteousnesse] i. e. It shall be well with the righteous, and woe with the wicked, Isa. 3.10, 11.
Ver. 21. But if the wicked will turn, &c.] That is, saith Theodoret, so far am I from punishing one for the sins of another, that I am ready to receive a returning sinner, how far or how fast soever he hath run out.
And keep all my statutes] For the best and rightest repentance is a new life, saith Luther.
Ver. 22. All his transgressions] So true is that of an Ancient, Quem poenitet [Page 442] peccasse, poenè est innocens, Penitence is near as good as innocence.
Piscat. In his righteousnesse] Or, for his righteousnesse, tanquam ob causum sine quae non, & ob promissionem Dei, not of merit, but mercy, and free grace.
Ver. 23. Have I any pleasure at all that the wicked should dye] No verily; for then he should do nothing but do and undo, make a world and unmake it again; sith we provoke him continually: but he is long suffering, ‘Atque dolet quoties cogitur esse ferox.’
And not that he should return] Had not I rather pardon then punish? Is not this last my work my strange work? Isa. 28.21.
Ver. 24. But when the righteous] He that is good in his own eyes, and passeth for good in the esteem of others, but yet is not really righteous: if such an one do utterly fall away and lose that little that he seemed to have, what wonder? Common grace can never hold out, or stretch to eternity. Bellarmine saith well, That which is true grace veritate essentiae only, may be lost: not that that is true veritate firmae soliditatis, with the truth of firm solidity: which latter being rightly understood may be called Special as the other Common grace.
Ver. 25. Yet ye say] Ye will still hold your own, and no reason shall perswade you. A stubborn man standeth as a stake in a stream, lets all passe by him, but he standeth still where he was.
Matrem tuam occidisti: quid dicam amplius? Matrem tuam occidisti. Is not my way equal?] This he had said before, but he saith it again, [...]. Cicero aggravating the fact of a parricide useth these words, Thou hast killed thy mother, man: what should I say more? thou hast killed thy mother, I tell thee.
Are not your wayes unequal?] They are so, and that apparently: but that your mouth's out of taste, and ye cannot relish truth: your eyes are sore and ye cannot behold the Sun-beams: you are prejudiced, biassed, perverted.
Ver. 26. When a righteous man turneth] q. d. Shall I say the selfe-same over again to you? I had need do so surely, and all little enough.
And dyeth in them] sc. In his wicked waies: this undoeth him, It is not falling into the water that drowneth a man, but long lying under it.
Ver. 27. Again, when the wicked man turneth away] This also he had said before, ver. 21, 22, 23. but men had need to hear this sweet Promise over and over, because there is in the best a natural Novatianisme, to doubt and question pardon for sins, if great and grievous ones especially.
Ver. 29. Because he considereth] Consideration necessarily preceedeth conversion, Psal. 119.59. L [...]m. 3.40. Jer. 8.6. The Prodigal came to himself first, and then went home to his father. See on ver. 14.
Ver. 29. Yet saith the house of Israel] Yet, for all that I can say to the contrary: they will still hold their own, they will be dicti sui domini, &c. such was their impudency and petulancy. God therefore gives over the Confutation, and comes to the Conclusion of this Contestation.
Ver. 30. Therefore I will judge you] I will word it no longer with you, but clear up and vindicate my Justice (which you have calumniated) in your deserved destruction, except ye repent.
Repent and turn your selves] Or, others. Lay aside your complaints and contumelies against me,Isa. 27.5. and take notice that the best thing you can do is to take hold of my strength that ye may make peace with me, and ye shall make peace with me.
Ver. 31. Cast away from you, &c.] And so evidence the soundnesse of your Repentance. He that repenteth with a contradicton (as continuing in his sins) shall be pardoned with a contradiction, that is, call into hell.
All your transgressions] All as well as any: else ye do but take pains to go to hell. Gideon's one bastard slew all his his [...]eventy sons: so will one bastardly sin, reserved and allowed, slay the soul. Men should do by their sins, as our forefathers did by the Danes here, make an utter riddance of them: and as the Sicilians did by the French among them, whom they not only massacred to a man, but also [Page 443] ript up all their own women that were with child by the French, that not one drop of French blood might remain among them.
Make you a new heart] Wait upon God for it in the constant use of means, that ye may bring forth fruits meet for repentance.
Ver. 32. For I have no pleasure] See on ver. 23. and chap. 33.11.
CHAP. XIX.
Ver. 1. MOreover take thou up a lamentation] A Threnodia, a doleful ditty. In all ages things joyful and sorrowful, were made up in songs, and ballads for popular use.
For the Princes of Israel] Those four last Kings (Princes rather then Kings, because vassals to Egypt and Babylon) who by moving unnecessay wars, wrought their own and their Countries ruine.
Ver. 2. What is thy mother?] Whereby is meant thy City of Jerusalem and people of the Jewes, who toke these four for their Kings, and soon had enough of them.
A Lionesse] So called for her noblenesse, courage and cruelty.
She lay down among lions] Alludit ad coitum: it signifieth that this State, by conversing with other Heathen Princes, had been corrupted by them, and conformed unto them.
She nourished her whelps among young Lions] From whom they took in but few good Principles for young Princes. Wickednesse is soon learned. Of a certain Prince of Germany it was said, Esset alius si esset apud alios, his company undid him: so it did Julian the Apostate.
Ver. 3. And she brought up one of her whelps] This was Jehoahaz.
It became a young Lyon] Cunning, and cruel, and having never a good property, though the son of good Josiah: who might better have said then that Pope did of his wicked son, Caesar Bergia, Haec vitia me non commonstratore dedicit, He never learned it of his father.
It devoured men] He was a very Cannibal to his subjects, and made no more conscience to undoe a poor man, to seek and suck his blood, then to eat a meals-meat when hungry, Psal. 14.4.
Ver. 4. The nations also heard of him] His Lion-like disposition and practises were soon noised and noticed.
He was taken in their pit] As Lions are taken by their hunters.Ex condicto omnes conveniunt ut cam capiant. Tyrants hold not their own long: those beasts are made to be taken and destroyed; as Nero, whom the Senate judged to death as an enemy to man-kind; and as Commodus who was, saith Orosius, cunctis incommodus, a mischief to mankind.
Ver. 5. Now when she saw that she had waited, and her hope was lost] She looked for Jehoahaz his return out of Egypt, as Sisera's mother did for his safe and victorious return from the battle; but all in vain. The hope of the Hypocrite shall perish.
Then she took another of her whelps] A brat of the same breed, and of no better condition, Judea changed her Lords oft, but not her miseries: so did Rome in the times betwixt Augustus and Constantine the Great: the names of those few of them that were good, might be written within the compasse of a signet, as One said. Scarce any of them dyed a natural death, unlesse it were Vespatian, Tack. qui solus Imperatorum mutatus in melius, who also was the only Emperour that became better by his preferment.
Ver. 6. He went up and down &c.] Of whom he learned to King it, and to lionize it: See ver. 2, 3.
Learned to catch the prey] To pull his Subjects, and to make havock, as our Henry the third did, who was therefore called Regni dilapidator.
And devoured men] As ver. 3. See Jer. 20.17.
Ver. 7. And he knew their desolate places] He had made them desolate and bereft them of their right owners whom he had devoured, and then seized them for himself. Some read and render it, He knew their desolate widowes, i. e. He first [Page 444] kild up their husbands, and then lay with the widows: the men he devoured, the women he defloured: such work this wicked Prince made, till God took him in hand; as he did also the other three here lamented, of whom may be said, as Plutarch doth of Galba, Otho & Vitellius Emperours, that they were like Kings in a tragedy, which last no longer then the time that they are represented on the stage.
Ver. 8. Then the Nations set against him on every side] Nebuchadnezzar, with the neighbour Nations his auxiliaries.
They spred their net over him] As they did also over the two last Kings (though not here specified) Jehoiachin and Zedekiah, because they chose rather to run the hazzard of ruine by rebellion, then to continue safely with slavery.
Leones maxime foveis capiuntur. In claustrum. He was taken in their pit] See ver. 4. an ordinary way of taking lions, as Pliny telleth us.
Ver. 9. And they put him inward in chaines] Or hookes. As lyons are not looked upon, but through a gate. God knows how to hamper the most truculent tyrants, as he did also Bajazet.
They brought him into holds] Into some strong tower or rock where he dyed; and his body was afterwards thrown out upon a dunghil, Jer. 22.18.
Ver. 10. Thy mother is like a vine in thy blood] The same lamentation is here continued, though under another parable, viz. of a wasted vine. Jerusalem was once a generous fruitful spreading vine. It began to be so again in some sort under Zedekiah, if he could have been contented. See on chap. 17.5, 8.
Ver. 11. And she had strong rods for scepters] So firm were the branches of this vine, so many and likely to succeed him in the Kingdom were Zedekiah's children; his Nobles also were men of great parts, and fit for greater employments.
And she appeared in her height] High she grew, and withall highminded, and so ripe for ruine.
Ver. 12. But she was pluckt up in fury] And so thrown, with a force, to the ground, as a man doth a dry or barren plant.
The East wind dryed up her fruit] See chap. 17.10. It is ventus urens & exsiccans, this was Nebuchadnezzar and his Army.
Herodot. l. 1. cap. 193. Plin. l. 6. c. 26.Ver. 13. And now she is planted in a wildernesse] Babylon was no wildernesse, but fruitful beyond credulity; But the poor captive Jews had little joy of it, for some time at least.
In a dry and thirsty ground] In terra sicca & siticulosa: so it was to them (though never so well watered) because they wanted there the waters of the Sanctuary, and many other comforts of their own country. See Psal. 137.
Ver. 14. And fire is gone out of a rod of her branches] i. e. Zedekiah by his perjury and rebellion hath ruined all; set all on a light fire.
So that she hath no strong rod, &c.] None to speak of till Shiloh come. Rulers indeed they had after this and Governours, Hag. 2.21. but no Kings of their own Nation.
This is a lamentation] See on ver. 1.
And shall be for a lamentation] Jerusalem plangitur & plangetur. The nation of the Jews shall never want matter of mourning.
CHAP. XX.
Ver. 1. ANd it came to passe] This chapter fitly followeth the former. There these Male-contents had complained that the fathers had sinned and the children suffered. Here is evinced that there was never a better of them, that a viperous brood they had been from the first, [...]. Eras. Adag. that they were some of them naught all.
In the seventh year] sc. Of Jechoniah's captivity: and every year seemed seven, till the seventy were expired. The years of our misery we reckon; not so of our prosperity, which yet we should duely prize and improve.
That certain of the Elders of Israel] Not Ananias, Azarias and Misael, as the Jews fable: but worse men, rank hypocrites.
[Page 445] Came to enquire] But were resolved of their course, and had made their conclusion before they came, ver. 32. Either the Prophet should chime in with the false Prophets, who told them they should be sent home ere long: or else they would for peace sake worship idols and comport with the Babylonians: which yet if they had done, it might have proved nothing better with them then it did with those Renegade-Christians in Turkey, who falling down many thousands of them before Solyman the second, and holding up the fore-finger,S. H. Blunt vey. into Levant. p. 111. as their manner is in token of their conversion to Mahometisme, he asked what moved them to turn? they replyed it was to be eased of their heavy taxations: He disdaining that basenesse, or not willing to lose in tribute for an unsound accession in religion, rejected their conversion, and doubled their taxations.
Ver. 2. Then came] See on chap. 18. ver. 1.
Ver. 3. Are ye come to enquire of me?] q. d. I scorn the motion, I loath your false looks: he packing with your putid hypocrisie. God will detect and shame grosse hypocrites, as he did Jeroboams wife, the rotten-hearted Pharisees, Ananias and Sapphira, that sorry couple that consented to tempt the holy Ghost (as these Elders also did) that is, to make tryal whether he be omniscient, and able to detect and punish them.
I will not be enquired of by you] The sacrifice of the wicked is abomination:An causam ageres eorum? Abigend sunt potius quam docendi. Ostendit Dominus ulcus profundum esse. how much more when he bringeth it with a wicked mind, as these did? Prov. 21.27.
Ver. 4. Wilt thou judge them?] Or, wilt thou excuse them? Or, wilt thou intercede for them? If thou hast never so good a mind to do so, yet do it not: rather reprove them for and convince them of their sins. Spare thy charity, and exercise thine authority of having in readinesse to revenge their disobedience, 2 Cor. 10.6.
Cause them to know the abominations of their fathers] By themselves avowed, abbetted, augmented: their fathers iniquity they have drawn together with cart-ropes of vanity.
Ver. 5. In the day when I chose Israel] Declared them to be my first-born; and so higher then the Kings of the earth, Psal. 89.27.
When I lifted up mine hand unto them, saying, I am the Lord your God] This sweet promise is not so easily (and indeed is never enough) beleeved: and is therefore here confirmed by Gods solemn oath thrice repeated: that by 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: 'tis 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: tis enough that we have it here. The ingratitude of these Israelites was the [Page 446] 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 d [...]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.
[Page 447]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. L [...]x Lux, Prov. 6.23. The Commandement is a lamp, and the law is light. Come therefore to this light, that your deeds may be made manifest, that they are wrought in God, Joh. 3.21.
Ver. 20. And hallow my Sabbaths] By abandoning as well spiritual idlenesse, as corporal labour.
And they shall be a sign] See on ver. 11.
Ver. 21, 22, 23, 24.] See on ver. 13, 14, 15, 16.
Ver. 25. Wherefore I gave them also statutes that were not good] i. e. I gave them up to their own inventions and hearts lusts, (which was worse then to be delivered up to Satan) because they were ingrati gratiae Dei, as Ambrose hath it, they received the grace of God in vain. By statutes not good some understand the Ceremonial laws, which commanded neither virtue nor vice in themselves: Others, such decrees and ordinances of God in the wildernesse as were not good for them, but hurtful; as that for the execution of the calf-worshippers, of the Baal-peorites, of Korah and his company, of the murmurers at Kibroth hattaavah, &c. Solon being asked Whether he had given the best laws to the Athenians? answered, The best that they could bear.
Ver. 26. And I polluted them in their own gifts] i. e. I rejected both their persons and presents as unclean. So God would do our best performances (wherein there would not else be so much as truth and sincerity found) were they not wrought in us by the holy Spirit, and perfumed with Christs sweet odours poured into them.
Ver. 27. Your Fathers have blasphemed me] Because they trembled not at my judgements whiles they hung in the threatenings, but went on wilfully in their wickedness, putting it to the venture. This is a kind of blasphemy: Confer Num. 15.30, 31. this is a sin scarce to be expiated with any sacrifice: such a sinner must be cut off.
Ver. 28. For when I had brought them into the land] It hath been already observed, that good turnes aggravate unkindnesses: and mens sins are much increased by their obligations.
Ver. 29. And the name thereof is called Bamah] i. e. A high place; a name good enough in it self, but (as used by them) as odious to all good hearts, as a brothelhouse is to a chast Matron, she is the worse to pass by it and spetteth at it: so should we in like case, Exod. 23.13. Psal. 16.4. See Hos. 2.16, 17. Zach. 13.2. Deut. 12.2.
Ver. 30. Are ye polluted after the manner of your Fathers?] q. d. Are you good at that indeed? and have you yet a face to thredbare that paltry proverb of yours, The Fathers have eaten sower grapes, &c. Give over for shame.
Ver. 31. And shall I be enquired of by you?] Is it ever likely to do well, think you? Of witches good prayers (as some call them) one saith well, Si Magicae, Deus non vult tales: si piae, non per tales. See Jer. 7.9, 10. with the Notes.
Ver. 32. And that which cometh into your mind shall not be at all] You are laying a plot for an accommodation with the Babylonish idolaters, a compliance with them: and thereby you think to ingratiate, to get their favour and friendship. But please not your selves in such a project: twill never be. So no peace with Rome: The Moderator, Sancta Clara, and other such as sought to bring us together, made a [Page 448] pretty shew saith one, if there had been no bible. Such carnal professours are not unlike these in the text, as seeing the wickeds full cups, and their own harder condition, are ready to revolt, that waters of a full cup may be wrung out to them also, Psal. 73.10.
We will be as the heathen] And so help our selves as we can, sith God will not help us.
Ver. 33. Surely with a mighty hand] You are ready to say, as Jer. 2.31. We are Lords: we will come no more unto thee: But I shall sure subdue you as so many perverse slaves or sturdy rebels. So unhappy is Apostasie: so little is got by strugling, or by starting aside like a deceitful bow. God will rule over such with rigour, he will have the better of them to their small comfort.
Ver. 34. And I will bring you out from the people] The heathens with whom you have incorporated, hoping so to shun me, and to be out of the reach of my rod: but I shall sure find and ferret you out of all your starting holes, I shall be meet with you:Sennert. de febrib. l. 4. c. 15. so God was here with the English by the sweating sicknesse, which hunted and haunted also our countrey-men in forrein parts, singling them out from others. It reigned (or rather God reigned by it) some forty years together.
Ver. 35. And I will bring you into the wildernesse of the people] Into the most solitary and savage places of the world, for a fulnesse of misery without the benefit of any good society.
And there will I plead with you face to face] i. e. Solus cum solis & sine arbitris, having you there alone I will punish you to some purpose.
Ver. 36. Like as I pleaded with your fathers in the wildernesse] Where their carkeises fell thick and threefold; till they were all consumed. Behold we dye, we perish, we all perish, said they once to Moses in a pet: shall we be consumed with dying? Num. 17.12, 13.
Ver. 37. And I will cause you to passe under the rod, and I will bring you into the bond of the covenant] Why then Feri Domine, feri, smite Lord, smite, so my sins may be pardoned, and my soul saved. Hic seca, hic ure, ut in aeternum serves, said an ancient: do even whatsoever thou wilt with me, so I may come to heaven, though I come to it by weeping-crosse.
Ver. 38. And I will purge out from among you the rebells] Making first a difference, and then a riddance of them from among my Covenanters.
And they shall not enter into the land of Israel] But either dye by the way: or if they live to enter, they shall find it a strange land to what they or their fathers left it.Non eos perducam ad promissiones aeternas. Oecol. See Jer. 44.14. Lavater maketh the sense to be, They shall not enter into the heavenly Canaan: See the like, Psal. 95.11.
Ver. 39. Go ye, serve ye every one his idols] q. d. You may for me: and I had rather you would then dissemble, as you do, and play on both hands, to the scandal of the weak, and scorn of the wicked. For my part, I have done with you for ever, take your own course.
And with your idols] Away with these abominable mixtures. I will be served truely and totally, or not at all.
Ver. 40. For in mine holy mountain] In my Church and among my faithful people: for to these he now speaketh comfort.
There will I accept them] Ibi occurram eis, sc. quasi in amplexum sponsae; so some render and sense the text: i. e. there I will meet them and accept them with much sweetnesse.
And there will require 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 [Page 449] 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 [Page 450] 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 untoward generation.
Which entereth into their privy Chambers] Ferretting, and fetching them out of their lurking-holes.
Oecol.Ver. 15. Ah it is made bright] By this doleful exclamation the Prophet venteth, himself, tanquam coràm deformitatem cladis cerneret, as if he had seen the execution.
Ver. 16. Go thee one way or other] This he speaketh to the bright and sharp sword;Trem. stirring it up to make impression that way whereunto it was appointed, quocunque occurrent tibi res comparatae.
Exultat quasi hortator gladii saevientis. Hier.Ver. 17. I will also smite mine hands together] As animating the enemy, and rejoycing at thy ruine. Chaldee, I will bring revenge upon revenge; ‘— animumque explesse juvabit.’
Ver. 18. The Word of the Lord] See on chap. 18.1.
Ver. 19. Appoint thee two wayes] Pinge duas vias, ut chap. 4.1. by prophetike action draw out two wayes, by either of which Nebuchadnezzar may march against Egypt, his present ayme; as the great Turkes now is Italy.
Chuse it at the head of the way to the City] All this the Jews heard and slighted, as being infatuated, and so fitted for destruction.
Ver. 20. And to Judah in Jerusalem the defenced] Either against the one or the other of them (not against both at once,Ne Hercules quidem contra duos. for they were both strong, and Jerusalem was well aware of it) for they had both revolted from Nebuchadnezzar, and one of them was enough at once to undertake.
[Page 451]Ver. 21. For the King of Babylon stood at the parting] Heb. at the mother of the way, ubi via una in duas bifidata est. Ubi se via findit in ambas. Virg.
To use divination] Without which and offering sacrifice, the very Heathens held it not fit to fight. But this their art of divination was (as One saith of Alchymie) Ars falsissima & fallacissima.
He made his arrows bright] Vulg. he mingled his arrows: that is, saith Hierom, he took two arrows, writing upon the one Jerusalem, and upon the other, Rabbath. Then, putting them into a quiver together, he took one out, being blindfolded: upon which seeing Jerusalem written, he divined that he should go with successe against Jerusalem.
He consulted with images] In which the devil sometimes spake: See Aug. de C. D. lib. 4. cap. 18.
He looked into the liver] This was much practised by the Roman Generals:Lucan: as by Caesar, when he went against Pompey.
Ver. 22. To appoint Captains] Heb. raws; fierce and forward to lead on their soldiers, let them get off as they could.
To open their mouth] To storm and take it by an onslaught, and with a general slaughter, non sine barritu militari, vociferatione, & claugore insolenti.
Ver. 23. And it shall be to them as a false divination] The Jewes shall believe nothing, till wrath comes upon them to the utmost. They shall laugh at Nebuchadnezzar's fopperies, and think thee, O Ezekiel, to be little wiser then him:Jun. ludificabuntur te, adeoque teipsum, divinationis nefariae, quam de Nebuchadnetzare praedicas, incusabunt: but they shall rue this their madnesse.
To them that have sworn oaths] But cared not at all to keep them. Lingua juravi, Medea. Jusjurandum tanquam mantile adhibent quo nov [...]e noxae quotidiè extergeantur. Pacuvius. mens injurata est.
But he will call to remembrance the iniquity] The perfidy and perjury which they make nothing of. They that harden themselves in any one sin, put God in mind, as it were, of the rest, which he had seemed to have forgotten.
Ver. 24. Because ye have made your iniquity] Your old sins, by an addition of new ones.
Your sins do appear] You are scandalous, shamelesse as Sodom, Isa. 3.9.
Ver. 25. And thou profane] Or, worthy to be wounded to death.
Wicked Prince] Zedekiah, who now hath his own told him plainly by a Prophet. See the like done, 1 Sam. 13.13. 1 Kings 18.18. 2 Kings 3.13, 14. with the Notes there.
Ver. 26. Remove the diadem] This was a fine linnen cloth wherwith the Kings head used to be bound about, and then the crown was set on.Diadema of [...] circumligare.
Take off the crown] Our Richard the second, when to be deposed, was brought forth crowned and in royal robes. Never, saith the Chronicler, was Prince so gorgeous with lesse glory, and more grief.
This shall not be the same] Haec non erit hae [...]. This crown or kingdom shall not be as it hath been.
Exalt him that is low] Jeconiah, or, as some will, Christ the King of the Church.
And abase him that is high] Zedekiah: Just the same that Cambyses threatened unto Egypt, [...]. Herod. lib. 2. Let him not henceforth be the Master of a mole-hill, nor owner of his own liberty. In him let it appear that Mortality is but the stage of Mutability.
Ver. 27. I will overturn, overturn, overturn it] Curvam, curvam, curvam ponam [...]am, So the Tigurines translate. A crown there shall be still; but such as shall hang on one side of the head as it were. Princes of the people there were. Those three High-Priests, Alexander, Arostobulus, and Hircanus, who called themselves Kings, had very ill successe.
Ʋntill he come] Christ the rightful King of Israel. To this text alludeth Nathaniel, Joh. 1.49.
Ver. 28. Concerning the Ammonites] Who had likewise rebelled againg Nebuchadnezzar, and were very injurious to Gods people: See Chap. 25.3, 6. Zeph. 2.8, 9.
[Page 452]Ver. 29. To bring thee upon the necks of them thee are slain] To deal inhumanely with the dead: or to raise thy self upon the Jews ruine.
Ver. 30. Shall I cause it to return] No, but it shall still eat your flesh, and drink your blood, till none remaineth.
In the land of thy nativity] In thine own nest, and on thine own dunghil.
Ver. 31. Into the hand of brutish men] Or, of burning men, Ardelionum, artificum perditionis.
Saltem cum benedictione. Polan.Ver. 32. Thou shalt be no more remembred] The Ammonites were so rooted out by the Medes and Persians, that besides what we find in the Bible, there is no mention of their name. A type of such as are destroyed for ever in hell, being fuel for that black fire, and eternally forgotten.
CHAP. XXII.
Ver. 1. MOreover the Word] See on chap. 18.1.
Ver. 2. Wilt thou judge] Or plead for, or excuse? See ch. 20.4.
The bloody City] The Saints slaughter-house.
Ver. 3. In the midst of it] Publicè & impunè.
Against her self] As a sinner against her own soul.
Ver. 4. Thou hast caused thy dayes] Thou hast accelerated thy punishment, as the old world did.
Ver. 5. Shall mock thee which art infamous] This was forethreatened, Deut. 28.37. Our natures are most impatient of reproach: for there is none so mean, but thinks himself worth of some regard. Gens haec (saith Giraldus Cambrensis of the wild Irish) sicut & natio quaevis barbara, &c. no Nation is so barbarous but that although they know not what belongeth to honour, yet do they exceedingly affect to be honoured, and well not abide to be reproached.
Ver. 6. Behold the Princes of Israel] Here beginneth the black bill or bed-roll. And as in a fish corruption beginneth at the head, so in a Nation at the Rulers.
Ver. 7. In thee have they see light by father and mother] Whom, very Heathens honoured as their [...], houshold-gods.
In the midst of thee, &c.] So Hierom complaineth of his country, In mea patriae Deus Venter est, & in diem vivitur, that they were all belly-gods, and had no goodnesse in them. So Bede complaineth of the ancient Brittons, immediately before their destruction by the Saxons. Bradford cryeth out of the iniquity of the times in King Edward's dayes: You all know, (saith he in a certain letter of his) there was never more knowledg of God, and lesse godly living, and true serving of God. It was counted a foolish thing to serve God truly: and earnest prayer was not past upon.Act. & Mon. Preaching was but pastime: Communion was counted too common: fasting was far out of use: almes was almost nothing. Malice, covetousnsse, and uncleanesse was common everywhere, with swearing, drunkennesse and idlenesse, &c.
Ver. 8. Thou hast despised mine holy things] These are all foretokens of a perishing people. Emphasin habet quod dicit sancta mea, Sabbata mea. Shall that which hath the impresse of God upon it be slighted, as his Sabbaths, Sacraments, Ordinances? The holy God should in all these his holy things be sanctified in righteousnesse, Isa. 5.16.
Ver. 9. In thee are men that carry tales] Heb. men of slanders, Exod. 23.1. Levit. 18.16. Whisperers, backbiters, tale-bearers (Pedlars, the Heb. word signifieth such as drop a tale here and another there) are viri latrones, thieves (as the Septuagint here translate) yea they are murtherers. The devil was first a slanderer, and then a murtherer. His agents first take away the credit of the Church, and then wound her, Cant. 5.6. The Primitive Christians were first belyed, and then cruelly handled: So were the French Protestants, before the Massacre of Paris. Humphary Duke of Glocester was by the people of England (notwithstanding the open shewing of his body, and his pretended crimes) thought to be doubly murthered: viv. by detraction, and deadly practice, saith the Chronicler.
Ver. 10. In thee have they discovered their fathers nakednesse] i. e. Carnally [Page 453] known their fathers wives or concubines, Reuben-like. See 1 Cor. 5.1. with the Note.
Humbled her] i. e. Ravshed her: which was a double crime. See Levit. 18.19, & 20.18. & 15.25.
Ver. 11. And one hath committed] So the Poet,
Ver. 12. Thou hast taken usury and increase] Ʋsura quasi propter usum rei, saith One, and faenus quasi funus. Such mony to necessity, is like cold water to a hot ague, that for a time refresheth, but prolongeth the disease. It is like the Timber-worm, which is wonderful soft to touch, but hath teeth so hard that it eateth the timber: See on chap. 18.13.
And hast greedily gained of thy neighbour] Sept. Thou hast consummated the consummation of thy wickednesse in oppression.
And hast forgotten me] All the forementioned evils are resolved into this as the root and original of them: See the like, Rom. 3.18.Dei oblivio convehit omnem vitiorum catervam. Hieron.
Ver. 13. I have smitten my hand] In token of utmost indignation, as Num. 24.10.
At thy dishonest gain which thou hast made] The Jew-doctours observe that whereas twenty four several abominations are here reckoned up, the destruction of the City is attributed chiefly to Covetousnesse. Lycurgus foretold his Lacedemonians, Plut. that filthy lucre would be the overthrow of their City; and it proved so. The like is reported of Constantinople, of Babylon, the seat of the great Chaliph, Turk. Hist. taken and sacked by Haalon brother to Mango the great Chan of Tartary, who affamished to death the rich but wretched Chaliph in the midst of his hoards: like as the Roman Souldiers first slew Ruffinus (who affected to be co-Emperour with Arcadius) and then cutting of his right-hand carried it up and down the City, crying out to the people, Date stipem viro avaritiae inexplebilis, Parael Med. hist. profan. Give an alms to a man of unsatisfiable covetise.
Ver. 14. Can theine heart endure, or can thine hands be strong] Interrogatio continens latentem Ironiam: q. d. Misella superbula, eris [...]e ferendo mala futùra? Thou poor proud thing of nought, canst thou make thy party good with Me? Canst thou either in mind or body bear my wrath? will not thine heart soon fall into thy heels, and thine hands be enfeebled when I shall grapple with thee, and take thee to do?
And will do it] Thou thinkest, likely, that all these are but terrible words, devised on purpose to affright silly people, but I will do it.
Ver. 15. I will scatter thee] Deut. 4.27. & 28.25, 64.
And will consume thy filthinesse] By thy captivity and misery, I will refine,Heb. Faciam ut integretur. and reform thee: Zach. 13.9.
Ver. 16. And thou shalt take thine inheritance in thy self] q. d. I will abandon thee. Or, Thou shalt be profaned and polluted.
And thou shalt know that I am the Lord] Thou shalt know me by my punishments, whom thou wouldest not know by my benefits.
Ver. 17. And the Word of the L [...]rd] See chap. 18.1.
Ver. 18. The house of Israel is to me become drosse] Recrementum argenti, offalstuffe. Silver they were once, but now nothing lesse. Haec ad nos quo que tranferenda sunt. This is even our case, we are quite degenerate, and altogether unlike our zealous progenitours.
All they are brasse] See on Isa. 1.22.
Ver. 19. I will gather you into the midst of Jerusalem] Velut catinum fuforium, as into a red-hot fornace, or fiery crucible, chap. 24, 10.
Ver. 20. As they gather silver and brasse] The righteous perish with the wicked: but either it is temporally only: or else, the seemingly righteous, who are no better then reprobate silver.
[Page 454] And I will leave you there] A terrible threat. God will bring his enemies into the briars and there leave there: See chap. 29.5. His own he will not leave, or, at least, not forsake. He will be with them in the fire and water, &c. Lord leave us not, saith the Church, Jer. 17.17.
Ver. 21. And ye shall be melted in the midst thereof] As in a fiery furnace. Such was anciently Egypt, Deut. 4. afterwards Babylon: and in the year 1453. Constantinople; where cruelly perished by the hand of the Turks, a very great multitude of Christians.
Lavat.Ver. 22. As silver is melted] The same again, for better fastening. Tam diligenter de his malis concionatus est, ut conciones ejus vix sine taedio legantur aut recitentur.
Ver. 23. And the Word] See chap. 18.1.
Ver. 24. Thou art the land that is not cleansed] From thy filthinesse, and the fire of my Judgements.
Nor rained upon] Non compluta: no mercy shewed thee: no good done upon thee by all.
Ver. 25. Ther is a conspiracy of her Prophets] They are all agreed to deceive the people, and to persecute the true Prophets. Here we have a lively description of the present Popish Clergy.
Planè palamque contrà faciunt, quam ipsis imperavi lege. Jun.Ver. 26. Her Priests have violated my Law] By infringing, and inforcing it to speak what it never meant: to go two miles when it would go but one, &c.
They have put no difference] They have not taken out the precious from the vile, but made it open-tide, and admitted all pell mell, as they say.
And have hid their eyes from my Sablaths] i. e. Either framed excuse that they might themselves break it: or else connived at others that have.
Ver. 27. Her Princes in the midst thereof] There was in this State (as Physicians say there is in some diseases) corruptio totius substantiae, Lupis ferociores & voraciores erant. a general defection: and here they are particularly told of it; for (as Isocrates saith in his Oration to Philip King of Macedony) that which is spoken to all, is spoken to none. See Mic. 3.11. Zeph. 3.3.
Ver. 28. And her Prophets have daubed them] Similes iis qui parietem incrustant luto friabili & solubili: See chap. 13.4, &c.
Ver. 29. The people of the land have used oppression] Or, deceit. Eadem hodie fiunt: charitas refrixit; omnia injuriis, calumniis, rapinis plena sunt.
Ver. 30. And I sought for a man among them] i. e. A competent company of holy men, as once at Sodom, Gen. 18. at Jerusalem, Jer. 5.1.
That should make up the hedge] Which sin had thrown down.
And stand in the gap] By his Piety, and Prayers, The Primum Mobile, say Astronomers, turneth about with such swiftnesse, that but for the counter-motion of the Planets and other Spheres, all would be fired: so would this wicked world but for the Saints, who keep a constant counter-motion to the corrupt practices thereof.
Ver. 31. I have consumed them with the fire] Sith thou wouldest not be cleansed, nor rained upon in the day of indignation, ver. 24.
CHAP. XXIII.
Ver. 1. THe Word of the Lord] See chap. 18.1.
Ver. 2. There were two women] This is the same in effect with chap. 16. but there more plainly, here parabolically expressed. Sermo est eruditus & elegans, Lavat. simul tamen spurcus & obscoenus, to set forth the hatefulnesse of idolatry, creature-confidence, and adultery.
The daughters of one mother] sc. Synagogae, vel Sarae. Some think the Prophet alludeth to Jacobs two sister-wives.
Ver. 3. And they committed whoredoms in Egypt] See chap. 20.8. Josh. 24.14.
Pet. Satyr. They committed whoredoms in their youth] Like the Strumpet Quartilla in Petronius, who said, Junonem ego meam iratam habeam, si unquam me meminerim virginem fuisse.
[Page 455] There were their brests pressed] Violatam virginitatem mammarum laxitas consequitur.
Ver. 4. And the names of them were Aholah] i. e. Her Tent, not mine (so he calleth Samaria or the ten tribes) what have I to do with it or her? Confer 1 King. 12.16, 28, 31. She is gone to her Tent, and hath set her up Tabernacles, where to worship her golden idols.
The Elder] So called because more numerous and potent then the other two tribes. She was also first in the defection.
And Aholibah] That is my tent is in her. So Jerusalem is called, because the Temple and Testimonies of Gods special presence were there, as King Abijah well pleadeth it, 2 Chron. 13.10, 11.
Samariah is Aholah] In figure she is: though some have held that these were the name of two notorious strumpets in Egypt.
Ver. 5. And Aholah plaid the harlot when she was mine] Fornicata est sub me, under colour and covert of a marriage made with me. See what a fair glosse Jeroboam set upon his foul idolatry, 1 King. 12.28.
On the Assyrians her neighbours] So they were now become, by the conquest of Syria.
Ver. 6. Which were cloathed with blew] With rich and gorgeous attire. Vestis luxuriae nidus.
Ver. 7. Thus she committed her whoredoms with them] Heb. she bestowed her wheredomes upon them, she was no niggard: a little intreaty served turn: euilibet sui copiam faciebat, such was her idol-madnesse.
Ver. 8. Neither left she her idols brought from Egypt] Witnesse her two golden calves brought therehence by Jeroboam, in imitation of Apis a calf dedicated by the Egyptians to Serapis their chief idol.
For in her youth] See on ver. 3.
And poured their whoredome upon her] This kind of language and the like is here and elsewhere used, not to teach men to speak or do foul things, but the contrary. Of Petronius his Satyricon it is said, Tolle obscaena, & tollis omnia: and that he was impurissimus scriptor purissimae Latinitatis. Of our Prophet it may as truely be said, Tolle sancta & tollis omnia. See on ver. 2.
Ver. 9. Wherefore I have delivered her] 2 King. 17.23.
Ver. 10. These discovered her nakednesse] i. e. They have shamefully punished her for a stinking strumpet, as ver. 26.
And she became famous] For her sins and punishments, much talked of; Heb. a name.
Ver. 11. And when her sister Aholibah saw this] And yet would not be warned; which was a just both presage and desert of her utter destruction.
She was mere corrupt] She was therefore the worse, because she should have been better.
Ver. 12. She doated] Amantes amentes. See ver. 5.
Ver. 13. Then I saw that she was defiled] Whence it is that mans nature is so prone to idolatry, and why that sin is compared to adultery, see Polanus upon this chapter, p. 538, 539, 540.
Ver. 14. For when she saw men pourtrayed upon the wall] So unbrideled was her lust, that she fell a doating upon those quos tantum per umbram & imaginem aspexerat, whose pictures only she had beheld. In some Popish Churches there are to be seen wanton pictures: such as do rather kindle lust, then quicken devotion. An eyewitnesse hath told us in print, that in some places they will assemble diverse of the fairest curtisans (when they would draw a picture of the Virgin Mary, Spec. Eur. to [Page 456] draw the most modest beauty of a Virgin out of the flagrancy of harlots.
Ver. 15. Girded with girdles] Rich cloathes are oft but fine covers of the foulest shame. If every silken suit did cover a sanctified soul, it would be brave.
Conciliatorem peccati oculum Talmudici nominant.Ver. 16. And as soon as she saw them with her eyes] Here began the mischief: Ʋt vidi ut perii! ‘— O culi sunt in amore duces.’ Many have dyed of the wound in the eye.
And sent messengers unto them] Being themselves therefore, not long after, sent into captivity unto them, that they might have enough of them.
Ver. 17. Into the bed of love] Or, of brests, which are the symboles of love, and seats of delight as Naturalists note. See Prov. 6.19. and 7.18.
And her mind was alienated from them] Heb. loosed or disjoynted, to do at another while upon the Egyptians. Etiam vota post usum fastidia sunt.
Ver. 18. Then my mind was alienated from her] So Jer. 6.8. See there.
Ver. 19. In calling to minde the sins of her youth] This was to recommit them; because she remembred them with delight. It argueth an unmortified frame, when recalling former evil acts proveth a snare.
Ver. 20. Whose flesh is as the flesh of asses] qui sunt bene mentulati (hon [...]s sit auribus) & qui semine abundant. Commodus the Emperour, who had never a good property in him, was for this called the Asse, as Hierom noteth.
Circum fluunt & exundant omni scelere & impietate copiosissi [...]e. And whose issue is as the issue of horses] Fluxus equorum est fluxus corum, that is, they are extreamly libidinous and superstitious: so that there is no ho with them.
Ver. 21. Thus thou calledst to remembrance] See ver. 19.
Ver. 22. Therefore O Aholibah] Flagitium & flagellum sunt ut acus & filum. Sin and punishment are unseparable companions, they are tyed together with chaines of Adamant.
Ver. 23. Pekod and Shoah and Koa] The inhabitants of these several countryes, subject to the Babylonians. See Jer. 50.21. K [...]a is by Strabo called Gaugamela.
Ver. 24. I will set judgement before them] i. e. I will put thee into their hands to be punished.
And they shall judge thee according to their judgement] Without mixture of mercy: whereas I use in the midst of judgement to remember mercy.
Rhodigin. l. 24. cap. 45. Pet. Damiaen. l. 1. ep. 21.Ver. 25. And they shall take away thy nose and thine eares] He seemeth to allude to the custome of the Egyptians, which was to cut off the nose and the eares of the adulteresse. John a certain Antipope was served in like sort by the Romans. Paul the second deserved to be so served; of whom it is recorded that he was so proud that he painted his face to please his Concubine: and that he was once in a mind to have taken to himself the name of Formosus, Jac. Rev. de vit. Pont. but that he thought it was ominous; because his predecessour of that name came to so ill an end.
Ver. 26. They shall also strip thee out of thy cloaths] Wherein thou hast so much prided thy self.
And take away thy fair jewels] Instrumenta mundi tui, the instruments of thy decking, Isa. 3.
Ver. 27. Then will I make thy leudnesse to cease from thee] Thy prepensed wickednesse. This benefit thou shalt reap and receive of thine enemies cruelty.
Nor remember Egypt] Without regret.
Ver. 28. I will deliver thee] God hath an holy hand in all the evils that befall his people, by whomsoever.
Ver. 29. And they shall deal with thee hatefully] As ill as the wit of malice can devise to do.
All thy labour] i. e. All that thou hast laboured for. Oh lay up grace, qua nec [...]ripi nec surripi potest.
And the nakednesse of thy whoredoms] Nuditas tua scortationibus dedita.
Piscar.Ver. 30. Thou art polluted with their idols] Whereby thou thoughtest to have purged away thy sins, (as Papists also do) but it proveth otherwise.
Ver. 31. Therefore will I give her cup into thine hand] An allusion to the manner [Page 457] of feasts whereat the Symposiarch or Governour gave every guest his cup fitly tempered. God is the great Modimperator.
Ver. 32. Thou shalt drink of thy sisters cup deep and large] Yea though it have eternity to the bottom.
Ver. 33. Thou shalt be filled with drunkennesse and sorrow] That dry drunkennesse; ut si catapotium bibas.
Ver. 34. And thou shalt break the sheards thereof] i. e. Of the cup, which thou shalt cast away with utmost indignation: but thou hast thy bane.
And pluck of thine own breast] For a revenge of thy fornication therewith committed.
Ver. 35. Because thou hast forgotten me] This was the source of all their sins; and cause of all their calamities.
And cast me behind thy back] As an harlot loatheth her husband. It is laid to Davids charge that in that foul fall of his, he had despised Gods Commandement, 2 Sam. 12.9.
Ver. 36. Wilt thou judge] See chap. 20 4. & 22.2.
Ver. 37. And blood is in their hands] Adultery is the devils nest-egge, and causeth many sins to be laid one to and upon another: as here murther, idolatry, &c.
To devour them] Not only to purge, and to dedicate them.
Ver. 38. They have defiled my sanctuary in the same day] When they had done evil as they could, they exercised mine external worship, that they might seem religious: So Isa. 66.3.
Ver. 39. For when they had slain] When their hands were full of blood, and even reaking hot therewith. This was detestable impudency.
Then they came the same day into my Sanctuary] Citra conscientiam, Eras. ep. lib. 16. ad obtrect. as if they had done God good service. So Erasmus telleth of a fierce Frier Augustin of Antwerp who openly in the Pulpit there Preaching to the people, wished that Luther were present, that he might bite out his throat with his teeth:Fiducia in federibus. so doing he would nothing doubt to resort to the altar with the same bloody teeth, and receive the body of Christ.
Ver. 40. Ye have sent for men] Ye have trusted to forrein forces, and carnal combinations.
For whom thou didst wash thy self] Omnino te comparas ut Thais impudentissima, ad pelliciendos & inescandos amatores; thou hast acted the whore to the life, to inveigle thy paramours.
Ver. 41. And satest] For entertainment-sake.
Whereupon thou hast set mine incense] So fighting against me, as it were with mine own weapons, and abusing my best gifts to my greatest dishonour; contrary to Prov. 3.9.
Ver. 42. And a voyce of a multitude being at ease] Or being jolly and jocund, as at brothelhouses.
And with the men of the common sort] Heb. to the men: the basest and most abject people also were taken into confederacy; even Arabians, Ethiopians, Tartars; so cheap didst thou make thy self; so fond wast thou of their fopperies.
Ver. 43. To her that was old in adulteries] Inveteratae & detritae, withered and oreworn.
And she with them] Is she (as Helena was [...]) the same still no changeling yet?
Ver. 44. Yet they went in unto her] They committed idolatry without mean or measure; being wofully hardened and habituated therein.
Ver. 45. And the righteous men] So the Chaldees are called: because 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.
[Page 458]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.
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 [Page 459] 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 vindictae meae in te exhausero, till I have emptied my quiver, spent my wrath upon thee.
Ver. 14. I the Lord have spoken it] And you may write upon it, Sententia haec stabit. Think not that these are only big words, bug-bear terms, devised on purpose to affright silly people: for do it I will; yea that I will.
Ver. 15. Also the Word of the Lord] See chap. 18.1.
Ver. 16. Behold I take from thee the desire of thine eyes] i. e. Thy wife who is impendiò dilecta & visu pergratiosa, thy dearly beloved and greatly delighted in.
With a stroke] With pestilence, palsy, or some like sudden death: This was no smal trial of the Prophets patience and obedience. Let us learn to hang loose to all outward comforts.
Yet neither shalt thou mourn or weep] Which might he have done,Est quaedam flere voluptas. Ovid. l. 4. ed Trist. Fletus aerumnas len [...]t. Sen. Justa [...]. would have been some ease to him: for ‘Expletur lacrymis, egeriturque dolor.’ As hindes by calving, so do men by weeping cast out their sorrows, Job 39.3.
Ver. 17. For hear to cry] Heb. be silent, and so suffocate thy sorrows: ne plangas, ne plores. Not as if the dead were not to be lamented (tears are the dues of the dead, Mors mea ne careat lachrymis) or that it were unbeseeming a Prophet to bewail his dead Consort: but to set forth by this figure, the greatnesse of their ensuing sorrow, bigger then any tears: for Curae leves loquuntur, ingentes stupent.
Bind the tire of thy head upon thee] Mourners, it seems, used to go bare-headed, and bare-footed, to cover their Mustachoes, to eat what their friends sent them in at [Page 460] such a sad time to chear up their spirits, Jer. 16.5, 7. The Prophet must do none of all this,Singultus devorat. but keep his sorrows to himself.
Ver. 18. And at even my wife dyed] Though a good woman probably, and to the Prophet a great comfort, the sweet companion of his life and miseries: yet she dyed suddenly, and by some extraordinary disease. All things come alike to all.
And I did in the morning as I was commanded] Grievous though it were, and went much against the hair with me, yet I did it. Ʋxorem posthabuit praecepto Dei. Obedience must be yielded to God even in the most difficult duties: and conjugal love must give place to our love to him.
Ver. 19. Wilt thou not tell us] They well knew that there was something in it more then ordinary: for the Prophet was no Stoike, but sensible enough of what he suffered.
Ver. 20. Then I answered them] The Prophet was ready to tell them the true meaning of all: so should Ministers be: See Job 33.23. with the Note.
Ver. 21. Behold I will profane my Sanctuary] I will put it into the hands of profane persons to be spoiled and polluted, for a punishment of your manifold pollutions of it.
The excellency of your strength] The Jewes had too high a conceit of, and did put too much confidence in their Temple, which therefore they called as here the excellency of their strength, the desire of their eyes, and that which their soul pittied, animarum indulgentiam. The Temple of the Lord they cryed, but the Lord of the Temple they cared not for, Jer. 7.
Ver. 22. And ye shall do as I have done] Your grief shall be above teares, you shall be so over gone with it: besides you shall have neither leisure nor leave of your enemies to bewaile your losses, &c.
Ye shall not cover] See on ver. 17. Antonius Margarita a Christian Jew hath written a book of the Jewish rites of superstitions, at the burial of the dead, and otherwise: so hath Leo Modena, another Jew, but no Christian.
Ver. 23. But ye shall pine away for your iniquities] Non tam stupidi prae moestitia, quam prae malitia stipites. Oecol. This was long since threatened, Levit. 26. and it is reserved to the last, as not the least of those dismal judgements.
Ver. 24. Thus Ezekiel is unto you a sign] Portentum, portending no good to you: whether he were made dumb, till these things were fulfilled, as some gather from ver. 27. I have not to say.
Ver. 25. When I take from them their strength] their Kingdom, Temple, all.
And that whereupon they set their minds] Heb. the lifting up of the soul, or the burthen of their souls, that whereof they are most sollicitous.
Ver. 26. To cause thee to hear it] Viz. The performance of that which now thou foretellest, but canst not be believed, till Experience (the mistrisse of fools) hath better taugth it them.
Ver. 27. In that day shall thy mouth be open [...]d] Mean-while make use of a sacred silence, wait till a new Prophecy concerning this peope, shall be committed unto thee (as was done, chap. 33.) Till then, prophecy against forreiners, Ammonites, Tyrians, Egyptians.
CHAP. XXV.
Ver. 1. THe Word of the Lord] Contra Gentes, against those Nations chiefly that molested the Jews after their overthrow by the Babylonians. Sins they had enow besides: but for none did they suffer more deeply then for their malignity toward Gods poor afflicted. The Ammonites, Moabites, Edomites, and Philistines are here more briefly threatened: The Tyrians and Egyptians more at large; because it seemed impossible that they should be brought down.
Ver. 2. Set thy face against the Ammonites] Look upon them firmo, torvo, & minaci vultu, as if then wouldst look through them: and having so lightened, thunder accordingly.
[Page 461] Against the Ammonites] Who have had their part already of threatnings, chap. 21.28. but not therir full due.
Ver. 3. Because thou saidst Aha] Insolently insulting over mine Israel, when under hatches: as when a tree is down, every man will be pulling at the branches, and Leoni mortuo vel mus insultat: but it is ill medling against Gods Church, be it but by a frown or a frump, as here; An Aha or an Euge shall not escape unpunished, Psal. 35.21.
Ver. 4. I will deliver thee to the men of the East] To the Arabians (Keturah's posterity) who were Shepherds, and Camel-masters.
They shall eat thy fruit, and drink thy milk] Sept. Thy fatnesse; [...]. est enim adeps lac coagulatum. The Ammonites (as now the Flemmings) were [...], butter-boxes, as we say; and lived much upon milk-meats: So do we. Let us use our plenty to Gods glory, lest we lose all.
Ver. 5. And I will make Rabbah] The Metropolis of the Ammonites: it signifieth that Great City, and was afterwards rebuilt by Ptolomy Philadelph, and called Philadelphia.
Ver. 6. Because thou hast clapped thine hands] Manibus plaudis, pedibus complodis, &c. God is very sensible of the least indignity and injury, affront or offence done to his poor people, by words, looks, gestures, &c. Cavete.
Ver. 7. Behold therefore I will stretch out my hand upon thee] God loveth to retaliate.
I will cause thee to perish out of the Country] So little a distance is there eftsoones, saith Seneca, betwixt a great City and no City.
Ver. 8. Behold the house of Judah is like unto all the Heathen] As ill-protected and provided for as they; as much scourged by the Babylonian. See to the contrary, Deut. 33.29. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thine excellency, and thine enemies shall be found lyars unto thee, and thou shalt tread upon their high places! Some read it, Behold the house of Jehovah, and note an Emphasis in that word, as savouring of contempt and blasphemy, as 2 Kings 18.33, 34.
Ver. 9. Behold I will open the side of Moab] Heb. the shoulder (that is, the border that is fortified) to let in the enemy: like as the side being opened, an entrance is given into the body through the ribs, for the destruction thereof,D. Mayr. because the strongest defence is taken away.
Ver. 10. That the Ammonites may not be remembred among the nations] A fearful hand of God upon them: as it was also upon some other peoples, who are so utterly extinct, that the learned can now hardly divine where their seats were.
Ver. 11. And I will execute judgements upon Moab] Or, in Moab, where was no care to execute justice and judgement, sed frigebant leges: jus situm erat in manibus, &c. Might overcame right.
Ver. 12. By taking vengeance] Heb. by revenging revengement, out of a vindictive spirit rejoycing at Juda's harms, and saying they were well enough served. See the Prophecy of Obadiah, and Psal. 137. Their father Esau was of a spiteful spirit, Gen. 27.41. and they took after him, proceeding upon the old score. Hence they are put for Gods and the Churches enemies by a specialty, Isa. 63. Joel 3. Amos 9. A learned man hath given us this Note: Esau signifieth a Doer or a Worker: Edom a ruddy, bloody, or earthy man. These Edomites were a type of Justitiaries, who will needs be saved by their works and merites. These are the deadlyest enemies of Gods people, war upon them continually, seek and suck their blood, and shalt at length suffer condigne punishment.
[Page 462] And hath grealy offended and revenged himself upon them] Wishing (as Caligula did by the people of Rome) that they had all but one neck, [...]. that he might cut them off at one blow. Planè sunt serpentes (saith Luther concerning hypocrites) quo nullum est animal vindictae cupidius, they are very serpents, then which there is no living creature more revengeful.
Ver. 13. I will stretch out mine hand upon Edom] God hath vengeance ready for revengers. Immane verbum est ultio, saith Seneca: they shall not escape unpunished. See Prov. 24.17, 18. The Duke of Burbon being displeased at Cardinal Wolsy, intended to have sacked Rome, and taken the Pope: But at the first assault of the town, the Duke was the first man that was slain.
Ver. 14. I will lay my vengeance upon Edom] Edam ultionem in Edom: See v. 13.
By the hand of my people Israel] In the time of the Macchabees, likely this was done. Or, by the hand wherewith I shall smite my people, that is, by the Babylonians; so Piscator.
Joseph. According to my fury] And not as the Commanders will. Titus would have saved the Temple at Jerusalem from being burnt: but the souldiers would not.
Ver. 15. Because the Philistines have dealt by revenge] See on ver. 12, 13. Heathens thought revenge lawful: and tallying of injuries to be but Justice. But Christianity teacheth us that non minus mali est referre injuriam, Lactant. quam inferre.
For the old hatred] The Philistins were of the old inhabitants the Canaanites; and kept up a deadly feud.
Exscindam exscissores.Ver. 16. I will out of the Cherethims] These were a part of the Philistines, Zeph. 2.5. There is an elegancy in the Original: q. d. I will cut off the Cutters.
And destroy the remnant of the Sea-coast] Palestina lay upon the Midland-sea, Zeph. 3.5.
Ver. 17. And I will execute great vengeance upon them] Heb. vengeances. I will pay them for the new and the old together.
CHAP. XXVI.
Ver. 1. IN the eleventh year] Of Je [...]ojachim's captivity, and Zedekiah's reign.
In the first day of the moneth] i. e. Of the fifth moneth; when the news came to Tyre of the destruction of Jerusalem twenty dayes before, which fell out on the ninth day of the fourth moneth, 2 Kings 25.1.
Ver. 2. Because that Tyrus hath said] Wicked men shall give account for their hard speeches also.Antiq. lib. 8. cap. 2. Sarrano dormiat ostro. Virg. Geor. l. 2. Jude 15. if not sooner, yet certainly at the last day, with the whole world all on a light fire about their cares. Tyrus was the chief City of Phaenicia, built before Solomons Temple, saith Josephus: and anciently called Sarra, saith Servius, of the Hebrew Tsor which signifieth a rock; because it was built upon a rock. It became the most famous and wealthy Mart-town of the whole East: and having so great resort to it from all parts, it was a very sinful place; and framing comedies out of the Churches tragedies, hath this Prophecy to champ upon, for a rebater of its pride and petulancy.
Aha] See chap. 25.3.
That was the gates of the people] Whereinto they entered by troops and caravant, for religion and traffique.
She is turned unto me] Vide hic ingenia mercatorum. Her ruine shall be my rise; Loe, this is the world: envy and avarice rejoyce at, and are fed with other mens tears and losses: sed gaudent pyraustae gaudium. Contrarywise, God is rich to all that call upon him, Rom. 10. and in spiritual things there is no envy, because they may be divided in solidum, one may have as much as another, and all alike.
I shall be replenished] Mercibus & opibus, with wars and wealth. But how long will it hold?
[...]. Pindar.Ver. 3. Therefore thus saith the Lord God] And thy Merchants will soon doe thee word of it: for they are great news-mongers, and ill-news is swift of foot.
Behold I am against thee] Neither can thine Apollo help or deliver thee out of my [Page 463] hands: no though thou chain that idol and nail him to a post, that thou maist be sure of him: for so these Tyrians did when Alexander besieged their City and took it.
Ver. 4. And they shall destroy the walls of Tyrus] Which thou holdest to be inexpugnable: Hence this and the two following Chapters, purposely to undeceive thee, if it may be.
I will also scrape her dust from her] Brought from other places, to make her gardens: for she was built upon a rock, & in petram glabram: to a naked rock will God now reduce her.
Ver. 5. It shall be a place for the spreading of nets] Of fishers nets, hung up in the Sun to be dryed. The Prophets usually fetch their comparisons from things the people were most acquainted with and accustomed to, as here. Let Ministers now do the like.
Ver. 6. And her daughters which are in the field] i. e. Other Cities and colonies sent out by her, and subject to her; as she was olim partu clara urbibus genitis, as Pliny saith of her, the mother of many fair Cities, Leptis, Ʋtica, Carthage. Some take it literally for people of both sexes.
Ver. 7. Behold I will bring upon Tyrus Nebuchadnezzar] A name as dreadful then, as was at any time the name of the great Turk: a man as famous for his valour and victories as ever was Hercules, saith Megasthenes in in Josephus: Antiq. l. 10. c. 13. and such as whom we may well call as Orosius doth Alexander, magnum miseriarum gurgitem, & totius Orientis atrocissimum turbinem, the great Trouble-world.
Ver. 8. He shall slay with the sword] See on ver. 6.
He shall lift up the buckler] Or, a continued series of bucklers,
Ver. 9. He shall set engines of war] A graphical description of a siege.
And with his axes] Or, battering-rams, or slings. Heb. with his swords. Gr. with his launces, ferramentis mucronatis helepoleos. Vide Am. Marcell. lib. 23.
Ver. 10. Thy walls shall shake] With the noise of one charret, walls and windows seem to shake: what then with the rattle of so many? Me thought I heard the noise and fright that shall be at the last day, said one that was at the taking of a Town in the Low-countries. The fragour and terrour was so great say,A Lapide. the Turkish histories (speaking of a bloody battel betwixt Amurath the third, and Lazarus Despot of Sernia) that the Angels in heaven (so they are pleased to Hyperbolize)Turk. Hist. amazed with that hideous noise, for that time forgat the heavenly hymnes wherewith they alwaies glorifie God.
When he shall enter into thy gates] As our Henry the eighth did into Tournay a City of France, which was ever counted so impregnable that this sentence was engraven over one of the gates, Jannes ton me a perdu ton pucellage, i. e. Thou hast never lost thy maiden-head.
Ver. 11. And thy strong garrisons] Or statues, or idols. Their chief idols were Apollo, Hercules, and Astarie: See on ver. 3.Curt. l. 4. Plut. Probl.
Ver. 12. And they shall make a spoil of thy riches] Raked together by right and wrong. See on ver. 2. Malè parta malè dilàbuntur. Sallust.
Ver. 13. And I will cause the noise of thy songs to cease] The Tyrians were much addicted to Musick, Isa. 23.16. Ezek. 28.13. Pleasure-mongers shall suffer deeply, by pain of losse and pain of sense.
And the sound of thy harp] Qua tu O Tyre, mercatrix quasi meretrix mercatores ad te pellicis, wherewith thou gettest custom.
Ver. 14. Thou shalt be built no more] i. e. Not in haste, and not at all by the same inhabitants, nor with the like neatnesse, and celebrity. Some say it was not built in the same place with Palaetyrus or old Tyre: yet was it a famous City again, near unto which our Saviour wrought miracles;Hieron. Ulp. diget. Tit. de [...]ens. in which Paul abode seven dayes with the brethren. Here Origen dyed, Ʋlpian the great Lawyer was born, &c. Of this City read Gul. Tyrius de bello sacro. lib. 13. cap. 1.
[Page 464]Ver. 15. Shall not the Isles] See the like Esa. 23.
Ver. 16. All the Princes of the sea] i. e. Of the neighbouring Islands.
Cloath themselves with trembling] Luth. with mourning.
Ver. 17. And they shall take up a lamentation] The like shall be done shortly at Rome, Rev. 18.9.
That wast inhabited of seafaring men] Who are usually the worst of men; whence the Proverb Maritimi mores, &c.
On all that haunt it] Haunt the sea, littorales qui sunt ferè duri, horridi, immanes, latrociniis dediti, feri & inhospitales, tales olim Britanni.
Isidor.Ver. 18. Now shall the Isles tremble] And seeing thy shipwrack, they shall look better to their tackling. Alterius perditio tua sit cautio.
At thy departure] Into captivity. Or tuus exitus, hoc est tuum exitium.
Ver. 19. When I shall bring up the deep upon thee] As ver. 3. great forces.
And great waters shall cover thee] So that thou shalt be irrecoverably lost, as places drowned and never seen any more: Godwins sands here in Kent for instance. These did once belong to Godwin Earle of Kent as his lands: but in the reign of William Rufus they were overflowed, and remain to this day a dangerous sandy place, where perished this present year 1658. Col. Reynolds and others, in their return from Mardike.
Ver. 20. With the people of old time] The multitude of those that are dead from the beginning of the world. Or, with the people of the old world, as Hierom will have it: and that the Tyrians destruction both temporal and eternal is hereby hinted.
When I shall set glory in the land of the living] i. e. In Judaes, (where the living and true God is worshipped, and where are the right heires of life) will I reestablish my Church, which is my glory. Or when I shall glorifie mine elect in mine heavenly Kingdom.
Ver. 21. Yet shalt thou never be found again] See on ver. 14.
CHAP. XXVII.
Ver. 1. THe Word of the Lord] See on chap. 18.1.
Ver. 2. Take up a lamentation for Tyrus] Fitly here compared to a goodly ship:Apud Horat. Resp. navis nomine s [...]gnificatur. Carm. lib. 1. Od. 14. and her desolation to a dismal shipwrack. Theodorets note on the text is, that when we correct sinners or threaten them, it should be done with commiseration and compassion. Here we have Gods own example for it: ‘Ille dolet quoties cogitur esse ferex.’
Ver. 3. O thou that art situate as the entry of the sea] As now the City of Venice is, ‘—Mediâ insuperabilis undâ.’ Environed with her embracing Neptune, to whom (as the ceremony of throwing a ring into the sea implyeth, saith one) she marrieth her self with yearly nuptials. But hath she so learned Christ? and doth not the Nebuchadnezzar of Constantinople now threaten her sore?
Thou hast said, I am of perfect beauty] So that nothing can be added to me: I am ocellus orbis. But who made thee to differ? is not all thy beauty borrowed? will not this thy bulging wall down ere long?
Ver. 4. Thy borders are in the midst of the sea] Wherewith thou art compassed and crowned as it were, Isa. 23.8. being half a mile distant from the continent, till first Nebuchadnezzar and then Alexander the Great, by casting earth, wood and stones into the sea, made it of an Island, a Peniland, &c.
Lib. 18. Lib. 8. Ant. cap. 2. Thy builders] The Sidonians, saith Justin; 240, years before Solomons Temple was built, saith Josephus.
Ver. 5. They have made all thy shipboards] Of the most precious materials, which with thy rich freight did incite and entice the Archpirate, to surprize and make prize of thee.
[Page 465]Ver. 6. Of the oakes of Bashan] Those very best of the best. See ver. 5.
Out of the Isles of Chittim] i. e. Of Greece and the Archipelago, Gen. 10.4. far set, and dear-bought. Benches and decks might well have been made of worse matters: sed opulentiam fere sequitur superbia, luxus, libido, &c. wealth breeds swelth, which is a dangerous symptom (as in the body, so) in the mind too.
Ver. 7. Fine linnen] When course Canvas might have served the turn as well.
From Egypt] Which is held to be the finest, whitest, and costliest. O this unnecessary bravery. Luxus est anteambulo ruinae: how many hath it utterly undone? When a man shall see a cloak embroidered over with Woods and Parkes and Lordships, and lined with obligations and bonds and statutes, will not the beggar soon catch such a Prodigal by the back?
From the Isles of Elisha] i. e. Of Italy, saith the Chaldee Paraphrast: of Greece, say others: the Fortunate Islands, say some; which are called the Elysian Islands, for their pleasure and plenty.
Was that which covered thee] The Poop of thy ships. Of Cleopatra's sumptuous ship or barge, the Poop whereof was of gold, the oares silver, the sailes purple, &c. See Plutarch in Anton.
Ver. 8. The inhabitants of Zidon] Famous all the world over for their skill at sea, and otherwise.
Thy wise-men—were thy Pilots] Wise they had need to be, that sit at the stern of a state. Let them not therefore be ignorant, or idle, or otherwise faulty, lest they mar all: let them be active Argonautes. They have their names here in the Hebrew from the ropes of the ship, which they as Pilots, must skilfully order: shifting sailes according to the wind. Counsel also, in that tongue, hath its name from the same root. [...]
Ver, 9. The ancients of Gibael] Great Architects, 1 King. 5.18, but persecutors of the Church, Psal. 83.7.
Thy calkers] Or stoppers of chinkes, stuppa, pice, aliaeque materia, when the ship springeth a leak.
Ver. 10. They set forth thy comelinesse] They were to thee both for muniment, and for ornament.
Ver. 11. And the Gammadims] These were not Pygmies, as the Vulgar rendreth it, nor Medes as Symmachus, nor, Cappadocians, as the Chaldee Paraphrast:Nat. Hist. l. 2. c. 91. but Syrians of a City called Gamalla; whereof see Pliny.
Ver. 12. Tarshish] i. e. The Carthaginians, say some: the Citizens of Tarsus another colony of the Tyrians, say others.
They traded in thy Faires] Heb. in thy derelictions; because they left their commodities behind them, taking others in exchange: for ‘— Non omnis fert omnia tellus.’
Ver. 13. Javan, Tubal, & Meshec] i. e. Grecians, Spaniards, & Moscovites or Cappadocians, who were naturally of a servile disposition:Lib. 1. cap. 6. they were anciently called Meschines, saith Josephus, of Meshech the son of Japhet, Gen. 10.2.
They traded the persons of men] i. e. They bought and sold slaves, as now they do in Turkey.
Ver. 14. They of the house of Togarmah] i. e. The Germans, saith the Targum, who are still excellent horsemen. The Jews call the Turkes the house of Togarmah.
Ver. 15. The men of Dedan] Arabians, Gen. 10.7. The Septuagint render them Rhodians.
Hornes of Ivory] The Elephants two great Tushes, crooked as hornes.
And ebeny] Hebenum, which hath affinity with Eben, which signifieth a stone: for Ebony is a wood hard and heavy as a stone. The Chaldee rendreth it, peacocks.
Ver. 16. The wares of thy making] Heb. workes. The Tyrians were ingenious workmen, [Page 466] as Hiram, whom Solomon therefore so admired that he called him his Father.
And Agate] Or Chrysoprase, or Chrystal, or Carbuncle, or Onyx. Hierom confesseth that he knoweth not what to call it.
Deut. 32.14.Ver. 17. Wheat of Minnith] Where the best grew, even the kidneyes of wheat, as Moses hath it. Confer Judg. 11.33. Act. 12.20.
Pannag] Rozin or balsam, whereof Judaea yeelded the best in the whole world.
For the wine of Helbon] i. e. Of Aleppe, say some, famous then for wine, now for milk, whence also it hath its name: for the Turkes call milk Alep: and if the Via lactea were on earth, it would be found there, saith one.
Graecus vagabundus. Va [...]ab.Ver. 19. Dan also] Anciently called Laish, Judg. 18. Javan or the Grecians were great travellers.
Going to and fro] Discursatory. ‘Horat.Impiger extremos currit mercator ad Indos.’ See Notes on Psal. 38.11.
Ver. 20. In precious cloaths] Heb. cloaths of freedom: such as are worn by Gallants and Magnifico's.
Ad vehiculum. For charrets] Or saddles, or trappings.
Ver. 21. They occupied with thee in lambs] Heb. they were the merchants of thy hand, or at thy hand: for cattle could not be carried far.
In these were they thy Merchants] Merchants are as useful in a Common-wealth, as Mechanikes, for exporting and importing commodities. Only they must observe the Gospel-standard, Whatever ye would that men should do to you, do ye the same to them.
Oecol.Ver. 22. The Merchants of Sheba and Raamah] i. e. Ethiopians and Indians. Erat enim Tyrus emporium propemodum totius mundi.
With chief of all spices] All aromatical wares. Pliny reports of cinnamon, that in his time a pound of it was worth a thousand denarii, that is 150. crowns of our mony. Gallen writeth, that it was hard to be found, except in the storehouses of great Princes.
The tower of Babel was 9164 paces from the ground.Ver. 23. Haran] In Mesopotamia, or Charra in Parthia; where Crassus was slain.
And Channeh] Or Chalne: where the tower of Babel was built nine miles high.
And Eden] Where Paradise once was: sed periit rosae, mansit spina.
Chelmad] i. e. Media, saith the Paraphrast.
Ver. 24. In all sorts of things] In omnibus perfectissimis, in the very best commodities; whether for worth, or workmanship.
Aggravata es.Ver. 25. Thou wast replenished and made very glorious] Or very heavy: as a ship though not top-full, may yet have freight enough to sink it: so had this Metaphorical ship Tyrus, enough to sink it, though not enough to satisfie it.
Ver. 26. Thy rowers have brought thee into great waters] Narrat Tyri nanfragium. Omnium horū ruinam & rapinam praenunciat. Here beginneth the Prophecy of Tyrus her woful shipwrack.
The East-wind] Called the Mariners misery. The Chaldees were East from Tyre, the great wealth whereof solicited their poverty to set upon them, as the wealth of Cyprus did the Romans.
Ver. 27. Shall fall into the midst of the seas] As a ship that sinketh, and cannot be boyed up again.
Ver. 28. The suburbs shall shake] Or, the waves, or the boats which they throw out of the ship. See on chap. 26.10.
Of the cry of thy Pilots] At their Conclamatum est: but why did they then steer no better? Here we see all covet, all loose.
Ver. 29. And all that handle the [...]ar] That have escaped to land with their lives.
Ver. 30. To be heard against thee] Or for thee, or over thee, ver. 31. Rev. 18. 11, 15, 16.
Ver. 31. And they shall make] Maerebunt induti saccis, inducto calvitio. If this had been for sin as it is offensivum Dei, & aversivum à Deo, then it had been right.
Ver. 32. What City] An elegant Mimesis.
Like the destroyed] Quae obmutuit, like her that lost her voyce and life together.
[Page 467]Ver. 33. When thy wares] Good things are fairest on the back-side: the worth of them is best known by the want of them. Our eye seeth not things but at a distance.
Ver. 34. In the depths of the waters] i. e. In the overflowing of the wars, ver. 26.
Ver. 35. They shall be troubled in their countenance] i. e. Appaled and dispirited.
Ver. 36. The Merchants shall hisse at thee] Either as astonied at thee,A Lapide. or rather as deriding thee: like as he who seeth another fall into the dirt, first pittieth him, and then jeareth him. See the like Jer. 19.8. & 49.17.
Thou shalt be a terrour] Because God hath hanged thee up in gibbets as it were. Or thou wast a terrour once, but now a scorn.
And never shalt be any more] See on chap. 26.14.
CHAP. XXVIII.
Ver. 1. THe Word of the Lord] See on chap. 18.1.
Ver. 2. Say unto the Prince of Tyre] Princes must be told their own, as well as others. It was partly by flattery that this Prince was so high-flown. His glory, wealth and wit also had so blown him up, that he forgat himself to be a man. Tabael Josephus, out of Berosus, calleth him: Diod [...]rus Siculus Ith [...]baal, others Ethbaal; A most proud and presumptuous person he was, and a type of the devil, who is the King of all the children of pride, Job 41.34. Here he holdeth himself to be wiser then Daniel, ver. 3. yea to be the sum and perfection of all wisdom, ver. 12. to excell the high-Priest in all his ornaments, Os humerosque Deo similis, ver. 13. yea to be above Adam, ib. above the Cherubims, ver. 14. lastly to be God himself, and to sit in his feat, ver. 2. O Lucifer out-devild! And yet as there were many Marii in one Caesar, so by nature, there are many Ethbaals in the best of us: for as in water face answereth to face, so doth the heart of a man to a man, Prov. 27.19. Julius Caesar suffered Altars and Temples to be dedicated unto him, as to a god: and what wonder, when as his flatterers told him that the freckles in his face were like the stars in the firmament?Sueton. Valladerius told Pope Paul the fifth (and he beleeved it) that he was a god, that he lived familiarly with the Godhead, that he heard predestination it self whispering to him, that he had a place to sit in council with the Divine Trinity, &c. Prodigious blasphemy! Is not this that man of sin, that Merum scelus spoken of by Paul, 2 Thes. 2.4? (see more of this there) Was it not he that made Dandalus the Venetian Embassadour roul under his table, and as a dog eat crusts there? and that suffered the Sicilian Embassadours to use these words unto him, Domine Deus papa miserere nostrum. O Lord God the Pope, have mercy upon us. And again, O Lamb of God that takest away the sins of the world, grant us thy peace!
In the midst of the seas] Where none can come at me. Yes Nebuchadnezzar could, and did, though after thirteen years siege, as Josephus writeth: a hard tug and hot service he had of it; but yet he did the deed: as did afterwards also Alexander the great, who never held any thing unfeisible.
Ver. 3. Behold thou art wiser then Daniel] That oracular man, who was [...], as one saith of Homer, [...] the most wise and knowing man alive. His name was now up at Babylon: and Ezekiel his Contemporary commendeth him. So doth the Baptist, Christ: and Peter, Paul, 2 Ep. 3. though there had been a breach between them, Gal. 2.14. there was no envy. But such another Braggard as this in the text was Richardus de Sancto Victore a Monk of Paris, who said that himself was a better Divine then any Prophet or Apostle of them all.Paraei hist. sac. medul. Moral. 17. But How much better, saith Gregory, is humble ignorance then proud knowledge?
Ver. 4. With thy wisdom — thou hast gotten thee riches] Which yet is not every wise mans happinesse. Aelian observeth that the wisest and best of the Grecians were very poor: as Socrates, Aristides, Phecion, Ephialtes, Epaminondas, Pel [...]pidas, Var. hist. lib. 2. Eumolpus. Lamachus, and others. Fortuna fere favet fatuis: nescio quomodo, bona mentis soror est paupertas, saith he in Petronius: Piety goeth oft yoked with poverty.
Ver. 5. Thine heart is lifted up because of thy riches] Like as the higher the flood riseth, the higher also doth the boat that floateth thereon. A small blast will blow [Page 468] up a bubble: so will a few paltry pound [...]s puffe up a carnal heart.
By thy great wisdom] Here God did nothing. And such for all the world, saith Oecolampadius, are our free-will men, with their ego feci, this I did. Such Feci's are no better then faeces saith Luther, that is, dregs and drosse.
Ver. 6. Because thou hast set thine heart as the heart of God] Thou thinkest thy wisdome to be Divine, and thy self the only one. The Tyrians were famous for their great wisdom, Zach. 9.2. and they are said to be the inventers of many arts: yet should they not have overweened themselves in this sort: which because they did, let them hear their doom.
Ver. 7. Behold therefore I will bring strangers upon thee] Who shall not at all regard thy great wisdom, but grasp after thy wealth, and suck thy blood for it. Neither will they favour thee the more because thou art a King, but slay thee the rather, and say Hunc ipsum quaerimus, This is the right bird, as that souldier said, who slew the most valiant King of Sweden, at the battle of Lutzen.
Ver. 8. They shall bring thee down to the pit] There shall lye the greatnesse of the god of Tyre.
And thou shalt dye the deaths] Death will make no difference betwixt a Prince and a pesant, a Lord and a lozel. The mortal sithe is master of the royal scepter.
Ver. 9. Wilt thou say before him that slayeth thee, I am a god?] That will prove a poor plea, and thou wilt soon be confuted: as afterwards great Alexander confuted his flatterers, when being wounded in fight he shewed them his blood.
Ver. 10. Thou shalt dye the death of the uncircumcised] Not only a temporal but an eternal death: as they must needs do that are out of the Covenant of grace, whereof circumcision was the seal. This is the sad Catastrophe, of such as dream of a deity. Of which number were Caligula, Herod, Heliogabalus, Dioclesian, and other monsters, uncircumcised Viceg [...]ds, as we may in the worst sense, best term them.
Ver. 11. More [...]ver the word] See on chap. 18.1.
Ver. 12. Take up a lamentation for the King of Tyre] Who shall have little leisure to lament for himself; his destruction shall be so sudden. See on chap. 27.2.
Thou sealest up the sum] i. e. Thou art a pattern of perfection, in thine own conceit at least: for a seal hath in it the perfect form of him that is thereby represented; and then is a letter perfected when the last act of setting to a seal is done to it.Literae consignatae & clausae & absoluta sunt. Oecol. [...]. Plato. Hom. Tu es omnibus numeris absolutum exemplar; so Vatablus and the Tigurines.
Ver. 13. Thou hast been in Eden] As a bird of Paradise, or as a tree growing there, ‘— [...].’ Thou art equal to Adam in the state of innocency: and thy Tyre is no whit inferiour to the garden of God.
Every precious stone was thy covering] Not thy diadem only was deckt with them (as the Popes triple crown is at this day with gemmes of greatest value) but thy royal robe (not inferiour, haply, to that of Demetrius King of Macedony, which none of his successours would wear propter invidiosam impendii magnificentiam, it was so extream stately and costly) yea thy pantofles possibly, as Dioclesians the Emperour holding forth his feet to be kissed, as doth also the Pope at this day, who hath the cross in precious stones set upon his pantofle, to the great reproach of Christianity.
The Sardius, Topaz, and the diamond] Nine of those rich stones that were set in the high-Priests Rationale, or breast-plate See on ver. 2.
The workmanship of thy tabrets] At thy birth, and at thine inauguration there was great mirth made, concrepantibus tympanis, tibiis & tubis. What a deal of joy and jollity was there lately expressed in many places for the birth of the Prince of Spain?
Trem.Ver. 14. Thou art the annointed Cherub] Or, thou art a Cherub ever since I annointed thee for Protectour: as the Cherubims cover the Ark with their wings, so dost thou thy people; and therefore takest upon thee as if an earthly Angel.
[Page 469] Thou wast upon the holy mountain of God] Thou hast been in heaven: or at least on mount Sinai with Moses, where God appeared with millions of his Angels having a fiery pavement under his feet, Exod. 24.10.
In the midst of the stones of fire] i. e. Of Seraphims, say some, those flaming creatures, of lightenings and thunderbolts, say others, which thou [...]utlest about at thy pleasure.
Ver. 15. Thou wast perfect in thy wayes.] As the evil Angels also were: but now it is otherwise. Heaven spued out them in the very first act of their sin, and soon after they were created. Look thou therefore to speed accordingly, sith iniquity is found in thee. Potentes potenter torquebuntur.
Ver. 16. By the multitude of thy merchandise] Multa sunt fraudes ubi mercatura servet. Oecol. Many Merchants think they may do any thing for their own advantage: cheating and over-reaching passe for virtues with them.
And thou hast sinned] By suffering it so to be; for there is a passive injustice as well as an active.
I will cast thee] I will bring thee down with a vengeance, [...]. and make thee an example of that rule, Great sins have great punishments.
Ver. 17. Thine heart, &c.] Fastus inest palchris.
By reason of thy brightnesse] Thine own splendor hath dazeled thee. Magna cognatio est ut rei sic & nominis, di [...]is & vitiis.
That they may behold thee] And beware by thee.
Ver. 18. Thou hast defiled thy sanctuaries] i. e. Thy kingly palaces, where thou art looked upon and honoured as a God (but a wretched one) and which for statelinesse may vye with my Sanctuary. Adde hereto, that as none might come into the Temple but Priests only: so none might come into the palace but confiding persons: The Turkes at this day suffer no stranger to come into the presence of their Emperour, but first they clasp him by the arms, under colour of doing him honour,Turk. Hist. 715. but indeed to bereave him of the use of his hands, lest he should offer him any violence.
Therefore will I bring forth a fire in the midst of thee] Thou shalt perish by thine own sins, as a house is burnt by fire kindled within it self.
And I will bring thee to ashes] Which shall remain as a lasting monument of the divine displeasure; as did the ashes and cinders of Sodom: and Herodotus saith the same of the ashes of Troy.
Ver. 19. Thou shalt be a terrour] As Kings exceed all others in glory, so their fall is oft with so great ignominy, that they become a wonder and a terrour to all people.
Ver. 20. Again the Word of the Lord] See chap. 18.1.
Ver. 21. Set thy face against Zidon] An ancient and eminent City of Phenicia, little inferior to Tyrus: in Josua it is called Zidon the great. Josh 11. A very superstitious place, and a great enemy to Gods people.
Ver. 22. Behold I am against thee] Heb. I against thee, by an angry Aposiopesis,
I will be glorified] Viz. In thy just destruction.
And shall be sanctified in her] See on Levit. 10.3.
Ver. 23. For I will send into her] These are Gods evil Angels.
And the wounded shall be judged in the midst of her] This was done likely by Nebuchaduezzar: but certainly by Artaxerxes Ochus the Persian, as the Prophet Zachary had foretold, chap. 9. and as Diodorus Siculus hath left upon record.
Ver. 24. And there shall be no more a pricking bryar] For God will take away the Canaanite out of the land, Zach. 14. omnem spinum dolorificum: he will by his Judgements provide for his own glory, and for his peoples comfort.
Ver. 25. Then shall they dwel in their Land] Provided that they cleave close to me: otherwise I will out them again. It hath been elsewhere noted, that the Promises are with a condition; which is as an oar in a boat, or stern of a ship, and turns the promise another way.
[Page 470]Ver. 26. And they shall dwell safely therein] Or, in confidence: And this is reiterated here to shew what a mercy of God it is, to live secure, and free from the fear of enemies.
CHAP. XXIX.
Ver. 1. IN the tenth year] The year before Jerusalem was taken, chap. 24.1.
In the tenth moneth] Called Thebeth, Estth. 2. and it answereth to our January, saith Bede, Chronology is the eye of Prophecy, as well as of History.
In Euterpt.Ver. 2. Set thy face against Pharaoh] This was Pharaoh Ophra, whom Horodotus calleth Apryes, and saith, that he gave out that no God, how great soever could deprive him of his Kingdom. Dionysius the tyrant of Sicily also was wont to say, that his Kingdom was tyed unto him with chaines of adamant: but it proved otherwise. Noli gloriari.
And against all Egypt] Which held it self able to hold out against all the world, and is therefote here threatened at large in this, and the three next Chapters.
Ver. 3. The great dragon] Or Whale, or Crocodile, the figure of Pharaoh; whose Princes also and people are fitly compared to lesser fishes, and Egypt to waters, wherewith it aboundeth.Oecol. These shall all suffer together, saith the Prophet: Principis enim calamitas, populi clades est. Confer Psal. 74.13, 14.
That lieth in the midst of his rivers] That lieth at ease in the swolen waters of his Nilus, and battleth.
Which hath said My river is mine own] The river Nilus watereth Egypt and maketh it fruitful beyond credulity. They do but cast in the seed, and have four rich harvests in lesse then four moneths, say travellers. Hence the Egyptians were generally proud, riotus, and superstitious above measure: ‘Plin. Paneg.Nequitias tellus scit dare nulla magis.’ The most poysonous flies are bred in the sweetest fruit-trees. See on 1 Tim. 6.17.
And I have made it for my self] i. e. Useful and serviceable to my Country, with much paines and expence, by ditches, channels, water-courses, &c. These were cleansed and repaired by the command of Augustus Caesar, Sueton. when he had subdued Egypt, and reduced it into a Province. Some render it Ego feci meipsum, I have made my self; a most arrogant speech!
Ver. 4. But I will put hooks in thy chaws] Speaking to Tyru [...] a Sea-town, Sea-Metaphors were made use of. Now he fetcheth them from waters and fishes, that he may frame himself to his hearers: A good precedent for Preachers.
To stick unto thy scales] Thy subjects shall all follow thee into the field, that there you may all fall together. Had they kept themselves in Egypt, they might have been far safer; for that Country could hardly be come at by an enemy. But they went forth to meet their bane, as if they had been ambitious of destruction. God had a holy hand in it.
Ver. 5. And I will leave thee thrown into the wildernesse] As fish when they are caught are cast upon the dry land, and there they dye: for how should a fish live out of his own element? It may be the Chaldees sought Pharaoh and his forces in the Wildernesse, killed him and cast him out unburied; which the Heathens held a great unhappinesse: for they thought their ghosts could not passe the river Styx, but must wander through Hels waste wildernesses, unlesse their dead bodies were buried.
I have given thee for meat] Whales flesh is no better worth.
[Page 471]Ver. 6. And all the inhabitants, &c.] Shall feel my power in their just destruction, though they think themselves insuperable.
Because they have been a staff of reed] See this fully expounded in the next words. See also on Isa. 36.6. Jer. 37.7, 8. Egypt was a reedy Country,Lib. 13. cap. 11. as Pliny telleth us. Arando autem ipsa per se fluctuat, & in necessitate eludit.
Ver. 7. When they took hold of thee by thy hand] i. e. Made a Covenant with thee, and hoped for help from thee. See Job 8.20. The holy Scripture is its own best interpreter.
Thou didst break] So unfaithful are many friends: so uncertain are all humane helps.
And madest all their loines to be at a stand] Thou leftest them in the lurch, as we say, to shift for themselves as they could.
Ver. 8. And cut off man and beast] With both which thou aboundest exccedingly: as being a very fruitful Country; populosa, & pecorosa.
Ver. 9. Because he hath said, The river is mine, and I have made it] With this proud speech he is twice twitted, see ver. 3. The Egytians so trusted in their river Nilus, as if they needed no help from heaven. ‘Aegyptus sine nube ferax, saith Claudian.Epigram. 6.’ And Lucan to like purpose:
How much better might God have said to these Egyptians, then Vespasian did, Haurite à me tanquam à Nilo, Come ye to Me the fountain of living waters, and hew not out thus to your selves broken cisterns that can hold no water! But they used in mockery to tell the Grecians, that if God should forget to rain, they might chance to starve for it: they thought the rain was of God, but not the river:
God therefore threateneth hers to dry it up, and so he did: Ingratitude forfeiteth all. In the reign of Cleopatra, Nilus overflowed not the banks for two years together, saith Seneca: he brings in Callimachus telling of a time, wherein it had not done so for nine years space. Hence Ovid,
Thus their gold-flowing and fruit-giving river failed them, because they attributed too much to it. In Joseph's time they had seven years famine.
Ver. 10. And against thy rivers] The Jealous God will down with the earthly idol, whatever it be: See on ver. 9.
And I will make the land of Egypt utterly wast] Heb. wast of wasts,
From the tower of Syene] i. e. From South to North.
Ver. 11. No foot of man or beast shall passe through it] This was solitudo solitudinis indeed; a dreadful desolation. When it fell out, no history mentioneth: but that it was so, is most sure. Oh the dismal effects of sin in all ages, as now in sundry parts of Turkey, utterly unpeopled, though once flourishing!
Ver. 12. In the midst of the Countries] Palestine, Moab, Edom, Judea, &c. See Jer. 46.
And her Cities] Which are said to have been 20000. in the reign of Amasis, the chief whereof were Alexandria, Thebes, Babylon, Memphis, &c.
Ver. 13. Will I gather the Egyptians] God loveth to help men that are forsaken of their hopes. Cyrus sent them home likely, about that time that he took Babylon; and his son Cambyses had somewhat to do to subdue them; so high they [Page 472] were soon grown and head-strong; humbled they were, but not humble: low, but not lowly.
Ver. 14. Into the land of Pathros] A part of the lower Egypt; a corner of the Country say some; but big enough to hold the remnant that returned.
And they shall be there a base Kingdom] Reditum & regnum illis promittit, sed humile, a Kingdom God promiseth them, but base and abject; because subject and tributary to the Persian, so that the Israelites shall no more lean upon it. God oft removeth occasions of sin from his people, taketh away their stumbling blocks, that they may not fall under his heavy displeasure.
Ver. 15. It shall be the basest of the Kingdoms] And worthily for their worshiping the basest creatures (See Rom. 1.23, 24.) but especially for their faithlesnesse to Gods Israel.
Turk. Hist. For I will diminish them] As God hath likewise done the Persians at this day (who have undone their confederates, the Egyptians and Georgians) and the Grecians no lesse; who have now lost their liberty, and are so degenerate by means of the Turkish oppression,Ib. 260. that in all Graecia is hardly to be found any small remembrance of the glory thereof.
Ver. 16. And it shall be no more the confidence] For I will cut them, and keep them short enough: I will pull their plumes, so that they shall not stretch their wings beyond the nest: they shall have nothing so many clients, and adherents.
Which bringeth their iniquity to remembrance] Creature-confidence is so hated of God, that it inmindeth him of former miscarriages also, and causeth him to plague men for the new and the old together.
Ver. 17. In the seven and twentieth year] Of Jeconiah's captivity (as Ezekiel ordinarily counteth) or of Nebuchadnezzar's reign, say the Jew-doctours: when as Tyre was overthrown, some part of Egypt wasted, Jeremy and Baruch taken into his protection.Sedar-olam.
The Word of the Lord came] This was Ezekil's last sermon, his swan-like song: shewing wherefore and whereby Egypt should be so laid waste.
Ver. 18. To serve a great service] For thirteen years together, as saith Josephus.
Every head was made bald] sc. By continual carrying upon their heads and shoulders, earth, wood, and stones (for which they were much laughed at by the Tyrian souldiers) to fill up that strait of the Sea, which separated Tyre from the Continent, before it could be taken.
Yet he had no wages] The Tyrians, when they saw they could hold out no longer, had sent much of their wealth away to Carthage, and other places: much of it also they cast into the Sea, saith Lyra; so that Nebuchadnezzar at his entrance found nothing but a bare rock, saith Hierom, out of an old Assyrian Chronicle.
Ver. 19. Behold I will give the land of Egypt] As pay for his pains at Tyre. God is a liberal pay-master, and his retributions are more then bountiful. Serve him therefore with chearfulnesse.
Turk. Hist. 345. lb. 227.Ver. 20. I have given him the land of Egypt] As the great Turk gave his souldiers the rich spoil of Constantinople: and as Tamerlan never forgat the good service of his servants, nor left the same long unrewarded; often saying that day to be lost, wherein he had not given them something.
Because they wrought for me] By mine instinct, though beside their own intent.
Ver. 21. The horn] i. e. The strength, power and authority, in the Kingdom of Christ especially, Luke 1.69.
The opening] Occasion to blesse my Name.
They shall know] Nebuchadnezzar also and his Babylonians.
CHAP. XXX.
Ver. 1. THe Word of the Lord] See chap. 18.1.
Ver. 2. Woe worth the day] Ah de die ista. This shall be the voice much more of reprobates at that last day of wrath and revelation of the righteous Judgement of God, Rom. 2.5. Enoch foretold this dreadful day, before Noah the [Page 473] deluge: That day is longer before it comes: but shall be more terrible when it is come.
Ver. 3. A cloudy day] Heb. a day of a cloud; which was rarely seen in Egypt.
Ver. 4. Great pain] Heb. pain upon pain, as the throws in childbirth.
Ver. 5. Chub] Certain Africans, who shall be worse put to't then were those succeeding Africans, who had a prophecy (but not of like credit with this of Ezechiel) that when the Romans sent an army into their country, Mundus cum tota sua prole periret, which made them think the world should then be at an end. But afterwards the Romans sent an army thither under the conduct of one Mundus, who in battle was slain together with his sons by the Africans, Lib. 15. and discovered the illusion of the devil. The Septuagint render Chub Spaniards; which I like the better, saith Lavater, because Strabo saith Nebuchadonoser came with his victorious army as far as Spain.
Ver. 6. They that uphold Egypt shall fall] i. e. Their confederates; or as some, their Tutelar gods. Herodotus writeth that Cambyses wasted with the sword Egypt and Ethiopia: killed their god Apis, and defaced all their idols. This he did, doubtlesse, rather in scorn of all religion, then hatred of idolatry.
And the pride of her power shall come down] Tumbling down as a great and weighty bullet, from a very high and steep mountain.
From the tower of Syene] See chap. 29.10.
Ver. 7. And they shall be desolate] See chap. 29.10.Non est Perissologia: repetitur cum fructu. Lavat.
Ver. 8. And they shall know that I am the Lord] Men will not take knowledge of this till they have paid for their learning. Vexatio dat intellectum, smart makes wit.
When I have set a fire in Egypt] War is fitly compared to fire, it feeds upon the people. See Esa. 9.19. with the Note.
Ver. 9. In that day shall messengers go forth from me] i. e. The Chaldeans by an instinct from me, to subdue Ethiopia also.
In ships] For Nilus was navigable:
To make the carelesse Ethiopians] Heb. confident Cush: Security ushereth in calamity.
As in the day of Egypt] That cloudy day, ver. 3. when clouds of blood were dissolved upon them: Or, that dismal day of old, when they perished in the red sea, Exod. 15.14.
Ver. 10. I will also make the multitude] Or the great noise and hurry. They shall have no more cause to complain that they are too many of them: so that they cannot one live by another.
Ver. 11. The terrible of the nations] Tyranni gentium. Homo homini lupus.
Ver. 12. And I will make the rivers dry] The Chaldees shall drink them up, as 2 King. 19.24. or I will dry them up for a punishment of your vain trust in them, and boasting of them, chap. 29.3, 9.
And sell the land] Passe it away utterly from you. The earth is the Lords: he is the true Proprietary.
Ver. 13. I will also destroy their idols] He did so by Cambyses: See on ver. 6. he doth so still by the Turkes; when they invade Popish countries, they break down their mawmets.
Out of Neph] Called also Moph, Hos. 9.6. afterwards Memphis (the Metropolis of idolatry; Nazianzen calleth it [...], the mad City, because mad-set upon idols; Apis especially) afterwards Babylon, and now Aleair: [...]. famous for its incredible greatnesse, fair situation, pillars and Pyramids. It was the seat royal of the Sultans, till taken by the Turks from Camson Gaurus and the Mamalukes, about the year 1515.
And there shall be no more a Prince] For forty years at least.
Ver. 14. And I will set fire] See on ver. 8.
On Zoan] Or Tanis; the inhabitants whereof are said to be those giants called Titanes.
And will execute judgements in No] Populous No, Nahum. 3.8. called afterwards Alexandria, now Scanderoen.
Ver. 15. And I will pour my fury upon Sin] Called afterwards Pelusium, Deserto Sinis nomen dedit. and now Damiata.
[Page 474] The strength of Egypt] The key of the Kingdom.
Ver. 16. I will set fire on Egypt] See ver. 8.
Ver. 17. Aven] Called also Heliopolis, and Thebe.
Phibeseth] Or Bubaestis, called by Ptolomy, Her [...]um civitas.
Ver. 18. At Tehaphnehes] Or Daphne, the gate of Egypt, at which the Chaldees entred.
A cloud shall cover her] See ver. 3.
Ver, 19. And they shall know] See on ver. 8.
Ver. 20. In the eleventh year] The year wherein Jerusalem was destroyed; notwithstanding Pharaoh's fair promises and proffers to relieve her.
Ver. 21. I have broken the arm] Ita ut nulla arte vel ope, so that by no means or medicines it can be made whole again. Losses received in war can hardly be repaired.
Ver. 22. And will break his armes] I will utterly disable him, and drive the field of him: he shall neither be able to defend himself, or offend his enemy. See Psal. 37.17.
Ver. 23. And I will scatter the Egyptians] Send them captive into other countryes, as by a whirlwind or Hurrican. This Metaphor we have oft met with. He was afterwards hanged.
Herod.Ver. 24. And I will strengthen the armes of the King of Babylon] God as he sends the sword, chap. 14.17. musters the men, Esa, 13.4. orders the ammunition, Jer. 50.25. renders the weapons vain or prosperous, Esa. 54. ult. so he strengtheneth and weakeneth the arm of either party.
Ver. 25. But I will strengthen] See ver. 25.
And they shall know] See on ver. 8.
Ver. 26. See ver. 23. They would hardly beleeve it, and therefore are so oft assured it.
CHAP. XXXI.
Ver. 1. IN the third moneth] Two moneths after the former Prophecy; and a moneth before the City was taken.
Ver. 2. Speak unto Pharaoh] Unto Pharaoh-Hophra, chap. 29.2. Say unto him (though it will be to small purpose) Hear and give ear, Jer. 13.15. be not proud, for the Lord hath spoken it.
Whom art thou like in thy greatnesse?] q. d. Thou thinkest thy self the only one, and that there is none such; but what sayest thou to the Assyrian, whom yet the Babylonian hath now laid low enough?
Ver. 3. Behold the Assyrian was a Cedar] See chap. 17.3, 22, 23. Dan 4.10, 11. with the Notes. The cedar is a very tall, fair, shady, leavy and lively tree: Such was Esar-haddon King of Assyria: once a most potent Monarch: now, not the master of a mole-hill. Now therefore (by an argument from the greater to the lesse) if he so fell through his pride; shalt not thou much more?
Ver. 4. The waters made him great] He had a confluence of all prosperities. Watered he was, non aquis sed abyssis; est autem abyssus, inexhausta felicitas & rerum affluentia. He over abounded with all outward happinesse: in wealth, victories, and triumphs, he gave place to no man.
Oecol.Ver. 5. And his bought were multiplied] Amplissima ludit copia verborum.
Ver. 6. All the foules] See Dan. 4.12.
Ver. 7. Thus was be fair in his greatnesse] Once again he setteth forth with how great power and glory God had adorned this first Monarchy.
Ver. 8. The Cedars in the garden of God] No Kingdom in the world was comparable to the Assyrian, for thirteen hundred years together.
Ver. 9. So that all the trees of Eden — envyed him] Summa petit livor. The tallest trees are weakest in the tops: and envy alwayes aimeth at the highest.
Ver. 10. Because thou hast lifted up thy selfe] Here he comes to describe casum & cladem, the downfal and destruction of this flourishing Empire: beginning with [Page 475] a short Apostrophe to Pharaoh. Be not high-minded but fear. Believe not him who said Decent secundas fortunas superbiae, pride well becometh prosperity:Plaut. but rather beleeve what another saith, and experience confirmeth, Sequitur superbos ultor à tergo Deus, God punisheth the proud, surely and severely.Seneca. A better authour then either of them telleth us, that Pride goeth before destruction: and an haughty spirit before a fall. Better it is to be of an humble spirit with the lowly, then to divide the spoil with the proud, Prov. 16.18, 19.
Ver. 11. I have therefore delivered him into the hand of the mighty one] Of Merodach Baladan, who of Governour, had made himself King of Babylon; Metashenes, Josephus, lib. 1. c. 2. and in the twelfth year of his raign, having overcome Esarhaddon son to Sennacherib and last Monarch of Assyria, he adjoyned that whole Empire to the Babylonians; and reigned after that forty years.
He shall surely deal with him] Heb. In doing he shall do unto him, Pro sibitu tractabo. Piscat. i. e. he shall do what his list with him: as Tamerlan since did with Bajazet: whom he carried about in an iron cage, using him on festival dayes for a footstool; and feeding him like a dog with crumbes fallen from his table. All which Tamerlan did,Turk Hist. 220. not so much for hatred to the man (saith the Historiographer) as to manifest the just judgement of God against the arrogant folly of the proud.
Ver. 12. And strangers have cut him off] The greatet wealth, the greater spoil awaiteth a man: as each one desireth to lop the tree that hath thick and large boughs and branches.
And his boughs are broken] i. e. His Vasals, homagers, and auxiliaries.
And all the people of the earth] Who once sheltered under his shadow. But the rule is, ‘Arbor honoretur cujus nos umbra tuetur.’
And have left him] And joyned themselves to the Babylonian.
Ver. 13. Ʋpon his ruine shall all the foules] His dead body shall want decent burial, as afterward did great Alexanders, great Pompeyes, our William the Conquerours, Richard the thirds, &c.
Ver. 14. To the end tha [...] none of all the trees] This is the use men should make of Gods heavy judgements upon others. This mans father Sennacherib had a statue set up in Egypt, saith Herodotus, with this inscription:Lib. 2. Let him that looketh upon my misery learn to be modest and to fear God.
Neither their trees stand up in their height] Neque stent in seipsis, neither stand in themselves, because of their height. Magna repente ruunt. In te stas & non stas, said the Oracle to Austin: thou standest on thine own bottom; thou wilt surely down.
For they are all delivered unto death] Without difference, pell-mell, lords and losels together, as the Poet also singeth;
Ver. 15. I restrained the floods thereof] I made them keep home, as mourners use to do.
And I caused Lebanon to mourn for him] Heb. To be black, i. e. in mourning-habit. Athenienses non nisi atrati sapiunt, said one.
Ver. 16. I made the Nations shake at the sound of his fall] As the earth seems to shake at the fall of some mighty Cedar.
Shall be comforted] In so noble a companion and partaker of their misery. Confer Esa. 14.
[Page 476]Ver. 17. They also went down into hell with him] It was wont to be said, that hell was paved with Kings crests and shavellings bald-pates: Henry the eight was told on his death-bed, that he was now going to the place of Kings. See Esa. 30.33. what a coile kept this Esar-haddon in his time,Oecolamp. as being superstitibus terror, praemortuis laetitia, complicibus exitium, sui ipsius ruina?
Ver. 18. To whom art thou like] He fitly returneth to Pharaoh, applying all this discourse to him.
In the midst of the uncircumcised] Chap. 28.10.
This is Pharaoh] This is like that of the Poet,
CHAP. XXXII.
Ver. 1. IN the twelfth month] About a year and half after the City was taken.
Ver. 2. Take up a lamentation] i. e. A lamentable Prophecy, destructive to the Egyptians: and it is very likely that they heard of it, but heeded it not; tanquam monstra marina Dei verba praetereuntes.
Thou art like a young lion] For pride, fiercenesse and cruelty.
And thou art as a whale] Or Crocodile: thou domineerest over sea and land, far and wide: thou playest Rex.
Thou camest forth with thy rivers] With the armes of thy Nilus into the Midland-sea: insanis bellis inquietans omnia, breeding a great bustle in the Countries near adjoyning.
Ver. 3. I will therefore spread out my net] Thou shalt be taken in an evil net, when thou little thinkest of it. Evil shall hunt the violent man to overthrow him, Psal. 140.11. Look how Leo cassibus irretitus ait, Si praescivissem: and as the whale enclosed by fishers is lugg'd to land, done to death, cleft in peices with axes, his flesh being made a prey for birds and beasts, his blood far and near drenching the earth: so shall it fare with Pharaoh and his forces.
Ver. 4. Then will I leave thee upon the land] As whales are sometimes left by an ebbe whilst they pursue lesser fishes:In June 1658. there was one so taken near Greenwich lately: a peice of whose flesh was shewed unto me.
Oecol.Ver. 5. With thy height] Celsitudine tua: with thy glory which thou holdest dearer then thy flesh or life.
Ver. 6. I will also water with thy blood] Instead of thy river Nilus.
The land wherein thou swimmest] Egypt, where thou sportest, as the whale doth in the mighty waters.
Natabunt colles & valles cruore tuo. Even to the mountains] A most elegant Hyperbole: the like whereto, see 2 King. 21.16.
Ver. 7. And when I shall put thee out] Or extinguish thee: who art for thy power and glory as one of the worlds great Luminaries.
I will cover the heaven, &c.] So great a fume, or rather so vile a snuffe shall exhale, that the heavens shall seem to be muffled, &c. It shall be once again deep darknesse over all the land of Egypt. Hypallage Poetica. Another Hyperbole.
Ver. 8. All the bright lights of heaven] See ver. 7. All this shall befal the world really and without an Hyperbole, at the last day, Mat. 24.29.
Ver. 9. I will also vex] Or grieve: See Eccles. 7.3. where the same word signifieth anger and sorrow. Nebuchadnezzars growing greatnesse shall be a cut and a corrosive to them.
Ver. 10. When I shall brandish my sword] As fetching my blow at them too; and ayming where to hit them.
Every man for his own life] Which he knows he hath forfeited, and hath [Page 477] now great cause to fear: sith his neighbours house is on fire.Jam proximus ardet Ucalegon.
Ver. 11. The sword of the King of Babylon] Here is that delivered plainly which was before parabolically.
Ver. 12. By the swords of the mighty] Or, of the Heroes, or Giants.
The terrible of the nations] Grassatores, as Munster hath it; inexpugnabiles, as the Vulgar: such as with whom there is no dealing.
Ver. 13. All the beasts thereof] Egypt a most moist and fat Country, was full of cattle.
Ver. 14. Then will I make their waters deep] There shall not be men lef to derive them by ditches and channels into their grounds and pastures, for the making of them fruitful.
And cause their rivers to run like oyle] i. e. Smoothly, and silently.
Ver. 15. When I shall make the land — desolate] See here the sad effects of sin, and beware.
Then shall they know that I am the Lord] Pleràque supra habuimus: ideò sum brevior, saith Lavater on ver. 12.
Ver. 16. This is the lamentation] And this is the epilogue of this former Prophecy: the latter followeth; being of the self-same argument, viz. a funeral dirge and exequy over Egypt.
Ver. 17. In the fifteenth day of the moneth] i. e. Of the twelfth moneth, ver. 1. and about a fortnight after the former Prophecy. God loves to foresignify and to do it often.
Ver. 18. Wail for the multitude] Prophesy their destruction: but doe it not without grief and regret.
Cast them down] Do thou foretel it, and I will not fail to fullfil it: (See Jer. 1.10. with the Note.) Let them know that hell gapeth for them: and here I give thee the keyes thereof. So God doth to every faithful Minister, Matth. 16. not to Peter only, nor to his pretended successor the Pope; whom therefore Luther bravely slighted in these words of his, Contemptus est à me Romanus & favor & furor: I care neither for the Popes favour, nor frowns.
Ver. 19. Whom dost thou passe in beauty] What art thou better then other thy comperes and complices in sin? Thou must also dance, Down to hell, Down to hell, with the rest
Be thou laid with the uncircumcised] Strangers to the Covenant (whereof Circumcision was a seal) sinners the Chaldee here calleth them, such as the devil sweeps:Serm. of Repent. p. 70. they are his birds, saith Mr. Bradford Martyr, whom when he hath well fed, he will broach them and eat them, chaw them and champ them world without end, in eternal woe and misery. [...], Cadaver.
Ver. 20. They shall fall] Carkeises have their names both in Greek and Latine from falling.
We wonder now and then at the suddain death of a man. In war many thousands exhale their breath without so much as Lord have mercy on us. Death heweth its way through a wood of men, in a minute of time, &c.
Ver. 21. The strong among the mighty] Who might have seen many fair summers, had they not been cut off by Pharaoh's sword.
Shall speak to him out of the midst of hell] What they say to him, see Isa. 14.10. where we have the like Prosopopaeja Poetica.
Ver. 22. Ashur is there] To wit, in the belly of Hell, among the uncircumcised, as Lazarus and other Saints are in the bosom of Abraham the place of blisse. Slain they were with the sword: but that was but a beginning of their sorrows, a trap-door to eternal torment. Virgil, by a like figure, brings in Aeneas going [Page 478] down to hell, and there seeing Agamemnon, Dido, the Titans, Cyclopes, and other Tyrants.
Ver. 23. Whose graves are set in the sides of the pit] In the bottom of the burning Lake; which from the high top of a Kingdom is a foul fall. Their being there buried may import, that they shall never come out.
Which caused terror] As breathing nothing but blood and slaughter, raising a tempest wherever they came, so that they became terrores terrae, as dreadful as devils.
Ver. 24. There is Elam] The Persians, who in the reign of Cyaxares, had been subdued by the Scythians, and slain in great number, Jer. 49.34, &c.
Jun. Into the nether parts of the earth] Into hell, as that rich glutton, Luke 16.23. where our Saviour seemeth to allude to this place.
Yet have they born their shame] Carried the matter of it to hell with them, where is perpetual shame and confusion: beside the vexing snuff they have left behind them upon earth.
Ver. 25. They have set her a bed] i. e. The devils have set the Persian multitude a bed, but an uneasy one, such as they set for that rich wretch, Luke 12.19, 20. who thought to take his ease, but was not suffered.
With all her multitude] The grave is the Congregation-house of all living, Job 30.23. Hell is of many dead, that dye in their sins.
He is put in the middest] In the hottest fire of hell.
Ver. 26. There is Mesh [...]c and Tubal] i. e. Say some, the Cappadocians and Spaniards. Others, the Scythians and Sarmatians.
And all her multitude] See ver. 25.
Ver. 27. Which are gone down to hell with their weapons of war] They dyed not gloriously as Conquerours: nor were buried triumphantly with their arms under their heads (as valiant warriours were wont to be;) sed ingloria vita recessit, but they dyed like dogs, and were basely buried, and yet that was not the worst of it neither.
But their iniquities shall be upon their bones] They shall rue for their cruelty and bloodshed. These shall be as a murthering-weapon in their bones, Psal. 42.10. throughout all eternity.
Ver. 28. Yea thou shalt be broken] Thou O Pharaoh, shalt have a deeper degree of torment in hell. Potentes potentèr torquebuntur.
Ver. 29. They shall lye with the uncircumcised] Though they were circumcised, as now the Turks are, yet that shall not profit them. Faciunt & vespae favos: & ‘Simia quam similis turpissima bestia nobis!’
Ver. 30. There be the Princes of the North] i. e. (saith Junius) the Syrians, Tyrians, and others.
And all the Zidonian [...]] All the Hunters, saith the Vulgar; taking the word appellatively.
Which are gone down] The same again; ad majus Pathos.
Ver. 31. Pharaoh shall see them] This is the Epilogue, or perclose of this doleful ditty.
And shall be comforted] This was a miserable comfort: the like whereto is that of some prophane persons among us, who when threatened for their foul practises, use to reply, If we do go to hell, yet we shall have company.
Ver. 32. For I have caused my terror] By Pharaoh's exemplary punishment. This will make good men tremble at my Judgements, and bad men beware how they come under my wrath.
CHAP. XXXIII.
Ver. 1. AGain the Word of the Lord came unto me, saying] A new commission to preach again to his Country-men: which he had not done, since chap. 24.27. See the Note there.
Ver. 2. Speak to the children of thy people] I say of thy people: for I can scarce find in my heart to own them, they be so [...]ad.
When I bring the sword upon a Land] The sword is of Gods sending, chap. 14.17. and whencesoever it cometh, it is bathed in heaven, Isa. 34.5. Think the same of any other publike calamity, Amos 3.6. and therefore frame to a patient and peaceable behaviour under it. Among Philosophers the most noted sect for patience, was that of the Stoikes, who ascribed all to Fate.
Ver. 3. He blow the trumpet] Hence the Ancients infer,Clem. Bern. that a Bishop must preach, and that Praelati officium est sollicitudo non celsitudo. He taketh upon him the office of a constant Preacher, saith Gregory, that undertaketh to be a Minister.
Ver. 4. His blood shall be upon his own] The blame shall rest wholly upon himself. Not to be warned is a just both presage and desert of destruction.
Ver. 5. But he that taketh warning] Praevision is the best means of prevention.
Ver. 6. He is taken away in his iniquity] This a dismal kind of death, far worse then that of dying in prison, or of dying in a ditch.
At the watch-man's hand] By whose treachery, or indiligence at least, he miscarried.
Ver. 7, 8, 9. See Notes on chap. 3.17, 18, 19.
Ver. 10. Thus ye speak] But not well, whilst ye have hard thoughts of God,Refricat verba desperantium. Omnis restitutionis species & spes à Deo nobis praecisa est. Heb. 2.1. and heavy thoughts of your selves; as if your sins were unpardonable; and that ye were already ruined beyond relief: whereas true Repentance is a ready remedy, a plank after shipwrak, that would set you safe, and render you right again. This they had been told before, chap. 18. but to little purpose: the word was not mingled with faith in their hearts, and did therefore run through them, as water runs through a riven vessel.
And we pine away in them] Ita punimur ut per [...]amus. This the Prophet had threatened, chap. 24.23. and they still stomackfully object it to him: it lay as hard-meat, and they raise a cavil upon it: whereto the Lord answereth;
Ver. 11. As I live saith the Lord God, &c.] This is one of those precious places, those melliflous hony-combes, which we should go on, sucking, towards heaven, as Sampson once did toward his parents, Judg 14.9. Here, if anywhere, we may find strong consolation. God when he swears, desires certainly to be credited, saith Tertullian. O happy we, for whose sakes God vouchsafeth to swear:Lib. de Poenitent. cap. 4. and O thrice-wretched we, if we believe not God, no though he swear to us! Oh (saith Theodoret here) who can ever sufficiently admire the Lords great goodnesse, who being so shamefully sl [...]ghted by the sinful sons of men, doth yet swear his readinesse to receive them graciously, who have revolted grievously? Well might Nazianzen say that God delighteth in nothing so much as in mans conversion and salvation: [...], saith Basil, i. e. he would we should fear him,Suff [...]ndere mavult sanguinem quam effundere. Tertul. not fall by his hand: redire nos sibi, non perire desiderat, (as Chrysologus phraseth it) return unto him, not perish from the way, Psal. 2.12
For why will ye dye?] Turn ye must, or burn. See chap 18.31, 32.
Ver. 12. Say unto the children] The same as before; only with a Proviso of Perseverance in well-doing, for else all's lost. Non enim quaeruntur in Christianis initia sed finis, saith Hierom, The end is better then the beginning.
Ver. 13. When I shall say to the righteous] See on chap. 18.24.
If he trust to his own righteousnesse] As thinking that he hath thereby purchased a license to commit iniquity.
Ver. 14. Thou shalt surely dye] Viz. Except thou repent; for that altereth the case. Poenitency is almost as good as innocency.
If he turn from his sin and do] These two parts make up true Repentance.
Ver. 15. Give again that he had robbed] Quod rapuit reddideret. The law for restitution see Num. 5.6, 7.
[Page 480]Ver. 16. None of his sins] This is point-blank against the doctrine of Purgatory.
Ver. 17. Yet the children of the people say] This was a second cavil of theirs. See ver. 10. and chap. 18.25. Archesilas was surnamed Cavillator: so might these well have been.
Their way is not equal] There is no equity at all in this causelesse quarrel of theirs.
Ver. 18. When the righteous turneth] To set them down, if right reason would do it (and man should be mancipium rationis, a slave to reason) he repeateth what he hath said before.
Ver. 19. He shall live thereby] Provided that he rest not in his righteousnesse, but learn to live by the faith of the Son of God, Gal. 2.
Ver. 20. Yet ye say] But therein ye lye, which is not the guise of Gods children, Isa. 63.8.
I will judge you every one after his wayes] And so wring a testimony, if not from your mouthes, yet from your consciences, of mine impartial Justice; such as is that, Deut. 32.4. A God of truth, and without iniquity, just and right is He.
Ver. 21. In the twelfth year] Some read the eleventh year: and indeed it was wonder that such ill news came no sooner; for [...], saith Sophocles.
Superstes stragis. That one that had escaped] This God had promised, chap. 24.26.
The City is smitten] i. e. Sacked and burnt. This man spoke much in few.
Ver. 22. The hand of the Lord] i. e. The Spirit of the Lord, which acted me and caried me out, 2 Pet. 1.21. See 1 Cor. 12.3.
And my mouth was opened] As God had promised, chap. 24.27. And this fell out before the messengers narration. This was much for the prophets honour.
Ver. 23. Then the Word of the Lord] See chap. 18.1.
Ver. 24. They that inhabit those wasts of the land of Israel] Those poor few now left in the land, 2 King. 25.12, 22. Jer. 40.5, &c. Surely they are poor, they are foolish, they have lost the fruit of their affliction, miserrimi facti sunt & pessimi permanent (as Austin saith of some in his time) they are never the lesse wicked, for being wretched.
Verba facis populi recitat. Abrahae se conferre, imò praeferre audebant. Speak] Bubbles of words. Antiquum obtinent; They are no changelings, not at all crest-faln.
Abraham was one] And no such one, but that we may match him. Thus these proud hypocrites set up their counter for a thousand pound, and stand upon their comparisons, without all shame or sense.
The land is given to us] And here we will hold our own: for we are well worthy.
Ver. 25. Ye eat with the blood] Which wicked Saul would not do, 1 Sam. 14. much lesse would righteous Abraham have done it; sith it was against the light and letter of the Law, Gen. 9.4. Levit. 7.26. Deut. 12.16. Nay ye do worse things: and are you Abraham's children, and heirs of the promised land, together with that faithful Patriarch? I trow not. See a like manner of reasoning, Mic. 2.7. Joh. 8.39: So the learned Linaker, having read our Saviours Sermon in the mount, and considering how little it is lived amongst us, brake out into these words, Certainly either this is not Gospel, or we are not right Gospellers.
Ver. 26. Ye stand upon your sword] Vivitur ex rapto, He that hath the longest sword carrieth it amongst you: ye are also very revengeful: ready to say with him in the Poet,
Ye work abomination] This R. Solomon understandeth de Venere obscaeniore. It is in the original, ye women work abomination, as prostituting your selves to an unnatural filthinesse, as the Casuists complain still of some Spanish Curtezans.
And shall ye possesse the land] q. d. Ye shall be set up: what should you expect better then exilium & excitium, banishment and destruction?
Ver. 27. They that are in the wastes] Ver. 24.
Shall dye of the pestilence] Or else of the famine, which is worse. When, where, [Page 481] and how this was fulfilled upon them, we read not: In Egypt likely, whither they went after Gedaliah's death; if not sooner, at home, as Jeremy also had fore-prophecyed, chap. 42, 43, 44.
Ver. 28. For I will lay the land most desolate] Heb. desolation & desolation. God made clean work there; there was not a Jew left in the Country: See Zach. 7.14.
Ver. 29. Then shall they know] By woful experience.
Ver. 30. The children of thy people] These Captives in Babylon, no whit better then those in Jury.
Still are talking] Detracting from thee, and deriding thee.
By the walls] Susurros miscentes clancularios: Ʋti otiosi & sanniones in foro facere solent. fearing left any one behind them should hear them, they get the walls at their backs.
Come I pray you and hear] Thus they jear: and there are too many such scoffers at this day.
Ver. 31. And they come unto thee] Very goodly.
And they sit before thee] Very demurely, and (to see to) devoutly; taking up all the seats.
They hear thy Words] But they were as heartlesse in hearing, as they were listlesse in praying, ver. 10.
They will not do them] Of the Athenians also it was said of old, that they knew well what was good and right, but would do neither.
Their heart goeth after their covetousnesse] Their heart is on their half-penny, as we say: neither can the Load-stone of Gods Word hale them one jot from the earth. It should be Sursumcorda: but when many mens bodies are in sacellis, Haram domisticam arae Dominicae prafer. their hearts are in sacculis, as Austin complaineth: as Serpents have their bodies in the water, their heads out of the water: so here. As those Gergesites, they more mind a swine-stye then a Sanctuary.
Ver. 32. As a very lovely song] Or a love-song. Canticum amatorium. Vatab. The word leaves no more impression upon carnal mens consciences, then a sweet lesson upon the Lute in the ear, when it is ended; for then both the vocal and instrumental sweetnesse dissolve into the air and vanish into nothing. Happy was Austin who coming to Ambrose to have his eares tickled, had his heart touched.
Ver. 33. That a Prophet] See on chap. 2.5.
CHAP. XXXIV.
Ver. 1. ANd the Word] See chap. 18.1.
Ver. 2. Prophecy against the Shepherds] Good Shepherds they should have been, but they were naught, Jer. 23. and naught would come of them, for their mal-administration.
Wo be to the Shepherds of Israel] Both to Princes and Priests, by whose evil governement the people were so bad, as in the former Chapter is fully set forth: Qualis rex, talis grex, the Sheep will follow the Shepherd: the common people are like a flock of Cranes; as the first flye, all follow.
Should not the Shepherds feed the flocks?] Such flocks especially as have golden fleeces, precious souls? Oh feed, feed, feed, saith our Saviour to Peter, Joh. 21.15. feed them for my sake (as the Syriack there hath it) rule them well, teach them well, go before them in good example, do all the offices of a faithful Shepherd to them, and be instant, or stand close to the work, 2 Tim. 4.2. Dominus propè, the Arch-shepherd is at hand.
Ver. 3. Ye eat the fat] Ecce, lac & lanam recipitis: this ye might do, if in measure; for the workman is worthy of his wages; see 1 Cor. 9.7. but ye gorge your selves with the best of the best: & si ventri benè, si lateri, as Epicurus in Horace, if the belly may be filled, the back fitted, that's all you take care for. In parabola ovis capras quaeritis, & vestrum maximè compendium spectatis, ye are all for your own ends, nourishing your hearts as in a day of slaughter, or of good chear, Jam. 5.5.
Ye kill them that are fed] Heb. ye sacrifice them, so ye pretend, but mind your own fat paunches: See Prov. 7.14.
[Page 482] But ye feed not the flock] As being falsi & sicti imò picti pastores, mock-shepherds.
Ver. 4. The diseased have ye not strengthened] Five sorts of sheep are here reckoned up that needed the shepherds best care and cure, but nothing was done; or, if any thing, it was overdone: for with force and cruelty they ruled over them. See 1 Pet. 5.3.
Ver. 5. And they were scattered, because there is no shepherd] None but an idol-shepherd, Zach. 11.17. a foolish shepherd, ver. 15. and the sheep being a foolish creature even to a proverb, [...]. and apt to wander into harmes way, will never return to the fold, if not fetcht back; but stick in the thornes, or dye in a ditch, or run into the wolves mouth.
Ver. 6. My sheep wandered] Through the shepherds supine negligence, or bloody truculence. Surely, as the herd of Deer forsake and push away the wounded Deer from them, so did these cruel shepherds: being non pastores sed impostores, non Episcopi sed Aposcopi, non praelati sed Pilati; as Bernard wittily; sheep-biters rather then shepherds: greedy dogs, Esa. 56.10, 11. grievous wolves, Act. 20.29.
And none did search or seek after them] Nec erat qui quaereret aut requireret.
Ver. 7. Therefore ye shepherds hear the Word of the Lord] And oh that this Word might ever sound aloud in the eares of all shepherds, as the voyce of heavens trumpet!
Hyperbaton aetiolog cumVer. 8. As I live saith the Lord, surely because] God here seemeth to be in a great heat, in a perturbation of spirit, causing a kind of impediment in his speech: so throughly was he moved against these leud shepherds, whose faults he rippeth up again to make better way to their sentence.
Because my flock became a prey] To the Chaldees, but especially to that old manslayer.
Because there was no shepherd] None but a company of Nominals, or rather Nullities.
Ver. 9. Therefore, O ye shepherds] See ver. 7, 8.
Ver. 10. Behold I am against the shepherds] Heb. Lo, I against: by an angry Aposiopesis.
And cause them to cease from feeding the flock] They shall be Officiperdae, Quondams, laid aside like broken vessels, as have been some Kings of this land in their several generations (one of recent remembrance) Popish Bishops not a few, Bonner and others outed and deprived..
Ego, ego, Nominatium absolute [...]o tu [...]. Oeconom. lib. 1.Ver. 11. Behold I even I will both search] Ego ego reposcam & anquiram: rather then the work shall be undone, Ile do all my self, and then 'tis sure to be well done. Aristotle telleth of a certain Persian, who being asked What did most of all feed the horse? answered, the Masters eye: And of a certain African of whom when it was demanded, What was the best manure or soil for a field? answered, the owners foot-steps, that is, his presence and perambulation. Praesul ut praesit & profit suis, ab iis non absit, Shepherds should reside with their flocks: the Archshepherd will not fail to do so.
Ver. 12. A [...] a shepherd] He prosecuteth the Allegory drawn from shepherdy all along; striking still upon the same string with much sweetness.
So will I seek out my sheep] Mat. 15.24. Psal. 119. ult. Esa. 40.11.
In the cloudy and dark day] i. e. In the time of their calamity and captivity. When things are at worst, God himself will set in: he reserveth his holy hand for a dead lift.
Ver. 13. And I will bring them out from the people] This they could very hardly beleeve: therefore he assureth them of it again and again. God will do the like for all his Elect, seem it never so impossible.
And feed them upon the mountaines of Israel] Which are very high mountaines: but the Church, Gods hill, is higher, Esay 2.2. See the Note there.
Ver. 14. I will feed them in a good pasture] Dayly and daintily; feed them among the Lillyes, Cant. 2.16. Psal. 23.1, 2, 3. feed them with the flesh and blood of my dear Son, Joh. 6.
There shall they lye in a good fold] Having a blessed calm in their consciences, full of spiritual security, and freed from all annoyances, Mic. 5.5.
[Page 483]Ver. 15. I will feed my flock] Doing all the offices of a good shepheard for them: and charging mine undershepheards to do so too.
And I will cause them to lye dow [...]] By giving rest to their souls, Mat. 11. together with many happy Halcyons, that they may serve me without fear, Luk. 1.74.
Ver. 16. I will seek that which was lost, &c.] As he did Peter, Paul, the good thief, Matthew, Zac [...]etu, the Disciples after their shameful flight, Austin; all us who like sheep were gone astray, &c.
But I will destroy the fat] P [...]nguem & petulcam, such as in whom fulnesse breedeth forgetfulnesse, as in Jeshurun, Deut. 32.15. Queen Elizabeth was told in a Sermon by Mr. Deering, that once she was Tanquam ovis, like a meek sheep, but now tanquam indomita juvenca, as an untamed heifer; and therefore wished her to meet God by repentance. Here good Oecolampadius complaineth (and cause enough he had) of some of Christs fatter sheep, who were too too taunty and troublesome to their fellows. The Lutherans of Suevia he might well mean; who, in their Syngramma, used him very coursely: and Luther himself in his book of private Masse, set forth An. Dom. 1533. passeth a very uncharitable censure upon his disease and death.
And I will feed them with judgement] Putting a difference, and dealing with them as it is fit.
Ver. 17. And as for you, O my flock] I have a saying to you also (such as are unruly especially) as well as to your shepheards.
Behold I judge between cattle and cattle] Between sincere Christians and hypocrites, sheep and goats: and can soon shed them, and shew them to the world, who are fierce rams, and who are nasty goats: at last day howsoever, all shall out, and a separation shall be made: the precious shall be taken out from the vile.
Ver. 18. Seemeth it a small thing unto you] Extenuant hypocritae suam culpam honesto titulo. Hypocrites make the best and the least of their sins;Oecol. which good men acknowledge with aggravation; but the works of the flesh are manifest: and here we have a lively picture of the Pop [...]sh Clergy, who eat up the best, and tread down the rest, & pro salutaribus aquis suam salivam hominibus obtrudunt, and for wholesome, obtrude brackish waters upon men, to quench their thirst.
Ver. 19. And as for my flock, they eat] The poor misled and muzzled people are glad to eat such as they can catch: they are fed with traditions, legendary fables, indulgences, vowed pilgrimages, pennances, &c. If Luther had not come in our way, say they, we could have perswaded the people to have eat grasse.
Ver. 20. I even I will judge between the fat cattle] These are, saith Austin, those that presume of their own strength, and boast of their own righteousnesse: being proud, insolent, and void of charity.
Ver. 21. Because ye have thrust with side and with shoulder] i. e. With pretence of law on your side, and with power in your hand to do what you list;Toto corpore et conatu. for who can withstand you?
And pushed all the diseased with your hornes] i. e. With your excommunications, and persecutions: See Esa. 66.5.
Till ye have scattered them abroad] For how should they abide it? they drive them out of the fold, flock, pasture; so that they must either fly, or dye.
Ver. 22. Therefore will I save my flock] Viz. By Christ the true Shepheard: who once found out him whom the Jews had unjustly excommunicated, Joh. 9.35. and gave him encouragement. He knows all his sheep by name, as Exod. 33.12, 17. and hath promised them safety here, and salvation hereafter, Joh. 10.27. It is not with the Saints, as Esa. 31.4. or as Amos 3.12. but as Jer. 31.10, 11, 12. See the places.
Ver. 23. And I will set up one Shepheard] Who indeed is the only Shepheard. Magistrates and Ministers are Shepheards: but Christ is the good Shepheard, Joh. 10.11. the great Shepheard and Bishop of souls, 1 Pet. 2.25. Heb. 13.20. the true Shepheard, above all for skill, love, and power: above Jacob, above David of whom he descended, and by whose name he is here called: so Jer. 30.9. Hos. 3.5. Ezek. 37.24.
Even my servant David] i. e. Christ the Son and successour of David, not [Page 484] David George; as that odious heretike who dyed at Basile blasphemously applied this text to himself as if he had been the man here intended. The Jews themselves confesse that Messias is here meant.
He shall feed them] This is thus repeated, as that which containeth a world of comfort. It sheweth also that Christ will do it to the utmost. Jacob was a sedulous Shepherd: Christ much more.
Ver. 24. And I the Lord will be their God] This is that Bee-hive of heavenly honey we so oft meet with in the Old Testament; which therefore those Sectaries have so little reason to reject.
And my servant David a Prince among them] Captain of the Lords hosts, Josh. 6.2. Captain also of his peoples salvation, Heb. 2.10. Messias the Prince, Dan. 9.25.
Ver. 25. And I will make with them a Covenant of peace] Pactum pacis, pacis omnimodae, Jer. 31.13. Esa. 11.10. Joh. 14.27.
And will cause the evil beasts] That were wont to worry the flock. I will set them safe from Satan and his impes, his instruments; such as was Nero the lion, and bloody Bonner the Popes slaughter-slave here.
Ver. 26. And I will make them—a blessing] By blessing them with all spiritual benedictions in Christ Jesus, Eph. 1.3. so that they shall be felices & faecundi, happy and fruitful.
There shall be sh [...]wres of blessing] Or very large showres (2 Cor. 9.6.) of divine doctrine, Esa. 55.9. and of righteousnesse, Hos. 10.12.
Ver. 27. And the tree of the field shall yield her fruit] There shall be a confluence of all comforts and contentments.
When I have broken the bands of their yoke] Freed them from the Babylonish bondage: but especially from the Tyranny of sin and terrour of hell; when I have broke the devils yoke from off the necks of their souls.
Out of the hands of those that served themselves of them] As did the devil, whose drudges they were, and who had them wholly at his beck and check.
Ver. 28. And they shall be no more a prey to the heathen] As the Jews then were and are to this day, being used by the Papists as spunges. The Christian Hebrews also suffered with joy the spoiling of their goods: but then (for an allay to their grief) they knew within themselves that which did sufficiently support them, and make up their losse, Heb. 10.34.
Sept. plantam pacis.Ver. 29. And I will raise up for them a plant of renowne] i. e. Christ the true tree of life: Or the Church planted and rooted in Christ, and much renowned all the world over. Christ mystical is a vine covering the whole earth.
And they shall be no more consumed with hunger] They shall have enough of all good things, a sufficiency, though not a superfluity; a Davids sat habeo, because the Lord hath heard the voyce of my supplications, Psal. 116.1.
Neither bear the shame of the heathen any more] God will bring them in credit with those which formerly slighted and reproached them. God fashioneth mens opinions, ruleth their tongues, promiseth to them who by patient continuance in well-doing seek for glory and honour and immortality, eternal life: where the Saints shall shine as the Sun in his strength, Rom. 2.7. Mat. 13.43.
Ver. 30. Thus shall they know that I the Lord their God, am with them] They shall understand the loving kindness of the Lord, Psal. 107.43. they shall know the salvation of their God, Psal. 50.23. they shall have a plerophory of faith, as Rom. 8.38.
Ver. 31. And ye my flock—are men] Sheep ye are, but rational sheep, having your spiritual senses habitually exercised to discern good and evil, Heb. 5.14. so that ye take and see my goodness, Psal. 34.8.
CHAP. XXXV.
Ver. 1. MOreover the Word of the Lord] Chap. 18.1.
Ver. 2. Set thy face] Chap. 6.2.
Against mount Seir] Inhabited by the Edomites.
[Page 485] And prophecy against it] This had been done before, chap. 25.12. but not enough. God hath a further saying to them, and that for the comfort of his poor people who might thus object: Peace and security from danger is promised us in the foregoeing Chapter; but we have still many deadly enemies, and none worse then our near allies and next neighbours the Edomites. Here therefore they are heavily threatened with utter desolation for their malignity against Israel, and their blasphemy against God.
Ver. 3. Behold O mount Seir, I am against thee] Ecce ego ad te, have at thee.
And I will stretch out my hand against thee] I will have my full blow at thee.
I will make thee most desolate] Heb. desolation and desolation: I will make an utter end: desolation shall not rise up the second time, Nahum. 1.9. I will make short work, Rom. 9.28.
4. I will lay thy Cities waste] Even Theman, Dedan, Bozra mentioned in Scripture: besides many others mentioned by Geographers, Maresa, Rhinocorura, Raphia, Gaza, Anthedon, &c.
And thou shall know] To thy small comfort.
That I am the Lord] A Lord of Lords, a God of Gods, a great God, a mighty and a terrible, which regardeth not persons, nor taketh reward, Deut. 10.17.
Ver. 5. Because thou hast had a perpetual hatred] An hereditary deadly feud against Israel; Heb. an enemy of ages, yea of many ages continuance; such as is (as we use to say of Runnet) the older the stronger.
And hast shed the blood of the children of Israel] Ʋt diffluant, hast let out their life-blood: all malice is bloody.
In time of their calamity] Watching the worst time, to do them the most mischief.
In the time that their iniquity had an end] When I had in a manner done with them, yet thou hadst not done with them: but didst stir up Nebuzaradan to burn the City and Temple with fire. This was to help forward the affliction, Zach. 1.15. See the Note there.
Ver. 6. I will prepare thee unto blood] Thou shalt have blood thy bellyful, which thou hast so greedily sought and sucked. Satiabis te sanguine quem sitiisti, cujusque insatiabilis semper fuisti, as the Scythian Queen said to Cyrus's head.
Even blood shall pursue thee] As a bloodhound: It shall, it shall, believe me, it shall.
Ver. 7. Most desolate] See ver. 3. Iterum repetit, ne excidisse videatur. I am in good earnest.
Ver. 8. And I will fill his mountains] Oh the woe of war! [...]. Bellum à belluis. the Greek word for it signifies much blood.
Ver. 9. I will make thee perpetual desolations] For thy perpetual hatred, ver. 5.
And thy Cities] See ver. 4.
Ver. 10. Because thou hast said] Ungodly men must answer for their ungodly speeches also, Jude 15.
These two Nations] Israel, and Judah.
Shall be mine] Such was their avarice and ambition that they made account all was their own: they had in their hopes devoured these two Countries, which God had reserved for a better purpose. He kept the room empty till the rerurn of the natives; and the land kept her Sabbaths, resting from tillage, &c. And yet these miscreants added
Whereas the Lords was there] Or, be it that the Lord is there, Though it be a Jehovah shammah, as chap. 48.3 [...]. sc. to keep possession against us, we will out him, and have it, in despite of him. O tongues worthy to be puld out, cut in gobbets, and driven down their throats, that did thus blaspheme.
Ver. 11. I Will do even according to thine anger] Let the Romish Edomites expect the like punishment: their malice and mischief will come home to them.
And according to thine envy] That quick sighted and sharp-fanged malignity, which none can stand before, Prov. 27.4.
Ver. 12. And that I have heard all thy blasphemies] Of both sorts: those in the first table against my self, and those in the second table, against my people.
They are said desolate] And we have helpt after.
[Page 486] They are given us to consume] Heb. to devour; Nay, but stay till they be: and then know, that ye may devour that on earth, that ye shall disgest in hell.
Ver. 13. Thus with your mouth ye have boasted] Heb. magnified, setting your mouths against heaven, your tongues also have walked thorough the earth, Psal. 73.9. See the Notes there.
And have multiplied your words against me] When it would have better become you to have multiplied your words before me in prayer and praises, [...] as the Hebrew word here used (mostly) signifieth.
Ver. 14. When the whole earth rejoyceth] sc. For my peoples deliverances. Or, when the whole land, sc. of Israel rejoyceth: as it is sometimes hail and well with the Church, when the wicked are in the suds. Judea was the world of the world, as Athens was the Epitome of Greece, the Greece of Greece.
Ver. 15. As thou didst rejoyce] As thou wast sick of the devils disease, rejoiceing at other mens harms: so, by a strange turn of things, others shall rejoyce at thy just destruction, and revel in thy ruines: and at the last day espcially, when thou shalt be awarded thy portion with the devil and his angels, 2. Thes. 1.6, 7, 8.
Thou shalt be desolate, O mount Seir] This was accordingly effected shortly after by Nebuchadnezzar and his Chaldees, Lib. 12. cap. 11. as Josephus testifieth: and is daily executed on the Churches enemies, who shall all be ere long in the place that is fittest for them, sc. under Christs feet.
And all Idumea, even all of it] The Edomites that thought of seizing on others lands, lost their own. They who covet all, do oft lose all: yea even the pleasure of that they possesse; as a greedy dog swalloweth the whole meat that is cast him, without any pleasure, as gaping still for the next morsel.
CHAP. XXXVI.
Ver. 1. PRophesie to the mountains of Israel] Better things then thou didst to Mount Seir in the foregoing Chapter. See Isa. 3.10, 11. with the Notes.
Ye mountains] That is, ye Mountainers, qui fere asperi atque inculti. Sed
Ver. 2. Because the enemy hath said] The Church fareth the better for her enemies petulancies and insolencies against her.
Even the ancient high-places] Or the everlasting Altitudes. Judaea lay high: the Church is much higher.
Are ours in possession] Thus the Edomites triumphed before the victory: So did the Spaniards in 88, and God heard them, as chap. 35.13. for he is All-ear, All-eye, &c. He is jealous for his people, Zach. 1.14. and jealousy is quick-sighted, quick-conceited.
Ver. 3. Because they have] Heb. Because and Because, importing earnestnesse and heat of indignation. So Levit. 26.43.
And ye are taken up in the lips of talkers] Heb. Ye are made to ascend upon the lip of the tongue, and upon the evil fame of the people. God takes it extream ill, that his people should be traduced and diffamed; which yet hath been their lot in all ages; but he will not fail to vindicate them, and to avenge them.
Ver. 4. Therefore thus saith the Lord God to the mountains] For men there were hardly any left, or not very fit to be dealt with, See ver. 1.
Which became a prey] To those man-eaters, ver. 3. qui diruerunt & devoraverunt, who did eat up Gods people as they eat bread, Psal. 14.4. making themselves merry with their misery.
Ver. 5. Surely in the fire of my jealousy] Jealousy is hot as hell, Cant. 8 6. it is implacable, Prov. 6.34, 35. and very vindictive. See Zech. 1.14. with the Notes. Here God swears he will be even with these Edomites.
[Page 487] Which have appointed my land] This the Lord hath never done with; so ill he took it.
Ver. 6. Say unto the mountains and to the hills] To those lifelesse creatures he directeth his speech, to shew that every creature groaneth and waiteth for the redemption of our bodies: It fareth the better also in this life present, for the Elects sake: as it was once cursed for mans sin, and hath lain bed-ridden, as it were, ever since.
Because ye have born the shame of the Heathen] This, the Lord could not bear with any patience.
Ver. 7. I have liftd up mine hand] Sworn solemnly. Men when they sweare do so, as taking God to witnesse. Three fingers they do oft lift up and hold down two, to signify, saith Lavater, that God who is Three in One, hath prepared a place in heaven for such as swear rightly; but will thrust down to hell, those that forswear themselves.
They shall bear their shame] They shall be paid home in their own coyn, be overshot in their own bow, be covered with their own confusion.
Ver. 8. Ye shall shoot forth your branches] Re-flourish and fructify: the Christian Churches (those spiritual mountains) shall especially, Rev. 22.2.
For they are as hand to come] To come home out of Captivity, or to return to God by repentance. The fall of Antichrist cannot be far off.
Ver. 9. For behold I am for you] Or I come to you, and I come with a Cornucopia in mine hand.
Ver. 10. All the house of Israel, even all of it] The Israel of God in the Kingdom of the Messiah, totum totum, quantum quantum, not one of them shall be missing.
Ver. 11. And will do better unto you] This must necessarily be understood of spiritual blessings by Christ: for temporals, they never had the like to those in the dayes of Joshua, David, Solomon, Hezekiah, &c.
Ver. 12. Thou shalt be their inheritance] Yea a type and pledge of that heavenly inheritance, 1 Pet. 1.4. Rev. 21. & 22.
And thou shalt no more henceforth bereave them] Provoke God to bereave them.Terra abortiens populos.
Ver. 13. Thou land devourest up men] sc. By pestilence, famine, sword, evil beasts: thou art an unlucky land, an unblest country,Girald. Cambrens. feral and fatal to thine inhabitants. Hesiod saith the like of his country Ascr [...]; and Another, of St. David's in Wales, that it is a place neither pleasant, fertile, nor safe. Strabo saith the like of Judaea; but with a despightful mind, as ver. 5. Those malevolent Spyes said no less, Numb. 13.
Ver. 14. Neither bereave thy nations any more] Either by consuming them, or spewing them out, as Levit. 18.28. & 20.22. & 26.20, 22. See what is said of heaven, Rev. 22.3, 4, 5.
Ver. 15. Neither will I cause men to hear] I will cut off all occasions: and remove all such stumbling-blocks as whereat the nations dash and split themselves.
Ver. 16. Moreover the word] See chap. 18.1.
Ver. 17. When the house of Israel] Ʋbique Scriptura vindicat gloriam Dei, maxime autem hoc loco; Oecol. This place of Scripture doth singularly set forth the glory of Gods grace, whilst it sheweth that mans destruction is wholly of himself, his help only of God.
As the uncleannesse] As a menstruous clout, abhorred by all.
Ver. 18. For the blood which they had shed] These two grosse sins are instanced, viz. murther, and idolatry; lest they should plead, as Jer. 2.35. I have not sinned, or as Hos. 12.8. In all my works they shall find none iniquity in me: that were sin.
Ver. 19. And I scattered them among the Heathen] Whose idols they had worshipped, and whose manners they had imitated.
Ver. 20. These are the people of the Lord] And these are the fruits of their religion. Are these the holy people? &c. Lactantius complaineth of his times,Lactant. de opific. Dei. pr [...]aem. Erasm. in Lactant. that Gods Truth was evil spoken of by the Heathen, because Christians lived loosly and leudly. Whereupon Erasmus cryeth out, O rem miseram! Oh lamentable! Even in those purer times the piety of Christians was so much abated, that the Gospel [Page 489] was therefore evil spoken of, for the evil lives of many that professed it. What marvel then, saith he, that Turkes cry out upon us? that the banks of blasphemy are broken down in persons disaffected to the power of godliness?
Ver. 21. But I had pitty for my holy name] So he hath still: or else it would be wide enough with us. Some render it I spared, or tendered mine holy name: and to free it from those imputations, I freely forgave my people and reestablished them.
Ver. 22. I do not this for your sakes] To do good without respect of desert, is royal; yea it is divine.
But for mine own holy names sake] God maketh our utter unworthiness a foile to set forth the freenesse of his love, in maki [...]g us worthy whom he found not so.
Ver. 23. And I will sanctifie my great Name] I will recover my reputation among the heathen, by declaring my justice in your punishment, and my mercy in your restauration. God, as he is moved by his own grace to do his people good, so he aimeth therein at his own glory.
Ver. 24. For I will take you, &c.] I will effectually call you out of darkness into my marvellous light, and cull you out from this wicked world. And this is the first thing that God here promiseth to his Covenanters. More then this, he promiseth them in the following verses, Justification, Sanctification, and Preservation, or Provision of temporal blessings, that nothing may be wanting to them that may make them happy. We should be oft counting of this coyn, telling of this treasure.
Ver. 25. Then will I sprinkle clean water upon you] He alludeth to the legal purifications; especially that made by the ashes of a red cow mixed with running water, wherewith the people were sprinkled, and so cleansed from legal defilement, Num. 19. Semblably the Saints, sprinkled with Christs blood from an evil conscience, by the byssop-bunch of faith, and so washed with clean water, (Heb. 10.22.) in baptisme (the saving vertue whereof is permanent, 1 Pet. 3.21.) are justified and sanctified, 1 Cor. 6.11. This blessed sprinkling David prayeth for, Psal. 51. The Baptist also and others sprinkled those whom they baptized: both to answer the [...]pes of the Law,Epist. 83. and this prediction of the Prophet, understood by Hierom of Baptisme; which is a visible sign and seal of our being washed from the filth of sin by the merit and Spirit of Jesus Christ, Tit. 3.5.
Ver. 26. A new heart also will I give you] For the old heart will never hold out the hardship of holiness: the old fab [...]ike must be taken down, and a new set up. See chap. 11.19. a new man both in constitution and conversation one must be, or else he is no man in Christ, 2 Cor. 5.17.
And I will take away the stony heart] The natural heart, which is hard and refractary; to every good work reprobate. Hord is that which resisteth the touch. The old heart is inflexible to Gods Spirit, insensible of his word and judgements, and impenetrable to his grace.Aug. Where then is mans freewill? Garriant illi, nos credamus: there is no such thing, beleeve it. Nature is wholly stony: it is God alone that of these stones raiseth up children to Abraham.
And I will give you an heart of flesh] i. e. Tractable and capable of Divine impressions, ready to every good work, Tit. 3.1.
Ver. 27. And I will put my spirit within you] Qui mulcendo & molliendo, who by melting and mollifying your hard hearts, shall bring you to a better obedience.
And cause you to walk in my statutes] Lex jubet, gratia juvat: God undertaketh for himself and his people too, viz. to work in them what he requireth of them. Therefore it is an everlasting covenant, ordered in all things: and the fruits of it are sure mercies, compassions that faile not, &c. See on chap. 11.20.
A Lap.Ver. 28. And ye shall dwell in the land] i. e. In Judaea, or rather in the Church, which began in Judaea, saith the Jesuite well; the Church of Rome then is not the mother-Church; no, though we take it in its Primitive purity.
Ver. 29. I will also save you from all your uncleannesses] This is oft promised, because not easily beleeved. No article of our Creed it so much opposed by Satan, as that of the forgiveness of sin by Christs merits: which is the very life and soul of [Page 489] a Church. All the former Articles of the Creed are perfected in this, and all the following articles are effects thereof: hold it fast therefore.
And I will call for the corn] I have it at my call: and a Mandamus from me will do it at any time. See Hos. 2.21, 22. with the Note.
And lay no famine] Which comes also at God Almighty his call, Psal. 105.16.
Ver. 30. That ye shall receive no more reproach] The heathen were oft twitting Gods people with their outward wants and crosses, as if caused by their Religion. So the persecutors did by the Primitive Christians, and so the Papists still deal with the New-Gospellers, as they scornfully call the reformed Churches.
Ver. 31. Then shall ye remember] The goodness of God shall lead you to repentance: so many mercies heaped upon so undeserving, nay so ill-deserving creatures, shall bring you to a deep detestation of your iniquities.
Your own evil wayes and your doings that were not good] There are some things, saith one, that we can hardly forget, viz. our sorrows and our pleasures, as Esau: some things we can hardly remember, as our faults, and our friends, as Josephs Butler. Augustine was famous (saith another) for two of his works; his Retractations, which are the confessions of his errours: and his Confessions, which are the Retractations of his life. See chap 20.43.
And shall loath your selves] Or,Litigabitis intra vos contra stagitia vestra. ye shall look upon your selves as worthy to be destroyed. Or, ye shall scold within your selves against your iniquities.
Ver. 32. Not for your sakes] See on ver. 22.
Be ashamed] Abashed and abased, as was Ezra, chap. 9.6. Ephraim, Jer. 31.19. the Publican, Luk. 18.
Ver. 33. I shall have cleansed you] See on ver. 29.
I will also cause you to dwell] See ver. 28.
Ver. 34. And the desolate land shall be tilled] As now, blessed be God, it is in the Palatinate, and other parts of Germany, though now is no small danger of a new war: quod Dominus avertat.
Ver. 35. This land] Such a change can God soon make for worse or better. Fear him therefore: fear the Lord and his goodness, Hos. 3.5.
Ver. 36. Then the heathen] Haec jam ex parte facta sunt, saith Oecolampadius. This day is this Scripture fulfilled in our eyes: the ruined Churches are reedified, and the matter well amended by this blessed Reformation: and Rome knows it.
Ver. 37. I will yet for this be enquired of] i. e. Though I have promised my people all these boones, yet I look they should put my promises in suit, by praying them over. Prayer is an indispensable duty, and must not on any pretence whatsoever be neglected.
I will encrease them with men like a flock] Plenty of men and store of children is a great blessing of God: yet some are ready to say of them, as that Rustick did of his afflictions, when he was told they were Gods love-tokens,Luther. Ah quam velim alios amare, non me.
Ver. 38. As the holy flock] The sheep that came up for sacrifice, at the Passeover especially: so will I multiply the sheep of Christ the true Shepherd.
CHAP. XXXVII.
Ver. 1. THe hand of the Lord] i. e. The force and impulse of the holy Spirit:Theodoret Manus est impellere; manus est organum agendi. fitly called the hand of the Lord, because holy men of old spake and acted as they were moved or carried out, by the holy Ghost, 2 Pet. 2. ult.
In the spirit] i. e. In a spiritual rapture.
And set me down] Not really but visionally.
In the midst of the valley] That same valley (some think) where (chap. the first) he saw that glorious vision. Prophecies were oft received; and prayers are best made in one and the same place.
Which was full of bones] So it appeared to him in his ecstasy.
Ver. 2. And lo they were very dry] Ex vetustate & carie. This added to the miracle.
[Page 490]Ver. 3. Can these bones live?] In the resurrection at the last day, he knew they should; for amongst the Jews that was generally beleeved, Joh. 11.24. But whether in this world, and at this time, that was the question: The Jew-doctours boldly but groundlesly answer that these dead bones and bodies did then revive: and that many of them did return into the land of Israel, and married wives and begat children. But this is as true as that other dotage of theirs, that the dead bodies of Jews in what Country so ever buried, do by certain under-ground passages, travel into Judaea, and there rest untill the general resurrection.
O Lord God thou knowest] And he to whom thou art pleased to reveale it. [...]. The Russians in a difficult question use to answer, God and our great Duke know all this.
Ver. 4. Prophesie upon these bones] Be thou the interpreter of my Will, who by mine all-powerful Word do quicken the dead, and call things that are not as if they were, Rom. 4.17.
And say unto them, O ye dry bones] Together with Gods Word, many times, there goeth forth a power, Luk. 5.17. as when he said Lazarus come forth, Joh. 11.43. So it is in the first resurrection, and so it shall be at the last, Joh. 5.25, 28, 29. See the Notes.
Ver. 5. Behold I will cause breath to enter into you] i. e. Into each number of you that belong to each body. Neither need the resurrection of the dead be held a thing incredible, Act. 26.8. considering Gods Power and Truth. The keeping green of Noahs Olive-tree in the time of the flood, the blossoming of Aarons dry rod, the flesh and sinews coming to these dry bones, and the breath entring into them, what were they all but so many lively Emblems of the Resurrection?
Ver. 6. And cover you with skin] Superindam; that the flesh may not look gastly. The word rendred cover is Chaldee, and found only here, and ver. 8.
And put breath in you and ye shall live] As when man was first created, Gen. 2. and cannot God as easily remake us of something, as at first he made us of nothing?
Ver. 7. So I prophesied] He might have said, why should I speak to these bones? will it be to any purpose? but Gods commands are not to be disputed, but dispatched, without sciscitation.
And there was a noise] A rattle, perhaps a thunderclap.
And behold a shaking] Perhaps an earthquake, as was at Christs resurrection. God will one day shake both the heavens and the earth. The heavens shall passe away with a great noise (2 Pet. 3.10.) the earth also and the workes therein shall be burnt, and fall with a great crack. Then shall the Lord descend from heaven with a shout, &c. 1 Thes. 4.16. such as is that of Mariners in a storm, or of Souldiers when to joyn battle with the enemy.
Ver. 8. Lo the sinews and the flesh came up upon them] The body is the souls sheath, Dan. 7.15. the souls suit: the upper garment is the skin, the inner the flesh; the inmost of all, bones and sinews.
Ver. 9. And say to the wind] To the reasonable soul, that breath of God, Gen. 2.7. divinae particula aurae, as one calleth it. In this better part of man, he is not absolutely perfect, till after the resurrection: for though the soul do in heaven enjoy an estate free from sin, pain or misery, yet two of the faculties or operations of the soul (viz. that of Vegetation and of sense) are without exercise, till it be reunited to the body. Here we have a representation at least of the Resurrection: which the Hebrews call Gilgul, the Revolution.
Come from the foure winds, O breath] i. e. From God that gave you, return again at his command, to your own numerical bodies, wherever they lye. And to this text our Saviour seemeth to allude, Mat. 24.31.
Ver. 10. And the breath came into them] Deforas from without: as at first they were infused by God, so they are still. This, Austin sometime and for some space of time doubted of, and was therefore censured boldly but unadvisedly by one Vincentius Victor, as Chemnitius relateth it.
And they lived and stood up upon their feet] As life will shew it self by sense and motion. Live things will be stirring. Arida etiam peccatorum corda Deus gratia vitali vegetabit.
[Page 491]Ver. 11. These bones are] That is, they signifie and betoken. And here we have the Accommodation or Application of the preceding Parable or Type: where also we may soon see, that this chapter is of the same subject and method with the former: only that which is there plainly, is here more elegantly discoursed; viz. the deplorable condition of the Israelites in Babylon, together with their wonderful deliverance and restitution in this and the three next verses.
Our bones are dryed] We lye in Babylon as in a sepulchre: we are buried alive, as it were; we are free among the dead, free of that company.
We are cut off for our parts] q. d. Let them hope as hope can: we have hanged up all our hopes now that the City and Temple are destroyed. Thus carnal confidence as it riseth up into a corky, frothy hope, when it seeth sufficient help: so it sitteth down in a faithless, sullen discontent and despair, when it can see no second causes.
Ver. 12. Behold O my people] God owneth them still, though they had little deserved it. Shall mens unbelief make the faith of God without effect? Rom. 3.3. Tumulos desperationis aperit, he openeth the graves of desperation, and lets in a marvellous light. So the Lord did for his poor Church, by this blessed Reformation begun by Luther: whose book de Captivitate Babylonica did abundance of good.Scultet. Annal. dec. 2. ep. dedic. As for that wrought here in England, a forreiner saith of it, that it is such as the ages past had despaired of, the present worthily admireth, and future ages shall stand amazed at. O beatos qui Deum ducem è spirituali Babylonia eos educentem secuti sunt!
Ver. 13. And ye shall know that I am the Lord] Ye shall experiment it. The Reformed Churches have done so abundantly. Gloria Deo in excelsis.
When I have opened your graves] This is spoken over and over for their confirmation, who were apt to think, the news was too good to be true.
Ver. 14. And shall put my spirit in you] Even my Spirit of Adoption, that soul of the soul: this was more then all the rest. Thrice happy are they that are thus spirited; they shall live and live comfortably.
Ver. 15. And the Word of the Lord] See chap. 18.1.
Ver. 16. Take thee one stick] A cleft stick which is res vilis & exilis, a poor business in it self; but if God please to make use of so slender a thing, it may serve for very great purpose: as here by the uniting of two sorry stickes in the hand of the Prophet, is prefigured the uniting of Judah and Israel, yea of Jews and Gentiles in the hand of the Lord, that is in Christ Jesus who is the hand, the right hand, and the Arm of God the Father.
His companions] i. e. Benjamin and Levi, 2 Chron. 11.12, 13.
Ver. 17. And joyn them one to another into one stick] See on ver. 16. Man and wife are as these two branches in the Prophets hand, inclosed in one bark: and so closing together that they make but one branch.
Ver. 18. Wilt thou not shew us what thou meanest by these?] People though they should not be question sick, as some in St. Pauls time were, 1 Tim. 6.4. yet they should be inquisitive after truth according to godliness, Tit. 1.1.
Ver. 19. And make them one stick] Taking away the deadly feud that hath so long time been betwixt them, breaking down the partition-wall, &c. I will once more bring them all under one King, and make them of one mind. Religion is the only best bond of affection. The very heathens honoured the Primitive Christians for their unanimity. See Cant. 6.9. with the Note.
Ver. 20. Shall be in thine hand before their eyes] That by this Chria publikely acted, they may be the better affected.
Ver. 21. Behold I will take the children of Israel] This was fulfilled when the Jews, and with them many of the ten tribes also returned to their own countrey, under Zorobabel and Ezra: As for the rest of the ten tribes that returned not, they degenerated into Gentiles. The Jews say that they were shut up by Alexander the great in the Caspian mountains: and shall therehence break forth when the Messias appeareth. Of the Jews in general Tacitus hath observed, that they are very kind to their own countrymen: but to all others very cruel. This might haply move Alexander to serve them in that kind. There are that understand that text, Rev. [Page 492] 16.12. the Kings of the East concerning the ten tribes whom they place in China, which is called the land of Sinim (as Junius conjectureth) Isa. 49.12. And who knows, but that when all Israel shall be called, Rom. 11.26. raised from the dead, ver. 15. joyned into one stick, as here, many of those poor Heathens in Asia and America may have part in the same resurrection?
Ver. 22. And I will make them one nation] Who were before at deadly feud, and fought many bloody battles. Solemur & nos hac promissione contra schismata, Let us also comfort our selves with this promise against schismes, saith Oecolampadius. Christ will cause the false Prophets and the unclean spirit to passe out of the land, Zech. 13.2. he will also so work in the hearts of his people, that they shall with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ, Rom. 15.6.
Ver. 23. Neither shall they defile] After the Captivity the Jews could never endure idolatry. The Popish image-worship is at this day a very great stumbling-block to them.
Out of all their dwelling-places] Where being mingled among the Heathen they learned their works, Psal. 106.35.
Ver. 24. And David my servant] i. e. Christ, who came to do the will of his Father in the shape of a servant, Phil. 2.7. See Isa. 42.1.
And they shall all have one shepherd] Even David their King is for his clemency here called a Shepherd (saith Hierom) tending and tendering his people: See chap. 34.
They shall also walk in my Judgements] All Christs subjects can say, as those Primitive Christians did, Nos non eloquimur magna, sed vivimus. Athenagoras in his Apology saith, No Christian is a bad man, [...], unlesse he be a counterfeit.
Ver. 25. And they shall dwell in the land] So they did for six hundred years, or near upon: and in heaven (whereof Canaan was a type) they shall live and reign for ever.
Ver. 26. Moreover, &c.] See chap. 34.25.
And it shall be an everlasting Covenant with them] With all the Israel of God.
And I will place them] sc. In the holy Land, saith Piscator: or else I understand not what this word place them, or give them, meaneth.
And will set my Sanctuary in the midst of them] i. e. I will indwel in them, and walk in them, &c. as a Cor. 6.16. The Jews pray earnestly for the rebuilding of their material Temple. Pray we as hard for the building up of the mystical Temple.
Ver. 27. My Tabernacle also] i. e. Mine Ordinances, those Testimonies of my special presence. See Rev. 21.3.
Ver. 28. Do sanctify Israel] i. e. Do set them apart for mine use: and will see to their safety.
When my sanctuary] Wherehence they shall have continual both direction, and protection.
CHAP. XXXVIII.
Ver. 1. AND the Word] This particle And sheweth the dependance of this discourse upon the former. Gods people shall be brought to their own country; The Lord Christ also shall sit upon the throne of his Father David: But betwixt these two great benefits the Church shall suffer much; and her enemies a great deal more, when once God takes them to do.
Ver. 2. Set thy face against Gog] i. e. Against those last enemies of the Church, before Skiloh come: the Kings of the lesser Asia and Syria before his first coming (see the books of Maccabees) the Pope and Turk before his second coming: See Rev. 20.8. with the Note. Against these Ezekiel is commanded to set his face, that is, to prophesie with utmost intention of spirit, and contention of speech.
Virtute opus est contra Antichristum d [...] cturo. Polan. The land of Magog] Or, in the land of Magog, which some make to be Gogs country, and especially Hierapolis (for which they alledge Pliny lib. 5. cap. 23.) a chief City of Syria. This Hierapolis had its name from the multitude of religious houses [Page 493] or idol-temples there erected. May not Rome, the Metropolis of idolatry,Ptolom. in quarta Asiae tabula. be rightly so called?
The chief Princes of Meshec and Tubal] People neighbouring upon the Syrians, and subject unto them, great enemies to Israel. See on chap. 27.13. In Meshec or Cappadocia, the Turks began to grow great and formidable. As for Tubal, Hierom and Josephus among the Ancients; Bellarmine and Gretserus among the Jesuites, understand it of the Spaniards. R. David and Ahen-ezra take Meshec for the Italians.
Ver. 3. Behold I am against thee O Gog] Ecce ego ad te, Have at thee Gog.
The chief Prince of Meshec and Tubal] These two are thus conjoyned to shew, as some think, that Turks and Popelings shall at length joyn their forces to root out the true religion: and that whilst they are tumultuating and indeavouring the Churches downfal, Christ shall come upon them and confound them. See on Rev. 16.14, 16.Propheta omnia loquitur magn [...]ficis verbis per Hyperbolas. The Jews hold that this whole Prophecy shall be fulfilled at the coming of their long-looked for Messiah: and whilst they take all things therein according to the letter, they run into many very great errors.
Ver. 4. And I will turn thee back] As he did Antiochus Epimanes by the Jewes: the Turks oft by Hunniades: the Popes forces by the Hussites in Germany, and lately by the Suedes. It hath been long agoe foretold, and for many ages believed, and by the Turks themselves not a little feared, that the Mahometan superstition by the sword begun, and by the sword maintained,Turk. Hist. 1153. shall at length by the Christian sword also be destroyed, so that the name of Gog and Magog (saith the Historian) shall be no more heard of under heaven. A cold sweat also stands at this time upon the limbs of the Western Antichrist, by reason of the growing greatnesse of the Protestant Princes.
And put hooks into thy chaws] A Metaphor from those that catch Whales: Confer chap 29.4.
And I will bring thee] But, for an ill bargain.
Ver. 5. Persia, Ethiopia, and Lybia] A numerous army from all parts. The Church is against all the world, and all the world against the Church. Hic vir totius orbis impetum sustinuis, said One once, concerning Athanasius. A silly poor maid in the midst of many fierce and savage creatures assaulting her every moment, is a true picture of the Church, saith Luther.
Ver. 6. Gomer and all his hands] The Cymbrians or Cimmerians, saith Melancthon: the Galatians, saith Theodoret.
The house of Togarmah] The Phrygians, as some: the Armenians as others will. Of Antichrist his great power, See Rev. 9.1. —20. & 20.8. See on ch. 27.14.
Ver. 7. Be thou prepared] Comparator & comparate. Muster up all thy forces, and see to their safety. But canst thou ward of my blows? mote thy self up against my fire?
Ver. 8. After many dayes thou shalt be visited] sc. By mine heaviest Judgements: for shall not God avenge his own Elect? — though he bear long with them. I tell you that he will avenge them speedily, Luke 18.7.8.
In the latter years thou shalt come into the land] Antiochus, that little Antichrist, did, and made havock. It is the opinion of some very grave Divines, that the great Antichrist before his abolition, shall once again overflow the whole face of the West: Quod Deus avertat.
Which have been alwaies waste] i. e. A long while.
Ver. 9. Thou shalt ascend and come like a storm] With great hurry and terror: but it shall soon blow over.
Thou shalt be like a cloud] Sed cito transibis.
Ver. 10. Things shall come into thy mind] Ascedent verba super cor tuum, thou shalt machinate mischief: but it shall fall on thine one pate. O pray, pray, said a holy man once, Pontifex enim Romanus & Concilium Tridentinum mira moliuntur, for the Pope and his Council of Trent are hatching strange businesses.
Ver. 11. I will go up to the land of unwalled villages] That care not to fortify their towns, but commit themselves to God, and think to escape us: but we shall soon shew them their folly therein. The Hebrews have one and the same word for [Page 494] folly and confidence, [...] Psal. 49.14. Eccles. 7.27. Psal. 78.7. Job 31.24. See on Job 4.6. But in the fear of the Lord is strong confidence: and his children (though their towns be unwalled) have a place of refuge, Prov. 14.26.
Ver. 12. To take a spoil] Heb. to spoil the spoil, and to prey the prey. The Antichristian rout are all for robbing and ravaging. What vaste sums of mony raked the Pope once out of England, which was therefore truely and trimly called by Pope Innocent the fourth, hortus deliciarum & puteus inexhaustus, his delicate garden, and pit that could not be drawn dry.
To turn thine hand] To plunder them to the very bones, as they say. Time was when the Popes receivers here left not so much money in the whole Kingdom, as they either carried with them, or sent to Rome before them, Of this Papal expilation King John heavily complained, and could get no remedy: but Henry the eighth would bear it no longer. England is no more a babe (said he in his Protestation against the Pope:) there is no man here but now he knoweth that they do foolishly that give gold for lead,Act. & Mon. 990. more weight of that then they receive of this, &c.
Ver. 13. Sheba and Dedan] The Arabians, who lived by roving and robbing.
With all the young Lions] That lye in wait for gain, as Lions do for prey.
Art thou come to take a prey?] q. d. If thou art, we are ready to set in with thee, or to traffique with thee for it. Mahomet came of these Arabians: the Pope hath his mony-merchants great store, Rev. 18.
Ver. 14. Prophecy and say unto Gog] Say it over again, that it may be the better considered, for the strengthening of the hands and hearts of my people.
Shall thou not know it?] sc. By thine Intelligencers, and wilt thou not think to make thine advantage of it? The Pope hath his Coricaei in every corner of Christendom: The Jesuites Colledges placed upon the walls of Cities afford them passage into the City, or abroad into the world at pleasure, to give or receive intelligence as occasion serveth.
Ver. 15. Out of the North-parts] Ab Aquilone nihil boni: from spiritual Babylon comes all mischief to the Church.The King of Syria is called King of the North, Dan. 10.
A great company and a mighty army] Such was the army of Antiochus Epiphanes against the Jews; of the Turk against Christians; of the Pope against the Hussites, Waldenses, &c. He deceiveth the Nations which are in the four quarters of the earth, to gather them together to battle: the number of whom is as the sand of the sea,De Rom. Pont. lib. 3. cap. 16. & 17. Rev. 20.8. He hath at his command the Italians, Walloons, Spaniards, whom Bellarmine rightly reckoneth among the souldiers of Antichrist.
Ver. 16. And thou shalt come up against my people] Oh happy they in such a priviledge, maugre all thy malice, Deut. 33.29.
In the latter dayes] Before the coming of the Messiah, first and second.
And I will bring thee] But for thy bane.
Against my land] The earth is the Lords, and the fulnesse thereof, Psal. 24.1. but that land where God is sincerely served, is his peculiar portion. It was said of old Anglia regnum Dei: Polyd. Virg. It is now so much more.
When I shall be sanctified in thee] i. e. Glorified in thy just and utter destruction.
Ver. 17. Art thou he?] Tis sure enough thou art he: for I cannot be deceived in thee, nor shall fail to suppresse thee.
By my servants the Prophets] Enoch, Jude 15. Hos. 2. Joel 3. Dan. 11. Zech. 14. Rev. 20.8. 2 Thess. 2.
Which prophesied of thee] Though under another name.
Ver. 18. My fury shall come up in my face] Though it do not presently break forth. Ira Dei quò diuturnior, eò minacior.
‘Poena venit gravior, quò magè tarda venit.’ God delighteth to make fools of his enemies; he lets them prevail a while, and carry the ball on the foot, as it were, that they may fall with the greater disappointment.
Ver. 19. For in my jealousy] God first kindleth, and then speaketh, and then shaketh the earth. His wrath is like Elijah's cloud; which was at first but a smal [Page 495] matter to see to: or as thunder which we hear at first a little roaring noise afar off: but stay a while, it is a dreadful crack: or as fire that at first burneth a little upon a few boards, but when it prevaileth, bursteth out in a most terrible flame.
Ver. 20. Shall shake at my presence] And wriggle into their holes; as worms do in time of thunder.
And the mountains shall be thrown down] Hyperbolical threats, to set forth the dreadfulnesse of Gods fierce wrath, which burns as low as hell it self.
Ver. 21. And I will call for a sword] Against Antiochus by the Maccabees; against the Turk and Pope by the Christian Princes, Hunniades, Scanderbeg, Queen Elizabeth, the late and present Kings of Sweden, the English and French forces in Flanders now before Gravelin, after Dunkirk and Bergen taken from the Spaniard. Certain it is, that ere long the Beast and the false Prophet shall be taken, and all the fouls of the heaven filled with the flesh of those Kings and Captains, that fight against the Gospel, Rev. 19.19, 20, 21.
Ver. 22. An overflowing rain, and great hail-stones] As once at the general deluge, destruction of Sodom, discomfiture of the Kings of Canaan in Joshua's dayes, chap. 10.11. Some think that these Judgements here threatened shall towards the end of the world be executed upon Antichrist and his adherents, according to the letter: See Rev, 16.21. See the Note there.
Ver. 23. Thus will I magnify my self] This end God proposeth to himself in all his works: and well he may; sith he hath none higher then himself to whom to have respect. And let all this that hath been said comfort us against the rage and good successe (if any such yet be) of the Antichristian rout; sith these are but (as he said once of decaying Carthage) the last sprunts and bites of dying wild beastes.
CHAP. XXXIX.
Ver. 1. PRophecy against Gog] Prophecy again against him, for my peoples greater comfort. The Jews (noted ever to have been a light, aerial, and fanatical nation, apt to work themselves into the fools paradise of a sublime dotage) they expounding this Prophecy according to the letter, conclude that Christ is not yet come, because these things here foretold are not yet fulfilled. When he doth come, they say, he shall set up his kingdom at Jerusalem, gather all Israel out of all coasts unto himself there, send each one to his own Tribe, and that most certainly, by the operation of his holy Spirit. There they shall be no sooner setled, and the kingdom not yet fully stablished,In frusta vel scintillas redigam te. Pintus. Sextabo te. but Gog and Magog shall bring a huge army against Jerusalem, where they shall fall by the sword, lye unburied, &c.
Ver. 2. And I will turn thee back] Convertam vel Conteram te: See ch. 38.3.
And leave but the sixth part of thee] Or, strike thee with six plagues, or draw thee back with an hook of six teeth, as chap. 38.4.
And will cause thee to come] This is much and oft inculcated, that it is God who brings in and drives out the Churches enemies. This is a quieting consideration.
Ver. 3. And I will smite thy bow out of thy left hand] I will disarm thee:Lib. 2. as Herodotus reporteth of Sennacherib and his Assyrians in Egypt, that their quivers, bowstrings and targets were gnawn to pieces by Mice and Rats in one night, so that they were forced to flye for their lives: And as our Chroniclers tell us that in the battle between Edward the third of England, and Philip of France, their fell such a piercing shower of rain, as dissolved their strings, and made their bowes unseful.Dan. 237.
Ver. 4. Thou shalt fall upon the mountains of Israel] Thither thou shalt come indeed (as Antiochus did into the Temple, Antichrist into the Church of God, 2 Thess. 2.) but there thou shalt take thy end.
Ver. 5. Thou shalt fall upon the open field] Heb. the face of the field, which thou shalt dung with thy dead carkasse.
Ver. 6. And I will send a fire on Magog] So God will one day on Rome that Radix omnium malorum, Rev. 18.
And among them that dwell carelesly in the Isles] Who must not think there to mott up themselves against my fire.
[Page 496]Ver. 7. I will not let them pollute my holy Name] As if I were less able to deliver my people, or less mindful of my Promises.
Ver. 8. Behold it is come, and it is done] It is as good as done. So, Babylon is fallen, i. e. it will fall certainly, quickly, utterly.
This is the day] O dieculam illam! when shall it once be? O mora! Christe veni.
Ver. 9. And they that dwell] Hyperbolical expressions; though the Jews hold otherwise. See on ver. 1.
Shall set on fire and burn the weapons] Do not the Churches Champions so at this day, ever since they proclaimed and proved the Pope to be that Antichrist: burning up his weapons (his false doctrines and heresies) by the fire of Gods Word, and giving their bodyes to be burned for the testimony of Jesus?
And they shall burn them with fire seven years] i. e. Diutissime & saepissime! This seven years is not yet out. The Jesuites say, Satan sent Luther, and God sent them to withstand him. But there is a succession of Luthers to find them work enough still, and to burn up their weapons, that the Churches may be at rest.
Ver. 10. So that they shall take no wood] This must needs be Hyperbolical, as are also sundry other passages in holy Scripture. When Luther burnt the Popes decrees and decretals at Wittenberg, it was a fair fire doubtless, as Solon once said of the fire he caused to be made at Athens, of the bills and bonds of the Athenian usurers.
Ver. 11. I will give unto Gog a place there of graves] That's all the portion or possession he gets in the holy land.
On the East of the sea] The dead sea, or the lake of Sodom: a fit place for Antichrist to be buried in: he shall at last be cast alive into a worse lake, Rev. 19.20.
And it shall stop the noses of passengers] By reason of stench, or the mouthes of passengers from speaking evil of Gods people.
And they shall call it] For a lasting monument of Gods great mercy, in ridding the country of such Pests.
Ver. 12. And seven moneths shall the house of Israel be burying of them] That is, a long while: like as the Reformed Churches were in [...]ooting out Popery, those damnable doctrines, ceremonies, images, reliques, bulls and books. Here in England, the Romish Religion stood a whole month and more after the death of Queen Mary, as afore. December 27. it was permitted that the Epistles, Gospels, ten Commandements, Lords Prayer, Creed and Letany should be used in the Vulgar tongue. March 22. when the estates of the Realm were assembled by renewing of a law of Edward the sixth, was granted the whole use of the Lords Supper; that is, under both kinds. June 24. the sacrifice of the Masse was abolished, and the Liturgy in the English tongue established.Camd. Elisab. In July, the oath of Supremacy was ministred: and in August images were removed out of Churches, broken or burnt: ‘Tantae molis erat Romanam abscondere gentem.’
Ver. 13. And it shall be to them a renown] A Monument, or Trophie of their triumph. When the Suitzers, Anno 1443. had vanquished the Thuricenses in battle,Lanquet Chron. p. 263. they banquetted in the place where they won the victory; using the dead bodyes of their adversaries instead of stooles and tables.
Pollinctores. Vespillones.Ver. 14. And they shall sever out men of continual employment] Viros quotidianos, men that shall stick to it, making it their business. So do our publike Professours and others, to confute Popish Tenets, and to decry their customes. In doing whereof they are assidui & accubui.
Ver. 15. Then shall he set up a sign by it] A statue, pillar, or sepulchral monument, that the buriers may bury it. Oh that in like sort God would cause the Prophet (all reliques and raggs of Popery, and other heresie) together with the unclean spirit to passe out of our land, Zech. 13.2.
Ver. 16. And also the name of the City shall be Hamonah] i. e. Multitude or Tumult: and all to keep up the memory of that signal victory. Near unto the University of Cambridge, on the South-East side there appear aloft certain high [Page 497] hills called Gogmagog-hills; but wherefore I know not. But not far from them is Heretikes-hill, so called by the Papists, because Bilney and Latimer were wont there to walk.
Ver. 17. Speak unto every feathered foul] A further explanation of that which had been said, ver. 4.
Assemble your selves] Jer. 12.9. Rev. 19.17. See there.
To my sacrifice] To this great slaughter or enemyes, whom I do sacrifice, as it were, to my justice.
Ver. 18. Ye shall eat the flesh of the mighty] Whose flesh may be, perhaps, more delicate.
And drink the blood] Blood royal, of a noble alloy. Sed nihil inde colligas, Oecol. quam perpetuam eorum damnationem qui verbum Dei persequuntur, quique populum Israel spiritualem exagitant. It importeth the eternal damnation of Atheists and Antichrists.
Ver. 19. Of my sacrifice] Or of my good chear: So God calleth it, to shew how well pleased he is with the destruction of his Churches enemies.
Ver. 20. With horses and charets] i. e. With men that ride on horses, and fight out of Charets.
Ver. 21. And all the heathen shall see my judgment] Antiochus did so, and Maximinus the Emperour, and other tyrants, when seized upon by such judgments of God as they could neither avoyd nor abide.
Ver. 22. From that day and forward] Their experience shall breed confidence.
Ver. 23. And the heathen shall know] They shall be convinced of the equability of my proceedings, and the truth of my menaces.
Ver. 24. According to their uncleannesse] I have not shewed my soveraignty, or exercised tyranny towards them, but done them right.
Ver. 25. Now will I bring again] Three things he here promiseth his people, notwithstanding all the sorrow. 1. Effectual Vocation. 2. Justification here. 3. Glorification, ver. 29. The Sun of righteousness loves not to set in a cloud.
And will be jealous] Or zealous; the zeal of the Lord of hosts, his free grace, shall effect it.
Ver. 26. After that they have born their shame] Are become soundly ashamed of their sinful practises: hoc enim ingenium est verae fidei, saith Oecolampadius, for this is the nature of true faith, to blush and bleed for sins past.
When they dwelt safely in their land] And so settled on their lees through carnal security.
Ver. 27. And am sanctified in them] i. e. Have fully shewed my sanctity and majesty, both by their punishment, and by their deliverance.
Ver. 28. And have left none of them any more there] Here the Jews triumph and say, When was this promise ever fulfilled? and how then can the Messias be come already? Hereunto it is rightly answered that this Prophecy is to be taken partly literally, and so it was fulfilled at the return of the captives out of Babylon. See Ezra [...].1. Partly spiritually;Lavat. in loc. and so Christ will at the last day raise up every of his Elect (that Israel indeed) and gather them to himself; not one of them shall be missing.
Ver. 29. Neither will I hide my face any more from them] They shall have beatifical vision and fruition for ever. See on ver. 25.
For I have poured out my spirit] Have already, and will do yet more liberally in the dayes of the Gospel, Act. 2.27. Joh. 7.38.
CHAP. XL.
Ver. 1. IN the five and twentieth year, &c.] After the defeat of Gog and Magog cometh in these last nine Chapters a new Prophecy, aptly depending upon the former, concerning the Christian Church, and the spiritual state and constitution thereof: which is here prefigured by types of rebuilding the Temple, restoring the Levitical rites, and repossessing the promised land. To those Jews who [Page 498] herehence expect a most glorious Temple and State at the coming of their imaginary Messiah (and for whose sakes these high things are thus expressed) Christ may well say as afterwards he did to Nicodemus, Joh. 3.12. If I have told you earthly things and ye believe not:R. Abba. R. Solomon. Gal. l. 5. c. 12. how shall ye believe if I tell you of heavenly? The wiser of their Rabbines (as Galatinus testifieth) convinced by good reasons, understand these chapters not of an earthly building according to the letter, but of an heavenly, and in a mystical sense. And John the Divine so interpreteth this Scripture, Rev. 21. & 22. viz. of the heavenly Jerusalem, that mother of us all. It is ordinary with the Prophets to speak figuratively of the amplitude, splendour, and magnificence of the Christian Church: as Isa. 54.11, 12. I will lay thy stones with fair colours, and lay thy foundation with Sapphires, &c. that is, I will erect and raise my Church and Temple among the Gentiles, and adorn and deck it with lustre and variety of precious graces. Divines observe, that God here sheweth Ezekiel a new Temple bigger then the old Jerusalem, and a new Jerusalem bigger then all the land of Canaan: (yea according to the account of some learned Rabbines) bigger then all the world; for chap. 48.35. it was round about eighten thousand measures, i. e. leucas say they. Now in opening of this Prophecy, it must not be expected that something should be said to every verse, as elsewhere hath been done: and yet we must know that there is nothing in holy Scripture that is not useful and profitable, 2 Tim. 3.16. though at first sight it may seem otherwise. Metals lye hid in hardest quarries: wholesome herbes are found oft in roughest places, and precious stones in barren sands. Hippocrates saith that in the faculty of Physick there is nothing small, [...]. De part. anim. lib. 1. cap. 5. nothing contemptible. Aristotle saith in all nature nothing is so mean, vile, and abject, that deserveth not to be admired. The Rabbines have a saying that there is a mountain of sense hangeth upon every Apex of the Word of God, &c.
And brought me thither] sc. To Jerusalem (in vision) that valley of Vision. In the beginning of this book, the spirit carried him into the plain of Shinar, there to see a vision, purporting the destruction of the material Temple. Here, toward the close of it, he is by the same hand carryed to Jerusalem to see a mystical Temple set up in the stead thereof, far more stately. The sufferings of this life are in no comparison worthy of the glory that shall be revealed, Rom. 8.18.
Ver. 2. Brought he me] i. e. The Spirit brought me, who is called Gods hand, ver. 1. quia à Patre Filioque quasi manus dimanat: so he is called the finger of God, Exod. 8.19. that is, his power.
And set me upon a very high mountain] Moriah, where had stood the Temple which overlooked the City: and had been a kind of heaven upon earth, wherein the holy Priests and Israelites were as stars.
By which was the frame of a City] So the Temple seemed to him, for its many courts, walls, towers, gates, &c. So doth the Seraglio at this day.
Ver. 3. And behold there was a man] Christ the Soveraign Architect of his Church, as Rev. 11.1. This might well be brought in with an Ecce. He appeared after another manner in that first dreadful vision, chap. 1.
Whose appearance was like the appearance of brasse] Bright and durable; importing Christs purity and eternity.
With a line of flax in his hand] Christs measuring-line is the holy Scripture, and the preaching of the Word; so is also his measuring rod here said to be of reed, but Rev. 11. of gold. Both these are in Christs hand; to shew that the power and efficacy of the Word read or preached is from him alone: See 1 Cor. 3 9, 10.— 18. & 2 Cor. 10.13.— 17.
Ver. 4. Son of man] A most kind compellation, holding forth Christs Philanthropy or love to mankind. He calleth us sons of men, who for our sakes became the Son of Man, that we might become the sons of God. It is observed that Ezekiel with the Seventy is [...] the son of man, but, Christ is [...] that is, the son of Adam: he was the next and only other common-person.
Behold with thine eyes and hear with thine eares, and set thine heart, &c.] We should give all possible diligence and heed to a discourse of the new Jerusalem, that City of pearle; setting a work both our outward and inward senses, and those well exercised, to discern both good and evil, Heb. 5. ult.
[Page 499] Declare all that thou seest unto the house of Israel] For therefore hast thou seen it. The manifestation of the Spirit is given to every man to profit withal, 1 Cor. 12.7. And as any man hath received the gift, so let him minister the same to others, 1 Pet. 4.10. What use is there of candle under a bushel?
Ver. 5. And behold a wall on the outside of the house] Betokening Gods Almighty Protection of his Church and chosen, Esa. 26.1. Zach. 2.9. Job 1. Psal. 125.1, 2. Psal. 46.1, &c.
Ver. 6. Then came he unto the gate] Henceforth we shall read of gates, greeces, posts, porches, courts, chambers, windows, &c. after the manner of Solomons Temple now burnt to ashes. Concerning all which, various and very different are the opinions of Interpreters. We shall see hereafter the whole building in heaven: meanwhile, for many things here mentioned we must content our selves with a learned ignorance, and not call it descriptionem insulsam, Sanctius: Argum: in hoc cap. as that Popish Commenter blasphemed: or think that the holy Pen-man spake he knew not what. This was basely to speak evil of the things that he knew not. How much better those Rabbines, who meeting with many things here, inextricable and inexplicable, say, Elias cum venerit solvet omnia?
Ver. 7, And every little chamber] Or Porters-lodge.
Ver. 8. He measured also the porch] This porch which had neither doores nor roof that we read of, was symbolum caeli: De bell. Jud. l. 6. c. 6. caelum enim undique conspicuum lateque patens significabat, saith Josephus, it represented heaven.
Ver. 9. And the porch of the gate was inward] Or, this was the porch of the inner gate.
Ver. 10. And the little chambers] Here lay the door-keepers, whose office was to keep out the unclean, 2 Chron. 23.19. Oh for such officers amongst us!
Ver. 11. And the length] That is, the height of the gate.
Ver. 12. The space also before the little chambers] Which space served either for seats, walks, or eaves rather at either end.
Ver. 13. Door against door] The one facing the other, in a direct line.
Ver. 14. Even unto the post] i. e. The height was the same everywhere. See these things best set forth by pictures at the end of Castalio's and Lavaters Annotations on the Text.
Ver. 16. Narrow windows] i. e. Narrowed, the better to let in light: and so shadowing out that spiritual illumination and joy wrought in the hearts of the children of light. See Esa. 42.7. & 49.6. & 60.19, 20. Mic. 7.8. Luk. 2.32. Joh. 3.19. & 8.24. & 9.5. & 12.35, 36, 46.
Were palm-trees] As for ornament, so in token of Victory gotten by the Saints, who do over-overcome, Rom. 8.31. — 37. 1 Cor. 15.54, 55.
Ver. 17. Then brought he me into the outward court] In this Temple were more Courts and more Chambers then ever were in Solomons. Heaven is large, and full of mansions, Joh. 14.
And a pavement made] More costly and stately then that of Ahashuerosh, Esth. 1.6. Gods people are said to be living stones, 1 Pet. 2. more precious then Sapphires, Esa. 54. firm as a pavement by faith, and low by humility; submitting to their teachers, Heb. 13.17. and obeying from the heart the form of doctrine delivered unto them, Rom. 6.17.
Ver. 18. Was the lower pavement] See on ver. 17.
Ver. 19. An hundred cubits] Square.
Ver. 21. Of the first gate] i. e. Of the east gate, first measured.
Ver. 22. And their windows] See ver. 16.
And they went up unto it by se [...] steps] Whereby was noted the Saints progress in knowledge and holinesse, Luk. 17.5. Rom. 1.17. Rev. 22.11. still climing up toward the heavenly Temple, Psal. 84.7.
Ver. 31. And palm-trees] See on ver. 16.
Eight steps] See on ver. 22.
Ver. 35. And measured it according to these measures] Vilalpandus here noteth, that whatsoever is measured in one gate, the same is common to all the rest.
[Page 500]Ver. 38. Where they washed the burnt-offering] All must be pure and clean in Gods Service. ‘Pura Deus mens est, &c.’ This washing of the burnt-offering prefigured Baptism saith Polanus: as did the tables, ver. 39. the Lords Supper, wherein Christ the Lamb of God is slain in out sight.
Ver. 39. Two tables] See on ver. 38.
Ver. 40. As one goeth up to the entry of the North] Hereby was signified, say some, that our corrupt affections must be mortified, and our lives laid down, if need be for the truths sake, seem it never so hard to be done: sicut à Septentrione venti flant aspexi, as North-winds are cold and comfortlesse.
Ver. 41. Four tables] Not Altars, nor yet Oyster-boards, as the Papists scornfully call our Communion-tables.
Ver. 42. Wherewith they slew the burnt-offering] The faithful Ministers of the Gospel do daily execute their Priestly offices, and have their instruments according. See Acts 10.13. Rom. 15.15, 16. Philip. 2.17. The Saints also, as spiritual Priests, &c. Rom. 12.1. 1 Pet. 2.9.
Ver. 43. And within were hooks] Where hung the beasts when they were slayed: and afterwards the Priests and offerers portions, till after the sacrifice, they were shared out.
Ver. 44. Were the chambers of the singers] These were to set forth, that Pastours should have all necessary help in their places by the other Church-officers. The Levites were singers and porters, 1 Chron. 23. & 26.
Ver. 45. For the Priests] Let none else intrude into them. See 2 Chron. 26.16.
Ver. 46. Which come near] Exod. 19.22. Levit. 10.3. & 21.17, 18, 21, 23.
Ver. 47. So he measured] Christ doth all things in his Church in number, weight and measure: by his Spirit he ordereth the length, bredth and depth of his spiritual house, and bestoweth his gifts by measure to each member, Rom. 12. 2 Cor. 10. Eph. 3. & 4.
Ver. 48. The porch of the house] Which was covered over head to keep them dry in foul weather. What Christ doth for all his: See Isa. 4.5, 6. & Isa. 25.4. with the Notes.
Ver. 49. The length of the porch was twenty cubits] After the cubit of the Sanctuary, the weights and measures whereof were twice as large as those of the Commonwealth: to shew that God expects much more of those that serve him there, then he doth of others.
CHAP. XLI.
Ver. 1. AFterward] This Chapter is no lesse dark and difficult then was the former: which made Hierom ready to desist and give over commenting, but that he thought it better to say something then nothing, and was brought to know and say that the greatest part of those things he knew, were but the least part of that he knew not. What I do understand is good; so I think, is that I understand not, said Socrates once of a certain dark Author. We may be sure it is so here, and must mirari potius quàm rimari: waiting for more light, and praying to that purpose, as Ephes. 1.17, 18.
He brought me to the Temple] Who had hitherto been held in the Porch. There was a new Church to be now erected by the preaching of the Gospel: and this, the measuring of the house, chap. 40. of the Temple, 41. of the courts, 42. and of all the parts, noteth.
And measured the posts] Or Fronts, or Frontispiece, as the Vulgar hath it.
Which was the bredth of the Tabernacle] Made of old by Moses.
Ver. 2. And he measured the length there of] i. e. Not of the door, as Hierom would have it: but of the Temple, the body and Basilike thereof, called the first Sanctuary, Heb. 9.2.
[Page 501] Fourty cubits] This noteth, say some, the long-suffering and patience of the Saints: like as the bredth twenty cubits, doth their charity.
Ver. 3. Then went he inward] Toward the Holy of Holyes.
And the door] Which in the second Temple was but a veil, and rent at Christs Passion.
Ver. 4. And the breadth thereof twenty cubits] So it was a just square, intimating the stability of the Kingdom of Heaven, a Kingdom that cannot be shaken, Heb. 12.28.
This is the most holy place] The Holy of Holyes, the Oracle, the house of the soul wherein the only firm hope of Israel resteth (so the Jews called it) the Adytum or inaccessible place, whither none might come but the High Priest only, and that but once a year. Pompy and Heliodorus, for presuming to presse into it, were heavily plagued.
Ver. 5. He measured the wall] With the counter-forts added to it for strength, and ornament: these are commonly called Pilasters.
Six cubits] sc. In bredth.
Ver. 6. And the side-chambers were three one over another, Substructiones. Polan. Costae. Vatab. and thirty in order] i. e. Three stories, and thirty in each story. Semblably, there is a threefold rank or order of the members of the Church; there are lowermost, midlemost and uppermost: these, as they have their several offices and gifts accordingly, so they must keep to their own stations, do their own businesse, live in love, and wait till called unto an higher room.
Ver. 7. And there was an enlarging and a winding about still upward] This might inmind Gods people of heavenly-mindednesse, whereby their hearts will be enlarged when got once above the world, as birds sing sweetly, when got aloft into the aire.
Went still upward] Let there be continual ascensions in our hearts: Sursum corda.
Ver. 8. The foundations] Plus rei quam ostentationis habebant: Oecol. The good soul rather seeks to be good, then seems to be so.
Ver. 9. And that which was left] Area pura, the void place.Piscat.
Ver. 10. And between the chambers] Vulg. the treasuries] In the Church much more rome is taken up by such as are void of the treasure of Gods grace, then by better men, rich in faith, and heirs of the Kingdom of Christ.
Ver. 11. Toward the place that was le [...]t] Which served the faithful, saith Hierom, for an Oratory, whither they went to pray.
Ver. 12. The separate place] The Temple, or, at least, some part of it.
Ver. 13. An hundred cubits] The Temple of Ephesus was 245 foot long, and 220 foot broad. Howbeit for spiritual employment, mystical signification, none ever came near this edifice.
Ver. 14. Also the bredth—an hundred cubits] Whereas Solomon's Temple was but twenty cubits broad.
Ver. 15. An hundred cubits] See on ver. 13.
With the inner temple and the porches thereof] Summa & infima juxtà curat, Oecol. nihil aspernatur.
Ver. 16. And the narrow windows — and the windows were covered] Here Hierom cryes out O the depth of the Wisdom and Knowledge of God! Here be windows, but narrow and covered: which shews that we see not yet, nor can see into heavenly things, but obscurely and obliquely. How little a thing doth man understand of God? The holy Place was without windows,Job. 26.14. only there burned lights perpetually: but in the most holy Place there was no light at all.
Ver. 17. By measure] Heb. measure. See on chap. 40.47.Pressa sub ingenti ceu pondere palma virescit: Sub crucefic florent dedita corda Deo. Plin. l. 13. c. 4.
Ver. 18. And it was made with Cherubims and palm-trees] Viz. Upon the partition-walls. This was to teach Christians, who are the Temples of God, 1. To live like Angels for holinesse. 2. To suffer as Palm-trees, any pressures or pains for his sake with invincible patience. By their piety in their lives, and patience at their death, the Primitive Christians won much upon their their Persecutors.
Ver. 19. So that the face of a man] See chap. 1.10.
And the face of a young Lion towards the Palm-tree] The Palm-tree as it grew [Page 502] best in Judaea, so it is probable that from the Temple at Jerusalem it came at first, that the Heathens put the Palm for a sign of victory, and that the picture of Victory amongst them had in the one hand a Palm, and in the other an Olive branch. Wisdom, (the praise of a man) and courage (the property of a Lion) zeal and discretion, as they make a good mixture, so they conquer and carry it.
Ver. 20. And on the wall of the Temple] Yet this is no warrant for the use of Pictures in our Churches; whether for worship as Papists, or for ornaments only as Lutherans. Mr. Burr. on Hos. vol. 1. pag. 465. At a consultation held not many years since at Hamborough by Lutheran Ministers concerning the cause and cure of Germanies calamities, they concluded it was because their images were not adorned enough; which therefore they would procure done. A sad businesse!
Ver. 21. The Posts of the Temple] i. e. Of the doors of the Temple, were not round or arched, but square: as are at this day the doors of the Pantheon in Rome, saith Vilalpandus, built of old in honour of all Gods: and now consecrated by the Pope to the honour of all Saints, with like superstition.
The largeness of this Altar above that of old sheweth that the Saints under the Gospel would make much more improvement of the Lord Jesus in prayer, and make use of his mediation and intercession by Faith in their heavenly sublimated supplications, then the Saints of old were ordinarily wont to do. Cobbet of Prayer. pag. 235.Ver. 22. The Altar] sc. That for incense, whereof see Exod. 30.6. but here of a much larger size: See on chap. 40.1. This altar of wood and foursquare was a Type of Christ (not of the Crosse as Vilalpand doteth) in whom our prayers come before God as incense, and He is the propitiation for our sins, 1 Joh. 2.2. See Exod. 30 1. Psal. 141.2. Rev. 5.8.
This is the Table] One and the same Christ is All in All to his people, an Altar to sanctify them and their offerings: a Table also to feed and feast them with the most precious provisions: See Psal. 23.5, 6. & 36.9 & 65.5. Prov. 9.1, 2. Isa. 25.6, 7, 8.
Ver. 23. Had two doors] Understand hereby the Means of Grace, and Ministers dispensing the same, whereby souls are brough home to Christ.
Ver. 24. Two leaves] There are variety of Ordinances.
Ver. 25. Cherubimes and Palm trees] Let Ministers resemble Angels, and they shall be victorious, and well rewarded. The Palm is a symbol of constancy, and of a crown.
Ver. 26. And thick Planks] i. e. The heads or ends of thick beam [...] or joyses, supporting the rafters. We see what use there is of Architecture (among other Arts) in expounding Scripture. Vilalpand saith he bestowed two and twenty years study upon this fabrike of the Temple here described.
CHAP. XLII.
Ver. 1. THen he brought me forth into the utter Court] sc. Of the Temple, at both ends and on either side whereof there were spacious places, in manner of our Church-yards, saith One. Sequitur locus valdè confusus & muliò impeditissimus, saith Castalio: this is a very dark and difficult Chapter, the sense whereof I would fain learn of some other: for I know not what to make of it: Thus He. Oecolampadius also to like purpose, (after R. Solomon) and thus prayeth, Suggerat Dominus conanti quae ad gloriam illius, certè quae non officiant, precor, &c. i. e. The Lord help our honest endeavours, that we may do what may be for his glory, and not for the hurt of any Reader. That was an holy prayer of his Colleague Zuinglius in like case; and may it be ours also, Deum Opt. Max. precor ut vias nostras dirigat, &c. I beseech Almighty God to direct our wayes: and if at any time,Zuing. Epist. l. 3. (Balaam-like) we shall obstinately resist the truth, let him set his Angel against us, who with the terrour of his sword may so dash this asse (our ignorance I mean, and presumptuous boldnesse) against the wall, that we may feel our feet (that is, our carnal sense and reason) crusht and broken; that we no longer dishonour the name of our Lord God.
Ver. 2. Before the length of an hundred cubits] The measure mentioned in this Chapter,The calling of the Jew. by Finch. and whatsoever followeth touching the division of the land, the seats of the Tribes, the portions allotted to the Prince, Priests and Levites, the manner of their sacrifices and oblations, are all new; varying from that which is [Page 503] in Moses (though for their weaknesse by those outward things he shadoweth heavenly) to shew both the abrogating of the legal ceremonies, and the establishing of a spiritual Christian Church: the magnificence whereof is here set forth to the Prophet by the Lord Christ, qui Mystagogus noster est, who is our God, and will be our Guide even unto death.
Ver. 3. Which were for the inner Court] Viz. Of the Temple, this was a figure of the Church invisible; as the outward Court, described in this Chapter, was of the visible and external.
The pavement which was for the utter Court] Which might signify that those who would enter into heaven, must keep themselves unspotted of the world, undefiled in the way, Psal. 15. & 24.
Ver. 4. A way of one cubit] A narrow way, but such as led them into spacious walkes of ten cubits bredth inward. Strait is the gate and narrow the way that leadeth unto life eternal, Mat. 7.14. but they that hit it, hold it, shall once walk arm in arm with Angels, Zach. 3.7. See the Note there. Through many tribulations we must enter into Gods Kingdom, Acts 14.22. but there, God shall set our feet in a large room, as Psal. 31.8. we shall walk at liberty on the everlasting mountains. Let it be remembred, that this narrow way is but short: it is but of one cubit, &c.
Ver. 5. Now the upper chambers were shorter] As being a kind of cock-lofts, and not so fit for habitation.
Ver. 6. Therefore the building was straitned] As the rules of Architecture direct, and as right reason required,Ne structura pondere dissiliret. left the building should shrink under its own burden.
Ver. 7, 8, 9, &c.] Here the Rabbines call again for the help of their Elias: See on chap. 40.6.
Ver. 13. They be holy chambers] Or, cells of the Sanctuary, belonging to those that serve in the Sanctuary. God appointeth his Ministers their several stations; together with the bounds of their habitations.
Shall eat the most holy things] Ministers must eat as well as others (they are not of the Camelion-kind, cannot live upon air:) and the Lord Christ hath ordained that as they which waited at the Altar were partakers of the Altar, so also should they that preach the Gospel, live of the Gospel, 1 Cor. 9.13, 14.
And the meat-offering, and the sin-offering] i. e. The Priests share out of them: For (besides their tithes, and gl [...]be or subburbs) the Priests had many rich revenues, and were far better provided for then now-adays Gospel-ministers are, however begrudged that little that is allowed them.
Ver. 14. Then shall they not go out of the holy place] Ministers may not leave their station, lay aside their holy calling, entangle themselves with worldly cares and businesses, but Hoc agere, make their Ministry their businesse; giving themselves wholly to it. Verbi Minister es, hoc age: this was Mr. Perkins his Motto. And, say to Archippus, Take heed to the Ministry which thou hast received in the Lord, that thou fulfil it, Coloss. 4.17.
But there they shall lay their garments] And not go amongst the people in them, lest they make themselves over-cheap, or the people superstitious, by placing holinesse in their seeing or touching those holy vestments.
And shall put on other garments] Ministers,Oecol. as in doing their office they must use all becomming gravity and authority, as the Embassadours of Christ: so, at other times, they must familiarize themselves with their people, becoming all things to all men, in Paul's sense, that they may win some.
Ver. 15. Now when he had made an end of measuring the inner house] The inner part of the Church, the Church invisible is first and chiefly to be looked into, rather then the external adjuncts, as multitude, prosperity, clarity, antiquity, &c. the Substantials rather then the Accidentals. The Church of Rome borrows her mark from the market, Plenty or cheapnesse, &c. Vilissimus pagus, saith Luther, the meane stvilage seems to me to be an ivory Palace, if there be but in it a faithful Pastour, and a few true believers.
Ver. 16. Five hundred reeds] Loe here the large extent of the holy Catholike Church, the Communion of Saints. See the Note on chap. 40.1.
[Page 504]Ver. 17.18. He measured the North-side five hundred reeds] To shew that many should come from all coasts and quarters to sit down with Abraham and Isaac and Jacob in the Kingdom of heaven, Mat. 8.11. See the Note there.
Ver. 20. He measured it by the four sides] The Church is fair and firm, for it is quadrangular: so is every true member thereof homo quadratus, four-square, stedfast and unmovable, [...], always abounding in the Work of the Lord, &c. 1 Cor. 15. ult. his heart is fixed trusting in the Lord, Psal. 112. He quits himself well in all estates, and comes of a gainer. Gold is purged in the fire, shines in the water: as, on t'other side, clay is scorcht in the fire, dissolved in the water. The new Jerusalem is said to lye four-square, Rev. 21.16. See the Note there.
CHAP. XLIII.
Ver. 1. AFterwards he brought me] Non nisi dimenso prius montis ambitu: The Prophet saw not the glory of God, till he had first seen the Mount measured, the Temple restored. Men must (usually) wait upon God in the use of means ere they see the King in his glory.
Even the gate that looketh toward the East] Men must awake out of the West of wickednesse, and stand up from dead courses and companies, if Christ, the day-star from on high, shall give them light, Ephes. 5.14. Luke 2.78, 79.
Ver. 2. And behold the glory] i. e. The vision of the glory. God who by the East-gate had left the Temple and the City, chap 10. doth now the same way return, and filleth the house with the glory of his presence.
And his voice was like a noise of many waters] Importing the multitude of his attendants, and his irresistible power, in his Gospel especially, which is the power of God to salvation; and, like a mighty torrent, bears down all before it.
And the earth shined with his glory] How can it do otherwise, when the Sun of righteousnesse cometh in place, and irradiateth both Organ and Object, 2 Cor. 4.6. Into Solomons Temple God came in a thick cloud; not so here. Light is now more diffused then ever: woe be to those that wink, or who seek straws to put out their eyes withal, as Bernard hath it.
Ver. 3. And it was according to the vision] Being so much the sweeter and the welcomer to me. Hence he so oft repeateth it: And the Jew-doctours observe that eight times in this one Verse. Visionis ac videndi vocabulum repetitur, the word for Vision and to see it is made use of.
When I came to destroy the City] i. e. To foretel the destruction of it, chap. 9.2, 5. from which time forth it was a done thing: See Jer. 1.10. with the Note.
And I fell upon my face] In reverence to his Majesty, in admiration of his mercy, and in the sense of mine own unworthinesse. The nearer any one cometh to God, the lower he falleth in his own eyes; and the more doth rottennesse enter into his bones.
Ver. 4. And the glory of the Lord] See ver 2.
By the way of the gate] The ordinary entrance into the Temple. There, if anywhere, God is to be found: where should a man be sought for but at his house? Say he be from home a while, yet thither he returneth: So here.
Ver. 5. So the Spirit took me up] Who was fain upon my face: The lowly shall be lifted up.
And brought me into the inner court] As being a Priest: so is every true believer, 1 Pet. 2.9. Rev. 1.6.
Filled the house] Gods presence is the full glory of each good soul. See Hag. 2.7.
Ver. 6. And I heard him speaking unto me] The man Christ Jesus, standing by. Here then is a meeting and the mystery of the blessed Trinity: yea here is a double mystery to be taken notice of: viz. those two wonderful unions of three persons in one God, and of Christs two natures in one person.
Ver. 7. The place of my throne, and the place of the soles of my feet] i. e. My [Page 505] Church, which is unto me instead of heaven and earth. Behold the place of my throne, &c. so some read it: others, as for the place of my throne, &c.Isa. 66.1.
No more defile] But hallow: for negative holiness alone is little worth.
Nor by the carcasses of their Kings] i. e. Their idols; not unfitly called carcasses. Piscat. 1. Because void of life. 2. Stinking stuffe. See Levit. 26.30. Jer. 16.18. These were oft brought in, and countenanced by their Kings.
Ver. 8. In their setting of their threshold by my thresholds] By broaching falshoods for truth, and setting humane devices in competition with the good Word of God. That detestable decree of the Council of Trent is well known, whereby the Apocrypha [...] is set cheek by joule (as they say) with the holy Canon: the Vulgar Translation, with the Original: traditions, with Scriptures; and unwritten verities, with those that are written. This is intolerable presumption: Jews and Turks do the like in their Talmud and Alchoran: that I speak not of our Sect-Masters who boldly obtrude their Placits without just proof, and require to be beleeved.
And the wall between me and them] Which they have wretchedly set up by their sins, to their singular disadvantage, Esa. 59.2. or they have come under my nose, as it were, to provoke me. Or, the nearer they were to Church, the further from God.
Ver. 9. Now let them put away their whoredom] So shall all be well betwixt us: See Jer. 3.1. Isa. 1.18. with the Notes. Piscator ictus sapiat. Some read it, Now they will put away, &c. and so they did, after the captivity; but will not be yet drawn to worship the true God aright: the Lord perswade their hearts thereto. Fiat, Fiat.
And the carcasses] See on ver. 7.
And I will dwell in the midst of them for ever] This is the same with that, Mat. 28. I am with you to the end of the world.
Ver. 10. Shew the house] Heb. that house, sc. which I have shewed thee in visions: the idea of that Temple, which shall shortly be set up, its figure and dimensions.
That they may be ashamed] Of having dealt so unworthily with a God so gracious.
And let them measure the pattern] Ʋt metiantur universe, that by a holy Geometry they may, in the spirit of their minds take all the dimensions of it, and be transformed into the likeness of the heavenly pattern. These are those holy and heavenly Mathematikes, which none can learn but those that are taught of God; Scholae Platonis haec fuit inscriptio, [...]. and without which, none can be Christs Disciple: like as none might be scholar to Plato, that had not the grounds of Geometry.
Ver. 11. And if they be ashamed of all that they have done] If they blush and bleed at heart for their iniquities. Penitents are to be taught the truth which is according to godliness: and all such are exactly to know and to do the whole will of God, as had not rather be carnally secured, then soundly comforted.
Ver. 12. Ʋpon the top of the mountain] The Church is as a City on an hill, seen far and near, Mat. 5.14. and the members of it are still ascending from one degree of grace to another, from strength to strength, till they see the face of God in Sion, Psal. 15.1. Heb. 12.22, 23.
The whole limit thereof round about shall be most holy] All the Lords people are so, at least in profession, inchoation, honest endeavour, divine acceptation: and shall be so one day in all perfection, Rev. 21.8, 27. & 22.14, 15.
Ver. 13. And these are the measures of the Altar] viz. Of burnt offerings, which was in the Priests court; and not at all spoken of till now.
The cubit] viz. That of the Sanctuary.
Even the bottom] Heb. the b [...]som.
This shall be the higher place] Heb. the back, as that which bore all. We have also an Altar, Heb. 13.10. even Jesus Christ the just one, who is both our Ariel (Gods Lion, Rev. 5.5.) and our Harcel (Gods Mount) of four cubits, as being preached unto the Gentiles in all parts, believed on in the world, received up into glory, 1 Tim. 3.16.
Ver. 14. And from the bottom upon the ground] This so exact measuring of the [Page 506] Altar may import, saith Polanus, the faithful and perfect preaching of the Gospel by the Apostles and all faithful Ministers of Gods Word after them, 2 Cor. 10.13, &c. 1 Cor. 4.1, 2. Rev. 11.1.
Ver. 15. So the Altar] Heb. Harcel, the hill of God, or the only place of sacrifices.
And from the Altar] Ariel, the Lion of God: so called, because the fire of this Altar devoured the sacrifices, as a Lion doth the prey. See Esa. 29.16.
Ver. 16. Square in the four squares thereof] Christ the Christian Altar, is compleat, firm and fixed.
Ver. 17. And his staires shall look toward the East] As leading to the Sun of righteousnesse, and the light of eternal blessedness, arising out of heaven.
Ver. 18. These are the ordinances of the Altar] Christians also have their sacrifices, (though of another alloy) to offer; and must look to the ordinances of their Altar. Ministers must especially.
Ver. 19. And thou shalt give to the Priests] All this is to be understood spiritually, as being figuratively spoken.
A young bullock] Together with a goat and a ram, ver. 22, 23, 25. All that are Christs have crucified the fl [...]sh with the affections and lusts, Gal. 5.24. and are still doing at it.
Ver. 20. And thou shalt take of the blood] Christ, as Mediatour, was consecrated and qualified for the work.
Ver. 21. Without the Sanctuary] So Christ suffered without the gate, Heb. 13.11, 12.
Ver. 22. And they shall cleanse the Altar] To set forth how Christ clenseth and sanctifieth his people, Heb. 9.19.—24. Job. 17.19. Heb. 9.13, 14.
Ver. 23. Thou shalt offer] See on ver. 19.
Plato sal [...]ominat [...], diu charis. Nihil utilius sale [...]c so [...]e. Cael Rhodig. l. 6. c 1.Ver. 24. And the Priests shall cast salt upon them] Christians must have salt within themselves, Mar. 9.50. and see to it, that all their speeches be seasoned with the salt of mortification and discretion, Eph. 4. so shall God make an everlasting covenant with them, even a covenant of salt. See Levit. 2.13.
Ver. 25. Every day a goat] Mortification must be a Christians dayly practice.
Ver. 26. They shall purge] Thou and they together. We must also sanctifie the Lord God in our hearts, 1 Pet. 3.15.
Ver. 27. It shall be upon the eighth day] The services of mortified men shall be accepted, on the eighth day especially, the Christian sabbath, in the holy Assemblies.
CHAP. XLIV.
Ver. 1. THen he brought me back] From the Eastgate which was found shut, to the Northgate where the Prophet received large instructions, ver. 4. Christ must be followed, though he seem to lead us in and out, backward and forward, as if we were treading a maze.
Ver. 2. This gate shall be shut] Is, and shall be; save only to Messiah the Prince,Psal. 118.20. and to whomsoever he (as having the keyes of David) shall open it. This gate of the Lord into which the righteous shall enter, sc. by that new and living way which Christ (their forerunner, Heb. 6.20.) hath prepared and paved for them with his own blood, Heb. 10.20. See Heb. 7.8, 9, 11, 12, 24.
And no man shall enter in it] No meer man, unless it be by Emmanuel: See Joh. 3.13.
Ver. 3. It is for the Prince] For Messiah the Prince, so Christ is called, Dan. 9. Or, for the Chief Priest, who as he had a singular priviledge herein above other Priests, so hath Christ, the High-Priest of the Church Christian, singular priviledges above all his brethren.
He shall sit in it to eat bread] He shall sit at the right hand of the Majesty on high, and enjoy heavens happiness, which is oft compared to a feast, as Mat. 8.11. & 22.1, 2. See Esa. 53.11. He shall ascend up into heaven and therehence come again to judge the quick and the dead, Act. 1.11. Heb. 9.28. Some by Prince [Page 507] here understand the Ruler of the people; see chap. 46.1, 2. who is peculiarly licensed to enter in at the East-gate, and there to sit and eat and drink his part of the Peace-offering: Confer Exod. 24.11. It is not meant of Peter the Apostle (to be sure) much less of the Pope his pretended successour, as some of his Parasites would have it.
Ver. 4. Then brought he me] See on ver. 1.
The glory of the Lord] See chap. 43.2, 5.
And I fell upon my face] See chap. 43.3. & 1.28.
Ver. 5. Mark well, and behold with thine eyes] Summon the sobriety of thy senses before thine own judgement. See chap. 40.4. The refining of the Ministery and discipline of the Church, with the same charge in regard of the excellency of the matter repeated for attention, to ver. 17. and laws prescribed to that purpose, ver. 17. to the end of the Chapter.
Ver. 6. And thou shalt say to the rebellious] Heb. to rebellion. Vulg. to the exasperating house.
Let it suffice you] Ye have sinned enough and more then enough, 1 Pet. 4.3. Now that I have set you up a new Temple, turn over a new leaf for shame, as chap. 43.10. when shall it once be? Jer. 13. ult.
Ver. 7. Strangers] Your selves are no better, Am. 9 7. strangers from the covenants, Eph. 2.12. degenerate children, Esa. 1.4. alienated from the life of God through the ignorance that is in you, Eph. 4.18. and through your blind leaders of the blind, Priests of your own making, &c.
Ʋncircumcised in heart] Erroneous in judgment.
Ʋncircumcised in flesh] Enormous in practice.
When ye offer my bread] i. e. The fat and the blood (as it followeth) which I seem to feed upon as a man doth upon bread.
Because of all your abominations] Or, besides all your abominations mentioned, ver. 6.
Ver. 8. For your selves] Pro vestro arbitratu, non pro mea voluntate, as best suited with your own ends, and fitted to your own humours.
Ver. 9. Shall enter into my sanctuary] See a like prohibition, 1 Tim. 3.3, 8. Tit. 1.7. Such as were the Scribes and Pharisees, the Arrian Bishops, the Popish Priests, the cleri (ut vocant) dehonestamenta amongst us, till cast out.
Ver. 10. And the Levites] The Apostate Priests, that for fear or favour, have comported with idolaters; such as were the posterity of Ithamar, those time-servers in Ezra, chap. 2.61, 63. those in the books of Macchabees, Demas (if Dorotheus may be believed) Pau us Diaconus, Pendleton, Pflugius & Sidonius, Authours of the Interim in Germany &c.
They shall even bear their iniquity] i. e. Degradation, as a punishment of their iniquity.
Ver. 11. Yet they shall be Ministers in my sanctuary] Though lapsed, they shall not be altogether discarded, (see 2 King. 23.9. Neh. 13.28.Capite minuuntur, sed non Penitus eficiuntur.) partly for the honour of the Priesthood: but principally, for the encouragement of such as having fallen by infirmity, rise again by repentance.
Ver. 12. Because they ministred unto them before their idols] Being carryed down the stream of the times, and hurryed away by violent temptation, which they afterwards regretted and repented of. So did not those Popish Bishops and Priests at the coming in of Queen Elizabeth; who were therefore worthily turned out: even fourteen Bishops, six Abbots twelve Deanes, as many Archdeacons,Camd. Elis. fifty Prebendaries, fifteen Presidents of Colledges, many Parsons, and other stiffe Masse-Priests.
Ver. 13. And they shall not come near unto me] How great then was the love of the Lord Jesus to Peter and the rest of his Disciples after his resurrection; as in sending them that sweet message, Mark. 16.7. so in readmitting them to the work of the Ministery after so foul a revolt! Joh. 20.21, 22, 23. And doth he not the very same still for his poor sinful servants, who desire indeed to fear his name, but are oft overtaken in a fault through infirmity of the flesh? Surely, Father Traves, (said Mr. Bradford Martyr in a letter to him) I have clean forgotten God, I am all secure, idle, proud-hearted, utterly void of brotherly love: I am envious and [Page 508] disdain others,Act. & Mon. 1511. I am a very stark hypocrite, &c. Thus he, and much more to like purpose, in his heavenly letters.
Ver. 14. But I will make them keepers] Which was one of the meanest offices.
Ver. 15. But the Priests the sons of Zadok] Who follow their fathers footsteps, and are careful to fulfill the ministery that they have received in the Lord: to be best in the worst times as right heires of Moses his benediction, Deut. 33.9, &c.
Oecol. Saith the Lord God] Them that honour me I will honour, 1 Sam. 2.20. This is a bargain of Gods own making. Hujus rei fides penes Deum tota est, we may trust to it.
Ver. 16. To my Table] i. e. To mine Altar, chap. 41.22. Mal. 1.7, 12. which as oft as they do, they receive a double pledge of the pardon of their own sins, Joh. 20.23.
Ver. 17. They shall be cloathed with linnen garments] As so many earthly Angels, Mat. 28.3. (See Rev. 4.4. and 7.13.) for innocency, and victory over their corruptions.
And no wooll shall come upon them] No brutish and sensual lusts and practises shall be found in them.Lavat. Ex brutorum lana vestes contexuntur.
Ver. 18. They shall have linnen bonnets upon their heads] In token of constant subjection to God, 1 Cor. 11.
They shall have linnen breeches] For honesty sake; and to admonish them to procure and provide for things honest not only in the sight of the Lord, but in the sight of men, 2 Cor. 8.21.
With any thing that causeth sweat] That they may not have an ill savour, or seem to do Gods work to their own trouble: the Lord loveth a cheerful giver.
Ver. 19 They shall put off their garments] See chap. 42.14.
They shall not sanctifie the people with their garments] i. e. By the touch of their garments. See Exod. 29.37. & 30.29. Ezek. 46.20. To sanctifie the people, in this text, is to perswade them that they are sanctified by the touch or sight of the Priestly vestments. The Monkes at this day make the silly people beleeve, that they cannot be damned when they dye, if they be buried in a Franciscans coul.
In orat. pro Rosc. Comado.Ver. 20. Neither shall they shave their heads] What can the Popish shavelings say to this— qui ne pilum ullum viri boni habere videntur, as Cicero saith of Fannius Chaereas; noting it to be a sign of crafty malice to be shaven? And indeed it is so bald and heathenish a ceremony, that some Priests in France are ashamed of the mark:Spec. Eur. and few of them have it, that can handsomely avoid it.
Nor suffer their lock [...] to grow long] As womens: some heathen-Priests nourished their heir to a great length. A shag-haired Minister is an ugly sight: bushes of vanity become not such, of any men.
They shall only poll their heads] Or, round them. Certainly, saith one, the devil forg [...]t this text,Mr. Burroughs. when he raised up that reproach of Roundheads. To have hairy scalpes is the garb of Gods enemies, Psal. 68.21.
Ver. 21. Neither shall any Priest drink wine] Wherein is excesse, Eph. 5.18. See Levit. 10.9.
Ver. 22. Neither shall they take for their wives] Ministers of all men should be careful whom they wed, for many reasons. Hear what good counsel one Minister of mine acquaintance gave another;
Ver. 23. And they shall teach] Ministers must be able and apt to teach, 1 Tim. 3.2. Tit. 1.9. Act. 20.28.
Ver. 24. They shall stand in judgement] i. e. Stand to the right, and not stir from it: in matters of Religion especially; accounting every parcel of truth precious.
They shall keep my laws] Not observe them only, but preserve them from the violations of others.
Ver. 25. And they shall come at no dead person] Not defile their consciences with dead works. Mens è luctu eluctetur.
They may defile themselves] So they keep a mean. Something they may yeeld to nature, nothing to impatience.
[Page 509]Ver. 26. And after he is clensed] This is a new sanction in the new Temple: as Vatablus observeth.
Ver. 27. He shall offer his sin-offering] Because we do easily overshoot our selves in things permitted.Licitis perimus omnes.
Ver. 28. And it shall be, &c.] This that followeth, shall be their inheritance, ver. 29, 30, 31. and whatsoever they want more, shall be made up in Me.
Ver. 29. They shall eat] See on ver. 28.
Ver. 30. That he may cause the blessing] Tythe and be rich. See Mal. 3.10. with the Notes.
Ver. 31. The Priests shall not eat, &c.] They shall not be greedy of filthy lucre, nor oppressive. Popish Priests made so much gain of the dead, and so devoured widdows houses under a pretence of Dirges, Trentals, Masses for the dead, &c. that there was a necessity in this Kingdom, of a statute of Mortmain, to restrain them.
CHAP. XLV.
Ver. 1. MOreover when ye shall divide by lot] As chap. 48. where we have the division of the land, and the several seats assigned to each Tribe. Here we have first provision made for the Church-service, which Christs people are most zealous of, and do therefore allot, before any divident, a portion for the Lords house and servants; and that very large, to prefigure the largeness of the Church of the New Testament. See Rev. 7.9, 10, &c. Here Hierom acknowledgeth himself to be in a Labyrinth: the Jews call again for their Elias: Oecolampadius comes in with his Hujus loci mysteria tacitus veneror, and thinks this part of the Prophecy such as no humane understanding can fathom. Howbeit ‘Nil desperandum Christo duce, & auspice Christo.’
The length shall be] See the Note on chap. 40.1.
Ver. 2. For the suburbs] Which hath its name in Hebrew from its being severed from the City, and as it were cast out of it. It is better rendred, as in the margin, void places.
Ver. 3. The length of five and twenty thousand] Here the same again is repeated, as ver. 1. and further is shewed how this holy portion of ground was to be employed to the use of the Priests.
Ver. 4. And it shall be a place for their houses] Ministers should be resident upon their charges, and as incumbent, dwell near, and as it were lean over their work.
Ver. 5. For twenty chambers] i. e. For twenty rows of chambers.
Ver. 6. And ye shall appoint the possession of the City] After the Church-service settled, and the Ministry provided for.Polit. l. 7. c. 8. Aristotle his advice is [...] first take care of divine things; that's the best policy.
It shall be for the whole house of Israel] A Rendezvous for them at festival-times.
Ver. 7. And a portion shall be for the Prince] See on chap. 44.3. Understand it of the civil Magistrate, who is Lord-Keeper of both Tables of the Law, and ought to have a special care of the Churches welfare. Here his portion is said to lye on both sides of the oblation of the holy portion: and Cant. 8.9. Magistrates are required to hem Ministers in with boards of Cedar, i. e. to provide for their security, that they may be without fear among them, as Timothy, 1 Cor. 16.10.
Ver. 8. And my Princes shall no more oppresse my people] As Samuel foretold they would do, 1 Sam. 9. and accordingly they did. But in the Christian-Commonwealth it should be better, as indeed it was in the dayes of Constantine the Great, Valentinian and Theodosius (which three godly Emperours called themselves the Vassals of Christ) and is now (blessed be God) amongst us at this day.
Ver. 9. Let it suffice you] Be content with your double portion, your so large a lot: and that ye may be so, hear the laws that I lay upon you: remove violence and spoil, execute judgment and justice. Take away your exactions, &c. See that ye have just balances and a just Ephah. Let these things be done, or you will be [Page 510] quickly undone. Is it not enough to be above men, but you must needs be above mankind, as those Princes would be that would not be under the Law!
Ver. 10. Ye shall have just balances] Levit. 19 35, 36. Prov. 11.1. & 16 11. & 20.10, 23. Mic. 6.10, 11. See the Notes on those places. The Gospel-rule is, whatsoever ye would that men should do to you, do ye even so to them, Mat. 7.12. And, Let no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such; and the civil Magistrate is his Minister, a revenger, to execute wrath upon him that doeth evil either by force or fraud, Rom. 13.4.
Ver. 11. The Ephah and the Bath shall be of one measure] Of the same capacity; only the Ephah is the measure of dry things, and the Bath of moist.
Ver. 12. And the Shekel shall be twenty Gerah's] Exod. 30.13. Lev. 27.25. Num. 3.47.
Fifteen Shekels shall be your Maneh] Or [...] Mina, pound-weight.
Ver. 13. This is the oblation] After order taken that both Prince and people might have whereof to make oblations, ver. 9, 10, 11, 12. here follow laws concerning these matters also.
Ver. 14. Out of the Cor, which is an Homer] Only Cor is the Chaldee word, Homer the Hebrew.
Ver. 15. Out of the fat pastures] Those that are well watered and most fruitful. God must have the very best of the best, and that on pain of an heavy curse, Mal. 1.14.
Ver. 16. For the Prince] i. e. Upon a levy made by the Prince for that purpose. Of these oblations (prefiguring Evangelical sacrifices) the use followeth, chap. 46.4. it being first premised what the Prince should do over and above these offerings of wheat, barley, oyl, and lambes.
Ver. 17. He shall prepare the sin-offering] Or he shall offer, so some render it; and apply it to Christ, so ver. 22. This Prince then is withal a Priest of the tribe of Judah. Oecol. See Psal. 110 4. & Heb. 7.11, 12, &c. to the end. Heb. 8.1, 2, 3, 4, 5, 6. Non mirum quod hic haereant Judaei, here the Jews are puzzled.
Ver. 18. Thou shalt take] Thou O Prince shalt.
A young bullock] One and no more: ut unitas singularis sacrificii Christi intimaretur.
Ver. 19. And put it upon the postes] This and other ceremonies were not enjoyned by the Law of Moses. The Jews cannot tell what to say to it: they will not see that old things are past, and all things become new.
Ver. 20. And so thou shalt] This also is a new injunction, see ver. 19. and very comfortable to those that sin of passion, or precipitancy. See 1 Joh. 2.1, 2.
Ver. 21. In the fourteenth day] Upon that very day (not only observed then by the Jews) was Christ our Passeover sacrificed for us, 1 Cor. 5.7.
Ver. 22. Shall the Prince prepare] See ver. 17.
Ver. 23. A burnt-offering] In token of self-denial.
Ver. 24. A meat-offering] Made of meale in token of mortification, and submission to God in all things.
Ver. 25. In the feast of the seven dayes] i. e. Of Tabernacles, wont to be of eight dayes, Lev. 23.34, 35. Quam sunt nova omnia! Of Pentecost here is no mention at all.
CHAP. XLVI.
Ver. 1. THus saith the Lord God] In this chapter are set forth rationes & ritus, the laws and rites that were to be observed by Prince and people in offering their sacrifices. It is the manner of performance that maketh or marreth any duty: there may be malum opus in bona materia, ill work in a good matter.
The gate of the inner court] Of the Priests court.
That looketh toward the East] That pointeth to Christ the day-spring from on high, the Sun of righteousness, who shineth sweetly upon such as rightly sanctifie the Sabbath: and shall much more, when they come to rest with him in heaven.
[Page 511] Shall be shut the six working dayes] Six dayes shalt thou labour and do all thy work. Neither doth this binder holinesse (as the Abby-lubbers pretend) but further it: 1. By preventing temptation. 2. By nourishing experience of Gods bounty and providence. 3. By filling the heart with objects of heavenly thoughts. 4. By stirring up to prayer and praise, for each dayes mercyes.
But on the Sabbath it shall be opened] That the people may see Christ in the glasse of the ceremonies and call upon his name. We under the Gospel have a clearer light and free accesse, on Lords-dayes especially, and other times of holy meetings.
Ver. 2. And shall stand by the post of the gate] Waiting at the posts of the gates of wisdom, Prov. 8.34. Constantine the Great stood up constantly at the time of Gods publike worship, for honour sake: So did our Edward the sixth.
Then he shall go forth] And the people come in, ver. 3. whose souls are as precious to God as his.
But the gate shall not be shut, untill the evening] The gate is open till the evening; be ready therefore: when the Bridegrom is once gone in, the gate is shut, and fools excluded, Matth 25.
Ver. 3. Likewise the people of the land] The meanest of his subjects, if faithful, may have as near accesse to God as himself.
Ver. 4. Six lambs without blemish] This was a larger sacrifice then Moses had appointed, Num. 28.9. (Christians have more cause then Jews had to sanctify the Sabbath) as that for the New-moons, ver. 6. was lesser: See Num. 28.11. Hereby it appeareth that God was about to abrogate the Mosaical worship, and the Levitical Priesthood: Lex enim posterior derogat priori. This the Jew-doctours would fain say something to, but cannot tell what. The wit of these miscreants, reprobat concerning the faith, will better serve them to divise a thousand shifts to elude the truth, then their obstinacy will suffer them once to yield and acknowledge it.
Ver. 5. As he shall be able to give] Heb. the gift of his hand: some render it, according as it shall be given unto his hand, i. e. As God shall put into his heart to give: and here he is not tyed, as in the Law, to such a proportion, but left to his Christian liberty.
Ver. 6. And in the day of the New-moon] Which pointed them to the coming of Christ, by whom all things are become new.
It shall be a young bullock] It was wont to be two: See on ver. 4.
And six lambs and a ram] To signify, saith Rabanus, that as it is necessary for us to keep the Sabbath: so it is likewise that we rely upon Christ for expiation as of our week-dayes sins, so also of those that we fall into even on that holy-day.
Ver. 7. An Ephah for a bullock] This was to shadow out, saith Polanus, the Communion of the Saints with Christ, and that Christ offereth and presenteth his Church with himself and in himself, to God the Father.
According as his hand shall attain unto] i. e. As he is able and willing; for God straineth upon none.
Ver. 8. He shall go in by the way of the porch] This was the Princes Priviledge, that (as likewise the Priests) he might go in and go out at the same East-gate. It is fit that the Word and Sword should hold together, and that Magistrates and Ministers shoul be singular in holinesse.
Ver. 9. Shall go out the way of the South-gate] For more easy passage sake,The Jewes at this day depart out of the Synagogue with their faces still toward the Ark, like Crabs going backward. in such a multitude of people. But withal, to teach us many things: as 1. Not to turn our backs upon the holy Ordinances. 2. To make straight paths for our feet, Heb. 12.13. not looking back with Lot's wife, Luke 17.32. not longing for the Onions of Egypt, as those rebels in the wildernesse, but advancing forward with St. Paul, Philip. 3.13, 14. looking forth-right, Prov. 4.25. having our eye upon the mark, and making dayly progresse toward perfection. 3. That our memories are frail, and here we shall meet with many things that will withdraw us from thinking upon God. 4 That our life is but short; a very passage from one gate to another: where to go back (i. e. To adde any thing to our lives) it is not granted; sith our time is lim [...]ted, Job. 14.3. Acts 17.26. and we are all hastening to our long home, Eccles. 12.5. One being asked what life was? made an answer answerlesse; for he presently went his way.
[Page 512]Ver. 10. And the Prince in the midst of them, &c.] For example sake (Vita Principis censura est) and to see that all things be rightly carried in Gods service. And although the Prince hath many weighty occasions, yet he is to be at the publike Assemblies with the first, and to stay till the last.
Ver. 11. An Ephah to a bullock, and a Hin of oile] A whole Ephah, and a whole Hin, whereas in the Mosaical service there was required but a certain part only of either:Polan. Because the Jewish Church was but of a part of mankind, but the Church Christian is universal.
Ver. 12. A voluntary burnt-offering — one shall then open him the gate, &c.] Here is warrant for our week-day Lectures, a voluntary service well accepted: provided that afterwards one shut the gate, and men return to their honest labours.
Ver. 13. Thou shalt daily prepare a burnt-offering] God must be served daily and duely, not on the Sabbath-day only: See Psal. 72.15. The Papists are at their Masse every morning, and they bind much upon this text for it. They have a Proverbe also, Masse and meat hindereth no mans thrift.
Ver. 14. The sixth part of an Ephah] This is also different from the Levitical Ordinance, Num. 15 & 28. Exod. 29.40. though R. Solomon here extremely troubleth himself (but to no purpose) to reconcile them.
Ver. 15. Every morning] Understand it of every evening also, as Exod. 29.38.
Ver. 16. If the Prince give a gift unto any of his sons] As Jehosaphat did Cities to every of his sons; though they long enjoyed them not, through the barbarous cruelty of their elder-brother Jehoram. Christ, the Churches King, giveth all his children gifts of great price; such as the world can neither give nor take from them, spiritual blessings in heavenly things, and places, Ephes. 1.3. yea he bestoweth himself upon them, and is therefore called The Gift, Joh. 4.10. and The Benefit, 1 Tim. 6.2.
Ver. 17. But if he give a gift of his inheritance to one of his servants] As Alexander the Great, who going to subdue a great part of the habitable world, gave away to his servants almost all he had; and when one of his officers asked him What he would leave for himself?Don̄a throni. he said, Hope. Messiah the Prince, besides his choycest gifts to his dear children, giveth gifts unto men, even to the rebellious also, Psal. 68.18. these are common gifts,Dona scabelli. temporal favours, external privivedges: See Mat. 7.22, 23. & 25.14, 15, &c. Luke 19.12, &c. But as the servant abideth not in the house for ever (as the son doth) Job. 8.35. so these gifts to servants (but for the behoof and benefit of his Sons) are but till the year of liberty, or Jubilee, till the last day at utmost, Levit. 25.10. Then shall the wicked give a dreadful account of all, with the whole world flaming about their eares.
Ver. 18. To thrust them out of their possession] Ill accidents attend such Princes, as affecting to be absolute in power, will be too resolute in will, or dissolute in life; oppressing their subjects to enrich their servants and parasites.
Ver. 19. Afterward he brought me] Here he returneth again to things sacred, viz. to shew where the Priests should boyl and bake.
Polan. Into the holy chambers of the Priests] These holy cells or chambers are particular Christian Churches, committed to the care of Christs faithful Ministers, Acts 20.28. 1 Pet. 5.2.
Ver. 20. Where they shall bake the meat-offering] i. e. The Ministers shall endite or boyl good matters in their hearts for the use of the people, and then their tongues shall be as the pen of a ready writer, Psal. 45.1. See there. They shall not feed their hearers with crude and indigested stuff, but such as is well boyled and baked with the fire of the holy Spirit, kindled on the harth of their own hearts: that from the heart they may speak to the heart.
To sanctify the people] As in promiscuous Communions, where all are pelmel admitted.
Ver. 21. In every corner of the Court there was a Court] And buildings in every of them for the same purpose round about, ver. 22. These served, saith Hierom, to set forth the four parts of the world, out of all which the Church is gathered by Ministers, &c. It served also, saith Another, to shew that in Gods House, which is his Church, there shall alwaies be provision both for his Ministers and people. [Page 513] Those that have but from hand to mouth, have their bread hot, as it were, from Gods hand, which is best of all.
Ver. 22. Courts joyned] Or made with chimnies. Caminata, vaporaria: See on ver. 21.
Ver. 23. With boyling places] Such as the Ancients called Popinas,
Ver. 24. These are the places of them that boyl] Of Gods Cooks, who dresse spiritual food for the use of his people: See ver. 20.
CHAP. XLVII.
Ver. 1. AFterward he brought] Christus Mystagogus me duxit. [...],Christo ducente & docente. Follow God whithersoever he leadeth thee: this was an ancient rule among the Heathens.
And behold waters issued out] i. e. The Gospel of grace, and the gifts of the Holy Ghost thereby conveyed into the hearts of believers, and poured out upon the world by the death of Christ, The Prophet seems to allude to those waters which by conduits were conveyed to the Altar to wash away the blood of the sacrifices, and filth of the Temple: which else would have been very offensive and noisom. See the like, Zach. 14.8. where the Eastern and Western Churches also are pointed out. See Rev. 22.1.
From under the threshold] Quod gloria Dei dudum triverat. Christ is that door,Oecol. Joh. 10.7. and fountain of living water, Jer. 2.13. Isa. 12.3. & 55.1. and from the Temple at Jerusalem flowed forth the waters of saving truth to all nations; and first Eastward, not Rome-ward, though the faith of the Romans was not long after spoken of throughout the whole world, Rom. 1.8.
Ver. 2. And behold there ran out waters] As out of a Viall.
On the right side] The right side is a place of honour and defence: The doctrine of the Gospel hath the preheminence, and is maintained by the right-hand of God against all opposites.
Ver. 3. And when the man that had the line in his hand] The Man Christ Jesus, the sole Architect of his Church, and Measurer of his Gospel, and that by his Gospel, which is the line in his hand, nec solum recta, sed & regula.
He measured a thousand cubits] It was not for nothing that Plato said, [...], God is alwaies measuring the world.
The waters were to the ancles] Grace is but a smal thing at first, no more is the Gospel, Matth. 13.31, 32, 33. The Church were at first but a very few, Act. 1. that is 120, of all the great multitudes which had formerly followed Jesus: Sed vix diligitur Jesus propter Jesum: It was more for the loaves then any great love that the most followed him.
Ver. 4. Again he measured a thousand] This is a number of perfection. The Gospel is a perfect doctrine, and is able to make the man of God perfect, thoroughly furnished (or perfected) unto all good works, 2 Tim. 3.17.
The waters were to the knees] Grace grows by degrees: and the Scriptures have their shallows wherein the Lamb may wade: like as they have their profundities wherein the Elephant himself may swin.Confess. l. 5. cap. 13. Confess. l. 7. c. 21. Augustine contemned the holy Scriptures at first, as neither eloquent nor deep enough for the elevation of his wit. But afterwards, when he was both a better and a wiser man, he saw his own shallownesse, and admired the never-enough adored depth of Gods holy Oracles.
Ver. 5 A river that could not be passed over] Representing, as the fathomlesse depth of the Scriptures (which is such as that we may well do by it, as the Romans did by a lake, the depth whereof they could not found, they dedicated it to Victory) so the abundance of Spiritual graces in the Church, the love of Christ which passeth all knowledge, Ephes. 3.19. the over-abounding goodnesse of God, 1 Tim. 1.14. [Page 514] the superpleonasm of it, as the Apostle hath it there. Oh, (saith Chrysostom speaking of this subject) I am like a man digging in a deep spring; I stand here, and the water riseth upon me: and I stand there, and still the water riseth upon me. It is indeed a sea that hath neither bank nor bottom.
Ver. 6. Son of man, hast thou seen this?] And art thou soundly sensible thereof? it is very fit thou shouldest; that God may have the glory of his great goodness and power in propagating the Gospel, and bringing forward the work of his grace in the hearts of his people, maugre the malice of earth and of hell. The Reformation wrought in Germany from how small beginnings grew it? The establishing of that amongst us (how imperfect soever) to be done by so weak and simple means, yea by casual and cross means against the force of so potent and politick an adversary: this is to be looked upon as a just miracle.
To the brink of the river] Where my work was to stand and cry O the depth! O how great things hath God prepared for those that fear him! O the joy! the joy! eye hath not seen, nor ear heard, &c.
Arboretum Christi est Ecclesia.Ver. 7. Behold at the bank of the river were very many trees] These were trees of righteousnesse, fruitful Christians. See Psal. 1.3. & 92.12. Isa. 44.3, 4, 5. & 55.11, 12, 13. Jer. 17.8. Rev. 22.2. where and elsewhere it is easie to observe that John the Divine borroweth the elegancies and flowers of this and other Prophets, in his description of the Church Christian.
Ver. 8. These waters issue out toward the East country] In Galilaeam anteriorem. See Acts 9.31.Piscat. The Churches in Galilee walking in the fear of the Lord and comforts of the holy Ghost, were multiplied.
And go down into the desart] Or, plain, i. e. into the plaines of Moab, Num. 22.1. The Gospel worketh upon the worst, even to a transmentation.
And go into the sea] The dead sea. The law of the Spirit of life which is in Christ Jesus, freeth men from the law of sin and of death, Rom. 8.2.
The waters shall be healed] i. e. Made wholesome and useful: so great a cure is done upon corrupt nature by the grace of the Gospel. He who was before vitiorum vorago, lacus libidinum, mare sceleribus amarum ac mortuum, a lake of lusts, a guzzle of vices, a dead sea of wickednesse and wretchednesse, shall by a strange change become a pleasant river, pure, clear, sweet, and savoury; beset not with such mock-fruit as the banks of the dead sea are said to be, but with trees richly laden with the choicest fruits; as was to be seen in the penitent thief, who as soon as Gospellized and converted, bestirred him and bore abundance of fruit in a very little space.
Plin. l. 5. c. 16.Ver. 9. Whithersoever the river shall come, shall live] Not dye immediately, as they used to do in the dead sea; so bituminous and sulphurous were the waters thereof: but live the life of grace here, and of glory in heaven. See Zach. 14.8. Acts 5.20.
[...], Aug. de C. D. l. 18. c. 13. [...]. Histories tell us of 580. Jews converted to the Christian faith at Axvernum by one Avitus a Bishop, and baptized. Pappi Eccles. hist. epit. p. 214. Joseph de bel. lib. 1. c. 13. And there shall be a very great multitude of fish] i. e. Of Christians. See Mat. 4.19. with the Note. Christ himself from the initial Greek letters of his names and title, was by some of the ancients called [...] a fish.
And every thing shall live whither the river cometh] The Gospel is the true Aqua-vitae, the true aurum potabile, the true Physick for the soul; as one said once concerning the Library at Alexandria.
Ver. 10. The fishers shall stand upon it] Upon the dead sea, where formerly they had little enough to do. This sea is the wide world dead in sins and trespasses, Eph. 2.1. These fishers are Christs Apostles and Ministers, who are called fishers of men, Mat. 4.19. and their preaching compared to fishing, Mat. 13.47. they fish with various success, as did Peter, Luk. 5.5. but may enclose a great multitude as he did, Acts 2.3. and as Farellus who gained five Cities to Christ; who brought them to hand by whole shoales.
From Engedi] Called also Hazazon-Tamar, 2 Chron. 20.2. that is the City of Palmes, where grew the best balsam in the world, though it were near to the dead sea.
Even unto Eneglaim] Which is likewise a place adjacent to the dead sea, where Jordan falleth into it, as Hierom testifieth.
[Page 515] They shall be a place to spread forth nets] Dr. Preston being asked why he preached so plainly, and did so much dilate his sermons, being of such abilities? answered, he was a fisherman. Now such if they should wind up their net, and so cast it into the sea, they should catch nothing: but when they spread the net,Mr. Walls None but Christ. p. 400. they catch the fish; I spread my net, because I would catch souls, said he; and indeed he had a very happy hand at it.
The fish shall be according to their kinds] The sea, they say, hath as many kinds of living creatures as the earth hath. There is that Leviathan, and there are creeping things innumerable, Psal. 105.
Ver. 11. But the myrie places thereof, and the marishes shall not be healed] Sensual souls are seldom wrought upon by the word. Behemoth (the devil) lyeth in 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 [Page 516] 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 his dominion without dimension.
Ver. 3. A portion for Naphthali] There are many portions of inheritance in Christs Kingdom: there are also in heaven many mansions, Joh. 14.2. all which shall be divided among the Elect.
Ver. 4. A portion for Manasseh] Which they do not of their own accord, and as they see good, seize upon: but take their share set them out of the divine sentence.
Ver. 5. A portion for Ephraim] An equal portion with his elder brother Manasseh. In Christs Kingdom all is of grace, nothing of merit.
Ver. 6. And by the border of Ephraim] There is a continuity and conjunction of all the portions; to set forth the communion that is betwixt the Saints: a sweet mercy, a heaven aforehand.
[Page 517]Ver. 7. A portion for Judah] Who is set next to the sanctified oblation of the Lord, wherein were the portions of the Priests, Levites, City and Prince. He must be a Jew inwardly, a confessour and witness of the truth, who shall have part and portion in the priviledges of Gods people.
Ver. 8. Shall be the offering] Whereof see chap. 45.1, 2, 3, &c.
Of 25000. reeds] Which being exactly cast up, saith one, come to 45. miles, and therefore cannot be meant of any City to be built by the Jews again after their return from Babylon, but must be understood of the Church under the Gospel.
Ver. 9. Ʋnto the Lord] As distinguishing it from other oblations: here stood the Sanctuary.
Ver. 10. And for them even for the Priests] No mention is here made of Cities of refuge, as of old; for they shall not hurt nor destroy in all Gods holy mountain: but the earth shall be full of the knowledge of the Lord as the waters cover the sea, Esa. 11.9.
Ver. 11. Of the sons of Zadok] See chap. 44.15, 16, &c.
Which went not astray] To be faithful with God in a common defection, is a singular praise. See my Righteous mans Recompense, pag. 695.
Ver. 12. And this oblation of the land] Ministers of Gods Word may lawfully take maintenance of the Church, 1 Cor. 9.
Ver. 13. The Levites shall have] But after the Priests. There are degrees of officers in the Church, and good order must be well observed there.
Five and twenty thousand in length] These several portions set together make up a perfect square: which serveth well to set forth the beauty and firmity of the Church of Christ.
Ver. 14. And they shall not sell of it] This law is here occasionally, and by the way inserted. It seemeth to hold forth, that lands given to the Ministers of Christ under the New Testament, may never be again taken away or put to any other use, but to their maintenance for ever. See Mr. Clarks Mirrour, chap. of Sacriledge.
The first-fruits of the land] i. e. This part thus consecrated to God, as the first-fruits of the earth were.
Ver. 15. Shall be a profane place] i. e. A common place: and so all Israel were profane in a sense, sc. as compared to the Priests and Levites, those consecrated persons. Symmachus and Theodotion reader it [...]. See Deut. 20.6.
And the City shall be in the midst thereof] Ten miles at least distant from the Temple; some say many more: to shew, say they, what a long way he must go, that would attain to eternal life: he must get above the world howsoever, who would serve God acceptably.
Ver. 16. And these shall be measures thereof] This representation is meerly figurative and mystical: shewing us how specious and spacious the Church of Christ is.
Ver. 17. And the suburbs of the City] These were much larger then the suburbs of the Temple, as may be observed by comparing, chap. 40. See chap. 45.2.
Ver. 18. For food to them that serve the City] To all the Citizens; who all are to turn servitours to their fellow-brethren that come to the publike meetings, to serve one another in love: which they that do, shall not lose their reward; but verily they shall be fed.
Ver. 19. Shall serve it out of all the tribes] i. e. At the common charge; and by a general contribution.
Ver. 20. Ye shall offer the holy oblation foure square] See on ver. 13. All our dealings must be square: or else we are not of the holy portion,Epilogus est. of the new Jerusalem, Rev. 21.16.
Ver. 21. And the residue shall be for the Prince] His occasions are many, and therefore his proportion is very large: yet must he not be Regni dilapidator, the Waster of the Kingdom by his profuseness, as our Henry the third was called, whereby he became ill beloved of his people.
Ver. 22. Being in the midst of that which is the Princes] The Prince was taught by this position of his portion, to have an equal care of Church and State.
Ver. 23. Benjamin shall have a portion] The division of the land as it ended with Judahs portion in speaking of the seven former tribes, ver. 8. so here it beginneth with Benjamins, in speaking of the five following.
[Page 518]Ver. 24, 25, 26, 27.] See the Notes on ver. 2, 3, 4, 5, 6, 7.
Ver. 28. Even from Tamar] Not Jericho, but Palmira, called afterwards Adrianople of the Emperour Adrian, who rebuilt and beautified it.
And to the river] The river of Egypt called Sihor, Josh. 13.3.
Ver. 29. This is the land] This is the Epilogue of the whole chapter, as to the greatness of the holy City. It remaineth only to touch at the situation and measures thereof, the gates also and the Ministers, together with their use and maintenance, the elegancy (lastly) and perpetuity of the City.
For inheritance] Not from the brook, as Tremellius mis-translateth it.
Ver. 30. And these are the goings out of the City] That is the utmost bounds, as Rabbi Solomon glosseth.
Ver. 31. And the gates of the City] Through which all the Israel of God, both Jews and Gentiles from all parts, Qua data porta, ruunt, do enter into the Church of Christ; flowing and flocking thereto, as waters do to the sea, and as the doves to their windows.
Three gates Northward] Twelve in all: the reason whereof, see in the Note on Rev. 21.13.
One gate of Levi] Who though he had no lot in the land, yet he had a gate into the City, as Vatablus here noteth.
Ver. 32. Four thousand and five hundred] And the like on each side; of all which are made up fifty and four miles at the least: so large is the City of God: Niniveh was nothing to it, no more is Alcair, Scandereon, or Cambalu, the Metropolis of Tartary, which yet is said to be twenty eight miles about.
Ver. 33. One gate of Simeon] Here all along the tribes are reckoned, not as they were before in this Chapter, but as they are set down in Numbers, at the marching of the Tabernacle in the midst of them; saving that whole Joseph hath here but one gate, and Levi is taken into the number of the twelve tribes. And forasmuch as it entreth not into the heart of man what God hath prepared for them that love him, and sith this City is a type of heavens happiness, which is fitter to be believed then possible to be expressed, therefore I am the less troubled, saith good Oecolampadius here, that I understand no more of this surmounting matter.
Ver. 34. At the West-side, &c.] See on ver. 32, 33.
Ver. 35. It was round about eighteen thousand measures] See on ver. 32. and on Rev. 21.16.
The Lord is there] Jehovah-shammah: this is the true Churches name, and the true Christians happiness; such as no good can match, no evil overmatch, viz. that wheresoever he is there God is, and therefore there heaven is: like as where the King is, there his Court is: this very name implyes Gods everlasting being with his Church, according to those precious texts of Scripture, every syllable whereof dropeth myrrh and mercy, Lev. 26.11, 12. Mat. 18.20. & 28.20. Joh. 14.23. 1 Cor. 15.28. Rev. 7.14. &c & 21.3, 4, 5. & 22.3, 4, 5, 6. This is the truth of that, which the Temple whil'st it stood as a type or figure did represent, This is my rest for ever; here will I dwell, Psal. 132.14. God will not forsake his Church as he did the Synagogue, but have it up to heaven to him, Rev. 21. where are crowns, scepters, Kingdoms, beatifical visions, unutterable exstasies, sweetest varieties, felicities, eternities; and all because Jehovah shammah, the Lord is there: to him be glory and praise everlasting. Amen. So be it.
A COMMENTARY OR EXPOSITION ON THE BOOK of the Prophet DANIEL.
Ver. 1. THE book of Daniel] Written by himself (not by another of his name,Lib 12. contra Christian. in the days of Antiochus Epiphanes, as wicked Porphyry, that professed enemy of Christianity,Mr Ascham. blaterateth) like as Xenophon and Julius Caesar wrot their own acts so wisely and impartially, as none have been so upright in writing the histories of others. This divine Book is (for the matter of it) partly Historical, and partly Prophetical. The historical part we have in the six first Chapters; sc. a continuation of the history of the Books of Kings, Hieron. Ep. 103. ad Paulin. during the whole time of the Captivity, and after it. Hence Hierom calleth Daniel Multiscum & totius Mundi Polyhistorem, a general Historian. The Prophetical part (beginning at the seventh Chapter) foretelleth future things in the several Monarchies, but very obscurely, according to that of the Angel, chap. 12.9, 10. Go thy way Daniel; for the words ore closed up, and sealed till the end of the time, &c. and according to that Hieroglyphick of Prophecy, which hangs (they say) among other pictures in the Vatican Library at Rome, like a Matrone with the eyes covered, for the difficulty. Whence it was, that Paulinus Bishop of Nola, though able, would never be drawn to write Commentaries; Cajetan and Calvin would set no Notes upon the Revelation: and Piscator, after that he had commented upon the other Prophets, when he came to Daniel, he met with so many dark and difficult passages, ut parum obfuerit, saith he, quin in medio commentandi cursu subsisterem, & calamum è manu deponerem, that he was even ready to lay down his pen,Piscat. Epist. dedicat. ante Com. in Dan. and to lay aside the businesse. But this he did not, as considering that the best, whiles here, know but in part, Prophecy but in part, &c. and that the promise is, though none of the wicked understand this Prophecy, yet the wise shall, chap. 12.10. Hierom well saith,Quod alio tempore canitur, alio cernitur. De vir. perfect. that a Prophecy is therefore obscure, because it is said at one time, and seen at another. And one thing that causeth a cloud in Daniel is the transposing of the history here often used: as the Prophesies contained in the seventh and eighth Chapters, which were shewed unto Daniel under the reign of Belshazzar, in order should be set before the sixth Chapter, &c. He seemeth indeed to have been laid aside in the dayes of Belshazzar, that drunken Sot, till the hand-writing on the wall brought [Page 520] him more in request again, chap. 5. That cock on the dunghil knew not the worth of this peerlesse pearl, highly prized both by his Predecessor and Successors, to whom he was a secretis, of their privy Coucil. Famous he was grown (and worthily) for his extraordinary wisdom, Ezek. 28.3. and holinesse, Ezek. 14.14. so that the Angel Gabriel stileth him a man of Desires or a Desirable man, Dan. 9.23. Seneca calleth Cato Virtutum vivam imaginem, a lively picture of Virtues. Pliny saith that the same Cato Censorius was an excellent Orator, an excellent Senator, an excellent Commander,Lib. 2. and a Master of all good Arts. Paterculus saith, that he was a man as like Virtue,Dec. 4. lib. 9. as ever he could look, & per omnia virtut [...] diis quam hominibus propior. Livy saith, he was a man of rigid innocency, and invincible integrity.In vita Catonis. Cornelius Nepos, that being assayed and assaulted by many he not only never lost any part of his reputation, but as long as he lived, grew still in the praise of his virtues: as being in all things of singular prudence and industry. Lastly, Cicero saith of Cato, Cato Major. that whereas he underwent the enmities of many potent persons,Splendida peccata. and suffered no little hardship all his time, yet was he one of those few who lived and dyed with glory. How much more truely might all this be affirmed of Daniel the Prophet, then of Cato the Censor? all whose virtues were but glistring sins, and all whose praise-worthy parts and practises were but tinckling cymbals, in comparison? Daniel's whole life was a kind of Heaven, adorned with most radiant stars of divine virtues.Sixt. Senens. Bib. Sanct. lib. 4. And although we cannot say of him, as Aleander of Hales did of his scholar Bonavanture in an Hyperbolical strain, that Adam seemed to him not to have sinned in Bonavanture: such was his sanctity and knowledge: yet, with more colour of truth, might the like he said of Daniel, the Jews Jewel, and the Worlds darl [...]ng.Torshel. He wrot this Book part of it in Hebrew, and part in Chaldee; all, in a short but grave stile, evident and elegant, being a divine Polychronicon to the worlds end, or (as One calleth it) the Apocalypse of the Old Testament.
CHAP. I.
Ver. 1. IN the third year of the reign of Jehojakim] That wicked King, who killed the Prophet Ʋriah, Jer. 26. cut Jeremia's Prophecy with a knife, and cast it into the fire, Jer. 36. was a grosse Idolater, 2 Chron. 36.8. and therefore justly suffered.
Came Nebucahdnezzar] Surnamed Magnus, son to Nebuchadnezzar surnanamed Priscus. See 2 King. 24.1, 2. 2 Chron. 36.8. with the Notes.
Ver. 2. And the Lord gave Jehojakim] Because the affliction by Pharaoh (being but a mony-matter) had not a kindly effect, 2 King. 23.35. a heavier is now sent. For as one cloud followeth at the heels of another, so doth one Judgement of God upon another till Repentance, as the Sun, do interpose, and cause it to clear up.
With part of the vessels] Not all as yet, by a sweet Providence, and for an instance of Gods Patience.
Which he carried into the land of Shinar] Or Babylonia, Gen. 11.2. a part of the Garden of Eden, as most Geographers think, but now the seat of Satan, as Rev. 2.13.
To the house of his god] Jupiter Belus: See on Isa. 46.1.
Ver. 3. And the King spake unto Ashpenaz] Which signifieth in the Chaldee tongue, the chief chider, or Controler of the Kings house: as Ctesias useth Ashpamithres for chief-Priests. To this great officer the King commendeth the care of his School.
And of the Kings seed, and of the Princes] As having been better bred, and so more hopeful.Ingenium Galbae malè habitat. Deformitas corporis cum [...]urpitudine certavit ingenii. Paterc. Here Nebuchadnezzar minding nothing but the glory of his Court by these noble waiters, unwittingly maketh way for the Churches comfort.
Ver. 4. Children in whom was no blemish] Such as were Joseph, David, Artaxerxes Longimanus, Germanicus, and others, in whom beauty proved to be the flower of virtue, as Chrysippus called it. Of Galba the Emperour One said, that his good wit dwelt in an ill house, like an excellent instrument in a bad case: whereas Vatinius the Roman was not more misshapen in body then in mind. The Heathens [Page 521] also advise us to beware of those whom Nature hath set a mark upon.
And skilful in all wisdom] i. e. Ingenious and industrious, apt and able to receive, and improve instruction. Tacitus telleth us, that in the times of Vespatian and Domitian, the children of the Brittish Nobles were so witty and well-bred, that the Romans infinitely admired them, for the debonnairenesse of their natures,In vit. Jul. Agrico. preferring the wits of the Brittaines, before the study of the Gaules. And they are called Angli quasi Angeli, said Gregory the Great, concerning the English boys presented to him.
And such as had ability in them] Daniel and his three friends are thought by some to have been bred under the Prophet Jeremy, and to have begun to Prophecy some years before Ezekiel.
To stand in the Kings Palace] i. e. To do him service. This is that which learned men should aim at in their studies: viz. to lay forth themselves for the publike g [...]od. Paulùm sepultae distat inertiae Celata virtus. Horat.
And whom they might teach the learning] Heb. the Book, that is, the Art of Grammar, say some: But why not other Arts also learned by books, those mutemasters? yet not so well (the Mathematickes especially) without a Teacher. Joseph Scaliger who was [...], self-taught, and yet proved so great a scholar, is by One called daemonium hominis, & miraculum naturae, more then a man, even a very miracle.
And the tongue of the Chaldee] Which was not therefore the same with the Hebrew, but a different dialect, or daughter of it. The most ancient tongue was the Hebrew, preserved in Hebers family. The Hebrews and Chaldees had one common Ancestour, viz. Arphaxad: and Abraham, being born in Chaldea, could speak both Languages: but so could not Daniel and his fellows, till they were taught. Good letters and languages are to be taught in Schools and Universities; Hebrew, Greek, and Latin especially, the dignity and study whereof Christ would have to be ever kept a foot in his Church, as appeareth by that inscription (not without a Providence) set upon his crosse in those three tongues, Joh. 19.19, 20.
Ver. 5. And the King appointed them a daily provision] A competent and comfortable subsistence and maintenance: such as whereof, in time past, those Abbylubbers had too much: and now Universities and Schools of learning have too little; but far lesse should have, might some brain-sick Sectaries be heard: such as was that Weigelius who said, that in no University in the world was Christ to be found: and that Christ would not have his Gospel to be preached by devils,D. Arrowim. Orat. Anti-Weigel ad calc. Tact. Sacr. and therefore not by Academikes; with a great deal more of such paltry stuff, vented by that illiterate widgin.
So nourishing them three years] Those that stay over-long in the Universities (standing there till they are sowre again, and preaching only now and then, to aire their great learning) shall have the rust and canker of their abilities to be a swift witnesse against them at that great day.
Ver. 6. Now among these were of the children of Judah, Daniel] Who had not his name for nought, as we say, but by a providence: It signifieth God is my Judge, and so indeed he was throughout his whole life, but especially when they cast him into the Lions den, chap, 16. David had also a son of the same name, and that by Abigail, 2 Sam. 3.3. with 1 Chron. 3.1. in remembrance haply of the right that God had done him upon the churl Nabal, 1 Sam. 25.39.
Hananiah, Mishael and Azariah] Good names all, and good men all, yet wrapt up, with the rest, in a common calamity, but for excellent ends, as it afterwards appeared. Meanwhile, God much sweetened the affliction to these four, by their mutual society.
Ver. 7. Ʋnto whom the Prince of the Eunuchs gave names] Not without the command of the king, chap. 5.12. as desirous to naturalize them, and by changing their right names (which had the names of God in them, El and Jah) to make them forget their religion; but that was better rooted, then to be so easily razed out, though these new names were shrewd temptations to Apostacy and Idolatry: as being compounded of the names of the Babylonish gods, and means to make them honourable among the Chaldeans.
[Page 522]Ver. 8. But Daniel purposed in his heart] The change of his name (though he utterly disliked, yet) he could not help: but to shew that he was still of the same religion, though he were but a childe of twelve years old or thereabouts, yet he purposeth (first, and then performeth it) to keep himself pure and free from Heathenish defilements.Ver. 2. What if the vessels of the Temple (by being brough into the treasure-house of Nebuchadnezzar's god) were defiled, yet these elect vessels would not.Ad leonem potius quam lennem. Tertul. Anselm. So the Primitive Christians chose rather to be thrown to Lions without, then left to lusts within. Yea I had rather be cast pure and innocent into hell, saith an Ancient, then go to heaven, being polluted with the filth of sin. Daniel's greatest care is, ne contra legem Dei & conscientiam impuretur, lest he should be defiled in the least: fall back, fall edge, as they say, he is fully resolved against that. So the Prince of Conly when, at the Parisian Massacre, he was put to his choice by the French King, whether to go to Masse, to suffer death, or to endure perpetual imprisonment? answered, As for the first, by the grace of God, I will never do it: And for the two last, I humbly submit to his Majesty: let him do with me what he pleaseth.
That he would not defile himself with the portion of the Kings meat] That which Scaliger saith of Matthew Beroaldus, Vir doctus, &, quod familiam ducit, pius, that he was a learned man; but (that which was his chief commendation) he was also a godly man, may be better said of the Prophet Daniel. Godly he was betimes, and of a childe, as was also his Master Jeremy (in whose works he was well read, Dan. 9.2.) Samuel, Timothy, Athanasius, Beza who (amongst many other things) blessed God chiefly for this in his last will and Testament, that at the age of sixteen years, He had called him to the knowledge of the truth. Daniel had this happinesse at twelve or thirteen:De vita & obitu Sanct. neither was he like rath-ripe fruit that are soon rotten (Hermogenes was old in his childhood, and a childe in his old age) but although he lived 110 years, as Isidor reckoneth, some say 130, yet he was best at last, and may very well passe for a Martyr, though he came again safe out of the Lions den, like as John the Evangelist also did out of the caldron of scalding oyle, wherein he was cast by the command of Domitian, in contempt of Christianity. Daniel's piety appeareth in this, that he maketh conscience of smaller evils also, such as most men in his case would never have boggled at. He would not defile himself with the portion of the Kings meat: he scrupled the eating of it, and why? 1. Because it was often such as was forbidden by the Law of God, Levit. 11. Deut. 14. 2. Because it was so used,Ante c [...]bum sua habebant prothymata, & laudabant deos suos. Jun. as would defile him and his fellows, against the Word of God: for the Heathens (to the shame of many Christians) had their Grace afore meat, as it were, consecrating their dishes to their Idols before they tasted of them, Dan. 5.4. 1 Cor. 8.10. 3. They could not do it without offence to their weaker brethren, with whom they chose rather to sympathize in their adversity, then to live in excesse, and fulnesse, Amos 6.6. 4. They well perceived that the Kings Love and provisions were not single and sincere, but that he meant his own profit, to assure himself the better of the land of Judah, and that they might forget their Religion. Lastly, They know that intemperance was the mother of many mischiefs, as in Adam, Esan, the rich glutton, &c. That's a memorable story that is recorded by William Schickard concerning eleven Jew doctors, whom the Heathen King of Pirgandy having in his power,Schickard. Jus reg. Hebr. c. 5. p. 149. put them to this hard choice, either to eat swines-flesh, or to drink wine that had been consecrated to idols, or to lie with certain harlots. They chose rather to drink the wine then to do either of the other two. But when they had drunk wine liberally, they were easily drawn to do the other two things also. Any one of these five reasons had been of force enough to prevail with Daniel and the other three to forbear. They knew well that the least hair casteth its shaddow: a barly-corn laid on the sight of the eye will keep out the light of the Sun, as a mountain. The eye of the soul that will see God, must be kept very clear, Matth. 5.8, &c.
Therefore he requested] Modstly and prudently he propounded it, non convitiando, sed supplicando, and petitioneth for liberty of conscience, confessing his religion.
Ver. 9. Now God had brought Daniel into favour] God is never wanting to the truly conscientious: let them chuse rather to offend all the world then to do things [Page 523] sinful, and they shall be sure of good successe. The Prince of the Eunuchs durst not yield to Daniel's request, but he connived at the Sewards yieldance.
Ver. 10. I fear my Lord the King] This made him stand off as he did, in pretence at least. Tertullian taxeth the Heathens for this,Tert. cont. Act. 4.19. quòd majore formidine Caesarem observarent quam ipsum de Olympo Jovem, that they feared Caesar more then they did their greatest god Jupiter. But he who truly feareth God, needeth not fear any else.
Ver. 11. Then said Daniel to Melzar] Or, to the Steward, alimentator, the Purveyour for the Pages of honour. The Prince of the Eunuchs might haply give him an hint to go to this Melzar, who might do it with lesse danger.
Ver. 12. Prove thy servants I beseech thee ten dayes] All good means must be used for the keeping of a good conscience: and then God must be trusted for the issue. But did not Daniel herein tempt God? No: for besides that he had a word, 1. Of precept, Deut. 14. And 2. Of Promise, Exod. 23.25. ex arcana revelatione certior factus est, it might be revealed unto him, that no inconvenience should follow upon this course.
And let them give pulse to eat, and water to drink] Poor fare for Noble-mens sons, but such as they were well apaid of. Nature is contented with a little, Te ver. innoc. cap. 56. Grace with lesse. The sobriety of Democritus and Demosthenes is much celebrated among the Heathen. But what saith Austin? Omnis vita infidelium peccatum est, & nihil bonum sine summo Bono. Whatsoever is not of faith is sin, &c. Daniel's sobriety was of another nature, of a better alloy. Papists crack much of their abstinence from certain meats and drinks at certain times. But Daniel's and Papists Fasts agree as harp and harrow. See my Common-place of Abstinence.
Ver. 13. Then let our countenances be looked upon] See the Note on ver. 12.
And as thou seest, deal with thy servants] Thus humbly they bespeak the Butler, or Purveyour, though themselves were nobly descended. God had made them Captives, and they now carry their sails accordingly.
Ver. 14. So he consented to them in this matter] This had been well done, if done for Gods sake; but it was nothinglesse: he had a hawks eye herein to his own profit: he favoured them because he meant to finger something from them. These four made a messe.
Ver. 15. Their countenances appeared fairer] They had both better health (for Tenuis mensa sanitatis mater, saith Chrysostom, Gustato spiritu de sipit omnis caro. Bern. Spare diet is very healthful) and their good conscience or merry heart was a continual feast to them. They had also Gods blessing upon their courser fair: and this was the main matter that made the difference.
Ver. 16. Thus Melzar took away] See on ver. 14.
And gave them pulse] This slender diet was some help to their studies: [...]. for loaden bellyes make leaden wits, saith the Greek Senary: and Pinguis venter macra mens, saith Jerom, a fat belly maketh a lean mind. A body farced with delicious meats and drinks, unfitteth a man for divine contemplation.
Ver. 17. As for these four children, God gave them knowledge and skill in all learning] Both natural and supernatural. In the Art of Grammar, saith Symmachus: in every book saith the Latin Interpreter. There was potus ex fonte, fletus in prece, somnus in codice, as Ambrose speaketh, they drank Adams-ale, prayed with tears, slept with a book in their hands. Whether they read the curious books of the Magicians (fitter to be burnt, Acts 19.19.) is another question. Osiander thinketh that their Chaldaean Tutours would have obtruded upon them such kind of learning also: but, as they abstained from the Kings meat, so they did, likely, from such corrupt and unlawful arts. Other commendable learning they looked into, as did also Moses, Solomon, Paul, &c. But what meant Pope Paul the second to condemn all learned Artists for hereticks: and to tell his Romans that it was learning enough for a man to be able to read and write? Nebuchadnezzar was of another mind,Jac. Rev. de vit. Pont. 244. and Daniel and his fellows went further then so. Learning hath no enemy but Ignorance.
In all visions and dreams] i. e. In all kind of Prophecy. See Num. 12.6.
Ver. 18. Now at the end of the dayes] i. e. After three years time of studying. [Page 524] See on ver. 5. Account is to be exacted of time, and profiting. Pliny said to his Nephew,Plin. Epist. when he saw him walk out some hours without studying, Poteras has horas non perdere, you might have spent these hours better. Ignatius when he heard a clock strike, would say, Here's one hour more now past, that I have to answer for. Archbishop Ʋssier on his death-bed begg'd hard of God to pardon his Omissions, who yet was never known to omit an hour,His life by D. Bernard. but ever employed in his Masters business, reading, writing, preaching, resolving doubts, &c.
Ver. 19. And the King communed with them] It seems he was himself a learned King, able to pose them, and put them to't. So was Alexander the Great, Ptolomy Philadelph, Julius Cesar, Constantine the Great, Charles the Great, Alphonsus of Arragon, our Henry the first, surnamed Beauclerk, and King James, who was able to confer learnedly with any man in his faculty. Alphonsus was wont to say, that an unlearned King was but a crowned Asse; and that he would not be without that little learning he had, for all that he was worth besides.
And among them all was found none like Daniel, Hananiah, M [...]shael and Azariah] That which Patricius saith of the son of Juba King of Namidia, taken captive by Julius Cesar, may fitly be applied to these four noble captives, Quicquid nobilitatis fortuna eripuerat, id longe accumulatius ei restituerat bonarum artium disciplixa, what lustre soever they had lost by their captivity, was abundantly made up and restored by their excellent learning.
Therefore stood they before the King] Who had no sooner proved them, but he highly approved them.Cicero. O Hortensii admodum adolescentu ingenium, ut Phidiae signum simul aspectum & probatum est: So Daniels and the rest; neither need we wonder; sith, beside all other helps, they were taught of God.
Ver. 20. And in all matters of wisdom] God will honour them that honour him: his gifts and graces he giveth to pure souls, and according to their study of purity, as to Daniel chiefly.
He found them ten times better] Masters of knowledge, skilled usque ad apices literarum, Mr. Fuller. and therefore highly favoured by the King, who was himself a great Philosopher. Daniel was a Leviathan of learning both divine, and humane, as one saith of Archbishop Ʋssier, Ʋnicum istius aetatis miraculum & Musarum delicium, as Erasmus saith of Alciat, the Miracle of his age, and the Muses darling: one that better deserved, for his learning, to be called Magnus then ever Albertus did. The perfection even of humane Arts is to be found in the Church: see my common place of A [...]ts.
Ver. 21. And Daniel continued, &c.] And afterwards also, though shrewdly lifted at under Darius, chap. 6.4. and in the third year of Cyrus he was overborn by the Councellours hired to hinder the building of the Temple, whom he could not withstand, and therefore kept an extraordinary fast, Ezra 4.5. with Dan. 10.3, 4.
CHAP. II.
Ver. 1. ANd in the second year] Of Daniels advancement, chap. 1.19, 20. Or as Josephus hath it, post annum secundum Aegyptiacae vastitatis, in the second year after that Nebuchadnezzar had subdued Egypt, and other Countries, and so established his Monarchy: whereupon likely was begun a new computation of the years of his reign.
Nebuchadnezzar dreamed dreams] All was but one dream, but of many and weighty matters.Quid sunt regna omnes (que) res & spes mortalium ni [...] somnia vigilantium? Plato.
Wherewith his spirit was troubled] God can easily trouble the troublers of his Israel, and make the ringleader of their bondage the Trumpetter of their Trophy, even nomen illud prolixum & terrificum, Nebuchadnezzar.
Ver. 2. Then the King commanded to call the Magicians] These had Cham for their founder, saith Pintus: but who can tell that? Daniel haply was forgotten by Nebuchadnezzar, as David had sometime been by Saul, 1 Sam. 17.55, 56. A sweet Providence it was that he was not called among the Magicians: God will not have his matched or mingled with wicked ones.
[Page 525]Ver. 3. I have dreamed a dream] His thoughts had been occupied, belike, about the issue of his Kingdoms, and thereupon he had a divine vision. He that is moderately careful about the affairs of his lawful calling, shall not be destitute of divine direction.
And my spirit was troubled] Heb. Troubled it self. Jesus also troubled himself, but without sin, Joh. 11.33. See the Note there.
Ver. 4. Then spake the Chaldaeans to the King in Syriack] i. e. In Chaldee (whence there is here no Chaldee Paraphrase) or else if the Syriack were then a distinct tongue from the Chaldee, as now it is, it was, belike, their learned language: as now the Arabick is among the Turkes.
O King live for ever] In this most officious salutation they flatter him, (say some) or averre the immortality of the soul (as others) or wish him a long life, as also Daniel doth afterwards.
And we will shew the interpretation] Impostors are great braggers: but as the Peacock in setting up his taile sheweth his Posteriors, so do these get to themselves shame.
Ver. 5. The thing is gone from me] He had dreamt of Monarchies, and now forgotten his dream. He might have hereby learned that Kingdoms are but phantasmata, ludicra, empty bubbles, pleasant follies, children and tales of fancy, &c. The fashion of this world passeth away, 1 Cor. 7.31. surely every man walketh in a vain shadow, Psal. 39.6.
Ye shall be cut in pieces] Practisers of unjust flatteries do oft meet with unjust frowns.
Ver. 6. Ye shall receive of me gifts and reward] This was that they gaped after (but missed of) and therefore out of envy called not Daniel and his companions (as some think) lest they should share with them.
And great honour] Great learning deserveth great honour. Aeneas Sylvius was wont to say that popular men should esteem it as silver, Noblemen as gold, Princes prize it as pearles.
Ver. 7. They answered again and said, Let the King, &c.] Thus these proud boasters vaunt of a false gift, and become like clouds without rain, as Solomon hath it, Prov. 25.14. See ver. 4.
Ver. 8. I know of certainty] There's no halting afore a cripple: Politicians can sound the depth of one another, Dan. 11.27.
That ye would gain the time] Chald. buy or redeem it, that is make your advantage of it, to evade the danger. And indeed if these sorcerers could have gained longer time, much might have been done: for either the King might have dyed, or been employed in war, or pacified by the mediation of friends, &c. Time oft cooleth the rage of hasty men, as 1 Sam. 25.33. How Hubere de Burgo Earl of Kent escaped the Kings wrath by a little respite, see Godwins catalogue of Bish. p. 193.
Ver. 9. There is but one decree for you] But that was a very tyrannical and bloody one. Tis dangerous to affront great men, though in a just cause, Eccles. 10.4.
Till the time be changed] The Latine hath it, till there be another state of things: See on ver. 8.
Tell me the dream, and I shall know that ye can show me the interpretation thereof] If you cannot tell it, surely you cannot interpret it: sith they are both of a divine instinct, and nothing is hid from God.
Ver. 10. There is not a man upon earth] Yes, there is: But this is the guise of worldly wisdom, fingit se scire omnia, excusat ac ocoulit suam ignorantiam, it would seem to know all things, and to be ignorant of nothing that is within the periphery of humane possibility.
Ver. 11. And it is a rare thing] Exceeding mans wit.
Except the gods, whose dwelling is not with flesh] They cohabit not with men, that we might converse and confer with them. Here these wisards 1. Superstitiously [Page 526] affirm a multitude of gods, which the wiser heathens denyed, Thales, Pythagoras, Socrates, Plato, Chrysippus, &c. 2. They deny Gods Providence, as did also the Epicures, who held that the gods did nothing out of themselves. The Peripatetikes also held, that they had nothing to do with things below the Moon: yea the Platonists and Stoikes placed the gods in heaven only, and other spirits good and bad in the aire, which conversed with men, and were as messengers betwixt them and the gods. Thus these famous Philosophers became altogether vain in their imaginations, and their foolish heart was darkened, Rom. 1.21. 3. They seem to affirm that man can know nothing of God, unless he cohabited in the flesh with him. But we have the mind of Christ, 1 Cor. 2.16. and the secret of the Lord is with them that fear him, Psal. 25.14. this is a Paradox to the natural man, 1 Cor. 2.14. Lastly they deny the incarnation of Christ, that great mysterie of godliness, God manifested in the flesh, 1 Tim. 3.16. Joh. 1.14.
Ver. 12. For this cause the King was angry and very furious] A cutting answer may mar a good cause, Prov. 15.1. See on ver. 9.
And commanded to destroy all the wise men of Babylon] So rash is rage: it is no better then a short madness.Cicero. Sed de vita hominis nulla potest esse satis diuturna cunctatio, saith the Orator: In case of life and death, nothing should be determined, without mature deliberation: for like as Saturn, the highest of the planets, hath the slowest motion of them all:Willet. So, saith one, should Princes, which sit in their high thrones of Majesty, be most considerate in their actions.
Ver. 13. And the decree went forth that the wise men should be slain] And the wise men were slain, saith the Vulgar Latine: some of them, likely, were cut off. The end of worldly wisdom is certain destruction.
And they sought Daniel and his fellows to be slain] Wicked decrees are wrested to the butchery of the Saints: as was that of the six Articles here in Henry the eighths dayes.
Tremel.Ver. 14. Then Daniel answered with counsel] Retulit consilium & causam, he conferred with Arioch the chief slaughterman; giving him good reasons wherefore to defer further execution. This good turn he did for the Magicians and Astrologers, who were his utter enemies.
Ver. 15. Why is the decree so hasty from the King] Daniel, though now in danger of his life, forgetteth not his old freedom of speech: and God so wrought, that the King, who was stiffe to the Magicians, was tractable to Daniel, ver. 16.
Ver. 16. Then Daniel — desired the King to give him time] Not to study, or deliberate, but to pray with fervency and perseverance, which is the best help to find out secrets, Jer. 33.3.
And that he would shew the King the interpretation] Beatus ait Plato, qui etiam in senectute veritatem consequitur, he is happy who findeth out the truth, though it be long first, saith Plato.
Ver. 17. Then Daniel went to his house] A house then he had (though he had lost house and home for God) and thither he repaireth, as to his Oratory, well perfumed with prayers.
And made the thing known to Ananiah, &c.] That they also might pray, setting sides and shoulders to the work, as country men do to the wheel, when the cart is stalled.
Ver. 18. That they would desire mercies of the God of heaven] All Gods children can pray, Cant. 5.8. Those daughters of Jerusalem, though not so fully acquainted with Christ, yet are requested to pray for the Church. But these three were men of singular abilities, no doubt: and were themselves deeply concerned.
Concerning this secret] In case of secrets and intricacies or riddles of Providence, prayer is most seasonable; as being Tephillah (the usual Hebrew word for prayer) a repair to the Lord for enquiry, or for his sentence, Gen. 25.22, 23.
Ver. 19. Then was the secret revealed] Oh the power of joynt prayer! It seldom or never miscarrieth, Act. 4. while the Apostles were praying together, the house where they prayed shook: to shew that heaven it self was shaken, and God overcome by such batteries.
Alb. Mag. In a night vision] Vigilia noctis, as he watched in the night: for he watched as well as prayed, Eph. 6.18.
[Page 527] Then Daniel blessed the God of heaven] Who had not turned away his prayer nor his mercy from him. Psal. 66. ult. They that pray heartily, shall never want matter of praise: and such shall be ever driving an holy trade betwixt heaven and earth, till they cease to pray; but praise God throughout all eternity.
Ver. 20. Daniel answered and said, Blessed be the name of God] They who are slight in praying, are usually as slight in praising, Job 35.13. with ver. 10, 11, 12. But Daniel was serious and zealous in both.
For wisdom and might are his] These and all other excellencies are in God originally, eminently, transcendently. Daniel found it in this secret thus revealed to him: how much more may we in the mystery of the Gospel now made manifest, Rom. 16.26.
Ver. 21. He changeth the times and the seasons, &c.] And so sheweth, that strength is his: such as is irresistible.
He removeth Kings, &c.] As by the Kings dream, Daniel was well advertised.
He giveth wisdom unto the wise] And so sheweth that wisdom is his: sith all the wisdom found in the creature is but a spark of his flame, a drop of his Ocean.
Ver. 22. He revealeth the deep and secret things] Daniel hath never done; but is uncessant and unsatisfiable in praising God. And although there was haste of answering the Kings expectation, yet he shall stay, till God have his due.
He knoweth what is in the dark] See Psal. 139.12.
Ver. 23. I thank thee and praise thee] A gracious man is a grateful man: there is the same word in Greek for grace and gratitude. See on ver. 22. [...]. A thankful man will enumerate Gods mercies, and redouble his praises.
O thou God of my Fathers] The very best inheritance that we can leave our children, is the true God.
Who hast given me wisdom and might] Wisdom to dive into deep matters: and might to manage it.
Ver. 24. Destroy not the wise men of Babylon] Who yet wished Daniel destroyed. This was a noble kind of revenge; to overcome evil with good.
Ver. 25. I have found a man] Auliei aliorum sibi usurpant inventa.
Of the captives of Judah] His worth deserved better respect.
Ver. 26. The King answered and said to Daniel, Daniel se Danielem nominat. whose name was Beltishazzar] So the King and Courtiers had called him: but he took no felicity in that idolatrous appellation, which signified a treasurer to Bel, or Baal.
Art thou able] Interrogatio Regis admiratoria.
Ver. 27. The secret which the King hath demanded cannot the wise-men—shew unto thee] And therefore thou hast done amiss, first in seeking to them, next in slaying them; though God hath an holy hand in it for their just punishment.
Ver. 28. But there is a God in heaven] The Saints are ever tender of Gods glory, Ezra 8.22. Let those that are endued with singular gifts beware of self-admiration, apt to steale upon them.
Ver. 29. Thy thoughts came into thy mind upon thy bed] Kingdoms have their cares: crowns are stuft with thrones. These thoughts in the text were preparatory to the ensuing dream. Eccles. 5.2. the chief Efficient or Author whereof was God.
And he that revealeth secrets maketh known to thee] Yea, maketh thee a conduit of divine revelation to the Church.
Ver. 30. But as for me, this secret is not revealed to me, &c.] So careful are Gods best Saints to give unto him all the glory, which they look upon as Gods wife, in the enjoying whereof he is a jealous God, admitting no corrival in heaven or earth. Thy talent hath gained ten talents, saith he in the Gospel: I have not done it. And, Not I, but the grace of God that's in me, saith Paul. The glory of God and the good of his Church, is the chief thing that Saints aime at.
But for their sakes] i. e. For the poor Jewes sake, to whose prayer thou owest this Revelation: toward whom therefore thou shouldest exercise more clemency, and alleviate their misery.
Ver. 13. Then O King sawest] sc. By the force of thy fancy. For in sleep the [Page 528] reasonable soul cometh into the shop of Phantasy, and there doth strange works, which are vented in our dreames.
And behold a great Image] A fit representation (and in a dream especially) of worldly greatnesse. An image saith Theodoret, is but the figure of a thing, and not the thing it self: and this image in the text speciem habet gigantaam, & prorsus Chimaericam, was a kind of Chimaera.
Sleid. de 4. Monarch.Ver. 32. The images head was of fine gold] This is the first, and till now, altogether unheard of Prophecy, concerning the four Monarchies of the World: Res planè digna quae memoriae tota commendetur, saith One: a Scripture worthy to be well remembred, because it briefly comprehendeth the history of all Ages to the worlds end.
Theodoric. Urias Anno 1414. His brest and his arms of silver] The elder they are, the baser: So is Rome Papal, of which one of her sons, above two hundred years since complained, not without good cause, that she was become of gold silver, of silver iron, of iron earth: superesse ut in stercus abiret, and that she would turn, next, into dung.
Ver. 33. Part of clay] The best things of of the World stand in an earthly foundation,Huet. Isa. 40.6.
Ver. 34. Which smot the image upon his feet, &c.] All the powers of the world are but a knock, soon gone, Psal. 2.9.
Ver. 35. Then was the iron, the clay, the brasse, &c.] Those four mighty Monarchies had their times and their turns, their ruine as well as their rise.
And the stone that smot the image became a great mount:] The Kingdom of Christ,Hist. lib. 1. little at first, increaseth wonderfully. Nec minor ab exordio, nec major incrementis ulla, said Eutropius concerning Rome, may we better say concerning the Church, which shall stand, when all other powers shall quite vanish and disappear for ever; seem they for present never so splendid and solid. Sic transit gloria mundi.
Ver. 36. This is the dream] By this time Nebuchadnezzar began much to admire Daniel: who modestly taketh in his Associates (as Paul also doth Sylvanus and Timotheus) when he saith, And we will tell the interpretation thereof, sc. [...], God assisting us.
Ver. 37. Thou, O King, art a King of Kings] And yet the whole Babylonian Empire was but as a crust cast by God, the great house-keeper of the World, to his dogs: as Luther somewhere saith of the Turkish.
Ver. 38. Thou art this head of gold] An head the Babylonian Monarchy is called, because it was the first of the four: And of gold, because administred with great wisdom, fortitude, justice and other heroical virtues: because of the glory also and greatnesse of it in all manner of magnificence: See Isa. 13.19. & 14.11. Jer. 27.6.Lib. 15. Geog. Megasthenes and Strabo say, that Nebuchadnezzar was the mightiest of all other Kings, and held of the Chaldeans, to have exceeded Hercules in courage.Ex hac Danielis visione Gentiles fabulam acceperunt de quatuor saeculis, aureo, argeneto, &c.
Ver. 39: And after thee shall arise another Kingdom] Viz. That of the Persians, fitly set forth by silver, for their exceeding great wealth mentioned by many Heathen Authors: the two silver arms are the Medes and Persians, meeting both in Cyrus, as the two arms do in the brest. Cyrus also, by his great strength and much bodily labour all his life long, got this other Empire.
Inferiour to thee] sc. in fame and felicity. Chald. humilius, quia durius & minus tolerabile, saith One.
And another Kingdom of brasse] This is the third Monarchy, which is the Graecian: not the Carthaginian, as Orosius and out of him Prosper would have it. And it is fitly set forth by brasse, which as it is a mettal strong and hard, so noiseful and loud-sounding. The belly noteth the beginning and greatnesse of this Kingdom, saith One, under Alexander the Great. The joynts between the belly and thighes note the plucking up of this Kingdom after Alexander's death,Parker. in loc. to be divided into four, whereof the principal were two, the one of the Selencidae, the other of the Lagidae, figured here by the two thighes of brasse:Hard and heavy to purge and perfect the Church, Park. ib. See chap. 11.4, 5.
Ver. 40. And the fourth Kingdom shall be strong as iron] i, e. The Roman kingdom, fitly compared to iron for hardnesse and hardinesse. The two legs do note the division of the Kingdom into the Empire of the East, and the Empire of the West; [Page 529] first begun by Anthony and Augustus Caesar, afterwards established by Constantine Anno 330 and again more perfectly by Theodosius, Anno 395.
And as iron that breaketh all these] Of the Roman greatnesse much is written by many Authors,O bem jam totum victor Romanus habebat. Pet. Arb. how they subdued and kept under other potent nations by their Legions quartered amongst them, and by their Publicans exacting tribute of them.
Ver. 41. And whereas thou sawest the feet and toes part of potters clay, &c.] These feet and toes are the Roman Empire, yet continuing, but weaker then it was before whilst it consisted of legs of iron, being now but of feet and toes. And this Empire is divided as the feet and toes are. One part is the Kingdom of the Pope in the West (He whom we call the Emperour, hath now little or nothing to do with the Empire, which was of Rome:) The other part, is the Turk in the East, before whom three of the horns of the Empire are rooted out: See chap. 7 8.
Ver. 42. So the Kingdom shall be partly strong and partly broken] Or, brittle: This wee see daily fulfilled in the tottering Kingdoms both of that of the Turk (which laboureth with nothing more then the weightinesse of it self, and yet hath been soundly battered alate by the Venetians) and the other of the Pope, which declineth also apace, and shall do every day more and more, according to that old Distich,
Ver. 43. They shall mingle themselves with the seed of men] i. e. Indeavour by interchangeable mariages to reunite the divisions: but that can as little be, as iron can be mixed with clay; cleave they might for a while together, but not incorporate.
Ver. 44. And in the dayes of these Kings] i. e. Of this fourth Mornarchy: for the Roman Emperours were Kings, as Peter also calleth them, 1 Epist. 2.17. though they to avoid the hatred of the people, refused so to be stiled. The Pope, by a like hypocrisy, calleth himself The servant of Gods servants; but yet stamps upon his coyn, That nation and country that will not serve thee, shall be rooted out.
Shall the God of heaven set up a Kingdom] The Kingdom of his Son Christ. And here we have in few words, the whole summe of the Gospel, and that truth which is after godlinesse, Tit. 1.1. for the revealing whereof this whole dream was revealed to the King.
But it shall break in pieces] Christ shall reign, and all his foes be made his foot-stool.
Ver. 45. Forasmuch as thou sawest that the stones was cut out of the mountain] Christ is called a stone, 1. For strength. 2. For continuance. 3. For refuge. 4. For offence: he is Piorum rupes, reorum scopulus, as Val. Max. saith of L. Cassius his tribunal.
Without hands] i. e. Without mans help.Broughton on Daniel.
And that it brake in pieces the iron, the brasse, the clay, the silver and the gold] Broughtons note here is, Witty Daniel telleth first how the last shall be destroyed, and not how Nebuchadnezzar's house first should fall, (so chap. 7.11, 12.) where he sheweth his care to please the cruel tyrant, and his own readinesse of wit in the allusion that is in the Chaldee between chaspa and caespa, clay and silver: which they that observe not cannot know why Daniel brake the native order of speech for clay, iron, brasse, silver and gold.
Ver. 46. Then the King Nebuchadnezzar fell upon his face] Out of admiration, and an opinion of some divinity in Daniel: See the like, Act, 14 11. & 28.6. So the Salvages of Nova Albion stole upon the English (at their departure thence) a sacrifice, and set it on fire ere we were aware, saith Captain Drake, for they supposed us to be gods indeed.
And worshipped Daniel] i. e. He was about to do it, but that Daniel utterly and earnestly refused it, directing him to God (the sole object of divine adoration) as appeareth by the next Verse. And indeed it had been better for Daniel a thousand times to have been put to death, then to have suffered an oblation and sweet odours to have been offered unto him. He had said enough before to prevent such a mischief, [Page 530] ver. 28, 29, 30. See here, how Satan tempteth the Saints by extreams: Daniel who before was destined to death, is now deified: and this was the more dangerous temptation of the two. Be not ignorant of his wiles.
Ver. 47. The King answered unto Daniel] Who disswaded him, with all his might from doing on that sort, and inculcated that God was the chief Doer.
Of a truth it is that your God is a God of gods] Hoc fuit momentaneum, saith Calvin, this was but a flash: such as was found in Pharaoh, Saul, and other Temporaries. For if it had been in truth, he would not have set up the golden idol, &c. chap. 3. Neverthelesse Nebuchadnezzar shewed more ingenuity then our stiff unperswadable Refractaries, and especially then the perverse Jesuites, of whom it is noted, that they are so cross-grained and quarrelsom that they had rather quaerere then credere, start questions then believe truth; and pertinaciously dispute, then rest in the plainest interpretations.
Ver. 48. Then the King made Daniel a great man] This was, saith Broughton, about two years afore the Captivity of Jechonias (when the good figs were to be brought to Babylon:) an encouragement for the faithful to go willingly; their own Nobles being so advanced in that Court.
And gave him many great gifts] This, Porphyry (that Atheist) snarleth at: viz▪ that Daniel received these rewards and honours. But why might he not, sith the gifts he could bestow upon the poor Captives his fellow-brethren? and the honours he could also improve to their benefit; himself did neither ambitiously seek them, nor was vainly puffed up by them. A noble pair of like English spirits we have lately had amongst us, D. Ʋssier and D. Preston, Contemporaries and intimate friends to one another. The former, when he was consecrated Bishop of Meath in Ireland, D. Bern. in his life. had this Anagram of his name given him, James Meath, I am the same. The latter when he might have chosen his own mitre, but denied all preferment that courted his acceptance, had this Anagram made of him, Johannes Prestonius, En stas pius in honore. Mr. Fuller. Church-hist. fol. 119.
Ver. 49. Then Daniel requested of the King] Acquainting him, likely, that by their prayes also, in part, the secret had been brought to knowledge, ver. 18, 19.
But Daniel sat in the gate of the King] As chief Admissional (so the Civilians call it) without whose leave and license none might come into the Kings presence. Himself, mean-while, had an excellent opportunity of treating with the King, upon all occasions, of such things as concerned the Churches good: and this priviledge no question but he improved to the utmost.
CHAP. III.
Ver. 1. NEbuchadnezzar the King made animage of gold] Having taken Tyre (which was that great service spoken of, Ezek. 29.18.) subdued Egypt, (which was his pay for his pains at Tyre) and overthrown Niniveh, (as Nabum had foretold) he was so puffed up with his great successe, that he set up this monstrous statue of himself, to be adored by all, on pain of death. That it was his own image which he here erected for such a purpose (as did also afterwards C. Caligula the Roman Emperour) it is gathered, 1. Because he did not worship it himself. 2. Because ver. 12. it is distinguished from his Gods. 3. Because this was long since foretold of him, Isa. 14.14. that, Lucifer-like, he should take upon him as a god: which because he did, he was worthily turned a grazing amongst beasts, chap. 4. Mean-while, take notice here of the inconstant and mutable disposition of th [...]s proud Prince, as to matter of Religion. Vel [...]x oblivio est veritatis, saith Hierom, the truth is soon forgotten: Nebuchadnezzr (who so lately had worshipped a servant of God as a god, and not being suffered to do so, declared for the one only true God, and advanced his servants to places of greatest preferment) is now setting up idolatry in despite of God; and cruelly casting into the fire those whom he had so exalted, because they dissented. Daniel, its likely, withstood this ungodly enterprize so far as he might, and left the rest to God.
Whose height was threscore cubits] The ordinary cubit is a foot and half: but the [Page 531] Babylonian cubit saith Herodotus, was three fingers greater then the common cubit:Plin. l. 34, c. 7. so that this image might be Sixty seven ordinary cubits high. The Rhodian Colosse was yet bigger then this: for it was Fourscore cubits high, made of brasse in the form of a man, standing with his two legs striding over an haven; under which, Ships with their sails and masts might passe. The little finger of it was as big as an ordinary man, being the work of twelve years, made by Chares of Lindum, Theop. P [...]zel. Mell. hist. and worthily reckoned for one of the worlds seven wonders. It was afterwards sold to a Jew, who loaded 900 Camels with the brasse of it: for it had been thrown down by an earthquake. This image of Nebuchadnezzar was thus great, to affect the people with wonderment (so they wondered after the beast, Rev. 13.3.) and thus glorious (guilded at least, if not of solid gold) to perstringe their senses, and with exquisite Musick to draw their affections. The Papacy is in like sort an alluring, tempting, bewitching religion. Hierom compareth heresy to this golden image: Irenaeus, worldly felicity, which the devil enticeth men to admire and adore.
He set it up in the plain of Dura] In a pleasant plain, (mentioned also by Ptolomy the Geographer) quò statua commendatior habeatur, Lib. 6. Geog. that it might be the more regarded.
Ver. 2. Then Nebuchadnezzar the King sent to gather together the Princes] Satrapas, not so called, quia sat rapiant, as Lyra doateth: for it is a Persian word signifying such as were near the Kings person. Superstition first looks to wind in great Ones, Ezr. 8.11. the vulgar are carried away to dumb idols, like as they are led, 1 Cor. 12.2. They are sheepish and will follow a leader as well into a penfold as a pasture: they also feed most greedily on the grasse that will rot them.
Ver. 3. Then the Princes the Governours] These envying the new favourites, and fearing that the King (by his late confession, chap. 2.47.) had too good an opinion of the Jewes Religion, came readily to this dedication, and, probably, had contrived it for a mischief to those three Worthies, as those, chap. 6. did to Daniel.
Ver. 4. To you it is commanded] Chald. they command, i. e. The King and his Council, as Esth. 1.13, 15. But what said the Heathen?Eurlp. in Phoeniss. Obediemus Atridis honesta mandantibus, we will obey Rulers if they command things honest: but not else, The Bishop of Norwich asked Roger Coo Martyr in Queen Maries days, whether he would not obey the Queens laws? He answered, as far as they agree with the Word of God I will obey them. The Bishop replyed, whether they agree with the Word of God or not, we are bound to obey them, if the Queen were an Infidel.Act. & Mon. fol. 1550. Coo answered, If Shadrach, Meshac and Abednego had done so, Nebuchadnezzar had not confessed the living God.
Ver. 5. That at what time ye hear] See on ver. 1. The allurements of pleasure are shrewd enticements to idolatry, 2 Pet. 2.18. Sr. Walter Rawleigh said, Were I to chuse a religion to gratify the flesh, I would chose Popery. The Catholikes in their Supplication to King James for a Toleration, plead that their religion is (inter caetera) so confortable to natural sense and reason, that it ought to be imbraced! A proper argument. I have read of a Lady in Paris that when she saw the bravery of a Procession to a Saint, she cryed out, Oh, how fine is our religion, beyond that of the Hugenots!
That at what time ye heare the sound] So in the Papacy, when the Ave-Mary-bell rings, which is at Sun-rising, at noon, and at Sun-setting, all men in what place soever, house, field, street, or market,Spec. Europ. do presently kneel down and send up their united devotions by an Ave-Maria.
Ye fall down and worship] This is all is required; de certa confessionis forma imperata, ne gry.
Ver. 6. And who so falleth not down and worshippeth, &c.] Fire and sword are Idolaters best arguments. But Conscience is the fountain and spring of duty; and if that be not directed and awed by the Word of God, in vain are Acts of Parliament and Proclamations, though backed with menaces: as if the spring of a clock be down, in vain are all the wheels kept clean, and put in order.
Ver. 7. All the people, nations, and languages fell down.] They that come of the yielding Willow, and not of the sturdy Oak, will yield with the time, and ever be [Page 532] of the Kings religion. In Queen Maries dayes here, and so in the Palatinate lately, scarce one in five hundred stood out, but fell to Popery, as fast as leaves fall in Autumn. See on ver. 5.
Ver. 8. Wherefore at that time certain Chaldeans came near, and accused the Jews] All the Jews are accused, because some refused to worship. So still all the generation of the righteous must be charged with the pretended miscarriages of some few amongst them. The world we see, is no changeling, antiquum obtinet. The Jews indeed, ever since the Captivity, have abhorred idolatry: and the Papists worshipping of images (for which both Jews and Turks call them idolatrous Christians) is a main scandal to them,Spec. Eur. and a let to their conversion.
Ver. 9. They spake and said — O King, live for ever] Thus they insinuate themselves by flattery: so Act. 24.2, 3.
Ver. 10. Thou O King hast made a decree] Kings decrees are much urged by such as are resolved to be of King Harries religion, whether he stand for the old Mumpsimus, or the new Sumpsimus.
Ver. 11. And whoso falleth not down and worshippeth, that he should be cast, &c.] This with a graceless man is a swaying argument: he will rather turn then burn: as he came not frying into the world (as one said in Queen Maries dayes) so he cannot go frying out of it.Aug. de [...]iv. D. lib. 18. c. 41. Epicurus in word confessed a God (but indeed denyed him) because Anaxagoras was put to death for denying God at Athens, where Epicurus flourished.
Lib. 15.Ver. 12. There are certain Jews] Everywhere spoken against, as were afterwards Christians, odio humani generis, saith Tacitus, hated for their religion.
Whom thou least set over the affaires] This was it that irked these spiteful accusers. Wrath is cruel, and anger is outragious: but who is able to stand before envy? Prov. 27.4.
Shadrach, Meshac, and Abednego] Whom though thou hast highly preferred, and by calling them by the names of thy gods engaged them to thy religion, yet will they not yeild to it, but be singular and refractory.
These men, O King, have not regarded thee] Chald. have set no regard upon thee. This was ever unicum crimen eorum qui crimine vacabant.
Ver. 13. Then Nebuchadnezzar in his rage and fury] His blood boyling at his heart, as brimstone doth at the match: for preventing whereof, nature hath placed the heart near to the lungs, ut cum irâ accenditur, Pulmonis humore temperetur, for an allay to the heat of it, lest perturbations should boyle it into brine.
Commanded to bring Shadrach] Who, it seems, were present at first, with an holy boldness, confronting their idolatries in the very teeth of the King and Nobles. Daniel is excused by his absence and ignorance. But perhaps Nebuchadnezzar might shew him the like favour as our Henry the eight did Cranmer, who disputing zealously against the six Articles, Act. & Mon. 1037. was willed by the King to depart out of the Parliament-house into the Council-chamber for a time, till the Act should passe and be granted: which he notwithstanding with humble protestation refused to do: and so its likely, would Daniel, who must therefore be excused as before.
Ver. 14. Is it true, O Shadrach, Meshac, &c.] q. d. I can very hardly believe it. Certè tu non occidisti patrem, sure thou didst not kill thy father, said Augustus Cesar once to a parricide, whom he had in examination: And Suetonius saith that it was usual with him to examine malefactors in that sort, as if he could not believe any such thing of them.Tremel. Buxto [...]f. Some render the text Num de industria aut certo consilio? Do ye this on set purpose to cross and provoke me? others (as Montanus) Nunquid desolatio? q. d. what? you to oppose the command of a King? If this be suffered, what disorder, yea desolation, must needs follow? Pride ever aggravateth any thing done against its own mind.
Ver. 15. Now if ye be ready that at what time ye hear] Many can no sooner hear flattering promises of preferment, as it were Nebuchadnezzars instruments, but they presently fall down and worship the Babylonish idol: but these three Worthies were none such.
And who is that God that shall deliver you out of my hand?] What God is he? Sure a mean God he were, thou poor thimbleful of dust, could he not stay [Page 533] thy hand, and stop thy blasphemous mouth with a spadeful of mould, and that in a trice.
Ver. 16. Shadrach, Meshac, and Abednego answered] With an heroical faith, and well-knit resolution. A sound faith and a clear conscience (saith one) are able by their native puissance, to pull the very heart (as it were) out of hell, and with confidence and conquest to look even death and the devil in the face.
We are not careful to answer thee] The Saint hath a Quietus est, that supersedeth all his cares, Philip. 4.6. Some render it Non necesse habemus: As the King would admit no discussing his decree, but would have it absolutely obeyed; so they were at a point never to do it, nor to be removed from their religion. The heavens shall sooner fall, said that Martyr, then I will start or stir an inch from what I have professed. With the like undaunted courage answered Cyprian the Proconsul, B [...]sil the Arrian Emperour Valens; D. Taylor, Stephen Gardiner; Mr. Hawkes, bloody Bonner. A faggot will make you believe the Sacrament of the Altar, said Bonner. Act. & Mon. 1445. No, no, answered Hawkes, a point for your faggot: what God thinks meet to be done, that shall ye do, and no more.
Ver. 17. Our God whom we serve is able to deliver us] And deliver us he will either from death or thorough it: and we are by his grace in utrumque parati, wholly at his dispose. Never ask then, O King, Who is that God that shall deliver you? Our God is in heaven, and doth whatsoever he will in heaven and in earth. He well knoweth how to deliver his out of temptations, and to reserve the unjust (be he King or Caytiffe) unto the day of judgement to be punished, 2 Pet. 2.9.
From the burning fiery furnace] Sic fortissimum Martyrem (saith Ambrose of Laurentius, may we as well say of these) saevissima presecutoris flamma superare non potuit; quod longe ardentius veritatis radiis accensa mens ejus fervebat. The fiery zeale of these mens spirits overcame and put out the most scorching heat of the burning fiery furnace.
And he will deliver us out of thine hand] Hereof they were well assured, because it would further set forth the cause of God, and work a greater conviction in the King and his Nobles.
Ver. 18. But if not, be it known unto thee O King, &c.] We should not condition with God, but commit our selves unto him in well-doing, as unto a faithful Creator; being unchangeably resolved, rather to embrace fire then to resist light. Thus did all the Noble Army of Martyrs, besides many worthy Confessors: such as were the Prince of Condee at the Massacre of Paris, who would not redeem his life or liberty by going once to Masse: John Frederick Prince Electour of Saxony, to whom when Charles the fifth (whose prisoner he then was) offered to enlarge him and to restore him to his former dignity,Bucholc. Chron. if he would but only assent to the Interimistical doctrine (as they then called it) he absolutely refused. George Marquesse of Brandenburg likewise about the same time, professed openly at an imperial Diet held at Ausborough, Malle sae, flexis ibi coram Caesarea Majestate genibus, spiculatori cerviceus feriendam stati [...] praebere, quam Deum & Evangelium ipsius abnegare, Scul [...]ct. Annal. i. e. that he had rather hold out his neck to be cut off by the headsman before the Emperour, then deny Christ and his Gospel. A [...] ego Chrysostomum secutus, said Calvin (when he was pressed to administer the Lords Supper to some notorious offenders) after the example of Chysostom. I will dye, rather then do it.Melch. Adam. Lewis the French King being taken prisoner by Melechsala the Sultan, conditions of peace being concluded betwixt them; for more assurance thereof, the Sultan offered to swear, that if he failed in performance, to renounce his Mahomet: Turk. hist. requiring likewise the King to swear that if he failed, to deny his Christ to be God. Which profane oath the King detesting, and wishing rather to dye then to give the same, the Sultan wondring at his constancy, took his word without any oath at all, and so published the league.
Ver. 19. And the form of his visage was changed] Chal. the countenance of his face. Passionate persons vex and distemper their own hearts and bodyes, Prov. 25.28. [Page 534] and are exceedingly disfigurged with furiousness of the looks, extraordinary painting of the heart, beating of the pulse, swelling of the veines, stammering of the tongue, gnashing of the teeth, as those Act. 7.54. So the tyrant that martyred Laurence, stamped and stared, ramped and fared as out of his wits, swelling like a toad, looking like a devil, &c. See on ver. 17.
That they should heat the furnace one seven times more] Whereas a lingring torment had been heavier, as Bishop Ridley also felt it, and other Martyrs: but he spake as his passion prompted him, which oft overshoots, Prov. 11.29.
Ver. 20. And he commanded the most mighty men] That they might be the more strongly bound, and no resistance made.
Ver. 21. So these men were bound in their coates, &c.] Which, for haste of the execution, were never taken off, as is usually done. But these executioners were swift to shed blood, and had blood again to drink, for they were worthy.
Ver. 22. The flame of the fire slew those men] Who were over-forward in the execution, and perhaps had been chief perswaders of the King to this whole action. God useth his creatures (as he did also at the red sea) for the safety of his Saints, and destruction of his enemies.
Ver. 23. And th [...]se three men—fell down bound] Their binders were burnt, but not their bonds so soon, lest the glory of the miracle should have been thereby defaced.
Into the midst of the burning fiery furnace] Where yet these holy Salamanders took no hurt. In the creatures there is an essence and a faculty whereby they work; as in fire is the substance and the quality of heat: Betwixt these, God can separate, and so hinder their working, as here he did. Quisque sollicitus sit non tam de vita quam de vocatione, &c.
Ver. 24. Then Nebuchadnezzar the King was astonied] God can soon astonish the stoutest; as he did Dioclesian the Tyrant, who laid down the Empire in a discontent because he could not, as he desired, root out Christian Religion; such was the constancy and courage of the Professours thereof. Antoninus the Emperour set forth an edict in Asia, that no Christian should be persecuted: for, said he, it is their joy to dye: they are Victors, and do vanquish you.
Ver. 25. Walking in the midst of the fire] As in some pleasant place. Tua praesentia, Domine, Laurentio ipsam eraticulam dulcem fecit, saith an Ancient, i. e. Thy presence Lord, sweetned the furnace to these three Worthyes, the gridiron to Laurence, Socrate [...]. Theodoret. those exquisite tortures to Theodorus in Julians time, the Leonine prison to Algerius the Italian Martyr (who calleth it in the date of his letter a delectable orchard) the fire wherein he was burnt to Bainbam the English Martyr,Act. & Mon. who in the midst of the flames which had half consumed his armes and legs, utterred these words:Act. & Mon. 940. O ye Papists, behold ye look for miracles; here now you may see a miracle; for in this fire I feel no more pain then if I were in a bed of down; but it is to me as a bed of roses.
And the form of the fourth is like the Son of God] i. e. Venustissima & quasi divina, very beautiful and Angelical. The Heathens reputed those to be Heroes or demy gods, in whom they beheld and admired any thing above the ordinary nature of men, and their expectation; Truely this was the Son of God, said that Heathen Centurion concerning our suffering Saviour, Mat. 27.54. that is a divine man, such as Homer calleth [...]. This fourth person here in the fiery fornace, is by many held to be Christ the Son of God, who appeared at this time in humane shape.
Ver. 26. Ye servants of the most high God] This was an high title, such as David and other great Princes have gloried in Psal. 36. title: see the Note there. The devil gave it to Paul and his fellow-labourers.Act. 16.17. And they who deny it to Christs faithful Ministers (loading them with names of scorn and obloquy) shew therein lesse ingenuity, then the devil himself.
Then Shadrach, Meshac, and Abednego came forth] Not till they were called, had they any mind to come forth; for where could they possibly mend themselves? Any place is a paradise, where God is present. Ʋbi imperator, ibi Roma. Noah was well content to lye buried, as it were, in the Ark (which was made in the form [Page 535] of a coffin) so long as God was there with him. Nos quoque non abhorremus à sepulchris ipsis, saith an Expositor; we also fear not to go down to the grave,Rolloc. so long as we may hear God saying unto us as once he did to old Jacob thinking of his journey to Egypt, Fear not to go down into Egypt: for I will go with thee, and I will also bring thee up again, Gen. 46.3, 4. Further note, how these three Martyrs carry themselves toward the tyrant: they do simply obey his command, and come forth: they are not puffed up by the strangeness of the miracle wrought upon them, neither do they tattle, but suffer the matter it self and experience to speak; shewing themselves to all sorts to be looked upon with greatest humility and modesty.
Ver. 27. And the Princes, Governours and Captaines] Who were more obstinate then the King, and willing to have shut the windows le [...]t the light should shine in upon them, but that there was no withstanding it.
Ʋpon whose bodyes the fire had no power] See on ver. 23. The creatures are at a league with the Saints, Job 5.22.
Ver. 28. Then Nebuchadnezzar spake] Being convinced, but not converted, as appeareth by the next Chapter, whatever Austin and others charitably thought to the contrary. A wicked man may pray and praise God extemporally, Job 27.10.
And have changed the Kings word] Chald. secundo loco habuerunt, they have preferred Gods Word before it.
Ver. 29. Therefore I make a decree] Magistrates then have to do with men in matters of Religion, Deut. 13.6. Rom. 13.4.
Which speak any thing amisse] But was this all he would do for God after so clear convictions? t'was very poor. A professor of the Turks law proclaimeth before they attempt any thing, that nothing be done against religion.
Ver. 30 Then the King promoted] Restored them to their dignities, and strictly forbad others to maligne or molest them.
CHAP. IV.
Ver. 1. NEbuchadnezzar the King] This bare title seemed sufficient to him who came now newly out of the fornace of sharp affliction, whereby he was tamed and taken a link lower as we say.
Ʋnto all People, Nations and languages] This Epistolary Narrative or Proclamation was sent abroad a year or two before his death. And here observe, saith one, an omission of twenty seven years history, wherein the Church in Babylon had her Halcyons: the Emperour being exercised in forrein wars,Mr. Hue [...]. and the Nobles disheartned from attempting any thing against those four Worthies, as having had formerly such ill success.
That dwell in all the earth] Thus this great King is made a Catholike Preacher of humility and moderation of mind.
Peace be multiplied unto you] Courtesie and kind language in great ones draweth all hearts unto them, as fair flowers do the eyes of beholders in the springtide.
Ver. 2. I thought it good] Chald. It was meet (or seemly) before me: It was my duty; so Junius.
To shew the signes and wonders] Signs they were, because evident testimonies of Gods Wisdom, Justice, Power: Wonders, because worthy to be wondred at.
Ver. 3. How great are his signes?] Mark how he is enlarged here: so should we. If David bad had the thing in band, he would have cryed out also, for his mercy endureth for ever: But Nebuchadnezzar celebrateth his Kingdom only: and that also he had learned of Daniel, chap. 2.
Ver. 4. I Nebuchadnezzar was at rest in my house] Having subdued all mine enemies round about. But in the year of my triumph, behold a vision of my downfal. Suspecta nobis debet esse tranquillitas.
And flourishing in my palace] But flourishing estates free not the mind of burthensome cares, Eccles. 5.12.
Ver. 5. I saw a dream which made me afraid] It is seldom seen, that God alloweth [Page 536] unto the greatest darlings of the world a perfect contentment: Something they must complain of that shall give an unsavoury verdure to their sweetest morsels, and make their very felicity miserable.
Ver. 6. Therefore I made a decree to bring in all the wise men of Babylon] Whom yet he had formerly found to be no better then Braghards and Impostours. Was this man truly converted?
Ver. 7. Then came in the Magicians] As if they would do the deed. Seducers make up with boldnesse, what they want of true worth, 2 Pet. 2.19.
Ver. 8. But at last Daniel came in before me] And why at last? Why was he not sooner sent for? If the Soothsayers and Sorcerers could have served the turn, Daniel had never been sought to. This is the guise of graceless men: they run not to God, till all other refuges fail them.
According to the name of my god, and in whom is the spirit of the holy gods] Is this the language of a true Convert? Should not former sinful practises be looked upon with a lively hatred, and mentioned with utter distaste?
Ver. 9. Because I know that the spirit of the holy god [...] is in thee] The spirit of divination, and Prophecy.
And no secret troubleth thee] Chald. puts thee to businesse. Now he who had slighted Daniel before, to get what he desired, abaseth himself below the dignity of a King to him.
Ver. 10. Thus were the visions of my head in my bed] He readily rememembreth this dream of his, and roundly relateth it: the more to befool the wise-men, sith the Scripture (whereof they were ignorant but Daniel well versed in) revealeth sufficient direction for the interpretation thereof, sc. Ezek. 31.1.—12. The wisdom of this World is not unlike the pains taken by Moles, which dig dextrously under ground, but are blind against the Sun-light.
Ver. 11. The tree grew and was strong] See Ezek. 17.12, 24. Plato compareth a man to a tree inverted, with the root above, and the branches below: he also calleth him [...], an heavenly plant: Homer calleth great men [...].
Ver. 12. The leaves theref were fair, and the fruit] But because pride harboured under these leaves and poisoned these fair fruits, they were broken down, and trod under foot.
The beasts of the field had shadow under it] Great is the benefit of civil government, and far extending. But mose men content themselves with a natural use of it, as beasts of the field do of their food, without improvement of any higher good.
Ver. 13. And behold a Watcher, and an holy One] i. e. An holy Angel, active and watchful to know and do the will and commands of God for the good of the Church. Hence Angels are said to be full of eyes, Ezek. 1. and to stand alwaies beholding the face of God, Matth. 18.10. as waiting an employment. How ready was that Angel here, ver. 31. to interrupt the proud King from heaven, and to tell him his doom? So in the next words.
Ver. 14. How down the tree and cut off his branches] One Angel seems to call to another to expedite the execution: so earnest they are in the Churches revenge, Rev. 18.21.
Let the beasts get away] Let this great Conquerour be stript at once of his train and dignity. The Duke of Florence gave for his ensign a great tree with many spreading boughs, one of them being cut off, with this Posy, Ʋno avulso non deficit alter: but here it was otherwise.
Pintus in loc.Ver. 15. Neverthelesse leave the stump of his roots] Which, having life still in it, may shoot out again.
Even with a band of iron and brasse] Hic ab arbore desilit Angelus ad personam: this band intimateth Nebuchadnezzar's madnesse: for mad folk use to be bound.
Let his portion be with the beasts] Turn him a grazing among beasts, for his beastly conditions.
Ver. 16. Let his heart be changed] i. e. Obbrutescat, nihil humanum sapiat: a fearful judgement, and yet such as reprobates are usually delivered up to, Rom. 1.24.
[Page 537] And let a beasts heart be given him] Let his Phantasy and appetite he so changed, that upon a strong imagination that he is a beast, he may have affections carrying him in all things to do accordingly. Little is said of this in humane history. The Chaldee Chronicles are lost. Alpheus (as he is cited by Eusebius) briefly saith,Lib. 9. de [...]iaepar. Ev. that Nebuchadnezzar rapt with madnesse, presently vanished out of the company of men, after that he had first foretold the overthrow of the Chaldaean Monarchy. The Chaldaeans in Abidenus fragments record, that he was blasted by some god,Brought. Conc. of Script. and spake of Babel's fall by the Persians.
And let seven times to passe over him] i. e. Seven years; like as Solomon's Temple, that seven years work of many thousands, was by him destroyed.
Ver. 17. This matter is by the decree of the watchers] i. e. Of God surrounded with his holy Angels as his Assessours, and Approvers of the divine Decree.
And the demand by the Word of the holy Ones] Petitio haec. sc. that the tree may be cut down. It is hereby intimated, saith Piscator, that the Angels, in the consultation held for the punishing of Nebuchadnezzar's pride, petitioned God that it might be so.
Ver. 18. This dream I King Nebuchadnezzr have seen] Such as would have resolution, must fully relate their doubts, Gen. 41.17.
Ver. 19. Then Daniel (whose name was Belteshazzar] Which name he took no felicity at all in, but the contrary. Neverthelesse for the Chaldaeans sake in whose tongue he wrot these things, and at whose good he therein aimed, he here addeth it.
Was astonished for an hour] So was not Nebuchadnezzar, who was the man concerned. Ea fere est improborum securitas: the godly who have lesse cause are affrighted oft, when the wicked are hardened: See Habak. 3.16. with the Note.Brad. But they who tremble not in time of threatning, shall be crushed to pieces in time of punishing.
My Lord, the dream be to them that hate thee] Daniel, after a certain pause, makes this mannerly preamble to the interpretation of the dream, which could not be very pleasing. But truth must be spoken however it be taken. So Philo brings in Joseph prefacing to the interpretation of Pharaoh's Bakers dream, Ʋtinam tale somnium non vidisses, &c. I would Sir, you had not so dreamed: but sith you have, I must deal plainly with you.
Ver. 20. The tree that thou sawest] See on ver. 11.
Ver. 21. Whose leaves were fair] See on ver. 12.
Ʋnder which the beasts of the field dwelt &c. A King should to all his subjects, high and low, extend his favour, according to every ones quality and degree.
Ver. 22. It is thou O King] i. e. It is that great Empire which thou holdest, and rulest.
Ver. 23. And whereas the King &c.] See ver. 13.
H [...]w the tree down] Sin ever endeth tragically.
Yet leave the stump] Reserve him for a kingly state again; like as he had left a stump in Judah, spared the kingly seed, shewed pitty to the remnant of the Lord. The least favour that is shewed to the godly, shall be repayed double, Jer. 34.17.
Ver. 24. This is the interpretation] See ver. 19.
Ver. 25. That they shall drive thee] He saith not who (whether Angels or men) nor whither, for avoiding of envy and displeasure: th [...]s was an high point of heavenly wisdom, which adviseth to observe, ‘Quis, quid, ubi, quibus auxiliis, cur, quomodò, quando.’ Nebuchadnezzar who had driven so many before him out of their Countries, is now (by a just Judgement of God) himself driven out from company, left being mad, he should do much mischief: for his brutish conditions, he had now the bruits for his companions. He was wont to be fed with dainty fare; he now eateth grass as an Ox: for his purple robe horrido pilo totus obtegitur, he is all covered with hair:Oec [...]l. D [...]od. and for his precious ointments he is wet with the dew of heaven; ferinae vitae damnatus. His disease, say some, was the Lycanthropy, not a phrensy only (as that of [Page 538] Ericus King of Swethland, who being expeld his Kingdom, for grief fell mad; for be [...]des the brutish change of his mind,Willet. his body was much changed in feeding and living among wild beasts: deformed he was (not transformed) so that the beasts took him for a beast, as going upon all four, and feeding as they did, although in shape differing from them, as a monster amongst them. But when all is said that can be said,Hu [...]t. sure it is that this change was supernatural, as appeareth by the occasion, manner, degree, time, &c. every circumstance seeming a new creation.
And seven times shall passe over thee] For the glory of Gods Justice in his expulsion, and of his Mercy in his Restauration. See ver. 16.
Till thou know] God will be sure to tame his rebels: for is it fit that he should lay down the bucklers first?
Ver. 26. And whereas they commanded] See ver. 15. and further observe, how God tempereth his Judgements with mercy; and that out of his mere Philanthropy.
That the heavens] i. e. The God of heaven, Luke 15.21. Mat. 21.25.
Ver. 27. Wherefore, O King, let my counsel be acceptable unto thee] Happy was Nebuchadnezzar in such a faithful counsellor at hand to advise him: more happy then his successors Cyrus and Cambyses were in Croesus King of Lydia, who yet more enriched them by his counsel then by all the wealth they had from him. But Nebuchadnezzar was as yet uncounsellable, till God had tamed and humbled him.
Anticipa judicium ejus verâ resc [...]piscentiâ. Jun. Break off thy sins by righteousnesse] Be abrupt in the work, for delayes are dangerous, Heb. 3.7, 13. cut the cart-ropes of vanity as soon as may be, lest they pull down upon us heaviest judgements. For the diversion of Gods anger, get sin removed: take the bark from the tree, and the sap can never find the way to the boughs.
And thine iniquities by shewing mercy to the poor] Nebuchadnezzar had been an open oppressor: Daniel therefore preacheth unto him of righteousnesse and mercy. So Paul discoursed of righteousnesse, and temperance, and the Judgement to come, Acts 24.25. before Felix (who was inexplebilis gurges, saith Tacitus, a covetous caytiff) and Drusilla, a filthy adulteresse. Let this be a Mirrour for Ministers.
If it may be a lengthening of thy tranquillity] An futura sit prorogatio. Et sane fuis aliqua prorogatio, nempe per annum. Repentance ever findeth favour, yea the very shadow of it, as in Ahab, 1 Kings 21. ult. Hierom thinks it probable, that Nebuchadnezzar did for a time, as Daniel had advised him, and had therefore for a temporary repentance a temporary tranquillity. Chrysostom's Note upon this text is, Prolata est sententia ut non fi [...]t. God is Judex liber, non juratus, as Zanchy saith well, he punisheth as he pleaseth.
Ver. 28. All this came upon the King Nebuchadnezzar] Because he repented not, or not throughly, as he had been advised, being left of God to his own heart. There is an infallibility in the curses as well as in the Promises: they will surely light, Isa. 14.23, 24.
Ver. 29. At the end of twelve moneths he walked] sc. A twelvemoneth after the dream, the interpretation thereof, and the good counsel given him thereupon. It is some wonder how he could so soon forget all: but the world with the lusts thereof had hardened his heart.
In the palace of the Kingdom] His idle walk, and his stately Palace, were some occasion of his pride and fall. He walketh and stalketh, musing of nothing but his own greatnesse only.
Ver. 30. The King spake and said] No man asking him any question, but himself trumpetting out his own praises. Ordinarily the greatest wealth is tumourd up with the greatest swelth against the Lord. What hath this proud Prince yet in him of a man,Great means make great minds. Joseph. Antiq. l. 16. c. 11. Ʋrbem suam opponit coelo, eamque pro coelo habet. more then his voice, and shape?
Is not this great Babylon that I have built?] Why no: it was built above a thousand years before you were born: you have only beautified and fortified it. It is God that buildeth the City, Psal. 127.1. And they were your Ancestors, Nimrod and Ninus, whom he made use of for that purpose: why then should you rob him of his glory, and them of their right by your arrogancy? The proud man (Scianus-like) sacrificeth only to himself: and (Polyphemus-like) setteth up himself for [Page 539] the sole-doer. God is not in all his thoughts, Psal. 10. And for his words, hear Nebuchadnezzar here, or Mezentius in Virgil, ‘Dextramihi Deus, & telum quod missile libro.Aeneid.’ Or that of Grevinchovius the Arminian, Ego meipsum discerno, atque in to cur non mihi liceat ut demeo gloriari? I do by my free-will make my self to differ from others, and why may not I boast of such a thing as of mine own, in answer to that of the Apostle, Who maketh thee to differ? and what hast thou which thou hast not received? Wittily doth Luther call those Braggers Faces or Dregs, who have much in their mouthes Haec ego feci, This was my doing: and worthily is that speech of Charles the fifth Emperour commended Veni, vidi, sed vicit Christus, A Lap. in 2 Sam. 17.1. beyond that of Julius Caesar Veni, Vidi, Vici: because he ascribeth to Chrirst the honour of his conquest.
For the house of the kingdom] The Palace indeed he had built, though not the City: and therein he now prideth himself. The Bramble thinks it a goodly thing to raign; and hath great thoughts and words too of his shaddow: and yet all's but a shaddow. The Turks build no stately edifices (besides their Mosches or Churches) because their abode upon earth is to be but short, they say, and therefore any dwelling may serve turn. That was a memorable speech of the forementioned Charles the fifth, to whom when the Duke of Venice had shewed his princely Palace, like a Paradise upon earth, and now expected that the Emperour should have exceedingly praised it, all that he said to it was this, Haec sunt quae nos invitos faciunt mori. These are the things that make us loth to depart out of the world. And no lesse memorable was that saying of Another to a great Lord who had shewed him his stately house and pleasant gardens, You had need, my Lord, make sure of heaven: or else when you dye, you will be a very great loser.
By the might of my power] See Habak. 1.16. with the Note.
Ver. 31. While the word was in the Kings mouth] So quick is God usually in his executions, when men are once come to the height of pride, and do invade his glory, affront his Majesty, Jer. 44.22. Acts 12, 23.
There fell a voice from heaven] By the Ministry of the Angels, who do extreamly hate proud persons, and are ready to speak and act ought against them.
O King Nebuchadnezzar] Not now Nebuchadnezzar my servant, (as once) but mine opposite, and therefore the object of my wrath. Alexander the Great rewarded his soldier that fetcht his crown out of the water: but then, hanged him for putting it on his own head. God will punish those eternally, that rob him of his due glory.
Ver. 32. And they shall drive thee] See on ver. 25. and note that new impieties work out old threatened curses, which seldom rot in the air, as we use to say of Winter.
Ver. 33. The same hour was the thing fulfilled] When least expected. The like befel the old world, Sodom, Pharaoh, Julian, &c. See 1 Thess. 5.2, 3. As they say of the metal they make glasse of, it is nearest melting when it shineth brightest: so are the wicked nearest destruction, when at greatest lustre.
And he was driven from men] By his own courtiers, and subjects. In him it well appeared, that mortality was but the stage of mutability. The like was to be seen in Nero and many other Roman and Greek Emperours; in Bellisarius, Baiazet, our Richard the second, and Henry the sixth, who having been the most potent Monarch for dominions that ever England had, was at last not the master of a mole-hill, nor owner of his own liberty. Of Henry Holland Duke of Excester grandchild to John of Gaunt mention hath been made before. Within our remembrance, in the reign of King James the Lord Cobham having been a man of seven thousand pound a year, and of a personal estate of thirty thousand pound, came neverthelesse to a miserable end: for before his death he was lowsy for want of apparrel and linnen, and had starved, had not a trencher-scraper (sometime his servant at Court,) relieved him with scraps, in whose house he dyed, being so poor a place,Court of king James. p. 37. that he was forced to creep up a ladder through a little hole into his chamber. The like strange change [Page 540] befell Sir Edward Greenill of Milcot in Warwickshire, Court of King James. p. 37. Rolloc. whom I very well knew.
And did eat grasse as Oxen] By a singular judgement of Almighty God, who came down from heaven, as it were, to fight a duel with this most proud man, inspectante toto mundo, in the view of all the world.
And his body was wet with the due of heaven] Beside the brutish change of his mind, his body was much changed by the inclemency of the ayre, and by his feeding and living among wild beasts: Yet was he not in truth changed into a beast, as Bodin thinketh, so as that upward he was like an Ox, and in his hinder parts like a Lion, as others have fabled. The substance of his body was not changed, but only the quality of his substance and of his shape. Rupertus well concludeth, that this was the greatest change that is mentioned in Scripture, excepting only that of Lots wife, who was changed into a pillar of salt.
Till his haires were grown like Eagles feathers] Thick and black.
And his nailes like birds claws] Long and sharp: so that in his shape he came nearer to a wild beast then to a man.
Ver. 34. And at the end of the dayes] When my pride was now subdued; but hardly to sound conversion.
I Nebuchadnezzar lift up mine eyes] Happy he if with Simeon, his eyes had seen Gods salvation. Many are humbled but not humble; low but not lowly.
And mine understanding returned] The use of his reason, whereof he had been bereft, and an opinion put into him that he was a beast. Mad men are apt to think themselves Kings, horses, or other creatures then they are.
Whose dominion is everlasting] A natural man will sooner confesse God to be true, just, powerful, wise, &c. then merciful: and all because the love of God is not shed abroad in his heart by the holy Ghost, Rom. 5.5.
Disce hominis [...], & ut ita dicam nihilitatem.Ver. 35. And all the inhabitants of the earth are reputed as nothing] He who hath seen any part of Gods greatnesse, will soon see his own vilenesse, and the worlds nothingnesse.
Ver. 36. At the same time] When God had hid pride from me, which could not be soon nor easily done: as when some vital part is corrupted, the cure is difficult, and long in doing.
And my Counsellours and my Lords] Who had ruled the Kingdom in the Interim, among whom Daniel haply was chief.
Ver. 37. Now I Nebuchadnezzar praise] God as he is the first Author of all, so to him as to the utmost end, quasi circulo quodam confecto, all honour ought to return.
All whose works are truth] i. e. Right and righteous.
And those that walk in pride he is able to abase] See ver. 33.
CHAP. V.
Ver. 1. Belshazzar the King] Son to Evilmerodach, grandson to Nebuchadnezzar, whose line failed in this King, according to Jer. 27.7. Of Evilmerodach Daniel saith nothing: because nothing remarkable fell out in his time, but what was before related, 2 King. 25.27. See there.
Made a great feast] Of this feast, see Jer. 25.26. Herodos. l. 1. Xenoph. lib. 7. It was made, say some, upon occasion of a yearly solemnity, which continued five dayes together, wherein the servants bare sway in every family, having a master of misrule over them. Cyrus took this opportunity, saith Xenophon, and made himself master of the City: Nota hic Baltasaris miram vecordiam, saith one: that is, take notice of Belshazzars strange stupidity and security; that having such a formidable enemy before the City, he should thus revel and bezel: but he did it, perhaps, to shew his valour, and how little he cared for the Persians, who shewed themselves soon after to be no contemptible persons. Certain it is, that he minded nothing less at his feast then the deliverance of Gods poor people, which now he was [Page 541] in working. Now were the seventy years exactly ended: now therefore was Israel to be dismissed, and it was done. The Rabbines have a tradition, that Belshazzar seeing the seventy years spoken of by Jeremy expired, and the Jews,Lyra. by the coming on of another Monarch not delivered, kept this feast in contempt of that prophecy and people.
To a thousand of his Lords] Who 'tis like, were all drunk for company: what wonder then that a land so sick of drink spewed them all out? Lords and losels were grown desperate drunkards, ripe for ruine. Here were a thousand Princes, but not one faithful Counsellor, to better advise this festival King (as he is called) wholly given over to dissolute lusts. Who can tell whether it were not now with him as afterwards with Vitellius the Emperour, when his enemy was at hand,Tacitu [...]. Vitellius trepidus, dein temulentus, to put away the fear of death, he made himself drunk?
Ver. 2. Belshazzar whilest he tasted the wine] And was mastered by it;Jam temulentus. Vulg. being now in his cups, as they say, and well whittled, swallowed up of wine, as the Prophet expresseth it, Esay 28.7. Aben-Ezra rendreth it, in consilio vini, doing as the wine advised him.
Commanded to bring the golden and silver vessels] Being intoxicate he casteth off all care of God and man, and falleth into the sins of sacriledge and blasphemy.
Which his Father Nebuchadnezzar had taken out of the Temple] And should have restored them thither again. We read that when Gensericus had spoiled and plundered Rome, he took the vessels of gold and silver which Titus had brought from the Temple in Jerusalem, and carried them with him to Carthage, The life of Justin by Mr. the Clark. 79. and carried them to Constantinople. But the good Emperor Justinian would not receive them into his treasury, but sent them again to Jerusalem, to be disposed of for the good of the Church, according to the discretion of the Christian Bishops who lived there.
Ver. 3. Then they brought the golden vessels] Made and appointed for a better use; as were likewise much of our Church-lands, vessels and utensils, concerning wich a learned man thus complaineth, Possidebant Papistae, possident jam Rapistae; Luther cryed out earnestly against this abuse in Germany, Knox in Scotland, Calvin at Genevah; I see, said he to the Senat there in a Sermon, that we have taken the purse from Judas and given it to the devil: neither can I endure such sacriledge, which I know God in the end will punish most severely. Belshazzar paid dear for his bowsing in the boules of the Sanctuary.
And the King and his Princes—drank in them] As if they had been swine-troughs. This was to out-sin his father and grandfather, who yet were none of the best.
Ver. 4▪ They drank wine] To the honour of their goddesse Shac: for so these feast-dayes were called [...], being like the Roman Saturnalia.
And praised the gods of silver and of gold] As if these their dunghill-deities had mastered and spoiled the God of Israel, who either would not or could not defend his temple and people, from falling into the power of their invincible conquerour. This was blasphemy in an high degree: and therefore presently punished by God.
Ver. 5. In the same hour came forth fingers of a mans hand] Taken off from the arm. This strange signe marr'd all the mirth immediately, making good the Proverb, Ʋbi uber, ibi tuber, ubi mil, ibi fael. Lege Dei aeternâ sancitum est ut illicita voluptas pariat ultric [...]s conscientiae su [...]ias & supplicia, juxta illud Apocal. 18.7. Carnal mirth goeth out in a snuffe.
Ʋpon the plaister of the wall] When the wrath of God is revealed from heaven against unrighteousnesse, he would have it to be well noted and noticed by all.
Ver. 6. Then the Kings countenance was changed] How soon is carnal joy extinct, the gallantry of it checkt with troubles and terrours! how suddainly is it put out as the fire of thornes! Psal. 118.12. Eccles. 7.6. Surely as lightening is followed with rending and roaring: and as comets, when their exhaled matter is wasted, vanish and fill the ayre with pestilent vapours: so is it here.
So that the joynts of his loyns were loosed] If a bare citation to judgment were so terrible to this jolly Prince, what shall the judgment it self be? Knowing therefore the terrour of the Lord, &c.
[Page 542] And hiis knees smote one against another] The writing on the wall he could neither read nor understand: but his conscience had written bitter things against him, which being now held to the fire of Gods wrath become legible, as things written with the juyce of an onion are, when brought to the fire. The wounds also of an accusing conscience pierce the members of the body, Prov. 17.22. The mark that God set upon Cain was, in likelyhood, the perpetual trembling of his hands and whole body.Luctant. Tullus Hostilius, who profanely derided the devotions of his predecessour Numa, had deservedly for his gods Pavorem and Pallorem. Caracalla, after the murther of his brother Geta was so haunted with the furies of his own evil conscience, that he forbad any so much as to name him on pain of death, and was well-nigh mad: so was Theodoricus the Tyrant, upon the sight of the fishes head set before him, wherein he thought he saw the face of Symmachus whom he had wrongfully slain. The like befel our Richard the third after the murther of his two innocent Nephews; and Charles the ninth of France after the Massacre at Paris.
Ver. 7. The King cryed aloud to bring in the Astrologers] Daniel seemeth not to have been in any request in the dayes of this dissolute Prince: Neither was there any Courtier that would mention him, or mind the King of him till the old Queen came in. Such Combibones are unfit comforters: many of them, likely, were by this time, buckt with wine, and then laid out to to be sunn'd, and scorn'd.
Shall be cloathed with scarlet, &c.] A troubled heart will give any thing for release, as Cain, Spira, &c.
And shall be the third ruler in the Kingdom] i. e. Next to my self and the Queen-Mother. Thus he promiseth to another a third place, who could not promise to himself any place. Spirat superbiam miser.
Ver. 8. But they could not read the writing] Ʋtpote coe [...]itate & stupore perculsi, they could not so read it, as to make any good sense of it. It may be the initial letters only were set down, or else without pricks, or in a strange Character, the Samaritan, or some other. The honour of the work was reserved for a better man.
Ver. 9. Then was King Belshazzar greatly troubled] In the midst of his feast he was thus damped and cast into his dumps; according to that of Amos, chap. 8. ver. 10. I will turn your feasts into mourning, and all your songs into lamentation. Yet find we not in him any sign of true remorse. Whoredom and wine and new wine had even taken away his heart, Hos. 4.11. robb'd him of himself, and laid a beast in the room.
Ver. 10. Now the Queen] The Queen-Mother, whom Heredotus calleth Nicochris, and greatly commendeth for her wisdom and ability of speech, which in a woman is a comely ornament, Prov. 31.26. 1. She was not at this riotous feast, which is an argument of her temperance. 2. She prudently insinuateth into the King by the ordinary salutation, O King live for ever. 3. She adviseth him to bear up, and not to be over-troubled. 4. She maketh honourable mention of Daniel, cujus virtutum sola est admiratrix, and perswaded the King to make use of him, by her own experience. We use to say that womens wits are best at a pinch. Most sure it is that women have proved sometimes more prompt for counsel then men, Judg. 13.23. and some we may find, who, beside their sex, have little of a woman in them. See 2 Sam. 20.16. Herodotus maketh this Nicochris as famous as Semiramis.
Ver. 11. There is a man in thy Kingdom] Once famous for his Oracles, and highly promoted by thy grandfather Nebuchadnezzar. Thus this old Queen speaketh of ancient things. She was not therefore Belshazzars wife (as Porphyry scoffingly objected) but his mother at least, if not his grandmother.
In whom is the spirits] See on ver. 10.
The King, I say, thy father] This was a check to Belshazzar, for neglecting so worthy a person as Daniel, whom his grandfather had so highly honoured.
Ver. 12. Forasmuch as an excellent spirit, &c.] Very excellent is the grace of the Spirit in godly hearts, Colos. 1.29. neither can natural conscience do lesse then stoop and strike sail to the image of God, in whomsoever.
[Page 543] And dissolving of doubtis] Chald. knots, that is, perplexed and obscure speeches and sentences.
Now let Daniel be called] Who will not obtrude himself, nor like the marry gold open and shut with the Sun; but, as the violet which grows low and hang [...] the head downward, hiding it self also with its own leaves: so Daniel, were it not that the fragrant smel of his many virtues betrayed him to the world, would chuse to live and dye in his self-contenting secrecy.
Ver. 13. Then was Daniel brought in] Wise men are never found to be unnecessarily forth-putting, or over-forward to expresse themselves. They know Qui benè la [...]uit benè vixit; & qui benè tacuit, benè dixit: and when they must speak, use as few words as may be, and as direct to the point.
Art thou that Daniel] Daniel had deserved of the Babylonian State to have been better known of Belshazzar, and better respected. But this is the worlds wages.
Which art of the children of the Captivity of Judah, &c.] What needed all this? he never learned it surely of his Queen-mother. She had spoken all good of Daniel, and inminded the King of another both office and name. He only takes notice of Daniel's captive condition, and vaunts of his grandfathers victory: moving this insolent and unseasonable question in tanta necessitate & consilii inopia, Art thou that Daniel? &c.
Ver. 14. I have even heard of thee that the Spirit, &c.] This silly and shallow Prince hath nothing to say but what was put before 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, [Page 544] 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, Ʋpharsin] These words signify, He hath perfectly numbred, he hath weighed, and it falleth in pieces: They were the Samaritan Characters,Weem [...]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 Chalde [...] 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. Tis 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 Sulline [...]. 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 reprobu [...].
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 Outs, &c.
Ver. 29. Then commanded Belshazzar, and they cloathed Daniel] No nay but they [Page 545] would do it, and he at length admitted it: partly, that he might not seem to slight the Kings courtesy and to be disaffected: and partly, that thereby he might be the better known to the Persians, for the comfort of Gods poor people.
And put a chain of gold about his neck and made a proclamation, &c.] All this the King commanded to be done, out of an admiration of Daniel's divine wisdom, and that he might be dicti sui dominus as good as his word. But not a word hear we of his repentance, such was his stupidity: nor doth Daniel exhort him to it, because he saw him to be past feeling, and knew that the decree was gone forth.
Ver. 30. In that night was Belshazzar—slain] By Gaddatha and Gobrya two of Cyrus his Commanders who had been wronged by Belshazzar, Xenoph. Cyrop. lib. 7. (as Xenophon also testifieth) and now took revenge on him, after that they had betrayed the City, and brought in Cyrus his army. So fell that famous Babylon—fuit Ilium & ingon [...] Gloria Teuerorum.
Ver. 31. And Darius] Called by C [...]sias [...], which comes near to Dariaves, as the Chalde [...] here calleth him. He is thought to be the same with Cyaxares son of Astyages, and uncle to Cyrus.
Being about threescore and two years old] Born the same year, say the Rabbins,Sedar Olam. wherein Nebuchadnezzar besieged Jerusalem and destroyed it. So Austin was born the same day is Afrike, that Pelagius was in Wales (say Chronologers) by a wise and watchful providence of God for the good of his Church.
CHAP. VI.
Ver. 1. IT pleased Darius] Chald. Pulobrum fuit coram Dario. Order, he knew, must be observed, or the kingdom could not continue. Himself also was ancient and needed Assistants. It was honour and work enough for him illos judicare qu [...]s constituit judices aliorum (as Petr. Blesensis saith that our Henry the second did) to judge those whom he had made Judges of others. The great Turk doth so to this day, whence few of his Grandees (his Visiers especially or chief Officers) dye in their beds.
An hundred and twenty Princes] For his 120 Provinces, which afterward came to be 127, Esth. 1.1. Monarchs will ever be adding.
Ver. 2. And over these three Presidents] Triumvires five tres Rationalet, three to whom the rest should Audit, and be accountable.
And the King should have no dammage] In his rights, and in his revenues, which were, saith Herodotus, yearly fourteen thousand five hundred and threescore Eubojan talents, raised out of the several satrapies.
Ver. 3. Then this Daniel was preferred above the Presidents] Chald. He became a conquerour over those Exarehes: so that he might have been called as Charles the Great once was, Pater Orbis, the Worlds Father; or as Titus, the Worlds Darling; Orbis deliciae. Mirabiliae mundi. or as Othe the third, the Worlds wonder. He was indeed no lesse: and that, Darius well found by him. Whether he took him with him into Media, as Hierom, out of Josephus, relateth, I have not to say. If he did, it seemeth that after the death of Darius, he returned again to Babylon, and there served King Cyrus, verse 28.
Because an excellent spirit was in him] Not only of Prophecy, but of prudence, justice, zeal, and other virtues, which, if a Governour want, he is as a Sun without light, a bird without wings, a Master of a ship without an helm, &c.
And the King thought to see him over the whole realm] Thus dignity waiteth upon desert, and envy upon dignity, which made David love his hook the better after he had seen the Court; and Daniel was never fond of this great preferment whereby, for his own particular, he got nothing, nisi ut turbatior viveres, occupatior interiret, Feriunt summos fulmina montes. (as he said) but vanity and vexation of spirit. High-seats are never but uneasy: neither want there those, that are lifting at them, and labouring to overturn them.
Ver. 4. Then the Presidents and Princes sought] Chald. Were seeking, they made it their businesse so to do. Envious men are alwayes in excubiis, set in their watch, [Page 546] to observe where they may fasten their fangs, and do most mischief. See Prov. 27.4. with the Note.
But they could find none occasion] His innocency thratled their envy, and made them, sith they could not come at his heart, to feed upon their own.
Nor fault] Neque in facto, nec in signo: and yet they waited for his halting, as Psal. 38.16, 17. and watched as eagerly for it, as a dog doth for a bone. A blamelesse behaviour disappointeth malice, and maketh it drink up the most part of its own venom.
Forasmuch as he was faithful] Homo quadratus, a square-dealing man, and such as against whom lay no just exception. Homo virtuti simillimus, as Paterculus saith of Cato Major, A man as like Virtue her self as could be possible.
Ver. 5. Then said these men] But whatsoever they said, Daniel said Ego sic vivam ut nemo eis credat, My life shall be a real refutation of their lyes.
Against this Daniel] This was the best language they could afford him: so, Behold this dreamer, said Joseph's brethren; and This fellow, said the Pharisees of Christ: and This Pest, said they of Paul, that most precious man upon earth. In envy is steeped the venom of all other vices.
Except we find it against him concerning the Law of his God] Whereof Daniel was both a strict observer in himself, and a zealous preserver in others. Religion then was the quarrel, and all the fault they could find with him, Novum crimen C. Caesar, &c. and yet no new accusation neither. The first man that ever dyed, dyed for religion: and still All that will live godly in Christ Jesus (if they will needs do it, and be set upon't) shall suffer persecution.
Ver. 6. Then these Presidents and Princes assembled together to the King] Or, thro [...]ged tumultuously, as resolved to have that they came for. James and John, from the word here used, are called Sons of thunder, Marke 3.17. It seemeth these men came to the King with a bustle,Filii fremitus sive fragor [...]. and a rattle, to affright him into a consent to their motion.
King Darius, live for ever] This was to sprinkle him with Court-holy-water, as they say.
Ver. 7. All the Presidents of the Kingdom] Not all neither: for Daniel would sooner have dyed a thousand deaths, then have voted such a grosse impiety. But he was one of the most that knew least of the Council, and it was he against whom hac endebatur faba, this plot was laid; though it proved at last to be against themselves.
The Governours and the Princes, the Counsellors and the Captains] A rabble of rebels conspiring against heaven. Non numeranda sunt suffragia, sed expendenda.
To establish a royal statute] But a very irreligious and injurious one: the like whereunto was that prohibition in France of Henry the third,Polan. in locum. Heyl. Geog. that it should not be lawful for housholders to pray with their families: and that of the Jesuites at Dola forbidding the common people to say any thing at all of God, either in good sort or in bad.
That whosoever shall ask a petition of any god or man] What not of their own gods? nor yet of Cyrus, who was compartner with Darius in the Kingdom? But like enough these complotters might think hereby the rather to ingratiate with the old dotard Darius who feared the virtue and valour of his Nephew and colleague Cyrus; and would say with tears, as Xenophon reporteth, that Cyrus was more glorious then he, and had more applause of the people.
Ver. 8. Now O King establish the decree] Confirm it, that it may receive the force of Law.
According to the Law of the Medes and Persians that altereth not] This was too much to be given to any law made by man, so mutable a creature. I have read of a people whose laws lasted in force but for three dayes at utmost: This was a fault in the other extream. The Persians laws were therefore irrepealable, because they worshipped Truth for a goddesse, to whom Inconstancy and Change must [Page 547] needs be opposite and odious. But this was no good reason neither; unless the Lawmakers shall be supposed such as cannot erre, nor will any thing unjust: which can be truely attributed to none but God only.
Ver. 9. Wherefore King Darius signed the writing] As well enough content to be so dignified, yea deified. So was Alexander the Great, Antiochus [...] Herod, Domitian, Dominus Deus noster Papa: Vah scelus!
Ver. 10. Now when Daniel knew that the writing was signed] Which he knew not, belike, till it was proclaimed and published: and then, it may be, he did as much against it, as Latimer did herein like case, by writing his mind unto King Henry the eighth, after the Proclamation for abolishing English books. See his letter in the book of Martyrs, and marvel at his heroical boldnesse and stoutnesse;Act. & Mon. 1591. who as yet being no Bishop, so freely and fearlesly adventuring his life to discharge his conscience, durst so boldly to so mighty a Prince, in such a dangerous case, against the Kings law and Proclamation, set out in such a terrible time, take upon him to write and to admonish, that which no counsellor durst once speak unto him, in defence of Christs Gospel.
He went into his house] He left the Court (as no fit aire for piety to breath in) and get him home,Exeat Aul [...] qui v [...]lit esse pius. where he might more freely and comfortably converse with his God. Tutissimus est qui rarissime cum hominibus, plurimum cum Deo colloquitur, saith a good Divine: that is, he is safest, who speaketh seldom with men, but oft with God.
And his windows being open in his chamber] This was his wont, belike, at other times: and now he would not break it, to the scandal of the weak, and the scorn of the wicked, who watched him, and would have charged him with dissimulation. should he have done otherwise. Say not therefore What needed he thus to have thrust himself into observation? could he not have kept his conscience to himself, and used his devotions in more secrecy? our Politick-Professours and Neuter-passives indeed could and would have done so. But as Basil answered once to him that blamed him for venturing too far for his friend, Non aliter aware didici, I never learned to love any otherwise: so might good Daniel here have done; his zeal for God would not suffer him to temporize, or play on both hands. It shall well appear to his greatest enemies, that he is true to his Principles, and no flincher from his religion. His three companions were alike resolved, chap. 3. and Paul, Act. 21.13. and Luther when to appear at Wormes, and many more that might here be mentioned.
Toward Jerusalem] For the which he was now a petitioner, sith the time to favour her, yea the set time was come, Psal. 102.13. There also sometime had stood the Temple, not without a promise of audience to prayers made in or toward that holy place, 1 King. 8.43. which also was a type of Christ, &c.
He kneeled upon his knees] Constantino the Great (as Eusebius telleth us) would have this as his portraiture, a man on his knees praying: to shew that that was his usual practice and posture.
Three times a day] At morning, noon, and night: thus constantly, beside other times also upon emergent occasions. All the power and policy of Persia could not keep God and Daniel asunder, no not for a few dayes, Philip. 3.20. Ephes. 2.19. 'tis a part of our [...] our City-employment or spiritual-trading with God, to pray: and if prayer stand still, the whole trade of godliness standeth still too. Clean Christians therefore, typed by those clean beasts in the law, Levit. 11.3. must rightly part the hoof. rightly divide their time, giving a due share thereof to either of their callings as Daniel did: sanctifying both by prayer, and at hours of best leisure, Psal. 55.17.
And prayed and gave thanks before his God] Chald. Confessed, either his sins, that he might get pardon thereof: or else Gods benefits, the glory whereof he thankfully returned unto him. Prayers and praises are like the double motion of the lungs. Let every breath praise the Lord.
As he did aforetime] An excellent custome doubtlesse and most worthy to be kept up:
Ver. 11. Then these men assembled] But for ill purpose: as did also our Saviours enemies, Luk. 22.6. and Stevens, Act. 7. the Popish Councels: at Rome they have a meeting weekly de propaganda fide, for the propagating of the Romish Religion, and abolishing of heresie as they call it.
And found Daniel praying] The Sun shall sooner stand still in heaven, then Daniel give over to pray to his Father in heaven.
Ver. 12. Hast thou not signed a decree?] But should wickednesse be established by a law? Psal. 94.20. See on ver. 7. So in France there was published an edict whereby the people were forbidden on pain of death,D. Arrowsus. Tact. Sacr. p. 89. to have in their hou [...] any French book, wherein the least mention was made of Jesus Christ.
Ver. 13. That Daniel] He was principal president, and deserved a better attribution then That Daniel; But ill will never speaketh well of any.
Which is of the Captivity] This also is terminus diminuens, q. d. This royal slave, whom thou hast preferred above us all, and hast moreover some thoughts to set him over the whole realm, ver. 3. New men shall be much spighted. 'Twas therefore no ill counsel,
Regardeth not thee, O King] Chald. putteth no respect on thee. This is common, falsely to accuse Gods most faithful servants as Antimagistratical, because they refuse to obey unlawful and impious decrees.
But maketh his petition three times a day] They say not to whom he made it, which might have holpen him much: for the King might conceive that he made it to some other man. 'Tis an evil office to omit such circumstances as may help the accused, 2 Sam. 16.3.
Ver. 14. Th [...] the King when he heard these words was sore displeased with himself] As good reason he had: but Sero inquit Nero. Now he found himself circumvented by his wily flatterers: but why was he such an Epimetheus or After-wit?
And set his heart on Daniel] But All-too-late. Lee cassibus irretitus dixit, Si praescivissem. The fools Had-I-wist should be carefully prevented. To disavow the willing of Daniels death, and to lay the blame upon his counsellors, is a poor shift of a weak Prince.
And laboured till the going down of the Sun] Alledging reasons for Daniels deliverance: as that he was a loyal subject, an excellent Ruler, that the Decree was fraudulently wrung from the King, upon pretence of finding out false-hearted Subjects, that it was maliciously wrested to the ruine of a right Patriot, &c. But no reason will rule unreasonable and absurd men as they are called, [...]. 2 Thes. 3.2. men that have no Topicks, nor will hear of any, as the word there signifieth.
Congregaverunt se supra regem.Ver. 15. Then those men assembled unto the King] Or, kept a stir with the King, from Psal. 2.1. Doubtless, saith Broughton, Daniels spirit thought of David his fathers terms: so ver. 6. They came cluttering about the King.
Know O King that the law of the Medes and Persians, &c.] This he knew as well as they: but they press him to do accordingly. So did those Ignatian Boutefeaus in Germany, who in the year one thousand five hundred eighty two cast abroad this bloody Distich;
Ver. 16. Then the King commanded, and they brought Daniel] Besides and against his conscience, Rex regendum se praebet impiis nebulonibus, the King yeeldeth to the importunity of these wretched Malignants, and condemneth an innocent: See Mat. 27.24. This maketh Calvin conclude ne micam quidem pictatis fuisse in h [...] r [...]g [...], that there was no goodness at all in this King.
[Page 549] And cast him into the den of Lions] So little assurance of a continued felicity is there to any Princes favourite: witness Joab, Abner, Haman, Callisthenes, Sejanus, Ruffinus, Eutropius, Stilico, Alvarez de Luna, who told those that admired his fortune and favour with the King of Castile, you do wrong to commend the building before it be finished.
Now the King spake and said unto Daniel] Many oppressing Land-lords, saith one, are like Darius that prayed God to help Daniel, but yet sent him to the Lyons den. How many friends at a sneez have we now-adayes? saith another: the most you can get of them is God blesse you, Christ help you.
Ver. 17. And a stone was brought and laid upon the mouth of the den] To make all sute, as they thought; and that there might be no privy packings with the keepers, for Daniels deliverance. But God had an holy hand in it for the greater manifestation of the miracle.
And the King sealed it] Ne videlicet aliâ perimeretur morte ab insidiatoribus, saith one, rest the conspirators, understanding that the Lyons did not meddle with him, should some way else dispatch him, as the Persecutors dealt by some of the Martyrs.
That the purpose might not be changed concerning Daniel] The Latine interpreter hath it, Lest any thing should be done against Daniel: he feared not the Lyons so much as the men, saith the ordinary glosse there.
Ver. 18. Then the King went to his Palace and passed the night fasting] As good reason he had, for the love and losse of such a Counsellor, whom he had unwittingly betrayed, but wittingly condemned; and now he is self-condemned for so doing: his conscience was perplexed for his injustice, so that he careth neither for meat, nor musick.
Ver. 19. Then the King arose very early in the morning] He had lain all night on a bed of thornes through trouble of mind, and was glad to get up: especially since sleep (the Parenthesis of mens griefs and cares) was quite gone from him.
And went in haste] Chald. with perturbation.
Ʋnto the den of Lyons] Quo veni [...] leo, Galatin. l. 5. c. 8. & liberavit leonem de ore leonis (say the Jew-doctours by a kind of riddle) whither came God and delivered this Cuer-de-lion out of the mouth of the Lyons.
Ver. 20. And when he came to the den, he cryed with a lamentable voyce] With a piteous distressed voice: far otherwise then did Daniel, ver. 21. who chose rather to be cast into the den of Lyons, then to carry about a Lyon in his bosom, an inraged conscience, as did Darius here, and afterwards Theodoricus King of Italy, who had caused B [...]tius and Symmachus to be unjustly beheaded, but carried the horrour of it to his grave. How good is it therefore to keep the bird in the bosom alwayes singing as Daniel did; and as those primitive Christians, who chose rather ad leonem projici quam ad leno [...]e [...], to be thrown to Lyons without,Tertul. then to be left to lusts within, such fleshly lusts as war against the soul, 1 Pet. 2.11. against the peace of it principally.
Is thy God whom thou servest continually] A fair deal better then did Cardinal Wolsey, who yet, when he came in a morning out of his privy chamber, most commonly heard two Masses: and what businesse soever he had in the day-time (when he was Lord Chancellour) he would not go to bed with any part of his service unsaid, no not so much as one Collect. Nevertheless,The life and death of Cardinal Wolsey. p. 18. Semetipsum detestatus e [...]t quod Regi potius quam Deo placere studuisset. Scult. when he was sent for up by Henry the eighth to be put into the Tower, he bewailed himself and said, that if he had been as careful to serve God, as he ever was to please the King, it would have been much better with him. To be a servant of the living God is an argument of sa [...]cty, chap. 3.17.
Ver. 21. O King live for ever] Daniel doth not curse the King (as some impatient spirits would have done, and as some think the damned in hell do God) but wisheth him a long and happy life, vote amabili. He useth the ordinary form, but with a better mind. His wish of the Kings welfare was non in labris natum sed in fibris, it was heartsp [...]ng, it was an holy prayer.
Ver. 22. My God hath sent his Angel] Glad to be employed for the safety and service of the Saints, Heb. 1.14. whence it is, that these heavenly courtiers delight [Page 550] more in their names of ministry (as Angels, watchers, &c.) then of dignity, as Principalities, Thrones, &c.
And hath shut the Lyons mouths] Though they were savage and hungerstarved, yet Daniel was kept from the paws and jawes of these many fierce, and fell Lyons, by the power of god thorough faith, Heb. 11.33. How the Angel stopt the Lyons mouths, whether by the brightness of his presence, or threatening them with his finger, Num. 22.27, 33. or by making a rumble amongst them like that of an empty cart upon the stones,Ari [...]ot. Plin. or by presenting unto them a light fire (which things Lyons are said to be terrified with) or by causing in them a satiety, or by working upon their phantasie, &c. we need not enquire. The Lord well knoweth how to deliver his 2 Pet. 2.9. and one way or other, will not faile to do it, Psal. 34.19. Archimedes the great Mathematician was slain by a common souldier who was sent for him, notwithstanding that Marcellus the Roman General had given charge that he should be spared. The Temple of Jerusalem was burnt, though Titus the Emperour had commanded the contrary. When one told the Duke of Parma that he had shot Sir Philip Sidney, instead of a reward he cursed him for killing so incomparable a man, of whom, though an enemy, he heartily wished that he had been preserved: all that are dear to God are sure to be protected: he will rather work miracles, then they shall be forsaken, Jon. 2.10.
And also before thee O King have I done no hurt] Though I have not obeyed thine edict, to the wounding of my conscience. It was therefore an unadvised speech of Philip King of Spain, who said that he had rather have no subjects then Protestant subjects: and out of a blind bloody zeal he suffered his eldest son Charles to be murthered by the cruel inquisition, because he seemed to favour the Lutherans. How well might this young Prince have said as here, Against thee, O King, have I done no hurt?
Ver. 23. And commanded that they should take Daniel up out of the den] Pull him up with cords, as they did Jeremy in like case, chap. 38.
Mos priscus Christianorum fuit ut in suis sepulchris inter alia Resurrectionis symbola Danielem in lacu inter leones stantem sculperent. A Lapide in loc. So Daniel was taken up out of the den] A lively type of Christs resurrection from the pit. So was Joseph taken from prison, and made Lord of Egypt: Sampson, breaking the bars and carrying away the gates of Gaza: David, so oft oppressed by Saul, and yet exalted to the Kingdom: Jonas, his being drawn out of many waters, Mat. 12.39.
Because he beleeved in his God] Of such force is faith, of such power is prayer: for it may well be thought that he prayed hard (with David, Psal. 22.21.) Save me from the Lions mouth: so will I declare thy name unto my brethren. The prayer of faith shall save the afflicted: and questionlesse, justifying faith is not beneath miraculous, in the sphere of its own activity, and where it hath the warrant of Gods Word. Let such as desire a special providence, believe, wait, and walk uprightly, 2 Chron. 16.9.
Ver. 24. And the King commanded, and they brought these men which had accused Daniel] Chald. which had accused accusations against Daniel. Now they shall lick of the same whip, [...]. Hesiod. and find (to their small comfort) the truth of that divine proverb. Whose diggeth a pit, shall fall therein, &c. Prov. 26.27. See Eccles. 10.8. Psal. 7.16. with the Notes.
They cast them into the den of lions] A just and proper punishment, yet not executed without too much severity, as some think, because their wives and children were cast in with them. But for that, others say that as these were part of their goods; so, by consent at least, they were partakers of their crimes, and therefore justly perished with them.
Heb. 10.31. And the lyons had the mastery, &c.] It is a much more fearful thing to fall into the punishing hands of the living God. Such shall have the cauls of their hearts torn in sunder,Psal. 50.22. &c. Oh consider this ye that forget God, seast he tear you in pieces, &c.
Ver. 25. Then King Darius wrot] See on chap. 4.1.
Ver. 26. I make a decree] It is the honour of Princes to make laws for the maintenance of religion, 2 Chron. 30.4, 5.
And his Kingdom, that which shall not be destroyed] Daniels dialect touching [Page 551] Christ and his Kingdom, chap. 2.44. & 7.14, 27. By conversing with that good man Darius had learend something: as those that walk much in the Sun are apt to be tann'd and discoloured.
Ver. 27. He delivereth and rescueth] By this and the foregoing Verse it may be evidently seen, that Darius was acquainted with Nebuchadnezzar's two dreams, and affected with them.
Ver. 28. So this Daniel prospered] And still sollicited the Churches cause.
And in the reign of Cyrus the Persian] Under whom he affronted the Counsellors hired against the returned Jews, Ezra 4.5. with Dan. 10.1, 3. He lived also under Cambyses, but was out of credit with that rakeshame.
CHAP. VII.
Ver. 1. IN the first year of Belshazzar] Here beginneth (to speak properly) the Prophecy of Daniel, or rather the second Part of Daniel's works; which is concerning visions exhibited of God, by divine Revelations, not to others, but to himself. This vision is the subject and ground-work of the rest that follow, to the end of the Prophecy. One not unfitly compareth it to a general Map of the whole world; the rest to particular tables of several countries.
Daniel had a dream and visions of his head] God renewed unto him the same thing by vision, which he had exhibited before by dream:Jun. in recompence of his religious care to know the matter, and to record it, for the Churches comfort.
Then he wrot the dream] 'Twas Gods will, the visions of the Prophets should be written, Isa. 30.10. and published to the Church, Isa. 31.10.
Ver. 2. Daniel spake and said] His writing is called his speaking,Willet. to teach us to receive the writings of the Prophets and Apostles with no lesse reverence then if we had heard them speak with their own mouths.
I saw in my vision by night] The night doth in Scripture frequently signify trouble: This vision by night was of troublesome businesse, viz. hurlyburlies in the world, and persecutions in the Church.
And behold the four winds of the heaven strove upon the great Sea] i. e. There was a huge bussel upon the earth, by means of the four successive Monarchies: See Rev. 13.1, 11. The World is fitly called the great Sea, ever unquiet and full of commotions; which are also called winds, for their boisterousnesse contrariety of nature, and inconstancy.
Ver. 3. And four great beasts] Regnorum feritas bestiarum nomino demonstratur, saith Hierom, The fiercenesse of the four Kingdoms is set forth by the name of beasts. Bellum à belluis. Monarchies are mostly gotten, kept,Regna mundana parantur & retinentur bellis. Commune vitium Monarchiis est tyrann [...]. and governed with violence and tyranny, Psal. 76.4. Cant. 4.8.
Ver. 4. The first was like a Lion] Which is the king of beasts (as the Eagle is of birds) generous, strong, fierce, fair-conditioned: so were the Assyrian Monarchs, in comparison of those that followed them.
And had Eagles wings] Whereby is noted their victorious celerity, and alacrity in seising upon Kingdoms, as Obad. 4. 2 Sam. 1.23. Jer. 4.13. & 48.40. Ezek. 17.8
I beheld till the wings thereof were pluckd] sc. By the Medes and Persians, taming Babels insolency, and making her Inhabitants tributaries and slaves,Xenophon. to till their ground, and to maintain their garrisons; saluting them as their Masters wherever they met them.
And made stand upon the feet as a man] i. e. Brought down to the common rank of men, and no longer lift up as an Eagle.
And a mans heart was given to it] Which before thought it self as good as God;Cor humanum, id est, molle ac timidum. Piscat. now had low and common spirits: not as once, imperious and impetuous.
Ver. 5. And behold another beast, a second like to a Bear] Which is nothing so generous and ingenuous as a Lion: but slow, dull, cruel, ravenous: Such were the Persians: a mountainous, tough, uncivil people, of barbarous and beastly cruelty.
[Page 552] And it raised up it self on one side] sc. By joyning with the Medes, by whose help Cyrus subdued the Syrians, Xenoph. Assyrians, Arabians, Cappadocians, and many more nations not easily reckoned: who, to gratify him, desired to be ruled according to his pleasure.
And it had three ribs in the mouth of it] Whilst they conquered three parts of the known World, pushing Westward, Northward and Southward, chap. 8.4. Westward by Cyrus, Southward by Cambyses, and Northward by Darius Hystas [...]i [...].
And they said (or, it was said) thus unto it, Arise, devour] Intimating, that it was God who turned this Bear loose upon the nations, and gave them to him for a prey. Tyrants prosper by Gods permission, Joh. 19.11.
Ver. 6. After this I beheld, and let another, like a Leopard] Which is a creature cruel, desirous of mans blood, crafty, spotted, and very swift of foot: So were the Grecians; Alexander especially (the founder of that third Monarchy) active, bold, and headlong: but directed much by those who had been Councellours to his father Philip, a subtile Prince; Leopard-like, he was spotted (by a mixture of virtues and vices) he was very quick of dispatch ( [...], never deferring any enterprize) he much delighted in wine, and so took his death: like as the Leopard is no way else to be taken, but by such a bait laid for him.
Which had upon the back of it four wings] Denoting the rapidity and celerity of Alexander, and some other of the Grecian Monarchs, in over-running countries, as if they had flown.
The beast had also four heads] i. e. This Monarchy was, after Alexander's death, divided into four Satrapies, or rather Kingdoms: Cassander had Macedonia, Antigonus Asia, Seleucus Syria, and Ptolomy Egypt.
Ver. 7. Behold a fourth beast] Not likened to any certain beast, because none can be named so cruel, which can expresse the cruelty of this fourth Monarchy, viz. that of the Romans, no although it were ‘ [...].’ It is a namelesse monster,Hom. made up of all the properties of the former beasts, Rev. 13.1, 2. The Rabbines, with their wild-boar out of the wood, Psal. 80. fall far short of it. Luther not unfitly compareth the Church of God to a silly poor maid, sitting in a wood or wildernesse,Loc. Com. and beset with hungry Lions, Wolves, Boars, Bears, and with all manner of hurtful and cruel creatures.
Dreadful and terrible] Because able and ready to annoy others with great evils.
And strong exceedingly] So that it passed for a Proverb, Iras [...]i populo Romano no [...] impuus potest, It is not safe for any nation to fall out with the Romans: for they are sure to be tamed and tawed with their iron teeth.
And it had great iron teeth] i. e. Conquering captains, such as Scipio (of whom Eunius sang thus,
Pompey, who by his great acts and atchievements merited the name of Magnus; and Julius Caesar who be bore the Phrasalian wars, had taken a thousand towns, conquered three hundred nations, [...]yl. Geog. took prisoner one Million of men, and slain as many.
And stamped the residue with the feet of it] i. e. With their Provincial Magistrates; such as were Verres, Pilate, Felix, &c. said to have nails of brasse, [...].19. and fitly compared to petulan [...] wild beasts, which when they can feed no longer, trample with their feet on the residue of the prey. The poor Jewes had hard measure from them alwaies.
And it was divers from all the beasts] In respect of diversity and strange multiplicity of formes of government.
And it had ten horns] Which the Angel afterwards interpreteth of Kings or Kingdoms, ver. 24. This fell out not long after Constantine the Great, when the [Page 553] Roman Empire began to moulder and fall in-pieces. About the year 456. it appeared broken into ten parts; which by a learned Interpreter are thus reckoned. The kingdom of the Britons, of the Saxons, both in Britanny: of the Frankes, of the Burgundians, in France: of the West-Gothes in the Southern part of France, and part of Spain: of the Sueves and Alanes in part of Spain: of the Vandals in Africa, a little before in Spain: of the Alemans in Rhetia and Noricum, Provinces of Germany: of the East-Gothes in Pannonia, a little after in Italy: of the Greeks in the remnant of the Empire.
Ver. 8. And I considered the horns] For without a serious and sedulous consideration, I could not have kenned it: so slily and secretly worketh the Mystery of iniquity.
And behold there came up among them another little horn] This is Antiochus Epiphanes say some, the great Turk say others, the Pope say a third sort (and with them I concur) whose Kingdom is here called a little horn: because the Pope was, at first, a mean Minister of the Roman Church; viz till Constantine's time. Afterwards, he was only Primat and Metropolitan of the Churches of Italy: no man took him for a Prince, no not when he began to write Volumus & jubemu [...], We will and command you, A. D. 606. but he grew up by degrees, and cunningly gat among the ten horns, till at length he overtopped them.
Before whom there were three of the first horns pluckt up by the roots] These were (according to some) Chilperick the French King, Frederick the Emperour, and King John of England, whom he made his vassal. Others reckon them to be Chilperick, the Exarch of Italy, in the time of Gregory the second, and Desidorius, King of Lombards slain by Charles the Great at the instigation of the Pope. For three Kingdoms coming under him, let it be considered whether they be not Spain, Germany and France: or whether this prefigured not (saith One) his triple crown?
And behold in this horn were eyes like the eyes of a man] In respect of his feined curtesy, and profound policy. To be sharpsighted, is commendable: but to be wittily wicked is to do the devil doubty service.
And a mouth speaking great thing] Big swoln with blasphemies, both against God and his Vicegerents upon earth. Pope Boniface wrot to Philip the Fair, King of France, Volumus te scire te in temporali & spirituali nobis subjacere. We would you should know, Sir, that you are to subject your selves to us,Alsted. Chron. both in temporals and spirituals, &c. Accordingly he took upon him to overtop and command, at pleasure, all Christian Kings and Emperours. The application that the malicious Jew-doctours blasphemously make of this little horn to our Lord Jesus Christ, is worthy of all execration.
Ver. 9. I beheld till the thrones were cast down] All these tyrannous dominions overturned: Some read it, till the thrones were set up: for till the last Judgement, Antichrist is to continue, ver. 21, 22, 25, 26.
And the Ancient of dayes did sit] i. e. God Almighty, whom Thales also, an Heathen Philosopher, called [...], the most Ancient of all that are. The Poets say also, that Saturn, the father of their gods, had his name from his fulnesse of years. Gods Eternity and Wisdom is set forth by this his Title here:Laert. in vlt. Thalet. Saturnus est appellatus quòd saturetur ann [...]. Cic. de nat. deor. lib. 2. like as also is, by his white garments, his Majesty and Authority: by his hair as pure wooll, his Innocency and Integrity in Judgement: by his throne like the fiery flame, his just Anger and Severity, against the man of sin especially: by his wheels (or the wheels thereof, viz. of his Throne: for Princes thrones used in those dayes to be set upon wheels) as burning fire, is set forth his Facility and Dexterity in executing his Judgements: his Efficacy also, sith all things are fiery.
Ver. 10. A fiery stream issued and came forth from before him] The last and great Judgement must needs be very dreadful, when as (beside that wicked men shall give account with all the world flaming about their ears) the Law they shall be judged by is a fiery Law, Deut, 32.2. the tribunal of fire, Ezek. 1.27. the Judge a consuming fire, Heb. 12.29. His Attendants flaming Seraphims; his pleading with sinners shall be in flames of fire, 2 Thes. 1.7. The trial of their works shall be by fire, 1 Cor. 3.13. The place of punishment a lake of fire, fed with tormenting temper, and kindled by the breath of the Lord, Isa. 30, 33. Well may the sinners [Page 554] in Zion be afraid, and fearfulnesse surprize hypocrites: well may they run away (if they can at least tell whither) with these words in their mouths, Who among us shall dwell with this devouring fire? who amongst us shall dwell with everlasting burnings? Isa. 33.14.
Thousand thousands ministred unto him] There is an innumerable company of Angels, Heb. 12.22. and when Christ cometh to judge the world, he shall bring them all with him; not one being left behind him in heaven, Mat. 16.27. that he may have their assistance in the sentence and execution of Judgement, 1 Cor. 6.2, 3.
Sedendo & quiescendo animasit prudens. Aristot. Physic. lib. 6. The Judgement was set, and the books were opened] Terms taken from judgements amongst men, wherein inditements are read, proofs are produced, Laws also are considered. The books that shall here be opened, are Gods Records, and Consciences Register: quae scripta sunt non atrame [...]o sed flagitiorum inquinamento (saith Ambrose) which are written not with ink, but with sins filth.
I beheld then because of the voice of the great words] As Antichrist shall be judged for his blasphemies, so shall all ungodly men for their hard speeches, Jude 12. yea for their waste words, Mat. 12.
Cotton the Jesuite confesseth that the authority of the Pope is incomparably lesse then it was, and that now the Christian Church is but a diminutive.Ver. 11. I beheld even till the beast was slain] Till the whole body of the monster, and with it the Papal kingdom came to ruine. This Bellarmine confesseth, and lamenteth that ever since we began to call the Pope Antichrist, the Church of Rome hath suffered losse.
And his body destroyed and given to the burning flame] The Revelation (which is an heavenly Commentary upon this Prophecy) hath it thus, The beast and the false Prophet were cast alive (for more torment) into a lake of fi [...]e burning with brimstone, Chap. 19.20.
Ver. 12. As concerning the rest of the beasts] The four great Monarchies (as was before noted) had their times and their turns; their rise, and their ruine.
Yet their lives were prolonged for a season] Such is the Lords lenity, respiting his enemies for a time, 1 Kings 21.29. The Persian and Turk, are yet puissant Princes. The successe that the Antichristian rout yet hath in some places, maketh good that which was sometime said of dying Carthage, Morientium nempe bestiarum violentiores esse morsus, i. e. The bites of dying beasts are more violent then ordinary.
Ver. 13. I saw in the night visions, &c.] Here comes in the fifth Monarchy (properly so called) the kingdom being wrested from the fourth tyrant. Well might Hierom call Daniel Polyhistora, the general Historian.
And behold one like the son of man] So Christ shewed himself oft to the Fathers, before his Incarnation, for their confirmation in that Article, which being the ground of his Passion was to be especially believed, for the foundation of Christian faith. Christs Godhead also (another main Article) is here not obscurely deciphered, whilest he is said to be like the son of man; therefore he is more then a mere man. Again, he came with the clouds: confer Mat. 24.30. Then shall they see the son of man coming in the clouds, as in his charet of State. Adde hereunto his solemn glorious accesse unto the Father (that Ancient of dayes, that is the Eternal God) as being his Co [...]qual, of the same nature, power, glory, &c. with his Father, and Coeternal unto him. So the Lamb is said to approach to him that sat upon the Throne, to receive the Book, Rev. 5.7.
Et qui assisteba [...] ei abtulerant eum, sic Cyprian. legit. And they brought him near before him] The Angels did: as great mens Attendants are said to bring their Masters to the Court.
Ver. 14. And there was given him dominion] Christ hath a manyfold right to the kingdom: it is his by Inheritance, conquest, donation, &c. This is comfortable to consider of: forasmuch as he will not reign without his Members, who all hold all in capite: and have all already, 1. In precio: 2. In promisso: 3. In primitiis.
That all people, nations and languages, &c.] Christs Kingdiom is first universal, secondly perpetual: so was none of the former; though the Roman was very large (teaching from Euphrates to great Britaine) and the Assyrian very lasting, of a thousand and four hundred years duration.
Ver. 15. I Daniel was grieved in my spirit] Chald. My spirit was stabbed thorough, so that my body became as an empty sheath, or scabbard. Oh the rerrour of that last Judgement, when such a man as Daniel was so affrighted to see the manner of it in vision only! If the righteous scarcely be saved, &c.
[Page 555] In the midst of my body] Chald. of my sheath: the body is but the souls sheath (Pliny, in the history of Hermotinus Clazometius, Lib. 7. cap. 52. maketh use of the same Metaphor) and compared to the soul, it is but as a clay wall that encompasseth a treasure; as a wodden box of a Jeweller; as a course case to a rich instrument; or as a mask to a beautiful face.
Ver. 16. I came near unto one of them that stood by] i. e. To one of the holy Angels, as ver. 10. Let us have recourse in like case, to Christs Ministers, who are called Angels of the Churches: like as Angels, by a like change of name, are called ministring Spirits, Heb. 1.14. The Preaching of the Gospel is taken from the Angels, Luk. 2.10. and given to the Ministers: hence Paul was sent to Ananias for further direction, Act. 9. and Cornelius to Peter, Act. 10.
And asked him the truth] i. e. The thing hereby signified. See Joh. 1.17. & 14.7. holy minds are industrious after knowledge.
Ver. 17. These great beasts — are four Kings] i. e. A succession of Kings, all of them truculent and savage toward the Saints.
Which shall arise out of the earth] And as toads, strive who shall dye with most earth in their mouths.
Ver. 18. But the Saints of the most high] Or, the most high Saints, highly exalted in Christ, and preferr'd far above those earth-sprung Mushrom-Monarchs, ver. 17. who are of the earth earthy, and partake not of the inheritance of the Saints in light. Now this is a very true definition of a Church, saith Junius here, viz. Caetus sanctorum ad excelsa, a company of Saints partaking of an high and heavenly calling, Heb. 3.1.
Shall take the Kingdom] Take it by force, Matth. 11.12. lay hold on the promised inheritance: yet not till it is given them, and the time is come, ver. 22.
Ver. 19. Then I would know the truth] See ver. 16. And take notice that godly minds are not content with the knowledge of things in gross: but covet a particular and distinct knowledge, Phil. 3.10.
Ver. 20. And of the ten hornes] See ver. 7.
And of the other that came up] See ver. 8.
Whose look was more stout then his fellows] i. e. Then the ten hornes: Antichrist exalteth himself above Kings, and above all that is August, 2 Thes. 2.4. See the Note there.
Ver. 21. I beheld, and the same horn made war with the Saints] With the Waldenses; against whom the Pope turned his Croisado's,Thuar. those armies of the Cross which had been first appointed against the Saracens. This war began in the year one thousand one hundred and sixty, and yet continueth, and must till the end of the reign of Antichrist, ver. 9 10 26.
And prevailed against them] As they did against the ancient Waldenses or Leonists: and against their posterity lately in Piedmont. Yea it is the opinion and fear of some great Divines, that Antichrist, before his abolition, shall once again overflow the whole face of the West, and suppresse the whole Protestant Churches.
Ver. 22. Ʋntill the ancient of dayes came] Not by change of place, but change of Providence, Zach. 14.3, 4.
And judgment was given to the Saints] As Approvers of Christs righteous judgment.
That the Saints possessed the Kingdom] sc. In Christ their head, ver. 10.
Ver. 23. Thus he said] So ready are the holy Angels to further good desires, Mat. 28.1, 2.
Ver. 24. And the ten hornes out of this Kingdom] He saith not Kingdoms: this maketh against those that make the Seleucidae and Lagida, the fourth Monarchy.
And he shall be diverse from the first] For the first were secular Kings, but he stileth himself chief Bishop and head of the Church, having both Peters keyes, and Pauls sword, &c.
And he shall subdue three Kings] See on ver. 8.
Ver. 25. And he shall speak great words] As Pope Julius the third did: when [Page 556] he called for his pork-flesh (forbidden him by his Physician as naught for his gout) al despito di Dio in despite of God:Act. & Mon. 1417. and missing a cold Peacock which he commanded to be set up for his supper, he raged extreamly at his steward: and being desired to be more patient, he replied, If God were so angry with our first Parents for an apple; may not I, who am his Vicar, be so much more for my Peacock! See on Rev. 13.5.
And shall think to change times and laws] i. e. He shall usurp a power over religion, and mens consciences, set up holydayes, canonize Saints, appoint fasts, order times, &c.
Ʋntill a time and times and half a time] i. e. Untill that time which God alone knoweth, and hath in his power.
Ver. 26. But the judgment shall sit] And then an end of him howsoever.
Ver. 27. And the Kingdom and dominion] When once Christs foes shall be in that place which is fittest for them, viz. under his feet.
Ver. 28. Hitherto is the end of the matter] This seemeth added, to stop all curious enquiries after things not revealed.
My cogitations much troubled me] For the ensuing troubles of Gods people, under those godless tyrants.
And my countenance changed] Chald. my brightnesses. I looked wan and pale; much study will cause it, Eccles. 12.12. as it did in Mr. Fox the Martyrologue, so that his friends knew him not.
CHAP. VIII.
Ver. 1. IN the third year of the reign of King Belshazzar] Which was his last year, when Babylon was close besieged: therefore Daniel was not now really at Shushan, but in vision only, ver. 2.
A vision appeared unto me] Whilest waking, likely: and for further explication of the former vision, chap. 7. whereof because Daniel made so good use, ampliorem gratiam accipit, saith Oecolampadius, he now receiveth further grace.
Ver. 2. I saw in a vision] God revealed himself to men waking in vision (as well as in dreams, Heb. 1.1.) wherein the Prophets saw things actually done, which hereby they knew were to be done, 1 King. 22.17.
Anthenaeu [...]. I was at Shushan] Which signifieth a lilly, so it was called for the pleasantness of the place: now it is called Valdac, of the poverty of the place. Here it was that Alexander found fifty thousand talents of gold, besides silver great store. It was once the seat-royal of the Kings of Persia, and gave name to the whole Province Susi [...]nt. See Neh. 1.1. Esth. 1.1.
And I was by the river of Ʋlai] Called by Heathen Authors Eulaeus; but better [...].Plin. l. 6. c. 27. It compassed the Temple of Diaena at Shusan round, and (as some say) the whole City. Pliny saith, that the waters of this river were highly esteemed, so that the Persian Kings drank thereof.
Ver. 3. There stood before the river a ram] With a golden fleece, and full of flesh. This was the Persian Monarch: who is also said to stand, because of his slow motion, and sluggish disposition; and before the river, because the Persians ruled over many Nations, signified by waters, Rev. 17. A ram stalketh stately before the flock, as a Captain; but they are only sheep which he leadeth: let a dog but lay his nose over the hedge, and away they run all: so did the sheepish cowardly Persians before Alexander.
Which had two hornes] These were the States of Media and Persia.
But one was higher then the other] i. e. The Persians at length became higher then the Medes, and overtopped them.
And the higher came up last] Cyrus after Darius, uniting both nations into one Monarchy.
Ver. 4. And I saw the ram pushing Westward, &c.] Hereby are set forth the Persian wars; and especially those waged by Cyrus, who subdued many nations, and grew very great, as did also his successours, but especially Darius Hystaspes.
[Page 557] Neither was there any] None could resist his rage, nor escape his reach.
Ver. 5. And as I was considering] Such as are studious, shall see more of Gods mind, Rev. 1.12.
Behold an hee-goat came from the West] i. e. From Greece and Macedon, West from Persia. This goat, more nimble, swift and potent then a ram, was the Grecian Monarch Alexander, who came capering and praunsing over the whole earth, that is, over the whole Persian Monarchy, and more; setting fire on all Asia, as the Magicians foretold he would do, as being born the same day that Diana's Temple at Ephesus was set on fire. This Alexander the great was Dux gregis ipse caper: of all whose victories we have here a notable abridgment,Joseph. more like an history then a Prophecy. The high-Priest Jaddus is said to have shewed it to Alexander in his march against Darius Codomannus the last King of Persia: who thereby much encouraged in his enterprize, bestowed upon the Jews many favours, and freedoms.
And touched not the ground] Alexander was notably nimble, thinking nothing too hard for him to atcheive, and sl [...]pping no opportunity.Apelles picture [...] Alexander with a thunderbolt: signifying his great swiftness in his exploits. When he was to encounter with Darius his army at Graxicum, Parmenio perswaded him to stay till the next day: but he would not: neither was successe wanting. With wonderful celerity, in six years space, he overrun so great a part of the habitable world, that he might rather seem to fly then to march.
And the goat had a notable horn between his eyes] This notable horn is Alexander founder of the Grecian Monarchy. The Macedonians were at that time called Aegeades, i. e. goatish (the occasion whereof see in Justin, lib. 7.)Sic Darius dicitur Aiil. i. e. Aries Persiae Hebraice & Chaldaice Elam. Alexander is here fitly called hircus caprarum, an hee-goat, or the horn of sight, between the eyes of that goat. A sit emblem of a good Prince, whose vertues are conspicuous as an hornis, who defendeth his people and offendeth their enemies: who like this horn rising up betwixt the eyes, is circumspect and well-advised, doing all with counsel, Prov. 24.6. Alexander had his father Philips counsellors about him, who were excellent in wisdom, beyond any that came after them in the same Empire.
Ver. 6. And he came to the ram that had two hornes] He came: this may betoken the slower preparations of Philip King of Macedony.
And ran unto him] Alexander did, by quick and furious marches:
Ver. 7. And I saw him come close unto the ram] Who stood for a while in his stoutnesse, and brought several huge armyes into the field; not less then fifteen hundred thousand: but all would not do. The fairest states are subject to change in their greatest flourish, Ezek. 31.18.
And he was moved with choler against him] Neither would he be pacified with promise of great gifts, and of part of the Kingdom, and the marriage of his daughter.
And smot the ram] By overthrowing the Persian armyes in three main battles at Granicum, [...]t Issum, and at Arbela, [...]. Strabo. not far from which is the mountain Nicatorium so called by Alexander as a constant trophie of that famous victory.
And there was no power in the ram to stand before him] In that last battle at Arbela, the whole power of Persia was overturned: and Darius Codomannus was slain by Bessus one of his own Captains. It is observed, that great Kingdoms oft fall and are destroyed under such Kings as are of the same name with the founders thereof: Darius here for instance: so Philip of Macedon, and Philip the Father of Perseus the last King of that Country: so Constantine the Great, and Constantine Palaologus: Augustus and Augustulus, &c.
And stamped upon him] i. e. After full conquest, he crowed, insulted, triumphed: at the instance of his concubine Thais, he caused the most goodly palace in the world at Persopolis, to be set on fire.
[Page 558]Ver. 8. Therefore the hee-goat waxed very great] The Greeks became Lords of all: their Emperour was & re & nomine magnus, not called great for nought: he began to take upon him as a god, and would be counted son to Jupiter Hammon. He called for divine honours, and slew Callisthenes (his Tutor) because he would not yeild thereto.Alexander orbi magnus, Alexandro orbis angustus est. Seneca. Athenaeus. This intolerable pride was a sure forerunner of his fall: his heart swelled so fast that the case could no longer hold it, but cracked. The world was a cage or little-ease to him: therefore is he soon turned out of it: and of heavens darling, made the disdain of all.
And when he was strong, the great horn was broken] Surfetting and drunkenness cast him into a fever, whereof he dyed in the flower of his youth, and height of his enjoyments: such is the instability of earthly Monarchs worldly glory. ‘Magna repente ruunt, summacadunt subito.’ Being not unlike those Flores horae very pleasant for the time, but dead and withdrawn in a trice. The vanities of this life, saith one, at our most need, and when we least think,Turk. hist. 331. quite forsake us: leaving even them that most sought after them, and most abounded in them, shrowded oft-times in the sheet of dishonour and shame. Great Alexander lay unburied thirty dayes together: his conquests above ground purchased him no title for habitation under ground. The like befel Pompey the Great, out William the Conquerour, and other like.
And for it came up four notable horns] i. e. Four potent Princes, out of the shipwrack of his Empire: which four, in processe of time, came to two, Dan. 11.5, 6.
Ver. 9. And out of one of them] Out of the posterity of Seleucus King of Syria.
Came forth a little horn] This was Antiochus sirnamed Epiphanes, Illustrious: Polybius called him Epimanes, the mad man. He is here called a little horn, because he was vile and base from the very first to the last of him. Indeed he was born a Prince, but without a Kingdom: a meer Nullatenensis, till he became an V;surper. He was sent for an hostage to Rome by his father Antiochus Magnus, whom the Romans had [...]ndgeld into a treaty: taking away from him the best part of his Kingdom. After his fathers death, he stole away from Rome and seized upon the Kingdom of Syria, casting out of it his nephew Demetrius who was the right heir. Afterwards, he got into his hands also the Kingdom of Egypt, under colour of Protectour to his young nephew Pt [...]lomy Philometor. And being therehence discharged by the Romans, and made to answer Parebo, I will be gone, he went thence in a rage, and like a mad man recked his teem, as we say, upon the poor Jews, playing the devil amongst them.
Toward the South] i. e. Egypt.
And toward the East] Persia, which he also conquered.
And toward the pleasant land] i. e. Judaea, called here Decus, Capreolus, the delectable and desireable Country, by reason of its great prerogatives. So Ezek. 20.6. Psal. 48.2. See there.
Ver. 10. And it waxed great even to the host of heaven] Or, against the host of heaven, so the Church militant is called. The Saints are the worlds great luminaries▪ yea the only earthly Angels; although wicked people count and call them the filth and off couring of all things.
And of the stars] Such as shone in the light of holy doctrine, Rev. 1.10. Persecutors spite is specially against such, Zach. 13.7.
Ver. 11. Yea he magnified himself] extolled, or extended himself, such was his insolency.
Even to (or against) the Prince of the host] Christ the Captain of his peoples sufferings, and of their salvation, Heb. 2.10. he bare an hostile spirit against the God of the Jews (such an hell-bound hardly ever was born) casting him out of his place, and setting up in his room J [...]piter Olympius, that is, the devil: he defaced also and burnt up the books of the Law, all he could light on, 1 Mac. 1.59.
Ver. 12. And an host was given him] Or, the host was given over, for the trasgression [Page 559] against the daily sacrifice: The Jewes were grown to a great height of profanesse, even in Malachies dayes, as is to be seen, chap. 1, 2, 3. And by this time doubtlesse, they were become much worse. God therefore, for punishment, turned this Tiger loose upon them.
And it cast down the truth to the ground] The doctrine of truth, together with the Professors thereof. The like whereunto is still done by the Romish Antichrist, to whom some apply all this part of the Chapter, as the proper and genuine sense of the Text. See the visions and Prophecies of Daniel expounded by Mr. Thomas Parker of Newbery in New-England, pag. 43, 44, &c.
And it practised and prospered] Wicked practises against Religion may prosper for the time, Acts 12.1, 2, 3. It was therefore no good argument that the Earl of Darby used to George Marsh Martyr, telling him that the Dukes of Northumberland and of Suffolk, and other of the new perswasion had ill luck: Act. & Mon. 1421. and were either put to death, or in danger so to be. And again, he rehearsed unto him the good hap of the Queens highnesse, and of those that held with her: and said, that the Duke of Northumberland confessed so plainly.
Ver. 13. And I heard one Saint speaking] i. e. One holy Angel: for they are sollicitous of Gods glory, and sensible of the Saints sufferings, whereof they would have a speedy end: and should not we be so too, weeping with those that weep, and rejoycing with those that rejoyce?
And another Saint said unto that certain Saint which spake] Anonymo illi qui loquebatur, so Piscator rendereth it: others To the wonderful Numberer who spake, i. e. who commanded Gabriel to declare the vision to Daniel, ver. 16. This was Jesus Christ, the Wisdom and Word of God: He who knoweth all the secrets of his Father as perfectly as if they were numbred before him.
How long shall be the vision] It appeareth then that Angels know not all secrets, but that their knowledge is limited: they know not so much, but they would know more, Ephes. 3.10. 1 Pet. 1.12.
Concerning the daily sacrifice] The losse whereof was a just matter of lamentation to godly minds. See Zeph. 3.18.
And the transgression of desolation] Transgression is a land-desolating evil, Lam. 1.9.
And the host to be trodden under foot] i. e. The Professors of the truth were over-turned: some by perswasion, others by persecution.
Ver. 14. And he [...] unto me] Not to the Angel, but to me, who should have proposed the question: the holy Angel did it for me.
Ʋnto two thousand and three hundred dayes] Heb. to the evening and morning two thousand and three hundred, i. e. to so many natural dayes consisting of 24. hours, which in all do make up six years, three moneths, and twenty dayes. This point of skil Daniel here learneth of the Wonderful Numberer Christ, who hath all secrets in numerato, and will put a timely period to his peoples afflictions. Not full seven years did they suffer here, much lesse Seventy, as once in Babylon. How he moderateth the matter, See on Rev. 2.10. How this Prophecy was fulfilled, See 1 Maccab. 1.12, 13, 14. 2 Maccab. 4.12, &c. with 1 Maccab. 4.52.
Ver. 15. And it came to passe when I, even I Daniel] Not another, as that black-mouthed Porphyry slanderously affirmed, that not the Prophet Daniel saw,Porphyr. cont. Christian. l. 12. Hieronym. and uttered these Prophecyes so long before they fell out, but another who lived after the reign of Antiochus wrot an history of things past, and entitled it falsely to Daniel, as a prophecy of things to come. O [...]durum!
Then behold there stood before me] They who seriously and sedulously seek after divine knowledge, shall finde means to attain unto it. Rev. 13.1.
Ver. 16. And I heard a mans voice] This was the Man Christ Jesus the great Doctour of his Church, and Commander of Angels, viro similis, quia incarnandus.
Make this man to understand] Angels and Ministers make men to understand secrets, give the knowledge of salvation to Gods people, Luke 1.77. not by infusion but by instruction.
Ver. 17. So he came near where I stood] Let our obedience be like that of the Angels, prompt and present.
[Page 560] I was afraid] Through humane frailty and conscience of sin.
Ʋnderstand O son of man] Ezekeil and Daniel only of all the Prophets, are so called: haply lest they should be exalted above measure with the abundance of the revelations.
For at the time of the end shall be the vision] i. e. That this vision of the daily sacrifice intermitted for so many years, and the abomination of desolation (the picture of Jupiter Olympius) set up in the Sanctuary, shall be toward the end of the Greek Monarchy.
Ver. 18. I was in a deep sleep] In a Prophetical ecstasy, or Traunce, wherein I was laid up fast, losing, for the time, all manner of action and motion, that my soul might be more free to receive divine revelations.
But he touched me and set me upright] Heb. made me stand upon my standing, who was yet all the while in a deep sleep. The touch of the Angel kept him from reeling to and fro; and made him stand firmly.
Ver. 19. In the last end of the indignation] In the final end of the Greek-persecution, which shall not passe the Lords appointed time.
Ver. 20. The ram which thou sawest] See ver. 3.
Ver. 21. And the rough-goat] Hircus, hircus. See on ver. 5.
Ver. 22. Now that being broken] See ver. 8.
Ver. 23. And in the latter time of their kingdom] In the 137 year of the Greek-Monarchy.
When the transgressours are come to the full] Heb. are accomplished: when the Jewes are grown stark naught. This was the reason why God set over them such a breathing-devil, as was Antiochus; for a punishment of their open impiety and formal Apostasie. When Phocas the traytour had slain Mauricius the Emperour, there was an honest poor man, saith Cedrenus, who was earnest with God in prayer to know why that wicked man so prospered in his design: To whom answer was returned by a voice, that there could not be a worse man found: and that the sins of Christians and of Constantinople did require it.
A King of fierce countenance] Heb. hard of face, that is brazen-faced, impudent, and withal,Acutus & astutus. acute, subtile, and of a deep reach. Antiochus, Julian, the Duke of Alva were such.
Ver. 24. Not by his own power] but by his policy-rather, and by the persidy of others, Dan. 11.23.
And he shall destroy wonderfully] Mirificentissime. In three dayes he slew fourscore thousand in Jerusalem: forty thousand were put in bands, and as many sold.
And shall prosper and practise] Shall do whatsoever he listeth: as if he were some petty-god within himself.
And shall destroy the mighty] So the Jews are called because stout and undaunted, and whiles they kept close to God, insuperable: as when otherwise, weak as water. See Hos. 13, 1. with the Note.
And the holy people] Federally holy, at least.
Vers [...]tulus & varsatilis.Ver. 25. And through his policy also] Incumbens intelligentiae suae, leaning on his own wit, and that great Elixar called Reasan of State, which can make, for a need, ‘Candida de nigris, & de candentibus atra.’
And by peace shall destroy many] Undoe them by promises of prosperity and preferment, which are dangerous baits, Marke 4.9. they were sawn asunder, they were tempted, Heb. 11.37. Julian the Apostate went this way to work: and prevailed to make many Apostates.
He shall also stand up against the Prince of Princes] God almighty; by destroying the daily sacrifices, and by setting up idolatry in the Temple.
T [...]tro morbo. But he shall be broken without hand] i. e. By the visible vengeance of God (See 1 Maccab. 6.8, &c. and 2 Maccab. 9.5, &c.) who laid upon him a loathsom disease, and wrapt him up in the sheet of shame.
Ver. 26. And the vision of the evening] See ver. 14. Lyra by the the morning [Page 561] would have understood the time of Antiochus; by the evening the time of Antichrist, who was prefigured by Antiochus.
Is true] Heb, truth, and so plain, that I need say no more of it.
Wherfore shut thou up the vision] Keep it to thy self in sacred silence: and reserve it in writing, for posterity: See chap. 12.49. Isa. 8.16.
For it shall be for many dayes] i. e. For about 300 years hence. The Lord would have visions concealed, till toward the accomplishment.
Ver. 27. And I Daniel fainted and was sick] So deeply affected was he with the vision, and should we be with the word preached: it should work upon our very bowels, and go to the hearts of us, Jer. 4.19. Acts 2.37.
Afterwards I rose up and did the Kings businesse] Viz. King Belshazzar's, with whom, though he was out of grace, yet not out of office under him, and will not therefore be indiligent. Malo mihi malè esse, quam molliter. Seneca. Let us not neglect the work of the Lord, though lesse able to perform it. A sick childs service is double-accepted.
But none understood it] Daniel dissembled his sorrow for Sion before scorners, Esth. 5.1. Taciturnity is no contemptible vertue.
CHAP. IX.
Ver. 1. IN the first year of Darius] i. e. Of Darius Priscus, who, together with Cyrus the Persian, took Babylon, and with it the kingdom or Monarchy of the Chaldaeans, chap. 5.31. by the consent of Cyrus who married his daughter, and had the Kingdom of Media with her for a dowry, after Darius his death,Cyrop. l. 8. as Xenophon testifieth.
The son of Ahasuerus] Called Cyaxares by the Greek historians. Both these names signify a great Prince, an Emperour: like as now we say the Great Turk, the Great Cham of Cataia, &c.
Ver. 2. I Daniel understood by books] Consideravi in libris: Daniel was a great student in the Scriptures, and well knew that there was no readier way to speed in heaven, then by putting the Promises in suit. The like also was done by Jacob. Gen 32.9, 12. (See the Notes there) by David, 2 Sam. 7.19, 25. by Eliah, 1 Kings 18.42. and others. If we speak in our Prayers no otherwise then the Lord doth in his Promises, there shall be a sweet consort of voice, begun by the Spirit in the Promises, seconded in the spirit of faith by the Saints prayers, and answered by God in his gracious Providences. Daniel here took this course; and had not only what he begged, but a revelation concerning the Lord Christ, beyond expectation.
Ver. 3. And I set my face unto the Lord God] i. e. Toward the habitation of his holinesse at Jerusalem, but especially in heaven: I looked up unto the hills, [...]. from whence I looked for help. This, Daniel did dayly, chap. 6.10. but now with more then ordinary intention and devotion, he presenteth an inwrought prayer (as St. James calleth it, chap. 5.16.) edged with fasting, and downright humiliation. He doubteth not thereby to set God to work, as David did, Psal. 119.126. He knew that a long look toward God speedeth, Psal. 34.4, 5. Jon. 2.4, 7. how much more an extraordinary prayer?
Ver. 4. And I prayed unto the Lord my God, and made my confession] The Saints themselves, when they sin against God, are suspended from the Covenant: hence it is their custom when they seek the Lord for any special mercy, to begin with humble confessions, as doth David, Ezra, Daniel.
O Lord the great and dreadful God] It is good in the beginnings of our prayers, to propound God to our selves under such attributes and spiritual notions, as wherein we may see the very thing we pray for. Haec est ars orandi & mendicandi.
Ver. 5. We have sinned, and have committed iniquity, and have done wickedly, and have rebelled] Mark how full in the mouth the good Prophet is, and how he exaggerateth, confessing against himself and his people, laying on load. Good men extenuate not their offences: every sin swelleth as a toad in their eyes.
Ver. 6. Neither have we hearkened] Sins of omission are in a special manner to [Page 562] be lamented in prayer, Jer. 9.1, 10, 13. for as omission of diet breedeth diseases: so, of duties.
Ver. 7. O Lord, righteousnesse belongeth unto thee] Let God be justified in all his Judgements: say of him as Deut. 32.4.
Deo da claritatem, tibi humilitatem. Aug. A God of truth, and without iniquity: just and right is He. But unto us confusion of faces] Whilst we look upon flagitia aequè ac flagella nostra, our sins and miseries, we cannot but blush and bleed before thee.
Ver. 8. O Lord, to us belongeth confusion of face] The same again is acknowledged, not without a special Emphasis. q. d. We are extreamly abashed, and abased to the utmost.
Ver. 9 To the Lord our God belong mercyes and forgivenesses] Matchlesse mercyes, pardons ready prepared for poor penitents, not for proud Pharisees, such as Bellarmine was, if at least it be true that is reported of him, that when the Priest came to absolve him, he could not remember any particular sin to confesse, till he went back in his thoughts as far as his youth. Vae hominum vitae quantumvis laudabili, saith an Ancient: Woe to the best, unlesse they may find mercy with the Lord. And Fuligat telleth us, that Bellarmine, when he came to dye indeed, begged of God to reckon him among his Saints, non aestimator meriti, sed veniae largitor, not weighing his merits, but pardoning his offences.
Ver. 10. Neither have we obeyed] See on ver. 6.
The voice of the Lord our God] It is the Lord who speaketh in, and by his Ministers. This, because men either know not or weigh not, they run another way when God calleth to them, as young Samuel did, 1 Sam. 3.5.
Ver. 11. Yea all Israel] There is a general defection, the whole body of Israel hath deeply revolted: a rabble of rebels have taken up arms against heaven, even a Giantlike generation.
Therefore the curse] Confirmed by oath, by adjuration, and execration.
Is poured upon us] As by whole paileful [...]: the Vulgar hath it stillavit super not maledictio, the curse hath dropped upon us. There may be much poyson in little drops howsoever.
Because we have sinned against him] This he hath never done with, but still holdeth his finger on this sore, as his greatest grievance.
Ver. 12. And he hath confirmed his words] What he had spoken with his mouth, he hath fulfilled with his hand. There is an infallibility, as in Gods Promises, so in his Menaces.
And against our Judges] By whose remisnesse all was out of order: hence they smarted afore and above others.
For under the whole heaven] This verse is an Abridgment of Jeremy's Lamentations.
Ver. 13. All this evil is come upon us] But unlesse God set in and sanctify, his hammers (afflictions) do but beat upon cold iron, Jer. 2.30.
Yet made we not our prayer] Little or no right prayer was made by the Captives all those Seventy years (and yet they had their set yearly fasts, Zach. 7.) because they failed therein both quoad fontem & quoad finem. See the Notes of Zach. 7.5.
That we might turn from our iniquities] This they had no mind to, therefore they lost those prayers they made; they fa [...]ted to themselves and not to God, Zach. 7.5. See on Joh. 3.10.
And understand thy truth] Those that turn from their iniquities, shall know more of Gods truth. The pure in heart shall see God, Mat. 5.3.
Ver. 14. Therefore hath the Lord watched upon the evil] To bring it at the just time, and when it might do us most mischief; but all in a way of Justice, Isa. 31.2. as Daniel acknowledgeth in the next words.
For the Lord our God is righteous] See ver. 7.
For we obeyed not his voice] Neither that of his word, nor that of his rod, Jer. 31.19. M [...]c. 6.9. Isa. 9.13, 14.
Ver. 15. And now O Lord God, that hast brought thy people] Thanksgiving is an artificial begging: and every former mercy is a pledge of a future, 2 Chron. 20. [...]0.7.12.
[Page 563] And hast gotten thee renown] Heb. made thee a name, and yet a greater name hast promised to make thee by bringing us back from Babylon, Jer. 16.15.
We have sinned, we have done wickedly] Such as desire mercies, must first deny their worthinesse of them, 2 Sam. 5.18. confessing their sins with utmost aggravation.
Ver. 16. O Lord, according to all thy righteousnesse] Not that of equitie, but the other of fidelity, 1 Joh. 1.9.
Thy holy mountain] So Jerusalem is called, because dedicated to the Holy One; who also chose it for the seat of his royal resiance, the place of his holy Oracle.
Thy people are a reproach] And this reflecteth upon thee, as needs it must, sith they do quarter armes with thee.
Ver. 17. Now therefore O our God] Sith thou hast shewn us our sins, and seen our reproach, whereof we are sure thou art very sensible, Psal. 79.4.
Hear the prayer of thy servant] Who assumeth the boldness to plead his interest in thee, and his relation to thee.
And his supplications] Which are nothing else but prayers redoubled and reenforced, as Gen. 32.11. Esay 63.16.
And cause thy face to shine upon thy Sanctuary] Do it, oh do it now: for the time to favour Zion, yea the set time is come. And this I can tell, because thy servants take pleasure in her stones, and favour the dust thereof, Psal. 102.13, 14. See the Notes there. That whole Psalm, being a prayer for the afflicted, may seem to have been made by this Prophet Daniel.
For the Lords sake] i. e. For thine own sake, or for thy Son Christs sake, the Mediatour and Advocate of his people: for so he was in the Old Testament also, Heb. 9.15. like as still he is the high-Priest of the New: And as whil'st the people were praying without, the Priest was offering incense within the Temple, Luk. 1.9, 10. So is Christ interceding for us whil'st we are praying. Whatsoever therefore ye do in word or deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father by him, Colos. 3.17.
Ver. 18. O my God, incline thine ear and hear, open thine eyes and behold, &c.] Thus growing to a conclusion of his prayer he prayes more earnestly: he stretcheth out his petitions as it were upon the tenters with those good souls, Act. 12.5. [...]. 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.
[Page 564] 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.) somet [...]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 consequ [...] potuissem. Tom. 1. According to the account of Astronomers it must be ab [...]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 contact [...] 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 th [...] 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 cupid [...]. Vatab. De deratissim [...] es. Trem. because desirous of things truely desireable. Christ is said to be totus totus desiderabili [...] 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 [Page 565] 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 L [...]pide speaketh of one learned Gentleman, who ran out of his wits, after many years study upon it. The Doctours are much divided about the beginning and ending of these seventy weeks.I chuse rather thus to compute then to dispute. From the outgoing of the word, ver. 25. seemeth to me to fix the beginning of these weeks on Cyrus his decree concerning the holy City and the Temple to be reedified. The end and period of them must be at the death of Christ; though some will have it at the destruction of Jerusalem by the Romans. It is well observed by the learned, that the Jews, after their seventy years captivity, have seven seventies of years granted, for the enjoying of their own country (Gods mercies bear the same proportion to his punishments which seven (a complete number) have to an unit) besides the mercy of mercies, the grace of the Messiah.
Ʋpon thy people] Of whose welfare thou art so sollicitous and inquisitive.
To finish the transgression] Transgressionem illam, that great tran [...]gression of our first Parents in Paradise, that whereby sin entred into the world, and death by sin, Rom. 5.12. Now Christ by his death took away the power, and destroyed the dominion of all sin, Rom. 6.11, 12.
And to make an end of sins] Heb. To seal up sins that they come not into Gods sight against us, ever to be charged upon us. A Metaphor say some, from the Jews manner of writing in Rolles, which being wrapped up and sealed on the backside, all the writing was covered.
And to make reconciliation for iniquity] viz. By the expiatory and propitiatory sacrifice of himself for his Elect; whereby the divine Justice is fully satisfied.
And to bring in everlasting righteousnesse] Those righteousnesses of the Saints, Rev. 19 8. both Imputed and Imparted Righteousnesse, called here everlasting, as that which shall make the Saints accepted of God for ever, never can be lost as Adams was.
And to seal up the vision and prophecy] i. e. To fulfill all the Prophetical predictions concerning the life and death of the Lord Christ.
And to anoint the most holy] This was done when Christ was baptized, say some: but others better, when he ascended into heaven, consecrating it to the service of God therein to be performed by the Elect, throughout all eternity: like as Moses once consecrated the most holy place to the ceremonial service there to be performed by the High-Priest.
Ver. 25. Know therefore and understand] See on ver. 24. Here the Angel brancheth the whole seventy sevens into three heads, or into three distinct periods of time.
Shall be seven weeks] Which make forty nine years: these the Angel purposely speaketh of a part; because they chiefly concerned the reparation of the City made under the Persian Monarchy. Within this first seven weeks or forty nine years, the street of Jerusalem was rebuilt, and the wall with trench, though the times proved troublous▪ and full of straits.
And threescore and two weeks] Which make four hundred thirty four years; the events of which are mentioned, ver. 26. as those of the seven years following, ver. 27. out of which it might easily be supplyed, and is therefore here omitted by the Angel.
Ver. 26. And after threescore and two weeks] See on ver. 25. within these threescore and two weeks befel the Jews many memorable things, as may be seen chap. 8 & 11.
Shall Messiah be cut off] Excindetur, not abscindetur, cut off, that is by wicked hands crucified and slain, Act. 2.23. not only cast out of the synagogue and excommunicated, as that malicious Rabbine read and sensed this text. Others of the Jew Doctours by the evidence of these words have been compelled to confesse that Messiah is already come: and that he was that Jesus whom their forefathers crucified. See for this R. Samuels Epistle to R. Is [...]ak set down at large by Dionys. Carthus. in his Commentary on this text. See also R. Osea his lamentation for this inexpiable guilt of the Jewish Nation, recorded by Galatinus, lib. 4. c. 18. Polanus [Page 566] reporteth, that he living sometime in Moravia where he used the help of some Rabbines for the understanding of the Hebrew tongue, heard them say that for this ninth chapters sake, they acknowledged not Daniel to be authentical, and therefore read it not amongst the people, lest hereby they should be turned to Christ, finding out how they had been by them deceived.
But not for himself] i. e. Not for any fault of his, nor yet for any good to himself, but to mankind: whence some render these words, There being nothing therein for him: Et non sibi vel nihil ei. others, when he shall have nothing, i. e. nothing more to do at Jerusalem, but shall utterly relinquish it and call his people out of it to Pella, &c.
And the people of the Prince that shall come] i. e. Titus his souldiers, whose rage he himself could not repress,Joseph. but they would needs burn down the Temple, which he would fain have preserved, as one of the worlds wonders. Messiah the Prince had a hand in it doubtless; whence also those Roman forces are called his armyes, Mat. 22.7.
Shall destroy the City] That slaughterhouse of the Saints.
And the Sanctuary] That den of thieves.
And the end thereof shall be with a flood] i. e. Their extirpation shall be suddain, universal, irresistible, as was Noah's flood. How this was fulfilled, see Josephus, Hegesippus, Eusebius, &c.
And unto the end of the war, &c.] The Romans shall have somewhat to do; but after tedious wars, they shall effect it.
Ver. 27. And he (Messiah) shall confirm the Covenant] See ver. 24. with many] Heb. with his Rabbines, that is, with his Elect. Confer Esa. 53.11. Job 32.9. Jer. 41.2.
For one week] i. e. In the last seven years of the seventy.
And in the midst of the week] i. e. In three years and a half, he shall by his passion, disannul the Jewish sacrifices and services.
And for the overspreading (or wing) or abominations] i. e. For the abominable outrages committed by the seditious Jews those zelots (as they called themselves) who filled the Temple with dead bodyes. Others, from Mat. 24.15.16. with Luk. 20.20, 21. think the Romans to be meant who set up their Eagles (their ensignes) in the Temple, together with the images first of Caligula, and then of Titus their Emperours.
Perpetuâ & consummatiss. consumptione urgentur. Even untill the consummation] Until the end, and to the utmost. The Jews have oft attempted, but could never yet recover their country, nor are like to do.
Shall be poured] As if the windows of heaven were opened, as once they were at the flood: See ver. 26.
CHAP. X.
Ver. 1. IN the third year of Cyrus King of Persia] This whole chapter is but a Preface to the ensuing Prophecy, or visional prediction, recorded in the two following chapters. It beginneth at the third year of Cyrus his Empire: and reacheth till the time of the Jews rising from the dust of their dispersion, say some, to the end of the world, say others, with whom I concur.
A thing was revealed unto Daniel] Who now must needs be very ancient: yet at those years (an hundred or more) gave himself to understand and search into divine secrets. The more any one knoweth of God, the more he would still know. Moses newly come from the Mount, cryeth to God to shew him his glory. David, that gulf of holy learning, is oft at his Teach me thy statutes, &c.
And the thing was true] i. e. Plain and proper: not as former visions, figurative and obscure.
But the time appointed was long] sc. Till all be fulfilled, which will not be till the last judgment.
And he understood the thing] And so was the better able to propound it to the Church. For what a man doth not himself understand, he cannot well and fitly deliver to others.
[Page 567] And had understood the vision] sc. Given unto him: for unlesse God give us both Sight and Light, we perceive not heavenly doctrine, neither indeed can doe.
Ver. 2. In those dayes I Daniel was mourning] Though a great man still, and in great account, yet not now so great at Court, as to hinder and defeat the malicious designs of Cambyses his Counsellors; who being bribed by the Jews Adversaries, put a stop to the Temple-work at Jerusalem, Ezra. 4.1, 2, 3, 4. This disaster cast good Daniel into his dumps, so that he fasted three full weeks (à tanto & tali, Abstinet ab omni cura cultu (que) corporis, sua sponte. See the like, 1 Sam. 31.13. sed non à toto) and longer might, had not the Angel taken him off by an answer of peace, ver. 12.
Three full weeks] Heb. weeks of dayes, to distinguish them from those Seventy weeks of years, chap. 9.24.
Ver. 3. I ate no pleasant bread] Bread he ate (for Animantis cujusque vita in fuga est, life will fail if not maintained by food) but course bread, panem cibarium, atrum, & siligineum, and no more of that neither, then needs must. He voluntarily abridged himself of lawful delights, macerating and mortifying his flesh, that he might communicate with his poor afflicted brethren, and pray the harder for them. Fasting enflameth prayer, and Prayer sanctifieth fasting.
Neither did I annoint my self at all; All delights of sense must be laid as [...]ide in a time of solemn humiliation (but yet without annoyance, and uncomlinesse) as musick, mirth, perfumes, brave apparrel, 2 Sam. 12.20. Jon. 3.8. Exod. 33.4, 5, 6. 1 Kings 21.27. chearfulnesse, outward joy, and pleasure, Marke 2.20. Luke 5.35. with Mat. 9.15. Judg. 20.26. 1 Sam. 7.6. It is spoken of as a foul sin, Isa. 58.3. behold in the day of your Fast ye find pleasure.
Ver. 4. And on the four and twentieth of the first moneth] The day is thus noted, because the matters here revealed were most memorable.
As I was by the side of the great river] Meditating, likely, (because the City was full of noise and tumult) and praying, as Acts 16.13. Broughton giveth this reason, because Seleucus Nicator, founder of the Seleucida, much spoken of in the ensuing vision, built his chief City upon this river.
Which is Hiddekel] i. e. Sharp-swift: called also Tigris from the swiftest of all beasts the Tiger: Plin. l. 6. c. 7. but Curtius and Pliny say that Tigris in the Median language signifieth an Arrow. Here Daniel was personally present, and not visionally only: See ver. 7.
Ver. 5. Then I lift up mine eyes and looked] Viz. After my long fasting, praying and meditating. So Moses and Elias, those great Fasters, met together with our Saviour gloriously in the Mount at his Transfiguration. It is abstinence, not fulnesse, that makes a man capable of heavenly visions o [...] divine glory.
Behold a certain man] Heb one man, a singular man, a glorious person; Messias the Prince, described here by his habit and parts as a Judge, say some, or as a Priest, say others: See chap. 12.6, 7. Rev 1.13, 14, 15. & 10.5.
Cloathed in linnen] To shew his innocency and purity, as also his righteousnesses (Imputed and Imparted) wherewith he cloatheth his Saints, Rev. 19.8. that fine white linnen and shining.
Whose loins were girded with fine gold of Ʋphaz] Or of Ophir, Peru, haply, or Malaca, or Sophala. This golden girdle about his loines denoteth Christs strength and alacrity, Psal. 93.1. Luke 17.8.
Ver. 6. His body also was like the Beryl] Of an azure colour, like the heavens. The second Adam is the Lord from heaven, 1 Cor. 15.47. Some render it the Chrysolite, which is of the colour of the Sea; to note, say they, his power to purge the Church by his Word, Spirit, and Judgements, as by the water of the Sea.
And his face as the appearance of lightning] Which both shineth and terrifieth, and soon appeareth from the one end of the heaven to the other, Matth. 24.27. Christ suddenly discovereth all things though never so remote, Psal. 90.8. Ezek. 1.13.
And his eyes as lamps of fire] To note his omniscience, his wrath also and readinesse to revenge, Jer. 32.19
And his arms and his feet like in colour to polished brasse] To note his omnipotency in the execution of his wrath, whilst he trampleth on his enemies,Scintillantes purissimè. as he that hath brazen [Page 568] arms and feet can easily break in pieces a potters vessel.
Ser pitus 1. Maris. And the voice of his words like the voice of a multitude] Or, as the noise of many waters, Rev. 1.15. noting the efficacy of Christs doctrine: See Acts 2.4.
Ver. 7. And I Daniel alone saw the vision] Holy Prophets alone are capable of holy visions, 2 Pet. 1.19.
For the men that were with me saw not] Sensible they were of some alteration upon the waters, and somewhat wrought upon; not for their information, but separation from Daniel, that he might more freely undergo the heavenly rapture. See the like, Acts 9.7.
But a great quaking fell upon them] Through sense of sin, and fear of wrath. This served to shew the truth of the vision.
Ver. 8. Therefore I was left alone] Daniel, though much affrighted, keepeth his station, when the rest fled and hid themselves. Good is the counsel of the Apostle, Heb. 12.13. Make straight steps unto your feet, lest that which is halting be turned out of the way: but let it rather be healed.
For my comlinesse, &c.] See chap. 7.15, 28. & 8.27.
Ver. 9. Yet heard I the voice of his words] What these words were, is not here expressed; but by comparing, they may be gathered to be the same with those, chap. 8.18. bidding Gabriel to draw near, and speak unto the Prophet.
Then was I in a deep sleep] See chap. 8.18. The more the outward man is bound, the fitter he is for holy Communion with God, 2 Cor. 12.2, 3.
Ver. 10. And behold an hand touched me] i. e. The hand of the Angel Gabriel, who was sent by Christ to dictate unto Daniel the Prophecy following. It is Christs use to signify Prophecyes by his Angel (Rev. 1.1, 2.) and this Angel is accordingly strengthened by Michael, ver. 21. that is, by Christ.
Which set me upon my knees] In a praying posture: but yet he continued trembling, ver. 11. and was not raised and restored but by certain degrees: the better to frame and fit him to a religious attention and docility.
Ver. 11. O Daniel, a man greatly beloved] Such shall know Gods secrets, Prov. 3.32. See chap. 9 23.
Stand upright] Heb. stand upon thy standing. God by his Grace and Word will raise up those that humble themselves in his presence.
Ver. 12. Fear not Daniel] Disquieting and expectorating sears should be laid aside, 1 Joh. 4.18.
For from the first day] See on chap. 9.23. Let us but find a praying heart, and God w [...]ll presently find a pittying heart, though he may delay for a season to send in an answer. Though Danel heard nothing of his prayers for three-weeks space, yet was the Angel at work all that while for the removal of impediments. Daniel in the mean-while wrought hard with God, as it is elsewhere said of Jonathan, 1 Sam. 14.45.
And I am come for thy Word] Brought hither by thy prayers. God will come, but he will have his peoples prayers lead him into the field as it were.
Ver. 13. But the Prince of the Kingdom of Persia withstood me] By this Prince of Persia some understand wicked Cambyses; Melancthon. Osiander. Pappus. Others, an evil Angel, that by his suggestions swayed Cambyses to oppose and retard the reedifying of the Temple. There is a principal devil, Prince of this world: and there are, as some hold, Princes or Principal spirits in Countries and Nations under him, Eph. 6.12.
But loe Michael one of the chief Princes] i. e. Christ the Lord of Angels, head of the Church, chap. 12.1. Rev. 12.7. By these chief Princes may be understood the three Persons in Trinity; or the created Angels. The Septuagint translate the word [...], the chearful ones, who serve the Lord readily, freely, and joyfully in his wars, making Sion as dreadful to all her enemies, Psal. 68.17. as those Angels once made Sinai, at the delivery of the Law.
And I remained there with the Kings of Persia] With Canmbyses and his Councellors, [Page 569] to represse their rage, and to blast their designs against the Church: which, when it is opposed, the holy Angels interpose, Psal. 34.7.
Ver. 14. Now I am come] As it were with wearinesse of flight, as chap. 9.21. See there. Comfort will come at length, Heb. 10.37.
In the latter dayes] Toward the end of their politie, and not long before the coming of the Messiah, who shall begin another age, and as it were a new world, Ezek. 38.8. Heb. 2.3.
Ver. 15. I set my face toward the ground, and I became dumb] Cohorrui totus, & vox faucibus haesit. See how deeply Gods darlings are, eftsoones, affected at the hearing of his holy Word, H [...]b [...]k. 3.16.
Ver. 16. And behold one like the similitude] i. e. The Angel in humane shape, as ver. 10.
Touched my lips] Restored unto me my speech. Good affections wanting expression shall have Gods furtherance.
And said unto him that stood before me] i. e. To Christ, whom he had seen, ver. 5 6.
My sorrows are turned upon me] Heb. my bowels which are even strained, and straitened.
And I have retained no strength] It is ordinary with Gods people in their prayers to complain much of their own weaknesse, Jer. 31.18.
Ver. 17. For how can the servant of th [...]s my Lord] Qui tantulus sum, & tam imbec [...]llis. Gods praying servants use to speak as broken men. They well understand 1. Their Distance. 2. Dependance.
Talk with this my Lord?] Prayer is a holy interparlance with the divine Majesty: [...] 1 Tim. 2.1.
Ne [...]ther is there breath in me] I am hardly able to bear up▪ or breathe. Humane frailty cannot endure Gods presence without fainting Rev. 1.17.
Ver 18. Then there came again and touched me] Not all at once, but by four degrees was Daniel raised. 1. He is set upon his knees and palms of his hands, ver. 10. an Emblem or Prayer. 2. He is caused to stand upon his feet, though trembling and silent, ver. 11.15 3. His mouth is opened to speak, though not without much weaknesse, fears and sorrows, ver. 17. 4. He is fully strengthned, here.Park. God loves to hold his praying people long in request. He is also a God of Judgement, Isa. 30.18. (one that well understandeth when and how to bestow his favours:) Blessed are all they that wa [...]t for him.
Ver. 19. Be strong▪ yea be strong] Holy Angels are ready to strengthen such, as are ready to faint in holy duties.
Ver. 20. Knowest thou wherefore I came unto thee?] q.d. I told thee that before, ver. 14. and I look thou shouldest remember it.
I will return to fight with the Prince of Persia] To defeat and prevent his tyranny and cruel intents against thy people (see ver. 13.) not without the devils hand and help.
And when I am gone forth] sc. Out of Persia.
Loe the Prince of Graecia] Great Alexander, whom I will fetch in, so that the Persians shall have henceforth little leisure or mind to meddle with the Jews. There were other Grecian Captains also before Alexander who found the Persians somewhat to do, as Leonides, Miltiades, Themistocles: but he overturned their Monarchy.
Ver. 21. In the Scripture of truth] i e. Ex usu sorensi. In Gods infallible and unchangable decree, which (for our apprehension) are here compared to court rolles and Records. And Gods Providence (which is nothing else but the carrying on of his decree) is that Helm which turneth about the whole ship of the Universe.
And there is none — but Michael your Prince] But how many reckon we him at? as that King once said of himself to his fearful soldiers. He alone is a whole army of men, Van and Rear both, Isa. 52.12.
CHAP. XI.
Ver. 1. ALso I] i. e. I Gabriel the Angel, glad of such an office, for the good of Gods people, whereunto also I was sent by Christ, ch. 10 9, 10.
In the first year of Darius the Mede] Who now began to think of sending home the captive Jews, but had some hesitations and fluctuations of mind about it.
I stood to confirm and to strengthen him] Angels cannot inlighten the mind, or powerfully incline the will of man (for so the Holy Ghost only doth:) but, as instruments of the Holy Ghost, they can stir up phantasms of the Word read or heard; they can also propose truth and right to the mind, advise and perswade to it as Counsellors, and inwardly instigate as it were by speaking and doing after a spiritual manner, suggesting good thoughts, as devils do evil: Yea they can strangely wind themselves into mens imaginations, so as to appear to them in their dreams, Matth. 1.
Ver. 2. And now I will shew thee the truth] The plain naked truth, in proper and downright terms, dealing with thee more like an Historian then a Prophet. Truth is, like our first Parents, most beautiful when naked.
Behold there shall stand up yet three Kings in Persia] Three besides Darius; viz. Cyrus, Cambyses, and Darius Hystaspis: for, as for Smerdis or the Magus, who took upon him to be the son of Cyrus, and usurped the throne after Cambyses, for six moneths,Herodot. in Thalia. the holy Angel holds him not worth naming.
And the fourth shall be far richer then they all] This was Xerxes, who was called the Hoarder of his Kingdom, like as his Father Darius had been called the Huckster, Regni caupo. for his unmeasurable riches gathered out of all the East, and prepared for the war against Greece.
And when he shall be strengthned by his riches] Which were never true to those that trusted them.
He shall stir up all] He shall bring into the field a million of men, and cover the seas with his ships, thinking to bear down all before him; but was shamefully defeated by the Grecians, and forced in a small fisher-boat, to get back into Asia, where falling into inordinate lust and cruelty, he was killed by Artabanus, and left this war hereditary to his successors, until the ruine of the Persian Kingdom by great Alexander, of whom in the next verse.
Ver. 3. But a mighty King shall stand up] Alexander the Great, the founder of the Greek Monarchy; who with 30000 footmen and 5000 horsemen over-ran and subdued a great part of the habitable world. See chap. 8. The devil by his oracles foretold him of his victories, having stollen his skill out of this Prophecy of Daniel.
Ver. 4. And when he shall stand up] And seemeth to be best underlaid, set to live, as we say, when he standeth on his best bottom, expecting Embassadours at Babylon from all the world, requiring divine honours from his Grecians, and enjoyning the Jews that their dates should be taken from his raign, and that all the Priests sons born that year should be called Alexanders.
His Kingdom shall be broken] As brittle ware is apt to be.
And shall be divided toward the four winds] Sic transit gloria mundi, fitly compared to the wind, as chap. 2. to a dream, to a shadow, to a dream of a shadow. Great Alexander's Kingdom was first broken into many pieces by twelve of his Princes, until, eleven years after his death, it became quadripartite, &c. Here is foretold, being divided amongst four of his Chieftains, Cassander, Antigonus, Seleucus and Ptolomy: till at length, these two last ga [...] all into their hands, and yet were ever jarring and warring, as appeareth by what here followeth.
And not to his posterity] For all his Kindred were killed up by Cassander; with whom it chei [...]ed accordingly.
Nor according to his dominion] For although they were all soveraign Princes, yet they fell far short of Alexander in command and warlike fame, chap. 8.22.
Antiq. lib. 1 2. cap. 1.Ver. 5. And the King of the South shall be strong] Ptolomy King of Egypt together with his whole family, line, and race, the Lagidae, shall be eminently strong; and a great enemy he was to the poor Jews, as Josephus storieth.
[Page 571] And one of his Princes] i. e. O [...] Alexanders Princes, meaning Seleucus Nicanor King of Syria, together with his house and line called the Seleucidae.
And he shall be strong above him] i. e. Stronger then Ptolomy, and that the poor Church shall feel; for Judaea lay betwixt these two potent Princes, and was therefore beaten on both sides: perinde ac Isthmus inter duo maria interjacens, or as bread-corn ground betwixt two milstones. This was here foretold, and much more, three hundred years before it fell out, that we may know that there is an Omnipotent and Omniscient Majesty, who decreeth and doth whatsoever himself pleaseth.
His dominion shall be a great dominion] Viz. as long as it will hold. Besides Syria and Babylon, Seleucus had more of Asia then ever any had but only Alexander. So our Henry the sixth, till deposed, had been the most potent Monarch for dominions that ever England had: yet afterwards he was not the master of a mole-hill, nor owner of his own liberty, as hath been said before.
Ver. 6. And in the end of years] In processe of time, after that these two Kings had sufficiently worried and wearied out one another, in bloody wars.
They shall joyn themselves together] Heb. shall associate themselves, viz in a friendly amity: and shall make interchangeable marriages, but to little purpose, as it proved.Tu [...]k. Hist: 464. So Calo Joannes the Christian Emperour of Trapezond gave his daughter Despina in marriage to Ʋsuncassanes King of Persia, but with ill successe: for he soon after lost his Empire.
For the Kings daughter of the South] Bernice (or as others call her, Berenice or Beronice, i. e. the daughter of innocency or purity) the daughter Ptolomie Philadelph so called, for that he married his own sister;Junius. and therefore his daughter Beronice was not right-named.
Shall come to the King of the North] to Antiochus Theus King of Syria (so the Milesians first sirnamed him,Pausan. Appian. because he had driven out their tyrant Timarch) and he took it upon him, to his utter undoing: for this god was afterwards poisoned by his wife Laodice.
To make an agreement] Marriages made in policy, to serve dishonest ends, are ever of ill successe, 1 Sam. 18.21, 28.
But she shall not retain the power of the arm] Her interest in her husband, her Queendom, and her life were soon after lost. She was not sent home again (as Ann of Cleeve was here) but sent out of the world, together with her son,In Syriac. and all her retinue, by Laodice, whom Appian maketh to be her own sister: but that's not likely.
Neither shall he stand] i. e. Antiochus Theus, who was poisoned by his jealous wife, a just punishment from a jealous God.
Nor his arm] His young son by Bernice.
And he that begat her] Her father Ptolomy Philadelph, who dyed soon after.
Ver. 7. But out of the branch of her roots] One of her stock, her own brother both by father and mother.
Shall one stand up in his estate] Ptolomy Euergetes shall succeed his father Philadelph: and making war against Seleucus Callinicus, son of Antiochus Theus by Laodice, in revenge of his sister Bernices death shall prevaile and over-run the greatest part of Callinicus his Kingdom.
Ver. 8, And shall also carry captives their gods] Goodly gods they were the while, and likely to defend their worshippers. He brought back also the Egyptian mawmets, carried away by Cambyses (rather in scorn of all religion, then hatred of idolatry) and was thereupon called by that superstitious people, Euergetes, that is, Benefactour.
Ver. 9. So the King of the South shall come into his Kingdom] Called out of Syria by a commotion at home, the Parthians invading Egypt: but he soon quelled them, and quieted his own country. Josephus writeth,Lib. 2. cont. Appian. that this Ptolomy Euergetes in his return out of Syria went to Jerusalem; and in thankfulness to the God of the Jews, offered his oblations at the Temple there.Antiq. l. 12. c. 2▪ Of his father Philadelphus also he reporteth, that he redeemed one hundred and twenty thousand Jews that were slaves in Egypt, and sent them home, and bestowed many rich gifts upon the Temple at Jerusalem.
[Page 572]Ver. 10. But his sons] Callinicus his sons; viz. Seleucus Ceraunus, and Antiochus Magnus—quasi duo fulmina belli.
Shall be stirred up] At not enduring that Ptolomy Philepator son of Euergetes should possesse any part of Syria under their noses.
Lib 5. Shall assemble a multitude of great forces] Seventy thousand footmen, and fifty thousand horsemen, saith Polybius.
Ceraunius id est fulminem: quod audaci & veloci ingenio praeditus. Justin. And one shall certainly come] One, not both; because Ceraunus (who seemed to be as swift and as irresistible as Lightning, and therehence had his name) was slain by Nicanor: so that Antiochus Magnus was King alone.
And shall overflow and passe thorough] To wit, against the Captains of Ptolomy in Syriae, Attalus and Theodatus.
And he shall be stirred up even to his fortresse] To Ptolomies fortress, or fortified City Raphia, which lyeth in the entrances of Egypt, saith Hierom.
Ver. 11. And the King of the South] Ptolomaeus Philopator, so called say some per Antiphrasin, because he killed his father; he slew also his both sister and wife Eurydice: and was otherwise very vicious, and yet victorious.
Even with the King of the North] i. e. With Antiochus Magnus, who was so called perhaps, saith one, for undertaking much, and performing little.
Pausan. lib. 5. Spoliavisset regno Antiochum, si fortunam virtute juvisset. Justin. And he shall set forth a great multitude] Sixty two thousand footmen, and six thousand horsemen.
And the multitude] Antiochus his army: himself hardly escaping with life through the deserts.
Ver. 12. His heart shall be lifted up] So that he shall flight his enemy, and not pursue his victory, but give himself up to a luxurious life. Vincere scis Annibal, victoriauti nescis, said that Roman General.
Ver. 13. For the King of the North] Antiochus Magnus.
Shall return] After Philopators death, to fight against his yong son and successor Epiphanos.
Hierom. And shall set forth a multitude greater then the former] Gathered out of the upper parts of Babylon: He called in the help also of Philip King of Macedon, and other Princes. His army is said to have consisted of three hundred thousand footmen, besides horse and Elephants.
And shall certainly come] Heb. by coming he shall come, i. e. surely, swiftly, suddenly: but to small purpose.
Lib. 2. c. 8. Lib. 5. c. 5. And with much riches] Gold, silver, purple, silkes, ivory, at Florus and G [...]llius testifie:
Ver. 14. And in those times there shall many stand up against the King of the South] Many of the Jews who supplyed Antiochus, in this expedition of his against Egypt, Effractores, Praevaricato [...]es. both with men and other warlike provision. Howbeit sundry Jews (called here robbers or refractories, fierce, furious and desperate fellows) adhered to Ptolomy Epiphanes, who gave them leave to build a Temple in Egypt: which was accordingly also done by Onias, not far from Memphis, upon pretence of fulfilling that prophecy, Isa. 19.19. called here establishing the vision.
But they shall fall] As they did afterwards by the Romans, who destroyed the Jews there in great multitudes, and burnt their mock Temple.
Ver. 15. So the King of the North shall come] i. e. Not the Romans (as some would have it) but Antiochus Magnus still. He had been foiled at Raphia, now he greatly prevaileth against the Egyptians. If we Princes (said our Henry the seventh) shall take every occasion that is offered, the world shall never be quiet, but wearied with continual wars.
And the armes of the South shall not withstand] Scopas the Egyptian General, though very skilful and valiant, shall be beaten by Antiochus into Sidon, besiged there, and forced to yeild: all the power of Egypt being not able to raise the siege, and relieve Scopas. The battle is not alwayes to the strong, Eccles. 9.11.
Ver. 16. And he shall stand in the glorious land] Heb. the land of ornaments, that is Judaea, which lying betwixt these two potent Princes, was perpetually afflicted, as corn is ground asunder lying betwixt two heavy milstones. Now Judaea is [Page 573] called the glorious or beautiful land, Ezek. 20.6, 15. it is called the comeliness of all countries, not so much for the fertility thereof (Babylon was much more fertile) nor for the miracles done therein (many great works had been likewise done in Egypt) as for the sincere service of God there set up. This is the beauty and bulwark of any Nation. Forrain writers have termed England The fortunate Island, the Terraflorida, the Kingdom of God, the Paradise of pleasure, &c, Plato commendeth the Attick Country for this, that the Inhabitants were [...], the right Natives that grew out of it at first: [...]. Thucyd. [...]. Plato. but especially for this, that it was [...] a place that loved God and was interchangeably beloved of God. May that be evermore Englands commendation!
Which by his hand shall be consumed] Gods Church goes to wrack both by South and North. All she comfort is that whether North or South-wind blow on Gods garden, they shall blow good to it at length, Cant. 4.16.
Ver. 17. He shall also set his face] Antiochus longed sore to be Lord of Egypt, and therefore undertook a third expedition against Epiphanes: but that not succeeding to his mind, he seweth the Foxes skin to the Lyons hide, and seeketh to get that by treachery, which by open hostility he could not.
And upright ones with him] Or equal conditions with him: he shall palliate his treachery with very fair pretences: he shall seem to do righteous things, drawing a fair glove over a foul hand: Thus shall he do.
And he shall give him the daughter of women] The fair Cleopatra, his beautiful daughter: like as Saul gave Michal to David, to be a snare to him.Filiam è mulieribus selectam [...]
Corrupting her] Suborning her to make away her husband Ptolomaeus Epiphanes. This was devilish policy; Simulata necessitudo duplex simultas: but it took not.
But she shall not stand on his side, neither be for him] As became a good wife, she [...]lave to her husband: so did the above-mentioned Michal, in whom though we find no great store of religion (for both she had an image in the house, and afterwards mocked David for his devotion) yet nature had taught her to prefer an husband to a father.
Ver. 18. After this he shall turn his face unto the Isles] Missing of his design for Egypt, and losing also much in Asia Minor, which Epiphanes got of him, by means of his Queen Cleopatra, Antiochus, as an inraged Lyon, falleth upon forrain countries, as Hellespont, Chersonesus, Eubaea, Rhodes, Cyprus, Samos, Colophon, &c. He marched also with his army into Greece, being stirred up thereunto by Hannibal, who being vanquished in Africa by Scipio, had fled to Antiochus into Asia, and there hatched what mischief he could against the Romans.
But a Prince for his own behalf] i. e. Scipio the Roman Consul, or as some will, M. Acilius their General.
Shall cause the reproach offered by him to cease] i. e. Shall recover the countries that he had taken from the Roman State, and shall also drive back again, down his throat, those contumelies and opprobrious speeches that he had thrown out against the Romans; who afterwards overcame him thrice by sea and land, forced him to accept of very hard conditions, shred him of a great part of his Kingdom,Liv. Dec. 4. l. 8; Appian. in Syriac. and called him in contempt Antiochus sometime the Great.
Ver. 19. Then he shall turn his face] Not accepting the aforesaid hard conditions, till beaten again by the Romans, he was forced so to do; he fled into the utmost parts of his Kingdom of Syria, and there kept him in forts, not daring to wage war any more.
But he shall stumble and fall and not be found] He and his Army shall be hewn in pieces by the rude rabble in the Elymeans Country,Strabo. lib. 16. whilst he went about to rob the Temple of their Jupiter Belus.
Ver. 20. Then shall stand up in his estate a raiser of taxes] Heb. one that causeth an exactour to passe over, who shall gather no less sums of curses then of coyn. This was Seleucus Philopator, son to Antiochus the great, and his fathers darling (whence also he had his sirname) but not the peoples darling, as Scipio was at Rome, whom [Page 574] they called Corculum or sweet heart. For this Seleucus King of Syria being the Romans tribute-gatherer (to whom he was to pay according to his fathers agreement a thousand talents by the year) he was hated of the people, and poysoned by Heliodorus a great man about him, in favour of Antiochus Epiphanes his brother, and successour in the Kingdom.
Ver. 21. And in his estate shall stand up a vile person] This was his true title (as Wicked was Hamans, Illustrious. Esth. 7.6.) though he affected to be called Epiphanes or Famous: and Josephus reporteth that the Samaritans (to curry favour with him when he tormented the Jews) stiled him Antiochus the mighty god. O detestable! surely that which is highly esteemed amongst men, is abomination in the sight of God, Luk. 16.15. But the bramble thinketh it a goodly thing to raign: so doth not the Vine and Figtree, Judg. 9. A good man honoureth them that fear the Lord: but contemneth a vile person, Psal. 15 4. Mr. Fox, when one asked him, saying, Do ye not remember such an honest poor man for whom you did something? yes, said he, I forget Lords and Ladyes to remember such. And again when a great Lord and wicked met him in the streets, and asked him How do you Mr. Fox? he said little: do you not know me? said the great Lord: No, not I, said Mr. Fox. I am such a one, said he. Sir, I desire, said Mr. Fox, to know none but Christ and him crucified.
To whom they shall not give the honour of the Kingdom] But he shall take it whether the Nobles will or not: and so might well have been called as his father sometimes was, Antiochus Hierax, the Hawk or Puttock, for his swooping and ravaging.
But he shall come in peaceably] Under pretence of a Protector to his nephew Demetrius, as did our Richard the third.
And shall obtain the Kingdom by flatteries[ Winning mens hearts by presents, curtesies, and secret practises.
Ver. 22. And with the armes of a flood shall they be over flown] The Egyptians shall by the forces of Antiochus Epiphanes, who in the minority of his sister Cleopatra's son Ptolomy Philometor, invaded Egypt, and overthrew his two Captains Euleus and Leneus, as with a storm or flood.
Yea also the Prince of the Covenant] Tryphon the chief contriver of a Covenant betwixt the two Kings, after the former overthrow. He was made away by Antiochus, that himself might do what he lifted in Egypt, during the non-age of his nephew Philometor.
Ver. 23. He shall work deceitfully] Outwitting the wisest among the Egyptians, who yet were held great Politicians. See Esa. 19.11, 13.
And shall become strong with a small people] He shall come in (as Protector and coad [...]utor to his nephew Philometor) with a small number, left the Egyptians should be affrighted: but being thus gotten in, he shall play his pranks to some purpose.
Ver. 24. He shall enter peaceably even upon the fattest places of the Province] i. e. Upon Memphis in the very heart of the Country.
And he shall do that which his fathers have not done] i. e. Rob and spoile, as never any of his Ancestors did before in Egypt.
Ptolo. hypom. lib. 1. & 5. And he shall scatter among them the prey] Throwing handfuls of mony among the vulgar as he went along the streets: and all to ingratiate and to steal away their hearts. Absolom did the like at Jerusalem, 2 Sam. 20.
And he shall forecast his devices against the strong-holds] By sowing dissension betwixt Philometor, and Physcon his younger brother. The devil was as great a Master then as since, with his D [...]vide & impera, make division, and get dominion.
Ver. 25. And he shall stir up his power and his courage] Antiochus shall: himself being stirred up by the devil, that restless spirit, who continually maketh adoe in the world. Fuit etiam Antiochus ingenio inquieto, versatili, turbido, vago & vario: unde multa machinatus est, pauca ad felicem exitum perduxit. Howbeit in this second expedition against Egypt, he prospered.
Ver. 26. Yea they that feed of the portion of his meat] His own Courtiers, Captains and Pensioners, corrupted by Antiochus, betrayed Philometor: see 1 Mac. 1. In trust I have oft found treason, said Queen Elizabeth.
[Page 575]Ver. 27. And both these Kings hearts shall be to do mischef Philometor being beaten shall seek agreement, give great gifts to Antiochus, and feast him: sed reconciliatione vultirâ, but with a fox-like and fained amity, each of them still re [...]ining their ancient hatreds. Burning lips and a wicked heart, are like a potsheard covered with silver-dresse, Prov. 26.23.
And they shall speak lyes] This is ordinary with the wicked, Psal. 62.9. but it is the property of the godly man to speak the truth from his heart, Psal. 15.
For yet the end shall be at the time appointed] i. e. The end of those wars shall be when God seeth good, and hath predetermined it.
Ver. 28. Then shall he return into his land with great riches] But little content. Gain, when it is either the Mammon of unrighteousnesse, or wages of wickednesse, is true losse.
And his heart shall be against the holy Covenant] i. e. Against the Jews, Gods Covenanters, and against the true religion. The Church is, haeres crucis, saith Luther: the truth goes seldom without a scratcht face.
Ver. 29. At the time appointed] After two years.
And come toward the South] Toward Egypt, 1 Mac. 1.30.
But it shall not be as the former] Expedition, ver. 25.
Or as the latter] Mentioned ver. 40. God oft crosseth the wicked in the height of their hopes, Job 20 6.
Ver. 30. For the ships of Chittim shall come against him] i. e. Publius Popilius the Roman Legat shall come in Italian or Grecian ships, and shall,Joseph. l. 12.c. 6. Liv. dec. 5. l. 5. [...]pplan. in Syr. [...]ustin. in the name of the Senat and people of Rome, command Antiochus to depart with his army out of Egypt, and that forthwith. So true found Antiochus that of the Poet ‘Omne, sub regni graviore, regnum est.’
Therefore he shall be grieved and return] And reck his teen upon the poor Church of God: turning his rage against the Jews.
And have intelligence with them that forsake the Covenant] None are so dangerous and desperate enemies to the truth as Apostates, and Renegado's, such as were here, Jason, Menelaus, &c. 2 Mac. 4. who privily pack'd with Antiochus against the City and people.
Ver. 31. And arms shall stand on his part] i. e. Antiochus his Princes and Commanders, whom he sent to spoil Jerusalem; such as were Philip the Phrygian, Andronicus, Apollonius, Bacchides, &c. who made havock of Gods people, and revelled in their ruines.
And they shall place the abomination of desolation] The abominable idol of Jupiter Olympius. The like whereunto was done here in England in those Marian times, of abhor [...]ed memory, which yet lasted no longer then those of Antiochus, sc. five or six years.
Ver. 32. And such as do wickedly against the Covenant] Apostates sin not common sins, as Karab and his complices dyed not common deaths. Forsakers of the Covenant, ver. [...]0. will soon become wicked doers against the Covenant, as here: till they become altogether filthy, Psal. 53.3. See 1 Pet. 2.20, 22. Matth. 12.43, 45. Luke 9.62.
But the people that do know their God] The faithful Hassideans, and zealots,Irritamenta & Terriculamenta. who know and worship their G [...]d aright; these shall persevere, and overcome all Allurements and Affrightments of the World.
Ver. 33. And they that understand, &c.] God shall provide in the worst of times, that his people shall have Teachers and faithful Monitors. I find in the registers (and wonder at it, saith Mr. Fox) that in Queen Maryes dayes, one neighbour resorting to, and conferring with another,Act. & Mon. eftsoones with a few words of their first or second talk, did win and turn their minds to that wherein they desired to perswade them touching the truth of Gods Word and Sacraments.
[Page 576] Yet they shall fall by the sword and by flame] The Instructers especially shall. Of this persecution the Apostle seemeth to speak, Heb. 11.35, 37.
Ver. 34. They shall be holpen with a little help] With the valiant Asmonians or Maccabees who were but a handful, and yet did great exploits against the Antiochians; so did the Hussites in Bohemia against the Pontificians. But why were they holpen with a little help? that through weaker means, they might see Gods greater strength.
But many shall cleave to them with flatteries] So did the false Samaritans: See on ver. 21. And so the Donatists went to the Gothes, when the Arians prevailed. Hypocrites will not sail in a storm. Something they will do for God, but little or nothing tis they will suffer.
Ver. 35. And some of them of understanding shall fall] Depth of divine knowledge, and height of holinesse, is no target against persecution: the best fall under it soonest. None out of hell have ever suffered more then Saints.
To try them] As hard weather tryes what health: hang heavy weights on rotten boughs, and they suddenly break. Withered leaves fall off in a strong wind: not so the green, that have sap.
Act. & Mon. And to purge and to make them white] As foul and stained cloathes are whitened by laying abroad in cold frosty nights. Black sope maketh white cloathes: so, said that Martyr, doth the black crosse help us to more whitenesse, if God strike with his batteldors. You know the vessel before it be made bright (said John Careles the Martyr in a letter to Mr. Philpot another Martyr) is soyled with oyle and other things that it may scour the better. Oh happy be you, that you be now in this scouring house:Ib. 1743. for shortly you shall be set upon the celestial shelf as bright as Angels,&c. Refiners of sugar, saith Another Author, taking sugar out of the same chest,D. Goodwin. some thereof they melt but once; other again and again; not that it hath more drosse in it, but because they would have it more refined: so dealeth the Lord with his best children, &c.
Ver. 36. And the King shall do according to his will] In Judaea he shall, though in Egypt he could not, because the Romans trumped in his way, ver. 30. put a stop to his rage there. But the Jews were looked upon by the proud Romans as a despicable people: and of the God of the Jews Cicero speaketh basely, not holding him worthy to be compared with Bacchus or Venus, Orat. pro. Flacco. &c.
And he shall exalt himself, &c.] A type and picture of the Pope of Rome, 2 Thes. 2.4.
Till the indignation be accomplished] Till God have avenged the quarrel of his Covenant, and the set time of deliverance be come.
Ver. 37. Neither shall he regard the God of his Fathers] He shall disannul his own ancient religion, caring neither for the old Mumpsimus, nor the new Sumpsimus, as they say, but shewing himself to be a rank Atheist: See 1 Maccab. 1.43.
Nor the desire of women] sc. in an honest lawful way of matrimony; But be addicted to vagrant lust, yea and to the sin against nature with women (as some sense it) à Deo prohibito & perdito: in which case the Turkish women, when so abused by their husbands (those filthy beasts) may sue a divorce;St. Henry Blounts voy. into the Levant. which they do by taking off their shooes before the Judge, and holding them the soles upward, but speaking nothing, for the unnameablenesse of the fact.
Nor regard any God] See my Common place of Atheism.
Ver. 38. But in his estate shall be honour the God of forces] Or, As for the Almighty God, in his seat he shall honour, yea he shall honour a god whom his fathers knew not, &c. that is in Gods holy Temple at Jerusalem Antiochus shall set up Jupiter Olympius, who was none of the dii Syri: for the Syrians worshipped Apollo, Diana, Atargatis, Geog. l. 16. as Strabo testifieth. See 2 Maccab. 6.2.
Shall he honour] This doubling of the word seemeth to shew the Angels indignation, at the indignity of the fact. See the like, Gen. 49.4.
Ver. 31.Ver. 39. Thus shall he do in the most strong holds] Heb. in the fortresses of munitions, i. e. both in the Temple (called elsewhere a strong-hold) and in the places of defence near unto the Temple, where he set a garrison, to force the people to worship his Idols.
[Page 577] Whom he shall acknowledge and increase with glory] Or, those whom he shall acknowledge (to be favourers and furtherers of his abominable idolatry) those he shall increase with glory: he shall raise and prefer them, as he did Jason, Menelaus, &c.
And he shall cause them to rule over many] In praestantes illos (so Piscator rendreth it) over the godly Jews, Gods Rabbines.
And he shall divide the land] sc. Of Judaea.
For gain] Heb. for a price. Sic omnia Romae vaenalia: All things are saleable and soluble at Rome.
Ver. 40. And at the time of the end] The year before his death.
Shall the King of the South] Ptolomie Philometor.
And the King of the North] Antiochus his third expedition into Egypt (see ver. 39) in favour of Physcon.
And shall overflow] i. e. Victoriously overrun Egypt.
Ver. 41. He shall enter also into the glorious land] Judaea, as ver. 16. but for no good. In Greece they say, Where the Grand Signior once setteth his foot, there groweth no more grasse.
But these shall escape] Because they shall side with him.
Ver. 42. He shall stretch forth his hand also] He shall be very victorious toward his latter end, that he may be the riper for ruine: fatted ware are but fitted for destruction.
Ver. 43. Shall be at his steps] i. e. Obey him as their Captain.
Ver. 44. But tidings out of the East, &c.] It it seldom seen that God alloweth to the greatest darlings of the world a perfect contentment: but something or other they must have to trouble them still.
Ver. 45. And he shall plant the Tabernacles of his palace] i, e: 1 Mac. 3.40. & 4 3. He shall pitch his tent royal (in token of full power given to his Captains Lysias and the rest) in Emmaus, near to Jerusalem, to keep the Jews in subjection.
Between the Seas] The Dead Sea, and the Midland Sea, Polyb. Joseph. l. 12. c. 12. which are the bounds of Judaea, called here the glorious holy mountain.
Yet he shall come to his end] A loathsome and lamentable one: See 1 Maccab. 6.8. 2 Maccab. 9. not so much because he would have spoiled the Temple of Diana, but because he did spoil the Temple at Jerusalem.
CHAP. XII.
Ver. 1. ANd at that time] i. e. In the last dayes, and toward the end of the World: for in this Chapter seemeth to be set forth the State of the Church in the last times, that it shall be most afflicted: yet she shall be fully delivered by Christs second coming to Judgement. Cyprian was in like sort wont to comfort his friends thus, Venit Antichristus, sed superveniet Christus; Antichrist will come, but then Christ will come after him, and overcome him.
Shall Michael stand up] i. e. The Lord Christ (that Prince of Angels, and Protector of his people) not a created Angel, much lesse Michael Servetus that blasphemous heretike, burnt at Geneva, who was not afraid to say, as Calvin reporteth it, se esse Michaelem illum, Ecclesiae custodem, that he was that Michael the Churches Guardian. David George also another blackmouthed heretike said that he was that David foretold by the Prophets, Jer. 30.9. Ezek. 34.23. Hos. 3.5. and that he was confident that the whole World would in time submit to him.
Which standeth for the children of thy people] For all the Israel of God, to whom Christ is a fast friend, and will he while the government is upon his shoulder, Isa. 9.6.
And there shall be a time of trouble] To the Jews by the Romans (after Christs ascension, Mat. 24.21.) to the Christians, by the Romists.
And at that time thy people shall be delivered] The elect both Jews and Gentiles shall be secured, and saved.
Every one that shall be found written in the book] Called the writing or catalogue of the house of Israel, Ezek. 13.9. and the Lambs book of life, Rev. 21.27. which is nothing else but conscriptio electorum in mente divina, saith Lyra, the writing of the [Page 578] elect in the divine mind, or knowledge: such are said to be written among the living in Jerusalem, Isa. 4.4.
Ver. 2. And many of them that sleep in the dust] Many for all, as Rom. 5.18, 19. these are said to sleep, which denoteth the immortality of the soul, and the resurrection of the body.The soul liveth in the sleep of death, as it doth in the sleep of the body in this life. And this the poor Jews, when to lose land and life for the truth, are here seasonably and plainly told of (amidst other things that are but darkly delivered) to bear up their sinking spirits. Awake they shall as out of a sweet sleep, those that are good, and then be full of Gods Image, Psal. 17. [...]it. The wicked also shall come forth, but by another principle, and for another purpose: they shall come out of their graves, like filthy roads against this terrible storm, &c.
Some to everlasting life] Which is here first mentioned in the old Testament. See Matth. 25.45. Joh. 5.29.
And some to shame and everlasting contempt] Christ shall shame them in that ample Amphitheatre, and doom them to eternal destruction. Graevissima paenarum pudor est, saith Chrysostom. Oh when Christ shall upbraid reprobates and say, Ego vos pavi, lavi, vestivi, &c. which way will they look? or who shall say for them? They shall look then upon him whom they have pierced and lament, [...]. but all too late: they shall be sore ashamed of their sinful practises which shall all be written in their foreheads: and this shall be as a bodkin at their hearts, that ever they turned their backs upon Christs bleeding embracements, whilst they refused to be reformed, hated to be healed.
Ver. 3. And they that be wise] And withal do what they can do to wise others to salvation, as all wise ones will: for Goodnesse is diffusive of itself, and would have others to share with it: charity is no churl.
Shall shine as the brightnesse of the firmament] A good amends for their present sufferings, chap. 11.33. with Rom. 8.18. Solomon allowed little or no considerable reward to his workmen,Mat. 13.42. Cant. 8.12. but Christ doth: For they shall shine as the firmament, yea as the Stars, yea as the Sun in his strength, yea as Christ himself shineth, they shall appear with him in glory, Colos. 3.4. Their souls shall shine through their bodies as the candle doth through the lanthorn: their bodies shall also be so light-some and transparent, saith Aquinas, that all the veins, humours, nerves and bowels shall be seeen as in a glasse: for so the light pierceth the firmament and Stars. Let us therefore keep these bodies of ours clean and filth-free: that they may be fit vessels and receptacles of such a transcendent glory.
And they that turn many to righteousnesse] Heb that justify many, sc. Ministerially, as instruments in Christs hand: for we preach Christ, yea we give what we preach: We give the knowledge of salvation for the remission of sins, Luke 1.17. we deliver men from hell, Job 33.24. we save the souls of them that hear us, 1 Tim. 4.16.
As the Stars frr ever and ever] What a glorious place is heaven then? Festinemus ad clarissimam patriam: corrigamus mores & moras, &c. What though Christs Ministers be here slighted and slurred? they shall one day shine as stars, yea the meanest of them — velut inter stellas Luna minores. What then the Doctores Seraphici?
Ver. 4. But thou, O Daniel, shut up the words] Sith the full understanding of them is reserved to after-t [...]mes, and event will prove the best interpreter; as it doth in all Prophecies, which are as riddles till accomplished: and men must mean while be content with a learned ignorance.Omnis prophetia priusquàm compleatur, aenigma est. Irenaeus. But what meant Jachid [...]es the Jew to give us this glosse upon the text, God sealed up the time of the coming of the Messias, revealing it only to Daniel; and that his coming might be accelerated by their deserts, like as for their sins, which are many, it is retarded? He concludeth well howsoever; God will one day give us a clear vision, viz. when he shall bring back our Captivity, then shall we understand things as they are.
Even to the time of the end] The time appointed, ver. 9.
Many shall run to and fro] For increase of divine knowledge they shall spare for no pains. care or cost: as the Queen of Sheba, the Ethiopian Eunuch, &c. See Prov. 18.1. Acts 17.11, 12. Increase of knowledge is promised only upon our industry, and it is especially promised to these latter times, Joel 2.28. wherein we find [Page 579] to be (as in our climate) much light, little heat: our heads are so big (like children that have the rickets) that the whole body fareth the worse for it. Bullinger thus interpreteth the text, that toward the end of the world men shall run to and fro, being certain of nothing, but destracted in opinion, variis se adjungent sectis, Zegedin. they shall joyn themselves to diverse sects. They shall run to and fro, saith Another Expositor, velut canes famelici, as hungry dogs, and there shall be much knowledge in the world, that is, there shall be innumerable opinions and sect [...] abroad, wherewith many being infected shall be at no certainty in the matters of salvation. For the confirmation therefore and comfort of the last ages of the World, wherein these things shall befal, shut up the words, and seal the book.
Ver. 5. Then I Daniel looked] As being as yet unsatisfied.
And behold there stood other two] Angels, on each bank of the river Tigris, by whose interrogation Daniel is further resolved about the vision.
Ver. 6. And one said] i. e. An Angel inquisitive about the affaires of the Church, for Daniel's further information.
To the man cloathed in linnen] Of whom see chap. 10.5.
Which was upon the waters] See chap. 8.16.
How long shall it be to the end of these wonders?] i. e. The forementioned mysteries, viz. concerning the Saints sufferings, the end of the world, the coming of Christ, the resurrection of the dead, life and death everlasting?
Ver. 7. And I heard the man] The Man Christ Jesus.
When he h [...]ld up his right hand and his left hand] Assuring and assevering the matter with both hands earnestly.
That it shall be for a time and times and an half.] i. e. For a time most certain with God, and by him determined; but to us uncertain and unknown. Broughton thinketh that this term of three years and an half sheweth the term of Christs persecution in the dayes of his flesh, which was just so many years. But there is more in it then so. See Revel. 6.11. a parallel text; and such (like glasses set one against another) do cast a mutual light.
When he shall have accomplished to scatter the power] When the Church shall be at the greatest under, when the number of the Elect shall be consummated, and they sorely afflicted by the Devil and his Agents, then shall Christ appear to their relief, as it were out of an engine. See 2 Thess. 2. 1 Tim. 4. Rev. 6.
Ver. 8. And I heard but I understood not] This he ingenuously confesseth: for the best know but in part, 1 Cor. 13. And if any man thinketh that he knoweth ought, he knoweth nothing yet as ought to know. 1 Cor. 8.2. Let this be noted by such as professe to know (beyond the periphery of humane knowledge) all that is knowable. Any created Understanding is but (as Aeschylus saith of fire stolen by Prometheus) [...], a spark of the All-wise Gods fire, The Prophets themselves understood not some things that were shewed unto them, [...]. Lib. 6. de Rep. without a further light from the Father of lights: whose alone it is to illighten both Organ and Object, as Plato also could say.
What shall be the end of these things?] An end he much desired, and the Angel for him. ver. 6. But men must have patience, and wait Gods end. Ye have need of patience or tarryance, (saith the Apostle, Heb. 10.36) that after ye have done the will of God (and suffered it too, grievous though it be for present) ye may receive the promise. Good men find it oft more easy to bear evil, then to wait till the promised good be enjoyed.
Ver. 9. And he said. Go thy way Daniel] q. d. Though dearly beloved,Quiesce, tibi satis esto. yet of some things thou must be content to be ignorant▪ It should suffice thee to be of Gods Court, though not altogether of his Council: See ver. 13. There is a laudable and learned ignorance; as of Ʋnnecessaries, of Impossibles, or of Ʋnprofitables; such as are the term of our lives, the end of the world, the Reprobation of others▪ &c.
For the words are closed up] Viz. Till future ages, which are more concerned in them, and till which these things shall be concealed.
Ver. 10. Many shall be pur [...]fied and made white. &c.] q. d. It is enough for thee to know, (and that I should now tell thee) quales sint futuri homines postremi [Page 580] saeculi, what kind of folk there shall be towards the end of the world: Some shall be good people, and they shall meet with hard measure, but all shall be for the best unto them in the end: See chap. 11.35. Others shall be as bad, and so desperately set upon sinning, that they shall mind nothing else (no not when these Prophecies are fulfilled) but be destroyed for lack of knowledge, Hos. 4.6. Infatuaci seducentur, & seducti judicabuntur, being infatuated they shall be seduced, and being seduced they shall be judged, as Austin's Note is on 2 Thess. 2.10.
Ver. 11. And from the time that the daily sacrifice shall be taken away.] sc. By Antiochus, as hath been before said; and with the knowledge whereof I would have thee to rest satisfied.
There shall be a thousand two hundred and ninety dayes] Which are the three years and a half mentioned before, saith Diodate, with thirteen dayes over, for some unknown reason. The Wonderful Numberer hath all in numerato. The Russians use to say in a difficult question, God, and our great Duke know all this. The Jews in like case say, Messias when he comes will tell us all things we desire to be informed of.
Ver. 12. But blessed is he that waiteth and cometh to the thousand, three hundred and five and thirty dayes] Here are forty five dayes more then in the former number: and Probably they were, from the restauration of Gods service until the death of Antiochus (a blessed time to Gods poor persecuted people, as was here the death of Queen Mary) or else until some other signal mercy, as the victory that Judas Machabaus and his brethren had, about that time, over the Edomites, Ammonites, and Moabites, who thought to root Israel quite out.
Ver. 13. But go thou thy way] Here Daniel to his great comfort hath a fair and favourable dismission out of this life, before those great clashings and confusions should come, which had been foreshewn to him. So Austin and Paraeus dyed a little before Hippo and Hidelberg were taken.
Till the end be] Whenever it shall be, sooner or later, thou shalt be sure to awake out of the dust of death unto everlasting life, as ver. 2. Yea thou shalt shine as the Stars for ever and ever, ver. 3. All that thou hast to do now, is, to prepare for such an end, and to wait till thy change shall come, comforting thy self against death, with the hope of a blessed resurrection.
For thou shalt rest] Thy soul shall rest in Abraham's bosom, thy body in the grave as in a bed of down, until the Resurection of the Just. Mors aerumnarum requies, was Chaucers Motto.
And stand in the lot] i. e. In thine own order, 1 Cor. 15.23. and in that degree of heavenly glory which shall be given thee as thy lot (in allusion to the promised land, divided amongst the Israelites by lot) and as the reward of a faithful Prophet, instrumental to the good of many, who shall blesse God for thee thoroughout all eternity.
AN Alphabetical TABLE OF All the Principal things contained in this whole WORK.
- ACtion: Life consisteth in it; b. pag. 125. being acted by God, let us act vigorously for him, b. 207, 353. a. 164
- Adultery: See Whoredom.
- Affliction: make the best of it, a. 12. Men are best when worst, a. 139. faint not in adversity, a. 161. God afflicteth his in measure, and for good, b. 63. rejoyce in affliction, b. 86. tis but short; b. 71. it instructeth, b. 92. exciteth devotion, b. 94. it is in love, not fury, b. 96. in measure, 97. for a cure, or for a curse, ib. purgeth out sin, ib. God afflicteth not willingly, b. 102. but most wisely, b. 102, 103. and in measure, b. 152. why God afflicteth his own, b. 173. Affliction sanctified is a great mercy, b. 258. Some are good only in Afflictions, b. 322
- Alcair a great City. b. 473
- Alexander the great described, b. 552, 557
- Alms: Give liberally, a. 16, 131. chearfully, a. 150. of your own, a. 296. Motives and Directions, a. 297, 298, 299.
- Alms-deeds are acceptable, b. 189
- Ambition: Limitless, a. 166. masked with Religion, b. 341. pernicious, b. 439
- Angels, Gods Agents, b. 393. their knowledge, swiftness, serviceableness, &c. ib. See also on Dan. 9, 10, 11, 12.
- Anger: defer it, a. 129. it is allayed by time, a. 168. proud wrath stigmatized, a. 145. tis unruly, a. 177. moderate it, and why, a. 263. Rash anger is over-hot, b. 532. angry, not fit to be conversed with, a. 154
- Antinomy, Dogmatical and Practical, a. 195
- Apostates are dangerous creatures, a. 241, 249. their doom, a. 84
- Arnold martyred for plain dealing, b. 300
- Arrogancie intollerable, b. 470. arrogant boasters, b. 539
- Astrologers: their vain predictions, b. 150. their covetousness, b. 151. they befool folk. b. 543
- [Page]BAbylons strength, b. 364. ruine, b. 360
- Bancrofts Epitaph, b. 114
- Beauty abused, a. 62
- Bellarmines rash censure, a. 348
- Blasphemy, b. 485
- Blind folk are sharp-witted, b. 136
- Boasting, a. 134. proud boasters, a. 168 b. 539. praise not thy self, a. 176
- Brittain soon converted and perverted, b. 195
- Butas a cunning thief, b. 228
- CAto Major commended, b. 520
- Causes of things are unknown to us, b. 395
- Chaldee tongue, b. 521
- Chinois are a great people, b. 156
- Children: to be corrected, a. 79, 194, 195. Catechized, 140. children cruelly punished for parents faults, b. 441. Duke Dudleyes children dyed all childless, b. 290
- Cities die as well as men, b. 85
- Colosse Rhodian huge, b. 531
- Company good: keep such, a. 77. comfort and benefit of it, a. 240, 241, 242. Man a sociable creature, b. 26, 27
- Company evil: danger of it, a. 33. shun it. a. 20
- Compassion excelleth alms, b. 190. Saints pitty the wickeds misery, b. 69, 70
- Conscience is a divine faculty, a. 139. power of it, a. 270. what it is, b. 192. tis spring of duty, b. 531. comfort of a good Conscience. a. 96, 97, 120. force of a clear Conscience, b. 533. burthen of a wounded Conscience, a. 125. terrour of an evil Conscience, b. 542, 549, 281
- Confession findeth mercy, a. 186. b. 232, 233
- Content hath comfort, a. 97
- Christ: Affect a unity with him, a. 314. his sweetness, a. 315. run to him, a. 316. let him alone have the heart, a. 323. his dear love to his Church, a. 326. why he is compared to common creatures, a. 328. his fulness, a. 329. b. 175, 176, 197. his gifts to all his, b. 512. Love the Lord Jesus, a. 333. provoke him not, ibid. he is at hand to help his, a. 334. our safety is from him, 332. his death a pledge of Gods greatest love, a. 349. deny thy self for Christ, ibid. He is a branch, b. 21. his Incarnation and Government, 39. by him we conquer, b. 46. his names, offices, &c. b. 46, 47, 55.56, 57, 197, 198. The Lord our Righteousness a sweet name. b. 290, 291. his humiliation, b. 168, 169. his satispassion is our satisfaction, ibid. our sins are imputed to him, b. 170. his singular patience, ib. come freely to him, b. 170
- Church: not alway so visible, a. 337. it is Christs workmanship, a. 347. a Vineyard, b. 24. Her beauty, a. 350. tis a borrowed beauty, b. 431. she is invincible, b. 43. Gods nest, b. 113. she hath Gods presence with her, b. 518. See Saints.
- Conference, sweet, a. 350. profitable, a. 55, 67, 99, 167, 179
- Contention to be stinted, not stirred, a. 118. contentious persons are pests, a. 119. incendiaries, a. 175. dissentions of brethren, a. 126. See Seedsmen of Sedition.
- Conversion: Philosophy converts not, a. 224. wonderful Conversions, a. 356. Instances of Converts, b. 10, 11. sound conversion, b. 514. Gain others to Christ, a 93. by Gospel-conversation, b. 515
- Corruption: seeds of all sin found in all, a. 180. we are all in the dark, a. 200. Natural man described, b. 193
- Counsellours: good, a. 61. to be valued, a. 78. do all by good advice, a. 136
- Covenant, New, b. 315
- Covetousness, destructive, a. 4. 141, 142. troublesom, a. 101. unsatiable, 249, 250. b. 26, 243. earthy, b. 55, 56. miserable, b. 275. restless, a. 250. basely tenacious, a. 253, 297, 298. covet not, a. 188, 189. punishment of covetousness, b. 453.
- Courage of a Christian, and his armour, a. 353
- Cruelty of wicked ones, a. 66. such shall have no mercy, a. 190
- Curiosity sinful, a. 165
- Curse causless comes not, a. 171
- Custom evil, hardly left, b. 265
- [Page]Cyrus commended, b. 134. his many conquests, b. 144. riches, ibid. his name whence, ibid. his Religion, b. 145
- DAmascus a pleasant City, b. 357
- Dancing disgraced, a. 234
- Daniel: the worlds darling, b. 545. his praise, b. 520. his learning, b. 524. his prophecy dark, b. 519
- David George an odious Her [...]ick, b. 484
- Death: mind mortality, a. 262, 300, 301. b. 370. Death unavoidable, a. 277. disarmed to a Believer, b. 90. who are oft taken away from evil to come, b. 182, 183
- Dejectedness dangerous, a. 280
- Delight in sin damnable, a. 55
- Desertion a great affliction, b. 173, 174. let such trust in God, b. 161. See the Notes on Cant. 5.
- Desires accepted, a. 63. rewarded, a. 77. not so sluggish wishes, a. 146. beginings highly accepted in heaven, a. 336. b. 8
- Diligence ingratiateth, a. 155, furthereth Gods service, b. 511
- Dreams: what they are, b. 294. See a. 248
- Devil of discontent, b. 437
- Drunkenness damnable, b. 28. a great sin, a. 133. a mischief, a. 159. and the mother of mischief, a. 210, 211. See b. 30, 99. 522. great drunkards, b. 27
- EArths compass, b. 129
- Edward 6. commended, a. 294, 350
- Queen Elisabeths Majesty, a. 107. her mothers diligence and bounty, a. 213.
- Eloquence, a rare gift, a. 135. very useful in the Church, a. 92, 110. commendable in a Preacher, a. 308
- Englands happiness, a. 360
- English witty, b. 521. hunted once by sweating sickness, b. 448
- Envy: mischief of it, a. 89, 115, 162
- Essenes came from Rechabites, b. 324
- Evil devices end ill, a. 87
- Examples: profit by domestical examples, or perish, b. 543, 544
- Excuses avail not, a. 151
- Ezekiel, the hieroglyphical Prophet, b. 391. dark and deep, b. 500, 502, 509. why so oft called Son of man, b. 397
- Eyes: look well to them, a. 22, 121
- FAith, founded upon saving knowledge, b. 172. particularly applyeth, a. 324. holds her own of Christ, a. 344. expells ignorance; b. 90. causeth peace, b. 91. patience, b. 101. the force of faith, b. 450
- False-witness a pest, a. 68. a leud lyar, a. 81
- Fast: a true one described, b. 188. read the Word on Fast-dayes, b. 327
- Fear of God, foundation of wisdom, a. 3. tis humble, a. 11. watchful, a. 44. hath happiness, a. 88. fear and obey God, a. 310. fear him only, b. 44
- Fear: base, betrayeth men, a. 56, 197. b. 60, 61. caused by sin, b. 37. punisht in Mr. Holt, a. 211. tis oft causless, a. 182
- Few good, a. 273. few saved, b. 71, 238
- Flattery, odious, a. 178: pernicious, a. 3
- Folly is talkative, a. 50. 293. tells all, a. 193. all places full of fools, a. 224. when a fool is to be answered, and when not, a. 172. a fool all over, a. 290. and he proclaims it, ibid.
- Formalists rejected, b. 246
- Friendship true, what, a. 118
- Frugality: be thrifty, a. 181, 182. unthrifts, a. 230
- Fruitfulness spiritual, b. 200
- GAtakers great pains was his death, b. 390
- Gileads precious balsom, b. 252
- Gluttons condemned, a. 184, 255, 256, b. 82, 239
- God: his omniscience, a. 92, 95. he formeth our thoughts and speeches, a. 103, 104. his decree shall stand, a. 236. All things are present to him, a. 237. his surpassing greatness, a. 248. b. 185. [Page] his forbearance no quittance, a. 278. he protecteth his in danger, b. 22, 137. his back-parts only are seen, b. 32. nothing is hid from him, b. 105. his anger, b. 111. he repents of the evil, b. 127. is present with his in danger, b. 137. his love more then motherly, b. 157. immense, ibid. his omnipresence, b. 213. his attributes yield comfort, b. 256. he is our portion, b. 380
- Godliness, hath peace and plenty, b. 8. the gain of it, b. 116, 156. See Grace. It is aviled by the world, b. 193
- Gog and Magog who, b. 492. Gogmagog-hills, b. 497
- Good chief: opinions about it, a. 217
- Gospel, a feast of fat things, b. 90 glory of Gospel-times, b. 498
- Grace only is substantial, a. 7. gainfull, a. 13, 14, 45, 49, 78, 84. better then wealth, a. 264, 265. it is victorious, b. 134. enobleth, b. 137. refresheth, a. 12. is not propagated, a. 51. is small at first, b. 513, 514. No perfection of it here attainable, a. 270. See Godliness.
- Grave, a bed of rest, b. 183
- Great men should be good, a. 107. if wicked, they prove a publike mischief, a. 185. they are set up for such purpose, a. 183. self-willed Princes perish. a. 342. Crowns are stuffed with cares, a. 243. tell great ones the naked truth, a. 276. their sins are pernicious to many, a. 228. they are generally imitated, b. 49. Dignity should wait upon desert, a. 291. Kingdoms have their cares, a. 284. great ones if wicked, ill-spoken of at death, b. 288. Some brought to extream poverty, b. 385, 539. Ill Princes a punishment to the people, b. 560. Princes duties, a. 118. See Kings, Magistrates.
- HArm watch, harm catch, a. 176
- Hatred is bloody, a. 192. mutual hatred of good and bad people, a. 198
- Heart: keep it carefully, a. 21. watch it, 22, 33. give it to God, a. 158. reflect oft upon it, a. 260. tis deceitfull and desperately wicked, b. 273, 274. God searcheth it, ibid. tis the fountain of all our misery, b. 223. when once it becomes hard and horny, a. 158. dead and dedolent, b. 35
- Hear, attentively, b. 177. Many hearers are dull and unteachable, b. 99. Yea scoffers at the word. b. 100
- Heathens, why called Pagans, b. 238. they change not their Gods, b. 225
- Heaven, curiously wrought, a. 14. its great heighth, a. 165. its unconceivable happiness, a. 331
- Heavenly-mindedness, a. 100. Let there be continual ascensions in our hearts, a. 345. heavenly Geometry, b. 505
- Hell, its horrour, a. 95. hell-fire what, b. 112 torments, b. 161. think of them, b. 217, 218
- Hereticks are all in extreams, a. 240. they flatter men: b. 292. Lay-Preachers a great mischief, b. 293. Brown the Sect-master died in Gaol, b. 337. See Seducers.
- History: Excellency and use of it, a. 221
- Holiness is amiable, a. 275. gets fame, a. 52. Walk accurately, a. 22. 37. look forth-right, b. 511. be strict and scrupulous, b. 523
- Humility hath favour, a. 17. honour, a. 58. a. 103. b. 83. true worth is humble, a. 199
- Hypocrisie is hatefull, a. 175, 177. b. 51. hypocrites are vindictive, a. 319. their services rejected, b. 5, 6. yet they out-do better men, b. 187. have specious pretences, b. 214. upbraid God with their services, b. 187. shall be affrighted, b. 119. detected, b. 445. detested, b. 51. appear in their colours, b. 334, 344
- IDleness mischeivous, a. 30. wasteth, a. 31. a sluggard graphically described, a. 239
- Idolaters, willfully ignorant, b. 129. spare for no cost, b. 148
- Jeremiah's, worth, and sufferings, b. 219, 220, 269. how long he prophecyed. b. 220. his modesty, b. 221
- Jests, salt, provoke, a. 192
- Jesuites, great troublers, a. 209. quarrelsome Quaerists, b. 53. blood-thirsty, b. 548
- Jews: their desperate unbelief, b. 168. devillish spite, a. 177. they make up two Christs, b. 168. blaspheme the Gospel, b. 44. they kneel not, out of pride, b. 147. their conversion, b. 492. A Jew converted by Esay 53. b. 167. their [Page] desolation, b. 35, 36. Jerusalems Epitaph. b. 371
- Ignorance of Popish Priests, b. 276
- Impatience betrayeth us, a. 171
- Impudency in sin, b. 17. 231. 243. D. Story impudent. b. 243
- Infants, why called cake-bread, b. 248. Christian infants Gods children, b. 432
- Insensibleness under Gods judgements, b. 94. incorrigibleness, b. 1, 31
- Integrity: state of it, a. 273, 274
- King Johns reign troublesome, b. 71
- Joy spiritual sweet, a. 83, 99, 144. Just only Joy, a. 191. b. 46. such ought to be cheerfull, a. 283, 284
- Joy carnal hinders holiness, a. 261. ends ill, a. 84. 263. tis mad mirth, a. 174. unfound, a. 191. a flash; a. 225. a toy, ib. mad, ibid.
- Isaiah and his Prophesie described, b. 1
- Ithiel and Ucal, who: a. 199
- Judgement general, a. 310, 311: the fire of the last day, b. 553
- Just man is safe from evil, a. 70. rich; a. 93. joyfull, 144. bold, a. 182
- Justification and Sanctification go together, a. 105
- Justitiaries, a. 205
- Kings; their best guard, b. 139. learned Kings, b. 524. Kingdoms are empty bubbles, b. 525. The Roman Empire is mouldering, b. 553. See Great ones, and Magistrates.
- Knowledge, got by reading and hearing, a. 2. beg and dig for it; a. 7. tis sweet; a. 161. we know but little, a. 200. a. 281. learn of inferiours, b. 65. Great Scholars ignorant of God; b. 105
- LAw of God: Its equity and utility, b. 153
- Law-suits tedious, b. 286
- Learning, pleasant, a. 55. prized, b. 523. Learned Kings, b. 524. Daniels Learning, ibid.
- Levellers, dangerous creatures, a. 291, 292
- Life, full of sorrow, a. 233. over-loved, a. 253. Sweet, 300. short and uncertain, b. 15
- Love: our love is a reflex of Christs love; a. 358
- Lusts: fly youthfull lusts, a. 73. lust is unsatisfiable, a. 180 they are thorns, and why, b. 234
- Luxury is attended by beggery, a. 144. undoes many, b. 465
- Lying a great sin, a. 33. such as Saints will beware of, b. 203
- MAgistrates; must judge the poor justly, a. 194. how far they are to be obeyed, b. 531. regiment without righteousness, a. 187. places of judicature abused, a. 237. Evil under-officers; b. 114. like Prince, like people, a. 193. See Kings, great persons.
- Man, set to School to other creatures, a. 29, 209. hath in him the malignities of all the creatures, b. 139
- Man is born to misery, a. 260 is miserable, a. 231, 256
- Manner of performance; b. 510
- Manichees mad conceit of God, b. 145
- Married couples should love dearly, a. 324
- Martyrs: their five vertues; b. 301. they astonisht their tormentors▪ b. 534
- Mass, whence so called, b. 368
- Mediocrity, beg a mean estate, a 203, 204. keep a mean, a. 269
- Meekness mollifieth, a. 91
- Melancthon praised, a. 223. timorous he was, b. 223
- Mercy abused, turns into fury, b. 135. Gods mercy matchless, b. 230
- Merit-mongers vain, b. 207. self-justitiaries, b. 209. these are the Saints greatest enemies. b. 461
- Ministers: obey them, a. 6. they are Cryers, a. 41. Noble preachers, a. 218, 219. eloquence befits them; a. 308
- Ministery blasphemed, a. 309. persist to press necessary truths, a. 336. inculcate the same truths, b. 99
- Ministers dignity and duty; a. 346, 347, 351, 352. let them be bold, b. 107. Ministery is a sweet mercy, b. 110 Ministery-miracles, b. 123. Minsters mostly labour in vain, b. 154. Yet must preach on, b. 155. able and apt to comfort the feeble-minded, b. 159. A mirrour for Ministers, b. 160. Dumb dogs described, b. 181. ignorant, greedy, sleepy, ib. drunken, b. 182. preach earnestly, b. 186, [Page] 187. young preachers, b. 221. preach boldly, b. 222, 223. be compassionate, b. 253. shall meet with many troubles, b. 279. and have the worlds wages, b. 281. a prophane preacher a great mischief, b. 291, 292. bad Ministers may convert souls, b. 293. Ministers are watchmen, b. 401. must be resident, b. 486. must dilate, b. 515. ill Ministers are the Devils Dirt-daubers, b. 425. Christs love to his offending Ministers, b. 507. Ministers wives, what they should be, b. 508
- Miracles: 365. at a birth, b. 172. the old Woman of Bolton suckling a forlorn babe, b. 384
- Mocking at Gods Menaces, b. 29. at religion, b. 118. at the word, punished, b. 102. a scoffer converted, ibid. See Scorners.
- Mortification of sin, b. 234, 235 Mortifie all as well as any, b. 443
- Muleasses King of Tunis justly made blind, b. 422
- Multitude, no good plea, a. 62. follow it out to evil, b. 43
- Murmuring against God, a. 128. complain not of the times, a. 263, 264
- Murderers must be executed, a. 188 bloody men make bloody ends, a. 158
- NAme: a good name a great blessing, a. 102. precious, a. 147. better then riches, 148. sweet, a. 257; 258. get and keep it, b. 199
- Nebuchadnezzars distemper, what? b. 537, 538, 540
- Noble Preachers, a. 218, 219
- OAths: how to swear aright, b. 234. fear an oath, a. 286. petty oaths great sins, b. 239. A wretch dying swearing, a. 22 [...], 230
- Obedience Evangelical, a. 130
- Obstinacy, a kind of blasphemy, b. 447
- Offendors for a word, b. 106
- Old age full of infirmities, a. 303, 304, 305, yet venerable if good, a. 113
- Opportunity▪ improve it, a. 118
- Oppression a great sin, a. 9 [...], 154
- Oppressors, Theeves, b. 9, 10
- Ordinances are sweet, a. 339, 340
- PAins taken to small purpose, a. 294.
- Papists, perfidious, b. 118. bloody, ib. idolatrous, b. 142. superstitious as the Egyptians, 413. blasphemous, b. 499. their invocation of Saints, b. 205. their roaring out Rorate before Christmass, b. 145. Romish Edomites, b. 122
- Parents: good parentage a great honour, a. 115. rob not parents, a. 189. contempt of them exquisitely punished, a. 207. observe them, b. 325
- Partiality naught, a. 163
- Passion proclaimeth folly, a. 68, 69
- Patience lesseneth 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
- Pope [...] 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. tis 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 o [...], 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. [Page] 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
- QUakers cross-grained, b. 132
- 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.
- 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. tis a spiritual judgement, b. 104
- Seedsmen of sedition, a. 32. Make-bates, a. 69. 112. Shun such, and why, a. 163
- [Page]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. 'tis 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
- 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. 'tis 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
- 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
- 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. tis 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. tis 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
- SErve God in Youth, a. 303
- ZEal: be resolute for God, b. 533. Laurence his Zeal, ibid. God hateth the Luke-warm, b. 296
A COMMENTARY OR EXPOSITION UPON THE PROVERBS of SOLOMON.
CHAP. I. Vers. 1. The Proverbs.]
OR, Master-sentences, Maximes, Axiomes, Speeches of special precellency and prodominancy: [...] Dominari, quae vita dominae & moderatices esse debent. [...]. Received Rules that must over-rule matters, and mightily prevail in the minds of men. The principal (no doubt) they are of those three thousand, mentioned, 1 King. 4.32. and far beyond those golden layings of Phocylides (prophanely preferred before these holy parables by that Apostate Julian, De Euripide Cicero pronu [...]ciavit plures esse in eo sententias quam verba. ansu nefario) as having in them more sentences than words, and being so farre above all humane praise for weight and worth, that (as Salast writeth of Carthage) I had better speak nothing of them, than too little, sith too much is too little.
Of Salomon] who better (a deal) deserves to bee stiled Master of the Sentences, than Peter Lombard; and to bee esteemed [...], as one saith of Homer; or as another saith of Hierome, Zenophon. that hee was a man quem nullum scibile latuit, that knew all that was knowable by a man. [...]. Euripid. [...]. Demost. [...]. Thucyd. & Diodor.
King of Israel] Eccles. 1.1. King of Jerusalem, which was now the Israel of Israel, as Athens was (in its flourish) said to bee the Greece of Greece, yea, the Soul, and Sun, and eye of Greece; yea the common School of all mankind. For King Solomon exceeded all the Kings of the Earth, both in Riches, and in Wisdome. And all the world sought to see Solomon, to hear his Wisdome which God had put into his heart, 1 King. 10.23, 24. For the more wise the Preacher was, the more hee taught the people knowledge, and cause them to hear, and searched forth many Parables, Eccles. 12.9. Even words of delight, vers. 10. See the Note there.
Vers. 2. To know Wisdome] That is, to give others to know, to wise them, as Dan. 12.3. to give the knowledge of salvation, Luk. 1.77. to shew men [Page 2] great and mighty things which they know not, Jer. 33.3. but may here hence bee taught, better than out of Lipsius his Bee-hive, or Machiavels Spiderweb.
Vers: 3. To receive the instruction] Tertullian calls the Bible (and the Proverbs by a specialty) Nostra digesta, from the Lawyers; and others our Pundects, from them also. Is there not a thin veil laid over them, which is more rarified by reading, and at last wholly worn away▪ Surely as by much reading the Statute-book men grow worldly-wise; And as a friend (it is Chrysostomes comparison) that is acquainted with his friend, will get out the meaning of a letter or phrase, which another could not that is a stranger; so it is in Scripture. And herein (as one well observeth) the poorest Ideot being a sound Christian, goeth beyond the profoundest Clarks that are not sanctified, that hee hath his own heart instead of a Commentary to help him to understand even the most needful points of the Scripture.
Vers. 4. To give subtilty] Serpentine subtilty, Gen. 3.1. sacred sagacity, a sharp wit, a deep reach, a Spirit that searcheth all things, yea, the deep things of God, 1 Cor. 2.10. [...]nd transformeth a man into the [...]ame Image from glory to glory,Pet. Mar [...]. in Rom. Ep. dedicat. [...] Cor. [...].1 [...] Equidem sc [...] m [...]tos ess [...] qui h [...]c non redan [...] & non p [...] cos qui ea rideant, nosque inf [...]nire arbit [...]ntur, faith Peter Martyre [...] velim, &c. that is, I wot well there bee many that will not beleeve it, and not a few that will deride it, and think wee are [...]ad in ascribing so much to the Scriptures. But oh that they would bee entreated to make trial a while, and to take to the reading of the Bible! Male mihi sit [...] eum in [...] causa jure au [...]im) nisi [...]andem capiantur sentient dentiqua quamtum divina hac ab humanis distent, &c. Let mee never bee beleeved, if they perceive not a plain and palpable difference betwixt these and all humane writings whatsoever. And to the same purpose Erasmus, Erasm. Praefat. in Lucam. expertus sum in [...]cipso, saith hee, I can speak it by experience, that there is little good to bee gotten by reading the Bible cursorily and carelesly: But do it duly and diligently, with attention and affection, and you shall finde [...] an efficacy, as is [...] bee found in no other Book that can bee named.
To the simple] [...]atuo [...] fatuello (Lipsius this diminutive) to the silly-simple, whose learning hangs not in his light, who holds not [...] wise to bee taught, that is not uncounsellable, unperswad [...]le. [...] qui sibi sapit, Chytra [...]s. hee is two fools that it wise in his own eyes, Pr [...] 3. [...] [...] noro, sed ignorantiam meam non ignoro. Little though it [...], [...]et this I know, that I know but little.
Arist. Ethic. lib. 1. Job 1 [...].12. Eccles. 11.10. To the young man Though rude and rash, [...]ead-long and [...]ead long [...]ntameable and untractable, as a wilde-asse-colt; though [...] lusts, 2 Tim. 2.22. and madly set upon sin, yet hee may cleanse his waies, by cleaving to Gods Word, Psal. 119.9. and become a young Saint, an old Angel whereas otherwise, like young Lapwings, hee is apt to bee snatched up by every Buzzard.
Vers. 5. A wise man will hear] Hearing and seeing are by Aristotle called the learned senses, because by these doores, learning, yea life entreth into the soul, Isa. 55.3. David Chytrous, when hee lay a dying, lift up himself to hear the discourses of his friends that sate by him, and said, that hee should dye with better cheer, if hee might dye learning something.
Si mori [...]und [...] etiam si quid [...]idic [...]sset Meich. Adam. And will encrease learning] Take heed what you hear: unto you that hear, shall more bee given, Mark. 4.24. See the Note there; Onely ponder, and apply what you hear. For they that do otherwise, are like the Wolf, who never attain to any more divine learning than to spell Pater; but when they should come to put together, and to apply it to their souls, they say Agnus, their minds running a madding after the profits and pleasures of the world, and they thinking those little less than mad, tha [...] run to and fro to encrease knowledge, Dan. 12.4.
Vers. 6. To understand a Proverb, and the Interpretation] Or, the sweetness thereof, there being nothing so sweet to a good soul, as the knowledge [Page 3] of dark and deep mysteries; Psal. 119.103.Heb. Me [...]it [...]a [...] unde. fortasse Graecum [...] & Lati [...]um Mel. Rivet. where the same word is used. The little Book of the Revelation was in Johns mouth sweet as hony, Rev. 10.9, 10. See the Note there.
And their dark sayings] Dark to those that are acute obtusi, that have not their senses exercised to discern both good and evil, Heb. 5.14. Legum obscuritates non assignemus culpae scribentium sed inscitiae non asse quentium, saith hee in Gellius. If the Law bee dark to any, the fault is not in the Law-giver, but in those that should better understand it.
Vers. 7. The fear of the Lord is the beginning] Or the chief and principal pointThe head or first-fruits; the head and heigh. of wisdome (as the word here signifieth) yea, wisdome it self, Job 28.28. This Solomon had learned by the instruction of his Father (as it is in the next verse) who had taught it him of a childe. Prov. 4.4. with Psal. 111.10. and therefore sets it here in the beginning of his works, as the beginning of all:Hoc est enim totus homo. As in the end hee makes it the end of all, Eccles. 12.13. yea, the All of man, without which hee counts him not a compleat man, though never so wise to the world-ward. Heathen Sages, as Seneca, Socrates, &c. were wise in their Generation, and had many excellent gifts, but they missed of the main; there was no fear of God before their eyes: Being herein as Alchimists, who miss of their end, but yet finde many excellent things by the way. These Merchants found goodly pearls, but the pearl of price they failed of, Mat. 13.45, 46. The Prophet calls the fear of God our treasure, Isa. 33.6.
But fools despise] Fools; so are all such as fear not God, being abominable, disobedient, and to every good work reprobate, or injudicious, Tit. 1.16. Evil is Hebrew for a fool; Nebul [...] of Nabal, Fool of [...]. When one highly commended the Cardinal Julian to Sigismund, hee answered, Tamen Romanus est, Yet hee is a Popeling; So, yet hee is a Fool, because void of Gods true fear. Behold they have rejected the word of the Lord, [...]. Arist. Rhe [...]. and what wisdome is in them? Jer. 8.9.
Vers. 8. Hear the instruction of thy Father, &c.] It is not fit to disobey God, thy Father, nor thy Teacher, saith Aristotle. Our Parents, said Hierocles, are [...], our houshold-gods: and their words should bee received as Oracles; This is a principal fruit of the fear of God, which it here fitly followeth: like as in the decalogue, the Commandement for honouring of Parents, is set next of all to those of the first Table, nay, is indeed (as Philo saith of it) [...], a mixt Commandement.
Vers. 9. For they shall bee an ornament] Virgil. Plato. A mans wisdome maketh his face to shine, Eccles. 8.1. Tum pietate gravem, &c. [...]. Neither gold, nor precious stone so glistereth, saith Plato, as the prudent mind of a pious person. Nothing so beautifies as grace doth; Moses and Joseph were fair to God, and favoured of all men. A Crown of Gold, a Chain of Pearl, are no such Ornaments as are here commended.
Vers. 10. If sinners entice thee] To an ill bargain, to a match of mischief, as Ahab did Jehosaphat, as Potiphers wife would have done Joseph: and truly, that hee yeelded not, was no less a wonder, than that those three Worthies burnt not in the midst of the fiery furnace. But as the Sun-shine puts out fire, so did the fear of God the fire of lust.
Consent thou not] But carry a severe rebuke in thy countena [...]ce, as God doth, Psal. 80.16. To rebuke them is the ready way to bee rid of them.
Vers. 11. If they say] The Dragon bites the Elephants [...]ar, and thence sucks his blood; because hee knows that to bee the onely place that hee cannot reach with his trunck to defend. So deal the red Dragon and his Angels; with good words and fair speeches they deceive the hearts of the simple, [...]om. 16.18. With much fair speech shee caused him to yeeld, with the flattering of her lips shee forced him, Prov. 7.21.
Come with mee] If sinners have their Come, should not Saints much more▪ Come let us go to the house of the Lord, Isa. 2.3. Come, let us walk in the light of the Lord, Vers. 5. Let us go speedily to pray before the Lord, and to seek the Lord of Hosts: I will go also, Zech. 8.21. should wee not incite, intice, whe [...], [Page 4] and provoke one another? [...]. Heb. 10.24. sharpen and extimulate, as Prov, 27.17. rouse and stir up each other to love and good works, 2 Pet. 1.13.
Vers. 12. Let us swallow them up alive] As the Devil doth, 1 Pet. 5.8. 2 Tim. 2.26. Homo homini daemon. The poor Indians have been heard to say, It had been better that their Countrey had been given to the Devils of Hell, than to the Spaniards: and that if the cruel Spaniards go to Heaven when they dye, they (for their parts) desire not to come there.
Vers. 13. Wee shall finde all precious substance] But those that rake together, rem, rem, quocunque modo rem, that count all good fish that comes to net, will in the end catch the Devil and all.
Fill our houses with spoil] Not considering, that they consult shame to their houses by cutting off many people, and sinning against their own souls, Hab. 2.10. Hee that brings home a pack of plaguy cloaths, hath no such great booty of it.
Vers. 14. Let us all have one purse] How much better were a wallet to beg from door to door, than such a cursed hoard of evil-gotten goods?
Vers. 15. Walk not thou in the way with them] God will not take the wicked by the hand,Psal. 26. Job 8.20. Why then should wee? Gather not my soul with sinners, saith David. O Lord let mee not go to Hell where the wicked are: for Lord, thou knowest I never loved their company here, said a good Gentlewoman when shee was to dye, being in much trouble of conscience.
Vers. 16. For their feet run to evil] By the abuse of their locomotive faculty, given them to a better purpose. They run, as if they should not come time enough, they take long strides toward the burning lake, which is now but a little before them.
Vers. 17. Surely in vain the net] Which is to say, Silly birds pick up the meat, but see not the net, and so become a prey to the fowler. If the fruits of the flesh grow out of the trees of your hearts (saith blessed Bradford) surely,Sermon of Repent. pag. 70. surely, the Devil is at Inne with you; you are his birds, whom when hee hath well fed, hee will broach you, and eat you, chaw you, and champ you world without end, in eternal woe and misery.
Vers. 18. And they lay wait] Their sin will surely finde them out. No doubt this man is a Murderer,Nemo nequitiam gorit in pect [...]re, qui non idem Nemesin in tergo. said those Barbarians, Act. 28.4. whom though hee had escaped the Sea, yet 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 [...]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 deserti [...], 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.
[Page 5]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 quàm 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 naugh [...]] 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 stillicidi [...]. 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. S [...]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. Thua [...]. 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, A [...]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 Moa [...]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. [Page 6] 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 Joshuah, ch. 24.15. and Mary, Luk. 10.42.
Vers. 30. They would none of my Counsel] These are condemned and menaced, as well as those that despised or execrated Gods reproof. So also in the precedent verse, not onely they that hated knowledge, but that did not chuse the fear of the Lord.
They despised all my reproof] Hebrew, They execrated, blasphemed it.
Vers. 31. Therefore shall they eat of the fruit] Eat as they baked, drink as they brewed. They that sow the wind of iniquity, shall reap the whirlewind of misery. Aequum est ut faber quas fecit compedes ipse gest it.
And bee filled with their own devices] Their Never-enough shall bee quit with fire enough in the bottome of Hell.
Vers. 32. For the turning away] Whereas it might bee objected, that mean-while wicked men live at ease and prosper. It is granted, but withal asserted, that these fatted Oxen are but fitted for the slaughter. The Sunshine of prosperity ripens the sin of the wicked apace. Bernard calls it misericordiam omni indignatione crudeliorem, a mercy that hee had no mind to. What good is there in having a fine sute with the plague in it? As soon may a man miscarry upon the soft sands, as upon the hard rocks.
Horat. Psal. 112.Vers. 33. shall bee quiet from the fear] Impavidum ferient ruinae. Hee shall not bee afraid of evil tidings. His Ark is pitched within and without; tossed it may bee, but not drowned, shaken, but not shivered, &c.
CHAP. II. Verse 1. My Son]
FAtherly and filial affection ought to bee betwixt Teacher and hearers. But who is their Father? 1 Sam. 10.12. O my Father, my Father, said hee to the dying Prophet, 2 King. 13.14. Dwell with mee, and bee unto mee a Father and a Priest, said that Idolatrous Micah to the wandring Levite, Judg. 17.10.Spec. Europ. Popish Novices do so observe their Patres (as they call them) that though they command them a voyage to China or Peru, without dispute or delay they presently set forward. Tu & Asinus unum est [...]te (said one once to a young Novice, that being to enter into a Monastery, asked his counsel how hee should carry himself?) Come Children, hearken unto mee, I will teach you the fear of the Lord▪ Psal. 34.11.
Vers. 2. So that thou encline thine [...]ar] Lie low at Gods feet, and say, Speak Lord, for thy Servant heareth. His Saints sit down at his feet, every one to receive his word, Deut. 33.3. they are compared to a Garden of Cucumbers, Isa. 1.8. which when ripe, lie on the ground. Surely as waters meet and rest in low valleys, so do Gods graces in lowly hearts.
And apply thy heart] Attention of body, intention of mind, and retention of memory are indispensibly desired of all wisdomes Scholars;Act. & Men. such as King Edward the sixth, who constantly stood up at the hearing of the Word, took notes, which hee afterwards diligently perused, and wrought the Sermon upon his affections by meditation.
[Page 7]Vers. 3. If thou cryest after knowledge] Bene orasse est bene studuisse, James 1.17 said Luther. Knowledge is Gods gift, James 1.5. and must be sought at his hand, fith hee is the Father of lights, and sells us eye-salve, Rev. 3.17.
And liftest up thy voice] As resolved to give God no rest till thou hast it. A dull suitor begs a denial. Then shall men know if they follow on to know the Lord, Hos. 6.3. Teach mee, teach mee, saith David often. Lord shew mee thy glory, said Moses newly come from the Mount.
Vers. 4. If thou seekest her as silver] Opulentissima metalla quorum in alta latent vena, saith Seneca, your richest metals lie lowest.Sen. Epist. 23. Viscera terrae extrahimus, ut digito gestetur gemma, quam petimus, saith Pliny: Wee draw out the very bowels of the earth, that wee may get the gem that wee desire.Lib. 2. c. 65. Shall wee not do as much for this pearl of price, the knowledge of God and his Will, of our selves, and our duties? Beg wee must, vers. 3. but withall wee must dig too, vers. 4. and continue to do so, searching for her, as for hid treasures. Ora & labora; for else, the talk of the lip onely brings want, Prov. 14.23. What man finding a rich Mine of Gold or Silver, is content with the first Oar that offers it self to his view, and doth not dig deeper and deeper till hee become owner of the whole treasure? So here, Then shall yee know if yee follow on to know the Lord, Hos. 6.3. if yee cease not till yee get all the dimensions of knowledge mentioned by the Apostle, Ephes. 3.18. till yee see that blissful sight, Ephes. 1.18, 19.
Vers. 5. Then shalt thou understand] Then shalt thou bee as those noble Romans were, chap. 15.14. full of goodness, filled with all knowledge, able also to admonish others; in fine, a well-accomplisht Christian, that hath Christian for his name, and Catholick for his sirname. Such a Catholick as Austin describeth, when hee saith, [...]oni Catholici sunt, qui & fidem integram sequuntur, & bonos mores. Those bee good Catholicks, that beleeve well, and live well. These bee not those antient Roman-Catholicks.
Vers. 6. Out of his mouth cometh knowledge] If it could bee said by the divine Chronologer,Bucholc. Ex Adami sapientissimi doctoris ore pr [...]manavit, tanquam ex so [...]e quicquid in mundo est utilium doctrinarum, disciplinarum, scientiae & sapientiae, Out of Adams mouth (even after the Fall) as out of a fountain slowed all the profitable knowledge, skill, and wisdome in the world: how much better may the same bee said of the onely wise God, who is wonderful in Counsel, and excellent in working, Isa. 28.29. Platonici lumen mentium esse dixerant ad discenda omnia, eundem ipsum Deum â quo facta font omnia. The Platonists said,Aug. de civ. Dei. that God the Maker of all was that light of the mind whereby wee learn all.
Vers. 7. Hee layeth up sound wisdome] Hebrew Substance, reality, that which hath a true being, in opposition to that which is not; so riches are described, Prov. 23.5. Heaven onely hath a foundation, earth hath none,Heb. 11. Job 26.7. but is hanged upon nothing. Grace hath solid substance in it and true worth: whereas opinion onely sets the price upon all outwards things. The Prophet Amos complains of the Epicures of his time, that they are the Lambs out of the flock, and the Calves out of the midst of the stall, they drank Wine in bowls, and chanted to the sound of Viols, &c. Amos 6.4, 5, 6. This to some might seem brave and desirable. But vers. 13. the Prophet in true judgement thus speaks to them. Yee which rejoyce in a thing of nought, &c. yee imbrace a shadow, yee pursue after things that profit not, but perish in the use:1 Cor. 6.13. for Meats for the belly, and the belly for Meats; but God will destroy both it and them.
Some sense the Text thus: The Lord saies up sound wisdome for the righteous, &c. when hee is in distress, then hee hath such quietness of spirit, soundness and presence of mind, that in the must of his straits hee is in a sufficiency Not so the wicked, Job 20.22.
Hee is a buckler to them] The body cannot bee wounded, but through the buckler, if skilfully handled: Happy art than O Israel; who is like unto thee, Deut. 33.29. O people saved by the Lord, the shield of thy help? &c.
Vers. 8. Hee keepeth the paths of judgement] Well may they walk uprightly that are so strongly supported. Gods hand is ever under his; they cannot [Page 8] fall beneath it. Hee keepeth the feet of his Saints, 1 Sam. 2.9.
Vers. 9. Then shalt thou understand righteousness] Not as cognoscitiva standing in speculation; But as directiva vitae, a rule of life. Knowledge is either Apprehensive onely, or Affective also. This differs from that, as much as the light of the Sun (wherein is the influence of an inlivening power) from the light of Torches.
Vers. 10. Is pleasant to thy soul] Spiritual joy mortifies sin: His mouth hankers not after homely provision, that hath lately tasted of delicate sustenance: Pleasure there must bee in the wayes of God, because therein men let out their souls into God, that is the fountain of all good, hence they so infinitely distaste sins tasteless fooleries: Crede mihi res severa est verum gandium, saith Seneca. True joy is a solid business.
Becman. [...].Vers. 11. Discretion] Hebr. Thoughtfulness, or good advisement. Cogito quasi coagito. Notat sercitatem, such as is that of the wife to please her husband, 1 Cor. 7.34. casting this way and that way how to give best content: Or that of the good huswife to build her house,Prov. 14.1. studying in every business how to set every thing in order: As the Carpenter studies how to set every part of the frame in joynt.
[...]Vers. 12. That speaketh froward things] As if his mouth were distorted, or the upper-lip stood where the nether should. See Act. 20.30.
Vers. 13. To walk in the wayes of darkness] As Theeves, Drunkards, Dicers, and our other Solifugae that abuse even Gospel-light, that put not light under a bushel, but under a dunghil, that when they have walked themselves aweary in these by-wayes (high wayes to hell) sit down in darkness, and in the shadow of death, Luke 1.79. which posture imports, 1. Continuance there. [...]. Content, as well a paid of their scat. These hate the light because their wayes are evil: Jo [...]. 3. The light stands in the light of their wicked wayes, as the Angel did in Balaams way to his sin.
Vers. 14. Who rejoyce to do evil] It is their meat, drink, sport. Prov. 4.27▪ and 10.23. they cannot bee merry unless the Devil bee their play-fellow. This is reckoned as an aggravation of Jerusalems sin,Jer. 11.15. Melior est tristitia iniqua patientis quam latitia iniqua facie [...]tis. When thou dost evil, then thou rejoycest. But better is the sorrow of him that suffereth evil, than the jollity of him that doth evil, saith Austin.
Vers. 15. Whose wayes are crooked] How justly may God say to such, as the Crab in the Fable did to the Serpent when hee had given him his deaths wound for his crooked conditions, and then saw him stretch himself out streight, At opo [...] tuit sic vixisse: It is too late now, you should have lived so.
And they froward] Absurd, 2. Thess. 3.2. Men made up of meer incongruities, solacising in opinion, [...]. speeches, actions, all.
Vers. 16. From the strange woman] Forbidden thee by God, as strange fire, strange Gods, &c.
Which flattereth with her lips] Whose lips are nets, whose hands are bands, whose words are cords to draw a man in as a Fool to the stocks, or an Oxe to the slaughter.
Vers. 17. Which forsaketh the guide of her youth] That is, Her Husband, as Helena, Becman. Herodias, Bernice, Act. 25.13. and other odious Harlots. Adulterium quasi ad alterum, vel ad alterius torum. This Wanton never wants one though her Husband bee ever so near.
And forgetteth the Covenant of her God] Marriage is a mixt Covenant, partly Religious, and partly Civil: The parties tye themselves first to God▪ and then to one another. The bond is made to God, who also will bee ready enough to take the forfeiture. For Whores and Adulteresses God will judge, H [...]b. 13.3.
Vers. 18. For her house inclineth unto death] Terence calleth Harlots Cruces, quia juvenes macerent & affligant. Venery is deaths best Harbinger: Venus ab antiquis [...] dicta. Jacob. Re [...]ias. Shee provideth, saith one, not for those that are already born, but for those that shall bee born. Of Pope Paul the fourth (that old Goat) it went for a by word, Eum per candem partem animam profudisse, per [Page 9] quam acceperat. Pope John the twelfth being taken with an Adulteress, was stabbed to death by her Husband. Alexander the Great, and Oth [...] the third,Barns. lost their lives by their lusts. But how many (alas) by this means have lost their souls! Fleshly lusts (by a specialty) fight against the soul, 1 Pet. 2.12. And nothing hath so much inriched hell (saith one) as beautiful faces.
And her paths unto the dead] Hebrew, El Rhephaim to the Giants: [...]. Sept. [...] projecti sunt. To that part of hell where those damned monsters are, together with those sensual Sodomites, who giving themselves over to fornication, and going after strange flesh, are thrown forth for an example, suffering the vengeance of eternal fire, Jude 7.
Vers. 19. None that go unto her return again] Some of the Antients have here hence concluded, that Adultery is an unpardonable sin: But all manner of sin, and blasphemy shall bee forgiven unto men (saith our Saviour) save onely the sin against the Holy Ghost, Matth. 12.31. True it is, that a Whore is a deep ditch, and a strange woman is a narrow pit. Prov. 23.27. That Whoredome, and Wine, and new Wine, take away the heart, Hos. 4.11. That such are said to bee destitute of understanding, and to have lost, even the light of nature, Prov. 6.32. Rom. 1.28. to bee past feeling, and given up to a dead and dedolent disposition, Eph. 4.18, 19. to bee impudent, Jer. 2, 3. (wherefore also they are compared to dogs, Deut. 23.18. 2 Sam. 3.8.) and for most part impenitent, [...]. Hom. Eccles. 7.28. Grace (as One well observeth) is seated in the powers of Nature. Now carnal sins disable nature, and so set us in a greater distance from grace, as taking away the heart, &c. Howbeit all things are possible with God, Mark. 9.26, 27. And though few have awakened out of this snare of the Devil, yet some have, as David, and that woman Luke 7.37, 50. lest any humbled sinners should despair.
Vers. 20. That thou mayest walk in the way] This is another work of wisdome, as to keep us from bad company, so to put us into good, where much good may be learned. Dr. Taylor, Martyr, rejoyced that ever he came in prison,Act. & Mon. there to bee acquainted with that Angel of God, John Bradford (so hee called him.) Latimer and Ridley (while they lived) kept up Cra [...]mer by intercourse of Letters, and otherwise, from entertaining counsels of revolt.Ibid. A childe having been brought up with Plato, returned home to his Fathers house,Sen. de ira lib. 3 cap. 11. and hearing his Father to chide, and exclaim furiously in his anger, used these speeches to his Father, I have never seen the like with Plato.
Vers. 21. For the upright shall dwell in the land] Of Canaan, a type of Heaven; for by these outward and corporal things, inward, spiritual, and eternal are understood. Here the Wise-man speaks after the manner of Moses Law under which hee lived, Deut. 11. And howsoever upright men suffer hardship and hunger here, yet they enjoy great tranquillity and felicity, as seeing God in all, and depending wholly upon him for help. Well for the present, and it will bee better hereafter; This is the upright mans Motto. Heaven (thinks hee) will make amends for all. Hee that sees visions of glory, will not matter with St. Stephen a shower of stones; how much less will hee think much though the Lord give him the bread of adversity, and water of affliction? Isa. 30.20.
Vers. 22. But the wicked shall bee cut off] Certainly, suddenly, utterly, cum maxime velint vivere, when they have feathered their nests, and set up their rest, and reckon upon long life, as the fool in the Gospel: God will shoot at them with an arrow suddenly, and fetch them off when they least look for it. The wicked may dye sinning: The Saints shall not dye till the best time; not till that time when, if they were but rightly informed, they would even desire to dye.
Shall bee rooted out] Heb. plucked up, as degenerate plants, Ex [...]rientur, sed exurentur; God shall likewise destroy thee for ever, hee shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living, S [...]lah. Psal. 52.5.
CHAP. III. Vers. 1. My Son forget not]
WEE should bee able to say to Wisdome, as Coenis did to her Lady Antonia, Frustra, Domina, jussisti: haec enim atque caetera omnia quae mihi imperas, Dio in respons. ita semper in memoria habeo ut ex ea deleri non possint. You need not, Madam, bid mee do your business, for I so remember your commands, as I need never bee minded of them.
But let thine heart keep] As the Ark kept the two Tables, as the Pot kept the hidden Manna.
Vers. 2. For length of dayes] A sweet mercy, and generally desired, Psal. 34.12. Short life is reckoned as a curse, Psal. 55.24. yet in some case, it is a blessing, [...]. Dion. Prus. Orat. 28. 1 King. 14.13. Isa. 57.1. [...], God taketh away his from the evil to come; as when there is a fire in an house or Town, men carry out their Jewels; but then God makes them up in his Cabinet, they do enter into peace, their souls go to heaven, they rest in their beds, their bodies rest sweetly and safely in the grave till the resurrection of the Just, Isa. 57.2. And is not this far better than the longest life here? Length of dayes may prove a curse, when it brings shame, sorrow, &c. as it did to Cain, Cham, &c.
And peace shall they adde to thee] Without which, to live is nothing else but to lye a dying. Rebecca for want of this, was weary of her life; so was Elijah when hee sate under the Juniper tree. All the dayes of the afflicted are evil, Prov. 15.15. [...], they dwell together, they do not live together, said Themistocles of married folk that agree not. Non ille diu vixit, sed diu fuit, said Seneca of one. And again, Non multum navigavit, sed multum jactatus est. Hee was tossed much up and down, but sailed not far, as being driven about by contrary winds.
Shall they adde to thee] Multiplicem pacem significat, saith one, Peace, peace, as Isa. 26.3. that is, a multiplied peace with God, with ones self, with others, or a renewed continued peace, to day, to morrow, and every day: Or a perfect, sheer, pure peace.
Vers. 3. Let not mercy and truth forsake thee] That is, true mercy, not that which is natural or moral onely, but that which is right, both quoad fontem, & quoad finem. They that do otherwise, as heathens and hypocrites, lay up their treasure in the eyes and ears of men, which is a chest that hath neither lock nor key to keep it.
Binde them] That is, my Commandements. Hee seems to allude to Deut. 6.8. See the Note there.
Vers. 4. So shalt thou finde favour] As did Joseph, Moses, David, hee was a man after Gods own heart, and whatsoever hee did pleased the people. It is God that gives credit, hee fashioneth mens opinions, and inclineth their hearts, as Ezra oft acknowledges with much thankfulness, Chap. 7.27. &c.
Vers. 5. Trust in the Lord] To trust in God is to bee unbottomed of thy self, and of every creature, and so to lean upon God, that if hee fail thee thou sinkest. Confidence is the least, and yet the best wee can render to the Lord, for hereby wee acknowledge his Soveraignty, and set the Crown upon his head, as it were. See Judg. 9.15.
And lean not to thine own understanding] Which because men do, hence it is many times, that the fairest blossoms of their endeavours wither, and the unprobablest things do come to pass: God loves to confute men in their confidences, as hee did the Philistims in their Champion Goliah. Wee must not therefore trust, no not Trust it self, but God on whom it relies, who is therefore called our Trust. They trust not God at all, that do it not alone. He that stands with one foot on a rock, and another foot upon a quicksand, will sink and perish as certainly, as he that stands with both feet on a quicksand. Lord lead mee [Page 11] to a Rock that is higher than I, saith David. Whither when hee was once got, then hee sate and sang, The Lord is my rock and my salvation, &c. Psal. 27.1. Surely as one said of general Councils, they seldome were successeful, because men came with confidence, leaning to their own understanding, and seeking for victory, rather than verity: so it holds as true in other like cases.
Vers. 6. In all thy waies acknowledge him] Ask counsel at his mouth, aime at his glory, bee evermore in the sense of his presence, and light of his countenance. It is reported of a worthy Divine of Scotland, Zacheus convert. preface. that hee did even eat and drink, and sleep eternal life. This is to walk with God, this is to live by Faith, this is to see him that is invisible (Moses his optick) this is to go the upper way, even that way of life that is above to the wise, that hee may depart from Hell beneath, Prov. 15.24. See the Note there.
And hee shall direct thy paths] As hee carefully chose out the Israelites way in the wilderness; not the shortest, but yet the safest for them: So will God do for all that make him their guide. The Athenians had a conceit, that their Goddesse Minerva turned all their evil counsels into good unto them. The Romans thought that their Vibilia (another heathenish Deity) set them again in their right way, when at any time they were out. All this, and more than this, is undoubtedly done by the true God for all that commit their waies unto him, and depend upon him for direction and success. Loe this God is our God for ever and ever: hee will bee our guide even unto death. Psal. 4 [...].14
Vers. 7. Bee not wise in thine own eyes] Bis desipit qui sibi s [...]pit. Hee is two fools that is wise in his own eyes. This [...] marres all. Socrates his Hoc scio quod nihil scio, gat him the name of the wisest among men.Arachu [...] apud Ovid. Metamor, lib. 6. Consilii sati [...] in me mihi — is the proud mans posi [...]. Hec that would bee wise, must bee a fool, that hee may bee wise, 1 Cor. 3.18. Intus existens prohibet alienum: A conceit of wisdome bars out wisdome.
Fear the Lord] This makes a modest opinion of a mans self. Joseph a man famous for the fear of God, when Pharaoh expected from him an interpretation of his dream, as having heard much of his skill, It is not in m [...], said hee,Gen. 41.16. God shall give Pharaoh an answer of peace. Loe hee extenuates his own gifts, and ascribes all to God. Wherefore suddenly after, as Joseph had said to Pharaoh, Without mee shall God make answer to Pharaoh, so Pharaoh is heard say to Joseph, Without thee shall no man lift up his hand or foot in all the Land of Egypt, vers. 44. So that here was exemplified that holy Proverb [...] Prov. 22.4. By humility and the fear of the Lord, are riches, and honour, and life. The Original runs thus, By humility the fear of the Lord are riches, &c. There is no And in the Hebrew. Humility and the fear of the Lord are so near akin (this being the Mother of that) as if the one were predicated of the other, as if they were one and the same grace.
And depart from evil] Another effect of this clean fear of God, as David calleth it, Psal. 19.9. Cave, spectat Ca [...]o, was a watch word among the Romans. A reverend and religious man had these words following written before him in his study, Noli peccare: Nam Deus videt, Angeli astant, Diabolus accusabit, Conscientia testabitur, Infernus cruciabit. Take heed of sin; for God seeth thee, Angels stand by thee, the Devil will accuse thee, thy Conscience will testifie against thee, and Hell will torture thee.Psal. 134.4 Hos. 3.5. But besides all this, there is mercy with God that hee may bee feared: and the children of Israel shall fear the Lord and his goodness.
Vers. 8. It shall bee health to thy navel] That is, Thou shalt bee in good plight both for the outward and inward man: Thy bones full of marrow, thy breasts full of milk, thy spirit also lively and lifted up in the waies of the Lord. And as it is with children in the womb (for to these is the allusion here) that by the navil nourishment is ministred unto them, yea, even to the strengthening of the inward parts: So the godly in the Church are [...]ed and bred by the Faith and fear of God; And as without marrow in the bones,Munster. Mercer. T.W and others in loc. no part of man, no not that which is of greatest value and force, is able to do any thing: So the strength that they have from God, is as the marrow which [Page 12] strengtheneth the bones, and maketh them apt to do good things; And as a man that hath his bones filled with marrow, and hath abundance of good blood and fresh spirits in his body, hee can indure to go with less cloaths than another, because hee is well lined within: So it is with a heart that hath a great deal of grace and peace, hee will go through difficulties and troubles, though outward comforts fail him.Act. & Mon. fol. 1358. It is recorded of Mr. Saunders Martyr, that himself should tell the party that lay in the same bed with him in prison, that even in the time of his examination before Steven Gardiner, hee was wonderfully comforted, not onely in spirit, but also in body hee received a certain taste of that holy Communion of Saints, whilest a most pleasant refreshing did issue from every part and member of the body to the seat and place of the heart, and from thence did ebbe and flow to and fro unto all the parts again.
Vers. 9. Honour the Lord with thy substance] Freely expending it in pious and charitable uses, Exod. 25.19. Deut. 26.2. See the Notes there. See also my common place of Almes.
Vers. 10. So shall thy Barus bee filled] The Jews at this day, though not in their own Country,Godw. Heb. Antiq. 277. Thegualer [...]ischilshe the guasher. nor have a Levitical Priest-hood, yet those who will bee reputed Religious amongst them do distribute the tenth of their increase unto the poor, being perswaded that God doth bless their increase the more; for their usual Proverb is, Decima, ut dives fias. Pay thy Tythes, that thou mayest bee rich. See the Note on Mat. 5.7.
Vers. 11. Despise not the chastening of the Lord] Slight it not, but sit alone, Lam. 3.28. and consider, Eccles. 7.14. Some think it a goodly thing to bear out a cross by head and shoulders, and wear it out as they may, never improving it: As a Dog, that getting out of the water into which hee is cast, shakes his cars; or as a man, that coming out of a shower of rain, dryes again; and all is as before. Perdidistis fructum afflictionis, saith Austin of such Scapethrifts. Thus the proud Greeks (having lost two Castles in Chersonesus, Miserrimi facti estis, & pessimi permansistis. Aug. de civit. Dei, l. 1. c. 33. Turk Hist. fol. 185. taken from them by the Turks) commonly said, that there was but an Hogsty lost, alluding to the name of that Country: Whereas that was the first footing that the Turks got in Europe, and afterwards possessed themselves of the Imperial City of Constantinople. Shortly after, Anno 1358. Callipolis also being lost, the mad Greeks, to extenuate the matter, when they had any talk thereof, in 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.
[...]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 [Page 13] Father) doth alter the set of his looks towards his childe, who is wanton upon his love, and lets 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, ja [...]iang, Matth. 13.5 [...]. 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 su [...]s, saith Calvin, they shall gather up all their treasures.
Vers. 15. Shee is more precious than Rubies] Or, Pearls, Principium cul [...]enque omnium rerum precii Margarita teneus. Plin. Gesner. hist. de Aquat. lib. 4. Card. su [...]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, He [...]. non aris acerv [...] & auri Aegroto domini [Page 14] 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 and wretched Cardinal) found by woful experience in the reign of Henry the sixth. For perceiving death at hand, hee asked, Wherefore should I dye being so rich? If the whole Realm would save my life, I am able either by policy to get it, or by riches to buy it.Fox Martyrol. vol. 1. p. 925. Fye, quoth hee, will not death bee hired? will mony do nothing? No; mony in this case bears no mastery. Death (as the jealous man) will not regard any ransome, neither will hee rest content though thou offer many gifts, Prov. 6.35.
Aug. de civit. Dei. l. 5. c. 25. And in her left hand riches and honour] Bonus Deus Constantinum Magnum tantis terrenis implevit muneribus, quant [...] optare nullus auderet. The good Lord heaped so much outward happiness upon his faithful Servant Constantine the Great, as no man ever durst to have wished more, saith Austin. If God give his People a Crown, hee will not deny them a crust: If they have bona throni, the good things of a Throne, they shall bee sure of bona scabelli, the good things of the footstool.
Vers. 17. Her waies are waies of pleasantnesse] Such as were those of Adam before his fall, strawed with Roses, paved with Peace. Some degree of comfort follows every good action, as heat accompanies fire, as beams and influences issue from the Sun. Which is so true, that very Heathens, upon the discharge of a good conscience, have found comfort and peace answerable. This (saith One) is praemium ante praemium, a fore-reward of well-doing. In doing thereof (not onely for doing thereof) there is great reward, Psal. 19.11.
Vers. 18. Shee is a tree of life] A tree that giveth life, and quickeneth: or (as one interprets it) a mo [...] assured sign of eternal life: whatsoever it is, hee alludeth, no doubt, to the tree mentioned, Gen. 2.9. & 3.22. See the Notes there.
And happy is every one that retains her] Though despised by the world as a poor Sneak, a contemptible caytiff. We usually call a poor man, a poor soul: a poor soul may be a rich Christian: as Roger sirnamed Paupere censu was Son to Roger Bishop of Salisbury, Goodwins Catal. p. 338. who made him Chancellour of England.
Vers. 19. The Lord by wisdome] By his essential wisdome, by his eternal word, Prov. 8.30. the Lord Christ, who is the beginning of the Creation of God, Rev. 3.14. See the Note on John 1.3. In the beginning God created the Heaven and the Earth, Gen. 1.1. that is, In his Son, as some interpret it, Heb. 1.2. Col. 1.16. This interpretation is grounded upon the Jerusalimy Targum, who translates that, Gen. 1.1. bechochmatha, in sapientia. So doth Augustine and others: and for confirmation they bring Joh. 8.25. but that is a mistake, as Beza shews in his Annotations there.
Hee established the Heaven] Heb. Hee aptly and trimly framed and formed them in that comeliness that wee now see. The Heavens declare the glory of God, and the firmament sheweth his handy-work, (Psal. 19.1.) Upon the third Heaven hee hath bestowed a great deal of curious skill and cunning workmanship, [...]. Heb. 11.10. But of that no natural knowledge can be had, nor any help by humane arts, Geometry, Opticks, &c. For it neither is aspectable, nor moveable. The Visible Heavens are (for the many varieties therein, and the wonderful motion of the several sphears) fitly called [...].Coelum maximè co nomine intelligunt Graci. Mercer. The Original word here used, ratione conjugationis plus aliquid significat quam paravit, vel stabilivit. Conen, Mirum in modum disposuit. Hee hath cunningly contrived. And hence haply our antient English word Koning, and by contraction King, comming of the Verb Con, which signifies (as Becanus noteth) Possum, Scio, Andeo, I can, I wot, I dare do it.
[Page 15]Vers. 20. The depths are broken up] viz. Those great chanels and hollow places made in the earth, to hold the waters, Gen. 1.9. that they may not overflow the earth; and this the very Philosophers are forced to confess to bee a work of divine wisdome. Others by depths here understand fountains and floods breaking out, and as it were flowing from the nethermost parts of the earth, even as though the earth did cleave it self in sunder, to give them passage.
And the clouds drop down the dews] Clouds (the bottles of rain and dew) are vessels as thin as the liquor that is contained in them; there they hang, move, though weighty with their burden. How they are upheld, and why they fall here, and now, wee know not, and wonder.
Vers. 21. Let not them depart] Ne effluant haec ab oculis tuis, saith the Vulgar: Ne haec à tuis oculis deflectant in obliquum huc & illuc. So Mercer. Let thy eyes look right on, Chap. 4.25. look wishly and intently on these great works of God, and his wisdome therein set forth and conspicuous, as on a theatre. Eye these things, as the Steersman doth the Load-star, [...]. as the Archer doth the mark hee shoots at, 2 Cor. 4.18. or as the Passenger doth his way, which hee findes hard to hit, and dangerous to miss. Yea let them bee the delight of thine eyes, with the sight whereof thou canst not bee sated or surfeited.
Vers. 22. So shall they bee life unto thy soul] For by these, men live, and this is the spirit of my life, saith Hezekiah, Isa. 38.16. Even what God hath spoken, and done, vers. 15. A godly man differs from a wicked, as much as a living man from a dead carkass. The wicked are stark dead, and stone cold. The Saints also want heat sometimes, but they are soon made hot again; because there is life of soul in them, as Charcoal is quickly kindled, because it hath been in the fire.
And grace unto thy neck] Or to thy throat, that is, to thy words uttered through the throat. See the Note on chap. 1.9.
Vers. 23. Then shalt thou walk in thy way safely] Fidneialiter, saith the Vulgar, confidently and securely. Every Malvoy shall bee a Salvoy to thee: thou shalt ever go under a double guard, the Peace of God within thee, Phil. 4.7. and the Power of God without thee, 1 Pet. 1.5. Thou shalt bee in league also with the stones of the field, and the beasts of the field shall bee at peace with thee, Job 5.23.
Vers. 24. Thou shalt not bee afraid] See this exemplified in David, Psal. 3.5, 6. Peter, Act. 12.6. and Mr. Rogers our late Protomartyr,Act. & Mon. fol. 1356. who when hee was warned suddenly to prepare for the fire, hee then being sound asleep in the prison, scarce with much shogging could bee awaked.
Thy sleep shall bee sweet] As knowing that God (thy Keeper, Psal. 121.4, 5.) doth wake and watch for thee, Psal. 120.1. Wicked mens sleep is often troublesome, through the workings of their evil consciences;Daniel [...] Hist. of Eng. as our Richard the third (after the murther of his own two innocent Nephews) had fearful dreams, insomuch that hee did often leap out of his bed in the dark, and catching his sword (which alway naked stuck by his side) hee would go distractedly about the Chamber, every where seeking to finde out the cause of his own-occasioned disquiet. So Charles the ninth of France, after that bloody Massacre of Paris, was so inwardly terrified, that hee was every night laid to sleep,Thu [...]n. lib. 57. and wakened again with a set of Musicians.
Vers. 25. Bee not afraid] Or, thou shalt not bee afraid. Nec si fractus illabatur orbis. Sudden evils do commonly dis-spirit people, and expectorate their abilities, they be at their wits end. But let a David walk through the vale of the shadow of death (that is, the darkest side of death, death in its most horrid and hideous representations) hee will not fear, no though hee should go back again the same way: for thou art with mee, saith hee. Hee had God by the hand, and so long hee feared no colours, Psal. 23.4.
Vers. 26. For the Lord shall bee thy confidence] The Hebrew word here used, signifies both unconstant folly, Eccles. 7.27. and constant hope, Psal. 78.7. [Page 16] And Rabbi Solomon saith, that hee had found in the Jerusalem-Targum this Text, thus censured and expounded, The Lord shall bee with thee in thy folly; that is, hee shall turn to thy good, even thine inconsiderate and rash enterprizes, if thou addict thy self to the study of wisdome.
And shall keep thy foot from being taken] In the snare which thou wast near unto, by chusing, rather to bee held temerarious, than timorous.
Vers. 27. With-hold not good from them to whom it is due] Either by the Law of equity, or of charity: For there is a debt of love, Rom. 13.8. that wee must ever bee owing, and ever pay. And as wee say of thanks, Gratiae habendae & agendae, Thanks must bee given and held as still due, so must this debt of love. Quicquid Clerici habent, pauperum est, saith Hierome; Its true (in a sense) of others, as well as of Ministers. The poor (Gods poor) are the owners of that wee have, wee are but stewards and dispensers of Gods bounty to his necessitous servants: Now if our receits bee found great, and our layings out small, God will cast such bills back in our faces, and turn us out of our stewardship. They are fools that fear to lose their wealth by giving, but fear not to lose themselves by keeping it.
When it is in the power of thy hand] When thou hast opportunity and ability; for wee must not stretch beyond the staple, that were to marre all: Neither when a price is put into our hands, may wee play the fools and neglect it: But wheresoever God sets us up an Altar,Prov. 17.16 wee must bee ready with our Sacrifice of Alms: for with such Sacrifices God is well-pleased, Heb. 13. See my common place of Alms.
Vers. 28. To morrow] Bis dat qui cito dat, while yee have time, do good to all: your beneficence must bee prompt and present; who can tell what a great-bellyed day may bring forth? Ethiopia shall soon stretch out her hands unto God, Weo [...]s [...]. Psal. 58.32. currere faciet manus suas ad Dominum, to note their speediness in giving,Isa. 23.18. saith one. Tyrus also, when converted once, makes haste to feed and cloathe Gods poor Saints with the money and Merchandise shee was wont to heap up and hoard.
Vers. 29. Devise not evil against thy neighbour] Heb. Plow not evil, i. e. plot not. One of the Rabbines renders it, Suspect not, shun evil surmises, 1 Tim. 6.4. Most unkindnesses among friends grow upon mistakes, misprisions; charity is candid, and takes every thing in the best sense, and by the right handle. 1 Cor. 13.
Vers. 30. Strive not with a man without cause] If mens hearts were not bigger than their sutes, there would not bee half so many. It is a fault to go lightly to Law, but especially with such as have done thee no harm. Zuinglius renders this Text thus: Ne temere litem cum quoquam suscipias, quo minus superior factus, malum tibi retribuat. Others, sim mendax, nisi rependat tibi malum. Life of Card. Wolsey. How Cardinal Wolsey, when hee became Lord Chancellour, paid home Sir James Paulet, for setting him by the heels, when as yet hee was but a poor School-master, is well known. How much better Arch-bishop Cranmer, of whom the proverb passed, Do my Lord of Canterbury a shrewd turn, and you shall have him your friend for ever after: Act. & Mon. And Robert Holgat Arch-bishop of York, of whom it is recorded, that in the year 1541. hee obtained a benefice in a place where one Sir Francis Askew of Lincolnshire dwelt, by whom hee was much troubled and molested in Law; Upon occasion of these sutes, hee was fain to repair to London, where being, hee found means to become the Kings Chaplain, and by him was made Arch-bishop of York, and President of the Kings Council for the North. The Knight before-mentioned, happened to have a sute before the Council there, and doubted much of hard measure from the Archbishop, whose adversary hee had been. But hee, remembring the rule of the Gospel,Godw. Catalog. 625. to do good for evil, yeelded him all favour, that with justice he might; saying afterwards merrily to his friends, hee was much beholden to Sir Francis Askew: for that had not hee been, hee must have lived a hedge-Priest all the daies of his life.
Vers. 31. Envy not the oppressor] That grows rich by unjust quarrels and [Page 17] vexatious Law-sutes. It is not for nothing surely that our Saviour, Luke 12.15. after, Who made mee a Judge? adds, Take heed and beware of covetousness: Implying, that most men go to Law with a covetous o [...] a vindictive mind: whereas if they will needs wage Law, they should do it as Charles the French King made war with our Henry the seventh, more desiring peace, than profit or victory. It should bee with men in this case, as it was with St. Austin and Hierom in their Disputations; It was no matter who gained the day, they would both win by understanding their errours.
Vers. 32. For the froward is abomination] The Vitilitigator, the Wrangler, the Common-barreter, though hee may prosper in the world, yet God cannot abide him, his money will perish with him. Hee will one day say to his cursed heaps of evil-gotten goods, as Charles the fifth, Emperour,Phil. Morn. in his old age did of his victories, trophees, riches, honours; hee cursed them all, saying, Abite hinc, abite longe. Avaunt, bee packing, hence, away.
But his secret] They shall bee of his Cabinet-councel, that chuse rather to lye in the dust, than to rise by evil arts, by wicked principles; such were Joseph, Micaiah, Daniel, &c.
Vers. 33. In the house of the wicked] His wife, children, family, possessions; all are accursed; his fine cloaths have the plague in them: Or his house, which is his Castle, the flying roul of Curses (that is ten yards long, and five yards broad) shall remain in the midst of it, and consume it, Zach. 5.4.
But hee blesseth the habitation of the just] [...]abvenaki, casam expouit & tuguriolum egregio sensu, saith Mercer. The poor little cottage or tenement of the righteous, there is a blessing in it, there is contented godliness which is greatest gain; the bessing of God which maketh rich, [...]. Here are the gods (could the Philosopher say of his poor habitation, meaning his heathenish houshold gods) what ever else is wanting to mee. How much more may a Saint say so of his God, who will awake for him, and make the habitation of his righteousness prosperous? Job 8.6.
Vers. 34. Surely hee scorneth the scorner] Those proud haughty scorners (Prov. 21.24. with 1 Pet. 5.5.) who jeer at this Doctrine,Facit ut aliis siut ludibrio, ubi in calamitatem incider [...]nt, Rab. Levi. and at those that beleeve it. Surely God scorneth these scorners (for hee loves to retaliate) hee that sitteth in heaven laughs a good at them, Psal. 2.4. hee makes them also (in his just judgement) a derision to others, and punisheth them with the common hatred of all; Contempt being a thing that mans nature is most impatient of, and in carnal reason, Tallying of injuries is but justice.
But hee giveth grace to the lowly] Though oppressed by scorners, yet shall they bee no losers, for God will give grace, and hee will give glory, vers. 25. (grace and glory? what things bee these!) and no good thing will hee withhold from them that walk uprightly, Psal. 84.11. Humility is both a grace and a vessel to receive grace. And as hee that goeth into a Pond or River to take up water, puts the mouth of his vessel downward, and so takes it up: In like sort, hee that looks for any good from God, must put his mouth in the dust, and cry out, Lord, I am not worthy, &c: Non sum digniis, at sum indigens. Psal. 70.5. I am poor and needy, make haste unto mee, O God, &c.
Vers. 35. The wise shall inherit glory] Not have it onely, but inherit it, Hoc est proprio, perfecto & perpetuo jure possidebunt, as Pellican, they shall have it as their proper, perfect, and perpetual right.
But shame shall bee the promotion of fools] A fair promotion they come to, but good enough for them, unless they were better. If they attain to high places and preferments, these prove but as high Gibbets to bring them to more disgrace in this world, and torment in the next. Some there bee that read the Text thus, But shame taketh away the foolish; that is, it carrieth both them and their hope away in a pinch of time, or twinkling of the eye, as it were.
CHAP. IV. Vers. 1. Hear yee Children]
AUdite se [...]em, juvenes, quem juvenem senes audierunt: Hear mee now an old man, O yee youths, whom old men once gladly heard, when I was but a youth; with this speech Augustus pacified his mutinous Army.
Vers. 2. For I give you good Doctrine] The common cry is, who will shew us any good? and every man will lend both ears to a good bargain. The doctrine here delivered is good every way (whether you look to the Author, Matter, or Effect of it) and is therefore worthy of all men to bee received, [...] a verbo [...] quod est accipere. as the Hebrew word here used for Doctrine, importeth. The vulgar renders it, Donum bonum tribuam vobis. I will give you a good gift, even that good part that shall never bee taken from you.
Vers. 3. For I was my Fathers Son] q. d. I that am now so famous for wisdome, was once as wise as a wilde Ass-colt. But I had the happiness to bee taught and tutoured by the best and wisest man in his generation, and therefore you should the rather regard my Doctrine. Plato praised God that he was Pupil to Socrates, Bucholcerus that hee was bred under Melanchthon, Mr. What [...]ley under Mr. D [...]ds Ministry, and I under Mr. Ballams at Evesham. Holy David was far beyond any of these, as being divinely inspired, and rarely qualified. Such a heart so well headed, and such a head better hearted, was not to bee found among the sons of men, for hee was a man after Gods own heart; his counsel to his Son therefore must needs bee very precious and ponderous. See some of it for a taste, 1 Chron. 28.9, 10.
Tender, and onely beloved] Filiu [...] [...]. The Greeks commonly called their children [...], the Latine Chari, Darlings, as Hee in Plantus, Domi domitus fui usque cum Charis meis. Plaut. Menech. Act. 1. Scen. 1. I was hardly handled at home together with my dear children,
In the sight of my Mother] Who had other children, 1 Chron. 3. but Solomon shee loved best, because hee had most grace. And as a special fruit of her love shee gave him excellent counsel in her Lemuels lesson, Prov. 31. His fall was therefore the more blame-worthy, because hee had been so piously educated.
Vers. 4. Hee taught mee also] As Cato taught his own children, and took it for no disgrace, though so great a man. Nurture is as necessary for children as nourishment, Eph. 6.4. which they that neglect to bestow upon them, are peremptores potius quam parentes, not Parents, but Paricides. One cause of Julians Apostacy were his two heathenish Tutors, Libanius and Jamblicus, from whom hee drank in great prophaneness. Doubtless David had Nathan the Prophet, and the best hee could get, to breed up his son in the best things, but yet so as himself had a main stroke in the business.
And said unto mee] Jacobus Valentinus, and some others grounded an opinion from these words,Praefat. in Cant. Canti [...]. that Solomon received this whole Book of Proverbs following from his Father David; but that is no way likely. The substance of his Fathers Doctrine, hee briefly sets forth in this, and the five following verses, and then proceeds in his own words.
Retain my words] As the good stomack doth food, as the good earth doth seed, that is▪ bene occatum, & occultatum, saith One.
[Page 19]Vers. 5. Get wisdome, get understanding] Compara sapientiam, compa [...]a intelligentiam. So Chrysostome. Comparate saeculares, comparate vobis biblia, animae pharmaca. Get you Bibles by all means, whatever they cost you: you may better want bread, light, &c. than the knowledge of the Scriptures. Austin makes mention of some that neglected the means of knowledge, because knowledge puffeth up; and so would bee ignorant, that they might bee humble, and want knowledge, that they might want pride. This was to do as that foolish Philosopher, that pluckt out his eyes to avoid the danger of uncleanness; or as the silly Frier, to whom Sir Thomas Moore wrote thus.
But men must get knowledge, and lest it puff them up, swelling them beyond measure, they must get humility laid on as a weight to keep them down.
Forget it not] For so much a man learns as hee remembers. The promise also of salvation is limited to the condition of keeping in memory what wee have received, 1 Cor. 15.2.
Vers. 6. Forsake her not, &c.] Wisdome is her own reward: if shee forsake us, it is because the desertion is first on our part. But shee cannot but bee justified of her own true children: falling stars were never but Meteors: Temporaries were never Christians indeed. What wonder though some hold falling from grace, sith they mistake common grace for true grace? Hence Bellarmine saith, That which is true grace, veritate essentiae, onely may bee lost, not that that is true veritate firmae soliditatis: which latter being rightly understood, may bee called special, as the other common grace.
Love her, and shee shall keep thee] viz. From recidivation and utter Apostacy, caused by the overflow of iniquity, Mat. 24.12. 2 Thes. 2.10, 11. This to prevent, Let knowledge and affection, like two individual twins, grow up together, and mutually transfuse spiritual vigour into each other.
Vers. 7. Wisdome is the principal thing] Say the world what it will, a dram of this wisdome, is worth a pound of wit. Let others censure with the Scribes, let mee wonder with the multitude. And for wealth, hee is rich, not that hath the world, but that can contemn it. As for honour,Magnos homina virtute meti [...] tur non fortun [...] prudentes. Nepos. [...]. Virtue is a thousand Escuchious: And that is the true Nobility, whereof God is the top of the kin, Religion the root: For without this, well may a man be notable or notorious, but truly Noble hee can never bee. Lastly, For learning, the Greeks express learned, and good, by one word, as if they were not learned that are not good; and the Scripture calls a wicked man generally a fool.
With all thy getting get] With any pains, for any price. This gold cannot bee bought too dear. Make Religion thy business, other things do by the by: as Aristotle studied Philosophy in the morning, that was his [...] but eloquence in the afternoon, that was his [...]. Or as Caesar swimming thorow the waters to escape his enemies,Major fuit cura Casari libellorum quam purpura. carried his books in his hand above the waters, but lost his robe.
Vers. 8. Exalt her, and shee shall] Have an high and honourable esteem of her, and her children. Rabbi Solomon, out of the Talmudists, renders it, search for her, minutatim in ca singula consectans, do it diligently, as holding every parcel of her precious, as men do the very filings of gold.
Vers. 9. A Crown of glory] The Psalmist shews by prophecying, Psal. 138.4, 5. & 119.72. that even Kings, coming to taste the excellency of the comforts of godliness, and to feel the power of Gods Word, should sing for joy of heart, and greatly acknowledge the excelling glory of God and godliness.
Vers. 10. Hear, O my Son, and receive] How slippery an age youth is, and how easily it slips into sinful courses and companies the wise man well knew; and therefore ceaseth not to inculcate and repeat the same thing over and over. Liquidae sunt puerorum memoria.
[Page 20]Vers. 11. I have led thee in right paths] Impii ambulant in circuitu, The wicked walk the round, so doth the Devil (that great Peripatetick) Job 1. How long wilt thou go about, O thou backsliding daughter? Jer. 31.22. How long wilt thou run Retrograde, or turn aside unto crooked waies? Psal. 125.5. The waies of the Lord are right, and the righteous shall walk in them: but the transgressors shall fall therein, Hos. 14.9.
Vers. 12. And when thou runnest] Having a good mixture of zeal and knowledge; so that thy zeal doth quicken thy knowledge, and thy knowledge guide thy zeal. For that the soul bee without knowledge, it is not good: And hee that (so) hasteth with his feet (being indiscreetly zealous) sinneth, Prov. 19.2.
Thou shalt not stumble] Or if thou do, thou shalt recover thy stumbling, and so get ground. But say thou do so stumble as to fall; in falling forwards is nothing so much danger as backward. So hee that is earnest in good, though hee may carry some things indiscreetly, yet is far better than an Apostate.
Vers. 13. Take fast hold of instruction] Nam magnum certamen sustines adversus haereticos & Epicureos, saith a Jew-Doctor upon this Text, Hereticks and Epicures will seek to wring it from thee, by wrench and wile. Therefore hold fast the faithful word, as thou hast been taught, Tit. 1.9. Hold it as with tooth and nail, against those gain-fayers, that would snatch it from thee. For th [...] are many unruly and vain talkers, &c. and so there are many loose and lewd walkers too, that would bereave thee of the benefit of what thou hast learned: but hold fast that which is good: Let it not go, Ne languescas, furcease not, slake not, give not over striving against sin and sinners.
Vers. 14. Enter not into the path of the wicked] Qui malè vivunt, & pejus credunt, saith One, which live ill, and beleeve worse. Qui aquo animo malis immiscetur, malus est, saith another. Hee that is well content to keep company with those that are naught,Fullers holy state. 162. is himself naught. The River Dee in Merionith-shire, running thorough Pimblo-meer, remains entire, and mingles not her streams with the waters of the Lake. See 1 Cor. 5.9, 10, 11.
[...] incessit felicitavit. Ita [...] & [...] Gracis, Ga [...]. [...]. And g [...] not in the way] Ne tibi plac [...] via malorum; So the Vulgar. Think not thy self happy in their company, applaud not their way. Verbum [...]undi significationem felicitatis habet in multis linguis. The Hebrew word to go signifies also to bee happy: and Salomon haply here would take it in both senses.
Vers. 15. Avoid it, pass not by it] As yee would not come near a carrion-carkass, as the Sea-man shuns sands and shelves (the Apostles simile, 2 Thes. 3.6.) as yee would bee loath to come near those that have the plague-fore running upon them. Evil men endanger good men, as weeds the Corn, as bad humors the blood, or as an infected house the neighbourhood. Nemo errat sibi ipsi, Seneca. sed dementiam spargit in proximos. Intireness with wicked Consorts is one of the strongest chains of Hell, and binds us to a participation both of sin and punishment. Hence so many words about it here: Abundans caut [...]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 f [...]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,P [...]tcham vally of V [...]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 [Page 21] 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, le [...]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 Vio [...] 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 [...]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 mobil [...], 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 m [...]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. E [...]cles. 12.1.
[Page 22]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 Nem [...] 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 [Page 23] 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 bon [...] 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 [...]iltum est amari. the sting remaineth; for in the froth of this filthy pleasure is bred that hell-worm of guilt that never dyeth.
Diana of the Ephesians was so artificially pourtrayed, that shee seemed to smile most pleasantly upon such as came into her Temple,Dulcis acerbita [...] 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 on hell] Whither shee is hastening, and hurrying with her all her stallions and paramours. (See the Note on Chap. 2.18, 19.) and where, by how much more deliciously they have lived, by so much more they shall have of sorrow and torment, Rev. 18.7.
[Page 24]Vers. 6. Lest thou shouldest ponder] q. d. Lest thou shouldest perswade thy self that thou mayest imbrace the bosome of a stranger, and yet lay hold upon the paths of life by repenting thee of thy folly (this was Solomons errour sometimes, Eccles. 1.17. and 2.3.) thou art utterly deceived herein, for her wayes are moveable, so that thou observest not whither shee tendeth, shee wanders here and there (and thou with her) yet not so wide as to miss of hell; lo that is the center whereunto shee is rowling, that is the rendezvouz for all her associates in sin.
Vers. 7. O yee children] See Chap. 4.1. Shechem though at ripeness of age, yet is called a childe, Gen. 39.19. Neque distulit puer. And the young man (or the childe) deferred not to do the thing. A childe hee is called, that is, a fool, quia non ratione sed affectu rapitur, saith an Interpreter, because not reason, but lust over-ruld him.Vere [...]. As for thee, thou shalt bee as one of the fools in Israel, said shee to her libidinous brother Amnon, 1 Sam. 23.13.
Vers. 8. Remove thy way far from her] The Jesuits boast (but beleeve them who will) that they can dally with the fairest women without danger. But hee that would not bee burnt, must dread the fire: Hee that would not hear the bell, must not meddle with the rope.
Rom. 13.13. Exod. 23.7.Chambering and wantonness, is a deed of darkness and dishonesty.
Come not nigh the doors] Keep thee far from an evil matter, saith Moses; The plague (and worse) is at the Harlots house; [...]. 1 Tim. 6. stand off. To venture upon the occasion of sin, and then to pray, Lead us not into temptation, is all one, as to thrust thy finger into the fire, and then to pray that it may not bee burnt. Was not hee a wise man that would haunt Taverns, Theatres, and Whore-houses at London all day,Sheph. Sincere convert. 232. but yet durst not go forth without private prayer in the morning, and then would say at his departure, Now Devil do thy worst?
Vers. 9. Lest thou give thine honour] i. e. Whatsoever within thee, or without thee, may make thee honourable or esteemed, as the flower of thine age, the comeliness of thy body, the excellency of thy wit, thy possibility of preferment, that good opinion that the better sort had of thee, &c. How was David slighted by his own children and servants after hee had thus sinned? Confer, 1 Sam. 2.30. with 2 Sam. 12.10. Chastity is a mans honour, 1 Thess. 4.4.
Castus quasi [...] ornatus. [...] ab [...] v [...]erabilis. Deut. 32.33. And their years] i. e. according to some, thy wealth, that thou hast been many years in gathering, [...] quasi [...].
To the cruel] That is, to the harlot, and her bastardly brood, whom thou must maintain. The Hebrews expound it of the Devil. To the cruel, i. e. Principi gehennae, saith Solomon, Angelo mortis, saith another, to the Prince of Hell, to this Angel of Death; Aczar the Hebrew word properly signifieth (saith one) the poyson of the Asp, which paineth not at first, but is deadly.
Vers. 10. Lest strangers bee filled] This sin is a purgatory to the purse, though a paradice to the desires. How soon had the Prodigal ( [...] quasi [...]) wasted his portion when once hee fell among Harlots (those sordida poscinummia, Luke 15. those crumenimulgae?) Ask mee never so much gift, and I will give it, said Shechem, Gen. 34.12. what pledge shall I give thee? and shee said, Thy signet, thy bracelets, &c. Gen. 37.18. and if shee had asked more, shee might have had it. Ask what thou wilt, and it shall bee given thee, said Herod to his dancing Damosel: Nay, hee sware to her, that whatsoever shee should ask, hee would give it her to the half of his Kingdome, Mar. 6.22. so strongly was hee inchanted and bewitched with her tripping on the toe, and wanton dancing, This detestable sin is able to destroy Kings, as Solomons Mother taught him. Prov. 31.3. [...] tripudiabat Baccharum m [...]re. And surely Solomon by the many women that hee kept, was so exhausted in his estate (for all his great riches) that hee was forced to oppress his subjects with heavy taxes and tributes, which occasioned the revolt of ten [Page 25] Tribes. The whore lyeth in wait for a prey, Prov. 23.20. and by means of a whorish woman, a man is brought to a morsel of bread, to extream beggery, Prov. 6.26.
Vers. 11. And thou mourn at the last] Heb. And thou roar, Zeph. 3.5. as being upon the rack of an evil conscience, and in the suburbs of Hell, as it were: whiles the just Lord makes thee, even here, possess the sins of thy youth, and writes bitter things against thee. The word signifies to roar as a Lion, or as the Sea, [...] est m [...]rit agitatio. Hom. Iliad. H. vide Eustath. Venus ab antiquis [...] dicta. or as the Devil doth. For the Devils beleeve and tremble, or roar, James 2.19. Grecians ascribe the Original [...] to the roaring of the Sea.
When thy flesh and thy body] By the word here rendred body, there are that understand the radical humor, the natural moisture that maintains life: and is much impaired by this sensual sin. Avicenna doubted not to say, that the emission of a little seed more than the body could well bear, was a great deal more hurtful, than the loss of forty times so much blood; Gouts, Palsies, Epilepsies, &c. oft follow upon this sin: But the French disease is the natural fruit of it, such as will stick by men when their best friends forsake them. Jesabel is cast into a bed, and they that commit adultery with her, into great tribulation, Rev. 2.20. The Popish libidinous Clergy are smitten with ulcers, Rev. 16.11. Their Pope Paul the fourth died, ex nimio Veneris usu, Runius de vit. Pontif. saith the Historian, by wasting his strength in filthy pleasure, as the flame consumeth the candle.
Vers. 12. And say, How have I hated, &c.] When cast out with the Prodigal, and hath nothing left him but a diseased body, a distressed soul, then all too late, hee fills the air with doleful complaints of his former folly, and cries out as hee did, Totum vitae meae tempus perdidi, quia perditè vixi. Bern. O what a wretch, what a beast, what a madded Devil 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) [...], [Page 26] 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 [...]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 offspring, 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 [Page 27] husband that wee read of in holy-writ. Ezechiels wife was the delight of his eyes, hee took singular complacency in her company. This conjugal joy is the fruit of love, which therefore hee commendeth to all married men, in the next words.
Vers. 19. Let her bee as the loving Hind, &c.] The Hind and the Roe are the females of the Hart and Roebuck: of which creatures it is noted,Inter utrum (que) ardor amoris summus, ut Oppianus de cervis agens scribit. that of all other beasts they are most inamoured (as I may so speak) with their mates, and even mad again in their heat, and desire after them. This being taken in a good sense, may set forth the ardent affection that husbands should bear to the wives of their bosomes; so they are called too, because they should be as dear to them, as the hearts in their bosomes. A wife is the most proper object of love, Col. 3.18. above Parent, Friend, Childe, or any other, though never so dear to us.
And bee thou ravished alwaies] Heb. Erre thou alwaies in her love: Mercer. velut extra te sis & rerum aliarum obliviscare. It implies (saith one) a lawful earnest affection, so as, first, to oversee some blemishes and defects! Love is blind. In facie naevus causa decoris erit. Secondly, so highly to esteem her,Ovid. and so lovingly to comport with her, that others may think him even to dote on her. Howbeit muli [...]rosity must bee carefully avoided, as a harmful errour: and that saying of Hierome duly pondered and beleeved, Quisquis in uxorem ardentior est amator, adulter est. As a man may bee drunk with his own drink, and a glutton by excessive devouring of his own meat: so likewise one may bee unclean by the intemperate or intempestive abuse of the marriage-bed: which ought by no means to bee stained or dishonoured with sensual excesses.
Vers. 20. And why wilt thou my Son] The premises considered, there is no reason for it, but all against it. Nothing is more irrational than irreligion, and yet nothing more usual with the Devil than to perswade his vassals that there is some sense in sinning, and that they have reason to bee mad. And truly, though there were no Devil, yet our corrupt nature would act Satans part against it self: it would have a supply of wickedness (as a Serpent hath of poison) from it self, it hath a spring within to feed it. Nitimur in vetitum semper, petimusque negata. Nothing would serve the rich mans turn, but the poor mans Lamb; if Ahab may not have Naboths Vineyard, hee hath nothing. The more God forbids any sin, the more wee bid for it, Rom. 7.8. Nay but wee will have a King said they, when they had nothing else to say why they would.
Vers. 21. For the waies of man, &c.] Turpe quid acturus te sine teste time. Aus [...]. A man that is about any evil, should stand in awe of himself, how much more of God? sith hee is [...], All eye, and beholdeth the secretest of thine actions: The Proverb is, Si non caste, saltem caute, carry the matter, if not honestly, yet so closely and cleanly, that the world may bee never the wiser. How cunningly did David art it to hide his sin? but it would not bee: there is nothing covered that shall not bee revealed, Luk. 12.2. If I make my bed in Hell (said hee, Psal. 139.8. as indeed the places where fornicatours use to lodge are little better) Behold thou art there: This God alledgeth as a forcible reason against this sin, Jer. 13.27. I have seen the lewdness of thy whoredomes. And Jer. 29.23. Even I know, and am a witness, saith the Lord.
Vers. 22. His own iniquities shall take the wicked] As so many Serjeants set on by God: who will surely hamper these unruly beasts (that think to shift and scape his fingers) with the cords of their own sins, binding them hand and foot, and bringing them to condign punishment. So that, say the Adulterer bee not punished by the Magistrate, or come off by commutation, yet hee shall feel himself in the gall of bitterness, and bond of perdition, hee shall finde that hee hath made a halter to hang himself. No body can be so torn with stripes, as a mind is with the remembrance of wicked actions. Tiberius felt the remorse of conscience so violent, that hee protested to the Senate,Taci. that hee suffered death daily.
Vers. 23. Hee shall dye without instruction] To spend the span of this transitory [Page 28] life after the waies of ones own heart, is to perish for ever. But oh what mad men are they that bereave themselves of a room in that City of Pearl, for a few dirty delights, and carnal pleasures!
CHAP. VI. Vers. 1. My Son, if thou bee Surety]
THe wise-man having exhorted his Son to marry, rather than burn, and to nourish a family, rather than to haunt Harlots houses, to the end that hee may shew himself a good Oeconomick, and provide for the comfortable subsistence of wife and children, hee bids him here beware, 1 Of unadvised suretiship. 2 Of idleness, two great enemies to thrift, without which there can be no good house kept. The royalty of Salomon could not have consisted for all his riches, without forecast and frugality.
Vers. 2. Thou art snared] i. e. Endangered to slavery or poverty, or both. Hence the proverb, Sponde, noxa praesto est: Give thy word, and thou art not far from a mischief. Shun therefore suretiship, if fairly thou canst: or if not, propound the worst, and undertake for no more than thou canst well perform without thy very great prejudice: ne, ut leo cassibus irretitus dixeris, Si praescivissem? lest thou being got into the hamble trambles come in too late with thy tools Had I wist.
Thou art taken] For a bargain binds a man by the Law of Nature, and of Nations. Judah, though in a shameful business, would make good his engagement to the Harlot, Gen. 38.23. Every godly man will do so, though it bee to his own hinderance, Psal. 15.4. The Romans had a great care alwaies to perform their word; insomuch that the first Temple built in Rome was dedicated to the goddesse Fidelity. The Athenians were so careful this way, that Atticus testis is used for one that keeps touch; and Attica fides is sure hold; as contrarily, Punica fides, there was no hold to bee taken of Carthaginian promises. Of a certain Pope and his Nephew, it is said, that the one never spoke as hee thought, the other never performed what hee spake.Rom. 13. This was small to their commendation. Debt is a burden to every well-minded man, neither can hee bee at rest, till hee come to Owe nothing to any man but this, that yee love one another. When Arch-bishop Cranmer discerned the storm which afterwards fell upon him in Queen Maries daies,Act. & Mon. vol. 2. p. 1541. hee took express order for the payment of all his debts, and ingagements; which when it was once done, a most joyful man was hee, saith Master Fox in his life. For bills and obligations do mancipate the most free and ingenuous spirit, and so put a man out of aim, that hee can neither serve God without distraction, nor do good to others, nor set his own state in any good order; but lives and dies intangled and puzled with cares and snares; and after a tedious and laborious life passed in a circle of fretting thoughts, hee leaves at last, instead of better patrimony, a world of intricate troubles to his posterity, who are also taken with the words of his mouth.
Vers. 3. When thou art come into the hand] For the borrower is servant to the lender,Hieron. ad Celantiam. Prov 22.7. And Facilè ex amico inimicum facies cui promissa non reddes, saith Hierom. A friend will soon become a foe, if unfriendly and unfaithfully dealt with. Not keeping time makes a jarre in payments (and so in friendship too) as well as in Musick.
Ezek. 32.2. & 34.18. Go, humble thy self] Crave favour and further time of the Creditour: say, Doubt not of your debt, onely forbear a while. Cast thy self at his feet, as to bee trodden (so the Hebrew word here signifieth) Stick not at any submission, so thou mayest gain time, and get off, and not bee forced to run into the Usurers Books, that Amalec or licking people, which as Cormorants fall upon the borrowers, and like Cur-doggs, suck your blood onely with licking, and in the end kill you, and crush you, rob you, and ravish you, Psal. 10.8, 9, 10.
[Page 29] And make sure thy friend] For whom thou standest ingaged; call upon him to save thee harmless. For as Alphius the Usurer sometimes said of his Clients,Horat. Epod. Colum. de re rust. l. 1. c 7. Optima nomina non appellando mala fieri; Even good Debters will prove slack pay-masters if they bee let alone, if not now and then called upon. Some read the words thus: Multiply thy friends, or sollicite them, viz. to intercede for thee to the Creditor, and to keep thee out of this brake.
Vers. 4. Give not sleep to thine eyes, &c.] Augustus wondred at a certain Knight in Rome, that owed much, and yet could sleep securely;Dio. and when this Knight dyed, hee sent to buy his bed, as supposing there was something more than ordinary in it, to procure sleep. The opportunity of liberty and thriving is to bee well husbanded, lest some storm arising from the cruelty of Creditors, or mutability of outward things, over-whelm a man with debt and danger, as the whirlwind doth the unwary traveller upon the Alpes with snow. Now if such care bee to bee taken that wee run not rashly in debt to men, how much more to God? If to undertake for others bee so dangerous, how should wee pray with that godly man,August. From my other-mens sins good Lord deliver mee? If wee are so to humble our selves to our fellow-creatures in this case, how much more should wee humble our selves under the mighty hand of God,Jam. 4.10. that hee may lift us up in due season? If this bee to bee done without delay, where the danger reacheth but to the outward man; how much more speed and earnestness should bee used in making peace with God, whose wrath is a fire that burns as low as hell, and getting the black lines of our sins drawn over with the red lines of his Sons blood; and so utterly razed out of the book of his remembrance?
Vers. 5. As a Roe from the hand, &c.] This creature may bee taken, but not easily tamed: It seeks therefore by all means to make escape,Cald. Paraph. in Cant. 8.14. and when it fleeth, looketh behinde it, holding it no life, if not at liberty.
And as a bird] A most fearful creature, and desirous of liberty,Nititur in sylvas quaeque redire suas. that Avis Paradisi especially, that being taken, never gives over groaning, till let go again.
Vers. 6. Go to the Ant thou sluggard] Man that was once the Captain of Gods School, is now (for his truantliness) turned down into the lowest form, as it were, to learn his A b c again, yea to bee taught by these meanest creatures. So Christ sends us to School to the birds of the air, and Lilies of the field, to learn dependence upon divine Providence, Matth. 6. and to the Stork, Crane, and Swallow, to bee taught to take the seasons of Grace, and not to let slip the opportunities that God putteth into our hands, Jer. 8.7. This poor despicable creature the Ant, is here set in the chair to read us a Lecture of sedulity and good husbandry. What a deal of grain gets she together in Summer? What pains doth shee take for it, labouring not by day-light onely, but by Moon-shine also? What huge heaps hath shee? What care to bring forth her store, and lay it a drying on a Sun-shine day, left with moisture it should putrifie, &c. Not onely Aristotle, Aelian, and Pliny, but also Basil, Ambrose, and Hierom have observed and written much of the nature and industry of this poor creature; telling us withall, that in the Ant, Bee, Stork, &c. God hath set before us, as in a picture, the lively resemblance of many excellent vertues, which wee ought to pursue and practise. These, saith One, are veri laicorum libri, the true Lay-mens books, the images that may teach men the right knowledge of God, and of his will, of themselves and their duties.
Vers. 7. Which having no guide, overseer, &c.] How much more then should man, who hath all these, and is both ad laborem natus, & ratione ornatus, born to labour, and hath reason to guide him? Only hee must take heed that hee bee not Antlike, wholly taken up about what shall wee eat, or what shall wee drink, &c.
Vers. 8. Provideth her meat in the Summer] Shee devours indeed much grain made chiefly for the use of man; But deserves (saith an Interpreter) for this very cause, to bee fed with the finest wheat, and greatest dainties, that all men may have her alwayes in their eye: Diligent men to quicken their diligence, [Page 30] and sluggards to shame them for their slothfulness.
And gathereth her food in harvest] That may serve in Winter. It is good for a man to keep somewhat by him, to have something in store, and not in diem vivere, Quint [...]l. as the fowls of heaven do. Bonus Servatius facit bonum Bonifacium, as the Dutch Proverb hath it. A good saver makes a well-doer. Care must bee taken ne Promus sit fortior Condo, that our layings-out, bee not more than our layings-up. Let no man here object that of our Saviour, Care not for to morrow, &c. There is a care of diligence, and a care of diffidence, a care of the head, and a care of the heart; the former is needful, the latter sinful.
Vers. 9. How long wilt thou sleep, O sluggard?] The ear wee say, is first up in a morning: Call a sleeping man by his name, and hee will sooner awake and answer to it than to any thing else. The Wise-man therefore thus deals with the sluggard, that hee may go forth and shake him, as Sampson, not giving way to excessive sleep, which comes as a Publican (saith Plutarch) and takes away a third part of our lives at least.Lib. 3. cap. 5. Pliny said to his Nephew, when hee saw him walk out some hours without studying, Poteras has horas non perdere, You might have put these hours to better uses. May not the same bee said to the sleepy sluggard? Whiles the Crocodile sleeps with open mouth, the Indian Rat shoots himself into his body, and ea [...]s up his intrails. Whilst Ishbosheth slept upon his bed at noon, Baanah and Rechab took away his head. Epaminondas a renowned Captain, finding one of his Sentinels asleep, thrust him thorow with his sword: And being chid for so great severity, replied, Talem eum reliqui qualem inven [...], I left him but as I found him. It must bee our care that death serve us not in like sort, that wee bee not taken napping, and so killed with death, Rev. 2.21. The bird Onocrotalus is so well practised to expect the Hawk to grapple with her, that even when shee shutteth her eyes shee sleepeth with her beak exalted, as if shee would contend with her Adversary, to teach us continual vigilancy, resembling those who were wont to sleep with brazen balls in their hands, which falling on vessels purposely set on their bed-sides, the noyse did disswade immoderate sleep.Sen. Epist. Nullus mihi per otium exit dies, partem etiam noctium studiis vendico, saith Seneca. I let no day pass mee idlely, some part of the night also I spend in study. Our King Alfred, Anno 872. cast the natural day into three parts; eight hours hee spent in prayer, study and writing, eight in the service of his body, and eight in the affairs of his State. Which space (having then no other engine for it) hee measured by a great wax-light divided into so many parts,Daniels Chro. 13. receiving notice by the keeper thereof, as the several hours passed in the burning. The Jews divided likewise the day into three parts, the first ad Tephilla, for prayer; the second ad Torah, for reading the Law; the third, ad Malachah, for work; no talk of sleep. Their work would (likely) keep them waking. As for the Law, what Servilius Scevola said of the Civil Law,Tenenti codicem somnus obrepat, & cadentem faciem pagina sacra suscipiat. Hier. ad Eust. holds more true of the Divine, Jus civile scriptum est vigilantibus non dormitantibus, The Law was not written for sleepers, but wakers. Jerome exhorted some godly women to whom hee wrote, not to lay the Bible out of their hands, until being overcome with sleep, and not able any longer to hold up their heads, they bowed them down, as it were, to salute the leaves, below them, with a kiss. And for prayer, David would not fall asleep at it, but break his sleep for it,Turk. Hist. fol. 297. Eg [...]eroch ex radice gnarach ordinavis, acicum disposuit: vaz [...]. sappel ex radice [...]sap [...]ah speculando expectavit. Hinc [...]sopheh sp [...]culator. Ps. 119.62. & 147. He was at it at midnight, at day-dawn, and In the morning will I direct my prayer unto thee, and will look up, Psal. 5.3. Two military words hee there makes use of (to shew his wakefulness at his work) (Souldiers are not the greatest sleepers: Caesar was no less vigilant, than valiant: Scanderbeg from his first coming to Epirus never slept above two hours in a night) hee would not onely pray, but marshal up his prayers, put them in good array; and when hee had so done, hee would bee as a Spy upon a Tower, to see whether hee prevailed, whether hee got the day: The Spouse slept, but her heart waked; and as repenting of that half-sleep also (which yet the night and foul weather perswaded) shee promiseth to get up early, Cant. 5.2. with 7.12. Our Saviour was up and at prayer a great while before day, [Page 31] Mark. 1.35. The holy Angels are stiled Watchers, [...]. Dan. 4.10. And they are three times pronounced happy that watch, Luk. 12.37, 38, 43. Watch therefore.
Vers. 10. Yet a little sleep] Heb. Sleeps, so slumbers, Though hee speaks in the plural, and would have much, yet all is but a little in his pretence and conceit. Hee asks a little, but hee will not bee denied:Augustin. Sed finite panlulum ibit in longum. First, hee must have sleep, having slept, hee must have slumbers; (sleep will not quickly bee rubed out of his eyes) having slumbered, hee must fold his hands. Compressis sedere manibus, to fit with hands folded up,Liv. lib. 7. is used by the Latines in a like sense.) Hee tumbles on his bed, as a door on the hinges, Prov. 16.14. a man must come with a lever to help him off his Couch.
Vers. 11. As a traveller, and thy want as an armed man] That is, speedily and irresistibly. Men must sweat out a living, and earn their bread afore they eat it, 2 Thes. 3.12. Think not to have wealth without working; as Cities and Towns are said to have fallen into Timotheus his toil as hee was sleeping (with so much ease hee took them in.Hippocrat.) Spontaneae lassitudines morbos praecedunt, Roamings and reachings fore-run diseases: so doth sluggishness usher in penury: when as manus motitans, the nimble hand maketh rich, Prov. 10.4. and in all labour there is abundance, Prov. 14.Salust. But Nae illi falsi sunt qui diversissimas res expectant ignaviae voluptatem & pramia virtutis: They are utterly out that think to have the pleasure of idleness, and the plenty of painfulness.
Vers. 12. A naughty person] Lo, every idle man is a naughty man: is, or ere long will bee; For by doing nothing, men learn to do evil,Nihil agenda male agere discunt. said the Heathen: And, thou wicked and slothful servant, saith our Saviour, Mat. 25.26. Hee puts no difference betwixt Nequam & Nequaquam, and idle and an evil person. The Devil also will not long suffer such an one to bee idle, but will soon set him to work. Idleness is the hour of temptation.
A wicked man] Or, an unprofitable man, vir nihili, good for nothing, but to eat, and drink, and sleep, and sport, and sit, and talk, and laugh, and be merry. These are Cyphers, nay, they are excrements in humane society;Mr. Wheatly. that live in the world to no purpose, yea, to bad purpose. Oh it is good (saith One) to do something whereby the world may be the better; and not to come hither meerly as Rats and Mice, onely to devoure victuals, and to run squeaking up and down.
Walketh with a froward mouth] Graditur ore perverse. Nothing more usual with Idlebies, than to go tatling up and down▪ prying, and spying, [...]. 2 Thes. [...].11 and carrying tales and rumors, 1 Tim. 5.13. See the note there. It is nothing that they can do; they will say the more therefore.
Vers. 13. Hee winketh with his eyes] Hee is restless in evil, and with his odd tricks and gesticulations seeks to spread mischief; even there, where hee dares not otherwise discover himself. Or the sense may bee this: Though hee speak froward things, though hee slander and detract, &c. to the hurt of the hearers, yet as if hee spake nothing but truth, and out of deep affection to the party, hee seeks to assure it by the constancy of his countenance, by the gravity of his gate, and by the motion of his fingers, to make beleeve that it is so indeed, when as in truth it is neither so, nor so.
Vers. 14. Frowardness is in his heart] What marvel then though hee solecise with his hand, though hee twinkle with his eye, and tinkle with his feet, [...]. &c. When hee speaketh fair, beleeve him not: for there are seven abominations in his heart, Prov. 26.25. Even those seven next mentioned here, Vers. 16, 17, 18, 19. as Aben-Ezra conceiveth upon that Text.
He [...] deviseth mischief continually] Heb. At all times. Pliny speaks of the Scorpion, that there is not one minute, wherein it doth not put forth the sting. The soul of a wicked man is in a sling, restless, and violently tossed about by Satan, who acts and agitates him,1 Sam. 25.29. Ephes. 2.2. See Mic. 2.1. Hos. 7.6.
Hee soweth discord] And so shews himself a true breathing Devil, a Disciple of Machiavel, whose Maxime was, Divide, & impora, make division, and [Page 32] get dominion.Archb. Abbots Answer to D. Hills three reasons. In the year 1579 Allen at Rhemes instructed his Emissary seducers sent over into England, to make way for their great project of perdition in eighty eight, by dividing the people under the terms of Protestant and Puritan, and provoking them thereby to real and mutual, both hate and contempt. And what labouring there is now by the Jesuitical party to heighten out unhappy differences, that they may make themselves Masters of all, who seeth not? Herein they deal (saith Gregory, of the like factors for the Devil in his time) as the Master of the Pit, who oft sets two Cocks to fight together to the death of both, that after mutual conquest, hee may sup with both their carkasses. The Jews, before they were banished out of this Kingdome, threw bags of poison into the wells and fountains that the people were to drink of, and thereby indeavoured to poison them all: so do our seeds-men of sedition.
Vers. 15. Suddenly shall hee bee broken without remedy] A dismal doom: Broken and not bruised onely, suddenly broken, when they least dream or dread the danger. And this without remedy; no possibility of peecing them up again, or putting them into a better condition. See this exemplified in Nabal, 1 Sam. 25. and Deeg, Psal. 52.
Vers. 16. These six things doth the Lord hate] That is, hee detesteth, damneth, punisheth them in the sluggard, whose soul is the sink of all these ensuing evils. Where note, That sin makes wicked men the object of Gods hatred, the Saints of his pitty: As wee hate poison in a Toad, but wee pitty it in a man: in the one, it is their nature, in the other, their disease.
Yea seven are an abomination to him] Or, That seventh his soul abhorreth, that sowing of discord among brethren heightneth and compleateth his hatred of the rest.Septimum abominatio anima illius.
Vers. 17. A proud look] Heb. Haughty eyes. Mens hearts usually and chiefly sit and shew themselves in oculis, in loculis, in poculis, in their eyes, purses,Profecto oculis animus inhabitat. Plin. Ep. ad Evagr. and cups. The Latines speaking of an arrogant disdainful person say, that hee doth supercilium attollere, look loftily. Odi fastum istius Ecclesia, said Basil, I hate the proud stateliness of that Western Church: the Church of Rome hee means,Quid verum fit neque sciunt, neque sustinent discerere. Ibid. which even in those purer times began to look big, and despise all other in comparison of it self. This hee somewhere calls [...], the Western eye-brow, which occasioned at length that lamentable separation of the Eastern or Greek Church from communion with the Latine: The other four Patriarcks dividing themselves from the Bishop of Rome, and at their parting, using these, or the like words: Thy greatness wee know, thy covetousness wee cannot satisfie, D. Field of the Church. Gerson. Carleton. thine intollerable insolency wee can no longer endure, live to thy self, &c. God himself resists a proud person in a special manner, 1 Pet. 5.5. and that afar off, Psal. 138.6. hee cannot abide the sight of him, Looks aloof at him. For whereas all other vices flye from God (saith Boethius) Pride lets flye at him.Sola Superbia se Deo opponit. No wonder therefore though his soul abhor it, when it buds especially, Ezek. 7.10. and testifies to a mans face, Hos. 7.10. breaking forth as the Master-pock of the soul in big-swoln words, proud gate,Bubbles of vanity. 2 Pet. 2.18. ridiculous gestures, garish attire, lofty and haughty looks, that hate of Heaven and gate to Hell. David could not indure it in any of his, Psal. 101.5. No more could Queen Elizabeth in the greatest favourite about her. Dissension once falling out between her and Essex about a fit man for government of Ireland, hee forgetting himself, and neglecting his duty, uncivilly turneth his back, as it were in contempt, with a scornful look. Shee waxing impatient,Camdeus Elisab. 494. gave him a cuff on the ear, bidding him begone with a vengeance, &c. For avoiding of all discontents and distempers this way occasioned, it were to bee wished, that men would first get humble hearts, (the Apostle, Ephes. 4. makes humble-mindedness the first virtue, as here a proud look is made the first vice, the Master-root.) And then, that they would enter into a Covenant, as Job did (with his own eyes at least, Chap. 30.1.) such a Covenant as was once made at a meeting of the borderers in the marches between England and Scotland: Security was given and confirmed on both sides by Oath (according to custome) and proclamation made,Ibid. 279. saith mine [Page 33] Author, that no man should harm other by word, deed, or look.
A lying tongue] Heb. A tongue of lying, viz. That hath learned the trade, and can do it artificially. A Frier, a lier, was the old proverb here, passing for current of that evil Generation, those loud and lewd liers, The proud have forged lies against mee, Psal. 119.69. Assunt mendacium mendacio (so the Hebrew hath it) they [...]ew one lie to another, until their iniquity bee found to bee hateful, Psal. 36.2. A righteous man (how much more the righteous God?) hateth lying: But a wicked man (for his lying) is loathsome (Heb. stinketh) and cometh to shame, Prov. 13.5. Pilate (for instance) of whom Egesippus saith, that hee was Vir nequam & parvi faciens mendacium, A naughty man, and that made light of a lye. It may seem so by that scornful question of his, What's truth? Joh. 18.38. Tacitus also is by Tertullian said to bee mendaciorum loquacissimus: where hee speaks of Christians, hee writes so many lines, so many lies. Liers pervert the end for which God created speech▪ which was, to give light to the notions of the mind. Hence [...].
And hands that shed innocent blood] This is fitly subjoyned and set after a lying tongue; because blood-shed is oft occasioned by lying.
Ruffians revenge the lye given them with a stab. Persecutors (as in the French Massacre) give out that Christians are the worst of men, not fit to live for their notorious enormities, and therefore not to bee pittied if taken from the earth. Those that kill a Dog (saith the French Proverb) make the world beleeve hee was mad first: so they alwaies belied the Church, and traduced her to the world, and then persecuted her; first took away her veil▪ and then wounded her, Cant. 5.6. The Devil was first a slanderer and lyer, and then a murtherer. Hee cannot murder, without hee slander first. But God will destroy them that speak lies, the Lord will abhor the bloody and deceitful man, Psal. 5.6.
Vers. 18 An heart that deviseth wicked imaginations] This is the old Beldame, the Mother of all the foregoing and following mischiefs; and is therefore fitly set in the midst of the seven, as having an influence into all. From the eies, the Wise-man descends to the mouth, from the mouth, to the hands, from the hands, to the heart, from thence to the feet, and so takes the parts in order as they stand: But as for the heart, it transfuseth its venome into all the rest, and may say to them all, as the heart of Apollodorus the Tyrant seemed to say to him, who dreamed one night that hee was fleaed by the Scythians, and boiled in a Caldron, and that his heart spake to him out of the kettle, [...]. It is I that have drawn thee to all this. Those in Hell cry so doubtless.
Feet that bee swift] As if they should come too late. This is a foul abuse of the locomotive faculty given us by God for better purpose, that wee should bee swift to hear, run to and fro to encrease knowledge, Dan. 12. walk in the way that is called holy, go from strength to strength, taking long strides towards Heaven, Psal. 84.7. Those then that walk in a contrary road, and make all possible haste to heap up sin upon sin, must needs be abominated and accursed of God.
Vers. 19. A false witness that speaketh lies] Heb. That blows abroad lies, as with a pair of bellows, that vents them boldly and freely in open Court, in the face of the Countrey. These Knights of the Post can lend an oath for a need, as they did Jesabel against Naboth, and like those in the history, will not stick to swear that their friend or foe was at Rome and Interamna both at once. God oft thundereth against such, to shew his utter hatred of them: and hath, threatned that the winged flying-book that is full of curses within and without, shall overtake them ere they get home, and shall rest in the midst of their houses, to consume them with the timber thereof, and the stones thereof, Zach. 5.4.
[Page 34] And him that soweth discord] See the Notes on vers. 14. & 16. Unity among brethren is fitly compared to a Cable-Rope, which will not easily break but if once cut asunder, its hard to tye a knot upon it; what ill officers then are Breed-bates, and boutefeus?
Vers. 20. My Son, keep thy Fathers Commandement] The commandements of religious Parents, are the very commandements of God himself, and are therefore to bee as carefully kept as the apple of a mans eye, Prov. 7.2. See the Note one Chap. 1.8.
Vers. 21. Binde them continually] Observe them with as much care and conscience, as thou art bound to do the Law of God given by Moses, Deut. 6.8. See the Note there.
Ducet & perducet.Vers. 22. When thou goest, it shall lead thee] No such guide to God as the Word, which while a man holds to, hee may safely say, Lord, if I bee deceived, thou hast deceived mee; If I bee out of the way, thy word hath misled mee.
When thou sleepest, it shall keep thee] If thou sleep with some good meditation in thy mind, it shall keep thee from foolish and sinful dreams and fancies, and set thy heart in a holy frame, when thou awakest. Hee that raketh up his fire at night, shall finde fire in the morning. How precious are thy thoughts (that is thoughts of thee) unto mee, O God? Psal. 139.17. what follows? When I awake, I am still with thee, vers. 18.
Vers. 23. For the Commandement is a Lamp] Or Candle, whereof there is no small use when men go to bed, or rise betime. Hee that hath the Word of Christ richly dwelling in him, may lay his hand upon his heart, and say as dying Oecolampadius did, Hic sat lucis. Here's plenty of light. Under the Law all was in riddles; Moses was veyled. And yet that saying was then verified, Et latet & lucet. There was light enough to light men to Christ the end of the Law.
And reproofs of instruction] Or corrections of instructions. A lesson set on with a whipping is best remembred. See the Note on Chap. 3.13.
Vers. 24. To keep thee from the evil woman] Heb. From the woman of evil, that is wholly given up to wickedness, as Aaron saith of the people, Exod. 32.22. and as Plautus, In fermento tota jacet uxor. In this sense Antichrist is called the man of sin, 2 Thes. 3.
From the flattery of the tongue] This is the proper effect of Gods word, hid in the heart, as an amulet. Bellerophon and other Heathens, without this preservative, abstained from Adultery, either for love of praise, or fear of punishment, or opinion of merit, but this was not properly chastity, but continency, which kept them from the outward act, sed non sine dolore, not without inward lustings and hankerings after strange flesh. Vellem, si non essem Imperator, said Scipio, when a fair Harlot was offered to him, I would if I were not a General.
Of a strange woman] Filthiness (as also swearing and drunkenness) in a woman is most abominable. Hence (among other reasons, saith one) the whorish woman is called the strange woman.
Salust.Vers. 25. Lust not after her beauty] Aureliae Orestillae praeter formam nihil unquam bonus landavit. Aurelia Orestilla had beauty indeed, but nothing else that was praise-worthy, [...] Aelian. ver. hist. lib. 12. c. 1. saith the Historian. How much better Aspasia Milesia, of whom Aelian reports, that shee was Fair and Modest? And the Lady Jane Gray whose excellent beauty was adorned with all variety of virtues, as a clear Sky with stars, as a princely Diadem with Jewels. Some women are like Helen without, Hecuba within; but it is a small praise to have a good face, and a naughty nature, a beautiful countenance, and a base life.
In thine heart] See the Note on Mat. 5.28. and on 1 Cor. 7.34.
Propers. Paguin. Neither let her take thee with her eye-lids] Si nescis, oculi sunt in amore duces. Some render it, Neque to capiat splendoribus suis, Let her not take thee with her glitterings, and gay habiliments, or head-tires. Cyprian and Austin say, that superfluous attire is worse than whoredome, because whoredome [Page 35] only corrupts chastity, but this corrupts nature. Hierome saith; that if women adorn themselves so as to provoke men to lust after them, though no evil follow upon it, yet those women shall suffer eternal damnation, because they offered poyson to others, though none would drink it.
Vers. 26. For by means of a Whorish woman] See the Note on Chap. 5.10. These creatures know no other language but that of the Horsleeches daughter, Give, give, and may fitly bee compared to the Ravens of Arabia, that full-gorged have a tuneable sweet record; but empty, screech horribly: or to Carrion-crows, that flock to a dead carcass, not to defend it, but to devour it; and no sooner have they bared the bones, but they are gone.Daniels Chronicle. Thus Dame Alice Peirce (King Edward the thirds Concubine) served him whiles hee lived, all was here as shee would; and when this King lay a dying, shee packt away what shee could snatch, even to the rings on his fingers, and so left him.
Will hunt for the precious life] As Potiphars wife did for Josephs, Gen. 39.14. And surely it was a great providence of God, that upon her false accusation, hee had not been presently put to death. Into prison hee was thrown, and so laden with fetters, that the iron entred into his soul, i. e. eat into his flesh, Psal. 105.18. and all by means of this Whorish woman,Mantud [...]. whose lust turned into hatred. Aut te ardenter amat, aut te capitaliter odit. See more in the Note on Prov. 5.11.
Vers. 27. Can a man take fire] Lest any man should reply, I will see to my self, and save one from the fore-named mischiefs. I have more wit than to trust any Harlot, and more skill than to let it come abroad to my disgrace and detriment: The Wise-man answers, that it is as possible to take a live-coal from the hearth, and bear it in a mans bosome, without burning his cloaths, or to walk upon fire without scorching his feet, as to attempt any thing in this kinde, and to scape scot-free. Flagitium & flagellum sicut acus & filum. Sin and punishment go linked together with chains of Adamant. Thy cloaths will stink at least of that fire, thy feet will blister at least with those coals. If the great showr blow over thee, yet thou shalt bee wet with the after-drops.
Vers. 28. Can one go upon hot coals?] Similitudes are never set out to confirm or confute, but to adorn and illustrate, giving unto their matter a certain kinde of lively gesture, and stirring up thereby mens drowsie mindes to the consideration and acknowlegement of the truth, and to the pursute and practice of vertue and godliness. Of the great use of Similes, wee may read in Chrysost. Hom. in Gen. 13. Origen in Levit. 10. August. de doctrina Christ. lib. 2. Greg. Moral. lib. 3. cap. 36. &c.
Vers. 29. So hee that goeth in to his neighbour] That suspiciously converseth with her alone, though haply with no intent of corrupting her. Joseph shunned the company of his Mistress, hee would not bee with her alone, Gen. 39.10. Chambering and secret familiarity with women is forbidden as a deed of darkness and dishonesty, Rom. 13.13. How much more then wanton touches and dalliance. Sit not at all with another mans wife, sit not down upon the bed with her, saith Siracides, Chap. 9. Christs Disciples marvelled that hee talked with the woman of Samaria, Solus cum sola, saith Beza. But hee might do that,Joh. 427. that wee must beware of, lest concupiscence kindle. Abraham might see Sadome burning, but Lot might not look that way.
Shall not bee innocent] Shall not bee held so, howsoever shall suffer in his name, bee hee never so honest (besides that hereby hee tempts the Devil to tempt him to uncleanness.) Now the Proverb is, Oculus & fama non patiuntur jocos. A mans eye and his name will bear no jest. And hee was no fool that said, Negligere quid de se quisque sentiat, non solum arrogantis est, sed & dissoluti. Hee is not only a proud, but a lewd person, that takes no thought what others think and talk of him. Provide wee [Page 36] must for things honest, not onely before the Lord, but also before men, 2 Cor. 8.20 21.
Vers. 30. Men do not despise a Theef] Wee use to say, A lyer is worse than a theef;Potior est fur quam qui assidue mentitur. [...]. Suidas. and Siracides saith the same of a constant lyer, Chap. 20. But that an Adulterer is worse than a Theef, the Holy Ghost here assureth us, and his reasons are unanswerable. For first, his necessity pleads for him, hee must either steal or starve, and this doth somewhat excuse him, à tanto as they say, but not à toto; For as a man should rather dye than lye, so hee should rather perish than purloin or pilfer. But what excuse hath the Adulterer? non ventris inediam patitur, sed cordis indigentiam, hee wants not meat, but wit; hee preserveth not his body, but destroyeth his soul.
Vers. 31. Hee shall restore seven-fold] i. e. Manifold, according as the Law limiteth, though it bee to the utmost of what the Theef is worth. But what restitution can the Adulterer make? should hee make him amends with as much more? The Theef steals out of want, the Adulterer of wantonness.
Vers. 32. Lacketh understanding] Being wholly carried by sensual appetite, against the dictates both of Religion, and of Reason. Beetles love dunghils better than oyntments, and Swine love mud better than a garden. Luther tells of a certain Grandee in his Country, so besotted with the sin of Whoredome, hee was not ashamed to say, that if hee might ever live here, and bee carried from one Whore-house to another, there to satisfie his lusts, hee would never desire any other heaven. This filthy man did afterwards breathe out his wretched soul betwixt two notorious Harlots.
Loniceri theat. histor. p. 5 [...]. Destroyeth his own soul] It is not therefore leve peccatum, a small sin, as the Popes Canonists call it. Divine Justice doth not use to kill Flyes with Beetles.
Vers. 33. A wound and dishonour shall hee get] Either from the husband of the Adulteress, or from the Magistrate, who will put him to death, according to the Law of God, Levit. 20. Deut. 22. and of divers Nations, with whom Adultery is a capital crime.
And his reproach shall not bee wiped away] See the Note in Chap. 5.9. How oft read we of David, that hee was upright in all things, save only in the matter of Uriah? What an indeleble blot is that still upon him?
Vers. 34. For jealousie is the rage] Howbeit hee may not kill the Adulterer though taken in the act,Custos utriusque tabula. but prosecute the Law against him, and appeal to the Magistrate, who is the Lord-keeper of both Tables. But if no Law will releeve a man, yet let him know, that hee shall do himself no disservice by making God his Chancellor.
CHAP. VII. Vers. 1. My Son, keep my words]
ARistotle hath observed, and daily experience makes it good, that man shews his weakness no way more than about moderating the pleasure of his Tasting and Touching; For as much as they belong to him, not as a man, but as a living creature.Turpe est senescere atatem, non tamen senescere lasciv [...]am. Nazianz. Now therefore as where the hedge is lowest, there the beast leaps over soonest: So Satan will bee sure to assault us, where wee are least able to withstand him. And whereas old men have no cause to bee secure (David was old, when hee went in to Bathsheba, and Lot not young when hee defloured his two daughters: Of the Brabants it is said, that quo magis senescunt, to magis st [...]l [...]escunt, Contra [...] & [...]: & Sen [...]c quasi Semint [...]. the elder the foolisher: And the Heathen Sages say, Metuendam [...]sse senectam, quod non veniat sola, that old age is to bee feared, as that which comes not alone, but being it self a disease [...], it comes accompained with many diseases both of body and minde) young men especially whom the Greeks call [...] of [...] to bee hot, and [...] of [...] to boyl, and who think they have a licence helluari, scortari, fores effringere, to drink and drab, which they [Page 37] count and call a trick of youth, have but more than need to bee constantly and carefully cautioned and called upon (as here they are) to fly fornication, 1 Cor. 6.8. to fly youthful lusts, 2 Tim. 2.22. with post-haste to flee them, to abstain from fleshly lusts (Tanquam à mellito veneno) which war against the soul, 1 Pet. 2.11. The body cannot bee so wounded with weapons, as the soul is with lusts. Holy Timothy (so temperate a young man,1 Tim. 5.23. that Saint Paul was fain to prescribe him physick, bidding him no longer to drink water, but a little wine for his stomacks sake, and his often infirmities, contracted happily by his too much abstinence, for the better keeping under his body, and bringing it into subjection) is in the same Chapter by the same Apostle exhorted,1 Tim. 5.2 to exhort the younger women with all Purity: Whereby is intimated, that through the deceit of his heart, and the slipperiness of his age, even while hee was pressing those young women to purity, some impure motion might press in upon him; Which though but a stranger to Timothy (as Peter Martyr and others observe out of that passage in Nathans parable, 2 Sam. 12.5. that lust was to David) yet might prove a troublesome inmate if not suddenly ejected. It is no marvel therefore that the Wiseman is so exceeding earnest with his Son about the business of abhorring harlotry, the hatefulness whereof hee now paints out in a parable, setting it forth in liveliest colours.
Vers. 2. Keep my Commandements and live] i. e. Live happily, Isa. 48.17. I am the Lord that teacheth thee to profit; therefore keep my Commandements; as if God should say, it is for thy profit that I command thee, and not for mine own. In doing thereof there is great reward, saith David, Psal. 19. and present reward, saith Solomon here; Do it and live. In the Courts of earthly Princes, there is [...], delaies and changes. Men are off and on in their promises: they are also slow and slack in their performances. But it is otherwise here: The very entrance of thy word giveth light, Psal. 119.130. And the very onset of obedience giveth life. It is but Hear, and your souls shall live, Isa. 55.3. Behold I come quickly, and my reward is with mee, Rev. 22.12.
And my Law as the apple of thine eye] With all chariness and circumspection. The least mote offends the eye, and the least deviation violates the Law. Sin is homogeneal, all of a kind, though not all of the same degree: as the least pibble is a stone, as well as the hugest rock, and as the drop of a bucket is water, as well as the main Ocean. Hence the least sins are in Scripture reproached by the names of the greatest; Malice is called man-slaughter: Lust, Adultery, &c. concupiscence is condemned by the Law, even the first motions of sin, though they never come to consent, Rom. 7.7. Inward bleeding may kill a man. De minutis non curat lex, saith the Civilian: But the Law of God is Spiritual, though wee bee carnal. And as the Sunshine shews us atomes and motes, that till then wee discerned not, so doth the Law discover and censure smallest failings. It must therefore bee kept curiously, even as the apple of the eye: as that little man in the eye that cannot bee touched, [...] ab but hee will bee distempered. Careful wee must bee, even in the minutula legis, the punctilios of duty. Men will not lightly lose the least ends of gold. [...] Nequa enim auri tantum massas toll [...]nt, sed & bractcol [...]s.
Vers. 3. Binde them upon thy fingers] That thou mayest have them alwaies in sight: as God hath his people, Isa. 49.16. Behold I have graven thee upon the palms of my hands: thy walls are continually before mee. The Hebrews here refer fingers to action, heart to meditation and retention. Men should have the Law of God at their fingers ends. (Any of us Jews, saith Josephus, being asked of any point of the Law, answereth it as readily as if hee had been asked his own name) they should also bee doers of the word, and not hearers onely. The hand is [...], the instrument of action.Aristot. David lifted up both his hands to the word, as if hee would pull it to him with both hands, as if hee would do the deed in good earnest.Psal. 119.48 The Heavens are the work of Gods fingers, Psal. 8.3. The Law should bee of ours.
Vers. 4. Say unto wisdome, thou art my Sister] q. d. If thou must needs have a Lady to set thy love upon, Let mee commend a Mistress to thee more amiable [Page 38] and affable than any that thou canst meet with; and that is Heavenly Wisdome. Say unto her, thou art my Sister, &c. Christ oft wooes his Spouse by this title, My Sister, my Spouse. As the nearest affinity is Spouse, so the nearest consanguinty in Sister. There are all bonds to knit us to Christ, there shall be all to knit Christ to us, if wee fall in with Wisdome: this is to become a kin to Christ, Mat. 12.56. And that is the truest nobility, where God himself is top of the kin, and Religion the root, in regard whereof all the rest (riches, retinue, &c.) are but shadows and shapes of nobleness.
Call understanding thy kinswoman] i. e. Bee throughly and familiarly acquainted with her. Surely as in nature hee is accounted a singular Idiot, that knows not his own sisters or near kinsfolk: so in Religion, hee is strangely simple and stupid, that is not acquainted with the grounds of behaviour▪ and comfort, as they are contained in the word.
Vers. 5. That they may keep thee] The wisdome from above can and will preserve a man from hankering after strange flesh. The worlds wisards have been most of them tackt and tainted with this vice, and that by a just hand of God upon them, for the contempt of Religion, Rom. 1.28. which is indeed the most excellent preservative. Hence when the Apostle had said, 1 Tim. 4.7. exercise godliness, hee adds (as a motive) Godliness is profitable to all things, vers. 8. See further for this, Prov. 23.26, 27. and 2.16. and 6.23, 24. with the Notes there.
Vers. 6. I looked through my casement] Little did this young fool think whose eye was upon him: less did hee heed the all-seeing eye of Heaven. Solomon was observing his subjects carriages, and found a miscarriage. Magistrates, as they have many eyes upon them (whence also they have their name in the Hebrew tongue) so they are to have their eyes upon many,Nagid a Neged, quod in eam omnes conjiciam oculos. watching when other men sleep, and observing what other men slight. The Poets feign, that Jupiter over-looks the world, and that Somnus or Sleep durst never come a neer him. A King that sitteth in the Throne of Judgement, scattereth away all evil with his eyes, Prov. 20.8.
Vers. 7. Among the simple ones] The word signifieth such a one as may bee soon perswaded, easily drawn any way by a twined threed, with a wet finger. Fatuellus, Cor ejus in virium flecti. such as whom it is no hard matter to couzen, and collude with.
Vers. 8. Neer her corner] Which hee should have balked, according to Chap. 5.8. See the Note there. Mens own inconsideration, security and dallying with the beginnings of sin, or with the occasion, doth usually tempt the Devil to tempt them; and hee feeling their pulse thereby which way it beats, fits them a penny-worth, provides them of mates, sets one Delilah or other to binde them (as shee did Sampson) with the green withs of fleshly pleasure. But let a man divorce the flesh from the world, and the Devil can do him no hurt.
Vers. 9. In the black and dark night] Thinking to obscure himself: but Solomon saw him, how much more God, cui obscura patent, muta respondent, silentium confitetur, before whom night will convert it self into noon, and silence prove a speaking evidence? Foolish men think to hide themselves from God, by hiding God from themselves. See Psal. 139.11, 12.
Vers. 10▪ And behold there met him a woman] Fit Lettice for such lips; a fit helve for such a hatchet. Every corner is full of such dust-heaps, the Land is even darkened with them, as Egypt once was with the locusts, Exod. 10.15.
With the attire of an Harlot] See the Note on Chap. 6.25. The Hebrew word here signifies a set habit or ornament finely fitted to the body: vestitus in quo plicae, saith Lavater, pleated garments, plaited hair, &c. let such take heed of the plica polonica, [...] pro [...] qua [...]i nudato pudendo, ut cum ad concubitum accenderet. that dreadful disease.
And subtile of heart] Or, Trussed up about the breasts, with her upper-parts naked: So Leus Ben. Gersom. Erat nudo collo & pectore, corde tenus, &c. Shee met him with her naked-breasts (at this day too commonly used by such as would bee held no Harlots) yea, with something else naked (as some sense this text) which modesty forbids to name.
[Page 39]Vers. 11. Her feet abide not in her house] As the modest womans do, Tit. 2.5. who is therefore called domiporta, set forth by the snail, which carries her house on her back, and compared to the Vine, that grows by the house side, Psal. 128. The Egyptian women ware no shooes, that they might the better keep home. Of the Italian women, it is said, that they are Magpyes at the door, Heylins Geog. Saints in the Church, Goats in the Garden, Devils in the House, Angels in the Streets, and Sirens in the Windows.
Vers. 12. Now shee is without] See the Note on vers. 11. and further observe, that the former faults, loudness of language, stubbornness against an husbands lawful commands and restraints, and this of gadding up and down to see and to bee seen, albeit they bee not certain signs, yet they are strong presumptions of a whorish disposition.
Vers. 13. So shee caught him and kissed him] Strange impudency in this strange woman, who hath not her name for nought. Potiphars wife was such a beast: so was Messalina the Empress, wife to Claudius, Joane Queen of Naples, and other prodigious strumpets, of the kind of those whom they call Borboritae. Wee have heard (saith a grave Divine) of Virgins,D. Hall. which at first seemed modest, blushing at the motions of an honest love; who being once corrupt and debauched, have grown flexible to easie intreaties to unchastity; and from thence boldly lascivious so as to sollicite others,Martin. Vivald. in candelabro. cap. de confes. Mercer. so as to prostitute themselves to all commers, yea, (as our Casuists complain of some Spanish stewes) to an unnatural filthiness.
Vers. 14. I have peace-offerings] Sacris abutitur ut scoleratis mos est, shee pretends Religion to her filthy practices: So did those wicked women that lay with Elies sons at the door of the Tabernacle, 1 Sam. 2.22. So did King Edward the fourth, his holy whore, as hee used to call her,Speed. that came to him out of a Nunnery when hee list to call for her. And such were those Kedeshoth, or common whores, so called in Hebrew, because such abomination was committed under a pretext of Religion, Gen. 38.21. Deut. 23.17. But what an odde thing was that of David, that would not lye with Bathsheba till purified? Doth hee make conscience of ceremonial, and none of moral purity?
This day have I paid my vows] A votary then shee was (by all means) and so more than ordinarily religious. So was Doeg, why else was hee deteined before the Lord? 1 Sam. 21.7. A Doeg may set his foot as far into Gods Sanctuary as a David. That many Popish Votaries are no better than this huswife in the text, see the Lisbon-Nunnery, &c. besides those thousands of Infants skulls found in the fish-pools by Gregory the Great.
Vers. 15. Therefore came I forth] As having much good chear at home;Sine Cerere & Libero frig [...]t Ven [...]. as at all peace-offerings they had. Gluttony is the gallery that libidinousness walks through.
Diligently to seek thy face] Or thy person, not thy purse, thee, not thine do I seek. Quis credit?
And I have found thee] By a providence no doubt, God must have a hand in it, or else 'tis marvel. God hath given mee my hire (said Leah) because I have given my Maid to my Husband, Gen. 30.18. See 1 Sam. 23.7. Zach. 11.5.
Vers. 16. I have decked my bed] Lest haply by being abroad so late, hee should question where to have a bed, shee assures him of a dainty one, with curious curtains.
Vers. 17. With Myrrhe, Aloes, &c.] This might have minded the young man, that hee was going to his grave; for the bodies of the dead were so perfumed. Such a meditation would have much rebated his edge, cooled his courage. Jerusalems filthiness was in her skirts: and why? shee remembred not her latter end, Lam. 1.9. As the stroaking of a dead hand (they say) cureth a tympany; and as the ashes of a viper applied to the part that is stung, draws the venome out of it: so the serious thought of death will prove a death to fleshly lusts.Mr. Wards Sermons. I meet with a story of one that gave a loose young man a Ring with a deaths-head, with this condition, that hee should one hour daily (for [Page 40] seven daies together) look and think upon it; which bred a strange alteration in his life.
Vers. 18. Until the morning] But what if death draw the curtains, and look in the while? If death do not, yet guilt will. And here beasts are more happy in carnal contentments, than sensual voluptuaries; for in their delights they seldome surfeit, but never sin; and so never finde any cause or use for pangs of repentance, as Epicures do, whose pleasure passeth, but a sting staies behinde. Job calleth sparks the sons of fire, being ingendred by it upon fuel; as pleasures are the sons of mens lusts, when the object and they lye and couple together: And they are not long-lived; they are but as sparks, they dye as soon as begotten.
Vers. 19. For the good man is not at home] Heb. The man, not my man, or my husband, &c. the very mention (how much more the presence?) of such a man might have marred the mirth.
Vers. 20. Hee hath taken a bag of mony] And so will not return in haste. Let not the children of this world bee wiser than wee: Lay up treasure in Heaven; provide your selves baggs that wax not old, Luk. 12.33. Do as Merchants, that being to travel into a far Country, deliver their mony here upon the Exchange, that there they may receive it. Evagrius in Cedrenus bequeathed three hundred pound to the poor in his will; but took a bond beforehand of Synesius the Bishop for the re-payment of this in another life, according to the promise of our Saviour of an hundred fold advantage.
Vers. 21. With much fair speech] Fair words make fools fain. This Circe so enchanted the yonker with her fine language, that now shee may do what she will with him, for hee is wholly at her devotion.
Vers. 22. Hee goeth after her straightway] Without any consideration of the sad consequents. Lust had blinded and besotted him, and even transformed him into a brute. Nos animas etiam incarnavimus, saith one. Many men have made their very spirit a lump of flesh, and are hurried on to Hell with greatest violence. Chide them, you do but give physick in a fit; counsel them, you do but give advice to a man that is running a race; bee your counsel never so good, hee cannot stay to hear you, but will bee ready to answer, as Antipater did when one presented him with a book treating of happiness, he rejected it, and said [...], I have no leasure to read such discourses.
As an Oxe goeth to the slaughter] When hee thinks hee goeth to the pasture; or as those Oxen brought forth by Jupiters Priest, with garlands unto the gates, but it was for a slain-sacrifice, Acts 14.13. Fatted ware are but fitted for the shambles.
Numella. Beza in loc. Or as a fool to the correction of the Stocks] Such stocks as Paul and Silas (yet no fools) were thrust into, feet and neck also, as the word there signifieth, Acts 14.24. This the fool fears not till hee feels; till his head bee cooled, and his heels too, till hee hath slept out his drunkenness, and then hee findes where hee is, and must stick by it. See this exemplified, Prov. 5.11. How many such fools have wee now adaies (Mori morantur quocunque sub axe morantur) that rejoyce in their spiritual bondage, and dance to Hell in their bolts (as one saith) nay, are weary of deliverance? They sit in the stocks when they are at prayers, and come out of the Church when the tedious Sermon runs somewhat beyond the hour, like prisoners out of a Gaol. The Devil is at I [...]ne with such (saith Master Bradford) and the Devil will keep holy-day, as it were in Hell, in respect of such, saith another.
Vers. 23. Till a dart strike thorow his liver] i. e. Filthy lust, that fiery dart of the Devil,Plato in hepate [...] ponit. Horat Ode 1. lib. 4. & Ode 25. lib. 5. Ovid. Trist. pointed and poisoned (as the Sythian darts are said to bee) with the gall of Asps and Vipers. Philosophers place lust in the liver. Mathematicians subject the liver to Venus, the Poets complain of Cupids wounding them in that part.
[Page 41]Or (as some sense it) till the Adulterer bee, by the Whores husband or friends, or by the hand of justice, deprived of life, perhaps in the very act, as Zimri and Cozbi were by Phineas in the very flagrancy of their lust.
Vers. 24. Hearken now therefore] Call up the ears of thy minde, to the ears of thy body, that one sound may pierce both. Solomon knew well how hard it was to get ground of a raging lust, even as hard as to get ground of the Sea. Hence hee so sets on his exhortation.
Vers. 25. Let not thine heart] Think not of her, lust not after her. Thoughts and affections are sibi mutuo causae. Whilest I mused the fire burned,Psal. 39. so that thoughts kindle affections, and these cause thoughts to boyl. (See Job 31.1.) See therefore that evil thoughts, though they rush into the heart, yet they rest not in it.
Vers. 26. For shee hath cast down many] That have let in death at those windows of wickedness, those loop-holes of lust, that have dyed of the wound in the eye. Aliorum perditio tua sit cautio. Seest thou another man shipwrackt, look well to thy tacklings.
Yea, many strong men have been slain by her] The valour of man hath oft been slaved by the wyses of a woman. Witness many of your greatest Martialists, who conquered Countries, and were vanquished of vices, being captivarum suarum captivi. The Persian Kings commanded the whole world, and were commanded by their concubines. So was Alexander, Sampson, Hercules, whom some make to bee the same with Sampson.
Vers. 27. Her house is the way to hell] The shortest cut to utter destruction. This, if well beleeved, would make the young man stop or step back, as if hee had trod upon a serpent.
Going down to the Chambers of death] Both temporal and eternal. Lo those Hoasts that welcome men into their Inne with smiling countenance, will cut their throats in their beds. The Syrens are said to live in green meadows,Natal. Comes. and to have by them ever an heap of dead mens bones.
CHAP. VIII. Vers. 1. Doth not Wisdome cry?]
ANd shall a Harlot bee sooner heard than shee? Shall men prefer dross before gold, acorns before wheat, a swine-sty before a Sanctuary? dirty delights and sensual pleasures, before peace that passeth all understanding,Xenophon. joy unspeakable and full of glory? Heathen stories tell how Hercules (when hee was young) was courted by Vertue on the one hand, and Pleasure on the other; But Pleasure lost her sweet words upon him, hee hearkned to Vertue rather: Shall not wee to Wisdome?
Put forth her voyce] In her Ministers, who are Cryers by office, and must bee earnest, Isa. 58.1. See an instance in holy Bradford; I beseech you, saith Hee, I pray you, I desire you, I crave at your hands with all my very heart; I ask of you with hand, pen, tongue, and minde; in Christ, through Christ, for Christ,Act. & Mon. 1490. for his Name, Blood, Mercy, Power, and Truths sake, my most intirely beloved, that you admit no doubting of Gods final mercies toward you, &c. Here was a lusty Cryer indeed. And such another was Mr. Perkins, of whom it is said, that in expounding the Commandements (when hee was Catechist of [Page 42] Christs Colledge) hee applied them so home to his hearers,Mr. Fullers Holy-state, p 90. that hee made their very hearts fall down, and their hairs stand upright.
Vers. 2. Shee standeth in the top of high places] That is, saith an Interpreter, in the lofty Oracles of the Patriarchs and Prophets.
Vers. 3. At the entry of the City] Heb. At the mouth; for as words go out of the mouth,Rod. Bain. so do men out of the City; onely men go and come at their pleasure, Sed volat emissum semel irrevocabile verbum. A word once uttered cannot bee recalled.
At the coming in at the doors] Every where Christ offereth himself; hence ariseth this phrase, My salvation is gone forth, but to little purpose, through mens singular perversness. Indeed if the Lord would set up a Pulpit at the Ale-house door, they would hear oftner. But sith hee doth not, they will run to hell as fast as they can; And if God cannot catch them, they care not, they will not return.
Vers. 4. Unto you, O men, I call] O viri praestantes (so some render it) O yee eminent men, whether for greatness of birth wealth, or learning. The Pharisees and Philosophers for their learning are called the Princes of this world, 1 Cor. 2.8. Sed sapientes sapienter in infernum descendunt, saith one, & potentes potenter t [...]rquebuntur, saith another. But the world by wisdome knows not God, 1 Cor. 1.21. and not many wise men, not many mighty, not many noble are called, vers. 26. And yet they shall not want for calling, if that would do it; for unto you, O mighty men I call. Sed surdo plerunque fabulam, but all to little purpose, for most part. They that lay their heads upon down-pillows cannot so easily hear noyses. Courts and great places prove ill air for Zeal. Divitibus ideo pietas deest, quia nihil deest. Rich mens wealth proves an hindrance to their happiness.
And my voyce is to the Sons of men] i. e. To the meaner sort of people. See Psal. 49.2. These usually, [...]. like little fishes, bite more than bigger. The poor are Gospellized, saith our Saviour. Smyrna was the poorest, but best of the seven Churches. Certain it is, that many of the meaner sort hold that they are not bound to look after Scripture-matters, but that it is for rich men and Scholars onely to do so. Wee have nothing, say they, to live by, but these hands. How can day-labourers, [...]; Chrysost. Hom. 22. ad Pop. Antioch. and poor Craftsmen intend such things? The baser sort of people in Swethland do alwayes break the Sabbath, saying, that it is only for Gentlemen to keep that day. See Jer. 5.4. Joh. 7.49. But Paul (a poor Tent-maker) could say, Our conversation is in heaven, and Gods people are afflicted and poor, yet they trust in the Name of the Lord, Zeph. 3.12. Who ever richer than Adam in Paradise? Poorer than Job on the dunghill? yet in Paradise Satan foiled Adam, on the dunghil Job foiled Satan. Think not that poverty can excuse from duty: Poor men also must listen to wisdomes voyce, or it will bee worse with them; there is yet but a beginning of their sorrows.
Vers. 5. O yee simple] If yee bee not set in sin, resolved of your way, as good as yee mean to bee: If yet there bee any place left for perswasion. See the Note on Chap. 1.4.
And yee fools] Yee that have already made your conclusion, and are wiser in your own conceit, than seven men that can render a reason.
Ver. 6. I will speak of excellent things] [...] Ruling-cases, Master-sentences, Axiomes of state, principles for Princes. I have written for them the great things of my Law, Hos. 8.12. Solomon calls the Scriptures, Lords of Collections, as some sense that Text, Eccles. 12.11.
Shall hee right things] Right for each mans particular purposes and occasions.Athan [...]s. The Scriptures are so pe [...]l, that every man may think they speak de se, in re sua, of him, and his [...]. In all the Commandements of God there is so much rectitude, and good reason (could wee but see it) that if God did not command them, yet it were our best way to practise them.
For my mouth shall speak truth] Heb. Shall meditate truth, i. e. I will neither speak falsely nor rashly, but upon due deliberation, and undoubted certainty, See my True treasure, pag. 122.
[Page 43]Vers. 8. All the words] The Rabbine have a saying, That there is a mountain of sense hanging upon every tittle of the Scriptures.
There is nothing froward or perverse in them] Some places of Scripture may seem to cross other places, but they do only seem so. Men may think they are like the accusers of Christ, never a one speaking like the other; but those that understand them, shall finde them like Nathan and Bathsheba, both speaking the same things. The old Rabbins could not reconcile Ecclesiastes (some passages in it) to the rest of the holy Scriptures, and had therefore some thoughts to conceal it from the people. But this was their weakness,Kabuenaki. and would have been their wickedness.
Vers. 9. They are all plain to him that understandeth] Plain in things necessary to salvation; for as all duties, so all truths, do not concern all men. God doth not expect or require that every man should bee a Doctor in the chair; but those points that direct to duty here, and salvation hereafter, are clear, express, and obvious to them that desire to understand them; for some there are,Bern. qui ut liberius peocent, libenter ignorant. It was a smart answer which Mr. Durant a witty and learned Minister of the Reformed Church of Paris, gave to a Lady of suspected chastity, and now revolted. When shee pretended the hardness of the Scripture: Why? said hee, Madam, what can bee more plain, than Thou shalt not commit Adultery. Had shee not been failing in the practice of what shee could not but know, shee had found no cause to complain of the difficulty of that, which shee could not know.
Vers. 10. Receive mine instruction, and not money] That is, Rather than mony, as, I will have mercy, and not sacrifice, that is, rather than sacrifice. Knowledge of the Scriptures is the greatest riches, Col. 3.16. Let the word of Christ [...] dwell richly in you, 1 Cor. 1.5. The Corinthians were inriched in all knowledge. Plato gave three hundred flourens for a Book that hee liked.Called Sophron. Dionysius said, that Aristippus was alwayes craving mony of him; but Plato desired nothing but Books. What spending of money, and lavishing out of the bag is there for humane learning? And yet Aristotle himself could say, that a little knowledge, though but conjectural, about heavenly things, is to bee preferred above much knowledge, though certain, about inferiour things.
Vers. 11. For Wisdome is better than Rubies] See the Note on Chap. 3.15.
Vers. 12. I Wisdome dwell with Prudence] I draw all into practice, and teach men to prove by their own experience, what that good, and holy, and acceptable will of God is. Of the most that would bee held knowing men, it may well bee said, as Tully sayes the Proverb went of the Athenians; that they used their wisdome, as men do artificial teeth, for shew onely: And that they did scire quae recta sunt, sed facore nolle, know what was right, but had no minde to do accordingly. Socrates said, there was no difference between [...] & [...], Wisdome, and Prudence or Moderation;Xenoph. de dictis & factis Socrat. Sith hee that knows good things to do them, and evil things to avoid them, is to bee held a wise man, and none else.
And finde out knowledge of wit [...]y inventions] Tending to piety; Not those toylsome toyes, sophismata, quae nec ignoranti nocent, nec sci [...]ut en [...] juvant, Seneca. that are hard to come by, but of no use or worth, proof or profit: These are but laborious loss of time, as Aristotle hath it, like an Olive, of Date-stone, [...]. Arist. hard to crack the one, or cleave the other, but nothing, or nothing worth ought, when crackt or cloven within either. Wisdome findes her Scholars somewhat else to do, than to bee so busily idle. Witty shee allows them to bee, but not wittily wicked, not wise to do evil, inventers of [...] or idle things. Walk circumspectly, saith shee, not as fools, but as wise, [...]ing the times, understanding what the will of the Lord is, and putting it in speedy execution.Eph. 5. [...]5, 16, 17. Keep therefore and do it, for this is your wisdome, &c. Deut. 4.6. (See the Note there) this will speak you far more witty than those Wits of the World, who seek out many inventions, Eccles. 7.28. but all to no purpose, and become vain in their imaginations, their foolish heart being darkned, [...]m. 1.21.
[Page 44]Vers. 13. The fear of the Lord] Which is an high point of heavenly wisdome (Chap. 1.7.) to the praise whereof this therefore appertaineth. There are that make this verse an explanation of the former, thus; I finde out the knowledge of witty inventing, such as are the fear of the Lord, the hatred of evil, yea, of inward evils, as Pride, Arrogancy, &c. Odi fastum istius Ecclesiae. I hate the pride of that Romish Church, said Basil long since. I hate vain thoughts, But thy Law do I love, Psal. 119.113. I hate and abhor lying, vers. 163. Yea, I hate every false way, both in my self, and others, vers. 104. Thou hatest the works of the Nicolaitans, which I also hate, Rev. 2. Gods people partake of the Divine nature, and so have God-like both sympathies and antipathies; they not only leave sin, but loath it, and are at deadly feud with it. They purge themselves (by this clean fear of God, Psal. 19.7.) from all pollutions, not of flesh onely, worldly lusts, and gross evils, but of spirit also, that lye more up in the heart of the Country, as Pride, Arrogancy, &c. so Perfecting holiness in the fear of God, 2 Cor. 7.1. There may bee some kinde of pride in sincerity, and of humility in hypocrisie. But hypocrisies humility is followed with pride, and sincerities pride with humility: This latter humility is the better. And here onely it is seemly for vertue to come behinde vice. Hypocrisie is proud, because it is humble; Sincerity is humble, because it is proud.
And the evil way] That is, Custome of committing sin. Viam pro frequentatione accipiunt Hebraei. And this the godly man doth, not that hee may appear to do so,Velleius. sed quia aliter facere non potuit, (as one falsly and flatteringly said of Cato) but because having his heart seasoned with this holy fear, hee can do no otherwise.
Vers. 14. Counsel is mine, &c.] Christ is wise in heart, and mighty in strength, Job 9.4. his Churches both Counsellor, Isa. 9.6▪ and Champion, Isa. 37.23, 24. And though shee bee but a Virgin daughter of Zion, yet shee despiseth her adversary, and laughs him to scorn, vers. 22. because shee hath one that is in love with her, and will fight her quarrel, who is,
Vers. 15. By mee Kings reign] How then can the School-men defend Thomas Aquinas in that Paradox, Dominium & praelatio introducta sunt ex jure humano, Dominion and Government is of man? This crosseth the Apostle, Rom. 13.1, 2. and the wisest of the Heathens.
Vers. 16. And Nobles] So called in the original, from their liberality and bounty. Hence Luke 22.25. This word is expressed by [...]. Bountiful, or Benefactors, such as are ingenuous, free, munificent, indued with that free Princely spirit, Psal. 51.14.
Even all the Judges of the earth] Though haply they bee reckoned in the rank of bad men, but good Princes; such as was Galba, and our Richard the third,Plin Secund. Dion. Cass. and Trajan, much magnified for a good Emperour, and yet a Drunkard, a Baggerer, and a cruel Persecutor.
Vers. 17. I love them that love mee] The Philosopher could say, that if moral vertue could bee seen with mortal eyes, shee would stir up wonderful loves of her self in the hearts of the beholders. How much more then would the Wisdome of God in a Mystery? 1 Cor. 2.7. that essential wisdome of God especially, the Lord Jesus, who is totus desiderabilis, altogether lovely, Cant. 5.16. the desire of all Nations, Hag. 2.7. whom whosoever loveth not, deserves to bee double accursed, [...]. 1 Cor. 15.22. My love was crucified, said Ignatius, who loved not his life unto the death, Rev. 22.11. Neither was there any love lost, or can be; For I love them that love mee. And if any man love mee, my Father will love him, and I will love him, and will manifest my self unto him, and wee will come unto him, and make our abode with him, Joh. 14.21, 23. Men do not alwayes reciprocate, nor return love for love. For my love, Psal. 109.4, 5. they are mine adversaries; [Page 45] Yea, they have rewarded mee hatred for my love. David lost his love upon Absolom. Paul upon the Corinthians. Old Andronicus the Greek Emperor upon his graceless Nephew of the same name. But here is no such danger, it shall not bee easie for any man to out-love Wisdome.
For whereas some one might reply, You are so taken up with States, Ob. and have such great Suters, Kings, Princes, Nobles, Judges, as vers. 15, 16. that it is not for mean men to look for any love from you.
Not so, saith Wisdome, for I love them that love mee, Sol. bee they never so much below mee. Grace bee with all them that love the Lord Jesus insincerity. Tantum velis, & Deus tibi praeoccurret, saith Nazianzen. Ambulas, si amas: Eph. 6.23. Non enim passibus ad Deum, sed affectibus curritur, saith Augustin, Thou walkest if thou lovest; Thou actest if thou affectest.
They that seek mee early] As Students sit close to it in the morning. Aurora musis amica.
Vers. 18. Riches and honour are with mee] I come not unaccompanied, but bring with mee that which is well worth having. The Muses (though Jupiters daughters, and well deserving) yet are said to have had no Suters, because they had no portions. Our Henry the eighth, when hee dyed,Engl. Elis. gave his two daughters, Mary and Elizabeth, but ten thousand pounds apeece. But this Lady is largely endowed, and yet (such is mens dulness) shee is put to sollicit Suters, by setting forth her great wealth. See the Note on Matth. 6.33.
Vers. 19. My fruit is better than gold] This Wisdome is as those two golden Pipes, Zach. 4. through which the two Olive-branches do empty out of themselves the golden oyles of all precious graces, into the Candlestick, the Church; Hence grace is here called fruits, and Cant. 4.16. Pleasant fruits, and fruits of the Spirit, Gal. 6.22.
Vers. 20. I lead in the way of righteousness] Which is to say, I got not my wealth per fas atque nefas, by right and wrong, by wrench and wile. My riches are not the riches of unrighteousness, the Mammon of iniquity, Luke 16.9. but are honestly come by, and are therefore like to bee durable, v. 18. or (as others render it) antient. St. Hierom somewhere saith, that most rich men are either themselves bad men, or heirs of those that have been bad. There is a prophane Proverb amongst us, Happy is that childe, whose Father goes to the Devil. It is reported of Nevessan the Lawyer, that hee should say, Hee that will not venture his body, shall never bee valiant; hee that will not venture his soul, never rich. But Wisdomes walk lyes not any such way. God forbid, saith shee, that I, or any of mine should take of Satan,Gen. 14.23. from a thread even to a shoo-latchet, lest hee should say, I have made you rich.
Vers. 21. To inherit substance] Heb. That that is, [...] that that hath some tack or substance in it, some firmity, or solid consistency. Wilt thou set thine eyes upon that which is not? Outward things are not, but onely in opinion, in imagination: In semblance, not in substance. The pomp of this world is but a fancy, Act. 25.33. the glory of it a conceit, Matth. 4. the whole fashion of it a meer notion, 1 Cor. 7.31. Riches get them great Eagles wings,Prov. 23.5. they flye away without once taking leave of the owner, leaving nothing but the print of their talons in his heart, to torment him. When wee grasp them most greedily, wee imbrace nothing but smoke, which wrings tears from our eyes, and vanisheth into nothing. Onely true grace is durable substance; the things above outlast the dayes of heaven, and run parallel with the life of God, and line of eternity.
Vers. 22. The Lord possessed mee] Not created mee, as the Arrians out of the Septuagint pressed it, to prove Christ a creature. [...].
Before his works of old] Heb. Ante opera suo, ante tunc, id est, priusquam quis dicere potest, tunc, before there was any either now or then, before all time, therefore from all eternity▪ For whatsoever was before the world and time (that was created with the world) must needs bee eternal.
Vers. 23. I was set up] Coronata sum, I was crowned, so some render it. [Page 46] Inuncta fu [...], I was anointed ( [...]o others) for King, Priest, and Prophet of my Church. And to this high honour I grew not up by degrees, but had it presently from before all beginnings.
Vers. 24. When there were no depths] In mentioning Gods works of Creation, some observe here, that wisdome proceeds from the lower elements to the superiour and heavenly bodies: Shee begins with the earth, vers. 23. goes on here to the waters, and so to the air called Streets (rendred Fields) vers. 26. that is, the vast element of the air; which compared with the far less elements of earth and water, must needs seem exceeding large, spacious, and open, as streets, or fields. Lastly, by the highest part of the dust of the world, the Hebrew Doctors understand the element of fire, Judicium sit penes Lectorem. Let the Reader judge.
Vers. 25. Was I brought forth] Or, begotten: Thus Wisdome describes her eternity in humane words and expressions, for our better apprehension. Which while Arrius either knew not, or weighed not, hee here hence took occasion to oppose the Deity of our Saviour, and to propagate that damnable errour in the Eastern Churches, to the ruine of many souls. This Archheretick Arrius sitting on the stool to ease nature at Constantinople, voided there his entrails. And now Mahometisme is there as the excrement of Arrius.
Vers. 26. Nor the fields, nor the highest] See the Note on vers. 24.
Vers. 27. When hee prepared the heaven] Or caused them to bee prepared, took order to have it done, viz. by mee, who was with him, and by whom hee made the worlds,Joh. 3.35. Heb. 1.3. Joh. 1.3. Col. 1.16. For the Father loveth the Son, and hath put all things into his hand.
When hee set a compass] Or, drew a circle round about the earth, meaning the Out-spread firmament of heaven, Gen. 1.6. Howbeit the Hebrews understand it of the world of Angels, called by them the third world, or the third heaven; whereunto St. Paul also seems to allude, 2 Cor. 12.2.
Vers. 28. When hee established the clouds above] That they might bee kept there, as it were in Tuns and Bottles, till hee would have them to pour down their dew, or rain.
Vers. 29. When hee appointed the foundations] That it should remain unmoveable, though it hang in the air, as it were by Geometry.
Vers. 30. Then I was by him] Accursed then for ever bee that blasphemous assertion of the Arrians, [...], There was a time when hee was not. This Scripture so much abused by them, makes utterly against them. But Hereticks pervert the Scriptures, saith St. Peter, 2 Pet. 3.15. A metaphor from those who put a man upon the rack, and make him speak that which hee never thought. Tertullian calls Marcion the Heretick, Mus Ponticus, because of his arroding and gnawing the Scripture, to make it serviceable to his errours.
[...]. As one brought up with him] Or, as a nourisher; that is, as a maintainer and upholder of that his excellent workmanship of Creation, Heb. 1.3. The Septuagint render it, I was with him making all fine and trim, Eram apud cum aptans; so Irenaeus.
More pueri qui alatur, & risum captans ac concilians. Mercer. Rejoycing alwayes] Or, laughing with him. This (as the very Jews are forced to confess) doth notably set forth that unspeakable sweetness and joy that the blessed God findeth in the apprehension of his own wisdome, which (say they) is one and the same with God himself.
Vers. 31. Rejoycing in the habitable part] That is, In the humane nature, wherein the fulness of the God-head dwelt bodily, by means of the hypostatical union. Or in the Saints, whose hearts the Lord Christ inhabiteth by faith. Or in the work of Creation, which Christ did without either tools or tool.
[Page 47]Vers. 32. Now therefore hearken unto me [...]] Audite senem juvenes, said Augustus to his seditious Souldiers, and had audience: And shall not Wisdome, that is so ancient, as before the Creation, so eminent, as to make and conserve a world, so gracious with the Father, &c. shall not shee bee hearkened to?
For blessed are they] And blessedness is the mark that every man shoots at.
Vers. 33. Hear instruction, and bee wise] This way wisdome enters into the soul. Hear therefore: For else there is no hopes; Hear howsoever. Austin coming to Ambrose to have his ears tickled, had his heart touched.
Vers. 34. Waiting at the posts of my doors] At the Schools and Synagogues, say the Hebrews, where men should come in with the first, and go forth with the last, as door-keepers do, which was the office that David desired, Psal. 84.
Vers. 35. For who so findeth mee, findeth life] Lest any man should hold it too hard a task to wait at Wisdomes gates (as Princes guards, or as the Levites did in the Temple) shee tells them what they shall have for so doing.
And shall obtain favour] Which is better than life; Gods favour is no empty favour; It is not like the Winters Sun, that casts a goodly countenance when it shines but gives little heat or comfort. As air lights not without the Sun, nor wood heats without fire, so neither can any thing yeeld comfort without Gods favour.
Vers. 36. Wrongeth his own soul] Rapit animam suam. Hee plunders his own soul of its happiness: yea, hee cruelly cuts the throat thereof, being ambitious of his own destruction.
CHAP. IX. Vers. 1. Wisdome]
HEbr. Wisdomes in the plural; and this, either honoris causa, for honours sake, or else by an Ellypsis, as if the whole of it were Wisdome of Wisdomes, as the Song of Songs for a most excellent Song, Cant. 1.1. Junius renders it Summa sapientia: See the Note of Chap. 1.20.
Hath builded her house] That is, the Church, 1 Tim. 3.15. See the Note there.
Shee hath hewn out her seven pillars] Pillars, and polished pillars. Any thing is good enough to make up a mud-wall; but the Churches Pillars are of Marble; and those, not rough, but hewn; her safety is accompanied with beauty.
Vers. 2. Shee hath killed her Beasts] Christ provideth for his the best of the best, fat things full of marrow, wines on the lees, &c. Isa. 26. his own flesh which is meat indeed, his own blood which is drink indeed, Joh. 6.55. besides that continual feast of a good conscience, whereat the holy Angels (saith Luther) are as Cooks, and Butlers, and the blessed Trinity joyful guests.
Shee hath mingled her Wine] That it may not inflame or distemper. Christ spake as the people were able to hear, lisping to them in their own low language; So must all his Ministers accommodating themselves to the meanest capacities. Mercers note here is, Cum sobrietate tractandae Scripturae. The Scriptures are to bee handled with sobriety.
Shee hath also furnished her table] So that it even sweats with variety of precious viands wherewith her guests are daily and daintily fed. Mr. Latimer sayes, That the assurance of Salvation, is the sweet-meats of this stately Feast. But what a do [...]t was Cardinal Bobba, who speaking in commendation of the Library of Bonony (which being in an upper-room hath under it a Victualling-house,Angel. Roccha in Vatican. p. 395. and under that a Wine-cellar) had thought hee had hit it, in applying thereunto this Text, Wisdome hath built her an house, hath m [...]ngled her wine, and furnished her table?
[Page 48]Vers. 3. Shee hath sent forth her Maidens] So Ministers are called (in prosecution of the allegory, for it is fit that this great Lady should have suitable attendants) to teach them innocency, purity, and sedulity, as Maidens; keeping the word in sincerity, and not adulterating and corrupting it, as Vintners oft do their Wines, or Hucksters their Wares. Hence Isaiah also putteth the Prophets and Evangelists in the Feminine gender, Mebashereth, Isa. 52.7.
Shee crieth upon, &c.] Shee, together with her maids, crieth; shee puts not off all the business to them, but hath a hand in it her self. Wee are workers together with God, saith Paul.
Vers. 4. Who so is simple] and withall perswadeable; that have not yet contracted that callum obductum, corneas fibras, brawny breasts, horney heart-strings.
Shee saith to him] It is Christ then that speaketh in his Ministers, He that heareth you, heareth mee: Yee received it not as the word of man, but as it is indeed, the Word of the ever-living God.
Vers. 5. Come eat of my bread] Stand not off in a sinful modesty; say not, I am not worthy, &c. but come, for the Master calls you, as they said to the blinde man, who therefore came. And those reculant guests, by not coming when invited, might not taste of Christs Supper; for they were unworthy, Matth. 22.
And drink of the wine which I have mingled] Loe here a full feast, not a dry feast. Liranus noteth on this Chapter, that the Eucharist was anciently delivered in both kinds: But because of the danger of spilling the blood, the Church ordained that Lay-men should have the bread onely.Caranza. The Council of Constance comes in with a Non-obstante against Christs institution, with-holding the Cup from the Sacrament.
Vers. 6. Forsake the foolish] No coming to this Feast in the tottered rags of the old Adam; You must relinquish your former evil courses and companies. There are that read the words thus, Forsake, O foolish ones, viz. your own wayes, and live.
And go in the way of understanding] Renounce your vices, and practice the contrary graces. True repentance stands in an intire change of the whole man, from all that is evil, to all that is good.
Vers. 7. He that reproveth a scorner] This, with the three next verses, may seem to come in by way of Parenthesis: And they do not obscurely intimate, what manner of hearers Ministers mostly meet with, viz. such as our Saviour did, [...] Luke 16.14. But the Pharisees that were covetous, derided, or blew their noses at him, as One renders it. And such as long before him the Prophet Isaiah did, Chap. 28.10. Precept upon precept, line upon line, &c. One observeth that that was a scoff put upon the Prophet: And is as if they should say, Here is nothing but line upon line, precept upon precept. The very sound of the words in the Original (Zau le zau, kau, lakau) carries a taunt, as scornful people by the tone of their voyce, and riming words, scorn at such as they despise.
Vers. 8. Reprove not a scorner] See my Common-place of Admonition. Look how Dogs prefer loathsome carrion before the sweetest odours, and would fl [...]e in the faces of such as would drive them from it: So is it here.
And hee will love thee] When hee hath well considered he will; though for present he may seem to do otherwise▪ As Asa swaggered with the Prophet, and put him in prison. We read in the Ecclesiastical History, that Agapetus Bishop of Rome, being sent by Theodatus King of Goths to Constantinople on an Ambassage to Justinian, and having obtained a peace, hee was earnestly intreated by the Emperour to subscribe and confirm the Heresie of Eutyches. This when hee utterly refused to do, the Emperour threatned him in case hee did not. Agapetus thereto boldly replied, I had a desire to wait upon Justinian, whom I took to be a most pious Prince, but now I perceive him to bee a most violent persecutor, a second Dioclesian. With this free reproof, and Gods blessing withall, Justinian was so [Page 49] wrought upon, that hee presently embraced the true Faith; and banishing Bishop Anthemius, a great propagator of the Eutychian Heresie,Funcius. hee set up Menna an Orthodox Divine in his room, whom Agapetus consecrated, if Platina may bee beleeved. David loved Nathan the better while hee lived, for dealing so plainly with him:Aug. Comp. And named him a Commissioner for the declaring of his Successor, 1 King. 1. So Alipius loved Austin for reproving him.
Vers. 9. Give admonition to a wise man] This is an Alms that the poorest may give, and bee never the poorer, but the better. For by instructing another, a man engageth himself, lest hee hear, Physician heal thy self, Turpe est doctori, cum culpa redarguit ipsum. See my common place of Admonition.
Vers. 10. The fear of the Lord] See the Note on Chap. 1.7. Here it is given as a reason why wise men are the better for sharp and seasonable admonition, because the fear of the Lord is in them. This makes them, when they are reproved of all, fall upon their faces, worship God, and say, God is in you of a truth, 1 Cor. 14.26. What shall wee say unto my Lord? What shall wee speak? How shall wee justifie our selves? God hath found out the iniquity of thy servants, &c. Gen. 44.16.
And the knowledge of the holy] That is, of the holy God. Holy is here in the plural number, importing the Trinity of Persons, as likewise Josh. 24.19. Howbeit wee may well take in here, holy Angels and Saints, whose Kingdome is in Daniel said to bee the same with the Kingdome of God, Dan. 7.22, 27. and whose knowledge is the right understanding of Gods will revealed in his Word.
Vers. 11. For by mee thy daies] This verse depends upon vers. 6. See the Note on vers. 7. Those that embrace wisdome, shall bee paid for their pains, either in mony, or monies-worth: Either they shall dye, as Abraham did, with a good gray-head, or else with Josiah, they shall live long in a little time, and then live for ever in Heaven. Henoch had the shortest life of any of the ten Patriarchs: But then hee was recompenced in the longest life of his Son Methusalah, but especially, in that God took him to glory. Besides, that though hee departed the world soon, yet fulfilled hee much time, as Mr. Hooker hath it.Eccles posit. l. 4. p. 168.
And the year of thy life shall bee encreased] Heb. They shall encrease the years of thy life. That is, they that survive thee, shall perpetuate thy memory, thy good name shall never dye. Some live to bee their own Executors for their good name; and yet they see them (not honestly) buried before themselves dye: Nay, many are as those, Job 27.15, 23. hissed and kickt off this Stage of the World, buried before they are half dead. There is scarce a vicious man, whose name is not rotten before his carkass. On the other side, a good mans name is oft-times the heir to his life. Or, if obscured for a time, as the Martyrs were, yet as the Sun breaks through the cloud that masketh it, so God shall bring forth their righteousness as the light, and their judgement as the noon-day, Psal. 37.6.
Vers. 12. If thou bee wise, thou shalt] The benefit shall bee thine own. Plutarch reports of the Palm-tree, that it yeelds to the Babylonians 360. several commodities; And is therefore in great esteem amongst them. How should men esteem of found wisdome, sith there is a [...] in it, 1 Tim. 4.8. a thousand commodities to bee reaped by it?
Thou alone shalt bear it] Thy scorning shall not, as thou thinkest, hurt him that tendereth thy salvation. For as the air, when beaten, is not hurt, no, nor so much as divided, but returns to his place, and becomes thicker: Ita animus recti conscius, & ad optima erectus, non admittit irridentium flatus, nec sentit, saith One; so an honest heart, set for Heaven, slights the contempts of graceless persons, and pitties them that jeer when they should fear, as much as good Lot once did his prophane Sons in Law. His words to such are like those of the Prophet; Bee not yee mockers, lest your bands bee increased; Isa. 28.22. with 10. See vers. 7. of this Chapter.
[Page 50]Vers. 13. A foolish woman is clamorous] This woman is Folly, as that woman sitting in the Epah is wickedness, Zach. 5.7. Lavater is of opinion, that as by Wisdome is meant Christ, so by this foolish woman here is meant Antichrist; to whom therefore hee finely fitteth and applieth all the following words.
Is clamorous] Folly is full of words, and of a lavish tongue: her factours are extreme talkative, and usually lay on more words than the matter will bear: A great deal of small talk you shall usually have from them. A fool also is full of words, Eccles. 10.14 saith Solomon, and this fond custome of his is there expressed by way of imitation, in his vain tautologies: A man cannot tell what shall bee; and what shall bee after him who can tell? Eccles. 10.24. The basest things are ever the most plentiful. Some kinde of Mice breed a hundred and twenty young ones in one nest; whereas the Lion and Elephant bear but one at once; so the least wit yeelds the most words. Aristophanes and Lucian, when they describe fools, they call them [...], Gapers, or Open-mouthed. Guiltiness is ever clamorous, and the most lewd are most loud, Act. 7.27, 28.
Vers. 14. For shee sitteth at the door] In a Harlots habit, to see and bee seen, the guise and garb of Harlots. Tully wittily compareth the Greek tongue to an ambitious strumpet, quae multo luxu superfluat, which overlasheth in too much bravery: But the Latin tongue to an honest and modest Matron, cui nihil deest quod ad honestum pertineat mundiciem, That wants nothing pertaining to a necessary neatness. Such a like comparison between Wisdome and Folly is here made by Solomon.
Mat. 24.Vers. 15. That go right on their way] Shee fights at the fairest, seeks to seduce the forwardest. They shall deceive if it were possible, the very elect. Flies settle upon the sweetest perfumes, when they are cold, and corrupt them.
Mat. 7.Vers. 16. Who is simple] Wisdomes own words, vers. 4. Take heed, saith our Saviour; they come unto you in sheeps cloathing, but trust them not: for with fair words and flattering speeches, they deceive the hearts of the simple, Rom. 16. Samuel himself could not have spoken more gravely, severely, divinely to Saul, than the f [...]iend at Endor did; when the Devil himself puts on gravity and religion, who can marvel at the hypocrisie of men?
Vers. 17. Stollen waters are sweet] Forbidden pleasures are most pleasing to Sensualists, who count no mirth but madness, no pleasure, unless they may have the Devil to their play-fellow. Venison is nothing so sweet, they say, as when it is stolen.
Men long to bee medling with the murthering morsels of sin, which nourish not, but rent and consume the belly that receives them. Many eat that on earth,In terris manducant quod apud inferos digerant. Augustin. that they digest in Hell.
Vers. 18. That the dead are there] See the Notes on Chapter 2.18. and 7.27.
CHAP. X. Vers. 1. The Proverbs.]
PRoperly so called. (See Chap. 1.1.) For the nine former Chapters are a kind of common places, or continued discourses, premised as a Preface to these ensuing wise and grave sentences tending much to the information of the mind, and reformation of the manners, and containing things profitable for all sorts of people. They are not unfitly compared by a Divine to a bag full of sweet and fragrant spices, which shuffled or shaken together, or taken single, yeeld a sweet odour: Or to stars in the firmament, each in it self glorious [Page 51] and independent of another, yet all receive their light from the Sun.
A wise Son maketh a glad Father] Children are certain cares, [...]. Plut. but uncertain comforts. Every Son should bee an Abner, that is, his Fathers light; and every Daughter an Abigail, her Fathers joy. Eve promised her self much in her Cain, and David did the like in his Absolom. Sed, fallitur augario spes bona saepe suo, they were both deceived. Samuel succeeds Eli in his cross, as well as his place, though not in his sin; and had cause enough to call his untoward children (as Augustus did) tres vomicas, tria carcinomata, so many ulcerous sores, mattery impostumes. Vertue is not as Lands, inheritable. All that is traduced with the seed, is either evil, or not good. Let Parents labour to mend by education, what they have marred by propagation; And when they have done all, pray God perswade Japhet, lest else they bee put to wish one day, as Augustus did,Sueton. c. 6. O that I had never married, or never had children. And let children cheer up their Parents, as Joseph, Samuel, and Solomon did; and as Epaminondas, who was wont to say,Corn. Nepos. Se longe maximum suarum laudum fructum capere quod [...]arum spectatores haberet parentes, that hee joyed in nothing more, than that his Parents were yet alive, to take comfort in his brave atchievements. For otherwise, God will take them in hand, as hee did Abimelech, to whom hee rendred the wickedness done to his Father, Judg. 9.5. And as hee did Absolom, whom hee trussed up in the height of his rebellious practices, with his own immediate hand; Or else hee will punish them in, and by their posterity, which shall either bee none (Prov. 20.20. compared with 2 Sam. 14.7.) or worse than none; as hee,Mr. Fullers Holy-state. who when his aggrieved Father complained that never man had so undutiful a childe as hee had; yes, said his son (with less grace than truth) my Grandfather had.
The heaviness of his mother] The Mother is mentioned (though the Father haply as heavy) first, as most faulted it her children miscarry, Prov. 24.15. Next, as most slighted by them, Prov. 15.20. And lastly, as most impatient of such an affliction. Rebecca was weary of her life by reason of the daughters of Heth brought in to her by Esau, Gen. 27.45. If they lye lusking at home, mothers have the misery of it; if they do worse abroad, the worst is made of it to the mother at home, by fame that loud lyer.
Vers. 2. Treasures of wickedness] Our Saviour calls it Mammon of iniquity, Luke 16. [...]. that next odious name to the Devil. Most mens care is how to grasp and get wealth for their children, — rem rem, quocunque modo rem. Virtus post nummos, &c. But what saith a grave Author?Mr. Bolton. Better leave thy childe a Wallet to beg from door to door, than a cursed heard of evil-gotten goods. There is for most part lucrum in arca, damnum in conscientia, gain in the purse,August. but loss in the conscience.
But righteousness delivereth from death] Piety, though poor, delivereth from the second death, and from the first too, as to the evil of it. For as Christ took away the guilt of sin, not sin it self; so hee hath taken away, not death, but the sting of death from all beleevers; making it to such, of a curse, a blessing; of a punishment, a benefit; of a Trap-door to hell, a Portal to heaven; a Postern to let out temporal life, but a Street-door to let in eternal life.
Vers. 3. The Lord will not suffer the soul of the righteous] That refuseth to inrich himself by evil arts, and to rise by wicked principles. For it might bee objected, If I strain not my conscience, I may starve for it. Ob. Sol. Fear not that saith the Wise-man, Faith fears not famine; Necessaries thou shalt bee sure of, Psal. 37.25, 26. Psal. 34.11. Superfluities thou art not to stand upon, 1 Tim. 6.8. The Hebrews by righteousness in the former verse understand Almsdeeds, as Dan. 4.24▪ 27. (See the Note on Matth. 7.1.) and so the sense here may bee. [...]. The righteous, though hee give much to the poor, shall [...]e never the poorer; sith not getting, but giving is the way to thrive. See my Common-place of Alms.
But hee casteth away the substance of the wicked] For either they lose it, or live beside it, and are little the better for it. Hee that gotteth riches, and not by right, shall leave them in the middest of his dayes, and in his end bee a fool: God [Page 52] will make a poor fool of him quickly.Quo mihi divitias queis non conceditur [...]ti? Jer. 17.11. And the like may bee said of the illiberal and tenacious person. See the Note on Chap. 3.27. Niggards fear to lose their wealth by giving, but fear not to lose their wealth and souls, and all, by keeping it.
Ob. Sol.Vers. 4. Hee becometh poor] Lest any should say, If God do all, wee need do the less; Doing you must bee, saith the Wise-man, or else the beggar will catch you by the back; Labour also you must with your hands, working the thing that is good, that yee may have to give to him that needeth, Ephes. 4.28.
But the hand of the diligent] Or of the nimble, that do motitare, saith Kimchi, are active and agile, that will lose nothing for looking after, but take care of smallest matters that all go right, being frugal and parcimonious of time, husbanding the opportunity of thriving and plenty. How did Boaz follow the business himself? How were his eyes in every corner, on the servants, and on the Reapers, yea on the Gleaners too? Hee doth even lodge in the midst of his husbandry, Ruth 2. and 3. as knowing well the truth of that proverbial sentence,Columel. Procul à villa sua dissitus jacturae vicinus. Hee that is far from his business, is not far from loss.
Vers. 5. Hee that gathereth in Summer] A well-chosen season is the greatest advantage of any action; which as it is seldome found in haste, so it is too often lost in delay. The men of Issachar were in great account with David, because they had understanding of the times, to know what Israel ought to do, and when to do it, 1 Chron. 12.32. So are they in great account with God for their wisdome, who observe and use the season of well-doing.
But hee that sleepeth in harvest] i. e. That lets slip his opportunity; as Plutarch writes of Hannibal, that when hee could have taken Rome hee would not; when hee would, hee could not. And as its storied of Charles King of Sicily and Jerusalem, that hee was called Carolus Cunctator, Charles the Lingerer, not (in the sense as Fabius) because hee stayed till opportunity came, but because hee stayed till opportunity was lost.
Vers. 6. Blessings are upon the head] Plentifully and conspicuously; they shall abound with blessings, Prov. 28.20. As the fear of the Lord is not onely in them, but upon them, 2 Chron. 19.7. so blessings of all sorts, a confluence of all spiritual and temporal comforts and contentments, shall bee, not onely with them, but upon them, so that nothing shall hinder it. See Gal. 6.16. They are blessed, and they shall bee blessed, Gen. 27.33. Neither shall any roaring or repining Esau bee able to reverse it.
But violence covereth the mouth of the wicked] They shall bee certainly shamed, condemned, executed; as Haman whose face they covered, Esth. 7.8. and shortly after strangled. And as Sir Gervaise Ellowayes Lieutenant of the Tower, hanged on Tower-hill, for poysoning Sir Thomas Overbury his prisoner. This Sir Gervaise being on the Gallows, freely confessed that hee had oft in his playing at Cards and Dice, wished that hee might bee hang'd, if it were not so and so, and therefore confessed it was just upon him.
Vers. 7. The memory of the just is blessed] Demetrius had a good report of the truth, 3 Joh. 12. In the Hebrew tongue the same word signifieth a good name, and a blessing. This is one of those blessings mentioned vers. 6. that shall bee heaped upon holy men. Holy and reverend is his Name, Psal. 111.9. How comes Gods Name to bee reverend, but by being holy? Bee good, and do good, so shall thy name bee heir to thy life; yea, when thou art laid in thy grave, thy stock remains, goes forward, and shall do, till the day of Doom.
But the name of the wicked shall rot] and stink as putrified flesh. Hypocrites then must bee detected, though they carry it never so clearly; how else shall they bee detested, and stink above ground? Simon Magus so handled the matter, that Philip mistook him for a Beleever, and baptized him; but Peter soon smelt him out, and laid him open in his colours. Hee that perverteth his wayes shall bee known. Prov. 10.9. The Lord shall lead them forth with the workers of iniquity, for all their cunning contrivances, Psal. 125.5.
[Page 53]Vers. 8. The wise in heart shall receive Commandement] i.e. Submit to Gods holy Word without replies and cavils. This is check to the brave gallants of our age, which exercise their ripe heads and 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 l [...]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 [...]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 [Page 54] 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, Ʋt 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 de [...]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 passions, as the former seems to have, because close in cloaking his malice, who yet is a fool too before God.
Vers. 19. In the multitude of words] In multiloquio stultiloquium. Many words are hardly well managed. Non est ejusdem, saith one, It is seldome seen that a man of many words miscarries not.
But hee that refraineth his lips] As Elihu did, Job 32.11. and as Epaminondas is worthily praised by Plutarch for this, quod nemo plura nosset, & pauciora loqueretur; that no man knew more, and spake less than hee did.
Vers. 20. The tongue of the just is as choice silver] Hee scattereth pearls, Mat. 7.6. hee throws abroad treasure, Mat. 12.35. even Apples of Gold in shrines of Silver, Prov. 25.11. I will turn to the people a pure language, saith God, Zeph. 3.9. a lip of excellency, Prov. 17.7. the language of Heaven. As William the Conquerour sought to bring in the French tongue here, by enjoyning children to use no other in schools, Lawyers to practise in French; no man was graced,Daniels Hist. but hee that spake French, &c.
The heart of the wicked is little worth] Est quasi parum, is as little as need to bee. Hee is ever either hatching Cockatrice Eggs, or weaving Spiders Webs, as the Prophet hath it: Vanity or villany is his whole study, and his daily discourse.Isa. 59.5.
Vers. 21. The lips of the righteous feed many] A great house-keeper hee is, [Page 55] hath his doors ever open; and though himself be poor, yet hee maketh many rich, 2 Cor. 6.10. hee well knows, that to this end God put Hony and Milk under his tongue, Cant. 3.11. that he might look to this Spiritual lip-feeding: to this end hath he communicated to him those rivers of water, Joh. 7.38. that they may flow from him, to quench that world of wickednesse, that being set on fire of Hell, would set on fire the whole course of Nature, Jam. 3.6. They are empty vines that bear fruit to themselves, Hos. 10.1. [...]. Those are voyd houses, we say, where the doors daily open not. The people hung upon our Saviours lips, as the young Bird doth on the Damms bill, Luk. 19.43. Bishop Ridley preached every Lords-day, and Holy-day, except letted by some weighty businesse:Act. & Mon. fol. 1559. to whose Sermons the people resorted (saith Master Fox) swarming about him like Bees, and coveting the sweet juyce of his gracious discourses. Look how Joseph nourished his Fathers houshold with Bread according to their Families, or according to the mouthes of their Families, Gen. 47.12. So doth the righteous man those of his own charge especially.Chepi tappam. Welfare Popery for that (saith a grave Divine.) I have heard old folks talk,M. Sam. Hier. that when in those dayes they had Holy-bread (as they called it) given them at Church, they would bear a part of it to those that did abide at home: So should Masters of Families carry home the bread of life to their Housholds.
But fools dye for want of wisdome] By their either refusing or abusing the food of their souls (as the Pharisees) they pine away in their iniquities, Levit. 26.39.
Vers. 22. The blessing of the Lord it maketh rich] As is to be seen in the examples of the Patriarches, Abraham, Isaac, Jacob, and others. Whereas there is a curse upon unlawful practices though men be industrious as in Jeho [...]achim, Jer. 22. And all our policies without prayer are but Arena sine calce, Sand without Lime, they will not hold together.
And he addeth no sorrow with it] Those three vultures shall bee driven away that constantly feed on the wealthy worldlings heart; Care in getting, Fear in keeping, Grief in losing the things of this life. God giveth to his wealth without woe, store without sore, gold without guilt, one little drop whereof troubleth the whole sea of all outward comforts. Richard the third had a whole Kingdom at command, and yet could not rest in his bed for disquietment of mind. Polydor Virgil thus writes of his Dreame that night before Bosworth-field: That he thought all the Devils in Hell pulled and haled him in most hideous and ugly shapes, and concludes of it at last: I do not think it was so much his dreame, as his evil conscience that bred those terrours.
Vers. 23. It is a sport to a fool to doe mischief] He is then merriest, when hee hath the Devil for his play-fellow: He danceth to Hell in his bolts, and is passing well a paid for his woful bondage. Was hee a Father or a Monster (think you) that playing with his own Childe, for a pastime, put his thumbs in the boyes eyes, and thrust out the balls thereof?Speed. This was Robert de Beliasme Earl of Shrewsbury in the reign of our Henry the first, Anno Dom. 1111. And what a mad sport was that of Joab and Abner, 2 Sam. 2.14. to see and set those youngsters of Helkath Hazzurim to sheath their swords in their fellows bowels? And that of Nero, who set the City of Rome on fire for his pleasure, whiles he plaid on his Harp the destruction of Troy?
But a man of understanding hath wisdome] Viz. For his sport or delight. It is his meat and drink, his Hony and Hony-comb, &c. Lib [...]nter omnibus omnes opes concesserim, ut mihi liceat, vi nulla interpellante, isto modo in literis vivere, saith Cicero. I would give all the wealth in the world,Lib. 9. Epist. that I might live altogether in my Study, and have nothing to trouble me.Leo. Digges. Slatt. o [...] 1 Ep. to Thessal. Ep. dedic Peach. Comp Gentle. Idem in his vally of vanity. p. 116. Crede mihi extingui du [...]ce esset Mathematicarum artium studio, saith another; Beleeve me, it were a dainty death, to dye studying the Mathematicks. Nusquam requiem inven [...] nisi in libro & claustro, saith a third; All the comfort I have is in a Book, and a Cloyster, or Closet. Mentior if my soul accord him not, saith learned Doctor Slatter. The old Lord Burley (Lord high Treasurer) to his dying day would carry always [Page 56] a Tullies Offices about him, either in his bosome or pocket. And the Emperour Charls the Fifth, took such delight in the Mathematicks, that even in the midst of his whole Army, in his Tent, he sate close at his study; having for that purpose as his instructer, Turrianus of Cremona evermore with him. So sweet is the knowledge of Human Arts to those that have tasted them: How much more the knowledge of the Holy (which saith Agur, is to ascend up into Heaven, Prov. 30.3, 4.) to those mature ones, who by reason of use have their senses exercised to discern both good and evil? Heb. 5.14. See Psal. 119.103. Job 23.12. Rom. 7.22.
Vers. 24. The fear of the wicked shall come upon him] A sound of fear is in his ears: in prosperity the destroyer shall come upon him, Job 15.21. Pessimus in dubiis Augur Timor — Thus it befel Cain, Statius in Thebaid. Saul, Belshazzer, Pilate (who for fear of Caesar delivered up Christ to bee Crucified, and was afterwards by the same Caesar kicked off the Bench; yea off the Stage of the world) those wicked Jewes that feared that the Romans would come and take away both their place and Nation, John 11.48. which accordingly befell them some forty years after;Hic rogo, non furor est, ne moriare, mori? at which time some of them also killed themselves, lest they should bee taken by the enemy. The like may bee said of our Richard the third, (see the Note on Vers. 22.) and Henry the Fourth of France, after his revolt to Popery. He being perswaded by the Duke of Sully, not to readmit the Jesuites, which had been banished by the Parliament of Paris, answered suddenly, Give me then security for my life: Camde [...]s Elisab. pref. and afterwards admitted them into his bosome, making Father Cotton his Confessor, and using them ever with marvellous respect; yet was stabbed to the heart by Ravilliac, through their instigation. Excellent is that of Solomon, Prov. 29.25. The fear of man bringeth a snare: but who so putteth his trust in the Lord (as Hezekiah did, 2 King. 17.4, 5. and our King Edward the Sixth, and that peerlesse Queen Elizabeth) shall be safe.
But the desire of the righteous shall bee granted] Provided that these bee the lawful desires of honest hearts. If such ask and misse, it is because they ask amisse, Jam. 4.3. either they fail in the matter, as Moses in his desire to enter into the promised Land, or in the manner, as the Church in the Canticles, chap. 5.3. Virtutem exoptant, intabescuntque relicta, they would, and they would not:Pe [...]. There is a kind of wambling willingnesse and velleity, but it boyls not up to the full height of resolution for God, and utmost endeavour after the thing desired: Now affection without endeavour is like Rachel, beautiful but barren. Or lastly, they fayl in the end, either of Intention, Jam. 4.3. or of Duration, Luk. 18.1. they draw not near with that true heart, Heb. 10.22. that is, content either to wait, or to want the thing desired, being heartily willing that God should be glorified, though themselves be not gratified. Let them but bring this true heart, and they may have any thing. See the Note on Matth. 5.6.
Vers. 25. As the whirlwind passeth away] The whirlwind is terrible for the time, but not durable: Lo such is the rage of Tyrants and Persecutors. Nubecula est, cito transibit, said Athanasius of the Arrian Persecution. Our Richard the third, and Queen Mary, had, as the bloudiest, so the shortest reigns of any since the Conquest: Bloudy and deceitful men shall not live out half their dayes. Dioclesian, Euseb. de vit. Const. lib. 3. that cruel Persecutor, giving over his Empire, decreed to lead the rest of his life quietly. But he escaped not so: For after that, his house was wholly consumed with Lightning, and a flame of Fire that fell from Heaven; hee hiding himself for fear of the Lightning, dyed within a little while after. Then terrours took hold on him as waters, a tempest stealeth him away in the night. The East wind carrieth him away and he departeth; and as a storm hurleth him out of his place; for God shall cast upon him, and not spare: hee would fain flee out of his hand. Men shall clap their hands at him, and shall hisse him out of his place; as Job elegantly and emphatically sets it forth, Job 27.20, 21, 22, 23.
But the righteous is the everlasting foundation] Or, is the foundation of the world, as firm as the worlds foundation, which remains unmoveable. The [Page 57] Hebrews sense it thus, The righteous is the foundation of the world, which, but for their sakes, would soon shatter, and fall to ruine. Sanctum semen statumen terrae, Absque stationibus non staret mundus. Isa. 6.13. I bear up the pillars of it, saith David, Psal. 75.3.
Vers. 26. So is the sluggard to them that send him] Habent aulae suum cito, cito, What thou doest, do quickly, said our Saviour to the Traytor. Hee cannot away with dulness and oscitancy in any of his, but condemns it in those slow things the Hebrews, Heb. 5.11. and commands them double diligence, [...]. Chap. 6.11, 12. Not slothful in business, fervent in spirit, serving the Lord, Rom. 12.11. A dull heart makes no riddance. Baruc accendit seipsum, Neh. 3.20. repairing earnestly, and so finished his task in shorter time. Let Ambassadours, Ministers, Messengers, &c. nimble up their business, or look for no thank. What a deal of content gave Cranmer to Henry the eighth, by his expediting the business of the Divorce both at home and abroad in forein Universities? And what a deal of distaste gave Wolsey by the contrary?
Vers. 27. The fear of the Lord prolongeth dayes] Heb. Addeth dayes, viz. Beyond expectation or likelihood in a course of nature, Gen. 27.41. The dayes of mourning for my Father are at hand, said bloody Esau, and then will I slay my brother Jacob. But threatned men (if they fear God especially, Eccles. 8.12, 13.) live long. For even Isaac who dyed soonest, lived above fifty years beyond this. See the Note on Exod. 20.12.
But the years of the wicked shall bee shortned] Bee not overmuch wicked, neither bee thou foolish: Why shouldest thou dye before thy time? Eccles. 7.17. Sin brings death, and the worst of deaths, an unseasonable death, when it were better for a man to do any thing than to dye; for to such, death is a Trap-door to hell: And as their friends are scrambling for their goods, the worms for their bodies, so are the Devils for their souls.
Vers. 28. The hope of the righteous shall bee gladness] The righteous doth not so fear God, vers. 2.7. but that hee hopes in him also. See Psal. 130.4, 5. and that with such an hope as maketh not ashamed. Deo confisi nunquam confusi: The righteous hath hope in his death, Prov. 14.32. his Motto is, Cum expiro, spero, My hope lasts beyond life.
But the expectation of the wicked] As Esau came from hunting with his head full of hopes, but went away with his heart full of blanks, and his face full of blushing.
Vers. 29. The way of the Lord is strength] The joy of the Lord (that joy of hope, spoken of in the precedent verse) is their strength, Neh. 8. the peace of God within them, and the power of God without them bears up their spirits under whatsoever pressures; such can boldly say, It is well with mee for the present, and it will bee better hereafter.
But destruction] Such as they shall never bee able, either to avoid, or to abide.
Vers. 30. The righteous shall never bee removed] Or they shall not bee removed for ever, though for a while they may seem to bee so.
But the wicked shall not inhabit the earth] God sits upon the circle of the earth, to shake them out thence, as by a Canvase.
Vers. 31. The mouth of the just, &c.] Heb. Buddeth forth, as a fruit-tree, to which the tongue is fitly and finely here resembled. Hence speech is called the fruit of the lips.
But the froward tongue shall bee cut out] As a fruitless tree is cut down to the fire. Nestorius the Heretick his tongue was eaten off with worms.Nestorii lingua vermibus exesa. Arch-bishop Arundels tongue rotted in his head. From Miriams example, Num. 12. the Jew Doctors gather, that Leprosie is a punishment for an evil tongue, and in special for speaking against Rulers. The Lady de Breuse had by her virulent and railing tongue more exasperated the fury of King John (whom shee reviled as a Tyrant and a Murtherer) than could bee pacified by her strange present (of four hundred Kine, and one Bull, all milk-white,Speeds Chron. fol. 572. except onely the ears which were red) sent unto the Queen.
Vers. 32. The lips of the righteous] Hee carries, as it were, a pair of ballances [Page 58] betwixt his lips, and weighs his words before he utters them. Et prodesse velens & delectare — willing to speak things both acceptable and profitable. The wicked throws out any thing that lyes uppermost, though never so absurd, obscene, defamatory, &c.
CHAP. XI. Vers. 1. A false Ballance is abomination]
SEe the Notes on Lev. 19.36. Deut. 25.15. This kinde of fraud falls heaviest upon the poor, Amos 8.5. who are fain to fetch in every thing by the penny. Hither may bee referred corruptions in Courts, and partialities in Church-businesses. See that tremend charge to do nothing by partiality, or by tilting the ballance,Hos. 12.7. 1 Tim. 5.21. Those that have the ballances of deceit in their hand are called Canaanites (so the Hebrew hath it) that is, meer natural men, Ezek. 16.3. that have no goodness in them, no not common honesty; they do not as they would bee done by, which very Heathens condemned.
Vers. 2. When pride cometh] Where Pride is in the Saddle, Shame is on the Crupper, tanquam Nemesis a tergo. Hee is a proud fool, saith our English Proverb. Proud persons whiles they leave their standing, and would rise above the top of their places, they fail of their footing, and fall to the bottome.
But with the lowly is wisdome] Which maketh the face to shine. Pride proceeds from folly, and procures contempt. But God gives grace to the humble, that is, (as some sense it) good repute and report amongst men. Who am I? saith Moses, and yet who fitter than hee to go to Pharaoh? Hee refused to bee Pharaohs daughters Son; hee was afterwards called to bee Pharaohs God, Exod. 7.1. Aben-Ezra observes, that the word here rendred lowly, signifies bashful, shame-faced, Qui prae vtrecundia sese abdunt, that thrust not themselves into observation. The humble man, were it not that the fragrant smell of his many vertues betrayes him to the world, would chuse to live and dye in his self-contenting secrecy. Hence humility is by Bernard compared to the Violet, which grows low to the ground, and hangs the head downward, and besides, hides it self with its own leaves.
Vers. 3. The integrity of the upright shall guide them] An elegant allusion in the original. Their uprightness shall lead them whither they would, and secure them from danger: They fulfil the Royal Law, James 2.8. keep the Kings high-way, and so are kept safe, whiles those that go out of Gods Precincts are out of his protection.
But the perversness of transgressors] Of prevaricators, that run upon rough Precipices. These are by the Prophet Amos likened to horses running upon a rock, where first they break their hoofs, and then their necks, Amos 6.12.
Vers. 4. Riches profit not in the day of wrath] Neither their silver, nor their gold shall bee able to deliver them in the day of the Lords wrath, Zeph. 1.18. Isa. 13.7. Yea, they carried away the richer Jews, when the poorer sort were left to till the land, 2 King. 24. The great Caliph of Babylon (whom all the Mahometan Princes honoured above all others, as the true successour of Mahomet, and the grand Oracle of their Law) being taken together with his City by the great Cham of Tartary, was by him set in the midst of his infinite Treasure, and willed to feed thereon, and make no spare; In which order the covetous wretch kept for certain dayes,Turk. hist. fol. 113. miserably dyed for hunger, in the midst of those things, whereof hee thought hee should never have enough. Wherefore should I dye being so rich? said that wretched Cardinal Henry Beauford Bishop of [Page 59] Winchester in Henry the sixths time. Fic, quoth hee, will not death bee hired?Act. & Mon. fol. 925. will mony do nothing? His riches could not reprieve him.
But righteousness delivereth from death] See the Note on Chap. 10.2.
Vers. 5. The righteousness of the perfect] This is the same in effect with vers. 3. Nunquam satis dicitur, quod nunquam satis discitur. Seneca.
But the wicked shall fall by his own wickedness] Or, In his own wickedness: hee shall fall out of one wickedness unto another, whiles hee draws iniquity with cords of vanity, and sin as it were with a cart-rope, Isa. 5.18. Thus Babylons sins are said to reach unto Heaven, quasi concatenatus funis, Rev. 18.5. Therefore shee is fallen, shee is fallen, certo, brevi, penitus, nondum tamen. Flagitium & flagellum, ut acus & filum. Sin and punishment are inseparable companions.
Vers. 6. The righteousness of the upright shall deliver them] As Noahs integrity prevailed for his safety. Many are the troubles of the righteous; but, out of them all, they are sure to bee delivered. No Country hath more venemous creatures, than Aegypt, none more Antidotes: So godliness hath many troubles, and as many helps against trouble. As Moses hand, it turns a Serpent into a Rod: And as the tree that Moses cast into the waters of Marah, it sweetneth the bitter waters of affliction: Well may it bee called the Divine Nature: For as God brings light out of darknesse, &c. so doth grace.
But transgressours shall bee taken in their own naughtiness] Taken by their own consciences (those blood-hounds) and by the just judgements of God which they shall never bee able to avoid or abide: Though now they carry themselves as if they were out of the reach of his Rod, or had gotten a protection.
Vers. 7. When a wicked man dyeth, his expectation shall perish] Hee died perhaps in strong hopes of Heaven, as those seem to have done that came rapping and bouncing at Heaven-gates, with Lord, Lord, open unto us, but were sent away with a Non novi vos, Depart, I know you not, Mat. 7.
And the hope of unjust men] Etiam spes valentissima perit. So some render it; his most strong hope shall come to nothing. Hee made a bridge of his own shadow, and thought to go over it, but is fallen into the brook: Hee thought hee had taken hold of God: but it is but with him, as with a childe that catcheth at the shadow on the wall, which hee thinks hee holds fast, but hee onely thinks so.
Vers. 8. And the wicked cometh in his stead] Thus it befel Haman, and Daniels enemies, and those inhumane Edomites, Lam. 4.21. And Herod with his Hacksters, Act. 12. It is a righteous thing with God, 2 Thes. 1.6, 7. though to men it seem an incredible paradox, and a news by far more admirable, than acceptable, that there should bee such a transmutation of conditions on both sides, to contraries: But thus it falls out frequently. John Martin of Briqueras (a mile from Angrogne in France) vaunted every where,Act & Mon. fol. 871. that hee would slit the Ministers nose of Angrogne. But behold himself was shortly after assaulted by a Woolf, which bit off his nose, so that hee died mad thereof.
Vers. 9. An Hypocrite with his mouth destroyeth] That is, the flatterer, slanderer, evil counsellour, but especially the Heretick; as the Valentinians, Tertul. qui artificium habuerunt, quo prius persuaderent quàm docerent, by their Pithanology, by good words, and fair speeches, they deceive the hearts of the simple, Rom. 16.19. they bring men into the Lions mouth, as that old seducer did, by telling them of an Angel that spoke to them, and so make prize of them, Col. 2.8. and drag Disciples after them, Act. 20.30.
But through knowledge shall the just bee delivered] Hee is too wise to bee flattered, and too knowing to bee plucked away with the errour of the wicked,Zanch. Misc. [...] ▪ Dion. 1 Pet. 3.17, 18. Zanchius was set upon by Socinus; but the Heretick lost his labour. Wherefore adde to your virtue knowledge, 2 Pet. 1.5. and have your senses exercised to discern good and evil, Heb. 5. ult.
Vers. 10. When it goeth well with the righteous] When they are set in place of Authority, all the Country fare the better for it. All cannot chuse but do well, so long as thou rulest well, said the Senate to Severus the Emperour. [Page 60] And Ita nati estis (said hee in Tacitus) ut bona malaque vestra ad rempublicam pertineant. Publick persons are either a great mercy, or a great misery to the whole Country.
And when the wicked perish, there is shouting] For by their fall, the people rise; and their ruine is the repair of the City.
Vers. 11. By the blessing of the upright the City is exalted] This is given in as a reason of that publick joy in the welfare of the just; Because they are of publick spirits, and will by their good deeds, good doctrines, good counsels, and good prayers,Lucan. promote the publick good to their utmost. Catonis mores erant —Toti genitum se credere mundo. Saints are clouds, Heb. 12.1. that water the earth, as a common blessing.
But it is overthrown by the mouth of the wicked] Whether hee bee a seeds-man of sedition, or a seducer of the people, a Sheba, or a Shebna, a carnal Gospeller, or a godless Politician (whose drift is to formalize and enervate the power of truth, till at length they leave us a heartless and sapless Religion) one of these sinners may destroy much good, Eccles. 9.18.
Vers. 12. Hee that is void of wisdome despiseth his neighbour] Not remembring that hee is his neighbour, cut out of the same cloth, the shears onely going between, and as capable of Heaven as himself, though never so poor, mean, deformed, or otherwise despicable. None but a fool will do so, none but hee that hath a base and beggarly heart of his own, as the words signifie.
But a man of understanding holdeth his peace] That is, refraineth his tongue from such opprobrious language, speaketh the best hee can of another, thinks with himself, ‘Aut sumus, aut fuimus, aut possumus esse quod hic est.’ Or if himself bee slighted or reviled, objecta probra digno supplicio punit, festivo scilicet contemptu & oblivione, vel si tanti est, misericordia elevat. Hee knows it is to no purpose, to wash off dirt with dirt, and is therefore as a dumb man, &c.
Vers. 13. A tale-bearer revealeth secrets] Heb. A Pedler, See the Note on Levit. 19.16. and on 1 Tim. 5.13. Si sapis arcano vina reconde cado. God forbids us to chaffer with these petty-chapmen, Prov. 20.19.
Concealeth the matter] Tacitus to him is the best Historian, primus in Historia. Hee is a rare friend, that can both give counsel, and keep counsel. One being hit in the teeth with his stinking breath, wittily excused it, that it was by reason of the many secrets committed to him, and concealed by him so long, till they were even rotten in his bosome.
Vers. 14. Where no counsel is, the people fall] As where no Pilot is, the ship miscarrieth. The Vulgar renders it, Ubi non est gubernator, corruit populus. Tyranny is better than Anarchy: And yet, Woe also to thee O Land, whose King is a childe, that is, wilful, and uncounsellable, as Rehoboam, who was a childe at forty years old; when as his Father was a man at twelve. Age is no just measure of wisdome; and royalty without wisdome is but eminent dishonour. Solomon the wise chose him an excellent Council of state, whom Rehoboam refused to hear, being as much more wilful than his Father, as lesse wise; all head,Turk. Hist. Keckerm. Politic. Ulysses interrogat quaie regnum esset Cyclopicum? responde [...] Silenus, [...]. no heart, losing those ten tribes with a churlish breath, and returning to Jerusalem lighter by a Crown than hee went forth. Hee and his green-headed Council was like Acribiades and his Army, where all would be Leaders, none Learners. Or it may bee it was now in Israel, as once it was in Persia (and as now it is in Turkey, when the Great Turk stands at the dangerous door) where if any Counsellor delivered any thing contrary to the Kings mind, flagris caedebatur, hee was chastised with Rods: Or as in Regno Cyclopico ubi [...], where no man cared for better counsel, but each one did what was good in his own eyes. Such cannot long subsist.
[Page 61] But in the multitude of Counsellors] So they bee good Counsellours; better than Balaam was, better than Achitophel, better than those of Aurelius, Tertul. Apol. by whom the good Emperour was even bought and sold. One special thing the Primitive Christians prayed for the Emperour, was, that God would send him Senatum fidelem, a faithful Council. There were in Josiah's dayes horrible abominations: And why? The Princes were as roaring Lions, the Judges Wolves, &c. Zeph. 3.3. Queen Elizabeth was happy in her Council (by whom shee was most-what ruled) and grew amiable to her friends, and formidable to her enemies both at home and abroad. Wisdome is better than strength, saith Salomon; And, Romani sedendo vin [...]unt, said they of old.Pol [...]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 lupa [...] 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.
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 cordi [...] por, i. e. puer sive famulu [...]; [...]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 [Page 62] 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 irrig [...]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. 9.17. God stands not upon multitudes: he buried the old World in one universal grave of waters. And turning the Cities of Sodome and Gomorrah into ashes, condemned them with an overthrow, 2 Pet. 2.6. This is a good sense. Howbeit I cannot but incline to those that expound Hand to hand, for Father and Childe, in regard of the following hemistich, But the seed of the righteous shall be delivered. As if the Prophet should say. The wicked traduce a cursed stock of sin to their Children, and shall therefore bee punished in their own person, or at least in their posterity. Psal. 49.11, 13, 14. This their way is their folly: yet their posterity approve their sayings. Therefore like sheep they are laid in the grave, death shall feed on them, &c.
Vers. 22. As a Jewel of gold in a Swines snout] It is a small praise saith one, to have a good face and an evil nature. No one means, saith another, hath so enriched Hell as beautiful faces. Aureliae Orestillae praeter formam nihil unquam bonus laudavit, saith Salust. In Aurelia Orestilla, there was nothing praise-worthy but her beauty. Art thou fair? saith an Author: be not like an Aegyptian Temple, or a painted Sepulcher. Art thou foul? let thy soul bee like a rich pearl in a rude shell.
So is a fair woman which is without discretion] Sic dignitas in indigno est ornamentum in luto, saith Salvian. Fair and foolish ones abuse their beauty to pride and incontinency, and so give occasion to some Diogenes to say, O quam bona domus & malus hospes. O fair house, but ill inhabitant.
Vers. 23. The desire of the righteous is onely good] i. e. So far as hee is righteous, or spiritual; hee delights in the Law of God after the inward man, willing in all things to live honestly, Heb. 13.18. Evil motions haunt his minde otherwhiles, but there they inhabit not. Lust was a stranger to David, as Peter Martyr observes out of Nathans Parable; There came a Traveller to this rich man, 2 Sam. 12.4. The main stream of his desires, the course and current of his heart ran upon God and godliness, Psal. 119.4, 5. And Psal. 39.1, 3. Hee resolved to do better than hee did. The spirit ever lusteth against the flesh; howbeit when the flesh gets the wind and hill of the spirit, all is not so well carried. As the Ferry-man plyes the Oar, and eyes the shore home-ward where hee would bee; yet there comes a gust of wind that carries him back again: so it is oft with a Christian. But every man is with God so good as he desires to bee. In vita libro scribuntur qui quod possunt faciunt, et si quod debent, non possunt. [...]ern. They are written in the book of life, that do what good they can, though they cannot do as they would.
But the expectation of the wicked is wrath] i. e. The good they expect proves to bee indignation and wrath, tribulation and anguish, Rom. 2.8, 9. woful perplexities and convulsions of soul, which will bee so great and so grievous, as will make them rave and rage with madness and fury, especially because they looked for a better state.
Vers. 24. There is that scattereth, and yet increaseth] Bounty is the most compendious way to plenty; neither is getting, but giving the best thrift. The five loaves in the Gospel, by a strange kinde of Arithmetick, were multiplied by Division, and augmented by Substraction. So it will bee in this case.
But it tendeth to poverty] St. Austin descanting upon those words, Psal. 76.5. They have slept their sleep, all the rich men, and have found nothing in their hands (for so hee reads that Text) And why is this? saith Hee, Nihil invenerunt in manibus suis, quia nihil posuerunt in manu Christi. They found nothing in their own hands, because they feared to lay up any thing in Christs hands. Manus pauperum gazophylacium Christi, saith another Father; The poor mans hand is Christs treasury.
Vers. 25. The liberal soul shall bee made fat] See the Note on Matth. 5.7. and my Common-place of Almes.
Vers. 26. The people shall curse him] i. e. Complain and cry out of him; as the people of Rome did of Pompey in another case. Nostrâ miseriâ tu es Magnus. In another case, I say, for in this I must acquit him, remembring that speech of his, when, being by his office to bring in Corn from a far Country for the peoples necessity, and wished by his friends to stay for a better wind, hee hoysed up sail, and said, Necesse est ut eam, non ut vivam; There is a necessity of my going, not so of my life; If I perish, I perish. Hence hee was the peoples Corculum, or Sweet-heart, as it is said of Scipio Nasica.
Vers. 27. Hee that diligently seeketh good] Hebr. Hee that is up betime to promote the publike good, as Joseph, who came not in till noon to eat meat, as Nehemiah, who willingly brake his sleep, and traded every talent for his peoples comfort: As Scipio Africanus, who usually went before day into the Capitol in cellam Jovis, and there stayed a great while, quasi consultans de Rep. cum Jove, Gell. lib. 7. cap. 1. as consulting with his God about the Weal-publike; whence his deeds were pleraque admiranda, saith mine Author, amiable and admirable, the most of them. And as Daniel, who though sick, yet rose up, and did the Kings business, Chap. 8.27.
It shall come to him] It shall come certainly, suddenly, irresistibly, and (as wee say of foul weather) unsent for; God will say to such as Aulus Fulvius did [Page 64] to his trayterous son, and then slew him, Non Cat [...]linae te genui, sed patriae. The Lord shall pour upon him, and not spare, because hee cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, therefore hee shall dye in his iniquity, Ezek. 18.18.
Vers. 28. Hee that trusteth to his riches shall fall] Riches were never true to any that trusted to them. The rich Churl that trusted and boasted that hee had much goods laid up in store for many years, when, like a Jay, hee was pruning himself in his boughes, hee came tumbling down with the arrow in his side, Luke 12.15, 16. &c. So did Nebuchadnezzar, Belteshazzar, Herod, &c. The righteous also shall see and fear, and laugh at such a one, saying, Loe this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthned himself in his wickedness, Psal. 52.6, 7. But I am like a green Olive tree, &c. vers. 8. Agreeable whereunto is this that follows here. But the righteous shall flourish as a branch, whiles the wicked, Foenea quadam felicitate temporaliter florent, Aug. Epist. 120. & exoriuntur ut exurantur, flourish and ruffle for a time, but shall bee soon cut down like the grass, and wither as the green herb.
Vers. 29. Hee that troubleth his own house] Either by prodigality, or excessive parsimony, Prodigi singulis auribus bina aut terna dependent patrimonia, saith Seneca, wee have known great Rents soon turned into great Ruffes, and Lands into Laces. For parsimony and cruelty, see the Note on Chap. 15.27.
Shall inherit the wind] That is, shall bring all to nothing; as hee did that having wasted his estate, vainly vaunted that hee had left himself nothing, praeter coelum & coenum. Livius. His substance shall flye up like smoak into the air, and nothing bee left to maintain him on earth. And when all his goods are gone, his liberty must go after (for this fool shall bee servant to the wise in heart) if not, his life; as that notorious unthrift Apicius, who having eaten up his estate, and finding by his account that hee had no more than two hundred thousand Crowns remaining,Dio. thought himself poor, and took down a glass of poyson.
Vers. 30. The fruit of the righteous is a tree of life] i. e. The commodities and comforts that one may every way receive from a righteous person (for est aliquid quod à viro bono etiam tacente discas, Seneca. saith Seneca, somewhat a man may learn from a good man, even when hee sayes nothing) are more than can bee imagined. Plutarch reporteth, that the Babylonians make three hundred and threescore several commodities of the Palm-tree, and do therefore greatly honour it. Should not wee much more honour the multivarious gifts of God in his righteous ones for our good? For whether it bee Paul, or Apollo, or Cephas — All is ours, 1 Cor. 3.
And hee that winneth souls] And useth singular art and industry therein, as Fowlers do to take birds (for so the Hebrew word imports) or Fisher-men fishes, Hee is wise, and wiseth others, as Daniel hath it, Chap. 12.3. hee is just, and justifieth others, hee shall save a soul from death, Jam. 5.20. Hee shall shine as a star in heaven. And this is instanced as one special fruit of that tree of life mentioned in the former Hemistich: This is a noble fruit indeed, sith one soul is more worth than a world, as hee hath told us, who only went to the price of it, Matth. 16.26.
Vers. 31. The righteous shall bee recompensed] i. e. Chastened, afflicted, judged of the Lord, that they may not bee condemned with the world, (for their sufferings are not penal, but medicinal, or probational) and they have it here in the earth (which is their house of Correction) not in Hell.
Much more the wicked] Nahum 1.9. Non surget hic afflictio, these shall bee totally and finally consumed at once. See the Note on 1 Pet. 4.17, 18. See also my Love-tokens, pag. 69. &c.
CHAP. XII. Vers. 1. Whoso loveth instruction, loveth knowledge.]
HEre is shewed, that Adversity is the best University, saith an Interpreter. Schola crucis, schola lucis, Corrections of instruction are the way of life.Vexatio dat intellectum. Men commonly beat and bruise their links, before they light them, to make them burn the brighter. God first humbles whom hee means to illuminate; as Gideon took thorns of the wilderness and briers, and with them hee taught the men of Succoth, Judg. 8.16. See my Treatise on Rev. 3.19. pag. 152. &c. Mr. Ascham was a good school-master to Queen Elizabeth, but affliction was a better, as one well observeth. That verse was much in her mouth.
But hee that hateth reproof] Whether it bee by the rebukes of men, or the Rod of God, hee is brutish: tardus est, hee is fallen below the stirrop of reason, hee is a beast in mans shape; nothing is more irrational than irreligion. That sapless fellow Nabal would hear nothing; there was no talking to him, no dealing with him; but as Horse and Mule that have no understanding, Psal. 32.9. Basil complains of the Western Churches, that they were grown so proud,Epist. ad Evagr. ut quid verum sit neque sciant, neque sustineant discere, that they neither knew what was truth, nor would bee taught better. Such are near to ruine, and that without remedy, Prov. 29.1. See the Note there.
Vers. 2. A good man obtaineth favour of the Lord] Or, Hath what hee will of God, id quod vult a domino impetrat; quia ejus voluntas est ipsissima Dei voluntas, nec aliud vult. Thus Mercer out of Rabbi Levi. Thus it is written of Luther, that by his prayers hee could prevail with God at his pleasure. When great gifts were offered him, hee refused them with this brave speech, Valde protestatus sum me nolle sic satiari à Deo. I solemnly protested to God, that I would not bee put off with these low things. And on a time praying for the recovery of a godly useful man, among other passages, hee let fall this transcendent rapture of a daring Faith, Fiat mea voluntas, Let my will bee done; and then falls off sweetly, Mea voluntas, Domine, quia tua; My will, Lord, because thy will. Here was a good man, here was a blessed man; according to that Rule, Beatus est qui habet quicquid vult, & nihil male vult. Blessed is hee that hath what hee will, and wills nothing but what hee should.
But a man of wicked devices] Such as no good man is; hee doth not plot or plow mischief, hee doth not cater and make provision for the flesh, Rom. 13. there is no way of wickedness found in him; the peace is not broken betwixt God and him, because his mind never yeelds to sin, Rom. 7.25.Psal. 139 hee walks not after the flesh, but after the spirit, therefore no condemnation, Rom. 8.1. If an evil thought haunt his heart (as eftsoons it befals) it is the device of the man, hee is not the man of such devices. The wicked (on the contrary) is wholly made up of sinful thoughts and purposes, and is in the midst of them; therefore God will call him to an heavy reckoning, Jer. 6.19. Rev. 2.23.
Vers. 3. A man shall not bee established by wickedness] For hee laies his foundation upon fire-work, and brimstone is scattered upon his house top: if the fire of God from Heaven but flash upon it, it will bee all on a light flame immediately. Hee walks all day upon a mine of gun-powder; and hath God with his armies ready to run upon the thickest bosses of his buckler, and to hurle him to Hell. How can this man bee sure of any thing? [...]. Cain built Cities, but could not rest in them. Ahab begat seventy sons, but not one successor in the Kingdome. Phocas having built a mighty wall, heard from Heaven; Though thy walls were as high as Heaven, sin is under it, and will subvert it. [...]. Sin hath no settledness.
But the root of the righteous shall not bee moved] For though shaken with [Page 64] winds, yet they are rooted as trees: like a Ship at Anchor, they wagg up and down, yet remove not. God is my Rock, I shall not bee greatly moved, Psal. 62.2. Nay, I shall not bee moved at all, vers. 6. the gates of Hell cannot do it, Mat. 16.18. None can take them out of Gods hands, John 10.28. for hee hath laid help upon one that is mighty, Psal. 89.19.
Vers. 4. A virtuous woman is a Crown to her husband] Heb. A valiant woman, an able huswife, such as Bathsheba commends to her son, Chap. 31. and as Paul describes, Tit. 2.4, 5. Shee is said to bee a Crown to her husband, not a Ring for his finger, [...]. Naz. or a Chain of gold for his neck, but a Crown or Garland for his head, a chief and choice Ornament, as Sarah was to Abraham, as Livia to Augustus, as Placilla to Theodosius, as Nazianzens Mother to her Husband &c.
Is as rottenness in his bones] Not a disgrace onely to him, but a disease, and such a disease, as is far worse than a quartan Ague: for there bee two good daies for one bad; but here a continual pain, and hardly curable. The wise man here expresseth the mischief of an evil wife, by a very apt similitude. And that of Hierome is not much behinde it, Sicut in ligno vermis, ita perdit virum suum uxor malefica. As the worm eats into the heart of the tree, and destroies it, so doth a naughty wife her husband. All evils (as elements) are most troublesome, when out of their proper place, as impiety in Professors, injustice in Judges, dishonour and discomfort in a wife, &c.
Vers. 5. The thoughts of the righteous are right] Hee feeds his thoughts upon the best objects; those especially mentioned in that little Bible, Phil. 4.8. Finally brethren, whatsoever things are true, whatsoever things are honest, &c. if there bee any virtue, if there bee any praise, think on these things. If worse, break in, as they will, hee justles them out, and rids the room of them. See the Note on Chap. 11.23.
But the counsels of the wicked are deceit] Not their rash thoughts onely, but also their deliberate ones are how to circumvent others, or to cloak their own wickedness.Gen. 6. Every imagination, the whole frame of their thoughts is evil, onely evil, and continually evil. If good thoughts look into a wicked heart, they stay not there, as those that like not their lodging: The flashes of lightnings may bee discerned into the darkest prisons. The light that shines into an holy heart, is constant, like that of the Sun, which keeps due times, and varies not the course for any of these sublunary occasions.
Vers. 6. The words of the wicked are to lye in wait for blood] As they think not,Mat. 5. so neither speak they the language of the righteous. Yee are the light of the world; and because the light stands in the light of their wicked waies, as the Angel in Balaams way to his sin, therefore they hate the Saints; and (as all hatred is bloody) seek their lives, mixing cruelty with their craft, as Cain, Herod, Julian, &c. The old Serpent lends them his seven heads to plot, and his ten horns to push. Their own study and exercise also hath made them expert and skilful in their hellish trade; and the taste of blood hath made them as hungry as hounds after it. Thus I kept the ban-dogs at staves end (said Nicholas Shetterden, Martyr) not as thinking to escape them, but that I would see the Foxes leap above ground for my blood,Act. & Mon. if they can reach it (so it bee the will of God) yet wee shall see them gape and leap for it.
But the mouth of the upright shall deliver them] Shall defend harmless men that are helpless, Prov. 24.11. Hence those many Apologies of Tertullian, Apollonius, Arnobius, and others for the Primitive Christians under persecution. Hence wee had that unparralleld peece, Calvins Institutions, which was written upon this occasion. Francis King of France, willing to excuse his cruelty exercised upon his Protestant Subjects, to the German Princes (whose friendship hee then desired) wrote to them, that hee onely punished Anabaptists for their contempt of the Scriptures, and of all Civil Government. Calvin (though then but five and twenty years of age) not able to bear that blur cast upon the Reformed Religion under the name of those Sectaries,Scultet. Annal. 454. set forth that excellent work, as well to vindicate the truth, as to plead for the innocency of those that professed it.
[Page 65]Vers. 7. The wicked are overthrown, and are not] Say that the righteous cannot prevail by their Apologies for themselves and others, God will take the matter into his own hand, and avenge them, Luk. 18.7. as he did the Primitive Christians, and the French Protestants, upon their mercilesse Persecutors. ‘Tu vero Herodes sanguinolente time.’ As Beza warned Charls the Ninth, Author of the Massacre.
But the house of the righteous shall stand] Gods house the Church shall (as the Glosse applies this Text) The mountain of the Lord shall bee exalted above all mountains. The Church, as it is highest in the favour of God, so it shall bee highest in it self: when the enemies shall be in that place that is fittest for them, the lowest, that is the foot-stool of Christ. There is a Council in Heaven will dash the mould of all contrary Counsels upon earth, Psal. 2. Gaudeo quod Christus dominus est: alioqui totus desperassem. I am glad yet that Christ is King: For otherwise I should have been utterly out of hope, writes Miconius to Calvin, upon the view of the Churches enemies.
Vers 8. A man shall be commended according to his wisdome] And all wisdome consists in this, Ut Deum quis cognoscat & colat, saith Lactantius, That a man rightly know and worship God. This did not Apollonius, [...]. Plut. whom yet Philostratus commendeth, that he was non doctus, sed natus sapiens, not instructed, but born wise. (See the contrary, Job 11.12) Nor Archimides, who yet had the name and note (saith Plutarch) of a Divine, and not Human wisdome. Nor Aristotle, whom yet Averroes admires as the very Rule and Copy that Nature invented, wherein to set forth the utmost of Human perfection: And further saith, that his doctrin was the chiefest truth, and his understanding the utmost extent of human wisdome. These were wise, I confesse, in their generations, and so accounted: But by whom? Not by Saint Paul; he had another opinion of them. See Rom. 1.22, 23. 1 Cor. 2.6. Not by our Saviour, Matth. 11.25. Not by any that are rightly instructed to the Kingdom of Heaven, and have their senses exercised to discern good and evil. The Italians arrogate to themselves the monopoly of Wisdome, in that Proverb of theirs, Italus sapit ante factum, Hispanus in facto, Germanus post factum. Italians, say they, both seem and are wise: whereas Spaniards seem wise, and are fools; French-men seem fools, and are wise; Portugals neither are wise, nor so much as seem so. Thus the Jesuites (those great Clerks, Politicians, and Wisards of the world) doe vaunt that the Church is the soul of the World, the Clergie of the Church, and they of the Clergie. But what saith that great Apostle that knew more than twenty of them? He that glorieth, let him glory in the Lord: for not hee that commendeth himself is approved, (no nor hee whom the world cries up for a wise man) but he whom the Lord commendeth, 2 Cor. 10.18.
But he that is of a perverse heart] As all are that are not heavenly-wise, and that shew not out of a good conversation their works with meekness of wisdome, Jam. 3.13, 17. But so did none of those Heathen Sages,Rom. 1.26 whom God for their unthankfulnesse, gave up unto vile affections, and vitious conversation; and so set a Noveri [...]t Universi, as it were, upon them, Know all men, that these men know nothing aright, and as they ought to know;Rom. 1.22 professing themselves to be wise, they proclaime themselves fools.
Vers. 9. Better is he that is despised] Viz. Of others, and hath no extraordinary opinion of himself, but sticks close to his business, and hath help at hand when he pleases, a servant at his beck and check. This was the case of Galleacius Caracciolus that noble Marquesse, in his exile at Geneva for conscience sake. See his life set forth in English by Mr. Crashaw.
Than he that honoureth himself and lacketh bread] That standing upon his Pantofles, and boasting of his Gentility (as those Spanish Hidalgoes) ruffle it out in brave apparrel, but hath not a penny in his purse, yea, not sometime food sufficient to put in his belly. Spaniards are said to be impudent braggers, and extreamly proud in the lowest ebbe of fortune. If a Spaniard have but a [Page 66] Capon,H [...]yl▪ Geog. or the like good dish to his supper, you shall find the feathers scattered before his door the next morning.
Vers. 10. A righteous man regardeth the life of his beast] There bee beasts ad usum, & ad esum. Some are profitable alive, not dead, as the Dogge, Horse, &c. Some dead, not alive, as the Hogge: some both, as the Oxe. There is a mercy to be shewed to these dumb Creatures, as wee see in Eleazar, Gen. 24.32. And the contrary in Balaam, who spurred his Asse till she spake, Numb. 22.27. Otherwise we shall make them groan under the bondage of our corruption, Rom. 8.21. and he that hears the young Ravens, may hear them: for he is gracious. Exod. 22. The restraint that was of eating the bloud of dead beasts, declared, that hee would not have tyranny exercised on them whiles they are alive.
But the tender mercies of the wicked] If any such thing there were; but they have no such bowels left, with Judas, no such tendernesse, scarce common humanity: Cannibal-like, they eat up Gods people as they eat bread, feeding upon them alive, and by degrees; and dealing by them as the cruel Spaniards doe by the Indians; S. Fran. Drakes World encompass. They suppose they shew the wretches great favour, when they doe not for their pleasure whip them with cords, and day by day drop their naked bodies with burning Bacon, which is one of the least cruelties that they exercise toward them. In the sixth Council of Toledo it was enacted, that the King of Spain should suffer none to live within his Dominions that profess not the Roman Catholick Religion. In pursuance of which Decree, Philip King of Spain said, he had rather have no Subjects than Protestants: And out of a bloudy zeal suffered his eldest Son Charls to be murdered by the cruel Inquisition, because he seemed to favour that profession. When the Spaniards took Heidelberg, they took Monsieur Mylius an ancient Minister: and after they had abused his Daughter before his eyes, tied a small cord about his head, which with truncheons they wreathed about till they squeezed out his brains. What should I speak of the French Massacres, and late Irish immane and monstrous murthers, equalling it not, exceeding that at Athens, taken by Sylla, which yet, saith Appian, was [...], a merciless Massacre: Or that of Prolomeus, Lathurus King of Aegypt, who slew thirty thousand Jews at once, and forced the rest to feed upon the flesh of their slain fellows: Or lastly, that of the Jews committed upon the inhabitants of Cyrene, whom they not only basely Butchered, but afterwards ate their flesh, drank their bloud, and cloathed themselves with their Skins, as Dio relates in the Life of Trajan the Emperour?
Vers. 11. He that tilleth his Land shall be satisfied, &c. This is true of all other lawful Callings manual or mental, the sweat of the brow or of the brain. Sin brought in sweat, Gen. 3.19. and now not to sweat increaseth sin; Men must earn their bread before they eat it, 2 Thess. 3.12. and bee diligent in their Callings to serve God and Men, themselves and others, with the fatnesse, and sweetnesse thereof; and then they have the promise, they shall be fed, Psal. 37.7.
Dum de mor. But he that followeth vain persons, &c.] It is hard to bee a good fellow and a good husband too. Qui aequo animo malis immiscetur, malus est, saith one, Hee that delights in bad company cannot be good.
Vers. 12. The wicked desireth the net of evil men] i. e. He so furiously pursueth his lusts, as if he desired destruction, as if he would out-dare God himself; as if the guerdon of his gracelesness would not come time enough, but hee must needs run to meet it.Jun. in loc. Thus Thrasonical Lamech, Gen. 4.23. thinks to have the odds of God, seventy to seven. Thus the Princes of the Philistims, (whilome plagued) came up to Mizpeh against Israel (who were there drawing water, 1 Sam. 7. i. e. weeping abundantly before the Lord [...]) as it were to fetch their bane. Thus Pope Julius the third will have his Pork-flesh, al despito de dio. And Doctor Story will curse Queen Elizabeth in his daily grace afore meat, and yet say in open Parliament,Act. & Mon. 19 [...]5. that he saw nothing to bee ashamed of, much lesse to be sorry for, but that he had done no more against the Hereticks, yea [Page 67] against the Queen her self in the dayes of her sister Mary. This Story escaping out of Prison, got to Antwerp, and there received Commission under Duke D' Alva to search all ships coming thither, for English books. But one Parker an English Merchant, trading to Antwerp, laid his net fair to catch this foul bird, causing secret notice to bee given to Story, that in his ship were store of heretical books, with other intelligences that might stand him instead. The Canonist conceiving that all was cock-sure, hasted to the ship, where with looks very big upon the poor Mariners, each Cabbin, Chest and corner above-board were searched, and some things found to draw him further on; so that the hatches must bee opened, which seemed to bee unwillingly done, and great signs of fear were shewed by their faces.Speeds hist. of great Britain, fol. 1174. This drew on the Doctor to descend into the hold; where now in the Trap the Mouse might well gnaw, but could not get out; for the hatches went down, and the sails hoysed up, which with a merry gale were blown into England, where ere long hee was arraigned and condemned of high Treason, and accordingly executed at Tiburn, as hee had well deserved.
Vers. 13. The wicked is snared by the transgression of his lips] His heart is oft so full of venome that it cannot bee hid, but blisters his tongue, and breaks out at his lips to his own ruine, as it befell Story, Campian, Garnet, and other Popish poysonful Spiders, who were swept down by the hand Justice, and drew their last thred in the Triangle of Tiburn. Detexit facinus fatnus, & non implevit; as Tacitus saith of one that was sent by the Senate to dispatch Nero, but bewrayed, and betrayed himself.
But the just shall come out of trouble] They suffer sometimes for their bold and free invectives against the evils of the times, or otherwise for discharging their consciences, but they shall surely bee delivered. There is yet one man (saith Ahab) Micaiah the son of Imlah, by whom wee may inquire of the Lord, but I hate him, for hee doth not prophesie good concerning mee, but evil. It is very probable that Micaiah was that disguised Prophet, who brought to Ahab the fearful message of displeasure and death for dismissing Benhadad; for which hee was ever since fast in Prison, deep in disgrace. But God with the temptation made a way for him to escape. So hee did for Peter, Act. 12. Paul, 2 Tim. 4. All the Apostles, Act. 4. John Baptist indeed was without any law, right, or reason beheaded in prison,Act. & Mon. fol. 1423. as though God had known nothing at all of him, said George Marsh the Martyr. And the same may bee said of sundry other faithful witness to the truth, but then by death they entred into life eternal. Mors fuit aerumnarum requies, which was Chaucers Motto; besides that, heaven upon earth they had during their troubles. Philip Lansgrave of Hesse, being a long time prisoner under Charles the fifth, was demanded what upheld him all that while, Respondit, divinas consolationes Martyrum se sensisse, hee answered, that hee had felt the divine comforts of the Martyrs. The best comforts are usually reserved for the worst times.
Vers. 14. A man shall bee satiated with good, &c.] There are empty Vines that bear fruit to themselves, Hos. 10.1. And as empty Casks sound loudest, and base metal rings shrillest: so many empty Tatlers are full of discourse, sed cui bono? as hee said. Plato and Xenophon thought it fit and profitable that mens speeches at meals should bee written. And if Christians should so do, what kinde of books would they bee?Mat. 12. Mal. 3. And yet for every idle word account must bee given; as for every good word there is a book of remembrance. Much fruit will redound by holy speeches, to our selves, much to others. Paul sheweth that the very report of his bands did a great deal of good in Cesars house. A poor captive Maid was the means of Naamans conversion: As afterwards the words of his servants were greater in operation with him, than the words of the great Prophet Elisha. One seasonable truth, falling upon a prepared heart, hath oft a strong and sweet influence. Sometimes also, though wee know that which wee ask of others as well as they do; yet good speeches will draw us to know it better, by giving occasion to speak more of it, wherewith the Spirit works more effectually, and imprints it deeper, so that it shall bee [Page 68] a more rooted knowledge than before; for that satiates the soul that is graciously known; and that is graciously known, that the Spirit seals upon our souls. In the morning therefore sow thy seed, and in the evening with-hold not thy hand, for thou knowest not whether shall prosper, this or that, or whether they both shall bee alike good, Eccles. 11.6.
And the recompence of a mans hands shall bee given unto him] Hee shall eat the fruit of his doings, Isa. 3.10. For the talk of the lips (if that bee all) tendeth onely to penury, Prov. 14.13. Nos non eloquimur magna, sed vivimus, said they of old. Origens teaching and living were said to bee both one. Hee cannot look to bee satisfied with good by the fruit of his mouth, qui operibus destruit quod recte docet, who sayes one thing, and doth another. A smoothe tongue, and a rough hand carries away double judgement.
Vers. 15. The way of a fool is right in his own eyes] Hee thinks his own wit best,Arachne ap. Ovid. Consilii satis est in me mihi, hee will not part with his Commonwealth of bables, for the Tower of London. And such a fool is every natural men, Job 11.12. wise enough, haply in his generation (so is the Fox too) wise with such a wisdome, as (like the Ostrich-wings) makes him out-run others upon earth, and in earthly things, but helps him never a whit towards heaven; nay hinders him, and hangs in his light, as it fared with the Pharisees, Matth. 21.31. Of such it may bee said, as Quintilian said of some over-weeners of themselves, that they might have proved excellent Scholars if they had not been so perswaded already; so might many have been wise, if they had not been conceited of their own wisdome; and saved, if not over-well perswaded of their good estate to God-ward. They clasp and hug the barn of their own brain with the Ape, till they strangle it.
But hee that hearkneth to counsel is wise] Hee that suspecting his own judgement, takes advice of wiser than himself, seldome miscarries. There is that self-love in many, that they think their Mole-hill a Mountain, their Kestril an Eagle, their Goose a Swan. And being self-conceited, they love to bee flattered. Not so the wise man; hee knows that humanum est errare. And that Triste mortalitatis privilegium est licere aliquando peccare. Hee is therefore glad of good counsel, and thankful for a seasonable reproof. Let the righteous smite mee.
Vers. 16. A fools wrath is presently known] Hee hath no power over his passions. Hence [...] a fool, and [...] suddenly, rashly, is from the same root. Like Tow, hee is soon kindled, like a pot, hee soon boyls, and like a candle whose tallow is mixt with brine, as soon as lighted hee spits up and down the room. A fool uttereth all his minde, Prov. 29.11. The Septuagint render it, All his anger. [...]. For, as the Hebrews well note in a Proverb they have, A mans minde is soonest discovered, bekis, bekos, becognos, in loculis, in poculis, in ira, in his purse, in his drink, in his anger. See my Common-place of Anger.
But a wise man covereth shame] By concealing his wrath, or rather by suppressing it, when it would break forth to his disgrace, or the just grief of another.Ovid. Ut fragilis glacies, occidit ira morâ. This was Sauls wisdome, 1 Sam. 10.27. And Jonathans, when incensed by his Fathers frowardness, hee went a shooting, 1 Sam. 12.35. And Ahashuerosh, when in a rage against Haman, hee walked into the Garden. The Philosopher wished Augustus when angry, to say over the Greek Alphabet; Ambrose desired an Angels Authority, Gal. 1.8. Theodosius to repeat the Lords Prayer, before hee decreed any thing.
Vers. 17. Hee that speaketh truth sheweth forth righteousness] will bee ready to help the truth in necessity, and will do it boldly (as the word signifies) even with a courage, not budging, for Charity rejoyceth not in unrighteousness, but rejoyceth in the truth, 1 Cor. 13.6.
[Page 69] But a false witness uttereth deceit] Coloureth his sycophancies with plausible pretences, and faceth down an untruth, Psal. 119.69. The proud have forged a lye against mee. The Hebrew hath it, Assuunt mendacium mendacio, they eek out one lye with another, they are loud and lewd liars; as Egesippus saith of Pilate, that hee was Vir nequam et parvi facieus mendacium. What is truth? said hee scornfully to our Saviour, q. d. Thy life is in question, and dost thou talk of truth?
Vers. 18. There is that speaketh lies like the piercing, &c.] False witnesses do so, with a witness. As Doeg, Psal. 52.2. And his fellow-hacksters with their murthering weapons in Davids bones, Psal. 42.10. whereby they killed him alive, and buried him in their throats, those gaping graves, open sepulchres. Ahimelech and his fellow-Priests were killed with the tongue, as with a Tuck or Rapiet; so was Naboth and his sons; so was our Saviour Christ himself. Reckon thou Shimei and Rabshekeh among the first and chiefest Kil-Christs (saith one) because ever an honest mind is more afflicted with words, than with blows.Act. 2.23. and 3.15. You shall finde some (saith Erasmus) that if death bee threatned, can despise it; but to bee belied they cannot brook, nor from revenge contain themselves. How was David enraged by Nabals railings? Moses by the Peoples murmurings? Jeremy by the derisions of the rude rabble? Chap. 20.7, 8,
But the tongue of the wise is health] Or, a medicine, as the Tench is to the wounded fishes, or as that Noble Lady Elianors tongue was to her Husband Prince Edward (afterward Edward the first) who being traiterously wounded by a poisoned knife in the holy land,Speed. Camden. was perfectly cured by her daily licking his rankling wounds, whilest hee slept, and yet her self received no harm; So soveraign a medicine is a good tongue, anointed with the virtue of love and wisdome. Wholesome words, as certain salves or treacles, cure the wounds of afflicted hearts, and extract the poison infused by evil tongues.
Vers. 19. The lips of truth shall bee established for ever] Veritas odium parit: Truth breeds hatred: a good Mistress shee is, but hee that follows her too close at heels, may hap have his teeth struck out. Hee that prizeth truth, shall never prosper by the possession or profession thereof, saith Sir Walter Rawleigh. Hist. lib. 1. c. 1. This is most true (for most part) of the truth of the Gospel, Gal. 2.5. the Doctrine according to godliness, 1 Tim. 6.3. sweet in the mouth, but bitter in the belly, Rev. 10.9. very pleasant in it self, but the publishing of it (whereby the fruit of it might come to the rest of the members) is full of trouble and anguish. How many faithful witnesses of the truth have lost their lives in the defence of it? All which notwithstanding, the lips of truth shall bee established, saith the Spirit here. Great is the truth, and shall prevail. Hee that loseth his life in Christs cause, shall finde it in Heaven, his name also shall bee famous upon earth, the Generation of the upright shall bee blessed.
The lying tongue is but for a moment] As is to bee seen in Gehezi, in Ananias and Sapphira, in Doeg and others, Psal. 52.5. God shall likewise destroy thee for ever, and root thee out of the land of the living. Did hee not deal so by Julian, Ecebolius, Latomus, Bomelius, Pendleton, Harding, and other, both antient and modern Renegadoes and Apostates? How are they brought into desolation as in a moment? they are utterly consumed with terrour, Psal. 73.19.
Vers. 20. Deceit is in the heart of them, &c.] Incendiaries and Make-bates, Counsellours of contention, have twenty devices to make trouble, and to put all into a combustion; but they shall either bee defeated of their purposes, or have small joy of their atchievements; witness our late English Boutifeaus, with the whole Nation of Ignatius, whose practice is to machinate mischief, and breed hate; being herein no less dangerous than once those Jews were, who before they were banished hence, threw bags of poison into the wells and fountains that the people were to drink of, and so endeavoured to poison them all. The just judgement of God upon Nicholas Saunders Priest, (the fire-brand of Ireland, Anno 1580. spent with famine, and forsaken of all succour) is most worthy to bee kept in perpetual remembrance. Hee being impatiently grieved [Page 70] at the evil successe of his rebellion with Earl Desmond; and seeing that neither the Popes blessing,B. Carletons thankf. remem. pag. 49. nor the consecrated banner, nor the plume of Phoenix feathers (so said to bee at least) sent from Rome could do him any help, lost himself, and ran stark mad, wandring up and down in the Mountains and Woods, and finding no comfort, died miserably. Thus God met with a restlesse and wretched man: and that foul mouth was stopped with famine, that was ever open to sow sedition, and stir up rebellions against the state.
But to the counsellours of peace there is joy] They shall have peace for peace: peace of conscience, for peace of Country, pax pectoris, for pa [...] temporis; they shall be called and counted the children of peace, yea, the children of God, have the comfort and credit of it, Matth. 5.9. (see the Note there) as Augustus Caesar, and our Henry the seventh had; who as hee went into banishment together with the publick peace, so hee brought it back with him at his return; and was afterwards wont to say, If wee Princes should take every occasion that is offered, the world should never bee quiet, but wearied with continual wars.
Vers. 21. There shall no evil happen to the just] First, for evil of sin, God wil not lead him into temptation, but will cut off occasions, remove stumbling-blocks out of his way: devoratory evils, (as Tertullian calls them) hee shall be sure not to fall 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.
[Page 71] 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] Grief is like Lead to the soul, heavy and cold; it sinks downward,Homer. Odyss. 1. Mans mind is like the stone Tyrrhenus, which so long as it is whole, swimeth, but being once broke, sinketh. and carries the soul with it; [...]. How decrepit was David grown with much grief at seventy years of age? The like wee may say of Jacob, who attained not to the daies of the years of the life of his Fathers, Gen. 47.9. as being a man of many sorrows. And this, some think, was the reason that our Saviour Christ, at little past thirty, was reckoned to bee toward fifty, Joh. 8.57. Hee was the man that had seen affliction by the rod of Gods wrath, Lam. 3.1.
But a good word maketh it glad] Such as was that of our Saviour to the poor Paralytick, Son, bee of good chear, thy sins are forgiven thee. The promises [Page 72] are called a good word, [...]. Jer. 29.10. so David found them, Psal. 119.92. Physick for the soul (more truly so called than the Library at Alexandria) cordials of comfort, breasts of consolation, Isa. 66.11. Wells of salvation, Isa. 12.3. [...] miseriarum (as Plato said of Wine and Musick) that which mitigates mans miseries; and without which Wine, Musick, merry company, &c. will prove but miserable comforters, and at the best, but the Devils Anodynes.
Vers. 26. The righteous is more excellent than his neighbour] Let him dwell by whomsoever; hee is ever a better man than his neighbours; hee is a Prince of God amongst them, as Abraham was amongst the Hittites. The Jews say, that those seventy souls that went with Jacob into Egypt, were as much worth as all the seventy Nations in the world. Nemo me major, nisi qui justior, said Agesilaus, when he heard the King of Persia stiled The great King, i. e. I acknowledge none more excellent than my self, unless more righteous; none greater, unless better. Upon all the glory shall bee a defence, Isa 4.5. that is, upon all the righteous, those onely glorious, those excellent of the earth, Psal. 16.2. that are sealed up to the day of redemption, Eph. 4.30. Now whatsoever is sealed with a seal, that is excellent in its own kinde, as Isa. 28.25. hordeum signatum, excellent barly. The poorest Vilage is an Ivory palace, in quo est Pastor & credentes aliqui, saith Luther, if it have in it but a Minister, and a few good people.
But the way of the wicked seduceth them] i. e. The wicked will not bee perswaded of the just mans excellency; hee cannot discern, nor will bee drawn to beleeve that there is any such gain in godliness, any such worth in well-doing, any such difference betwixt the righteous and the wicked, betwixt him that serveth God, and him that serveth him not. Hee therefore goes another way to work, but is fearfully frustrated; For who ever yet hardened himself against God, and prospered? Job 9.4. They think themselves far better than the righteous; and so they were indeed, if they could finde that felicity in wicked wayes, which their deceitful hearts promise them. But this they can never do.
Vers. 27. The sloathful (or deceitful) man roasteth not that which hee took in hunting] Hee shall never enjoy his evil-gotten goods; but though hee heap up silver as the dust, and prepare raiment as the clay, hee may prepare it, but the just shall put it on, and the innocent shall divide the silver, Job 27.16, 17. I read of a false Butcher, that having stoln an Oxe, and caused it to bee drest on his wedding day, was on that very day apprehended, and not long after executed. I read of Tecelius, the Popes Pardonmonger in Germany, that having by sale of Indulgences scraped together a huge mass of money, and returning for Rome, hee was met, and eased of his cash by an odde fellow, who being afterwards prosecuted for a felon, produced a pardon for future sins granted him by Tecelius himself, and being thereupon acquitted by the Judge, hee roasted that which that other old Fox had taken in hunting.
But the substance of a diligent man is precious] Great in value, whatsoever it bee in quantity; as a small box-full of Pearls, are more worth than mountains of pibbles. Ps. 37.16. Prov. 15.16. and v. 2. The house of the righteous hath much treasure, though there bee but curta suppellex, Res angusta domi, hee is without that care in getting, fear in keeping, grief in losing, those three fell Vultures that feed continually on the heart of the rich worldling, and dissweeten all his comforts. Jabal that dwelt in Tents, and tended the herds, had Jubal to his brother, the Father of Musick, Jabal and Jubal, diligence and complacence, good husbandry and a well-contenting sufficiency dwell usually together.
Vers. 28. In the way of righteousness is life] And life (in any sense) is a sweet mercy, a precious indulgence. Life natural is but a little spot of time between two Eternities, before and after, but it is of great consequence (for ex hoc momento pendet Aeternitas) and given us for this purpose, that glory may bee begun in grace, and wee have a further and further entrance into the Kingdome of heaven here, as Peter saith, 2 Ep. 1.11.
[Page 73] And in the path thereof there is no death] Christ hath unstinged the first death, and made it of a punishment, a benefit;Mors janua vitae, porta coeli. Bern. of a postern to let out temporal life, a street-door to let in eternal life. Surely the bitterness of this death is past to the righteous, there is no gall in it (as the Hebrew word there signifies) nay there is hony in it, as once there was in the corps of Sampsons dead Lion. And for the second death, there is no danger; for they shall pass from the jaws of death, to the joyes of heaven; Yea, though hell had closed her mouth upon a childe of God, it could as little hold him, as the Whale could Jonah; it must (perforce) regurgitate, and render up such a morsel.
CHAP. XIII. Vers. 1. A wise son heareth his Fathers instruction.]
HEbr. Is the instruction (or discipline) of his Father; Philostratus. hee was not natus sapiens (as Apollonius) sed factus, not born wise to salvation, but made so by his Fathers discipline, as Solomon, Prov. 4.4. See the Note there.
But a scorner heareth not rebuke] Or, heareth and scareth, as Lots sons in law, as Elies sons, and (afterward) Samuels. Samuel succeeds Eli in his cross, as well as in his place, though not in his sin of indulgence. God will shew, that grace is by gift, not by inheritance, or education. Ciceroni degenerem fuisse fili [...] constat, & sapiens ille Socrates liberos habuit matri similiores quam patri, saith Seneca. Cicero had a son nothing like him; so had Socrates.
Vers. 2. A man shall eat good by the fruit of his mouth] See the Note on Chap. 12. vers. 14. and on Chap. 10. vers. 6. and on Mat. 12.37.
Vers. 3. Hee that keepeth his mouth] As the guard keepeth the gates in a siege. God hath set a double guard of lips and teeth before this gate; and yet unless hee himself set the watch, and keep the door, all will bee lost, Psal. 141.3.
But hee that openeth wide his lips] As shee did her feet, to multiply her Whoredomes, Ezek. 16.25. [...] Gaping-mouthed men are noted for fools by Lucian and Aristophanes. Scalig Arab, Prov. cent. 1. Prov. 75. An open mouth is a purgatory to the Master say wee. And cave ne feriat lingua tua collum tuum, say the Arabians in their Proverb; Take heed that thy tongue cut not thy throat.
Vers. 4. The soul of the sluggard desireth, &c.] Vult, & non vult piger (so the Vulgar reads it) The sluggard would, and hee would not: hee would have the end, but hee would not use the means; hee would sit at Christs right hand, but hee would not drink of his cup, or bee baptized with his baptism. Lyra compares these men to Cats that would fain have fish, but are loath to wet their feet. (This is an English Proverb; for Lyra was a famous English Jew, and flourished in the year of Grace, 1320.) Affection without endeavour is like Rachel, beautiful, but barren.
But the soul of the diligent shall bee made fat] i. e. Those that work as well as wish, that adde endeavours to their desires, as 2 Cor. 8.11. David ravished with the meditation of the good mans blessedness, presently conceives this desire and purlues it; not, Oh that I had this happiness! but, Oh that I could use the means, that nay wayes were so directed, Psal. 119.4, 5.
Vers. 5. A righteous man hateth lying] Hateth it as hell, Rom. 12.9. [...] I hate and abhor lying saith David, Psal. 119.163. and yet among other corruptions, hee had an inclination to this sin. See how roundly hee tells three or four lyes together, 1 Sam. 21.2.8. and 1 Sam. 27.8, 10. but hee both hated it in himself, and prayed against it, Psal. 1 [...]9.29.
But a wicked man is loathsome] Stinks above ground; a lyer especially is looked upon as a Pest. Riches cannot make a man so graceful, as lying will disgrace him; for a poor man walking in his integrity, is better than a rich man that is a lyer, Prov. 19.22. Hence the lyer denies his own lye, because hee is ashamed to bee taken with it. Some read it thus; A wicked man maketh [Page 74] others loathsome, and casteth shame upon them, sc. by raising or reporting lyes of them, by blasting or blemishing their good names. Thus Core and his Complices sought to cast an odium on Moses; the Pharisees upon our Saviour, the Arrians upon Athanasius, the Papists upon Wicliffe, whom Bi [...]ius slanders for his missing the Bishoprick of Worcester, to have fallen upon that successful contradiction;Epiphan. like as the spiteful Jews said Paul did, because hee could not obtain the High-priests daughter to wife.
Vers. 6. Righteousness keepeth him that is upright] That, though belyed or otherwise abused, hee will not let go his integrity, Job 27.5. Davids feet stood on an even place, Psal. 26.12. The Spouse, though despoiled of her veil, and wounded by the watch, yet cleaves close to Christ, Cant. 5. Not but that the best are sometimes disquieted in such cases; for not the evenest weights, but at their first putting into the ballance; somewhat sway both parts thereof, not without some shew of inequality; which yet after some little motion, settle themselves in a meet poize and posture.
But wickedness overthroweth the sinner] Hebr. the sin, as if the man were transformed into sins image. What is the transgression of Jacob? Is it not Samaria, Lips. Antiq. lect. Mic. 1.5. Tubulus quidam paulo supra Ciceronem Praetor fuit [...] homo tam projecte improbus ut ejus nomen non hominis sed vitii esse videretur, saith Lipsias. The Pope is called the Man of sin, 2 Thess. 3.2. to note him Merum scelus, saith Beza, made up meerly of sin.
Vers. 7. There is that maketh himself rich] Such [...] (as the witty Gretian calleth them) there are not a few, that stretch their wing beyond their nest, that bear a port beyond their estate, that trick up themselves with other mens plumes, laying it on above measure in cloaths, fair building, &c, when not worth a groat, but dye in prison, or make a fraudulent composition. This is no better before God than rapine and robbery.
There is that makes himself poor, &c.] As the new-elected Pope doth, when in his Lateran procession, hee casts among the people peeces of brass and copper,B. Halls Serm. saying, Silver and gold have I none, but such as I have I give you. So the Friats are a race of people (saith one that hath been long amongst them) that are alwaies vowing obedience,Spec. Europ. but still contentio [...]s: Chastity, yet most luxurious: Poverty, yet every where scraping and covetous. No Cappucine may take or touch silver; at the offer of it hee starts back, as Moses from the Serpent;B. Halls Epist. 5. D c. 1. Godw▪ Catal. yet hee carries a boy with him that takes and carries it, and never complains of either metal or measure. Wee had in King Stephens dayes a rich Chancellor of England, who yet was, and would bee called Roger paupere censu.
Vers. 8. The ransome of a mans life are his riches] They may help a man out at a dead lift, and get him a release out of captivity, or a lease of his life. Slay us not, say they, Jer. 41.8. for wee have treasures in the field, &c. So hee forbore and slew them not among their brethren. Some read it thus, The price of a mans life are his riches. It costs him his life that hee is rich, as Naboth, and as many Turkish Visiers. Dio in Calig. In the dayes of Caligula the Tyrant, publicum crimeu fuit, divicem fuisse, it was crime enough to bee rich: And in the reign of Henry the second of France, many were burned for Religion as was pretended: but indeed,Hist. of Councel of Trent. 387. to satiate the covetousness of Diana Valentina the Kings Mistress, to whom hee had given all the confiscations of goods made in the Kingdome, for cause of heresie.
But the poor heareth not rebuke] Hee scapes many times as not considerable, as not worth a chiding, as under law. In a Tragedy there is no place for a poor man but onely to dance, as Arrian hath observed upon Epictetus.
Sol non patitur celipsin, sed videtur tautum p [...]i.Vers. 9. The light of the righteous rejoyceth] As the Sun rejoyceth to run his race, and seemeth sometimes to suffer eclipse, but doth not. A Saints joy is as the light of the Sun, fed by heavenly influence, and never extinct, but diffused through all parts of the world.
But the Lamp of the wicked shall bee put out] Their joy is but as the light [Page 75] of a Candle, fed by base and stinking matter, soon wasting and ending in an offensive snuffe. The light of the wicked shall be put out, and the spark of his fire shall not shine. The light shall be dark in his Tabernacle: and his Candle shall be put out with him. Job 18.5, 6. Ecquandone vidisti stammam stipula exertam claro strepitu, largo fulgore, cito incremento, sed enim mater alevi, Apuleius in Apolog. caduco ine endio, nullis requiis? Salomon compares it fitly to a handful of brush-wood, or s [...]are thorn under the pot. Eccles. 7.6.
Vers. 10. Only by pride cometh contention] Hebr, dabit jurgium. Pride if there be no cause of contention given will make it. Transcend [...], non obedio, perturbo, is the Motto written upon prides tripple-crown. A proud person is full of discontent: nothing can please him, &c. Just like one that hath a swelling in his hands, something or other toucheth it still, and driveth him to out-cries. Pride maketh a man drunk with his own conceits, Hab. 2.5. The proud man is as he that hath transgressed by wine: And drunkards we know are quarrelsome. The Corinthians had riches, and gifts, and learning: and carried aloft by these waxen wings, they domineered and despised others, 1 Cor. 4.8. they were divided and discontented, 1 Cor. 3.3. and these over-flowings of the gall and spleen came from a fulnesse of bad humours. Pride is a dividing distemper: gowty swoln leggs keep at a distance: bladders blown up with wind spurt one from another, and will not close: but prick them, and you may pack a thousand of them in a little room.
But with the well-advised is wisdome] The meeknesse of wisdome (as St. James hath it, Chap. 3.13.) of the which we may well say as Tertullus said to Felix, Acts 24.2. By thee we enjoy great quietnesse. It was a great trouble to Hama [...] to lead Mordecai's Horse, which another man would not have thought so. The moving of a straw troubleth proud flesh: whereas humility if compelled to goe one mile, will goe two for a need: yea, as far as the shooes of the Gospel of peace can carry it. The wisdome from above is peaceable, Jam. 3.
Vers. 11. Wealth gotten by vanity shall be diminished] De malè quasitio [...]ix gauget tertius haeres. Horat. Ill gotten goods fly away without taking leave of the owner: leaving nothing but the print of talons to torment him. Prov. 23.5. Many when they have a losse in their riches, it is as it were raked out of their bellies, Joh 20.15. A piece of their very heart goes with it.
But he that gathereth by labour, shall encrease] Howbeit sometimes it is otherwise; Master, we have laboured all night and taken nothing. Behold,Luke 4. is it not of the Lord of Hosts, that the people shall labour in the very fire, and the people shall weary themselves for very vanity? Hab. 2.13. There is a curse upon unlawful practices, though men be industrious, as in Jehojakim, Jer. 22.
Vers. 12. Hope deferred maketh the heart sick] Hopes hours are full of eternity: and how many see we lye languishing at Hopes Hospital, as hee at the Pool of Bethesda? Spes in terronis incerti nomen boni spes in divinis nomen est certissimi, Heb. 11.1. Hope unfailable, Rom. 5.5. is founded upon faith unfained, 1 Tim. 1.5.
But when the desire cometh] As come it will to those that wait patiently upon God: (for waiting is but hope and trust lengthened) Deo confisi, nunquam confusi. The vision is but for an appointed time; therefore wait, Hab. 2.3. you shall be well paid for your patience. Wee are apt to antedate the Promises, and to set God a time, as they (Jer. 8.20.) looked for Salvation at Summer at furthest: We are short breathed, short-spirited: But as God seldome comes at our time, so he never fails at his own: and then he is most sweet, because most seasonable.
Vers. 13. Who so despiseth the Word, shall be destroyed] Bishop Bonners Chaplaine called the Bible (in scorn) his little pretty Gods Book.Lindan. pa [...]. lib. 1. cap. 9. Commonitorium. Bell. Gifford and Rainold, said, it contained doctrinam peregrinam strange doctrin, yea, some things profane and Apocryphal. The more modest Papists account Traditions the touch-stone of doctrin, and foundation of faith: And repute the Scriptures to be rather a kind of store-house for advice in matters of Religion. We account them the Divine beam, and most exact ballance. Cor & animam Dei, the [Page 76] heart and soul of God, as Gregory calleth them; the best fortresse against errours, as Austin, &c. though some of our sublimated Sectaries blaspheme that blessed Book as a dead letter, and a beggerly element.
But he that feareth the Commandement] That honoureth the Scriptures, and trembleth at the Word preached, as King Edward the sixth did (that second Josiah) and as Queen Elizabeth (his sweet sister Temperance, as he used to call her) who when the Bible was presented to her as she rode triumphantly thorow London after her Coronation, she received the same with both her hands: and kissing it, laid it to her breast, saying, that it had ever been her delight, and should be her Rule of Government.
Vers. 14. The law of the wise is as a well of life] Or, the Law to the wise is a fountain, &c. whence he may draw the best directions and helps to holinesse and happinesse. It confines him to live in that element where hee would live, (as if one were confined to Paradise where hee would be) though there were no such Law. The wicked, on the contrary, leaps over the pale after profit and pleasure, and falls upon the snares of death; as Shimei sought his Servants, lost himself.
Vers. 15. Good understanding giveth favour] See this exemplified in Joseph, David, Daniel, Paul, Acts 27.43. & 28.2. God oft speaketh for such in the hearts of their enemies, who cannot but admire their piety and patience, and spend more thoughts about them than the world is aware of; as Darius did about Daniel when cast into the Den. Natural conscience cannot but doe homage to the Image of God stamped upon the natures and works of the godly; when they see in them that which is above the ordinary nature of men, or their expectation, they are afraid of the Name of God, whereby they are called, Deut. 28.9, 10. and are forced to say, Surely this is a wise and understanding Nation, Deut. 4.6. God is in this people of a truth, 1 Cor. 14.25. Certainly this was a righteous man, Luk. 23.47.
But the way of transgressors is hard] Or rough and rugged. Satan is a rough harsh Spirit, (hence Devils are called Sheguirim, hairy ones, Levit. 17.7. Satyres, Isa. 34.14.) So are all his; [...], fierce, heady, high-minded, 2 Tim. 3.3, 4. living in malice and envie, hateful and hating one another, Tit. 3.3. Such were Ishmael, Esau, Saul, Antiochus, (that little Antichrist) the Pope, that [...], and our Richard the third; who well knowing it was no good policy to play the Devil by half deal, resolved to leave never a rub to lye in the way that might hinder the running of his bowl: and hence was he so infinitely hated of all.
Vers. 16. Every prudent man dealeth with knowledge] Observes circumstances, and deports himself with discretion: thrusts not himself into unnecessary dangers, carves not a piece of his heart but to those hee is well assured of. See an instance of this prudence in Ezra, chap. 8.22. in Nehemiah, (chap. 2.5. Hee calls it not the place of Gods Worship, (such an expression that Heathen King might have disgusted) but the place of his Fathers Sepulchres,) in Esther, who concealed her Stock and Kindred till she saw her time; in Christ, when he was tried for his life: in Paul, Acts 23.6. & Act. 19.10. he lived two years at Ephesus, and spake not much against the Worship of their great Goddesse Diana, vers. 37. The prudent shall keep silence in an evil time. Amos 5.13. 'Tis not good provoking evil men that are irreformable: nor safe pulling a Bear or mad Dog by the ear.
But a fool layeth open his folly] Plasheth it, and setteth it a sunning, as it were, by his head-long head-strong exorbitances: by his inconsiderate courses hee openly bewraies and proclaims what he is: he sets his folly upon the cliffe of the rock, that it should not be covered, Ezek. 24.7.
Vers. 17. A wicked messenger falleth into mischief] Incurs the displeasure and just revenge of them that sent him: Or at least, of God, in case of their slacknesse. How much more then wicked Ministers, those Messengers of the Churches,Jer. 4 [...].10. [...]. 2 Cor. 8.23. that doe the Lords work negligently, that corrupt his Message, 2 Cor. 2.17. that huckster it and handle it craftily and covetously, [Page 77] good evil, and evil good, &c. Who is blinde but my servant? or deaf as my messenger? Isa. 42.19. Such an Ambassadour was once worthily derided in the Roman State. As at another time, a certain stranger coming on Ambassage to the Senators of Rome, and colouring his hoary hair, and pale cheeks, with vermilion hue, a grave Senator espying the deceit, stood up, and said, What sincerity are wee to expect at this mans hands, whose locks, and looks, and lips do lye? It was an honest complaint of a Popish Writer, Wee (saith hee) handle the Scripture, tantum ut nos pascat & vestiat, that wee may pick a living out of it, and are therefore fain to preach placentia, and so to put men into a Fools Paradise. But shall they thus escape by iniquity? Psal. 56.7. have they no better Medicums?
But a faithful Ambassador is health] To him that sendeth him, to those hee is sent to, and to himself: So is a faithful Minister that delivers the whole counsel of God, all that hee hath in Commission, Jer. 1.17. Ezek. 3.17.
Vers. 18. Poverty and shame] These two are fitly set together; for poverty is usually slighted, if not shamed, Jam. 2.16.
The world looks over a poor, though vertuous man. Luke 15. This thy son, not this my brother. And why? but because in poverty. How much more an uncounselable and incorrigible man, as here, and that Prodigal had been, till hee came to himself.
But hee that regardeth reproof, shall bee honoured] Though not haply inriched, hee shall bee of good account with the wise and godly, though in meaner condition. Mr. Fox being asked whether hee knew such an honest poor man, who had received succour and good counsel from him in time of trouble, answered, I remember him well; I tell you I forget Lords and Ladies to remember such.
Vers. 19. The desire accomplished is sweet to the soul] Tota vita boni Christiani sanctum desiderium est, saith Augustine. The whole life of a good Christian is one holy desire; hee even spends and exhales himself in continual sallyes as it were, and expressions of strongest affection to God, whom hee hath chosen, and with whom hee hath much sweet intercourse; hee cannot bee at rest without some comings in from him every day: And then, O the joyes, the joyes, Mrs. Kath. Brettergh. the unconceivable joyes! as shee once cryed out. O that joy! O my God, when shall I bee with thee? These were the dying words of the young Lord Harrington: Hee was in heaven aforehand, as having let out his holy soul into God,Fun. Serm. by Mr. Stock. the fountain of all good.
But it is abomination to fools to depart from evil] To bee pulled from their vain delights, though never so sinful, never so destructive: Esau for a mess of pottage sold his birth-right. Cardinal Burbon would not part with his part in Paris, for a part in paradise. Theotimus in Ambrose, being told that intemperance would bee the loss of his eye-sight, cried out, Vale lumen amicum. Hee would rather lose his sight, than his sin; so doth many a man his soul. The Panther loves mans dung, they say, so much, that if it bee hanged a height from him, hee will leap up, and never leave till hee hath burst himself in peeces to get it; and this is the way they get that creature. Like policy useth Satan, by base lusts to draw many to hell. It was a speech of Gregory Nyssen, Hee that doth but hear of Hell, is without any further labour or study taken off from sinfull pleasures. Mens hearts are grown harder now adayes.
Vers. 20. Hee that walketh with wise men, shall bee wise] Hee that comes where sweet spices and ointments are stirring, doth carry away some of the sweet savour, though hee think not of it; so he that converseth with good men, shall get good. Holiness is such an Elixar, as by Contaction (if there bee any [Page 78] disposition of goodness in the same mettal) it will render it of the property. A childe having been brought up with Plato, Sen. de ita l. 3. c. 11. and afterwards hearing his Father break out into rage and passion, said, I have never seen the like with Plato.
But a companion of fools shall bee broken] There is an elegancy in the Original that cannot bee Englished. Bede by a companion or friend of fools here, understands those that take delight in Jesters, Stage-players, and such idle companions, unprofitable burdens, — fruges consumere nati, the botch and canker of the Commonwalth.Plutarch. Theatra juvenes corrumpunt, saith Plato, — ludi praebeut semina nequitiae, saith Ovid. The Lacedemonians would not admit of them, that so they might not hear any thing contrary to their laws, whether in jest, or in earnest.Func. Chron. And Henry the third Emperour of Germany, when a great sort of such fellows flocked together at his wedding, sent them all away, not allowing them so much as a cup of drink, Anno Dom. 1044.
Vers. 21. Evil pursueth sinners] Hard at heels. Flagitium & flagellum, ut acus & filum. Sin and punishment are linked together with chains of adamant. Of sin wee may say as Isidore doth of the Serpent, Tot dolores, quot colores, so many colours, so many dolours: The wages of sin is death, but the gift of God is eternal life, Rom. 6. ult. The same in effect with this sentence of Solomon.
But to the righteous good shall bee repaid] Or hee (that is God) shall repay good. Now hee is a liberal pay-master, and all his retributions are more than bountiful. Never did any yet do, or suffer ought for God, that complained of an hard bargain.L. Brooks discourse of Episcop. God will recompence your losses (saith that thrice noble Lord Brook, who lost his precious life in this late unhappy wars at Litchfield) as the King of Poland did his noble servant Zelislaus; having lost his hand in his wars, hee sent him a golden hand. Caius (Agrippa having suffered imprisonment for wishing him Emperor) when hee came afterwards to the Empire, the first thing hee did was to prefer Agrippa, and gave him a chain of gold, as heavy as the chain of iron that was upon him in Prison. Those that lose any thing for God, hee seals them a bill of Exchange, of a double return, nay an hundred fold here, and eternal life hereafter.
Vers. 22. A good man leaveth inheritance to his childe] Personal goodness is profitable to Posterity: God gives not to his servants some small annuity for life onely (as great men use to do) but keepeth mercy for thousands of generations of them that fear him, Exod. 34.7. Where the Masorites observe Nun. Rabbath, a great N in the word Not for keepeth; to note the large extent of Gods love to the good mans posterity. God left David a Lamp in Jerusalem, 1 Kings 15.4. although his house were not so with God, 2 Sam. 23.5.
And the wealth of the sinner is laid up for the just] as Nabals was for David, Hamans for Mordecai, the Canaanites for the Israelites. Howbeit this holds not perpetually and universally in every wicked person; for some of them are full of children, and leave the rest of their substance for their babes, Psal. 17.14. Hereupon their inward thought is, that their houses shall continue for ever, &c. they call their Lands after their own names (as Cain called his new built City after the name of his son Henoch, Gen. 8.4.) This their way is their folly, or is their constant hope (for the word signifies both) and their Posterity approve their sayings, and vote the same way, Psal. 49.11, 13. But together with their lands, they bequeath their children their sins and punishments, which is far worse than that legacy of Leprosie that Joab left his issue, 2 Sam. 3.29. Confer Job 27.16, 17. Isa. 61.5.
Vers. 23. Much food is in the tillage of the poor] Who have but a little, and look well to it. That of the Poet is well known — Laudato ingentia rura, Exiguum colito — It is best for a man to have no more than hee can master, and make his best of.Vigil. Geog. lib. [...]. Lib. 1. cap 3. The ground should bee weaker than hee that tills it, saith Columella. The earth is a fruitful mother, and brings forth meat meet for them by whom it is dressed, Heb. 6.7.
[Page 79] But there is that is destroyed for want of judgement] viz. in plowing and sowing, Isa. 28.26. or in managing and husbanding what hee hath gotten, for the best. For non minor est virtus quam quaerere, parta tueri. Wee must bee good husbands, and see that Condus bee fort [...]or Promo, our comings in more than our layings out. Bonus Servatius facit bonum Bonifacium, saith the Dutch man in his blunt Proverb, A good saver, makes a well-doer.
Vers. 24. Hee that spareth his rod, hateth his son] It is as if one should bee so tender over a childe, as not to suffer the wind to blow upon it, and therefore hold the hand before the mouth of it, but so hard as hee strangleth the childe: It is said of the Ape, that shee huggeth her young one to death; so do many fond Parents, who are therefore peremptores potius quam parentes, rather Paricides than Parents. Eli would not correct his children: God therefore corrected both him and them. David would not once cross his Absolom, and his Adonijah, Bern. and hee was therefore singularly crost in them ere hee dyed. The like befell old Andronicus the Greek Emperour, in his unhappy Nephew of the same name; and Muleasses King of Tunes, in his son Amida, whom hee cockered so long, till Absolom-like hee rose against his father;Turk hist. 745.747. and possessing himself of the Kingdome, put out his father and brethrens eyes, slew his Captains, polluted his Wives, and took the Castle of Tunes.
But hee that loveth him, chasteneth him betimes] And this is a God-like love, Prov. 3.12. Rev. 3.19. See the Notes there. [...]. Arist. Ethic. l. 2. Correction is a kinde of cure saith the Philosopher, the likeliest way to save the childes soul; where yet, curam exigeris, non curationem, saith Bernard, it is the care of the childe that is charged upon the Parent, not the cure, for that is Gods work alone. But hee usually worketh by this mean, and therefore requires that it bee soundly set on, if need so require. A fair hand, wee say, makes a foul wound. A weak dose doth but stir bad humours and anger them, not purge them out. In some diseases the Patient must bee let blood, even ad deliquium animae, till hee swoon again. So here. Quintilian tells us of some faults in a childe that deserve not a whipping. And Chrysippus is ill spoken of by some, because he first brought the use of the rod into the Schools. It was hee (I trow) that first offered that strict and tetrical division to the world, Aut mentem aut restim comparandam. Either a good heart, or a good halter for your self, and yours. The condemned person comes out of a dark prison, and goes to the place of Execution; so do children left to themselves, and not nurtured, come from the womb their prison to the fire of hell their execution. Severitas tamen non sit tetra, sed tetrica: Corrections must bee wisely and moderately dispensed.Sidonius Ep. lib. 4. Col. 4.21. Parents provoke not your children to wrath, lest they bee dispirited, and, through despondency, grow desperate, or heartless. Our Henry 2. first crowned his eldest son Henry whilst hee was yet alive, and then so curbed him, that, through discontent, hee fell into a Feaver, whereof hee dyed before his Father. A Prince of excellent parts,Daniels hist. who was at first cast away by his Fathers indulgence; and afterwards by his rigour.
Vers. 25. The righteous eateth to the satisfying of his soul] Have hee more or less, hee hath that which satisfies him. Nature is content with a little, grace with less; Cibus & potus sunt divitia Christianorum. If Jacob may but have bread to eat, and cloaths to put on, it sufficeth him; and this hee dare bee bold to promise himself. Beg his bread hee hopes hee shall not; but if hee should, hee can say with Luther (who made many a meal with a broyled herring) Mendicato pane hic vivamus; Luth. in Psal. 132. annon hoc pulchrè sarcitur in eo quod pascimur pane cum angelis, & vitâ aterna, Christo, & sacramentis? Let us bee content to fare hard here: Have wee not the bread that came down from heaven?
But the belly of the wicked shall want] Because their belly prepares deceit, Job 15.35. not their heads onely;Job 20.22. Mic. 6.14, 16. they take as much delight in their witty wickedness, as the Epicure in his belly-timber, therefore in the fulness of their sufficiency they are in straights, they are sick of the bulimy, or doggish appetite.
CHAP. XIV. Vers. 1. Every wise woman buildeth her house.]
QUavis pia & perita. Every holy and handy woman buildeth her house; not onely by bearing and breeding up children, as Rachel and Leah builded the house of Israel, Ruth, 4.11. but by a prudent and provident preventing of losses and dangers, as Abigail, as also by a careful plotting, and putting every thing to the best: like as a Carpenter that is to build an house, laies the plot and platform of it first in his brain, forecasts in his mind how every thing shall be, and then so orders his stuff, that nothing bee cut to waste. Lo such is the guise of the good housewife. As the husband is as the head from whom all the sinews do flow; so shee is as the hands into which they flow, and enable them to do their office.
But the foolish plucketh it down with her hands] With both hands earnestly: shee undoes the family,Sicut ut liguo vermis, ita perdit virum suum mulier malefica. Hier. whereof shee is the calamity, bee shee never so witty, if withall shee bee not religious and thrifty, heedy and handy. Bee the husband never so frugal, if the wife bee idle, or lavish, or proud, or given to gadding and gossipping, &c. hee doth but draw water with a sieve, or seek to pull a loaded cart through a sandy way without the help of a horse; it little boots him to bestir himself, for hee puts his gets into a bag with holes, Hag. 1.6. Hee labours in the very fire, Hab. 2.15. as Cowper Bishop of Lincolne did, whose wife burnt all his Notes that hee had been eight years in gathering, lest hee should kill himself with over much study (for shee had much ado to get him to his meals) so that hee was forced to fall to work again,Young, his benefit of Afflict. 153. and was eight years in gathering the same Notes wherewith hee composed his Dictionary, that useful book. How much happier in a wife was that learned Gul. Budaeus? Conjux mea, saith hee, sic mihi morem gerit, ut non tractet negligentius libros meos quam liberos, &c. My wife seeing mee bookish, is no less diligent about my Books, than about my Barus, whom shee breeds up with singular care and tenderness. How well might hee have done (having such a learned helper) as a Country man of his did, of whom Thuanus reporteth, quod singulis annis singulos libros & liberos, Reip. dederit, that hee set forth every year a book and a childe,Andreas Tiraquellius. a book and a childe? But this by the way onely.
Vers. 2. Hee that walketh in his uprightness, feareth the Lord] Hee is in the fear of the Lord all day long, Prov. 23.17. hee walketh in the fear of the Lord, and in the comforts of the Holy Ghost, Act. 11.31. The fear of the Lord is upon him, so that hee takes heed and does it, 2 Chron. 19.7. for hee knows it shall bee well with them that fear God, that fear before him, Eccles. 8.12. Gods Covenant was with Levi of life and peace, for the fear wherewith hee feared God, and was afraid before his Name. Hence the Law of truth was in his mouth, and iniquity was not found in his lips: hee walked with God in peace and equity, and did turn many from iniquity, Mal. 2.5, 6. Hee that truly fears God, is like into Cato, of whom it is said, that hee was Homo virtuti simillimus, and that hee never did well, that hee might appear to do so, sed quia aliter facere non potuit, but because hee could not do otherwise.
But hee that is perverse in his waies, despiseth him] Sets him aside, departs from his fear, dares to do that before him, that hee would bee loth to do before a grave person. Thus David despised God, when hee defiled his neighbours wife, 2 Sam. 12.9. Not but that even then hee had God for his chief end, but hee erred in the way, thinking hee might fulfil his lust, and keep his God too (hee would not forgo God upon any terms) as Solomon thought to retain his wisdome, and yet to pursue his pleasures. Hence his partial and temporary Apostacy (as the word here rendred perverse importeth) his warping and writhing from the way of righteousness (as the Septnagint here interpret it) which was interpretative, [...] [...]ortuose incedens a despising of God, a saying, Hee seeth it not.
[Page 81]Vers. 3. In the mouth of the foolish, is a rod of pride] wherewith hee beats others, and layes about him like a Mad-man; or rather like a mad Dog, hee bites all he meets, and barks against God himself: till he procure the hate of God and men, and smart for his petulancy; being beaten at length with his own rod, as the Lion beats himself with his own tayl.
But the lips of the wise shall preserve them] From the aspersion of false and foolish tongues. Their good names are oyled, so that evil reports will not stick to them. Dirt will stick upon a mud wall, not so upon marble. Or if they lye under some undeserved reproach for a season, either by a real or verbal Apologie they wade out of it, as the eclipsed Moon, by keeping her motion, wades out of the shadow, and recovers her splendor, Isa. 54.17.
Vers. 4. Where no Oxen are, the Crib is clean] The Barn and Garners are empty. Neque mola, neque farina, no good to bee got without hard labour of men and Cattel. Let the idle mans Motto be that of the Lilly, Neque laborant, neque neut. They neither toyl nor spin, Matth. 6.28. Man is born to toyl, as the sparks fly unwards, Job 5.7. And Spinster they say is a term given the greatest women in our Law. Our lives are called the lives of our hands, Isa. 57.10. because to be maintained by the labour of our hands.
But much increase is by the strength of the Oxe] This is one of those beasts, that serve ad esum & ad usum, and are profitable both alive and dead. An Heathen counselleth good husbands that would thrive in the world, to get first 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 [Page 82] 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 [Page 83] 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 [Page 84] 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 [Page 85] 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. Alioqu [...] saliens antequàm videas, casurus es antequàm 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.
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 Doghoo [...] The Curs of Congo they say, bite, but never bark: Esau threatned Jacob. [...] [...]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, [Page 86] or by any mans perswasion. The Monarch of Morocco told the English Ambassadour for King John, that hee had lately read Saint Pauls Epistles, which he liked so well,Heyl. Geog. that were he now to chuse his Religion, he would, before any other, embrace Christianity. But every one ought, saith he, to dye in the religion received from his Ancestors, and the leaving of the faith wherein he was born, was the only thing that he disliked in that Apostle.
But the prudent are crowned with knowledge] They know that dies diem docet: and therefore are not so wedded to their old Principles, Superstitions and Fopperies, but that they can, as right reason requires, relinquish and abjure them, glorifying the Word,Acts 13.48 Acts 13. And receiving the truth in love, 2 Thes. 2.10. whereby it soon comes to passe, that they get good repute and report of all men (as Demetrius had) yea and of the truth it self, 3 Joh. 12. which is the Crown of all commendation. Haud velim Erasmi gloria aut nomine vehi, saith Luther. I care not to be cried up as Erasmus is, &c.
Vers. 19. The evil bow before the good] Here they do so many times, as Josephs brethren before him in his greatnesse, as Saul before Samuel, Balshazzar before Daniel, Euseb. the persecuting tyrants before Constantine the great; yea one of them, viz. Maximinus Galerius, being visited with grievous sicknesse, not only proclaimed liberty to the poor persecuted Christians, but also commanded their Churches to be re-edified,Cresius and publick Prayers to be made for his recovery. So Ezra 6.10. Pray for the Kings life, and for his Sons: some of which had dyed in their minority, for the rest therefore Prayer must be made by the Church. That place is wel known, Isa. 49.23. Kings shall be thy nursing fathers, and their Queens thy nursing mothers: they shall bow down to thee with their faces toward the earth, and lick up the dust of thy feet, &c. The Prophet seems to allude to the manner of the Persians: Pictorum solea basiare regum. Martial. who when they were to speak to their King, did first kisse the pavement whereon he trod. Howsoever natural consciences cannot but doe homage to the Image of God, stamped upon the natures and practices of the righteous (as is afore-noted,) and the worst cannot but think well of such, and honour them in their hearts. In the life to come these things shall have their full accomplishment, and at the last day when the Saints shall judge the world, and Christ shall have put all things under his feet, so that they shall have power over the Nations, Rev. 2.26.
Vers. 20. The poor is hated] i. e. Lesse loved, little respected, as Gen. 29.31. Mal. 1.5. Luke 14.26. The Heathen could say, [...]. Adversity findes few friends. Et cum fortuna statque caditque fides. Few will appear for suffering Saints, (This Job and David much complain of; but as when a Deer is shot, the rest of the Herd push him out of their company; so here, Tempora si fueriut nubila, solus eris. The same Hebrew word that signifies Winter, (an Embleme of Poverty,) signifies reproach. This thy son, Luke 15.30. Not this my brother, Joseph. because in poverty. The Samaritans would not once own the Jewes when they were at an under, but disavow them, as they did to Antiochus Epiphanes. But when in prosperity, then they would curry favour with them, and call them their sweet Cousins. When it was sometimes disputed among the Romans in the Council, using to deifie great men, whether Christ, having done many wonderful works, should bee received into the number of the gods? it was resolved that he should not, Propter hoc, quod paupertatem praedicarit & elogerit, quam mundus contemnit, because he preached poverty, and chose poor men whom the world cares not for.
Purchas. But the rich man hath many friends] Such as they are, ollares amici, trencherflies, such as follow the scent, and (like Bohemian Curtes) will fawn upon a good suit. As for faithful friends, divitibus ideo amicus deest, quia nihil deest, saith one, few such to be found, such as with Ittai the Gittite, and Hushai the Archite will stick close to a David when stripped of all. Josephus relates of the Jewes, that they were very careful how they received Proselites in Salomons time, because then the State of the Jews flourished.
Vers. 21. Hee that despiseth his neighbour, sinneth] His poor neighbour: Where the hedge is low, the beast will easily break over: None usually are so [Page 87] trampled on with the feet of pride, and contempt, by the great Bulls of Basan, as the necessitous and afflicted. Hence poor and afflicted are set together, Zeph. 3.12. so are to want, and to be abased, Phil. 4.11. This is a great sin saith Salomon, it is to commit sin, and to bee convinced of the Law, as transgressors, saith Saint James, chap. 3.9.
But he that hath mercy on the poor, happy is he] His sins shall be remitted, his necessities relieved, and the blessings of God multiplied upon him, even a [...]. See my Common-place of Almes.
Vers. 22. Doe they not erre that devise evil] Heb. That plow it and plot it, that dig it and delve it, that whet their wits and beat their brains about it;Toto errant calet doe not these erre? are they not heavenly wide, utterly out? shall they not misse of their purpose, and meet with disappointment? witnesse those Babel-builders, Gen. 11. those Kil-Christs, Psal. 2. those State Traytors, Sheba, Shebna, &c. divers English Traytors who drew their last thread in the Triangle of Tiburn. Knute the first Danique King, caused the false Edrics head to bee set on the highest part of the Tower of London: Daniels Hist. 19. therein performing his promise of advancing him above any Lord in the Land. Traytors always become edious, though the treason bee commodious. Philip Duke of Austria, Parei Hist. prof. madul. 769. paid the Ambassadours of Charls the fourth (who had betrayed their trust) in counterfeit coyn: whereof when they complained, he answered, that false coyn was good enough for false knaves: James the first King of Scots, was murdered in Perth, by Walter Earl of Athol, in hope to attain the Crown:Hect. Boeth. but his hopes failed him. Crowned indeed he was, but with a Crown of red hot Iron clapt upon his head, being one of the tortures wherewith hee ended at once his wicked dayes and devises.
But mercy and truth shall be to them that devise good] Mercy and truth were the best that David could wish to his fast friend Ittai, 2 Sam. 15.20. These two Attributes of God shall cause that good devises shall not miscarry. His mercy moves him to promise, his truth binds him to perform, 2 Sam. 7.18, 21. For thy words sake, and according to thine own heart hast thou done all these things. According to thine own heart, that is, of meer mercy, out of pure and unexcited love, thou didst give thy Word and Promise, and for thy words sake thou hast performed it.
Vers. 23. In all labour there is profit.] In all honest labour: for there are that doe wickedly with both hands earnestly; and what profit have such of all their labour, &c. Eccles. 1.3. doe they not take pains to goe to Hell? There are also that labour about [...], toylsome toys, that pay not for the pains, that doe magno conatu magnas nugas agere. Such a one was Paleottus Arch-bishop of Bonony, who made a great book of the shadow of Christs Body in a [...]ndon; and it was commented upon by the Professour there. This Aristotle calls laborious losse of time. The Apostle calls upon men to labour, working with their hands the thing that is good: so shall they have, [...] not for their own uses only, but also to give to him that needeth, Ephes. 4.28.
But the talk of the lips tendeth only to penury] Great talkers are doe-littles, for most part, Corniculas citiùs in Africa, quam res rationesque solidas in Turriani scriptis invenies, saith one, Turrian, was a very wordy man, yee cannot finde matter for words in him. [...]. The Athenians fought against Philip with words and messages, saith one: but Rabshekah could tell Hezekiah, that warre was to be made (so is work to be done) not with words, and the talk of the lips, but with counsel and strength, Isa. 36.5. And why stand you looking upon one another? get you down to Aegypt, said Jacob to his sons, Gen. 42.1.
Vers. 24. The crown of the wise is their riches] An ornament, an incouragement in well-doing, and an instrument of doing much good, if God give an heart thereto: for quid cervo ingentia cornua cum, desit animus? To what end is a treasure, if a man have lost the Key that leads to it?
But the foolishnesse of fools is folly] That is, of rich fools: such as was Pope [Page 88] Clemens the fifth, of whom the Historian saith, Papa hic ditior quam sapientior, that hee was more wealthy than wise. The Crown of the wise is their riches; but yet give them a fool, you put a sword into a mad mans hand; the folly of such fools will soon bee foolishness. Why? was it not foolishness before they were rich? yes, but now it is become egregious foolishness. [...], the earth cannot bear the insolencies of such. Set a beggar on horse-back, &c.
Vers. 25. A true witness delivereth souls] Or lives that lye at stake. Hee that helps the truth in such a necessity, doth a worthy work. To walk about with slanders, is to shed blood, Ezek. 22.9. Way was made to that bloody French massacre, by false reports cast abroad by the Fryar-lyars, that the Protestants under pretence of Religion, met by night that they might feed daintily, and then lye together promiscuously. He that hath a mind to hang his Dog, (saith the French Proverb) will first give out that hee is run mad.John 8.48. The Devil was first a lyar, and then a murtherer from the beginning.
Vers. 26. In the fear of the Lord is strong confidence] The reverential fear of God, is monimentum, munimentum, ornamentum. The wise man had said, vers. 24. The Crown of the wise are their riches, and chap. 18.11. hee will tell us, that the rich mans wealth is his strong City. Now, lest any should hereby bee brought to think of riches more highly than is meet, hee gives us to know, that wealth severed from the fear of God, can neither adorn us, nor secure us. Great is the confidence of a good conscience. Our God whom wee serve is able to deliver us, and hee will deliver us out of thine hand, Dan. 3.17. Hezekiah pulled down the brazen Serpent,2 King. 18.5. for hee trusted in God. At ego rem divinam facio, But I am sacrificing, said Numa, when they told him the enemy was at hand. Non sic Deos coluimus, aut sic vivimus ut illi nos vincerent, said the Emperour Antoninus. Wee are bold to beleeve that God will deal better with us than so.
And his children have a place of Refuge] i. e. Gods children run to his name and are safe. Or, the children of him that fears God. For God will bless those that fear him, both small and great, Psal. 115. If I can but once finde the fear of God in those about mee,Selnecer. said Reverend Claviger, satis habeo, satisquo mihi, meae [...]xori, filiis, & filiabus prospexi, I shall have enough for my self, wife and children; they will bee all cared for.
Vers. 27. The fear of the Lord is a fountain of life] So said to bee, both for the constant faithfulness, as never failing, and for the gracious effects, viz. Blessings of all sorts; 1 Temporal, Prov. 22.4. Riches, Honour, Life. 2 Spiritual, Mal. 4.2. Such shall grow up as the Calves of the stall, fat and fair-liking. 3 Eternal, Psal. 31. O how great things, &c. eye hath not seen, &c. It shall bee alwaies well with them, Eccles. 8.12. And though many afflictions, &c. yet hee that feareth God, shall come out of them all, Eccles. 7.18.
To depart from the snares of death] Satan that mighty hunter, hath laid snares for us in all places: And the way of this world is like the vale of Siddim, slimy and slippery, full of lime-pits and pitfalls, snares and stumbling-blocks, laid on purpose to maim us or mischief us. Hee that fears God, comes off without hurt, by remembring that (which as short as it is, yet our memories are shorter) Cave, Deus videt. Take heed, God seeth thee. A godly man had these verses written before him on a Table, in his study;
Vers. 28. In the multitude of people is the Kings honour] For that's a sign of peace, plenty, prosperity, and just government, as in Salomons daies, when Israel and Judah were many, as the sand which is by the Sea in multitude, eating, [Page 89] and drinking, and making merry,Flor. hist. lib. 4 1 King. 4.20. and as in Augustus his daies, when Christ (the Prince of Peace) was born into the world, cuncta atque continua totius generis humani aut pax fuit, aut pactio. Ferdinand the third, King of Spain, reigned full 35 years: In all which time, nec fames nec pestis fuit in regnosuo, saith Lopez, Gloss. in prolog part. 1. there was neither famine nor pestilence throughout that Kingdome. What incredible waste of men hath war lately made in Germany (that stage of war) in Ireland, and here in this Kingdome, besides what formerly? In the Civil dissentions between the houses of York and Lancaster, were slain eighty Princes of the blood royal, and twice as many Natives of England, as were lost in the two Conquests of France. Dan. Hist. The dissentions between England and Scotland, consumed more Christian blood, wrought more spoil and destruction to both Kingdomes, and continued longer, than ever quarrel wee read of did between any two people of the world.Camd. Elis. 165. Bee wise now therefore, O yee Kings, &c. Tu vero Herodes sanguinolente time, as Beza covertly warned Charles the ninth, author of the French Massacre. Many parts of Turkie lie unpeopled: most of the poor being enforced with Victuals and other necessaries, to follow their great armies in their long expeditions; of whom,Turk. Hist. scarce one of ten ever return home again, there by the way perishing, if not by the enemies sword, yet by want of victuals, intemperateness of the air, or immoderate pains-taking. Hence the Proverb, where-ever the Great Turk sets his foot, there grass grows not any more.
Vers. 29. Hee that is slow to anger, is of great understanding] The wisdome from above is first pure, then peaceable, tractable, &c. Thunder, Hail, Tempest, neither trouble nor h [...] caelestial bodies. Anger may rush into a wise mans bosome, not rest there, Eccles. 7.9. it dwells onely where it domineers, and that is onely where a fool is Master of the family. A wise man either receives it not, or soon rids it. Bee slow to wrath, [...], ira, horror, furor, wrath, war, jar, strife, &c. is a lesson that God hath engraven (as one wittily observeth) in our very nature. For the last letter that any childe ordinarily speaketh is R. and that's the radical letter of all words of strife and wrath, almost in all languages.
But hee that is hasty of spirit, exalteth folly] Hee sets it up upon a pole, as it were; hee makes an Oyes, and proclaims his own folly, by his ireful looks, words, gestures, actions, as that furious Fryar Feuardensius doth in his book called Theomachia Calvinistica; where hee took up his Pen with as much passion and wrath, as any souldier takes up his sword. Such another hasty fool was Fryar Alphonsus the Spaniard, who reasoning with Mr. Bradford Martyr,Act. & Mon. was in a wonderful rage chafing with Om, and Cho; so that if Bradford had been any thing hot, one house could not have held them.
Vers. 30. A [...]ound heart is the life of the flesh] A heart well freed from passions and perturbations holds out long, and enjoys good health: Neither causeth it molestation of mind, or want of welfare to others.R. Levi. It is the life of fleshes (in the plural) not onely its own, but other mens bodies are the better (at least not the worse) for it; whereas the envious and angry man rangeth and rageth; and like a mad Dog biting all hee meets, sets them (as much as in him lies) all a madding, and undoes them.
But envy is the rottenness of the bones] A corroding and corrupting disease it is, like that which the Physicians call Corruptio totius substantiae, it dries up the marrow; and because it cannot come at another mans heart, this hell-hag feeds upon its own, tormenting the poor carkass without and within. It is the moth of the soul, and the worm (as the Hebrew word signifies) of the bones, those stronger parts of the body; it is the same to the whole man, that rust is to Iron (as Antisthenes affirmeth) it devoureth it self first, as the worm doth the Nut it grows in. Socrates called it serram animae, the souls saw; and wished that envious men had more ears and eyes than others, that they might have the more torment by beholding and hearing of other mens happinesses, For invidia simul peccat & plectitur, expedita justitia. Like the Viper, it is born by eating through the dams belly: Like the Bee, it loseth its sting and life together: like the little Flie, to put out the Candle, it burns it self: like the Serpent Porphyrius, [Page 90] it drinks most part of its own venome; like the Viper that leapt upon Saint Pauls hand to hurt him, but perished in the fire; or as the Snake in the Fable, that licked off her own tongue, as envying teeth to the file in the forge. In fine, Envy slayeth the silly soul, Job 5.2. as it did that fellow in Pausanias, who envying the glory of Theagenes a famous wrestler,Pausan. Eliac. p. 188. whipt his Statue (set up in honour of him after his death) every night so long, till at length it fell upon him, and killed him.
Vers. 31. Hee that oppresseth the poor, reproacheth his Maker] Sith it is hee that maketh poor, and that maketh rich, and (thereby) killeth and maketh alive, 1 Sam. 2.6, 7. Rich men onely seem to bee alive. Hence David sending his servants to that Pamphagus, 1 Sam. 25.6. that rich cormudgin Nabal, speaketh on this sort,Psal. 88.5. Thus shall yee say to him that liveth (there is no more in the Original) as if rich men onely were alive; poor people are free among the dead (free of that company, as David was) when they are crushed and oppressed, especially by rich Cormorants and Cannibals, Psal. 14.4. A poor mans livelihood is his life, Luke 8.43. for a poor man in his house is like a snail in his shell, crush that, and you kill him. This reflects very much upon God, the poor mans King (as James the fourth of Scotland was called) who will not suffer it to pass unpunished; for hee is gracious. As unskilful Hunters may shoot at a beast, but kill a man: So do these oppressours, hit God the poor mans maker.
But hee honoureth him that hath mercy on the poor] Quibus verbis nihil gravius, nihil efficacius dici potuit: God takes it for an honour; how should this prevail with us? Honour the Lord with thy substance, Prov. 3.8. and take it for a singular honour, that hee will vouchsafe to bee thus honoured by thee, as David did, [...] Heb. 12.23. 2 Sam. 29. How exceedingly shall such bee honoured in that great Panegyris at the last day, when the Judge shall say, Come yee blessed, &c. I was hungry, and yee fed mee, &c. Mat. 25.
Vers. 32. The wicked is driven away in his wickedness] Being arrested by death (as a cruel Serjeant) in the Devils name, hee is hurried away, and hurled into hell, as dying in his sins, and killed by death, Rev. 2.23. And oh what a dreadful skreek gives the guilty soul then to see it self launching into an infinite Ocean of scalding lead, and must swim naked in it for ever!
But the righteous hath hope in his death] Death to the righteous, as the valley of Achor, is a door of hope to give entrance into Paradise; to the wicked it is a trap-door to Hell. [...]. Improbi dum spirant, sperant: justus etiam cum expirat, spe [...]at. Aelian tells how hee once heard a dying Swan sing most sweetly and melodiously, which in her life time hath no such pleasant note. As on the other side Syrens are said to sing curiously while they live, but to roar horribly when they dye. Such is the case of the godly and the wicked when they come to dye.
Vers. 33. Wisdome resteth in the heart of him, &c.] Hee sets not his good parts and practices a sunning, as vain-glorious fools use to do, that they may bee cried up,Epist. ad Julian. consolator. and applauded. As Hierome calls Crates the Philosopher (wee may call the whole Nation of them so) Gloriae animal, popularis aurae vile mancipium, a base hunter after praise of men. The truly wise concealeth himself till hee seeth a fit time, and may bee compared to the red Rose, which though outwardly not so fragrant, is inwardly far more cordial than the Damask, being more thrifty of its sweetness, and reserving it in it self; Or, to the Violet which grows low, hangs the head downward, and hides it self with its own leaves: Whereas the Marrigold (of nothing so good a smell) opens and shuts with the Sun; which when it is set, it hangs down the head, as forlorn and desperate. So, that which is in the midst of fools is made known. Jehonadab must needs see what zeal Jehu hath for the Lord of Hoasts; His piety is shored up by popularity, &c.
Vers. 34. Righteousness exalteth a Nation] True Religion and the power of godliness is the beauty and bulwark of a State: So are good Laws enacted and executed.Deut. 28.13. This made the faithful City (Isa. 1.21.) to bee the Princess of Provinces, [Page 91] Lam. 1.1. that land, a land of desire, an heritage of glory, Jer. 3.19. even the glory of all Nations, Ezek. 20.6. Josephus calls that Commonwealth, [...], and Prospers conceit is, that Judae [...] were so called, because they received jus Dei. It was said of old, Angli quasi Angeli, and Anglia regnum Dei. England was called the Kingdome of God; and Albion quasi Olbion, Polyd. Virg. a happy Country, the Paradise of pleasure, and Garden of God. Now the Lord is with us, while wee are with him, &c. But if wee cast off the yoke of his obedience, as Capernaum, though lifted up to heaven, wee shall bee brought down to hell. Sins are the Snuffes that dim our Candlestick, and threaten the removal of it: The leven that defiles our Passeovers, and urges God to pass away and depart from us; The reproach that will render us a Proverb and a by-word, Deut. 28. an astonishment and an hissing, Jer. 25.9. like Sodome and her sisters, a reproach and a taunt, Ezek, 5.15. which to prevent,Isidor. Currat poenitentia, ne praecurrat sententia. Mittamus preces & lachrymas cordis legatos. Cyprian. Let us break off our sins, and cry mightily to God; For otherwise a dismal change, a sad removal of our Candlestick may bee as certainly foreseen, and foretold, as if visions and letters were sent us from heaven, as once to those seven Churches of Asia, Rev. 2. & 3.
Vers. 35. The Kings favour is toward a wise servant] As was Pharaohs toward Joseph, Solomons toward Jeroboam, Dariusses toward Daniel, Henry the eighths toward Cromwell, whom for his wisdome and faithfulness, hee raised from a mean man (son to a Blacksmith) to bee first Master of his Jewel-house, then Baron of Okeham in Rutlandshire, then Knight of the Garter, Earl of Essex, Lord great Chamberlain, and lastly, ordained him his Vicar general.Speed. And if Kings do thus, what will not the King of Kings do for every faithful and wise servant of his, whom he hath made Ruler over his houshold, Mat. 24.45. Verily, I say unto you, that hee shall make him Ruler over all his goods, vers. 47. yea, partaker of his Masters joy, Mat. 25.
But his wrath is against him that causeth shame] Such as was Jeroboam at length, Haman, Shebua, Ziba, Gehezi, Ahitophel, Judas, &c. It fares with many Princes, as it doth with the creature called Millipeda, which the more feet it hath, the slowlier it goeth. Corrupt servants hinder the course of Justice, that it cannot run down as a torrent. This reflects upon their Lords, and at length falls heavily upon themselves.
CHAP. XV. Vers. 1. A soft answer turneth away wrath]
IT is easier to stir strife than to stint it. Hard to hard will never do: But lay a flut upon a pillow, and you may break it with ease. ‘Frangitur ira gravis quando est responsio suavis.’ What more boisterous than the winds? tamen iidem imbribus sopiuntur, saith Pliny, yet are they laid with soft showrs. How soon was David disarmed by Abigails gentle Apology, and made as meek as a Lamb? So were the hot and hasty Ephraimites by Gideons milde and modest answer, Judg. 8. By long forbearing is a Prince perswaded, and a soft tongue breaketh the bones, Prov. 25.15. Howbeit some persons must bee more roughly dealt with (or they will never have done: Nettles hardly handled sting not as they will if gently touched) in some cases especially, as when Gods glory is ingaged. When Servetus condemned Z [...]inglius for his harshness, hee answers, In aliis mansuetus ero, Ep. ad S [...]rv [...]. in blasphemiis in Christum non ita. In other cases I will bee milde; but in case of blasphemies against Christ, I have no patience. So Luther in a Letter to Staupicius, Inveniar sane superbus, &c. modo impii silentii non arguar dum Dominus patitur. Let mee bee counted proud or passionate, so I bee not found guilty of sinful [Page 92] silence when the cause of God suffereth. Madness in this case is better than mildness: Moderation here is meer mopishness, nay it is much worse.
But grievous words stir up anger] Heb. make it to ascend, viz. into the nostrils, as fire in a chimney, when blown up with bellows. Some men have quick and hot spirits: yea, some good men, as those two brethren, sons of thunder, how soon was their choler up? Luk. 9.55. Now, hard and harsh words do cast Oyl upon the flame, and set their passions a float; and then there is no ho with them. Fertur equis auriga, nec audit currus habenas. How was Saul enkindled by Doeg, and David by Nabals currishness? Rehoboam with one churlish breath, lost ten Tribes; And Adrian the Emperour gave the Cryer great thanks, who when hee was bidden to quiet the tumultuous people with an imperious [...],Dio in vit. Adr. Hold your tongues, hee held out his hand onely; and when the people listened with great silence (as the manner was) to hear the Cry, Hoc vero, inquit, Princeps vult. This is that, said hee, that the Emperour requires of you, viz. to bee silent. The best answer to words of scorn and petulancy (saith One) is Isaacs Apology to his brother Ishmael, patience and silence, [...]. Either reply not at all, or else so that all may bee well betwixt you.
Vers. 2. The tongue of the wise useth knowledge aright] Heb. deals kindly with her, offers her no abuse, by venting her unseasonably, and making her over-cheap, and little set by. Eloquence wisely ordered is very commendable, and avails much:Daniels Hist. But what a poor praise was that to the Duke of Buckingham, that speaking to the Londoners in the behalf of that Usurper Richard the third, hee gained the commendation, that no man could deliver so much bad matter in so good words and quaint phrases? Here was eloquentiae satis, sapientiae parum. The tongue was given us for better purpose; 'twas Davids glory, and hee used it accordingly.
But the mouth of fools poureth out foolishness] Heb. Bubbleth it out, blurteth it out, as a fountain casteth out its waters, with a great force and swiftness: non quid, Quicquid in buccam. sed quantum, is all their care, being talkative above measure, and forward to utter whatsoever comes into their chaps.
Vers. 3. The eyes of the Lord are in every place] Hee is [...], All-eye: and his providence like a well-drawn picture, that vieweth all that come into the room, Rev. 2. I know thy works, and thy labour, not thy works onely, but thy labour in doing them. And as for the Offender, though hee think to hide himself from God, by hiding God from himself, yet God is nearer to him than the bark is to the tree; for in him all things subsist, Col. 1.17. and move, Vide Sen. Ep. ad Lucil. 34. Act. 17.28. understand it of the minds motions also. And this the very Heathen saw by natures rush-candle. For Thaeles Milesius being asked, whether the gods knew not when a man doth ought amiss? yea, said hee, if hee do but think amiss.Interest animis nostris & cogitationibus. Sen. Deus intimior nobis intimonostro, saith another, God is nearer to us, than wee are to ourselves. Repletively hee is every where, though inclusively no where. Nusquam est, & ubique est. As for the world, it is to him as a Sea of glasse, Rev. 4.6. corpus diaphanum, a clear transparent body, hee sees thorow it.
Beholding the evil and the good] The evil are first mentioned, because they make question of this truth. But what saith a worthy Divine yet alive? Think not that hee who is invisible, cannot see; God, like the Optick virtue in the eye, sees all, and is seen of none. No man needs a window in his breast (as the Heathen Momus wish'd) for God to look in at; every man before God is all window, Job 34.22. The eyes of Christ are as a flaming fire, Rev. 1.14. And the school of nature teacheth, that the fiery eye needs no outward light, that sees extra mittendo, by sending out a ray, &c.
Vers. 4. A wholesome tongue is a tree of life] As uttering words that have a healing property in them, pure, precious and profitable; not unlike that tree of life in the midst of Gods Garden, that would have given immortality to the eaters. See August. de Civit. dei lib. 15. cap. 20.
But perversenesse therein is a breach of the spirit] That is, in the conscience [Page 93] which it goreth and gasheth; and in the heart, which it defileth and disposeth to further evil: it leaveth both a sting and a stain in a mans own soul; besides the much mischief that it doth to the spirits and manners of other men that are corrupted by it. Gods Spirit also is not a little grieved and vexed, when the godly man suddenly falls (as sometimes hee doth) into bitter words, clamours, and evil-speakings: these are even as smoak to the eyes, and make the Spirit of God ready to loathe and leave his lodging, as the Apostle intimates, Ephes. 4.30, 31. There are that thus translate the Text, But the mischievousnesse of it is as a breach made by the wind; and set this sense upon it, as a blustring wind, which throws down trees and houses, doth much harm; so a violent and venemous tongue causing troubles and calamities, is very pernicious and hurtful, Job 8.2. Pray wee therefore with David, Psal. 120. Deliver mee Lord from a lying lip, and a deceitful tongue, &c.
Vers. 5. A fool despiseth his Fathers instruction] Heb. Entertains it with contumelious and opprobrious language, as a mad man doth a potion offered him for his health. Hierome oft renders the word, to blaspheme; and indeed to reject good counsel, of a Father especially, with scorn and reproach, is blasphemy in the second Table.
But hee that regardeth reproof, is prudent] Wise hee is, and wiser hee will bee. This made David prize and pray for a reprover, Psal. 141.5. And 'tis said of Gerson (that great and wise Chancellour of Paris) that hee took pleasure in nothing more,In vita Gers. quam si ab aliquo fraternè & charitativè redargueretur than in a friendly reproof. The like is reported of Sir Anthony Cope, by Dr. Harris, Samuels fun. Epist. who preached his Funeral; and of that famous man of God Mr. William Wheatly, by Mr. Scudder, who writes his life. Hee was glad, saith hee,Mr. Wheatlyes Archery p. Pref. when any of the righteous smote him, and would take it well, not from his superiours onely, but from his equals, and far inferiours.
Vers. 6. In the house of the righteous, is much treasure] Every righteous man is a rich man, whether hee hath more or less of the things of this life. For first, hee hath plenty of that which is precious. Secondly, Propriety; what hee hath is his own; hee holds all in Capite-tenure in Christ, hee shall not bee called to account as an usurper. All is yours, 1 Cor. 3.22. because you are Christs, and Christ is Gods. And although he hath little (many times) in present possession, yet hee is rich in reversion; rich in bills and bonds, rich in an apparent pledge, that is worth all the world besides; that is, in Christ; for having given us his son, how shall hee not with him give us all things also? Rom. 8.
But in the revenues of the wicked are trouble] For besides the curse of unsatisfiableness, in the very pursute of them, hee meets with many grievances, fears, jealousies, disgraces, interruptions, discontentments, and then after the unsanctified enjoyment of them, follows the sting of conscience that dissweetens all, and that will unexpressibly vex and torment him through all eternity. Hee hath swallowed down riches, and hee shall vomit them up again; God shall cast them out of his belly, &c. Job 20.15. Disgorge hee shall surely those murthering morsels, either by remorse and restitution in the mean time, or with despair and impenitent horrour hereafter.
Vers. 7. The lips of the wise disperse knowledge] They are the lights of the world, and they diffuse light where-ever they come, [...]. Phil. 2. shining as Lamps or Luminaries, and seeking to save themselves, and those that hear them. How did those learned Scribes (our famous Reformers) bring forth their rich treasure, and liberally disperse it; by preaching, writing and every way trading their Talents for the Churches good? Farellus with his Talent,Hic est ille Farellus qui Genevenses, Novocomenses, Monipelgardenses, &c. Christo lucrifecit. Melch. Adam in vit. gained to the Faith five Cities of the Cantons, with their territories. Wickliff, Hus, Luther, Calvin, &c. how active and fruitful were they in their Generations to dispread and scatter light over the Christian world, to wise and win souls to Christ? Prov. 11.30. These surely shine as stars in Heaven, Dan. 12.3. that like stars by their light and influence, made such a scatter of riches upon earth. Every Star (saith one) is like a purse of Gold, out of which God throws down riches and plenty upon the sons of men. And as it is the nature of gold to bee drawn [Page 94] forth marvellously,Zinch. de oper. dei part. 2. l. 3. c. 6. so that, as the learned affirm, an ounce of gold will go as far as eight pound of silver: so it is the nature of sound knowledge to be spreading and diffusive.
But the heart of the foolish doth not so] Or, is not right. 'Tis little worth, Prov. 10.20. as having no true treasure in them, but froth and filth, vanity and villany: hence they do not onely not disperse knowledge (which they have not, Psal. 14.4.) but patronize and promote ignorance and errour, sow Cockle, as fast, as wiser men do Corn; and are as busie in digging descents to Hell, as others are in building stair-cases for Heaven.
Vers. 8. The sacrifice of the wicked is an abomination] Their very incense stinks of the hand that offers it, Isa. 1.13. Good words may bee uttered, but wee cannot hear them, because uttered with a stinking breath: and good meat may bee presented, but wee cannot eat of it, because cook'd or brought to Table by a nasty sloven. Works materially good, may never prove so formally and eventually, viz. when they are not right quoad fontem, & quoad finem. 1 When they proceed not from a right principle, a pure heart, a good conscience, and Faith unfeigned, 1 Tim. 1.5. 2 When they tend not to a right end, the glory of God in our own or other mens salvation. Christus opera nostra non tam actibus quàm finibus pensat. Zanchius. The glory of God must consume all other ends, as the Sun puts out the light of the fire.
Cant. 4.11 Psal. 141.2 Hos. 14.2 But the prayer of the righteous is his delight] His musick, his hony-drops, his sweetest perfume, his Calves of the lips, with which, when wee cover his Altar, hee is abundantly well-pleased. For as all Gods senses, nay his very soul is offended with the bad mans sacrifice, Isa. 1.13, 14, 15. (his sharp nose easily discerneth, and disgusteth the stinking breath of his rotten lungs, though his words bee never so sented and perfumed with shews of holiness.) So the prayer that proceeds from an upright heart, though but faint and feeble, doth come before God, even into his ears, Psal. 18.6. and so strangely charms him, Isa. 26.16. (see the Margin) that hee breaks forth into these words, [...] Incantamentum. Ask mee of things concerning my sons, and concerning the works of my hands command yee mee, Isa. 45.11. O that wee understood the latitude of this Royal Charter! then would wee pray alwaies with all prayers and supplications in the Spirit; then would wee watch thereunto with all perseverance, [...]. and not faint, or shrink back, Ephes. 6.18. Luk. 18.1.
Vers. 9. The way of the wicked is abomination] Not his sacrifices onely, but his civilities; all his actions natural, moral, recreative, religious, are offensive to all Gods senses (as the word signifies.) The very plowing of the wicked is sin, Prov. 21.4. all they do is defiled, yea their very consciences. Their hearts, like some filthy bog or fenn, or like the lake of Sodome, send up continual poisonous vapours unto God: And hee not able to abide them, sends down eftsoons a counterpoison of plagues and punishments, Psalm 11.6. Rom. 1.18.
But hee loveth him that followeth after righteousness] Although hee fulfil not all righteousness, yet if hee make after it with might and main (as the word signifies) if hee pursue it and have it in chase (as ravenous creatures have their prey) if by any means hee may attain to the resurrection of the dead, Phil. 3.11. That is, that height of holiness that accompanieth the resurrection: This is the man whom God loves. Now Gods love is not an empty love: It is not like the Winter Sun, that casts a goodly countenance when it shines, but gives little warmth and comfort. Thou meetest him that rejoyceth, and worketh righteousness, Aug. those that remember thee in thy waies, Isa. 64.5. that think upon thy commandements to do them, Psal. 103. qui faciunt praecepta, et si non perficiant, that are weak, [...]. but willing, Heb. 13.18. that are lifting at the latch, though they cannot do up the door: Surely (shall every such one say) In the Lord have I righteousness and strength, Isa. 45.24. Righteousness, that is, mercy to those that come over to him, and Strength to enable them to come, as the Sea sends out waters to fetch us to it.
Vers. 10. Correction is grievous unto him that forsaketh the way] Hee pleaseth [Page 95] himself in his out-straies, and would not bee reduced; hee is in love with his own ruine, and takes long strides towards Hell, which is now but a little afore him. And if any man seek to save him,Jude 23. with fear pulling him out of the fire, hee flies in his face. This is as great madness, as if they whom our Saviour had healed or raised, should have raged and railed at him for so doing.
And hee that hateth reproof shall die] Hee that is imbittered by rebukes, and not bettered by chastisements, shall die, [...] say the Septuagint; shall die shamefully, yea, shall die eternally, as the next verse shews, shall bee swallowed up of Hell and destruction, which even now gapes for him. They that will not obey that sweet command, Come unto mee all yee, &c. shall one day have no other voice to obey, but that terrible Discedite, Go yee cursed into everlasting flames.
Vers. 11. Hell and destruction are before the Lord] Tophet is prepared of old; and where ever it is, as it skils not curiously to enquire (below us it seems to bee,Pareus in loc. Rev. 14.11. & ubi sit sentient qui curiosius quaerunt) so it is most certain, that Hell is naked before God and destruction uncovered in his sight, Job 26.6. Wee silly fishes, see one another jerked out of the pond of life, by the hand of death; but wee see not the frying-pan and the fire that they are cast into, that die in their sins, and refuse to bee reformed. Cast they are into utter darkness Matth. 8.12. In tenebras ex tenebris infaeliciter exclusi, Aug. Hom. 16. infelicius excludendi. Howbeit this thickest darkness hideth not from God, but the light shineth as the day, Psal. 139.12. hee perfectly knows the state of the dead and the damned. Oh that men knew more of it! and did beleeve in any measure that eternity of extreamity that is there to bee endured! Oh that they would bee forewarned to flie from this wrath to come! Oh that they were wise, that they understood this, that they would consider their latter end, those quatuor novissima! Deut. 32.29. Utinam ubique de Gehenna dissereretur, saith Chrysostome. Hee that doth but hear of Hell, is without any further labour or study taken off from sinful pleasures, saith Nyssen. But if a man had but one glimpse of it, it were enough (saith Bellarmine) to make him not onely turn Christian and Sober, but Anchorite and Monk; to live after the strictest rule that can bee. But alass wee cannot get men to think of it, till they bee plunged headlong into it.
No, though one should come from the dead to testifie unto them, they would not be perswaded, Luke 16.31.
How much more then the hearts of the children of men] Though deep and deceitful, full of turnings and windings, Multae sunt in animo late [...]rae, multi recessus, saith Tully; yet God can fathom and finde them out, Jer. 17.9, 10. Hee searcheth the hearts and reins, which yet are the most remote and abstruse of all the entrails, covered from the eye of the Anatomist with fat and flesh, &c. By hearts and reins understand thoughts and affections; the reins being the seat of the strongest affection, that which is for Generation. Lo these are pervious and patent to the eyes of God, yea dissected, quartered, [...]. — Lux altissima coeli Occultum nihil esse sin [...]t, latebrasque per omnes Intrat. Claudian. cleft in the back bone (as the Apostles word, Heb. 4.13. signifies) how much more then their evil actions? these cannot possibly bee hid from Gods all-seeing eye, though they dig deep to secure themselves, as those Gun-powder-traitors; though they throw thereupon wood, stones, and rubbish; all these to God would bee but as spectacles to make their sins appear the greater, or as perspectives to multiply them.
Vers. 12. A scorner loveth not one that reproveth him] Nay hee hateth those that reprove him in the gate, Amos 5.10. as Ahab did Micaiah, Herodias John Baptist, the Pharisees our Saviour, &c. Bishop Ridley lamenting a little before his death, the state of England, even of the greatest Magistrates, some (the Kings highness excepted) evermore unkindly and urgently against those [Page 96] that went about most busily and wholesomely to cure their sore backs, spurned privily, and would not spare to speak evil of them, even to the Prince himself; and yet would they toward the same Preachers outwardly bear a jolly countenance, and fair face. As for Latimer, Lever, Bradford and Knox, their tongues were so sharp, they ripped so deep in their galled backs, to have purged them, no doubt, of their filthy matter that was festered in their hearts, of unsatiable covetousness, of filthy carnality, and voluptuousness, of intollerable ambition and pride, of ungodly loathsomeness to hear poor mens causes, and to hear Gods word.Act. & Mon. 1616. And these men of all others, these Magistrates then could never abide, &c. Thus that godly Martyr, and much more to the same purpose.
Neither will hee go unto the wise] Men should run to and fro to encrease knowledge,2 King. 4.23. Dan. 12.4. The Shunamite rode ordinarily to the Prophet on the Sabbaths, and other holy daies. Those good souls, Psal. 84.7. passed on from strength to strength, setting the best foot forwards for like purpose; yea those that were weak and unfit for travel, would bee brought to the ordinances upon horses, in chariots, and in litters, Isa. 66.20. But now the Scorner holds it not worth while to put himself to this pains; and is ready to say with Jeroboam, It is too much for men to go up to Jerusalem, to go up to the mountain of the Lord to learn his wayes, Isa. 2.3. Yea, hee set watchers to observe who would go from him to Judah to worship, that hee might shame them at least, if not slay them, Hos. 5.1. Hee would never have gone to the Prophet to bee reproved, and when the Prophet came to him, hee stretcht forth his hand to apprehend him. So Herod had a desire to see Christ, but could never finde a heart to go to hear him: And yet our Saviour looked, that men should have come as far to him,Mat. 12.42. as the Queen of Sheba came to Solomon.
Vers. 13. A merry heart makes a cheerful countenance] It sits smiling in the face, and looks merrily out of the windows of the eyes. This is not, till faith have healed the conscience, and till grace have hushed the affections, and composed all within. Saint Stephen looked like an Angel, when hee stood before the Council, Act. 6. and the Apostles went away rejoycing, Act. 5. There are that rejoyce in the face onely, and not in the heart, 2 Cor. 5.12. this is but the hypocrisie of mirth, and wee may bee sure that many a mans heart bleeds within him when his face counterfeits a smile. It is for an Abraham onely to laugh for joy of the promise,Psal. 119.162. and for a David to rejoyce at the word as one that findeth great spoyl; wherein the pleasure is usually as much as the profit. Christs Chariot wherein hee carries his people up and down in the world, and brings them at length to himself, is paved with love, Cant. 3.9, 10. hee brings them also into his Wine-cellar, Cant. 2.4. where hee cheers up their hearts, and clears up their countenances; and this is praemium ante praemium, Heaven afore-hand: These are some few Clusters of the Grapes of the Celestial Canaan.
But by the sorrow of the heart the spirit is broken] As the looks are marred so the spirits are dulled, and disabled, as a limb out of joynt can do nothing without deformity, or pain. Dejection takes off the wheels of the soul, hinders comfortable intercourse with God, and that spiritual composedness, that habitual cheerfulness, that Sabbath of spirit that every man should strive to enjoy. Afflictions (saith one) are the wind of the soul, passions the storm. The soul is well carried, when neither so be-calmed, that it moves not when it should, nor yet tossed with tempests of wrath, grief, fear, care, &c. to move disorderly. Of these wee must bee careful to crush the very first insurrections; storms rise out of little gusts, but the top of those mountains above the middle region are so quiet, that ashes (lightest things) are not moved out of place.
Vers. 14. The heart of him that hath understanding seeketh knowledge] As an hungry man seeks meat, or a covetous man gold, the more he hath, the more hee desires. Moses was no sooner off the mount where hee had seen God face [Page 97] to face, but hee cryes, Lord shew mee thy glory. David that knew more than his teachers, cryes ever and anon, Teach mee thy statutes. Job 23.12. Job prefers knowledge before his necessary food: Chrysippus was so studious, that hee would not take time to eat his meat, but had perished with hunger if his maid Melissa had not put meat into his mouth. John eat the book that the Angel gave him, Rev. 10.9. Jacobus de Voragine, and Petrus Comestor, had their names from devouring the Bible. Let fools feed on foolishness, as swine do on swill, as flyes do on botches, as carrion kites do on stinking carcases, as Tartarians do on dead Camels, Asses, Dogs, Cats, &c. The Wise-man findes no such sweetness in the most delicate and dainty dishes, as in the search after divine knowledge, Psal. 119.103. Even Aristotle saith, that a little knowledge, though conjectural, about heavenly things, is to bee preferred above knowledge, though certain, about earthly things. And Agur saith, it is to ascend into heaven, Prov. 30.4.
Vers. 15. All the dayes of the afflicted are evil] The guilt of sin puts a sting into afflictions, and makes them very grievous.Pla [...]t. Nihil est miserius quam animus hominis conscius, said the Heathen. Such an affliction, may well bee called as Am. 6.6. shebharim, a breaking to shivers, for then God is a terrour to man, Jer. 17.17. and runs upon the thick bosses of his bucklers, Job 15.26. Himself is also a Magor-missabib to himself: so that hee is for the time, in the very suburbs of Hell, and ready to become his own deathsman, as Judas. Hence Anselm, Mallem purus à peccato, saith hee, Geheunam intrare, quà peccati sorde pollutus, coelorum regna tenere.
But hee that is of a merry heart, hath a continual feast] The sincere heart, the quiet conscience, will not onely stand under greatest pressures, as Paul, 2 Cor. 1.9, 12. but goes as merrily to dye in a good cause, as ever hee did to dine, as divers Martyrs; bee the air clear or cloudy, hee enjoyes a continual serenity, and sits continually at that blessed feast, whereat the blessed Angels are Cooks and Butlers (as Luther hath it) and the three Persons in Trinity gladsome guests. Mr. Latimer saith, that the assurance of heaven is the sweet-meats of this feast. There are other dainty dishes, but this is the Banquet. Another saith, In minimo maximum est, bonamens in corpore humano: quae si ad sit, deliciosius vivit etiam is qui teruntium non habet in orbe, quam si in unum hominem sexcentos confles Sardanapalos. All other feasts to this are stark hunger. It is a full feast, a lasting feast, not for a day, as that of Nabal, not for seven dayes, as that of Sampson, no nor of ninescore dayes, as that of Ahashuerosh, but a durable continual feast, without intermission of solace, or interruption of society. Vis ergo ô homo semper epulari? vis nunquam tristis esse? (saith Bernard) bene vive. Wilt thou therefore, O man, never bee sad? wilt thou turn thy whole life into a merry festival? get and keep a good conscience. The Heathen Philosopher could say, [...].Diogen. A good man keeps holy-day all the year about.
Vers. 16. Better is a little with the fear of the Lord] This is one special consideration that keeps up the good heart in continual comfort. Contented godliness is great riches — Misera est magni custodia census. Great treasures,Juvenal. bring great troubles. It is not the great Cage that makes the bird sing. It is not the great estate that brings alway the inward joy, the cordial contentment. The little Lark with a wing sees further than the Oxe with a bigger eye, but without a wing. Birds use not to sing when they are on the ground; but when got into the air, or upon the top of trees. If Saints bee sad, it is because they are too busie here below, and (Martha-like) troubled about many things, with neglect of that one thing necessary. They that will bee rich, pierce themselves thorough with many sorrows. If the bramble bear rule, fire will rise out of it that will consume the Cedars; the lean Kine will soon eat up the fat, and it shall not bee seen by them. It is hard to handle these thorns hard, and not to prick ones fingers. Riches (though well got) are but as Manna; those that gathered less, had no want, and those that gathered more, it was but a trouble and annoyance to them.
Vers. 17. Better is a dinner of herbs where love is] Mensa consecrata est [Page 98] amicitiae, saith one. The Table is dedicated to friendship, and an absurd thing it is there to raise quarrels, or to revenge wrongs, as Absolom did when hee killed his brother Amnon; as Alexander did when hee killed his friend Philotas; and as the Great Turk when hee intends the death of any of his great Bashaws, hee invites them to a feast, in the midst whereof hee commandeth the black gown to bee cast upon their shoulders, and then they are presently taken from Table, and strangled. Isaac made a feast for Abimelech and Phicol, to shew that hee was heartily reconciled to them, Gen. 26.30. The Greeks had their [...], or love-feasts for like purpose. Among the Latines (as Varro testifieth) it was held a compleat feast,Varro In veter. fragm. si belli conveniant homines, si temporis sit habita ratio, si locus fit non ingratus, si non negligens apparatus, if they were merry men that met, if they sate not over-long, nor over late; if the place were pleasant, and the cheer indifferent. Green Herbs (it seems) was a great dish with them, which therefore they called Holus ab [...], as if they thought no dish were wanting, if that were set upon the Table. These Herbs they are called [...] Acetaria, Becman. because they used to dip them in vinegar; and thereunto if they had bread (which they called Panis of [...]) they held, they had all that heart could wish, or need require.
Vers. 18. A wrathful man stirreth up strife] Miscet lites, hee mingleth strife with his meat, and feeds upon chafing-dishes. Such troublesome guests Augustine forbad his table by these two verses written round about it.
This is the worst musick at meat that may bee. But some men maledictis aluntur, ut venenis capreae. David met with such hypocritical mockers in feasts, that most uncivilly gnashed upon him with their teeth, Psal. 35.16. Hence much mischief many times ariseth: For, as Basil noteth, ira excitat rixam, rixa parit convicia, convicia ictus, ictus vulnera, & saepe vulnera mor [...] consequitur. Wrath stirs up strife, strife causeth ill words, ill words draw on blows, bloodshed, and losse of life sometimes.
But hee that is slow to anger, appeaseth strife] Is as busie to stint strife, as the other to stir it; brings his buckets to quench this unnatural fire betwixt others, and puts up injuries done to himself, as Jonathan did when his Father flung a Javelin at him, hee rose from Table, and walked into the field. David also, though provoked, yet hee, as a deaf man heard not, and was as one dumb, in whose mouth there was [...] reproof. Such peaceable and peace-making men are blessed of God, and [...]ghly esteemed of men; when wranglers are to be shunned as perilous persons. Make not friendship with an angry man, saith Solomon, Prov. 22.24. And they are not much to bee regarded, that with every little offensive breath, or disgraceful word, are blown up into rage, that will not bee laid down without revenge or reparation, to cure their credits.
Vers. 19. The way of a slothful man, is as a hedge of thorns] Perplexed and let some; so that hee gets no ground, makes no riddance; hee goes as if hee were shackled, when hee is to go upon any good course, so many perils hee casts, and so many excuses hee makes: this hee wants, and that hee wants, when in truth it is a heart onely that hee wants; being wofully hampered, and inthralled in the invisible chains of the Kingdome of darkness, and driven about by the Devil at his pleasure. This will bee a bodkin at these mens hearts one day, to think, I had a price in my hand, but no heart to make use of it; I foolishly held,Germani dicunt Anser est in porta. that a little with ease was best, and so neglected so great salvation, shifting off him that spake to mee from Heaven, Heb. 12.25. and pretending some Lion in the way, some Goose at the gate, when I was to do any thing for my souls health. Never any came to Hell (saith one) but had some pretence for their coming thither.
V [...]a strata. But the way of the righteous is made plain] Or, Is cast up as a Causey, a Gabbatha, John 19.13. a rode raised above the rest. There seems to bee an allusion [Page 99] to that bank or causey that went from the Kings house to the Temple, 1 Chron. 26.16, 18. 1 King. 10.5. 2 Chron. 9.11. And the sense is, that the godly by much practice of piety, having gotten an habit, dispatch duty with delight, and come off with comfort; See Isa. 40.31.
Vers. 20. A wise Son maketh a glad Father▪] See the Note on chap. 10.1.
Vers. 21. Folly is joy to him that is destitute of understanding] See the Note on chap. 10.23.
But a man of understanding walketh uprightly] And hee doth it with delight, as the opposition implies. Christs burden is no more grievous to him,Sinceritas screnitatis mater, si [...]e qua tranquillitas omnis tempestas est. Isidor. than the wing is to the bird, Matth. 11.30. 1 John 5.3. His sincerity supplies him with a serenity; the joy of the Lord, as an oyl of gladness makes him lithe and nimble in waies of holiness: And this spiritual joy in some is an habitual gladness of heart, which constantly, after assurance, is found in them; though they feel not the passions of joy: but in others there are felt at sometimes the vehement passions of joy, but not any constant gladnesse.
Vers. 22. Without counsel purposes are disappointed] The word here rendred Counsel, signifies Secret; because counsel should bee kept secret; which to signifie, the old Romans (as Servins testifieth) built the Temple of Consus their God of Counsel, sub tecto in Circo, in a publick place, but under a covert. And it grew to a proverb, Romani sedendo vincunt. The Romans, by sitting in Counsel, conquer their enemies. But what a strange man was Xerxes (and it prospered with him accordingly) who in his expedition against Greece, called his Princes together, but gave them no freedome of speech,Val. Max. lib. 9. cap. 5. nor liberty of Counsel? Lest (said hee to them) I should seem to follow mine own counsel, I have assembled you: And now, do you remember, that it becomes you rather to obey, than to advise.Daniels Hist. Such another was that James that reigned in Scotland, in our Edward the fourths time. Hee was too much wedded (saith the Historian) to his own opinion, and would not endure any mans advice (how good soever) that hee fancied not; hee would seldome ask counsel, but never follow any. See the Note on chap. 11.14.
Vers. 23. A man hath joy by the answer of his mouth] It reflects comfort upon a man when hee hath spoken discreetly to the benefit and good content of others. Some degree of comfort follows every good action, as heat accompanies fire; as beams and influence issue from the Sun; which is so true, that very Heathens upon the discharge of a good conscience, have found comfort, and peace answerable.
A word spoken in due season, how good is it] One seasonable truth falling on a prepared heart, hath oft a strong and sweet operation. Galeacius was converted by a similitude used by Peter Martyr reading on 1 Corinth. Junius was reduced from Atheism, by conference with a country-man of his. Luther having heard Staupicius say, that that is kinde repentance which begins from the love of God, ever after that time the practice of repentance was the sweeter to him. Also this speech of his took well with Luther, Melch. Adam. Doctrina praedestinationis incipit à vulneribus Christi. The doctrine of predestination begins at Christs wounds. Melancthon tells how that one time, when Luther (as hee was naturally passionate) fell into a great distemper upon some provocation, he quickly quieted him by reciting this verse.
At the hearing hereof Luther curbs in his passion, and smiling, said, Non volumus de his amplius, sed de aliis colloqui. Joban. Man [...]. loc. com. Wee'l talk no more of these matters.
Vers. 24. The way of life is above to the wise] Hee goes an higher way than his neighbour, even in his common businesses, because they are done in Faith and Obedience. Hee hath his feet where other mens heads are, and (like an heavenly Eagle) delights himself in high-flying. Busied hee may bee in mean low things, but not satisfied in them as adequate Objects. A wise man may [Page 100] sport with children, but that is not his business. Domitian spent his time in catching flyes, and Artaxerxes in making hafts for knives, but that was the baseness of their spirits. Wretched worldlings make it their work to gather wealth; as children do to tumble a snow-ball; they are scattered abroad throughout all the land (as those poor Israelites were, Exod. 5.12. to gather stubble) not without an utter neglect of their poor souls. But what, I wonder, will these men do when Death 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 [Page 101] 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 d [...]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. And in his answer to Staphylus, hee ingenuously confesseth, or rather complaineth, Quos fugiamus habemus, quos sequamur nondum intelligimus; Wee know whom wee are to flye from (meaning the Papists) but whom to follow, wee as yet know not. Such divisions there were amongst themselves, and such lack of light, at the beginning of the Reformation, that it was an ingenuous thing to bee a right reformed Catholick. A young man, one Vincentius Victor (as Chemnitius relates it) when learned Augustine demurred, and would not determine the point concerning the original of a rational soul, censured boldly the Fathers unresolvedness, and vaunted; that he would undertake to prove by demonstration, that souls are created de novo, by God. For which peremptory rashness, the Father returned the young man a sober reprehension, a milde answer, [...] significat respondere, humiliare, negotiari. as the Hebrew word here used importeth; not so sharp as that of Basil to the Emperours Cook (who yet well enough deserved it.) For when the fellow would needs bee pouring forth what hee thought of such and such deep points of Divinity which hee understood not, Basil rounded him up with, [...]. It is for thee, man, to look well to thy porridge-pot, and not to meddle with these disputes.
Vers. 29. The Lord is far from the wicked] Hee was so from the proud Pharisee, who yet gat as near God as hee could, pressing up to the highest part of the Temple. The poor Publican, not daring to do so, stood aloof off; yet was God far from the Pharisee, near to the Publican. Videte magnum miraculum (saith Augustine) Altus est Deus; erigis te, & fugit à inclinas te, & descendit [Page 102] ad te, &c. Behold a great miracle: God is on high, thou liftest up thy self, and hee flyes from thee; thou bowest thy self downward, and hee descends to thee. Low things hee respects, that hee may raise them, proud things hee knows a far off, that hee may depress them. When a stubborn fellow being committed, was no whit mollified with his durance, but the contrary: One of the Senatours said to the rest, let us forget him a while, and then hee will remember himself. Such is Gods dealing with those that stout it out with him. I will go and return to my place, till they acknowledge their offence, and seek my face; in their affliction (if ever) they will seek mee early,Hos. 5.15. Hos. 5.15. And it proved so, Chap. 6.1.
But hee heareth the prayer of the righteous] The Lord is near to all that call upon him, Psal. 145.18. His ears are in their prayers, 1 Pet. 3.12. Yea, hee can feel breath, when no voice can bee heard for faintness, Lam. 3.56. when the flesh makes such a din, that it is hard to hear the Spirits sighs, hee knows the meaning of the Spirit, Rom. 8.26, 27. and can pick English out of our broken requests; [...]. yea, hee hears our afflictions, Gen. 16.11. our tears, Psal. 39.12. our chatterings, Isa. 38.14. though wee cry to him but by implication onely, as the young Ravens do, Psal. 147.9. It is not with God as with their Jupiter of Creet, Non vacat exiguis. Lucian Dialog. that had no ears, that was not at leasure to attend small matters, that had cancellos in coelo, as Lucian feigns, certain crevises or chinks in heaven, thorough which, at certain times, hee looks down upon men, and hears prayers; whereas at other times hee hears them not though they call upon him never so long, never so loud. Neither is it with God as with Baal, that pursuing his enemies, could not hear his friends; nor yet as with Diana, that being present at Alexanders birth, could not at the same time preserve her Ephesian Temple from the fire. Am I a God at hand, saith the Lord, and not a God afar off? Jer. 23.23. Yes, yes, hee is both, and delights to distinguish himself from all dunghil-deities by hearing prayers. Hereby Manasseh knew him to bee the true God, 2 Chron. 33.13. and all Israel hereupon cryed out with one consent, The Lord hee is God, the Lord hee is God, 1 King. 18.39. See the Note on vers. 8. of this Chapter.
Vers. 30. The light of the eyes rejoyceth the heart] Light and sight are very comfortable. Hee was a mad fool that being warned of wine by the Physicians, as hurtful to his eyes, cryed out Vale lumen amicum; If they will not bear with wine, they are no eyes for mee. Truly the light is sweet, and a pleasant thing it is to behold the Sun,Plutarch. Eccles. 11.7. Eudoxus professed, that hee would bee willing to bee burnt up by the Sun presently, so hee might bee admitted to come so near it, as to behold the beauty of it, and to see further into the nature of it.
And a good report maketh the bones fat] Fama bona, vel auditio bona. A good name, or good news. Ego si bonam famam servasso, sat dives ero, saith hee in Plautus. It is riches enough to bee well reputed and reported of. It is [...],Xenophon. the sweetest hearing. It pleased David well, that whatsoever hee did, pleased the people. It pleased St. John well, that his friend Demetrius had a good report of the truth, 3 Joh. 12. and hee had no greater joy than to hear that his children walked in the truth. Pindarus could say, that the Bath doth not so refresh the bones, as a good name doth the heart.
Vers. 31. The ear that heareth the reproof of life] That is, lively and life-giving reproofs. Veritas aspera est, verùm amaritudo ejus utilior & integris sensibus gratior quam meretricantis linguae distillans favus. Truth is sharp, but bee it bitter,Joh. Saris. de nugis curialium. yet is it better and more savoury to sound senses, than the hony-drops of a flattering tongue.
Vers. 32. Hee that refuseth instruction, despiseth his own soul] Is a sinner against his own soul, as Core and his complices were; and sets as light by it, as if it were not worth looking after. Oh is it nothing to lose an immortal soul, to purchase an ever-living death? wilt thou destroy that for which Christ dyed? 1 Cor. 8.11. What shall a man give in exchange for his soul? There is no great matter in the earth but man, nothing great in man but his soul, said Faverinus, Whose [Page 103] image and superscription is it but Gods? Give therefore unto God the things that are Gods, by delivering it up to his discipline.
But hee that heareth reproof, getteth understanding] Hebr. Possesseth his heart. This is like that sentence of our blessed Saviour,Mat. 20.22. Luke 21.19. In your patience possess yee your souls] They have need of patience that must hear reproof; for man is a cross creature, and likes not to bee controlled or contraried. But suffer (saith that great Apostle) the words of exhortation; suffer them in Gods name, sharp though they bee, and set on with some more than ordinary earnestness. Better it is that the vine should bleed than dye. Sinite virgam co [...]ripientem, ut sentitatis malleum conterentem. Certes, when the Lord shall have done to you according to all the good that hee hath spoken concerning you,1 Sam. 25.30, 31. and hath brought you to his Kingdom, This shall be no grief unto you, or offence of heart (as hee said in a like case) that you have hearkned to instruction, and been bettered by reproof.
Vers. 33. The fear of the Lord is the instruction of wisdome] See the Note on Chap. 1.7.
And before honour is humility] David came not to the Kingdome till hee could truly say, Lord, my heart is not haughty, nor mine eyes lofty, &c. Psal. 131.1. Abigail was not made Davids wife, till shee thought it honour enough, to wash the feet of the meanest of Davids servants, 1 Sam. 25.40. Moses must bee forty years a stranger in Midian, before hee become King in Jeshurun, hee must bee struck sick to death in the Inne, before hee go to Pharaoh on that honourable Ambassage. Luther observed, that ever (for most part) before God set him upon any special service for the good of the Church, hee had some fore fit of sickness. Surely, as the lower the ebbe, the higher the tyde: So the lower any descend in humiliation, the higher they shall ascend in exaltation; the lower this foundation of humility is laid, the higher shall the roof of honour bee over-laid.
CHAP. XVI. Vers. 1. The Preparations of the heart in man]
HEE saith not of man, as if it were in mans power to dispose of his own heart; but in man, as wholly wrought by God; for our sufficiency is not in ourselves, but in him (as wee live, so) wee move, Act. 18.28. (understand it of the motions of the minde also.) It is hee that fashioneth the hearts of men, Psal. 33.13. shaping them at his pleasure. Hee put small thoughts into the heart of Ahashuerosh, but for great purposes. And so hee did into the heart of our Henry 8. about his Marriage with Katherine of Spain, Scult. Annal. dec. 2. ep. dedic. the Rise of that Reformation here, Quam desperasset atas praterita, admiratur praesens, obstupescet futura, as Scultetus hath it, which former ages despaired of, the present admireth, and the future shall stand amazed at.
And the answer of the tongue is from the Lord] For though a man have never so exactly marshalled his matter in hand, [...] disponere, ordinare, & aciem instruere significat. as it were in battel array (as the Hebrew word here imports, and as David using the same word, saith, hee will marshal his Prayer, and then bee as a spy upon a watch-tower, to see what became of it, whether hee got the day, Psal. 5.3.) though hee have set down with himself both what and how to speak; so that it is not only scriptum in animo, sed sculptum etiam, as the Orator said, yet hee shall never bee able to bring forth his conceptions, without the obstetrication of Gods assistance. The most eloquent Demosthenes, [...]. being sent sundry times in Ambassage to Philip King of Macedony, thrice stood speechless before him, and thrice more forgot what hee intended to have spoken. Likewise Latomus of Lovain (a great Scholar) having prepared a set speech to bee made before the Emperour Charles the fifth, was so confounded when hee came to deliver it, that he uttered nothing but non-sense, and thereupon fell into a fit of despair. So Augustine having once lost himself in a Sermon, and wanting what else to say, fell upon the Ma [...]ichees [Page 104] (a point that hee had well studied) and by a good Providence of God, converted one there present, that was infected with that errour. Digressions are not alwayes unuseful: Gods Spirit sometimes draws aside the doctrine to satisfie some soul which the Preacher knows not. But though God may force it, yet man may not frame it; and it is a most happy ability to speak punctually, directly, and readily to the point. The Corinthians had elocution as a special gift of God: And St. Paul gives God thanks for them, that in every thing they were inriched by him, in all utterance, and in all knowledge, 1 Cor. 1.5.
Vers. 2. All the wayes of a man are clean in his own eyes] Every man is apt enough to think well of his own doings, and would bee sorry but his penny should bee good silver. They that were born in hell, know no other heaven; neither goes any man to hell, but hee hath some excuse for it. Quintilian could say, Sceleri nunquam defuisse rationem: As covetousness, so most other sins go cloaked and coloured.August. Sed sordet in conspectu judiciis quod fulget in conspectu estimantis. All is not gold that glisters. A thing that I see in the night may shine; and that shining proceed from nothing but rottenness.Bern. Melius est pallens aurum, quam fulgens aurichalcum; That which is highly esteemed amongst men, is abomination in the sight of God, Luke 16.15.
But the Lord weigheth the spirits] Not speeches and actions only, as Prov. 5.21. but mens aims and insides. Men see but the surface of things, and so are many times mistaken; but Gods fiery eyes pierce into the inward parts, and there discover a new found world of wickedness. Hee turns up the bottome of the bag, as Josephs steward did; and then out come all our thefts and mis-doings, that had so long lain latent.
Vers. 3. Commit thy works unto the Lord] Depend upon him alone for direction and success; this is the readiest way to an holy security and sound settlement. Hang not in doubtful suspense, as Meteors do in the ayr, Luke 12.29. Neither make discourses in the ayr (so one renders it) as those use to do, whose hearts are haunted with carking cares. Let not your thoughts bee distracted about these things. So the Syriack hath it. But cast your burden upon the Lord, Psal. 55.22. by a Writ of remove, as it were. Yea cast all your care upon God, for hee careth for you, 1 Pet. 5.7. I will bee Careless according to my name, said John Careless Martyr. Commit the matter to God, and hee will effect it, Psal. 37.5.
And thy thoughts shall bee established] Never is the heart at rest till it repose upon God; till then it flickers up and down, as Noahs Dove did upon the face of the Flood, and found no footing, till shee returned to the Ark. This is certain (saith a Revered Divine,Mr. Case. yet living) so far as a soul can stay on, and trust in God, so far it injoyes a sweet settlement and tranquillity of spirit; Perfect trust is blessed with a perfect peace: A famous instance for this we have in our Saviour, Now is my soul troubled, and what shall I say? Father save me from this hour; but for this cause came I to this hour, Father glorifie thy name, Joh. 12.27, 28. All the while the eye of his humanity was fixed upon deliverance from the hour of temptation, there was no peace nor rest in his soul; because there hee found not onely incertainty, but impossibility; For this cause came I to this hour. But when hee could come to this, Father glorifie thy name, when hee could wait on, acquiesce in, and resign to the will of his Father; wee never hear of any more objection, fear, or trouble. Thus hee.
Plato finem bujus mandi bonitatem Dei esse affirmavis.Vers. 4. The Lord hath made all things for himself] that is, for his own glory, which hee seeks in all his works; and well hee may; for first, hee hath none higher than himself, to whom to have respect: And secondly, hee is not in danger (as wee should bee in like case) of being puffed up or desirous of vain-glory. Or thus, Hee hath made all things for himself, that is, for the demonstration of his goodness,De Doctr. Christiana. according to that of Augustine, Quiabonus est Deus sumus; & in quantum sumus, boni sumus. Wee owe both our being and well-being, and the glory of all to God alone, Rom. 1 [...]. ult.
Bern. The wicked also for the day of evil] i. e. of destruction. Hereof Dei voluntas [Page 105] est ratio rationum; nec tantum recta sed regula. Howbeit, whereas Divines make two parts of the decree of Reprobation, viz. Preterition and Predamnation; All agree for the latter (saith a learned Interpreter) that God did never determine to damn any man for his own pleasure, but the cause of his Perdition was his own sin. And there is a reason for it. For God may (to shew his Sovereignty) annihilate his creature, but to appoint a reasonable creature to an estate of endless pain, without respect of his desert, cannot agree to the unspotted justi [...]e of God. And for the other part of passing over, and forsaking a great part of men for the glory of his Justice, the exactest Divines do not attribute that to the meer will of God, but hold, that God did first look upon those men as sinners, at least in the general corruption brought in by the Fall; For all men have sinned by Adam, and are guilty of high Treason against God.
Vers. 5. Every one that is proud in heart, &c.] That lifts up himself against God, and his righteous Decree, daring to reprehend what they do not comprehend about the doctrine of Reprobation, as those Chatters, Rom. 9.20. These, whiles like proud, and yet brickle clay, they will bee knocking their sides against the solid and eternal Decree of God (called Mountains of brass, Zach. 6.1.) they break themselves in peeces. So likewise do such as stumble at the word, being disobedient, whereunto also they were appointed, 1 Pet. 2.8. How much better were it for them to take the Prophets counsel, Hear, and give ear, bee not proud, for the Lord hath spoken it. Give glory to the Lord your God (let him bee justified and every mouth stopped, subscribe to his most perfect justice, though it were in your own utter destruction, before your feet stumble upon the dark mountains, &c. Jer. 13.15, 16. That was a proud and Atheistical speech of Lewis the eleventh, St salvabor, salvabor; si vero damnabor, damnabor. If I shall be saved, I shall bee saved; and if I shall bee damned, I shall bee damned; and there is all the care that I shall take. Not unlike to this was that wretched resolution of one Ruffus, of whom it is storied, that hee painted God on the one side of his shield, and the Devil on the other, with this mad Motto, Si tu me nolis, iste rogitat. If thou wilt not have mee, here is one will.
Though hand joyn in hand] See the Note on Chap. 11.21. Some make hand in hand to bee no more than out of hand, Immediately, or with [...]ase; for nothing is sooner, or with more ease done, than to fold one hand in another. God shall spread forth his hands in the midst of them, as hee that swimmeth spreadeth forth his hands to swim, and hee shall bring down their pride together with the spoil of their hands, Isa. 25.11. The motion in swimming is easie, not strong; for strong stroaks in the water would rather sink, than support. God with greatest facility can subdue his stoutest adversary, when once it comes to handy-gripes, when once his hand joyns to the proud mans hand (so some sense this text) so that they do manus conserere, then shall it appear that it is a fearful thing to fall into the hands of the living God, Heb. 10.
Vers. 6. By mercy and truth iniquity is purged] Lest the proud person hearing these dreadful threats should fall into despair, here is a way shewed him how to escape. By mercy and truth, that is, by the goodness and faithfulness of God, by his love that moved him to promise pardon to the penitent, and by his truth that bindes him to perform; iniquity (though never so hateful, bee it blasphemy or any like hainous sin, Mat. 12.31.) is purged or expiated, viz. through Christ, who is the propitiation for our sins, 1 Joh. 2.2. See Chap. 14.22. with the Note.
And by the fear of the Lord men depart from evil] As in the former clause were declared the causes of Justification, so here the exercise of Sanctification, for these two go ever together. Christ doth not onely wash all his in the fountain of his blood opened for sin and for uncleanness, Zach. 13.1. but healeth their natures of that swinish disposition, whereby they would else wallow again in their former filth. The Layer and Altar under the Law situated in the same Priests Court signified the same, as the water and blood issuing out of Christs side, viz. The necessary concurrence [Page 106] of Justification and Sanctification in all that shall bee saved: that was intimated by the Laver and water, this by the Altar and blood.
Vers. 7. When a mans waies please the Lord] Sin is the onely make-bate that sets God and man at difference. Now when God is displeased, all his creatures are up in arms to fetch in his rebels, and to do execution. Who then would set the briars and thorns against him in battel? would hee not go thorow them? would hee not burn them together? Let him then take hold of my strength, saith God, that hee may make peace with mee, and hee shall make peace with mee, Isa. 27.4, 5. And not with God onely, but with the Creature too that gladly takes his part, and is at his beck and check. Laban followed Jacob with one troop; Esau met him with another: both with hostile intentions. But God so wrought for Jacob whom hee had chosen, that Laban leaves him with a kisse, Esau meets him with a kisse. Of the one hee hath an Oath, Tears of the other, Peace with both. Who shall need to fear men, that is in league with God?
Vers. 8. Better is a little with righteousness, &] A small stock well gotten, is more comfortably enjoyed and bequeathed to Posterity, than a cursed hoard of evil gotten goods. The reason why people please not God, and are contrary to all men (as this verse refers to the former) is, because they prefer gain before God, and care not how they wrong men, so they may have it. See Chap. 15.16.
Vers. 9. A mans heart deviseth his way, but God directeth his steps] Man purposeth, God disposeth of all, Prov. 19.21. Events many times crosse expectation, neither is it in man to order his own waies, Jer. 10.23. This the Heathen saw, [...]. Thucyd. Dio. and were much troubled at, as the Athenians were, when their good General Nicias lost himself and his Army in Sicily. So the Romans, when Pompey, Cato, and others, worthy Patriots, were worsted by Julius Caesar; Brutiu a wise and valiant man overthrown by Antonius, cries out, [...], &c. O miserable virtue, thou art a meer slave to fortune. Christians have learned better language, and can set down themselves with founder reason, if crossed of their designs or desires; they know it is the Lord; they are dumb, because it is his doing, and they are punished less than their deserts, Ezra 9.13. Pompey (that seeing all to go on Casars side, said there was a great deal of mist over the eye of Providence) did no better than blame the Sun, because of his sore eyes.
Vers. 10. A divine sentence is in the lips of the King] It is, or should bee. His words usually passe for Oracles, and many times stand for Laws: It should bee his care therefore to speak as the Oracles of God, 1 Pet. 4.11. yea so to speak, and so to do, as one that shall bee judged by the Law of Liberty, Jam. 2.12. (Or as some read it) as they that should judge by the Law of Liberty. Our old word Koning, and by contraction King, comes of Con (saith Becanus) which comprehends three things, Possum, Scio, Audio, I can do it, I know how to do it, and I dare do it. If either hee want power, or skill, or courage to do justice, the people instead of admiting his divinations, will cry out of him, as the Romans did of Pompey, miseria nostra Magnus est. This Grandee is our great misery.
His mouth transgresseth not in judgement] viz. If hee ask counsel at Gods mouth, as David did, and execute Justice, Justice, as Moses speaks, Deut. 16.20. that is, pure Justice, without mud or mixture of selfish affections, sparing neither the great for might, nor the mean for misery.
Vers. 11. A just weight and ballance are the Lords] i. e. Are commanded and commended by him. See Chap. 11.1. Deut. 25.14, 15, 16. with the Notes.
All the weights of the bag are his work] i. e. His Ordinance, and therefore not to bee violated. Yea they are judicia Domini, as the Vulgar here reads the former clause, Gods Judgements. Let no man therefore go beyond or defraud his Brother in buying and selling, for God is the Avenger of all such: 1 Thes. 4.Gal. l. 11. c. 18 Colum. lib. 1. Surely his Magistrates must not transgresse in judgement, lest they prove but fures publici, as Cato called them; latrones cum privilegio, as Columella, [Page 107] publick theeves; scabs, as the Prophet Isaiah terms them, chap. 5.7. and lest their regiment without righteousnesse appear to bee but robbery with authority: So neither must private persons cheat and deceive their Brethren by false weights and measures, &c. lest they bee looked upon as the botches of the Common-wealth, and enemies to civil society.
Vers. 12. It is an abomination for Kings to commit wickednesse] It is so for any man, but especially for great men. Peter Martyr told Queen Elizabeth in an Epistle, that Princes were doubly obliged to God, first, as men, secondly, as chief men. When I was born into the world, said Henry the fourth of France, French Chrom there were thousands of others born besides my self; what have I done to God more than they? it is his meer grace and mercy which doth binde mee more unto his justice, for the faults of great men are never small. Thus hee. It is reported of Tamberlane, that war-like Scythian, that having overcome Bajazet the Great Turk, hee asked him whether ever hee had given God thanks for making him so great an Emperour? who confessed ingenuously, hee never thought of it. To whom Tamberlane replied, that it was no wonder so ungrateful a man should bee made a spectacle of misery. For you, saith hee, being blinde of one eye, and I lame of a leg; was there any worth in us, why God should set us over two great Empires of Turks and Tartars,Leunclav. Annal. Tur [...]c. to command many more worthy than our selves? Good turns aggravate unkindnesses; and mens offences are encreased by their obligations.
For the Throne is established by righteousness] Politicians give many directions for the upholding and conserving of Kingdomes; but this of Solomon is far beyond them all. See it exemplified, Jer. 22.13, to 20. Shalt thou reign, because thou closest thy self in Cedar? did not thy Father eat and drink, and do judgement and justice, and then it was well with him? &c.
Vers. 13. Righteous lips are the delight of Kings] i. e. Of good Kings, such as David was, who loved Nathan never the worse, but the better, for dealing plainly with him, gave him free accesse to his bed-chamber, and named him a Commissioner for the declaring of his Successour, 1 King. 1. King Edward the sixth took much delight in Latimer that faithful Preacher; and Queen Elizabeth enquired much after Dearing, after shee had once heard him telling her in a Sermon, that once it was Tanquam Ovis, but now Velut indomita Juvenca, &c. But Dearing was without her Privity laid up fast enough by the Bishops, and kept far enough from coming near the Court any more.
And they love him that speaketh right] They should do so; but it falls out somewhat otherwise oft-times. Ahab hated Micaiah, and looks upon Elijah as a troubler of Israel: Alass! what had these righteous ones done? they taxed his sin, they foretold his judgement; they deserved it not, they inflicted it not, they were therefore become his enemies, because they told him the truth. Truth breeds hatred, as the fair Nymphs are feigned to do the ugly Faun [...]s and Satyres. Most Princes are led by their Parasites, who sooth them up in their sins, and smooth them up with fair words, which soak into them, as oyl doth into earthen vessels. David was none such, Psal. 101. hee went not attended, saith one, ut nunc fit, magno agmine Aionum, Negonum, Ga [...]eonum, Palponum, Gnathonum, Balatronum, with a great sort of Sycophants, Court-parasites, Flatterers, &c. but had the best hee could pick to bee next his Person, and loved them that spoke right.
Vers. 14. The wrath of a King is as messengers of death] In the plural number, the better to set forth the danger of a Kings displeasure.Omne trabis secum Caesris ira malum. Ovid. Thou shalt surely die Abimelech, 1 Sam. 22.16. Adonijah shall bee put to death this day, &c. 1 Kings 2.24. Hang Haman on the tree that is fifty cubits high, &c. Hunc Pugionem tibi mittit Senatus, &c. Queen Elizabeth was so reserved, that all about her stood in a reverent awe of her very presence and aspect, but much more of her least frown or check; wherewith some of them who thought they might best presume of her favour, have been so suddenly daunted and planet-stricken, that they could not lay down the grief thereof, but in their grave.Spe [...]. One of these was Sir Christopher Hatton Lord Chancellour, who died of a flux of Urine and [Page 108] grief of mind.Camden. Elis. 406. Neither could the Queen, having once cast him down with a word, raise him up again, though shee visited and comforted him.
But a wise man will pacifie it] Either by some prudent speech, or politick device, as Abigail did David, and David Saul, as Benhadads servants did Ahab, and as our King Edward the first his servant did him. For this King venturing his life,Act. & Mon. by spurring his horse into a deep river, onely to bee revenged on his servant that had incensed him by a sawcy answer; was soon pacified when once hee saw him on his bended knees, exposing his neck to the blow of the drawn sword, wherewith the King pursued him.
Vers. 15. In the light of the Kings countenance is life] As when it is well with the head, it is the better with all the members; and as when the sky is clear, the bodies of men are in better temper. When David had given Ziba the Land, I humbly beseech thee, said hee, that I may finde grace in thy sight my Lord the King, 2 Sam. 16.4. As if hee should say, I had rather have the Kings favour, than the Lands. Artabazus (in Xenophon) complained when Cyrus had given him a Cup of Gold, and Chrysantas a kisse in token of his special favour; saying, that the Cup that hee gave him was not so good Gold, as the kisse that hee gave Chrysantas.
And his favour is as a cloud of the latter rain] that refresheth the ground after drought, and ripeneth the Corn afore Harvest. In the Island of Saint Thomas, Abbots Geog. 251. on the back side of Africa, in the midst of it is an Hill, and over that a continual cloud wherewith the whole Island is watered. Christo optimè congruit haec sententia, saith Lavater here. This saying of Solomon may very fitly bee applied to Christ the King immortal. Hee shall come down like Rain upon the mowen grasse, as showers that water the earth, Psal. 72.6. one cast of his countenance, is more worth to a David than all the worlds wealth, Psal. 4.7, 8. yea more worth than the corporal presence of Christ: therefore hee tells his Disciples, they shall bee great gainers by losing of him; For I will send you the Comforter; who shall seal up my love to you, and shed it abroad in your hearts.
Vers. 16. How much better is it to get wisdome than gold] q. d. It is unspeakably better to get grace than gold; for what is gold and silver, but the guts and garbage of the earth? and what serves it to, but the life that now is, the back and belly? and what is the happinesse that a man hath in much store of it,Psal. 39. but skin-deep, or rather imaginary? Surely man walketh in a vain shew, in heaping up riches, &c. That I speak not of the uncertainty of riches, their commonnesse to the wicked also, the insincerity of the comforts they yeeld, and their utter insufficiency to fill the infinite heart of man. Non enim plus satiatur cor auro quàm corpus aurâ. The contrary of all which is true of heavenly wisdome. How much better is it therefore, &c?
Vers. 17. The high-way of the upright is to depart from evil] That is his rode,Psal. 139. his desire, and endeavour, his general purpose, though sometimes (by mistake, or violence of temptation) hee step out of the way, and turn aside to sin; yet there is no way of wickednesse in him. His endeavour is, with Paul, to walk in all good conscience, to shape his course by the chart of Gods Word, to shun sin as a Serpent in his way, as poison in his meats.
Hee that keepeth his way, preserveth his soul] As if a man bee out of Gods precincts, hee is out of his protection. Hee shall keep thee in all thy waies, not in all thine out-strayes. Hee that leaves the high-way, and takes to by-waies, travelling at unseasonable hours, &c. if hee fall into foul hands, hee may go look his remedy; The Law allows him none.
Vers. 18. Pride goeth before destruction] A bulging wall is near a downfall: swelling is a dangerous symptome in the body, so is pride in the soul. Sequitur superbos ultor à tergo Deus. Seneca. Surely, as the swelling of the spleen is dangerous for [Page 109] health, and of the sails for the over-bearing of a little vessel, so is the swelth of the heart by pride. Instances hereof wee have in history not a few. Pharaoh, Adonibezek, Agag, Haman, Herod, &c. Xerxes, Harod. having covered the Seas with his ships, and with two millions of men, and passed over into Grecia, was afterwards (by a just hand of God upon him for his prodigious pride) forced to flye back in a poor fishers boat, which being over-burdened, had sunk all, if the Persians, by the casting away of themselves, had not saved the life of their King. It was a great fore-token of Darius his ruine,Q. Curt. when in his proud Ambassie to Alexander, hee called himself the King of Kings, and Cousin of the gods, but for Alexander, hee called him his Servant. The same Senators that accompanied proud Seianus to the Senate, conducted him the same day to prison; they which sacrificed unto him as to their god,Dio in Tiberio. which erst kneeled down to adore him, scoffed at him, seeing him dragged from the Temple to the Gaol, from supreme honour, to extream ignominy. Sigismund the young King of Hungary, beholding the greatness of his Army, in his greaT jollity, hearing of the coming of the Turks, proudly said, what need wee fear the Turk, who need not at all to fear the falling of the heavens; which if they should fall, yet were wee able with our Spears and Halberts,Turk. hist. fol. 208. to hold them up from falling upon us? Hee afterwards shortly received a notable overthrow, lost most of his men, and was himself glad to get over Danubius in a little boat to save his life. What should I speak of Bajazet the terrour of the world, and as hee thought, 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 [Page 110] 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 A [...]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,
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 like hony well, yet will they not indure to have it come near their lips, when they have sore mouthes.
Sweet to the soul, health to the bones] i. e. Satisfactory to the minde, and medicinal also to the body, which many times follows the temperament of the [Page 111] minde. Alphonsus King of Sicily is said to have recovered of a dangerous disease by the pleasure that hee took in reading Q. Curtius; and some others in like sort by reading Livy, Aventine, &c. But these were Physicians of no value to that of David: Unless thy Law had been my delight, Psal. 119.92. I should then have perished in mine affliction. Look how those that are fallen into a swoon, may bee fetched again with cold water sprinkled on their faces, or with hot water poured down their throats; so those that are troubled in mind, may by patience and comfort of the Scriptures recover hope.
Vers. 25. There is a way that seemeth right to a man] This wee had before, totidem verbis, Prov. 14.12. See the Note there. And think not this a vain repetition; but know, that it is thus redoubled, that it may bee the better remarked and remembred. Nothing is more ordinary, or more dangerous, than self-delusion. To deceive another is naught, but to deceive thy self (which yet most men do) is much worse; as to belye ones self, kill ones self, &c. is counted most abominable. To warn us therefore of this greatest wickednesse, it is that this sentence is re-iterated.
Vers. 26. Hee that laboureth, laboureth for himself] Hee earns it to eat it, hee gets it with his hands to maintain the life of his hands, as it is therefore also called, Isa. 57.10. Animantis cujusque vita in fuga est, saith the Philosopher; Life will away if not repaired by aliment. Et dii boni; Seneca. quantum hominum unus exercet venter! O what a do there is to provide meat for the belly! There are that make too much adoe, whiles they make it their God, Phil. 3.19. as did that Nabal, Pamphagus, those in St. Pauls time, that served not the Lord Jesus Christ, but their own bellies; and our Abbylubbers, Quorum luxuriae totus non sufficit orbis; O monachi vestri stomachi, &c. See my common place of Abstinence.
For his mouth craveth it of him.] Heb. Bows down to him, or upon him; Quippe quam suum cogit os. Castalio. Sueton. in Tiber. Either as a suppliant, or as importunately urgent; The belly hath no ears, necessity hath no Law. Malesuada fames will have it, if it bee to bee had. Drusus, meat being denied him, did eat the very stuffings of his bed; but that was not nourishment. The stomack of man is a monster, saith one; which being contained in so little a bulk as the body, is able to consume and devour all things: and yet is not consumed of it self, nor destroyed by that heat that digesteth all that comes into it.
Vers. 27. An ungodly man diggeth up evil] i. e. Hee ransacketh and raketh out of the dust, out of the dunghil, such old evils as have long lain hid, to lay in the Saints dishes, and to upbraid them with. Thus the Manichees dealt by Austin, when they could not answer his Arguments, they hit him in the teeth with his youthful follies; whereunto his reply was onely this, Quae vos reprehenditis, ego damnavi. What you discommend in mee, I have long since condemned. The malicious Papists did the like to Reverend Beza, reprinting his Wit-wanton Poems (put forth in his youth) on purpose to despite him; and objecting to him his former miscarriages which hee had sorely repented. This when one of them did with great bitternesse, all the answer hee had, was, Hic homo invidet mihi gratiam Christi. This man envies mee the Grace of Jesus Christ. Neither dealt Aaron and Miriam much more gently with their Brother Moses, Numb. 12.1. when they spake against him, because of the Ethiopian woman, whom hee had married. Who was this Ethiopian woman, but Zipporah? (for an Ethiopian and a Midianite are all one.) And when did hee marry her? many a year ago, Exod. 2. But they were resolved to pick a hole in Moses coat; and having nothing else to fasten on, they digge up this evil, and throw it as dirt in his face.
In his lips there is a burning fire] The tongue (in its shape and colour) resembleth a flame of fire. It is oft set on fire of Hell,James 3. and it self setteth on fire the whole course of nature. Their breath, as fire, shall devoure you, Isa. 33.10. as the fire of Aetna devoured Empedocles, that would needs go too near it. But what shall bee given unto thee, or what shall bee done unto thee thou false tongue? (false, though thou speak the truth, if with a minde to do mischief:) [Page 112] Sharp arrows of the mighty, with coals of Juniper, yea that very fire of Hell from whence thou wast enkindled, Psal. 120.3, 4.
Vers. 28. A froward man soweth strife] The Belialist, before mentioned, vers. 27. as hee digs, so hee sows; but as ill seed as may bee, that which comes not up, but with a curse, as cud-weed, and devils-bit: hee is a sedulous seeds-man of sedition; this bad seed hee sows in every furrow, where hee can finde footing.
And a whisperer separateth even very friends] A pestilent pick-thank that carries tales, and so sows strife. Such were Doeg and other abjects that tare Davids name, and ceased not, Psal. 35.15. tossing it with their carrion-mouths, as Dogs, buzzing into Sauls ears ever and anon, that that might set him a gog against him. Such also were those malicious Makebates, the Pharisees, who when they thought the Disciples had offended, spake not to them, but to their Master, why do thy Disciples that which is not lawful? As when they thought Christ offended, they spake not to him, but to his Disciples. Thus these whisperers went about to separate very friends, to make a breach in the Family of Christ, by setting off the one from the other. The words of such whisperers are as wounds, and they go down into the innermost parts of the belly, Prov. 18.8. They are like the wind that creeps in by the chinks and crevises in a wall, or the cracks in a window, that commonly prove more dangerous than a storm that meets a man in the face upon the Champion.
[...]Vers. 29. A violent man enticeth his neighbour] As those seducers at Ephesus dragged Disciples after them, Act. 20.30. compelling them by their perswasions to imbrace distorted doctrines, such as cause convulsions of conscience. Such are said to thrust men out of Gods waies, Deut. 13.5. As Jeroboam did the house of Israel, as Julian and other cunning persecutors did in the primitive times; [...]. prevailing as much by their tifing tongues, as by their terrifying sawes, Heb. 11.37. they were sawn asunder, they were tempted. The Apostle ranks and reckons their alluring promises among their violent practices. But though they speak fair, beleeve them not; for there are seven abominations in their hearts, Prov. 26.25.
Vers. 30. Hee shutteth his eyes to devise froward things] Wicked men are great students, they beat their brains, and close their eyes, that they may revolve and excogitate mischief with more freedome of mind. They search the Devils scull for new devices: and are very intentive to invent that which may do hurt; their wits will better serve them to finde out an hundred shifts or carnal Arguments, than to yeeld to one saving truth; though never so much cleared up to them.
Moving his lips, hee bringeth evil to passe] Mumbling and muttering to himself,Lib. 1. dever. oblig. and so calling the Devil into counsel, hee hath him at hand to bring about the businesse. Bartolus writes of Doctor Gabriel Nele, that by the onely motion of the lips, without any utterance, hee understood all men, perceived and read every mans mind in his countenance. If Nele could do so, how much more the Devil?Cognata sunt [...], ut [...] & [...]. Juvenal. sat. 13. In Epist. ad Heb. serm. 7. Arsatius succeeded Chrysostome, being an old dotal of eighty years, quem [...]isces facundid rana agilitate superabant. who besides his natural sagacity, hath had so long experience, and both knows and furthers those evil plots and practices, that himself hath injected into wicked hearts.
Vers. 31. The hoary head is a Crown of glory] Old age and Honour are of great affinity in the Greek Tongue. God gave order, that the aged should bee honoured, Levit. 19.32. See the Note there.
There is a certain plant (which our Herbalists call Herbam impiam, or wicked cud-weed) whose younger branches still yeeld flowers to overtop the Elder. Such weeds grow too rife abroad. It is an ill soil that produceth them.
If it bee found in the way of righteousnesse] Canities tunc venorabilis est, quando eagerit quae cauitiem decent, &c. saith old Chrysostome. Hoarinesse is then onely honourable, when it doth such things as become such an age; else it is mucor [Page 113] potius quàm canities, rather filthy mouldinesse, than venerable hoar-headednesse. Manna, the longer it was kept against the command of God, the more it stank. What can bee more odious than an old Goat, an old fornicatour, &c? What more ridiculous than puer centum annorum, a childe of fourscore or an hundred years old? Turgis & ridiculosa res est elementarius senex, saith Seneca. Sen. Epist. 62. ad Lucil. An A B C-old-man is a shameful sight. Nectarius, that succeeded Nazianzen at Antioch, had little else to commend him to the place, but a goodly gray beard, and a graceful countenance.Veneranda canities, & vultus sacerdote dignus Baron. Whereas of Abraham it is reported that he went to his grave in a good old age, or as the Hebrew hath it, with a good gray head. Pluck out the gray hairs of vertues, and the gray head cannot shine with any great glory.
Vers. 32. Hee that is slow to anger is better than the mighty] Unruly passions are those Turks (saith One) that wee must constantly make war with: Those Spaniards with whom (as another saith) whoever made peace,Liv. Hist. l. 9. gained nothing but repentance; Pax erit in fida, pax incerta, as Livie saith of that which the Romans made with the Samnites, a peace worse than war,De civ. Dei, lib. 3. cap. 28. as Austin saith of the peace brought in by Sylla. Men must bee at deadly feud with those lusts that war in their members, Jam. 4.1. fighting against their souls, 1 Pet. 2.11. These to conquer, is the noblest, and most signal victory, sith in subduing of these, wee overcome the Devil, Eph. 4.26. Jam. 4.7. As in yeelding to them, wee give place to him, and entertain him into our very bosomes. Passionate persons, though they bee not drunk, yet are not they their own men: But have so many lusts, so many Lords, conquering Countries (as Alexander) vanquished of vices: Or as the Persian Kings, who commanded the whole world, but were commanded by their Concubines. How much better Valentinian the Emperour, who said upon his death-bed, that among all his victories one onely comforted him; And being asked what that was? Hee answered, I have overcome my worst enemy, mine own naughty heart.
I cannot better English it, than by Solomons next words, Hee that ruleth his spirit, is better than hee that taketh a City. See this exemplified in Jacob, who did better (when hee heard of the rape of Dinah) in holding his peace, than his Sons did in taking and pillaging the City Shechem. Gen. 34. None was to triumph in Rome, that had not got five victories:Isidor. Tranq. Hee shall never triumph in heaven, that subdueth not his five senses himself.
Vers. 33. The lot is cast into the bosome] This sentence at first sight seems light and unworthy of the place it holds in this book. But as every line in the holy Bible is pure, precious, and profitable, so this sets forth a matter of very great moment, viz. that the providence of God extendeth to the disposing of all things, even those things also, that in regard of us, are meerly contingent and casual. Lottery is guided by providence, as in the finding out of Achan, designing of Saul to bee King, dividing the Land among the Israelites, &c. Chance-medley is providence, Exod. 22. Cambyses lighting off his horse (after hee had been shewing great cruelty to them of Athens) his sword flew out of his scabberd and slew him. Disponit Deus membra pulicis & culicis, saith Austin, God disposeth of Gnats and Flyes. Birds flying seem to flye at liberty, yet are they guided by an over-ruling hand, Matth. 10.26. hee teacheth them to build their nests, Psal. 84.4. [...] in the word [...] for a nest there is writen bigger than ordinary, to imply so much, say Hebricians; hee also provides them their meat (their several meats in due season) the young Raven especially,Hist. animal. lib. 9. cap. 31. Psal. 147.9. if that that bee true that Aristotle reporteth. This doctrine of Gods particular Providence rightly resented, yeelds incredible profit and comfort. See my Love-tokens, page 11, 12.
CHAP. XVII. Vers. 1. Better is a dry morsel, and quietness therewith]
THough there bee not so much as a little Vinegar to dip in. See Chap. 14.17. with the Note there. The Hebrew word properly signifies a morsel of bread, as Rabbi Elias tells us. So then, better is a crust of course bread without any other cates or dishes (never so little, with love and peace) than an house-full of Sacrifices; that is, of good cheer, usually at offering up 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 [Page 115] 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, [...]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 homine [...] ignava [...] p [...]r [...] 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, commanded one of better carriage to give the same counsel, and then they made use of it. The people of Rome sware they would not beleeve Carbo, Liv. though hee sware.
Much lesse do lying lips a Prince] Or any ingenuous man, as some render it. A Princes bare word should bee better security than another mans oath, said Alphonsus King of Arragon: When Amurath the Great Turk was exhorted by his cruel Son Mahomet to break his Faith with the Inhabitants of Sfetigrade in Epirus, hee would not hearken, saying,Turk Hist. fol. 328. That hee which was desirous to bee great amongst men, must either be indeed faithful of his word and promise, or at leastwise seem so to bee: thereby to gain the minds of the people, who naturally abhorre the government of a faithless and cruel Prince. What a foul blur was that to Christian Religion, that Ladislaus King of Hungary should, by the perswasion of the Popes Legate,Ibid. 291. break his oath given to this Amurath at the great battel of Varna, and thereby open the mouth of that dead Dog, to rail upon Jesus Christ? And how will the Papists ever bee able to wipe off from their Religion that stain that lies upon it, ever since the Emperour Sigismund, by the consent and advice of the Council of Constance, brake his promise of safe conduct to John Hus and Hierome of Prague, and burnt them? But they [Page 116] have a rule to walk by now, Fides cum haereticis non est servanda, Promises made to Hereticks are not bee observed. And it is for Merchants, say they, and not for Princes, to stand to their oaths, any further than may stand with the publike good. This Divinity they may seem to have drawn out of Plato; who, in his third Dialogue of the Common-wealth, saith, that if it bee lawful for any one to lye, it may bee lawful doubtless for Princes and Governours, that aim therein at the Weal-publike. But God by the mouth of his Servant and Secretary Solomon here, assures us it is otherwise.
In vita Apollon. l, 3. c. 14.Vers. 8. A gift is as a precious stone, &c.] Heb. As a stone of grace. Like that precious stone Pantarbe, spoken of in Philostratus, that hath a marvellous conciliating property; or the wonder-working Loadstone, that among other strange effects reckoned up by Marbodeus and Pictorius, doth possessores suos disertos & Principibus gratos reddere, make those that have it, well-spoken men, and well accepted of Princes.
Whithersoever it turneth, it prospereth] Most men are [...], and love with shame, Give yee. Yet some Persian-like spirits there are (as hath been made good before by the examples of Luther, Galeabrius, and some others) that regard not silver, and as for gold (in such a way) they have no delight in it, Isa. 13.17. But these are black Swans indeed. The most sing, Quis nisi mentis inops oblatum respuat aurum? Who but a fool would refuse offered gold?
Vers. 9. Hee that covereth a transgression, seeketh love] In friendship faults will fall out: These must bee many of them dissembled, and not chewed, but swallowed down whole, as Physick-pills; for else they will stick in a mans teeth, and prove very unpleasant. See the Note on Prov. 10.12.
But hee that repeateth a matter, separateth very friends] Hee that is so soft and sensible of smallest offences, so tender and ticklish that hee can put up nothing without revenge, or reparation: Hee that rips up and rakes into his friends frailties, and makes them more in the relating, having never done with them, hee shall soon make his best friends weary of him, nay, to become enemies to him.
Vers. 10. A reproof entreth more into a wise man, &c.] A word to the wise is sufficient: A look from Christ brake Peters heart, and dissolved it into tears. Augustus being in a great rage, ready to pass sentence of death upon many, was taken off by these words of his friend Mecaenas, [...]. Dio in Aug. [...]. Maul. loc com. written in a Note, and cast into his lap, Tandem aliquando surge carnifex. When Luther was once in a great heat, Melancthon cooled him and qualified him by repeating that verse, Vince animos, iramque tuam, qui caetera vincis. Master you passions, you that so easily master all things else.
Than an hundred stripes into a fool] Hic enim plectitur, sed non flectitur; corripitur, sed non corrigitur. Beaten hee is, but not bent to goodness; amerced, but not amended. The Cypress, the more it is watred, the more it is withered, Ahaz was the worse for his afflictions, so was the railing Theef. Jeroboams withered hand works nothing upon his heart. Hee had herein as great a miracle wrought before him (saith a reverend man) as St. Paul had at his Conversion,Dr. Preston. yet was hee not wrought upon, because the Spirit did not set it on.
Vers. 11. An evil man seeketh onely rebellion] viz. How to gain-stand and mischieve those that by words or stripes, seek to reclaim him: Some read it thus, The rebellious seeketh mischief only, hee is set upon sin, hee shall bee sure of punishment. No warnings will serve obdurate hearts; wicked men are even ambitious of destruction: Judgements need not go to finde them out, they run to meet their bane, they seek it, and as it were send for it. But this they need not do, for a cruel messenger shall bee sent against him. God hath forces enough at hand to fetch in his Rebels, viz. good and evil Angels, Stars, Meteors, Elements, other creatures, reasonable, unreasonable, insensible. The stones in the wall of Aphek shall sooner turn Executioners than a rebellious Aramite shall scape unrevenged; Not to speak of Hell-torments prepared [Page 117] for the Devil and his Angels, and by them to bee inflicted on Rebels and Reprobates.
Vers. 12. Let a Bear robbed of her Whelps meet a man] A Bear is a fierce and fell creature, the Shee-bear especially, as Aristotle noteth, but most of all when robbed of her Whelps, which shee licketh into form, and loveth without measure. To meet her in this rage is to meet death in the face, and yet that danger may bee sooner shifted and shunned, than a furious fool set upon mischief: Such were the primitive Persecutors, not sparing those Christians whom Bears and Lions would not meddle with. Such an one was our bloody Bonner, Act. & Mon. who in five years space took and roasted three hundred Martyrs, most of them within his own Walk and Diocess. Such another was that merciless Minerius, one of the Popes Captains,Ibid. who destroyed two and twenty Towns of the innocent Merindelians in France, together with the inhabitants; and being intreated for some few of them that escaped in their shirts to cover their nakedness, hee sternly answered, that hee knew what hee had to do, and that not one of them should escape his hands, but hee would send them to hell to dwell among Devils.
Vers. 13. Who so rewardeth evil for good, &c.] Ingratitude is a monster in nature, and doth therefore carry so much more detestation,Nihil est tam inhumanum, &c. quam committere, ut beneficio non dicam indignus sed victus esse videare, Cic. as it is more odious even to themselves that have blotted out the image of God. Some vices are such as nature smiles upon, though frowned at by divine Justice; not so this. Licurgus would make no law against it, because hee thought none could bee so absurd as to fall into it. Amongst the Athenians there was an action [...] of a Master against a servant ungrateful for his manumission, not doing his duty to his late Master: Such were again to bee made bond-slaves.Val. Max. lib. 2. cap. 1. Zonaras in Annal. Turk. hist. 642. Who can chuse but abhor that abominable act of Michael Balbus, who that night that his Prince (Le [...] Armenius) had pardoned and released him, got out and slew him? And that of Mulcasses King of Tunes, who cruelly tortured to death the Manifet and Mesner, by whose means especially hee had aspired to the Kingdome; grieving to see them live, to whom hee was so much beholding: And that of Dr. Watson Bishop of Lincoln in Queen Maries dayes,Act. & Mon. fol. 1843. who being with Bonner at the Examination of Mr. Rough Martyr (a man that had been a means to save Watsons life in the dayes of King Edward the sixth) to requite him that good turn, detected him there to bee a pernicious heretick, who did more hurt in the North parts than a hundred more of his opinion. Whereunto may bee added that of William Parry, who having been for Burglary condemned to dye, was saved by Queen Elizabeths pardon: But hee (ungrateful wretch) sought to requite her by vowing her death, anno Dom. 1584.Speed. fol. 1178. To render good for evil is divine, good for good is humane, evil for evil is bruitish, evil for good is Devilish.
Evil shall not depart from his house] i. e. From his Person and Posterity, though haply hee may escape the lash of mans Law for such an abhorred villany. See this fulfilled in Sauls family, for his unworthy dealing with David; in Muleasses and many others. Jeremy (in a spirit of Prophecie) bitterly curseth such, and foretelleth the utter ruine of them and theirs, Chap. 18.20, 21. &c. shall evil be recompenced for good? saith hee, Therefore deliver up their children to the famine, and let their wives bee widows. Let a cry bee heard from their houses, &c.
Vers. 14. The beginning of strife is as when one lets out water] It is easier to stir strife than stint it. Lis litem generat: As water, it is of a spreading nature. Do therefore here, as the Dutch-men do by their banks; they keep them with little cost and trouble, because they look narrowly to them, and make them up in time. If there bee but the least breach, they stop it presently, otherwise the Sea would soon overflow them.
[Page 118]The same may fitly bee set forth also by a similitude from fire; which if quenched presently, little hurt is done; As if not, behold how great a wood a little fire kindleth, James 3.5. saith Saint James. If fire break out but of a bramble, it will devour the Cedars of Lebanon, Judg. 9.15. Cover therefore the fire of contention, as William the Conquerour commanded the Coverfeu-bell.
Therefore leave off contention before it bee medled with] Antequam commisceatur. Stop or step back, before it come to further trouble. Satius est recurrere quam malè currere, better retire than run on, in those ignoble quarrels especially, ubi & vincere inglorium est & atteri sordidum, wherein, whether hee win or lose, hee is sure to lose in his credit and comfort. Wee read of Francis the first King of France, that consulting with his Captains how to lead his Army over the Alps into Italy, whether this way or that way? Amaril his fool sprang out of a corner, where hee sate unseen, and bad them rather take care which way they should bring their Army out of Italy again. It is easie for one to interest himself in quarrels, but hard to bee dis-ingaged from them, when hee is once in. Therefore Principiis obsta, withstand the beginnings of these evils, and study to bee quiet, 1 Thes. 4.11. Milk quencheth wild-fire. Oyl (saith Luther) quencheth lime; so doth meeknesse strife.
Vers. 15. Hee that justifieth the wicked, and hee that condemneth the just, &c.] To wrong a righteous man in word onely is a grievous sin; how much more to murther him under pretence of Justice? as they did innocent Naboth; as the bloody Papists do Christs faithful witnesses, and as the Jews did Christ himself, crying out, Wee have a Law, and by our Law hee ought to dye, &c. This is to play the Theef or Man-slayer cum privilegio, this is to frame mischief by a Law, Psal. 94.20. The like may bee said of that other branch of in justice, the justifying of the wicked. Bonis nocet, qui malis parcit. Hee wrongs the good, that spares the bad: better turn so many wild-Boars, Bears, Wolves, Leopards loose among them, than these monstrous men of condition, that will either corrupt them, or otherwise mischieve them. For thou knowest this people is set upon mischief, Exod. 32.22. They cannot sleep, unlesse they have hurt some one. Neither pertains this Proverb to Magistrates onely, but to private persons too; who must take heed how they precipitate a censure: Herein David was to blame in pronouncing the wicked happy, and condemning the Generation of Gods children, Psal. 73. for the which over-sight hee afterwards shames and shents himself, yea be fools and be beasts himself, as well hee deserved, vers. 22.
Vers. 16. Wherefore is there a price in the hand of a fool? &c.] Wealth without wit, is ill bestowed. Think the same of good natural parts, either of body or mind: so, for authority, opportunity, and other advantages. Whereto serve they if not rightly improved and employed? Certainly they will prove no better than Uriahs letters to those that have them; or as that sword which Hector gave Ajax; which so long as hee used against his enemies, served for help and defence; but after hee began to abuse it to the hurt of hurtlesse beasts, it turned into his own bowels. This will bee a bodkin at thy heart one day, I might have been saved, but I wofully let slip those opportunities that God had thrust into my hands, and wilfully cut the throat of mine own poor soul, by an impenitent continuance in sinful courses, against so many disswasives. Oh the spirit of fornication, that hath so besorted the minds of the most, that they have no heart to look after Heaven, while it is to bee had, but trifle and fool away their own salvation!
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, [Page 119] 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] Its 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 [Page 120] 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 coacervat [...] 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 that distemperature departed the world, which himself had so oft distempered.
Vers. 22. A merry heart doth good, like a medicine] [...]: So the Septuagint render it. And indeed, it is [...] that makes [...]. All true mirth is from rectitude of the mind, from a right frame of soul. When Faith hath once healed the conscience, and grace hath husht the affections, and composed all within, so that there is a Sabbath of Spirit, and a blessed tranquillity lodged in the soul, then the body also is vigorous and vigetous, for most part, in very good plight, and healthful constitution, which makes mans life very comfortable. For si vales, bene est. And [...]. Go thy waies, saith Solomon, to him that hath a good conscience, eat thy bread with joy, and drink thy wine with a merry heart, Eccles. 9.7, 8, 9. sith God accepteth thy works. Let thy garments bee alwaies white, and let thy head lack no ointment. Live joyfully with the wife of thy youth, &c. bee lightsome in thy cloaths, merry at thy meats, painful in thy calling, &c. these do notably conduce to, and help on health. They that in the use of lawful means wait upon the Lord, shall renew their strength; they shall mount up with wings as Eagles; they shall run, and not bee weary; they shall walk, and not faint, Isa. 40.31.
But a broken spirit drieth the bones] By drinking up the marrow and radical moisture. See this in David, Psal 32.3. whose bones waxed old, whose moisture or chief sap was turned into the drought of Summer: his heart was smitten, and withered like grass; his daies consumed like smoak, Psal. 102.3, 4. his whole body was like a bottle in the smoak, Psal. 119.83. hee was a very bag of bones, and those also burnt as an hearth, Psal. 102. Aristotle in his book of long and short life assigns grief for a chief cause of death. And the Apostle saith as much, 2 Cor. 7.10. See the Note there, and on Prov. 12.25. All immoderations, saith Hippocrates, are great enemies to health.
Vers. 23. A wicked man taketh a gift out of the bosome] i. e. closely and covertly, as if neither God nor man should see him. The words may bee also read thus, Hee (that is the corrupt Judge) taketh a gift out of the wicked mans bosome; there being never a better of them, as Solomon intimateth by this ambiguous expression.Stapleten. Rain is good, and ground is good, yet ex corum conjunctione fit lutum. So giving is kind, and taking is courteous; yet the mixing of them makes the smooth paths of justice foul and uneven.
[Page 121]Vers. 24. Wisdome is before him that hath understanding] Or,Vultut index animi. Profecto oculis animus inhabitat. Plin. the face of an understanding man is wisdome, his very face speaks him wise, the government of his eyes, especially, is an argument of his gravity. His eyes are in his head, Eccles. 2.14. hee scattereth away all evil with them, Prov. 20.8. Hee hath oculum irretortum, as Job had, chap. 31. and Joseph had oculum in metam (which was Ludovicus vives his Motto) his eye fixt upon the mark; hee looks right on, Prov. 4.25. hee goes through the world as one in a deep muse, or as one that hath haste of some special businesse, and therefore over-looks every thing besides it: Hee hath learned out of Isa. 33.14, 15. that he that shall see God to his comfort, must not onely shake his hands from taking gifts (as in the former verse) but also stop his ears, from hearing of blood, and shut his eyes from seeing of evil. Vitiis nobis in animum per oculos est via, saith Quintilian; Quintil. declam. sin entereth into the little world, thorow these windows, and death by sin, as fools finde too oft by casting their eyes into the corners of the earth, suffering them to rove at randome without restraint, by irregular glancing, and inordinate gazing. In Hebrew the same word signifies both an eye and a fountain; to shew (saith one) that from the eye, as from a fountain, flows both sin and misery. Shut up therefore the five windows, that the house may be full of light, as the Arabian Proverb hath it. Wee read of one, that making a journey to Rome, and knowing it to bee a corrupt place, and a corrupter of others, entred the City with eyes close shut; neither would hee see any thing there but Saint Peters Church, which hee had a great mind to go visit. Alipius in Austin being importuned to go to those bloody spectacles of the gladiatory combats, resolved to wink, and did; But hearing an out-cry of applause, looked abroad, and was so taken with the sport, that hee became an ordinary frequenter of those cruel meetings.
Vers. 25. A foolish Son is a grief to his Father] See the Note on chap. 10.1. and 15.20.
Vers. 26. Also to punish the just is not good] The righteous are to be cherished and protected, as those that uphold the state. Semen sanctum statumen terrae, Isa. 6.13. What Aeneas, Sylvins said of learning, may bee more properly said of righteousness, Vulgar men should esteem it as silver, Noble-men as gold, Prines prize it as pearls. But they that punish it (as persecutors do) shall bee punished to purpose, when God makes inquisition for blood. Psal. 9.
Nor to strike Princes for equity] Righteous men are Princes in all Lands, Psa. 45. yea they are Kings in righteousnesse, as Melchisedec. Indeed they are somewhat obscure Kings, as hee was, but Kings they appear to bee, by comparing Mat. 13.17. with Luk. 10.24. Many righteous, saith Matthew, many Kings, saith Luke. Now to strike a King is high-treason:Daniels Hist. 198. And although Princes have put up blows, as when one struck our Henry the sixth, hee onely said, Forsooth you do wrong your self more than mee, to strike the Lords annointed: Another also that had drawn blood of him when hee was in prison, hee freely pardoned, when hee was restored to his Kingdome, saying; Alass, poor soul, hee struck mee more to win favour with others, than of any evil will hee bare mee. So when one came to cry Cato mercy, for having struck him once in the Bath, hee answered, that hee remembred no such matter. Likewise Lycurgus is famous for pardoning him that smote out one of his eyes; yet hee that shall touch the apple of Gods eye (as every one doth that wrongeth a righteous man for equity especially) shall have God for a revenger. And it is a fearful thing to fall into the hands of the living God, Heb. 10.
Vers. 27. Hee that hath knowledge, spareth his words] Taciturnity is a sign of solidity, and talkativeness of worthlesness. Epaminondas is worthily praised for this (saith Plutarch) that as no man knew more than hee, so none spake less than hee did.
And a man of understanding is of an excellent spirit] Or, of a cool spirit. The deepest Seas are the most calm,
[Page 122]Vers. 28. Even a fool when hee holdeth his peace, &c.] ‘ [...].’ O that you would altogether hold your peace, and it should bee your wisdome, saith Job to his friends that spake much, but said little, Job 13.5.
CHAP. XVIII. Vers. 1. Through desire a man having separated himself, &c.]
HEre the reading that is in Margin (mee thinks) is the better. Hee that separates himself (either from his friend, as the old interpreter makes the sense, or from any thing else that hee hath formerly followed) seeketh according to his desire (seeketh to satisfie his own hearts lust, and to compass what hee coveteth) and intermedleth with every business (stirs very busily in every thing that is done, and leaves no stone unrowled, no course unattempted, whereby hee may effect his design, and come off with his credit.) The practice hereof wee may observe in the Pharisees (those old Separatists) who slandered all that our Saviour did; and in their pertinacious malice, never left till they had slain him, for a deceiver of the people. So the Donatists separated, and affirmed, that there were no true Churches but theirs. They were also divided among themselves in minutula frustula, into small sucking Congregations, as Austin saith, whose arguments not being able to confute, they reproached him for his former life, when hee was a Manichee. In like sort dealt the Anabaptists with Luther, whom they held more pestiferous than the Pope. Muncer wrote a book against him (dedicating it to the illustrious Prince Christ) and rails at him,Scultet. Annal. 238. as one that wanted the Spirit of Revelation, and savoured onely the things of the flesh.Apologet. Narrat. p. 6. Our Separatists (the better sort of them) have said, that the differences are so small between themselves and us, that they can for a need, come to our Churches, partake in the Sacraments, and hold communion with us as the Churches of Christ, &c. But if so, how then dare they separate, and intermeddle with every business, that they may have some specious pretence for it? Turks wonder at English for cutting or pinking their cloaths, counting them little better than mad to make holes in whole cloath, which time of it self would tear too soon. Men may do pro libitu (as some render through desire in this Text) as they will with their own; but woe bee to those that cut and rend the seamless coat of Christ with causeless separations.
Vers. 2. A fool hath no delight in understanding, but that his heart may discover it self] Or, in discovering his own heart, i. e. in following his own humour, against all that can bee said to the contrary. Hee is wilful, and so stands as a stake in the midst of a stream, lets all pass by him, but hee stands where hee was. It is easier to deal with twenty mens reasons, than with one mans will: Hee hath made his conclusion, you may as soon remove a rock as him. Quecquid vult valde vult, quicquid vult sanctum est. His will is his rule, and when a man hath said and done his utmost to convince him by force of reason, hee shall finde him like a Mill-horse, just there in the evening where hee began his morning circuit. Some think that Solomon here taxeth not so much the wilfulness, as the vain-gloriousness and ostentation of fond fools, who seem to delight in wisdom; but it is onely for a name, and that they may by setting their good parts a sunning, gain the applause and admiration of the world, for men singularly qualified. But why should any affect the vain praises of men, and not rest content with the Euge of a good conscience? The blessed Virgin was troubled, when truly praised of an Angel. Moses had more glory by his veil, than by his face. Christ (beside the veil of his humanity) sayes, See you tell no man, &c.
Vers. 3. When the wicked cometh, then cometh contempt] It comes into the world with him, so the Hebrew Doctors expound it. Hee is born a contemner [Page 123] of God, of his people, and of his ordinances, being vainly puffed up by his fleshly minde, Col. 2.18. and having a base esteem of others, in comparison of himself; Thus vain man would bee wise, yea the onely wise, though man bee born like a wilde Asses colt, Job 11.12. and so hee could not but confess, would hee but consult a while with himself. But hee doth with himself, as some people do by Dogs and Monkeyes, which they know to bee paltry carrion beasts, and yet they set great store by them, and make precious account of them, meerly for their minds sake.
And with ignominy, reproach] These two hee shall bee sure of, according to that, 1 Sam. 2.30. They that despise mee shall bee lightly esteemed, and Prov. 3.34. Surely God scorneth the scorners (see the Note there) hee payes them in their own coyn, over-shoots them in their own bow, makes them to meet with such as will mete them out their own measure, and for their contempt repay them (with ignominy) reproach.
Vers. 4. The words of a mans mouth are as deep waters] Fitly are the words of the wise resembled to waters (saith one) in as much as they both wash the mindes of the hearers, that the foulness of sin remain not therein, and water them in such sort that they faint not, nor wither by a drought and burning desire of heavenly doctrine. Now these words of the wise are of two sorts; some are as deep waters, and cannot easily bee fathomed, as Sampsons Riddles, and Solomons Apophthegms, so very much admired by the Queen of Sheba, 2 Chron. 9. some again are plain, and flow so easily as a flowing brook, that the simplest may understand them. The same may bee affirmed of the holy Scriptures (those words of the wise, and their dark sayings, Prov. 1.6.) The Scriptures saith one, are both text and gloss, one place opens another, one place hath that plainly, that another delivers darkly. The Rabbius have one saying, That there is a mountain of sense hangs upon every Apex of the word of God. And another they have, Nulla est objectio in lege quae non habet solutionem in latere, i. e. There is not any doubt in the Law, but may bee resolved by some other Text. Parallel Scriptures cast a mutual light one upon another; and is there not a thin veil laid over the word, which is more rarified by reading, and at last wholly worn away? A friend (saith Chrysostome) that is acquainted with his friend, will get out the meaning of a letter or phrase, which another could not that is a stranger; So it is in the Scripture.
Vers. 5 It is not good to accept the person of the wicked] Indeed, it is so bad, as can hardly bee expressed, and is therefore here set forth by the figure Liptote, which is say Grammarians, cum minus dicitur, plus intelligitur, when little is said,Ʋt ap. Virgil. Nec nulla innata est inaratae gratia terra. Georg. 2. but more is understood. This accepting of persons, declared here to bee so very naught, is either in passing sentence of judgement, of which see Levit. 19.15. with the Note; or otherwise in common conversation, of which read Jam. 2.1, 2, 3, 4. with the Note.
To overthrow the righteous in judgement] Which is the easilier done, because they cannot quarrel and contend, as the wicked can. The fools lips enter into contention, vers. 6. they have an art in it, they are dexterous at it, it is their trade and study to brabble and wrangle, to set a good face upon an ill matter, to rail and out-brave, to set men further at oddes, and to imbitter their spirits one against another. This is a trick they have learned of their father the Devil; and this their graceless speeches do as directly tend unto, as if they had legs to go unto contention.
Vers. 6. A fools lips enter into contention] See the Note on vers. 5.Vehementer doleo, quia vehementer diligo. Atque sit cum maesto vultis, oculis demissis, cum quadam taerditate & vocis plangitu procedit maledictio. Bern.
And his mouth calleth for strokes] By his desire upon others; but by desert and effect upon himself.
Vers. 7. A fools mouth is his destruction] See the Notes on Chap. 10.14. & 12.13. & 13.3.
Vers. 8. The words of a tale-bearer are as wounds] See the Note on Chap. 12.18. Hee that takes away a mans good name, kills him alive, and ruines him and his posterity; being herein worse than Cain, for hee in killing his brother, made him live for ever, and eternallized his name. Some read, are as the [Page 124] words of the wounded: they seem to speak out of wounded troubled hearts, and then their words go down into the belly, they go glib down, passe without the least questioning.
Vers. 9. Hee also that is slothful in his work] As hee must needs bee that goes pedling about with tales, and buzzing evil reports into the ears of those that will hear them. See 1 Tim. 5.3. with the Note there. Lata negligentia dolus est, saith the Civilian.
Is Brother to him that is a great waster] Est frater Domini disperditionis, will as certainly come to poverty, as the greatest waste-good. A man dies no less surely (though not so suddenly) of a Consumption, than of an Apoplexy.
Vers. 10. The Name of the Lord is a strong Tower] Gods attributes are called His Name; because by them hee is known as a man is by his name. These are said to bee Arx roboris a Tower so deep, no pioneer can undermine it; so thick, no Canon can peirce it; so high, no ladder can scale it. A rock, an old rock, Isa. 26.4. yea, munitions of rocks, Isa. 33.16. rocks within rocks, a Tower impregnable, inexpugnable.
The righteous runneth to it] All creatures run to their refuges, when hunted, Prov. 30.26. Psal. 104.18. Prov. 18.11. Dan. 4.10, 11. Judg. 9.50, 51. which yet fail them many times; as the Tower of Shechem did, Judges 9. as the strong hold of Sion did those Jebusites that scorned David and his hoast, as conceited that the very lame and blinde (those most shiftless creatures) might there easily hold it out against him, 12 Sam. 5.6, 7. The hunted Hare runs to her form, but that cannot secure her: the traveller to his bush, but that when once wet thorow, does him more hurt than good; as the Physicians did the haemorroisse, Mark. 5. But as shee, when shee had spent all before, came to Christ, and was cured: so the righteous being poor and destitute of wealth (which is the rich mans strong City, [...] John 10. vers. 11.) and of all humane helps (God loveth to relieve such as are forsaken of their hopes) runs to this strong refuge, and is not onely safe, but set aloft, as the word signifies, out of the gun-shot. None can pull them out of his hands. Run therefore to God by praying, and not fainting, Luk. 18.1. This is the best policy for security. That which is said of wily persons that are full of fetches, of windings and of turnings in the world, that such will never break, is much more true of a righteous praying Christian. He hath but one grand policy to secure him in all dangers, and that is, to run to God.
Vers. 11. The rich mans wealth is his strong City] It is hard to have wealth, and not to trust to it, Matth. 19.24. 1 Tim. 5.17. See the Notes there. But wealth was never true to those that trusted it: there is an utter uncertainty, 1 Tim. 5.17. a non-entity, Prov. 23.5, 6. an impotency to help in the evil day, Zeph. 1.18. an impossibility to stretch to eternity, unless it bee to destroy the Owner for ever, Eccles. 5.13. James 5.1, 2, &c. A wicked man beaten out of earthly comforts, is as a naked man in a storm, and an unarmed man in the field, or a ship tossed in the Sea without an Anchor, which presently dasheth upon rocks, or falleth upon quick-sands. Totam igitur anchoram sacram figamus in Deo, qui solus nec potest, nec vult fallere. Cast wee Anchor therefore upon God, who neither can nor will fail us, saith a learned Interpreter.
And as an high wall in his own conceit] It is conceit onely that sets a price upon these outward comforts, and bears men in hand, that thereby, as by an high wall, they shall not onely bee secured, but secreted in their lewdnesse, from the eyes of God and men. [...], &c. Cedr. But what said the Oracle to bloody Phocas? Though thou set up thy walls as high as Heaven, sin lies at the foundation, and all will out, yea all bee overturned.
Vers. 12. Before destruction the heart of a man is haughty] Creature-confidence and high-mindednesse, are the Dives his diseases, and go therefore yoaked together, as here, so 1 Tim. 6.17. Charge the rich that they bee not high-minded, nor trust to uncertain riches. Magna cognatio ut rei sic nominis, divitiis & vitiis, Wealth and Wickednesse are of near alliance, and are not [Page 125] farre from destruction, or breaking to shivers, as the word signifies. So bladder-like is the soul, that filled with earthly vanities, though but wind, it grows great, and swells in pride; but prickt with the least pin of divine Justice, it shrinks and shrivels to nothing. See more in the Notes on Chap. 16.18. and 15.33. and 12.2.
Vers. 13. Hee that answereth a matter before hee heareth it] Salomon had said before, that even a fool when hee holdeth his peace, is counted wise, Chap. 17.28. and in many passages of this blessed book, hee sets forth, that a great part of mans wisdome is shewed in his words. To bee over-forward to answer, before the question bee fully propounded or expounded, is rash, if not proud boldness, and reflects shame upon them that do it. Likewise to bee slow to hear, swift to speak (hath not God given us two ears, and one tongue, to teach us better?) to precipitate a censure, or passe sentence before both Parties bee heard, to speak evil of the things that a man knows not, or weakly and insufficiently to defend that which is good, against a subtle adversary; Austin professeth this was it that hardened him, and made him to triumph in his former Manichism, that hee met with feeble opponents, and such as his nimble wit was easily able to overturn. Oecolampadius said of Carolostadius, that hee had a good cause, but wanted shoulders to support it.
Vers. 14. The spirit of a man will sustain his infirmity] Some sorry shift a man may make to bustle with, and to rub thorow other aylements and aggrievances, disasters or diseases, sores or sicknesses of the body (as the word here properly importeth) Let a man bee sound within, and (upon good terms) at peace with his own conscience, and hee will bravely bear unspeakable pressures, 2 Cor. 1.9, 12. Paul was merry under his load, because his heart was cheary in the Lord; as an old beaten Porter to the Crosse, maluit tolerare quàm deplorare, his stroak was heavier than his groaning, as Job, chap. 23.2. Alexander Aphrodiseus gives a reason why Porters under their burdens go singing; because the mind being delighted with the sweetnesse of the musick,Problem. 1. Numb. 78. the body feels the weight so much the lesse. Their shoulders while sound, will bear great luggage; but let a bone bee broken, or but the skin rubbed up and raw, the lightest load will bee grievous. A little water in a leaden vessel is heavy; so is a little trouble in an evil conscience.
But a wounded spirit who can bear?] q. d. It is a burthen importable, able to quail the courage, and crush the shoulders of the hugest Hercules, of the mightiest man upon earth; who can bear it? The body cannot, much lesse a diseased body (And if the soul bee at unrest, the body cannot but co-suffer.) Hence Job preferred, and Judas chose strangling before it. Bilney and Bainbam, Act. & Mon. fol. 938. after they had abjured, felt such an hell in their consciences, till they had openly professed their sorrow for that sin, as they would not feel again for all the worlds good. Daniel chose rather to bee cast into the den of Lions, than to carry about a Lion in his bosome, an enraged conscience. The primitive Christians cried likewise, Ad Leones potiùs quàm ad Lenones adjiciamur. What a terrour to himself was our Richard the third, after the cruel murther of his two innocent Nephews; and Charls the ninth of France, after that bloody massacre? Hee could never endure to bee awakened in the night, without musick, or some like diversion. But alass! if the soul it self bee out of tune, these outward things do no more good, than a fair shooe to a gowty foot, or a silken stocken to a broken legg.
Vers. 15. The heart of the prudent getteth knowledge] Such as can keep the bird singing in their bosome, and are free from inward perturbations, these by meditating on the good Word of God, and by listening to the wholesome words [...] others, get and gather knowledge; that is, great store of all sorts of knowl [...]e, that which is divine especially, and tends to the perfecting of the soul.
Vers. [...] A mans gift maketh roomth for him] This Jacob knew well,Gen. 43.11. and therefore [...]de his Sons take a present for the Governour of the Land, though it were but of every good thing a little. So Saul, 1 Sam. 9.7. when to go to the man of [Page 126] God to enquire about the Asses. But behold, said hee to his servant, if wee go, what shall wee bring the man? what have wee? See more in the Note on Chap. 17. vers. 8. & 23.
Vers. 17. Hee that is first in his own cause seemeth just] The first tale is good till the second bee heard. How fair a tale told Tertullus for the Jews against Paul, till the Apostle came after him, and unstarcht the Oratours trim speech? Judges had need to get and keep that [...] that Alexander boasted of, to keep one ear clear and unprejudiced, for the defendant; for they shall meet with such active Actors or Pleaders, as can make Quid libet ex quolibet, Candida de nigris & de candentibas atra, as can draw a fair glove upon a foul hand, blanch and smooth over the worst causes with goodly pretences, as Ziba did against Mephibosheth, Potiphars wife against Joseph, &c. Hee must therefore [...] (as the Athenian Judges were sworn to do) hear both sides indifferently: and as that Levite said, Judg. 19. Consider, consult, and then give sentence, doing nothing by partiality or prejudice.
Vers. 18. The lot causeth contentions to cease] As it did, Josh. 14.2. Where it is remarkable, that Joshua that lotted out the Land, left none to himself; and that portion that was given him, and hee content withall, was but a mean one in the barren mountains. So again, Act. 1.26. where it is remarkable, that this Joseph called Barsabas, seeing it was not Gods mind by lot to make choice of him now to succeed Judas in the Apostleship, was content with a lower condition; therefore afterwards God called him to that high and honourable office of an Apostle, if at least this Joseph Barsabas, were the same with that Joseph Barnabas, Act. 4.36. as the Centurists are of opinion. See the Note on Chap. 16.23.
Vers. 19. A brother offended is harder to bee won, &c.] Whether it bee a brother by race, place, or grace; Corruptio optimi pessima: Those oft that loved most dearly (if once the Devil cast his club betwixt them) they hate most deadly. See this exemplified in Cain and Abel, Esau and Jacob, Polynices and Eteocles, Romulus and Remus, Caracalla and Geta, the two sons of Severus the Emperour, Robert and Rufus the sons of William the Conquerour, the Civil dissentions between the houses of York, and Lancaster (wherein were slain eighty Princes of the blood-royal) the dissentions between England and Scotland, Daniel. 192. which consumed more Christian-blood, wrought more spoil and destruction, and continued longer than ever quarrel wee read of did between any two people of the world. As for Brethren by profession (and that of the true Religion too) among Protestants, you shall meet with many divisions, and those prosecuted with a great deal of bitternesse.Eucholcer. Nullum bellum citius exardescit, nullum deflagrat tardius quàm Theologicum. No war breaks out sooner, or lasts longer, than that among Divines, or as that about the Sacrament; a Sacrament of love, a Communion, and yet the occasion (by accident) of much dissention.Melch. Adam in vita. This made holy Strigelius weary of his life. Cupio ex hac vita migrare ob duas causas, saith hee. For two causes chiefly do I desire to depart out of this world; First, That I may injoy the sweet sight of the Son of God, and the Church above; Next, Ut liberer ab immanibus & implicabilibus odiis Theologorum, that I may bee delivered from the cruel and implacable hatreds of dissenting Divines. There is a most sad story of those that fled to Frankford hence in Queen Maries time; yet among them there were such grievous breaches, that they sought the lives one of another; Great care therefore must bee taken, that brethren break not friendship: Or if they do, that they re-unite and peece again as soon as is possible.
Vers. 20. A mans belly shall bee satisfied with the fruit of his mouth] See the Notes on Chap. 12.14. and 13.2.
And with the encrease of his lips shall hee bee satisfied] It is worthy the observing, saith an Interpreter here, that Salomon doth vary his words: Hee speaketh sometimes of the mouth, sometimes of the lips, sometimes of the tongue, as vers. 21. to shew that all the instruments or means of speech shall have, as it were, their proper and just reward.
[Page 127]Vers. 21. Death and life are in the power of the tongue] That best and worst member of the body, as Bias told Amasis King of Aegypt, Plutarch. an unruly evil set on fire of Hell, saith Saint James of an ill tongue (as contrarily a good one is fired with zeal by the Holy Ghost, Act. 2.) Fire wee know is a good servant, but an ill Lord; If it get above us once, there is no dealing with it. Hence it is, that as the careful housholder laies a strict charge upon his children and servants to look well to their fire: So doth Solomon give often warning to have a care of the tongue. For by thy words shalt thou bee justified, and by thy words thou shalt bee condemned, saith a greater than Solomon, Mat. 12.Cave ne f [...]riat lingua tua cellum tuum. Scalig. The Arabians have a Proverb, Take heed that thy tongue cut not thy throat. A word and a pest grow upon the same root in the Hebrew; to shew, saith one, that an evil tongue hath the pestilence in it: It spits up and down the room, as the Serpent Dipsas, or as a Candle, whose tallow is mixt with brine.
Vers. 22. Whoso findeth a wise, &c.] Whoso, after much seeking (by prayer to God, and his own utmost industry, as Gen. 24. Isaac went forth to pray, and his servant went forth to seek) findeth, a fit and faithful yoak-fellow (called here a wife, that is, a good wife, Hilbah. id est, umbra ipsius, quomodo Menander [...] dixit. as Eccles. 7.1. a name is put for a good name, and as Isa. 1.18. wooll is put for white wooll: every married woman is not a wife; a bad woman is but the shadow of a wife, according to Lamechs second wives name, Zillah) hee findeth a good thing, a singular blessing, and such as should draw from him abundance of thanks. Hee may well say as they were wont to do at Athens, when they were married, [...]. I have left a worse condition, and found a better.Zenodo. prov. If any bee the worse for a wife (for a good wife especially) it is from his own corrupt heart, that like a Toad, turns all it takes into rank poison
Vers. 23. The poor useth intreaties] Speaks supplications, comes in a submisse manner, uses a low language, as a broken man. How much more should we do so to God? quanta cum reverentia, quanto timore, Bern. quanta ad Deum humilitate accedere debet è palude sua procedens & repens vilis ranuncula? creeping into his presence with utmost humility and reverence.
Vers. 24. A man that hath friends, &c.] For Cos amoris amor, Love is the whet-stone or load-stone (rather) of Love. Marce, ut ameris, ama. Martial. Love is a coin that must bee returned in kind.
And there is a friend, &c.] Such a friend is as ones own soul, Deut. 13.6. a peece so just cut for him, as answers him rightly in every joint. This is a rare happinesse.
CHAP. XIX. Vers. 1. Better is the poor that walketh in his integrity]
THat poor, but honest man, that speaks supplications, Chap. 18.23. but abuseth not his lips to leud and loose language, is better than that rich fool that answers him roughly and robustiously (as Nabal did Davids messengers) and otherwise, speaks ill, thinks worse. Wee usually call a poor man a poor soul: a poor soul may bee a rich Christian, and a rich man may have a poor soul.
Vers. 2. Also that the soul bee without knowledge, Lib. 3. Eth. it is not good] An ignorant man is a naughty man. Ignorat sanè improbus omnis, saith Aristotle. Every bad-minded man is in the dark; neither can any good come into the heart, but it must pass through the understanding; and the difference of stature in Christianity grows from different degrees of knowledge. The Romans were full of knowledge, and therefore full of goodness, chap. 15.14.
And hee that hasteth with his feet sinneth] Or, wandreth out of the way. As hee that is out of his way, the faster hee rides or runs, the farther hee is out; so is blinde zeal. It is like metal in a blind horse, that running upon the rocks and precipices first breaks his hoofs, and then his neck: Or like the Devil in the [Page 128] possessed, that cast him sometimes into the fire, and sometimes into the water.
Vers. 3. The foolishness of a man perverteth his way] So that all goes cross with him,Lev. 26.21. and God walks contrary to him; as it befell our King John, Queen Mary, and Henry the fourth of France. King John saw and acknowledged it in these words,Mat. Paris. Posiquam, ut dixi, Deo reconciliatus, me ac mea regna (proh dolor!) Romanae subjeci Ecclesiae, nulla mihi prospera, sed omnia contraria advenerunt. Ever since I submitted to the Sea of Rome, nothing hath prospered with mee.
And his heart frets against the Lord] As the cause of his calamity. Birds of prey, that have been long kept in the dark, when they get abroad, are out of measure raging and ravenous; so are ignorant spirits, they let flye on all hands (when in durance especially) and spare not to spit their venome in the very face of God; as did Pharaoh, when that thick darkness was upon him; the King of Israel that said, Behold this evil is of the Lord, and what should I wait for the Lord any longer? 2 King. 6.33. Mahomet the first Emperour of the Turks, being wonderfully grieved with the dishonour and loss hee had received at the last assault of Scodra, Turk hist. fol. 423. in his choler and frantick rage most horribly blasphemed against God, saying, that it were enough for him to have care of heavenly things, and not to cross him in his worldly actions.
Vers. 4. Wealth maketh many friends] Res amicos invenit, saith hee in Plautus. Wine, saith Athenaeus, hath [...], a force in it to make friendship. Wealth wee are sure hath; but as that is no sound love that comes out of cups, it is but ollaris amicitia; so neither are they to bee trusted, that wealth wins to us. Hired friends are seldome either satisfied, or sure; but like the Ravens in Arabia, that, full gorged, have a tuneable sweet record, but empty, screetch horribly. Flies soon fasten upon honey, and vermine will haunt a house where food is to bee gotten.
But the poor is separated from his neighbour] Who either turns from him as a stranger, or against him, as an enemy. Nero being condemned to dye, and not finding any one that would fall upon him, and dispatch him, cryed out, Itane, nec amicum, nec inimicum habeo? Have I now neither friend, nor foe, that will do this for mee?
Vers. 5. A false witness shall not bee unpunished] Many poor people care not to lend their rich friend an oath at a need: And many rich, though they think ill of Pillory-perjury, yet they make little conscience of a merry lye. Neither of these shall pass unpunished. And this sentence may bee to them, as those knuckles of a mans hand were to Baltasar, to write them their destiny, or as Daniel was to him, to read it unto them.
Vers. 6. Many will intreat the favour of the Prince] Yea, lye at his feet, and lick up his spittle, not being loyal in love for conscience, but submiss in shew for commodity. [...]. Orph. in Arg. Every man will bee thrusting in where any thing is to bee gotten. The Poets make Litae or Petitions to bee the daughters of Jupiter, and ever about him, to signifie, saith the Mythologist, that Princes and great ones are seldome without suppliants and suters.
And every man is a friend, &c.] See the Note on Chap. 17.8.
Vers. 7. All the brethren of the poor do hate him] How much more then his hired friends? These are like Crows to a dead Carcase, which if they flock to it, it is not to defend, but to devour it; and no sooner have they bared the bones, but they are gone. See the Note on Chap. 14.20.
Vers. 8. Hee that getteth wisdome] Hebr. Hee that getteth, or possesseth an heart; For wee are born brutes, and are compared to the horse and mule that have none understanding, Psal. 32. Hearts wee have all, but our foolish hearts are darkned, Rom. 1.21. yea, a deceived heart hath turned us aside that wee cannot deliver our souls, nor say, Is there not a lye in my right hand? Isa. 44.20. Well may the rich have many friends, but not many hearts; For without wisdome no man can love his own soul, much less can hee truly love another. Therefore by how much better it is for a man to love his own soul as hee ought, [Page 129] than to bee beloved of others for his gifts; by so much it is better to get wisdome, than to get wealth.
Vers. 9. A false witness, &c.] See Vers. 5.
Vers. 10. Delight is not seemly for a fool] Dignitas in indigno est ornamentum in luto, saith Salvian: Health, Wealth, Nobility, Beauty, Honour, and the like, are ill bestowed upon a wicked man, who will abuse them all to his own and other mens undoing.Secunda res etiam sapicutum animos fatigant; quanto magis insolescent stulti rerum successu prospero? Salust. The wisest have enough to do to manage these outward good things: What may wee then expect from fools? (See the Note on Chap. 14.24.) if they make wise men fools, they will make fools mad men.
Much lesse for a servant to rule over Princes] As Abimelech that bramble did over the Cedars of Lebanus: as Tobiah the Servant the Ammonite sought to do over Nehemiah, and the Princes of Judah: As the servants of the Emperour Claudius did over him and the whole State (which occasioned that verse to be pronounced on the Theatre, ‘ [...])’
As Becket and Wolsey affected to do in their Generations: And as the Bridgemaker of Rome, who stiles himself Servus servorum, a servant of servants, and yet acts as a Dominus Dominantium, & Rex Regum, Lord of Lords, and King of Kings. Round about the Popes Coin are these words stamped, That Nation that will not serve thee, shall bee rooted out. His Janizaries also the Jesuites are as a most agile sharp sword, whose blade is sheathed at pleasure in the bowels of every Common-wealth, but the handle reacheth to Rome and Spain. This made that most valiant and puissant Prince, Henry the fourth of France, when hee was perswaded by one to banish the Jesuites, say, Give mee then security for my life.
Vers. 11. The discretion of a man deferreth his anger] Plato, when angry with his servant, would not correct him at that time, but let him go with Vapulares nisi irascerer, I am too angry to beat thee. A young man that had been brought up with Plato, returning home to his Fathers house,Sen. de ita, lib. 3. c. 11. and hearing his Father chide and exclaim furiously, said, I have never seen the like with Plato. See the Note on Chap. 14.29. Anger, by being deferred, may bee diminished, so it bee not concealed for a further opportunity of mischief, as Absoloms toward Amnon, and Tiberiusses, whom the more hee meditated revenge,Lentus in meditando ubi prorapisset, &c. Tacit. the more did time and delay sharpen it: And the farther off hee threatned, the heavier the stroke fell.
And it is his glory to pass over a transgression] Heb. To pass by it, as not knowing of it, or not troubled at it: Thus David was deaf to the railings of his enemies, and as a dumb man, in whose mouth are no reproofs. Socrates, when hee was publickly abused in a Comedy, laughed at it: Polyagrus vero seipsum strangulabat, saith Aelian; but Polyagrus, not able to bear such an indignity, hanged himself. Augustus likewise did but laugh at the Satyrs and buffooneries which they had published against him: and when the Senate would have further informed him of them, hee would not hear them. The manlier any man is, the milder and readier to pass by an offence: this shews, that hee hath much of God in him (if hee do it from a right principle) who bears with our evil manners, and forgives our trespasses, beseeching us to bee reconciled. [...]. Act. 13 When any provoke us, wee use to say, Wee will bee even with him: There is a way whereby wee may bee not even with him, but above him, and that is, forgive him. Wink at small faults especially. Qui nescit dissimulare, nescit vivere. Hee that cannot lye, is not fit to live.
Vers. 12. The Kings wrath is at the roaring of a Lion] Heb. Of a young Lion, which (being in his prime) roars more terribly; sets up his roar with such a force, that hee amazeth the other Creatures whom hee hunteth,Ambros. He [...]s. lib. 6. cap. 5. so that (though far swifter of foot than the Lion) they have no power to flye from him. Kings have long hands, strong clutches: Good therefore is the wise mans counsel, Eccles. 8.2, 3, 4. See the Note on Chap. 16.14, 15.
[Page 130]Vers. 13. A foolish Son is the calamity of his Father] Children are certain cares, but uncertain comforts. Let them prove never so towardly, yet there is somewhat to do to breed them up, and bring them to good. But if they answer not expectation, the Parents grief is unexpressible. See the Note on Chap. 10.1. and 15.20. How many an unhappy Father is tempted to wish with Augustus, ‘O utinam caelebs vixissem, orbusque perissem?’
And the contentions of a wife are a continual dropping] Like as a man that hath met with hard usage abroad, thinks to mend himself at home; but is no sooner sate down there, but the rain dropping thorow the roof upon his head, drives him out of doors again:Conjugium Conjurgium. De discordi conjugio Theomistocles dixit, [...]. Such is the case of him that hath a contentious wife; a far greater cross than that of ungracious children, which yet are the Fathers calamities and heart-breaks. Augustus had been happy if hee had had no children: Sylla, if hee had had no wife. All evils, as elements, are most troublesome, when out of their proper place, as impiety in Professours, injustice in Judges, discomfort in a wife. This is like a tempest in the Haven, most troublesome, most dangerous.
Vers. 14. House and riches are the inheritance of the Fathers] Viz. More immediately. God gives them to the Parents, and they leave them to their children, being moved thereto by God: Though a carnal heart looks no higher than Parents, cares not so hee may have it, whence hee hath it. It is Dos non Deus that maketh marriages with them; good enough, if goods enough; mony is the greatest medlet, and drives the bargain and business to an upsho [...]. Mostly, such matches prove unhappy and uncomfortable. How can it bee otherwise, sith Hic Deus nihil fecit? God indeed had a hand in it, but for their just punishment, that so followed after lying vanities, and so forsook their own mercies.
But a prudent wife is of the Lord] Nature makes a Woman, Election a Wife; but to bee prudent, wise, and virtuous, is of the Lord. A good, wife was one of the first real and royal gifts bestowed on Adam. God set all the creatures before him ere hee gave him a wife; that seeing no other fit help, hee might prize such a gift, not a gift of industry, but of destiny, as one saith; for Marriages are made in Heaven, as the common sort can say, and as very Heathens acknowledge. The Governour of Eskichisar hearing Othoman the Great Turk his relation of a fair Lady whom hee was in love with, and had highly commended for her virtues, seemed greatly to like of his choice, saying, that shee was by the divine providence appointed onely for him to have.Turk. Hist. fol. 136.
Vers. 15. Slothfulness casteth into a deep sleep] Sloth bringeth sleep, and sleep poverty. See this excellently set forth, Chap. 6.9, 10, 11. See the Notes there, and on chap. 10.4.
Vers. 16. Hee that keepeth the Commandement, keepeth his own soul] This is the first fruit of shaking off sloth and sleepiness. Hee that stirs up himself to take hold of God, Isa. 64.7. and to take hold of his Covenant, Isa. 56.4. to love the name of the Lord, and to bee his servant, vers. 6. to love him, and keep his Commandements, Exod. 20.6. to do that little hee does out of love, if it bee no more than to think upon his Commandements to do them, Psal. 103.18. this mans soul shall bee bound up in the bundle of life, hee shall finde his name written in the book of life. For in vitae libro scribuntur omnes qui quod possunt, faciunt, etsi quod debeut non possunt, saith Bernard. Their names are written in Heaven who do what they can, though they cannot do what they ought. If there bee a willing mind, 2 Cor. 8.12. God accepts, according to what a man hath, not according to what hee hath not. Aug. Exchir. cap. 32. And here also, Nolentem praevenit Deus ut velit, volentem subsequitur ne frustrà velit. God that gives both to will and to do, causeth his people to keep his Commandements,Ezek. 36. Isa. 26. and worketh all their works in them, and for them. Lex jubet, gratia juvat: petamus ut det, quod ut habeamus jubet. Aug. in Exod. quast. 55. The Law commandeth, but Grace helpeth; let us beg that God would make us to be what hee requires us to be.
[Page 131] But hee that despiseth his waies] That is, Gods waies, chalked out in his word. See the Note on chap. 13.13. Or, Hee that despiseth his own waies, Aut mentem aut restim comparandum. Chrysip. lives carelesly, and at randome; walks at all adventures with God, cui vita est incomposita, & possimè morata contra gnomonem & canonem Decalogi, a loose and lawless person, hee shall dye, not a natural death onely (as all do) but spiritual and eternal. There is but an inch betwixt him and hell, which already gapes for him, and will certainly swallow him up.
Vers. 17. Hee that hath pitty upon the poor, lendeth, &c.] This is a second fruit of shaking off sloth, and working with the hands the thing that is good,Ephes. 4.28. that one may have to give to him that needeth. Hee doth not give it, but lend it, God accepts it both as [...], as a gift, and a Loue, saith Basil: Nay,Orat. de Eleemos. he lends it upon usury, Faeneratur Domino; and that to the Lord, who both binds himself to repay, and gives us security for it under his own hand here. Hee will pay him again to bee sure of it, [...] in Piel, hee will fully and abundantly repay him; mostly in this world, but infallibly in the world to come. Evagrius in Cedrenus bequeathed three hundred pounds to the poor in his Will; but took a bond before-hand of Synesius the Bishop, for the repayment of it in another life; And the very next night, (saith the history) after his departure, appearing to him in his shape, delivered in the bond cancelled, and fully discharged.
Vers. 18. Chasten thy Son while there is hope] See the Note on chap. 13.24.
Vers. 19. A man of great wrath shall suffer punishment] Hee that laies the reynes in the neck, and sets no bounds to his wrath, whether in chastising his childe, or otherwise, shall bee sure to smart for it: shall bring himself and his friends into great trouble. Such therefore as are cholerick should pray much, and prevent all occasions of wrath; as Callius and Cotis, because they would not bee stirred up to anger, burned their enemies letters before they were read. The like did Pompey to the Letters of Sertorius, and Casar to Pompey's Letters.
Vers. 20. Hear counsel, and receive instruction] Or, correction. Here hee directs his speech to the younger sort, and exhorts them, 1 To hear counsel, that is, to keep the Commandement, as vers. 16. 2 To receive correction of Parents, as vers. 18. as the onely way to sound and lasting wisdome: For Vexatio dat intellectum; Piscator ictus sapit; Quae nocent docent, &c. Or Salomon may here bring in the Father thus lessoning his untoward childe, whom hee hath lashed. For to correct, and not instruct, is to snuff the Lamp, but not poure in oyl to feed it.
Vers. 21. There are many devises in a mans heart] They may purpose, but God alone disposeth of all. See the Note on chap. 16.1.9. Some think to rise by ill principles, but it will not bee. Some to bee rich, but God crosseth them, and holds them to prisoners pittances, to hard meat, as wee say. Some, to live long, and to enjoy what they have gotten: but they hear, Thou fool, Luk. 12. this very night shall thy soul bee taken from thee, &c. Some set themselves to root out true Religion, to dethrone the Lord Christ, &c. But God sees and smiles, looks and laughs, Psal. 2. The counsel of the Lord, that shall stand when all is done. Christ shall reign in the midst of his enemies: the stone cut out of the mountains without hands, shall bring down the golden Image with a vengeance, and make it like the chaff of the Summer-floor, Dan. 2.35. Sciat Celfitudo vestra & nihil dubitet, (saith Luther in a letter to the Electour of Saxony) longè aliter in coelo quàm Noribergae de hoc negotio conclusum esse. Scult. Annal. Let your highness bee sure that the Churches business is far otherwise ordered in Heaven, than it is by the Emperour and States at Norinberg. And Gaud eo quod Christus Dominus est; alioqui totus desperassem. I am glad that Christ is King; for otherwise I had been utterly out of heart and hope, saith holy Myconius in a Letter to Calvin, upon the view of the Churches enemies.
Vers. 22. The desire of a man is his kindness] Or, his mercy. Many have a great mind to bee held merciful men, and vainly give out what they would do, if they had wherewith; and perhaps they speak as they think too (this may [Page 132] bee one of those many devises, those variae & vanae cogitationes in the heart of a man, vers. 21.)
But the poor man is better than a liar] For though hee hath nothing to give, yet having a giving affection, hee is better than a lyar, that is, than such a rich man, who before hee was rich would brag what hee would do if hee were rich, and yet now is a niggard.
Saturatus pernoctabit, Hee shall not go supperless to bed.Vers. 23. The fear of the Lord tendeth to life, &c.] Life, saturity, and security from evil (from the hurt, if not from the smart of it) are all assured here to those that fear God. Who would not then turn spiritual purchaser? See Chap. 22.4.
Vers. 24. A slothful man hideth his hand in his bosome] The Latines say, Hee wraps it in his cloak, Manum habet sub pallio. Hee puts it in his pocket say wee. Erewhiles wee had him fast asleep; and here going about his business, as if hee were still asleep; so lazie that any the least labour is grievous to him, hee can hardly finde in his heart to feed himself, so to uphold the life of his hands, which hee should maintain with the labour of his hands, 2 Thess. 3.10. and with the sweat of his brows, Gen. 3. Very sucklings get not their milk without much tugging and tyring themselves at the Dug.
Vers. 25. Smite a scorner, and the simple will leware] Alterius perditio, tua sit cautio, saith the Wise-man. Seest thou another man shipwrackt? look well to thy tackling. Poena ad paucos, &c. Let but a few bee punished, and many will bee warned and wised; any will, but the scorner himself, who will not bee better, though braid in a mortar. This scorner may very well bee the sluggard mentioned in the former verse. Smite him never so much, there is no beating any wit into him. Pharaoh was not a button the better for all that hee suffered; but Jethro taking notice of Gods heavy hand upon Pharaoh, and likewise upon the Amalekites, was thereby converted, and became a Proselyte, as Rabbi Salomon noteth upon this Text.
Vers. 26. Hee that wasteth his father] That spoileth, pilfereth, pillageth, preyeth upon his father; Not so much as saying with that Scape-thrift in the Gospel,Luke 15. Give mee the portion that falls to my share. Idleness and incorrigibleness lead to this wickedness, as may appear by the context.
Vers. 27. Cease my son to hear the instruction] Beware of false Prophets, Mat. 7.24. See the Note there. Take heed also what books yee read; for as water relisheth of the soil it runs through, so do the soul of the Authors that a man readeth.
Vers. 28. An ungodly witness scorneth judgement] As if hee were out of the reach of Gods rod.Eccles. 8. Psal. 50. And because judgement is not presently executed, therefore his heart is set in him to do wickedly, hee looks upon God as an Abbettor of his perjury. His mouth devoureth iniquity, as some savoury morsel. But know they not that there will bee bitterness in the end? Let them but mark what follows.
Vers. 29. Judgements are prepared for scorners] For these scorners (that promise themselves impunity) are judgements, not one, but many, not appointed onely, but prepared long since, and now ready to bee executed.
CHAP. XX. Vers. 1. Wine is a mocker, &c.]
FOr (first) it mocks the Drunkard, and makes a fool of him, promising him pleasure,Decepit ebrietas Lotum quem Sodoma non decepit. [...]. but paying him with the stinging of an Adder, and biting of a Cockatrice, Chap. 23.32. (See the Note there.) Wine is a comfortable creature, Judg. 9.12. one of the chief lenitives of humane miseries, as Plato calls it; but excess of wine, 1 Pet. 4.3. is (as one well saith) Blondus daemon, dulce venenum, suave peccatum; quam qui in se habet, se non habet; quam qui facit, non facit peccatum, sed totus est peccatum. That is, a fair spoken Devil, a sweet [Page 133] poison, a sin which hee that hath in him, hath not himself, and which hee that runs into, runs not into a single sin, but is wholly turned into sin. Secondly, It renders a man a mocker, even one of those scorners, for whom judgements are prepared, as Solomon had said in the fore-going verse. See Hos. 7.5. Isa. 28.1. 1 Sam. 25. Abigail would not tell Nabal of his danger till hee had slept out his Drunkenness, lest shee should have met wich a mock, if not with a knock.
Strong drink is raging] All kinde of drink that will alienate the understanding of a man, and make him drunk; As Ale, Beer, Sider, Perry, Metheglin, &c. Of this Pliny cries out, Hei, mirâ vitiorum solertiâ inventum est quemadmodum aqua quoque inebriaret. Portentosum sanè potionis genus! Lib. 14 cap. ult. quasi non ad alium usum natura parens humano generi fruges dedisse videatur. So witty is wickedness grown now, that there is a way invented to make a man drunk with water; a monstrous kinde of drink surely! as if Dame nature had bestowed corn upon us to such a base a base. See the Note on Chap 23.29. Saint Paul very fitly yoaketh together Drunkards, and Raylers, 1 Cor. 6.9.
And whosoever is deceived thereby is not wise] For when the wine is in, the wit is out. They have a practice of drinking the Out's, as they call it; all the wit out of the head, all the money out of the purse, &c. And thereby affect the title of Roaring Boyes, by a woful Prolepsis (doubtless) here for hereafter.
Vers. 2. The fear of a King is as the roaring of a Lion. See Chap. 16.14. and 19.12.
Vers. 3. It is an honour for a man to cease from strife] To stint it rather than to stir it; to bee first in promoting peace and seeking reconciliation, as Abraham did in the controversie with Lot, Memento (said Aristippus to Aeschines, Plutarch. de cohib. ira. with whom hee had a long strife) quod cum essem natu major, prior te accesserim. Remember said hee, that though I am the elder man, yet I first sought reconciliation. I shall well remember it, said Aeschines, and whiles I live,Laer. l. 2. I shall acknowledge thee the better man, because I was first in falling out, and thou art first in falling in again.
But every fool will bee medling] Or mingling himself with strife; hee hath an itching to bee doing with it, to bee quarrelling, brabling, lawing.Caesar. com. Once it was counted ominous to commence actions, and follow sutes. Now nothing more ordinary, for every trifle, treading upon their grass, or the like. This is as great folly, as for every slight infirmity to take Physick.
Vers. 4. The sluggard will not plow by reason of the cold] So the spiritual sluggard either dreams of a delicacy in the wayes of God (which is a great vanity) or else if heaven bee not to bee had without the hardship of holiness, Christ may keep his heaven to himself.Mat. 19.22. The young man in the Gospel went away grieved that Christ required such things that hee could not bee willing to yeeld to. The Hebrews have a common Proverb amongst them; Hee that on the even of the Sabbath hath not gathered what to eat, shall not at all eat on the Sabbath: Meaning thereby, that none shall reign in heaven, that hath not wrought on earth. Man goeth forth (saith the Psalmist) to his work, and to his labour untill the evening, Psal. 104.23. So till the Sun of his life bee set, hee must bee working out his salvation. This is to work the work of him that sent us, as our Saviour did. Which expression of working a work, notes his strong intention upon it, as Jer. 18.18. to devise devices, notes strong plotting to mischief the Prophet. So Luke 22.15. With a desire have I desired, &c. yea how am I straightned, till it bee accomplished? Luke 12.50. Lo Christ thirsted exceedingly after our salvation, though hee knew it should cost him so dear. Is not this check to our dulness and sloth?
Vers. 5. Counsel in the heart of a man is like deep water] See Chap. 18.4. As the red Rose, though outwardly not so fragrant, is inwardly far more cordial than the Damask, being more thrifty of its sweetness, and reserving it in it self: So it is with many good Christians.
But a man of understanding will draw it out] And surely this is a fine skill to [Page 134] bee able to pierce a man that is like a vessel full of wine, and to set him a running.
Vers. 6. Most men will proclaim every one his own goodness] As the Kings of Egypt would needs bee called [...], Bountiful, or Benefactors; many of the Popes Pit and Bonifacii, &c. The Turks will needs bee stiled the only Musulmans, or true Beleevers; as Papists the onely Catholicks. The Swenk feldians (Stinkfeldians, Scblussenb, Luther called them from the ill savour of their opinions) intituled themselves with that glorious name, The Confessours of the glory of Christ. Histor. Dav. Georg. David George that monstrous Heretick, that was so far from accounting Adulteries, Fornications, Incests, &c. for being any sins, that hee did recommend them to his most perfect Scholars, as acts of grace, and mortification, &c. yet hee was wonderfully confident of the absolute truth of his tenets, and doubted not but that the whole world would soon submit to him, and hold with him. Hee wrote to Charles the Emperour, and the rest of the States of Germany, an humble and serious admonition (as hee stiled it) written by the command of the Omnipotent God, diligently to bee obeyed, because it contained those things whereupon eternal life did depend.
But a faithful man who can finde] Diaconos paucitas honorabiles fecit, saith Hierome. The paucity of pious persons makes them precious. Perrarò grati reperiuntur, saith Cicero. It is hard to finde a thankful man. Faithful friends are in this age all for the most part gone in Pilgrimage,Daniels Hist. and their return is uncertain, said the Duke of Buckingham to Bishop Morton, in Richard the third his time.
Vers. 7. The just man walketh in his integrity] Walketh constantly; not for a step or two onely,Continenter ambulat. when the good fit is upon him. See the Note on Gen. 17.1.
His children are blessed after him] Personal goodness is profitable to posterity; yet not of merit, but of free grace, and for the promise sake; which Jehu's children found and felt to the fourth Generation, though himself were a wicked Idolater.
Vers. 8. A King that sitteth in the Throne of Judgement, &c.] Kings in their own persons should sit and judge of causes sometimes; to take knowledge (at least) what is done by their officers of Justice. I have seen the King of Persia many times to alight from his horse (saith a late Traveller) onely to do justice to a poor body.The Preachers Travels, by John Cartwright. Hee punisheth theft and man-slaughter so severely, that in an age a man shall hardly hear either of the one, or of the other.
Vers. 9. Who can say I have made my heart clean?] That can I, saith the proud Pharisee, and the Popish Justitiary. Non habeo Domine, quod mihi ignoscas; I have nothing Lord for thee to pardon, said Isidore the Monk. When Saint Paul, that had been in the third Heaven, complains of his inward impurities, Rom. 7.15. and though hee should have known no evil by himself, yet durst hee not look to bee thereby justified, 1 Cor. 4.4. And holy Job 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 [Page 135] 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 [Page 136] 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,
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 [Page 137] 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 quàm 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 and stirs. Make, God your Chancellour, in case no law will relieve, and you shall do your selves no disservice. If compelled to go a mile, rather than revenge, go two; yea, as far as the shooes of the preparation of the Gospel of peace will carry you, and God will bring you back with everlasting joy, Isa. 35.10. This is the way to bee even with him that wrongs you, nay to bee above him.
Vers. 23. Divers weights are an abomination] In righting and revenging themselves men are apt to weigh things in an uneven ballance, to bee overpartial in their own cause, and to judge that an hainous offence in another, that [Page 138] is scarce blame-worthy in themselves. It is best therefore to lay down all injuries at Gods feet, who will bee sure to give a just recompence to every transgression, Heb. 2.2. and will else turn his wrath from our enemies to us, for our diverse weights and false ballances. See the Note on verse 10. of this Chapter.
Vers. 24. Mans goings are of the Lord] See the Notes on Chap. 16.1, 9. God brought Paul to Rome by a way that hee little dreamed of. Austin once travelling lost his way,Aug. in Enchirid. ad Laurent. cap. 17. and fetching a compass came safe to the place hee intended; whereas had hee kept the right way, hee had been caught by an armed band of the Donatists that lay in wait for him. The steps of a good man are ordered by the Lord, Psal. 37.23. and hee findes himself sometimes crossed with a blessing: As when Isabel Queen of England was to repass from Zeland into this Kingdome with an Army, in favour of her son against her husband, shee had utterly been cast away, had shee come to the port intended, being there expected by her enemies; but Providence (against her will) brought her to another place where shee safely landed. Good therefore, and worthy of all acceptation is the Wise-mans counsel, In all thy wayes acknowledge GOD, and hee shall direct thy path, Prov. 3.6. See the Note there.
Vers. 25. It is a snare to a man who devoureth, &c.] Hee doth as a fish that swallows the hook, as the Eagle that stole the flesh from the Altar with a coal sticking to it, that set the whole nest on fire, &c. What a sad end befell Cardinal Wolsey, Act. & Mon. whilest hee sought more to please the King than God, as himself said? And what a revenging hand of God pursued his five chief Agents that were most instrumental for him in that sacrilegious enterprise? One of them killed his fellow in a duel, and was hanged for it. A third drowned himself in a Well. A fourth fell from a great estate to extream beggery. Dr. Allen (the last and chiefest of them) being Arch-bishop of Dublin, was cruelly slain by his enemies.Scult. Annal. tom. 2. p. 332. Utinam his & similibus exemplis edocti discant homines res semel Deo consecratas timidè attrectare! saith Scultetus, who relates this story; I would men would take heed by these and the like examples how they meddle with things once consecrated to God. If Divine Justice so severly punished those that converted Church goods (though not so well administred) to better uses, doubtless, because they did it out of selfish and sinful principles and intentions; what shall become of such as take all occasions to rob God, that they may inrich themselves?Luth. in Gen. 47 Spoliantur parochiae & Scholae non aliter ac fi fame necare nos velint, saith Luther, Parishes and Schools are polled and robbed of their mantenance, as if they meant to starve us all.
And aftervews to make inquiry] viz. How hee may devour that tid bit without kecking, and not finde it hard meat on his conscience. But a man may easily eat that on earth,Speeds Chron. fol. 826. that hee shall have time enough to digest in hell. The fear of this made Queen Mary restore again all Ecclesiastical livings assumed to the Crown, saying, that shee set more by the salvation of her own soul, than shee did by ten Kingdoms.Ibid. 496. And upon the like motive King Lewis of France (about the year 1152.) cast the Popes Bulls (whereby hee required the fruits of vacancies of all Cathedral Churches of France) into the fire, saying, Hee had rather the Popes Bulls should roast in the fire, than his own soul should fry in hell.
Vers. 26. A wise King scattereth the wicked] Dreins the Country of them by his just severity, yet with due discretion, as appears by the latter words, and bringeth the wheel over them, Blunts Voyage pag. 12. Zevecat. in observ. polit. compared with Isa. 28.27, 28. The Turks justice will rather cut off two innocent men, than let one offender escape. The Venetians punish with death whosoever shall mis-imploy a penny of the publick stock to his own private profit. Durescite, durescite, ô infoelix Lantgravic, said the poor Smith to the Lantgrave of Thuring, that was more milde than was for his peoples good. The sword of Justice must, I confels, bee furbushed with the oyl of mercy; but yet there are cases wherein severity ought to cast the scale.
Vers. 27. The spirit of a man is the candle of the Lord] Some read it, The [Page 139] breath of a man, that is, his life, is the candle of the Lord, and sense it thus Look how men deal by their Lights or Lamps, so doth God by our Lives; Some we put out as soon as lighted: others we let alone till half wasted, and others again till Wax, and Week, and all be consumed. So some dye younger, some older, as God pleaseth. But the word Neshamah here used, as it holds affinity with the Hebrew Shamajim Heaven, so it doth with the Latine word Mens the Mind, or reasonable Soul, which indeed is that light that is in us, by an excellency, Matth. 6.23. that spirit of a man that knows the things of a man, 1 Cor. 2.11. that candle that is in a mans belly or body, as in a Lanthorn, making the least more perspicuous. This is true by a specialty of that Divine faculty of the Soul, Conscience, which is frequently called the Spirit of a man, as being planted of God in all and every part of the reasonable Soul; where she produceth occasionally several operations, being the Souls School-master. Monitor, and Domestical Preacher; Gods spye, and Mans over-seer; the principal Commander, and chief Controuler of all his doings and desires.
Surely it is a most Celestial gift (saith one.) It is so of God and in man,Bifeild on 1 Pet. 2. that it is a kind of middle thing betwixt God and man; less than God, and yet above man.Huet. of Conf. It may be called our God (saith another) in the sense that Moses was Pharaohs: having power to controul and avenge our disobediences, with greater Plagues than ever Moses brought on 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 [Page 140] 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 [Page 141] 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 bigswoln 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 from that loathsome dunghil, worse than those that came up from the five Cities of the plain. Pride is like Copress, which will turn wine or milk into Ink; or leaven, which turns a very Passeover into pollution; or as the Sanies of a plaguesor, which will render the richest Robe infectious.
Vers. 5. The thoughts of the diligent tend onely, &c.] The word rendred diligent, signifies one that is sedulous and sollicitous in his business, that weighs circumstances, and waits opportunities, that sits down first,Qui res omnes suas ordina facit loco & tempore, &c. Cujus limitatae & velut judicio decisae actiones omnes. Mercer. and counts his costs. Luke 12.28. that considers seriously, and then executes speedily: Such an one was Abrahams servant, Gen. 24. Joseph, Boaz, Daniel. And how should such a man chuse but thrive? See the Note on Chapter 10.4. A sufficiency hee is sure of, though not of a superfluity.
But of every one that is hasty] And head-long; that resolving to bee rich, graspeth greedily all hee can come at, accounting all good fish that comes to hand, and not sticking at any injustice or cruelty that may make for his advantage. The beggar will catch this man ere long, the usurer will get him into his clutches, and leave him never a feather to flye with. There is a curse upon such precipitate practices, though men bee never so industrious, as in Jehoiachim, Jer. 22. and Saul, 1 Sam. 14. Those that making more haste than good speed to bee rich, reach at things too high for them (which David would not do, Psal. 131.1.) may bee likened to the Panther, which loves the dung of man so much, as if it bee hanged a height from it, it will skip and leap up, and never leave, till it have burst it self in peeces to get it.
Vers. 6. The getting of treasures by a lying tongue] As do Seducers, Sycophants, Flatterers, corrupt Judges (that say with shame Give yee) mercenary pleaders (that sell both their tongues and silence, and help their Clients causes as the Wolf did the sheep of his cough, by sucking his blood) witnesses of the post (that can lend an oath, as Jezabels hired Rake-hels did, and will not stick to swear (if they may bee well paid for it) that their friend or soe was at Rome and at Interamna both at once) false Chapmen, that say the best of their worst commodities, and cheat the unwary buyer. These and the like, though for a while they may thrive and ruffle, yet in the end they prosper not, but perish with their wealth, as the Toad doth with his mouth full of earth. God blows upon their cursed hoards of evil-gotten goods, scatterinrg them as chaff before the wind: Destruction also dogs them at the heels, both temporal and eternal. This they are said to seek, sc. eventually, though not intentionally; they seek it, because they not onely walk in the way to it, but run and flye with posthaste, as if they were afraid that they should come too late, or that hell should bee full before they got thither. Thus Balaams Ass never carries him fast enough after the wages of wickedness. Set but a wedge of gold before Achan, and Joshuah, that could stop the Sun in his course, cannot stay him from fingering of it. Judas in selling his Master, what hee doth, doth quickly. But with what issue? What got Balaam but a sword in his ribs? Achan, but the stones about his ears? Judas, but the halter about his neck? besides a worse thing in another world. Thus many a wretched worldling spins a fair thred to strangle himself both temporally and eternally; by covetousness they not onely kill others, Prov. 1.19. but desperately drown themselves in perdition and destruction, 1 Tim. 6.9. Fuge ergo, dives, ejufmodi exitum (as St. Ambrose concludes [Page 142] the story of Ahabs and Jezabels fearful end) sed fugies ejusmodi exitum si fugeris hujusmodi flagitium. Fly, O rich miser, such an end. Such an end you shall avoid, if you carefully flye from such sinful courses.
Vers. 7. The robbery of the wicked shall destroy them] Heb. Shall saw them, that is, shall bring upon them exquisite and extream torments, such as the Prophet Isaiah, and those Martyrs, Heb. 11.37. were put unto unjustly; such as Agag suffered justly, and those barbarous Ammorites, 2 Sam. 12.31. Some render it, dissecabit eos, shall cut them in twain, as that evil servant, Luke 12.46. and those blasphemers of Daniels God, Dan. 3.29. Others render it, shall abide upon them, or dwell with them. Their ill-gotten goods vanish, but their punishment remains: Their stollen venison is soon eaten up, but the shot is not yet paid, there is a sad reckoning behinde; God will rake out of their bellies those tid bits, those murdering morsels. Besides that, for their last dish is served up astonishment and fearful expectation of just revenge. The Hebrew word here translated destroy, signifies also to terrifie and fear; They shall bee a Magormissabib to themselves,Dio in Sever. as Pashur was, Jer. 20.3, 4. running from chamber to chamber to hide from the hand of Justice (as that notable theef Bulas in the dayes of Severus the Emperour) but they shall not escape, their sin will finde them out; God will pour upon them, and not spare, whether they bee private theeves,Gell. lib. 11. cap. 16. or those publike robbers, qui in auro & purpura visuntur (as Cato once said) that are clad with purple, and have gold chains about their necks; corrupt Judges, who judge for reward, and take away the righteousness of the righteous from him. Such were Empson and Dudley in their generation. Such was Judge Belknap in Richard the seconds dayes, who being about to subscribe the Articles against proceedings of Parliament, said, there wanted but a Hurdle, Speed▪ 747. a Horse, and a Halter to carry him where hee might suffer for assenting to them. And that of these publick Theeves Solomon chiefly speaks here, wee may well think by the following clause, shewing the cause of their sore and sharp punishment, because they refuse to do judgement.
Vers. 8. The way of man is froward and strange] And therefore strange, because froward, various and voluble; so that you know not where to have him, hee is so unconstant, nor what to make of him, hee is so uncertain, and unsetled; double-minded, Jam. 1.8. double-tongued, 1 Tim. 3.8. versut ulus & versatilis, ‘Qui tantum constans in levitate sua.’
Folieta Galeazo reports of Sfortia Duke of Millain, that hee was a very Monster, made up and compact of Vertue and Vice. Such of old were Alcibiades, and likewise Julian the Apostate, of whom Marcellinus saith, that by his vicious errours Obnubilabat gloriae multiplices cursus, hee stained his many praise-worthy parts and practices▪ Galba, and our Richard the third, are said to have been bad men, good Princes. And of King Henry the eighth, saith Mr. Camden, Fuerunt quidem in eo rege magnae virtutes, nec minora vitia, confuso quodam temperamento mixtae, that is, there was a strange mixture of great Vertues, and no less Vices found in this King.
But as for the pure, his work is right] For why? Hee works by rule; and therefore all his actions are uniform; Hee is also one and the same in all estates of life,2 Cor. 1.17, 18 as gold is purged in the fire, shines in the water. Did I use lightness? (saith St. Paul) or is therewith mee, Yea, Yea, and Nay, Nay? No, But as God is true, so our word toward you was not Yea and Nay. I did not say, and unsay; do, and undo, &c.
Vers. 9. It is better to dwell in a corner of the house-top] Their house-tops were made flat by order of the Law. The sense is then, A man had better abide abroad, sub dio, exposed to wind and weather, yea to croud into a corner, and to live in a Little-ease, than to cohabit in a convenient house with a contentious woman, that is ever brawling and brangling, that turns conjugium into conjurgium by inserting the Dogs letter (r) and leading her husband a Dogs life. [Page 143] Such a one was Zillah, Peninnah, Xantippe, the wife of Phoroneus the Law giver,Bruson. lib. 7. cap. 22. who upon his death-bed told his brother, Hee had been a man happy if hee had never married. Aristotle affirms, that hee that hath miscarried in a wife,Arist. in Rhet. hath lost more than half the happiness of his life. Rubius Celer, and Albutius Tertius were held happy among the Romans, because the former had lived with a wife three and forty years, and eight months, the latter five and twenty years, sine querela, without quarrelling or contending. And this they gave order should bee engraven upon their Grave-stones. See the Note on Prov. 19.13.
Vers. 10. The soul of the wicked desireth evil] Sinful self-love (the choakweed of all true love) prompteth the wicked man to envy the good, and wish the evil of all but himself. Hard-hearted hee is, and inhumane, unless it bee in a qualm of kindness (as Saul to David, the Aegyptians to the Israelites) or meerly in dissimulation, as John Oneale father to the Earl of Tyrone, Camd. Elis. that Rebel, 1598. inscribed himself in all places, I am great John Oneale, friend to the Queen of England, and foe to all the world. [...], said one wicked Emperour, [...], said another, striving to out-vie him,Dio. When I dye, let the world bee confounded. Nay, whilest I live let it bee so, said the other Monster.
His neighbour findes no favour in his eyes] Whether hee sink or swim, it is no part of his care. What cares that churl Nabal, though worthy David dye at his door, so long as himself sits warm within, feeding on the fat, and drinking of the sweet? The Priests and the Levites saw the wounded man that lay half dead, and lent him no help; It was well they fell not upon him and dispatched him, as dogs fall upon a man that is down; or as when a Deer is shot, the rest of the Herd push him out of their company. Such cruel beasts David complains of, Psal. 69.26. And such fierce salvages St. Paul foretels shall bee in these last and worst dayes. Hard hearts shall make hard times, 2 Tim. 3.3.
Vers. 11. When the scorner is punished, &c.] See the Note on Prov. 19.25.
And when the wise is instructed] Or, when hee accurately considers the wise, and observes both their integrity and their prosperity by Gods blessing thereupon (for the word imports both) hee resolves to play the wise-man.
Vers. 12. The righteous man wisely considereth, &c.] Hee fore-seeth its fearful fall, and is not offended at their present prosperity▪ For God, hee knows, will shortly overturn it. This consideration cures hi [...] of the fret, as it did David, Psal. 37. It doth also instruct him in many points of heavenly wisdome, as it did the Church, Isa. 26.11. 1 Cor. 10, 11. The destruction of others should bee an instruction to us, that wee may wash our feet in the blood of the wicked, Psal. 52.6.
Vers. 13. Who so stoppeth his ear at the cry, &c.] This was fulfilled in Pharaoh, Haman, the rich glutton, Hatto Archbishop of Mentz, Mauricius the Emperour, and many others, who might have better provided for their own comfort in sickness, and other exigences, had they been more pitiful to poor people. Whereas now, when they shall lye tossing and tumbling upon their sick beds, roaring as Bulls, and tabring upon their breasts &c. Nah. 2.7. God will not hear them, Men will say, It is good enough for them: All hearts, by a Divine hand, will bee strangely set off from the merciless, as it befell Scianus.
Vers. 14. A gift in secret pacifieth anger] That is, say some, alms rightly performed, as Matth. 6.1. pacifieth Gods displeasure (confer Dan. 4.27.) And the Jews at this day write this sentence of Solomon (in an abbreviature) upon their Alms-box. This sense suits well with the verse afore-going.Buxtorf. Synag. Jud. But I conceive the Wise-mans drift here, is to shew how prevalent gifts are (if closely conveyed) especially (which takes away the shame of open receiving) and what a pave they have to an amicable reconciliation. Thus Jacob pacified [Page 144] Esau, Abigail David, Hezekiah the Assyrian that came up against him, 2 King. 18.24, 25. Howbeit this doth not alwaies do the deed. Our Chronicler tells us, that the Lady de Bruse had by her virulent and railing tongue more exasperated the fury of King John (whom shee reviled as a Tyrant, and a murtherer of her husband) than could bee pacified by her strange present (viz. four hundred Kine,Speed. 572. and one Bull, all Milk-white, except onely the ears which were red) sent unto the Queen. See the Note on Chap. 17.8.
Vers. 15. It is joy to the just to do judgment] They love it dearly; and therefore cannot but rejoyce in it exceedingly. I rejoyce at thy word, as one that findeth great spoyl, Psal. 119.162. wherein the pleasure is usually as much as the profit. Besides, as every flower hath its sweet savour: so every good duty carries meat in the mouth, comfort in the performance. Hence the Saints alacrity in Gods service, so far as they are spiritual. I delight in the Law of God, Rom. 7. after the inward man, saith Saint Paul, who yet but a little before complained of a clog.
But destruction shall bee to the workers of iniquity] Wicked men are great workmen; they put themselves to no small pains in catering for the flesh to fulfil the lusts thereof, yea and this they do with singular delight (as the opposition implies) they weary themselves to commit iniquity, Jer. 9.5. and yet they give not over, but lye grinding day and night in the Mill of some or other base lust. Now what can come of this better than utter destruction: which indeed is the just hire of the least sin, and will befall the workers of iniquity, as sure as the coat is on their back, or the heart in their body?
Vers. 16. The man that wandreth out of the way] Let him wander while hee will, that deviateth from the truth according to godliness, hee cannot possibly wander so far as to miss of Hell. God hath sworn in his wrath, that no such vagrants shall enter into his rest,Isa: 50.11. Psal. 95. Nay, This shall they have of my hand, Prov. 2.18. See the Note. they shall lye down in sorrow, they shall rest with Rephaims: if at least they can rest in that restless resting-place of hell-fire, in that Congregation-house of gehermal-giants; where is punishment withour pitty, misery without mercy, sorrow without succour, crying without comfort, mischief without measure torments without end, and past imagination.
Vers. 17. Hee that loveth pleasure, &c.] Luxury is attended by beggery. Pleasure may bee had, but not loved. Isaac loved Venison (a little better haply than hee should;) Esau loved hunting, hence hee grew prophane, and though not a begger,Seneca. yet worse. The Prodigal in the Gospel spent his substance with riotous living Luk. 16.13. So did Apicius the Romane, who hearing that there were seven hundred Crowns onely remaining of a vast estate that his Father had left him,Valer. feared want, and hanged him. M. Livius another waste-good boasted when hee died, that hee had left nothing for his heir, praeter coelum & coenum, more than air and mire. Roger Ascham, School-Master to Queen Elizabeth, Camb. Elisab. and her Secretary for the Latine tongue, being too much addicted to dicing and cock-fighting, lived and died a poor man.
Vers. 18. The wicked shall bee a ransome] Heb. Copher, a cover, or an expiation: as Achan was for Israel; and as those condemned persons among the Heathens,Budaeu [...]. that in time of pestilence or contagious infection, were offered up by way or publick expiation, with these words, [...]. Bee thou a reconciliation for us. To this custome Saint Paul seems to allude, 1 Cor. 4.13. Thus, when Sauls sons were hanged, Gods wrath was appeased, 2 Sam. 21. and when guilty Jonah was cast into the Sea, all was calm. Thus God gave Egypt for Israels ransome: yea Seba and Ethiopia, Isa. 43.3. And although hee may seem sometimes to sell his people for nought, and not to encrease his wealth by their price, Psal. 44.12. yet when it comes to a critical point, I will give men for thee, and people for thy price, Isa. 43.4. See Prov. 11.8. with the Note there.
Vers. 19. It is better to dwell in the wilderness] Among ravenous beasts, and venemous serpents, in greatest danger, and want of all necessary accommodation. This is so much worse than the house-top, as an angry and vexatious [Page 145] woman (which like a mad dog, bites all about her, and makes them as mad as her self) is worse than her that is not so much angry as unquiet, brawling (as Dogs bark sometimes in the night) of custome or fancy, and not provoked by any. See supra vers. 9.
Vers. 20. There is a treasure to bee desired] Hee had said before, Hee that loveth Wine and Oyl shall not bee rich. Here hee shews, that though these things may not bee loved or lavished, yet they may, and must bee had and heaped up in a way of good husbrandry for necessity, yea for honest affluence; that wee may not onely live, but live comfortably; that wee may not onely have prisoners pittance, so much as will keep us alive, but that wee may have plenty of things desirable, both for profit, as treasure, and for delight, as oyl. And these things must not bee foolishly wasted (as they are usually by unthrifts) lest that make the wife that wants, angry and unquiet, as in the former verse.
Vers. 21. Hee that followeth after righteousness] Though (for such a measure of it as hee desires) hee cannot overtake or compass it. If hee bee but doing at it, Si faciat praecepta, etiamsi non perficiat, if hee think upon Gods Commandements to do them, Psal. 103.18. If, though hee cannot open the door, yet hee is lifting at the latch, hee shall bee accepted, yea rewarded. Hee that follows after righteousness and mercy, as an Apprentice follows his Trade, though hee bee not his Craftsmaster, shall surely finde righteousness, with life and honour to boot. And is not that a good thing, a treasure to bee desired?
Vers. 22. A wise man scaleth the City of the mighty] Wisdome is that [...], that is profitable for all things; of singular and sovereign use, as in domestick and politick, so in Military affairs and businesses. Here Prudence is made out to bee better than Puissance, and one wise man to bee too hard for many mighty, though got into the strongest Garrisons. In War wisdome is better than strength, saith Solomon more than once, Eccles. 9.16. and Chap. 7.19. How did Archimedes hold out Syracuse against the Roman General, by his singular skill and industry? And how many strong Cities have been scaled and surpized by warlike wiles and stratagems? as Babylon by Cyrus first,Dio. and afterwards by Zopyrus; Jerusalem by Pompey, taking the opportunity of the seventh day Sabbath, wherein hee knew the superstitious Jews would not stir to defend themselves, and many others that might out of Histories bee instanced.
Vers. 23. Who so keepeth his mouth, and his tongue] As hee that keepeth his doors fast locked, preserveth himself from danger: See the Note on Chap. 13.3. The large and loose use of the tongue brings a man oft to divers straights and miseries.
Vers. 24. Proud and haughty scorner is his name] An ill name hee gets him, and lyes under the common reproach of a proud peevish person. Hee seeks renown by his rage and revenge, as Lamech that vaunted of his valour this way to his wives; Alexander Pheraeus, who consecrated the javelin wherewith hee had slain Polyphron; Caelius the Lawyer, that gloried to bee held the most froward and frample Roman alive, &c. But God loadeth such a man with disgrace, as here, and gives him his due character. Men also will hate him, and despise him for a son of Belial, as Nabals servants said of him; for a mad frantick fellow, being once inraged, cares not what hee sayes, as Jonas; what hee doth, as Saul, who dealing in proud wrath, was so kindled by the Devil, that hee could not bee quenched till hee fell into the unquenchable lake: Besides the infamy that will never bee washed off, the brand of reproach, like that of Dathan and Abiram, who rose up in proud wrath against Moses and Aaron, and are therefore worthily stigmatized with a This is that Dathan, Numb. 26.9. like that other, This is that King Ahaz, 2 Chron. 28.22. and as wee commonly say of such an one, that hee is a proud fool.
Vers. 25. The desire of the sloathful killeth him] Hee onely wisheth well to himself; but refusing to labour, pineth away in his iniquity, Lev. 26.39. Neither grace nor wealth is had with wishing, Nemo casu fit Sapiens, Epist. 77. saith [Page 146] Seneca. Some have a kinde of willingness and velleity, a kinde of wambling after the best things, but it doth not boyl up to the full height of resolution for God.
Carnal men care not to seek after him whom yet they would fain finde, saith Bernard, Cupientes consequi sed non & sequi; have heaven they would, but stick at the hard conditions; like faint Chapmen, they bid money for heaven, but are loath to come up to the full price of it. Balaam wished well to heaven, so did the young Pharisee in the Gospel, that came to Christ hastily, but went away heavily. Herod of a long time desired to see Christ, but never stirred out of doors to see him. Pilate asked Christ, What is truth? but never stayed his answer. The sluggard puts out his arm to rise, and pulls it in again, hee turns upon his bed, as the door doth upon the hinges, which yet comes not off for all the turnings, but hangs still: and this is his utter undoing. Men must not think that good things (whether spiritual or temporal) will drop out of the clouds to them,Aemuli ipsius dormientem pinxeram. Plut. in Sylla. as Towns were said to come into Timotheus his toyl while hee slept. Now perform the doing of it, saith Saint Paul to those lazie Corinthians, 2 Cor. 8.12. A thirsty man will not only long for drink, but labour after it. A covetous man will not only wish for wealth, but strive to compass it. Yet not every covetous man, I confess; For in the next verse it is said of the sluggard,
Vers. 26. Hee coveteth greedily all day long] But these greedy constant covetings come to nothing, hee makes nothing of them. Meteors have matter enough in the vapours themselves to carry them above the earth, but not enough to unite them to the element of fire, therefore they fall and return to their first principles. So is it with our wishers and woulders. Many came out of Egypt, that never came into Canaan; And why? the Land they liked well, but complained with those Spies, of the strength of the Anakims, and the impossibility of the Conquest, therefore their Carcases fell in the wilderness, their sluggishness slew them. They lusted and had not, they killed (themselves with coveting, as in the former verse) and desired to have (as here) but could not obtain. Jam. 4.2.
But the righteous giveth and spareth not] Neither necessity nor niggardise hindreth him; hee hath it, and hee holds that hee hath no more than hee giveth. Hee is both painful and pittiful; and what hee cannot do for the poor himself, hee stirs up others to do, so far is hee from forbidding or hindring any from shewing mercy. Some render the words thus, The righteous giveth, and forbiddeth not. Give a portion (saith hee to his richer friend) to seven, and also to eight, for thou knowest not what evil shall bee up on the earth, Eccles. 11.2. See the Note there.
Vers. 27. The sacrifice of the wicked, &c.] See the Note on Chap. 15.8.
How much more when hee bringeth it, &c?] As Balaac and Balaam did, Num. 23.1, 2. As those that present ex rapina holocaustum, a sacrifice of what they have got by rapine and robbery: And as those likewise that ask good things at Gods hand, that they may consume them upon their lusts, Jam. 4.3. Let the wicked bring his sacrifice with never so good an intention, hee is an abomination; but if with an evil minde, his dissembled sanctity is double iniquity: As if a man think by observing the Sabbath to take out a license to walk licentiously all the week long; or by praying in a morning, to get a dispensation to do evil all day after.Mr. Shepherds Sincere convert. p. 232. Breerwood, Enquire. I have read of one, that would haunt the Taverns, Theaters, and Whore-houses at London all day; but hee durst not go forth without private prayer in the morning, and then would say at his departure, Now Devil do thy worst. The Circassians are said to divide their life betwixt rapine and repentance. The Papists (many of them) make account of confessing, as Drunkards do of vomiting.Sands his relat. of West. Religion When wee have sinned, say they, wee must confess, and when wee have confessed, wee must sin again, that wee may also confess again, and make work for new indulgences and jubilees.
[Page 147]Vers. 28. A false witness shall perish] See the Note on Chap. 19.5. The Scythians had a Law, that if any man did duo peccata contorquere, binde two sins together, a Lye and an Oath, hee was to lose his head, because this was the way to take away all faith and truth amongst men.
But the man that heareth, speaketh constantly] Hee testifieth confidently what hee knoweth assuredly; hee is alwayes also in the same tale, as Paul was in the plea to the chief Captain, to Felix, to Festus, and to Agrippa. Not so Bellarmine. How oft doth that loud Lyer forget himself, and write contradictions? As for instance, In one place hee affirmeth, that it can by no means bee proved by Scripture, that any part of Scripture is the very word of God.Par. in Apoc. 22.16. Bel. de verb. Dei, l. 1. c 2. Sed mendax redarguit seipsum, saith Pareus. But the Lyer confutes himself, by saying elsewhere, Besides other arguments to evince the divinity of the Canonical Scripture, it giveth sufficient testimony to it self.
Vers. 29. A wicked man hardeneth his face] Procacitèr obfirmat vultum suum, so the Vulgar renders it. The false witness, vers. 28. impudently defends, or at least extenuates and excuses his falsities. Frontem perfricat, assuens mendacium mendacio, as the Hebrew hath it, Psal. 119.69. Hee thinks to make good one lye by another, to outface the truth, [...] Act. 27. to overbear it with a bold countenance. It seems to bee a metaphor from a Traveller that sets his face against the wind and weather, and holds on his journey, though hee bee taking long strides toward destruction.
But as for the upright hee directeth his way] Hee proceeds warily, weighs his words before hee utters them, and delivers nothing but the naked truth: And truth is like our first Parents, most beautiful when naked. Some Interpreters take this verse, as setting forth the difference between the wicked and the godly, without any relation to the false and true witness, vers. 28. And then it is Sententia sapiente digna, saith one, Tam paucis verbis tam profundum sensum cumulans, a sentence worthy of Solomon, as having so much in a little.
Vers. 30. There is wisdome against the Lord] That is, they are all to no purpose. If God deny concourse and influence, the arm of humane power and policy (as Jeroboams) shrinks up presently. See Psal. 2.1, 2, 3. & 33.10, 11. & 62.3. See the Note on Chap. 19.21. Excellently Gregory, Divinum consilium dum devitatur, impletur: humana sapientia dum reluctatur, comprehenditur. Gods decree is fulfilled, by those that have least minde to it: Humane wisdome, whiles it strives for masteries, is over-mastered.
Vers. 31. The horse is prepared against the day, &c.] A very serviceable creature, and in battel full of terrour; so swift in service, that the Persians dedicated him to their god, the Sun, [...], as Pausanias hath it. But as the Sun in heaven can neither bee out-run, nor stopt in his race; so neither by men (though wise) nor by means (though likely) can Gods purposes bee disappointed. An horse is a vain thing for safety; Neither shall hee deliver any by his great strength. Psal. 33.17.
But safety (or victory) is of the Lord] Hee gives it to which side hee pleaseth; as hee did to the Israelites in the conquest of Canaan, though they had no horses to help them, as their adversaries had, and Charets too, both Aegyptians and Canaanites.
CHAP. XXII. Vers. 1. A good name is rather to bee chosen]
HEb. A name, as Chap. 18.22. a wife, for a good wife (better no wife than an ill wife, so better no name than an ill name.) This good name proceeding from a good conscience, this honour from vertue, Isa. 43.4. this perfume of faith and obedience, this splendor and sparkle of the white stone, which onely shines upon heavenly hearts, is far more desirable than great riches. For first, [Page 148] These oft take away the life of the owners thereof, Prov. 1.19. the greater wealth, the greater spoil awaits a man; As a tree with thick and large boughes, every man desires to lop him. Whereas a good name saves a man oft from that danger, as it did Jonathan whom the people rescued. Secondly, Riches breed and bring their cares and cumbers with them. Qui habet terras, habet guerras, saith the Proverb: Many Law-sutes and other vexations, &c. when a good name, as a precious oyntment powred out, gets loving favour, with which it is therefore fitly coupled in this Text. Thirdly, Riches are enjoyed but till death at utmost; but a good name out-lives the man, and is left behinde him for a blessing, Isa. 65.15. See Prov. 10.7. with the Note there. Other people went beyond Gods Israel in wealth and riches, but none in fame and renown, 2 Sam. 7.23. Deut. 4.6. Fourthly, Riches are oft gotten by fame; let a mans name bee up, and there will bee great recourse to him; But let him once crack his credit, and riches cannot repair him: Infamy will not bee bought oft with money. Lastly, Riches are common to good men with bad men; but a good name (truly so called) is proper to Gods peculiar, confined to the Communion of Saints. Hee was therefore a better husband than Divine that first called Riches Bona, Goods: And that Heathen was nearer the truth than many profligate professors of it, who said, Ego si bonam famam servasso, Plaut. sat dives ero. That is, If I may but keep a good name, I have wealth enough.
And loving favour rather than silver and gold] Which what is it else but white and red earth? And therefore no way fit to come in competition with good repute and report among the best, such as Christ had, Luke 2.52. and Joseph, and Daniel, and David, and Demetrius, Joh. 3.12. and they had it as a special favour from God, who fashions mens opinions, and hides his people from the strife of tongues, Job 5.
Vers. 2. The rich and the poor meet together] They have mutual need one of another, and meet many times, as it were, in the mid-way, by an alteration of their condition. They that were full were hired forth for bread, and the hungry are no more hired, 1 Sam. 2.5. The mighty are put down from their seats, and those of low degree are exalted, Luk. 1.53.
The Lord is the maker of them all] The maker of the men, the maker of their estates, and the maker of that change and alteration which often happeneth; that the one might become grateful, the other humble. See Job 31.15.
Vers. 3. A prudent man foreseeth an evil, &c.] Prevision is the best means of prevention. A wise mans eyes are in his head, Eccles. 2.14. his heart is also at his right hand, Eccles. 10.2. The Chineses say of themselves, that all other Nations of the world see but with one eye, they only with two. The Italians give out, that they only do sapere ante factum, look before they leap, fore-cast an evil before it befall them. But these are praises proper to them that have learned holy and heavenly wisdome, that by certain sights and signs discern a tempest in the clouds, and seek seasonable shelter under the hollow of Gods hand, under the shadow of his wings. Such prudent persons were Noah, Joseph, Jonadab, Josiah, the Christians at Pella, &c.
But the fool passeth on] Pusheth on without fear or wit, as being resolved to have his will, what ever it stand him in.
And is punished] As a just reward of his rashness. Sin ever ends tragically. Flagitium & flagellum, ut acus & filum. Who ever waxed fierce against God and prospered?Job 9.4. With the froward thou wilt wrestle, saith David, Psal. 18.16. Upon the wicked God shall rain snares, &c. Psal. 11.6. And then, ut leo cassibus irretitus dixit, sipraescivissem, as the Lion when hee was caught in the Hunters toyl, said, If I had fore-known this mischief, I would have shunned it. So these after-wits, these post-masters, these Epimetheusses shall come in (but all too late) with their Fools Had-I-wist, which they should have timously foreseen and prevented.
Vers. 4. By humility and the fear of the Lord] Heb. The heel of humility, &c. [Page 149] The humble heart that lyes low, and hearkens what God the Lord will say unto it, that follows him trembling, as the people followed Saul, 1 Sam. 13.7. shall have hard at the heels of it riches, a sufficiency, if not a superfluity, and honour, which is to bee chosen before riches v. 1. (See the Note there) and life above the danger of those thorns and snares mentioned in the next verse; not life present onely, but length of dayes for ever and ever. Psal. 21.4. O the [...], the heaped up happiness of a man that humbles and trembles before the Lord! Hee that doth the former, cannot but do the latter; Hence that close connexion of these two graces in this Text, By humility the fear of the Lord so the original runs without the grammatical copulative And, to shew, that they go alwayes together, yea, the one is as it were predicated of the other; neither want they their reward. Riches, honour, life; What things bee these? Who would not turn spiritual purchaser?
Vers. 5. Thorns and snares are in the way of the froward] In opposition to the reward of righteousness, vers. 4. which is to say, The ungodly are not so: Or if they have riches, they prove thorns to them to prick and choak their souls; If honour, and long life to enjoy it, these prove snares to them. Of carnal hearts it may bee said as Pharoah said, of the Israelites, They are intangled in the Land, the wilderness hath shut them in, Exod. 14.3. They have treasures in the field, of Wheat, Barley, and Oyl, as those ten men had, Jer. 41.8. and are therefore loath to dye: And yet before they dye (live they never so long in all abundance of riches and honours) God can bring them to that pass, that Charles the fifth was at, whom of all men the world judged most happy; Philip of Mornay reports of him, that he cursed his honours in his old age, his victories, trophies, riches, saying, Abite hinc, abite long è. Away, away, get you far away.
He that doth keep his soul, shall be far from them] As well from the wicked mans miseries, as his misdemeanours; hee keeps aloof from both, hee dares not meddle with the hole of the Asp, lest hee meet with a sting. Custos animae elongabit se, &c. Moneo te iterumque monebo (saith Lactantius to his Demetrian) ne oblectamenta ista terrae pro magnis aut veris bonis habere te credas: Lactant. de opifici [...] Dei. quae sunt non tantum fallacia quia dubia, verum etiam insidiosa quia dulcia. Set not thine heart upon the Asses, sith thou art in election for a Kingdome, and the hearts of all Israel are upon thee.
Vers. 6. Train up a childe in the way hee should go] Or, according to his measure and capacity, dropping good things by degrees into his narrow-mouthed vessel, and whetting the same upon his memory by often repeating,Deut. 6.6. Shanan & Shanah, repetere sicut in acuendo. as the knife by oft going over the whetstone (it is Moses his comparison) becomes keen and useful; This is the way to make them expert and exact, and to secure them from Satan, for wee are not ignorant of his wiles. It is reported of the Harts of Scythia, that they teach their young ones to leap from bank to bank from rock to rock, from one turf to another, by leaping before them, which otherwise they would never practise; by which means when they are hunted, no beast can ever take them. So if men exercise their children unto godliness whiles they are young, Satan that mighty hunter shall never have them for his prey: They will not be young Saints, old Devils (as the prophane Proverb hath it) but young Saints, old Angels. Now as all children should bee carefully catechised, and well principled; so those Timothies especially, that are designed to the work of the Ministry. Quintilians Oratour must from two or three years old bee inured and accustomed to the best and purest words, very well pronounced unto him, by his Nurses, Parents, Hand-maids, as soon as ever hee begins to babble. Quanto id in Theologo futuro expetendum, curandumque magis? Amama in [...] [...]ib. How much more (saith a learned man) should this bee done by one that is to bee a Divine?
Vers. 7. The rich ruleth over the poor] And that with rigour, as Pharaoh did over Israel; as those imperious Mammonists in St. James his time that oppressed and subjugated their poorest brethren, trampling upon them with the feet of intolerable insolency and cruelty, Jam. 2.6. Yet now our flesh is as the flesh of [Page 150] our brethren, our children as their children, said those poor Jews in Nehemiah, who pleads their cause most effectually, Chap. 5.7, 8, 9. &c. Ubi quot verba, tot tela, quae nimirum animam divitum percellant, fodicent & lancinent, as one saith in another case; hee sets upon them with irresistible Rhetorick, and makes them restore (which yet rich oppressors are very hardly drawn to do.) Every grain of riches hath a vermin of pride and ambition in it, 1 Tim. 6.17. See the Note there. Mens blood riseth together with their good, and they think that every thing must bee as they would have it. But especially if they have drawn the poor into their nets, Psal. 10.9. that is, into their bonds, debts, morgages, as Chrysostome expounds it, then they not onely rob, but ravish them; to their cruelty they joyn dishonesty, there is neither equity or mercy to bee had at their hands.
Vers. 8. Hee that soweth iniquity, shall reap vanity] The Usurer and cruel Creditor soweth his money, his mammon of iniquity (that ungain grain) upon his poor debtors; and whether it bee a barren year, or a fruitful, a good soil, or a bad, Luna affert menstruos sensus, hee hath his constant pay, yea, his use upon use, according to that Greek verse, ‘ [...].’ Now can such increase bee blest? Shall not those that thus sow the wind, bee sure to reap the whirlewind?
And the rod of his anger shall fail] That is, that tyrannical power which hee exerciseth upon others as his underlings, shall bee broken. God will take out of his hand the rod wherewith hee hath beaten his fellow servants, and waste it upon his own back to the very stump.
Vers. 9. Hee that hath a bountiful eye shall bee blessed] How Amalec the licking people (as the name imports) I mean the Nation of Usurers and proud lenders shall speed, hath been spoken already. Now on the other side, the bountiful eye, the cheerful giver (as the Septuagint, and after them St. Paul, render, [...]. Sept. or rather expound this Text) shall bee abundantly blessed; for hee gives with all his heart, hee draws out, not his sheaf onely, but his soul to the hungry, Isa. 58. Dat bene, dat multum, quia dat cum munere vultum, hee spares it out of his own belly to give to the hungry, as some have here gathered from the word, his bread, that which was appointed for his own eating; hee voluntarily fasteth from a meal now and then, that hee may bestow it upon the needy, and hee shall not lose his reward.
Vers. 10. Cast out the scorner] Or the evil Interpreter, that construes every thing to the worst, and so sows dissention. This is an evil instrument, and must bee cashiered good company; the place where such a Trouble-town lives, longs for a vomit to spue him out. There is nothing that may not bee taken with either hand: It is a spiritual unmannerliness to take it with the lest (as that proud Pharisee did, Luke 7.34.) and to cast it as an apple of contention amongst others. They that do thus, are the pests of Families, and other societies, and must therefore bee carefully cast out with scoffing Ishmael, as ever wee desire to avoid strife, sutes at Law, reproach, and many more mischiefs.
Vers. 11. Hee that loveth pureness of heart] That is vexed at his inward pollutions, and affecteth (what hee can never fully effect) to be pure as God is pure, 1 Joh. 3.3. Hee that hath gotten that pure lip, Zeph. 3.9. called here the grace of his lips, Prov. 31.26. and elsewhere the Law of grace; Hee that can skill of those good words that do ingratiate with God and man, Gen. 49.21. compared with Deut. 33.23. Hee is fit to make a Courtier, a Favourite; such as was Joseph, Mordecai, Daniel, who though hee used not alwayes verbis byssinis, soft and silken words, but delivered heavy messages from God to Nebuchadnezzar and Belshazzar, yet God so wrought their hearts (though Tyrants) that they greatly honoured him, and highly preferred him. And when, out of his love to pureness of heart, hee chose rather affliction than sin, to bee cast to the [Page 151] 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
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. [Page 152] 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 bee repeated) which is a more artificial kinde of selling their gifts, than if they had professedly set them to sale, as the Greek Orator observeth. Both these take a wrong course to bee rich.Isocr. ad Demon. The way were to give to the poor, and not to oppress them,Psal. 76.11. 1 Tim. 6.17. and to bring presents to him that ought to bee feared, sith it is hee alone that giveth us all things richly to injoy.
Vers. 17. Bow down thine ear and hear] Here begins, say some Interpreters, the third book of Solomons Proverbs (as the second began at Chap. 10.) And indeed hee here seems to assume a new kinde of bespeaking his son, different from his discourse in the twelve preceding Chapters; and much like that in the nine first.
And apply thy heart, &c.] q. d. Call up the ears of thy minde to the ears of thy body, that one sound may pierce both at once; otherwise thou wilt bee like the Wolf in the fables thou wilt never attain to any more divine learning, than to spell Pater, and when thou shouldest come to put together, and to put thy heart to it (as Solomons phrase here is) instead of Pater thou wilt say Agum, thy minde running a madding after profit and pleasures of the world, as hath been once before noted.
Vers. 18. For it is a pleasant thing if thou keep them within thee] Heb. In thy belly, that is, in thine inwards. Truth it is, that St. John found the little book hee ate (whether wee understand it of the Revelation only, or of the whole Bible, which Bishop Bonners Chaplain called in scorn his little pretty Gods-book, it much matters not) bitter in his belly, though sweet in his mouth, Rev. 10.10. because Ministers finde it grievous, to bee kept from making known the whole counsel of God to their people. But the Word of God attentively heard, and by an after meditation well digested and incorporated into the soul, is sweeter than hony, as David felt it; and yeelds more pleasure than all the tasteless fooleries of this present world.
They shall withall bee fitted in thy lips] Thou shalt need no other help to discourse: thou shalt get a singular dexterity and volubility of holy language, being able to utter thy minde in pure Scripture (Loquamar verba Scripturae, saith [Page 153] that incomparable Peter Ramus, Utamur sermone Spiritus sancti, &c.) thou shalt so speak and so do, as one that must bee judged by that law of liberty, Jam. 2.12.
Vers. 19. That thy trust may bee in the Lord] Onely a divine word can beget a divine faith, and herein the Scripture excells all humane writings, none of which can bring our hearts to the obedience of faith. I can speak it by experience saith Erasmus, that there is little good to bee got by the Scripture,Erasm. Praef. in Lucam. if a man read it cursorily and carelesly: But if hee exercise himself therein constantly and conscionably, hee shall feel such a force in it,Pet. Mart. Praf. in com. in Ep. ad Rom. as is not to bee found again in any other book whatsoever. I know, saith Peter Martyr, that there are many that will never beleeve what wee say of the power of Gods word hidden in the heart; and not a few that will jear us, and think wee are mad for saying so. But O that they would but bee pleased to make trial, Malèe mihi sit (ita enim in tanta causa jurare ausim) nisi tandem capiantur. Let it never go well with mee (for so I am bold to swear in so weighty a business) if they finde not themselves strangely taken and transformed into the same image, if they pass not into the likeness of this heavenly pattern. The Ephesians trusted in God so soon as they heard the word of truth, they beleeved and were sealed, Ephes. 1.13. And the Thessalonians faith was famous all the Churches over, when once the Gospel came to them in power, 1 Thess. 1.5, 8.
To thee, even to thee] Men must read the Scriptures as they do the Statute-books, holding themselves as much concerned therein as any other, threatning themselves in every Threat, binding themselves in every Precept, blessing themselves in every Promise, resolving to obey God in all things: as convinced of this, that these are verba vivenda, non legenda, words to bee lived; and not read only.
Vers. 20. Have not I written to thee excellent things?] Heb. Princely things, Principles for Princes; Rare and Royal sentences. The word signifies (say some) the third man in the Kingdome for Authority and Dignity. Others read the words thus, Have not I three times written for thee concerning Counsels and Knowledge, meaning his three books, Proverbial, Penitential, Nuptial. Key of the Bible by Mr. Roberts. The Canticles were penned perhaps in his younger years (saith one) when his affections were more warm, active and lively in spirituals. The Proverbs in his manly ripe age, when his Prudence and parts were at highest, most grave, solid, setled. Ecclesiastes in his old age, &c.
Vers. 21. That I might make thee know the certainty] And so finde firm footing for thy faith, Luke 1.3, 5. These words of God are true, saith the Angel, Rev. 21.9. These words are faithful and true, Rev. 22.24. void of all insincerity and falshood. How can it bee otherwise, when as they are, as Gregory speaks, Cor & animae, the very heart and soul of the God of truth?Greg. in Reg. 3. there must needs bee a certainty in these words of truth, neither need wee hang in suspence. When some took Christ for John Baptist, some for Elias, Mat. 16. some for Jeremias; But whom say yee that I am? to teach that Christ would not have men stand doubtful, halt between two, bee in Religion as beggers are in their way, ready to go which way soever the staff falleth; but to search the Scriptures, and grounding thereon, to get a certainty, a full assurance of underderstanding, Col. 2.2. so as to bee able to say, Wee have beleeved, therefore have wee spoken, 2 Cor. 4.13.
Vers. 22. Rob not the poor, &c.] Here some Caviller will bee apt to cry out,Object. Quid dignum tanto feret hic promissor hidlu? After so promising a Preface, and such wooing of attention, wee looked for some new matter, and that of best note too. But behold here is nothing, but what wee had before.Sol. Phil. 3 1. It is truth, saith the Wise man; and yet I must tell you, that to write the same things, to mee indeed is not grievous, but for you it is safe. See the like, Psal. 49.1, 2, 3, &c. The scope of the Psalm is to shew the happy and secure estate of the Saints in trouble,Object: Sol. and the slippery condition of the wicked when at their height. Now whereas some might object and say, this is an ordinary argument, we have heard of it an hundred times. The Psalmist answers, that yet this is the great wisdome that hee will speak of, and the dark saying that hee [Page 154] will open. And hereunto hee makes a solemn Oyez. Hear this all yee people, and give ear all yee Inhabitants of the World, &c.
Because hee is poor] As the greater fish devour the lesser, and as the Mastiff falls upon the Cur, and worries him, only because hee is bigger than the other. This is a brutish ferity. See Psal. 10. And if those that relieve not the poor shall bee damned, surely they that rob them shall bee double-damned.
Neither oppress the afflicted] The poor man must needs bee an afflicted man, obnoxious to all manner of injuries and hard usages. But God who is the poor mans King (more truly so called, then James the fourth of Scotland was) takes order here, that no man oppress or wrong him, either at the gate of his house, whither hee comes a begging, or at the gate of the City, where hee sues for redress of injury;Gel. l. 11. c. 18. let not might suppress right, lest some Cato complain (as once) and not without cause, that poor Theeves sit in the stocks, when greater Theeves sit on the seats of Judicature.
Vers. 23. For the Lord will plead their cause] Without fee, for those that come to him formâ pauperis, and without fear of their oppressours, against whom hee will plead with pestilence and with blood, Ezek. 38.22. as hee did against the house of Saul for the poor Gibeonites, and against Ahab for Naboth.
And spoil the soul (or life) of those that spoiled them] A poor mans livelihood is his life, Mark. 12. ult. Luke 8.43. Hee is in his house as a Snail in his shell, crush that, and you kill him quite. God therefore who loves par pari referre, to pay oppressors home in their own coyn, will have life for life, if they may escape so, and not bee cast to hell among those cruel ones, Prov. 5.9. See the Note. O that these Cannibals would think of this, before the cold grave hold their bodies, and hot hell hold their souls.
Vers. 24. Make no friendship with an angry man] Anger is a short madness, it is a leprosie breaking out of a burning, Lev. 13.5. and renders a man unfit for civil society: for his unruly passions cause the climate where hee lives to bee like the torrid Zone, too hot for any to live near him. The Dog-dayes continue with him all the year long, hee rageth, and eateth fire-brands, so that every man that will provide for his own safety, must flye from him, as from a netling, dangerous, and unsociable creature, fit to live alone as Dragons and wilde Beasts, or to bee looked on only through a grate, as they; where, if they will do mischief,Turk hist. they may do it to themselves only: As Bajazet the great Turk, who being taken by Tamberlain and carried up and down in an iron Cage, beat out his own brains against the bars thereof.
Vers. 25. Lest thou learn his wayes] As a man is an imitating creature, and easily conformed to the company hee keepeth. Sin is also very spreading, and more infectious than the plague: This of rash anger especially, whereunto being naturally inclined, wee shall easily get an habit of frowardness. Intireness with wicked consorts is one of the strongest chains of hell, and bindes us to a participation both of sin and punishment.
And get a snare to thy soul] This is all thou art like to get by such mens company. An angry man (a master of anger (as the Hebrew here hath it) or rather one that is mastered by his anger, and enslaved thereunto) is fitly compared by one to a Cock of the game, that quarrelsome creature, that is still bloody with the blood either of others or of himself; he flyes upon his best friends sometimes, as Alexander did, and slayes those whom hee would revive again with his own heart blood. Dogs in a chase bark oft at their best friends.
Vers. 26. Bee not thou of them] See the Notes on Chap. 6.1, 2, 3.
Vers. 27. If thou hast nothing to pay] And yet art gotten into the Usurers furnace, hee will leave thee at last neither metal nor matter.
Vers. 28. Remove not the ancient land-mark] Unless yee covet a curse, Deut. 27.17. [...] Eccles. 10.8. Let Levellers look to it, and know that property is Gods Ordinance, Act. 5.4. Psal. 17.14. That Magistracy is the hedge of a Nation; and that hee that breaks an hedge, a Serpent shall bite him: That the Ministry is Christs own Institution, Eph. 4.11. And that Lay-preachers may look to speed as Nadab and Abihu, as Uzzah and Uzziah, or as other Usurpers. See the Note on Deut. 1 [...] 14.
[Page 155]Vers. 29. Seest thou a man diligent] God loves nimbleness: what thou dost, do quickly said Christ to Judas, though it were so ill a businesse that he was about. Princes love such and imploy them, as Pharoah did Joseph, and those that were men of activity among his brethren. Salomon also made use of Jeroboam for the same reason; though that was not the wisest act that ever he did, 1 Kings 11.28. How dear was Daniel to Darius, because though sick, yet he dispatched the Kings business? What Favourites to our Henry 8, were Wolsey, Cromwell, Cranmer, for like reason? A diligent man shall not fit long in a low place. Or if he do all the days of his life, yet if his diligence proceed out of conscience, he shall stand before the King of Kings when he dies. And surely if Salomons servants were held happy for this: and the greatest reward Salomon could promise the diligent, is this in the text, what an unconceivable honour must it needs be to look for ever upon the face of God, and (Angel-like) stand in his presence?
CHAP. XXIII. Vers. 1. When thou sittest to eat]
SEe my common place of Abstinence.
Consider diligently what is before thee] And feed with fear, Iude 12. Lest thou lose by thy luxury that praise and preferment, that thou hadst gotten by thine industry, chap. 22.9.
Vers. 2. And put a knife to thy throat] Put into thy throat, (as Aben-ezra reads it) rather than offend by inordinate appetite. Some read it thus, For thou puttest a knife to thy throat, if thou be a man given to appetite. Thou shortnest thy life, and diggest as it were thine own grave with thine own teeth. Meat kills as many as the Musket; the board as the sword.Chrysost. Tennis mensa sanitatis mater: but much meat, much malady.
Vers. 3. Be not desirous of his dainties] It is a shame for a Saint to be a slave to his Palat. Isaac loved venison too too well, the Disciples are cautioned by Christ, Luk. 21.34. who well enough knew where they were weakest.
For they are deceitful meat] There is a hook under that bait: it may prove as dangerous as Ionathans hony, of which he had no sooner tasted, but his head was forfeited. There is a deceitfulness in sin, Heb. 3.13. a lie in vanity, Jon. 2.8. transit voluptas, manet dolor.—dolor est etiam ipsa voluptas.
Vers. 4. Labour not to be rich] The Courtier is still at his lesson. Many gotten into Princes Palaces, into places of profit, fat offices, mind nothing more than the feathering of their own nests, raising of their own houses, filling of their own coffers. Such were Shebna, Haman, Sejanus, of whom Tacitus makes this report. Palam compositus pudor, intus summa adipiscendi libido, Quicquid non acquiritur damnum est. Sen. that he made shew of modesty, but was extream covetous; insomuch saith Seneca, that he thought all to be lost that he got not for himself. How much better Joseph, Nehemiah, Daniel, &c. who being wholly for the publike, as they had nothing to lose, so they had as little to get, but were above all price or sale.
Cease from thine own wisdome] Cast away that carnal policy that would prompt thee to get rem, rem, quocunque modo rem, wealth of any fashion. This wisdome is by Saint James fitly stiled, earthly, sensual, devilish. Earthly, managing the lusts of the eye to the ends of gain: Sensual, managing the lusts of the eye to ends of pleasure: and Devilish, managing the pride of life unto ends of power, James 3.15. with 1 John. 2.14.15.
Vers 5. Wilt thou set thine eyes, &c.] Hebr. Wilt thou cause thine eyes to fly [Page 156] after, &c.? Wilt thou fly a fools pitch, and go hawking after that that cannot be had? or if had, will not pay for the pains, countervail the cost? Wilt thou cast a leering look after such vanities?
Upon that which is not] That hath no solid subsistence, though the foolish world call it substance. [...]. The fashion of this world passeth away, 1 Cor. 7.31. The Greek word there used, intimateth, that there is nothing of any firmnesse or solid consistence in the Creature. Heaven onely hath a foundation. Heb. 11.10. Earth hath none, but is hanged upon nothing, as Job speaketh. Ye rejoyce in a thing of nought, saith the Prophet to them that drank wine in bowls &c. Amos. 6.6, 13.
For riches certainly make themselves wings] As the Heathens feigned of their God Plutus. Under these wings let the Master hide himself, as Esay 28.15. yet with those wings will they fly away, without once taking leave, leaving nothing but the print of talons in his heart to torment him. Riches (saith one) were never true to those that trusted them: To fly from us, they make themselves great Eagles wings: to fly to us, or after us, Ne passerinas quidem, Augustin. not so much as old sparrows wings. Temporals (saith another) are as transitory, as a hasty head-long torrent, a shadow, a ship, a bird,Mr Bolton. an arrow, a post that passeth by, or if you can name any thing of swifter wing, or sooner gone.
Vers. 6. Eate thou not the bread of him that hath an evill eye] That is, of a miserly muckworm, that wisheth thee choaked for so doing, even then when he maketh greatest shew of hospitality and humanity.
Vers. 7. For as he thinketh in his heart, so is he] Mens cujusque is est quisque. The man is as his mind is, or as he thinketh in his heart, so he speaketh; he cannot so dissemble, but that eftsoons he blurteth out some word, or sheweth some sign of his sordid disposition. Some read it thus: For as he grudgeth his own soul, so he will say unto thee, eat, drink, &c. As he starves his own Genius, and cannot afford himself a good meals-meat, so he grudgeth at his guests whom yet he bids welcome. Christ doth not so, Cant. 5.1.
Vers. 8. The morsel which thou hast eaten] That is, That which thou hast eaten, shall be so ill-sauced, that thou shalt wish it up again, and thou shalt repent thee of thy complements, or of whatsoever other good speech thou hast used at table: which was the salt wherewith our Saviour used to besprinkle the dishes wherever he dined.
Daniels hist.Vers. 9. Speak not in the ears of a fool] That is, Of a wilfull fool, that seldome asketh Counsel, but never followeth any, as it is said of James King of Scotland. See the notes on Prov. 9.7, 8. and on Mat. 7.6.
Vers. 10. Remove not the ancient land-mark] See the Note on chap. 22.28.
Vers. 11. For their Redeemer is mighty] The thunder of his power who can understand? Iob 26.14. And who knoweth the power of his wrath? Psal. 90.11. Oh contend not with him that is mightier than thou. Eccles. 6.10. God Almighty is in a special manner the Guardian of his Orphans, and the great Master of the Wards.
Vers. 12. Apply thy heart unto instruction] Make thine heart to come to it, though never so averse. Call in thy scattered thoughts, and busie them about the best things, Anima dispersa fit minor. This is the wise mans Counsel to the younger sort. But because surdis plerunque fabulam, few youths will be better advised, therefore he bespeaks their Parents and Tutors in the next words.
Vers. 13. With-hold not correction from the Childe] See the Note on chap. 13.24.
He shall not dye] Or if he do, yet not by thy default: Thou hast delivered thine own soul howsoever. If a Blackmore enter into the Bath, though he become not white by it, Yet the Bath-master hath his pay, saith Keyserspergius. The Physician hath his see whether the Patient recover or dye.
[Page 157]Vers. 14. And shalt deliver his soul from hell] Fond and foolish Parents are peremptores potiùs quam parentes, rather Paricides than Parents: [...]ern. Epist. 12 [...] sith Qui non, cum potest, servat, occidit, by not saving their Children, they slay them; by cockting them in their sin, they pitch them headlong into Hell.
Vers. 15. My son, if thine heart be wise] Si vexatio det intellectum, if either by instruction or correction I may make thee wise or well-spoken, Bonum birum, dicendi peritum (as Quintilians Oratour) cotus laetitia dissiliam, I shall be a joyful man indeed. Saint John had no greater joy than to hear that his children walked in the truth. 3 Joh. [...]. And St. Paul could never bee thankful enough for such a mercy, 1 Thess. 3.9.
Even mine] Or, even as I; viz. was a comfort to my Parents.
Vers. 17. Let not thine heart envie sinners] Who have they never so much here, they have but a pension, an annuity, a state of life granted them in the utmost and most remote part of our Inheritance.
But be thou in the fear of the Lord all day long] An excellent means to cure one of the fret: Probatum est. Only it must be used constantly. Men must wake with God, walk with him, and lye down with him, be in continual communion with him, and conformity unto him. This is to bee in Heaven aforehand.
Vers. 18. For surely there is an end] Viz. Of their pomp and prosperity, dum fanea quadam felicitate temporaliter floreant, as Augustine hath it,Aug. Ep 120. whiles as grasse they flourish, and then de-flourish.
And thine expectation shall not be cut off] As the wickeds shall, Psal. 37.38. Chear up therefore, and doe not despond: Flebile principium melior fortuna sequatur, as Queen Elizabeth was wont to say, whiles she was yet a prisoner. Then she envied the Milk-maid that sang so merrily: But if she had known what a glorious reign she should have had for four and forty years, she would not have envied her.
Vers. 19. Hear thou my son, and be wise] Hearing is one of the learned senses, as Aristotle calls it. Wisedome entreth into the soul by this door, as folly did at first, when the woman listned to the old Serpents illusions. This sense is first up in a morning: and this preface the Wise-man purposely premiseth to his following discourse; as well knowing how hardly young men are drawn off from drinking matches, and Good-fellow-meetings.
And guide thine heart in the way] That is to say, let knowledge and affection be as twins, and run parallel: let them mutually transfuse life and vigour, the one into the other. Practise Gods Will as fast as thou understandest it. The Tigurine translation reads it, Ʋt beatum fit in via cor tuum, that thine heart may be blessed in the way.
Vers. 20. Be not amongst Wine-bibbers] Follow not the custom, nor company of such; thou knowest not what thou maist be drawn to doe, though of thy self averse to such evil courses. Noah got no good by the luxurious old world (Matth. 24.38.) with whom he lived: Nor Lot by the intemperate Sodomites, Ezek. 16.49. Ʋriah (a good man) was at length over-perswaded to over-drink himself, 2 Sam. 11.13. Let him that stands take heed last he fall. That evil servant that presumes to eat and drink with the drunken, [...]. shall be cut off in the middle, Matth. 24.49.
Among [...]i [...]tous caters of flesh] Amongst flesh-mongers, qui crapula indulgent, that pamper their panches, In cute curanda plus aequo operaci. See my Common-place of abstinence. These be all for themselves, as Nabal was, Helluantursibi carnem (so the Hebrew runs) they ravin up flesh for themselves.
Vers. 21. For the drunkard—shall come to poverty] Nay, to eternal misery in Hell, 1 Cor. 6.10. but few men fear that: beggery they hold worse than any hell. Per mare pauperiem fuginal, per saxa, per ignes. Herat. But poverty to such is but a prelude to a worse matter.
Vers. 22. Hearken to thy father, &c.] See the Note on chap. 1.8.
And despise not thy mother when she is old] Dr. Taylour Martyr said to his Son among other things, when he was to suffer; When thy mother is waxed old, forsake [Page] [Page 154] her not, Act. & M on. 138. but provide for her to thy power, and see that shee lack nothing: for so will God blesse thee, and give thee long life upon Earth, and prosperity.
Vers. 23. Buy the truth and sell it not] Every parcell of truth is precious, as the filings of gold, as the Bezar-stone, when beaten, are carefully lookt to, and preserved. Hold last the faithfull word, as with both hands, Tit. 1.9. Strive together for the faith of the Gospel, Phil. 1.27. Be zealous for it, Jude 3. [...], Either live with it, or dye for it. As we have received it as a legacy from our fore-fathers (who sealed it with their bloud, and paid dear for it) so we must transmit it to our Posterity pure and entire,Arrii [...]. Nestorii [...]. whatever it stands us in. They were so religious that they would not exchange a letter or syllable of the faith, wherewith Christ had betrusted them. So zealous in buying the truth, that they would give five marks and more for a good book (and that was more mony than ten pound is now) Some gave a load of hay for a few Chapters of Saint James, or of Saint Paul in English, sitting up all night in reading and hearing, &c. What a deal of charge was the Queen of Sheba at for Salomons wisdome? The wise Merchant for the pearl of price?Act. & Mon. fol. 756. Hieron and Reuchlin for their Hebrew-learning? Pro singulis horis singulos aureos numerabant. Reuchlin gave a crown an hour to the Jew that read to him.Mat. 13.44. Hieron ventured his life to repair by night to a Jew-doctor.
Vers. 24. The Father of the righteous, &c.] See the Note on chap. 10.1.
Vers. 26. My son give me thy heart] There is a strange strife, not of earthly but of spiritual powers after the possession of mans heart: and through mans transgression Satan hath gotten strong hold thereon, Act. 5.3. Luke 22.3. Once he strove about a dead mans body, Jude 9. but doubtlesse his purpose was therein to have set up an Idol for himself in the hearts of the living. If Satan can get the heart, he is safe: and so is Satans Vicar. It was a watch-word in Pope Gregory the thirteenths time; in Queen Elizabeths days, My son give me thy heart; Be in heart a Papist, and then go to Church, dissemble, do what ye will. Among the Heathens, when the beast was cut up for sacrifice, the first thing the Priest lookt upon was the heart: and if the heart were naught, the sacrifice was rejected. As among the Jews Philo observeth, that the heart, and the horns, or brains were never offered with the sacrifices: for they are the fountains and secret cels, wherein lurks, and out of which flows all impiety. But whatever was in the type, this is in the truth: As the heart is by nature, the Lord will have none of it: yet till the heart be renewed and given to the Lord, he will accept nothing can come from man, Esay 29.13. and 66.3. Jer. 42.20. Of the heart God seems to say to us, as Joseph did to his brethren concerning Benjamin, Gen. 43.3. Ye shall not see my face without it. The heart is Christs bed of spices, Cant. 6.2. wherein the delights, Psal. 50.17. and for which he wisheth, Deut. 5.29. O that there were such an heart, &c.
And let thine eyes observe my ways] Look well to thy pattern so fairly pensild out unto thee: take true stitches out of this perfect sampler; take right strokes after this incomparable Copy. The Hebr. here hath it, Let thine eyes run through my ways: Get a full prospect of them, and diligently peruse them: Fix and feed thine eyes upon the best objects; and restrain them from gazing up on forbidden beauties, lest they prove to be windows of wickedness, and loopholes of lust.
Vers. 27. For an whore is a deep ditch] Fitly so called, quod nullus neque modus neque finis sit in amore meritricio, because lust is boundless, bottomless. Hee is a perfect slave that serves a whore. See the Note on Prov. 22.14.
Vers. 28. She also lyeth in wait] Terence calls harlots Cruces crumeninculgas, sordida poscinummia, &c. base beg-pennies, pickpurses, &c. See the Notes upon chap. 7.
And increaseth the transgressours amongst men] Nothing hath ever so enriched helas the whorish woman. Vide ubi supra.
Vers. 29. Who hath woe? who hath sorrow?] Whoredome is usually ushered [Page 159] in by drunkennesse. Est Venus in vinis. Hence, Rev. 17.4. the Whore cometh forth with a cup, as with an instrument fit for the fulfilling of her lust; even as of old every one did openly bear in his hand at Rome the badge of that Art that he professed. Salomon therefore having warned his yonker of Whoredome, fitly shews him next the mischief of drunkennesse; and this he doth by way of admiration or interrogation, that the Drunkard may (will he, nill he) see, as in a glasse, and so abhor his own absurdities, miseries, and mischiefs. The best that can come of drunkennesse is repentance (that fairest daughter of so foul a mother) and that's not without its woe and alas, its sorrow and rednesse of eyes with weeping for sin? But few drunkards are taken in that fault.
Who hath babling] A great deal of small, talk, telling all that's within.
When the Wine is in, the Wit is out.
Who hath rednesse of eyes] Oculorum suffusio, the Vulgar reads suffossio. Drunkards have usually red and rich faces, Nasos instar coctilis cancri, Laveter. Noses like a boyld Lobster; plenty of Pustulaes or Quots, as they call them. Briefly, Drunkennesse, like another Africa, is never without some new monster of mischief.
Vers. 30. They that tarry long at the Wine] These men doe not want time, but waste it. Pliny, if he were alive, would surely say to such, as once he did to his Nephew, Poteras has horas non per didisse, Thou mightest have spent thy time much better. How may those Wine-bibbers more justly lament their losse, than good Bernard did, and say each man for himself, Totum vitae meae tempus perdidi, quia perditè vixi?
Vers. 31. Look not thou upon the Wine] Many men dye of the wound in the eye. It is not unlawful to look; but because of looking comes lusting, therefore Laws are to be laid upon our looks. Vitiis nobis in animum per oculos est via, saith Quintilian. If we doe not let in sin at the window of the eye, or by the door of the ear, it cannot enter into our hearrs.
When it moveth it self aright] When it sparkles, and is Vinum Cos (as they call the best Wine at Paris and Lovain) that is, Vinum Coloris, Odoris, Saporis, Bee-hive of Rome, prefac. optimi, Wine of the best colour, smell, and savour.
Vers. 32. At the last it biteth like a Serpent] Loe such is the guilt of sin, such the end and effect of drunkenness, torments here, and tortures in hell.
Vers. 34. Thine eyes shall behold stranger women] See the Note on vers. 29. Venter aestuans mero, spumat in libidinem, saith Hierom. A belly filled with wine, [...]. Aristop. Vina parant animos Veneri. Ovid. foameth out filthinesse. Wine is the milk of Venus, saith another. Drunkenness is the gallery that lechery walketh through, saith a third.
Thine heart shall utter perverse things] Prepostorous, distorted, dislocated matters: solliciting thy Neighbours Wife to wickedness, or otherwise vomiting out that which God hateth, and godly men abhor.
Vers. 35. Yea, thou shalt be as he, &c.] Thy brains shall crow, and thou shalt be of Copernicus his opinion, that the earth turns round. Thou shalt also be fearlesse of the greatest danger, and not refuse to sleep upon a Mast-pole, dance upon a Weather-cock, &c.
Vers. 36. They have stricken me] A drunken man, we say, takes no hurt, feels no smart, is turned into a very stock. Dionysius the Heracleot felt not needles thrust into his fat belly. Pliny mentioneth certain Bears, that being sound asleep, cannot be wakened with the sharpest prickles.Mathiol. in Dioscorid. Mathiolus reports of the Asses of Hetruria, that feeding upon Hen-bane, they fall into such a dead sleep, that being taken for dead, they are half hideled, ere they can bee arowsed. Loe such is the Drunkards lethargy: neither is he more insensible than sensual, and irrecoverable.
CHAP. XXIV. Vers. 1. Be not thou envious against evil men.]
HEbr. Men of evil, such as are set upon sin, as are like Caracalla, qui nihil cogitabat boni, qui id non didicerat; quod ipse fatebatur, saith Dio; who never thought of any good, &c. Envie not such an one his pomp, any more than we doe a dead corps his flowers, and gayity. See chap. 23.17.
Neither desire to be with them] That is, to be in their estate, so thou mightest be at their stay. This hath been the folly of some of Gods people, as David noteth, Psal. 73.10. For the which they have afterwards befooled and be-beasted themselves, as he did, vers. 22.
Vers. 2. For their heart studieth destruction] Great students they are, wittily wicked: but they consult shame and confusion to them and theirs.
And their lips talk of mischief] The mischief that they machinate, budgeth and blistereth out at their tongues ends. They are even bigge with it, and not well, till delivered.
Vers. 3. Through wisdome is an house builded] q. d. Ile shew thee a better project; wouldest thou thrive and grow great? Exercise godliness, wish not wickedness. See the Notes on chap. 3.16, 17.
Vers. 4. With all precious and pleasant riches] Riches imply, 1 Plenty of that which is precious and pleasant. 2 Propriety; they must be good things that are our own: And hereunto oeconomical prudence much conduceth. God bestoweth abundance on the wicked ex largitate, only out of a general providence: but upon his people that are good husbands, ex promisso, by vertue of this and the like promises.
Vers. 5. A wise man is strong] See the Note on Chap. 21.22.
Vers. 6. For by wise counsel] See the Note upon chap. 20.18. This Salust delivers, as the sentence of the wisest Sages. But Salomon said it long before.
Vers. 7. Wisdome is too hard for a fool] Hebr. Too high; his pericranium comprehends it not, neither indeed can doe, 1 Cor. 2.14. He puts off the study of it, pretending the impossibility of reaching to it.
He openeth not his mouth in the gate] Hee were two fools if hee should, for whiles he holds his tongue, he is held wise.
[...].Vers. 8. Shall be called a mischievous person] Hebr. A master of sinful musings, an Artist at any evil. Josephus saith of Antipater, that his course of life might fitly be called, a Mystery of mischief, quae altissimas egerat radices, &c.
Vers. 9. The thought of foolishnesse is sin] The Schools doe well observe, that outward sins are majoris infamiae, of greater infamy: but inward heart-sins are majoris reatus, of greater guilt, as wee see in Devils. See the Note on Chap. 14.22.
And the scorner is an abomination to men] Witnesse Julian, Lucian, Porphiry, Julius Scaliger, that proud Hypercritick (qui neminem praese duxit hominem) Laurentius Valla, who jeared at other Logicians, and extolled his own Logick as the only best, calling it, Logicam Laurentiuam.
But what an odious scorner was Quintinus the Libertine, of whom Calvin complains, that he scoffed at every one of the holy Apostles? Paul he called a broken Vessel, John a foolish Youth, Peter a Denyer of God, Matthew an Usurer.Calv. Inst. Advers. Libert. cap. 9. En quomodo ille foetoris gurges putido ore suo blasphemare audebat! saith Calvin. See how this stinking elf dust bark and blaspheme the Saints. The basest can mock; as the abjects did David, Psal. 35.15. and Tobiah the servant did Nehemiah, Chap. 2.10. Scorners are the most base spirits. The Septuagint [Page 161] call them Pests, Psal. 1.1. incorrigible, Prov. 20.1. proud persons, chap. 3.34. naught, Prov. 9.12, &c.
Vers. 10. If thou faint in the day of adversity] Afflictions try what sap wee have: as hard weather tries what health. Withered leaves fall off in a wind: rotten boughs break when weight is laid on them, so doe earthen vessels when set empty to the fire. As is the man, so is his strength, said they to Gideon, Josephs bow abode in strength (though the Archers sorely grieved him, and shot at him, and hated him) and the arms of his hand were made strong by the hands of the mighty God of Jacob, &c. Gen. 49.23, 24.
Vers. 11. If thou forbear to deliver them, &c.] That is, that are wrongfully butchered. Here, not to save a man (if it be in our power) is to destroy him, Mark 3.4. Job brake the jawes of the wicked, and plucked the prey out of his teeth. The people rescued Jonathan, and Ebedmelech Jeremy. Chap. 29. Act. and Mon. fol. 1899. Henry 8. delivered his Queen Katherine; and King Philip with his Spaniards kept the Lady Elizabeth from the cruel mercies of Stephen Gardiner, who had designed them destruction; Sir George Blage, (one of King Henry the Eighths Privie-chamber) being condemned for an Heretick, was yet pardoned by the King. He coming afterwards to the Kings presence, Ah my Pig, Act. and Mon. fol. 1135. Ibid. 1862. saith the King (for so hee was wont to call him) Yea, said he, if your Majesty had not been better to mee than your Bishops were, your Pig had been roasted ere this time. But what a bloudy mind bore Harpsfield, Arch-Deacon of Canterbury, who being at London when Queen Mary lay a dying, made all post-haste home to dispatch those whom he had then in cruel custody.
Vers. 12. If thou sayest, behold we knew it not, &c.] As no wool is so coarse, but will take some colour; so there is no sin so foul but will admit of some excuse. Ignorance is commonly pleaded; wee know not this mans Case, the Justice of his Cause, the means of his Rescue, &c. But be not deceived, God is not mocked. They that would mock him imposturum faciunt & patientur, cozen themselves, as the Emperour said of him that sold glasse for Pearl.Isidor. Psal. 11.4. Deo obscura clarent, muta respondent, silentinm confitetur. Gods eyes behold, his eye-lids try the children of men. The former points out his knowledge, the latten his critical descant.
Doth not he that pondereth the heart consider?] No man needs a window in his brest (as the Heathen Momus wished) for God to look in at; for every man before God is all window, Job 34.22. and his eyes are as a flaming fire, Revel. 1.14. that need no outward light, that see extra mittendo by sending out a ray &c. that see thorow that transparent body, the world, called a sea of glass. Revel. 4.6.
Vers. 13. My son, eat thou honey because it is good] Profitable and pleasant, wholsome and toothsome. So, and much more than so is divine knowledge. Plutarch tells of Eudoxus, that he would be willing to be burnt up by the Sun presently, so he might be admitted to come so near it, as to learn the nature of it. How sweet must it needs be then to know Christ and him crucified? &c. sweeter it was to David, than Live-honey dropping from the combe, Psal. 19.10. and 119.103. The beleeving Hebrews knew within themselves, that there should be a reward, and that their expectation should not be cut off, Heb. 10.34. They drew the circumference of Gods promises to the center of their hearts, and so living by faith, they had the sweet-meats of the feast of a good Conscience, as Master Latimer hath it: they tasted of that honey, the sweetness whereof none can finde by any discourse (how elegant soever) so well as by eating of it, as Augustine speaketh.
Vers. 15. Lay not wait, O wicked man, &c.] [...],Plut. [...]. as that Heathen said. God dwells with the righteous, molest him not therefore, beat not up his quarters. The Scythians (saith he in Plutarch) though they have no Musick or Vines amongst them, yet they have Gods. So whatever the Saints want, they want not Gods gracious presence with them. And if wicked men had but so much knowledge of God, as Pilates Wife had in a Dream, they would take heed of having any thing to doe with these just men.
[Page 162]Vers. 16. For a just man falleth seven times] i. e. often. Seven times a day, as the Vulgar and many of the Fathers read it, who also understand this text of falling into sinne, and rising again by repentance. But the opposition carrys it to the other sense, of falling into trouble. And the next verse speaks as much, Rejoyce not when thine enemy falleth, &c. Gods Saints are bound to rejoyce when they fall into divers temptations, Jam. 1.2. What though they fall into them? not go in step by step, but be precipitated, plunged over head and ears. Say they fall not into one but many crosses,Jam. 1.2. (as they seldome come single, but like Jobs messengers one at the heels of another) yet be exceeding glad, (saith the Apostle) as a Merchant is to see his ships come laden in. For though yee fall, ye shall arise, and though yee sit in darknesse, the Lord shall give you light, Mic. 7.8.
But the wicked shall fall into mischief] i. e. into remediless misery. Non surget hic afflictio, Nahum 1.9. As they shall have an evill, an only evill without mixture of mercy, Ezek. 7.5. so they shall totally and finally be consumed at once. If Mordecai be of the seed of the Jews, before whom Hamon hath begun to fall, he shall fall to some purpose, Esth. 6.13. A Jew may fall before a Persian, and get up and prevail. But if a Persian or other Persecutour begin to fall before a Jew, he can neither stay nor rise. There is an invisible hand of Omnipotency that strikes in for his own, and confounds their opposites.
Vers 17. Rejoyce not when thine enemy falleth] If thou dost, it is a sure sign of devilish hatred, ( [...] being the devils disease) what good will, innocency, or ignoscency soever thou makest shew off. Job cleareth himself of this fault, Job 31.24. and so doth David notably, Psal. 35.13, 14. See his practice, 2 Sam. 1.11, 12. Caesar wept when Pompey's head was presented to him, and said, Victoriam volui, non vindictam. See the Notes on Mat. 5.44. and on Rom. 12.19.
Vers. 18. Lest the Lord see it] viz. Thy pride and cruelty, as he will, for he is [...] All-eye, and [...], if he see, he will kindle and turn the wheel upon thee, as he threatned to do upon Edom, for looking with liking upon Israels calamity. For prevention hereof, think thus with thy self; Either I am like mine enemy, or else I am better or worse than he. If like him,Ezek. Obad. 12. why may not I look for the like misery? If better, who made me to differ? If worse, what reason then have I to insult?
Vers. 19. Fret not thy self because of evill men] We are wondrous apt to be sick of the Fret; hence so many precepts to this purpose. See chap. 23.17. and 24.1.
Vers. 20. For there shall be no reward] He shall suffer both pain of loss, and pain of sense, which whether is the more grievous, is hard to determine. Sure it is, that the tears of hell are not sufficient to bewail the loss of heaven: their worm of grief gnaws as painfully as their fire burns. Depart from mee yee cursed, sounds as harsh in their ears, as that which follows, into everlasting flames.
Vers. 21. My sonne, fear the Lord and the King] Who would not fear thee O King of Nations?Psal. 76.11. for unto thee doth it appertain, Jer. 10.7. God is the prime and proper object of fear. Whence by an Appelative proper, he is called Fear by the Psalmist. The Greeks call him [...] (as some think) from the fear that is due to him. Princes also must be feared and honoured, 1 Pet. 2.17. as those that are invested with Gods Authority, and intrusted with the administration of his Kingdome upon earth, by the exercise of vindictive and remunerative Justice. And whiles they be just, ruling in the fear of God, 2 Sam. 23.3. and commanding things consonant to the word and will of God, they must be obeyed for conscience sake, Rom. 13.3. otherwise not. See the note on Acts 4.19.
And meddle not with them that are given to change] i. e. with seditious spirits, that affect and effect alterations, law lesse persons (as Saint Paul calls them) Male-contents, [...]. to whom [...] the present government is ever grievous, as Thucydides noteth. Such were Kore and his complices; Absolom, Sheba, the ten tribes that cried, Alleva jugum, Ease our yoke; and before them, [Page 163] those in Samuels time that cried, Nay but we will have a King. Novatus hath still too many followers, of whom Saint Cyprian, under whom he lived, thus testifieth, Novatus rerum novarum semper cupidus, arrogantia inflatus, that he was an arrogant innovatour. These turbulent spirits prove oft the pests and boutefeaus of the state they live in: and it is dangerous having to deal with them.
Vers. 22. For their calamity shall rise suddenly] When they think they have made all cock-sure: Had Zimri-peace that killed his master? Had Absolom, Sheba, Rhodolphus Duke of Suevia, Sanders, Story, Parry, Campian, Daniels Hist. the powder-plotters, Raviliac, &c. Knute the first Danique King caused the false Edrics head (that had been his Agent) to be set upon the highest part of the tower of London: therein performing his promise of advancing him above any Lord in the Land. James the first, King of Scots, was murdered in Perth by Walter Earl of Athol, in hope to attain the Crown. Crowned indeed he was, but not as his witches and sorcerers had ambiguously insinuated, with the Crown of that Realm, but with a Crown of red hot Iron, clapt upon his head,Speed. Chron. being one of the tortures wherewith he ended at once his wicked days and desires.
And who knoweth the ruine of them both?] i. e. That both God and the King will inflict upon the Rebels; Or of them both, i. e. both of the King if a Tyrant, and of those that seditiously move against him.
Vers. 23. These things also belong to the wise] As subjects must know their duties, so Magistrates theirs: neither may they hold themselves too wise to learn. God can send even a Salomon to School to the Raven, to the Pismire, yea to the Lillies of the Field; as being able to teach the wisest man by the weakest Creature.
It is not good to have respect of Persons] Hebr. to know faces, to regard not so much the matter as the man, to hear Persons speak and not Causes, to judge not according to truth and equity, but according to opinion and appearance, to fear or favour. This cannot be good, lawful, or safe, Job 13.13. Hee will surely (or thorowly) reprove you, (not verbally only, but penally too) if you secretly accept Persons. Of Trajan it is said, that he neither feared nor hated any man; but that he heard the Causes of his Subjects without praejudicate impiety, judiciously examined them without sinister obliquity, and sincerely judged them without unjust partiality.
Vers. 24. Him shall the people curse] Hebr. They shall run him thorow, with their evil wishes for his evil sentence: he shall be generally hated, and set against, as was Herod, Pilate, Festus, Ferres, &c.
Vers. 25. But to them that rebuke him shall be delight] Those Judges that reprove and punish the wicked shall (besides the Euge of a good Conscience, which is farre better than the worlds Plaudite) delight themselves in the Lord, and reign in the affections of all good men, who shall eftsoons also say, Gods blessing be on such a good Judges heart, for he saveth the innocent, and punisheth the wicked, &c. As he hath done worthily in Ephrata, so he shall be famous in Bethlehem, Ruth 4.11. See Job 29.11, 12.
Vers. 26. Every man shall kisse his lips] That is, shall doe him honour, as Gen. 41.40. All the people shall kisse at thy mouth, saith Pharaoh to Joseph: and Samuel kissed Saul when hee annoynted him King, 1 Sam. 10.1. and, Kisse the Son, saith David, Psal. 2.11. That is, give unto him the honour due unto his name.
Vers. 27. Prepare thy work without, &c.] God would have all his to be not good men only, but good husbands too; to order their affairs with discretion,Lib. 18. cap. 1 and to take their fittest opportunities for dispatch of houshold businesses. Pliny hath a saying to like sense with this, Aedificandum, saith he, consito agro, & tunc quoque cunctanter, Let building alone till thy field be tilled, vined, planted, &c.
Vers. 28. Be not a witnesse against thy neighbour without cause] That is, Without calling, being not thereunto required: for this would speak thee spightful, rash, and revengeful, as in the next verse.
[Page 164] 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, [Page 165] 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 unsearchable] Profundum sine fundo. God gave Salomon a large heart, even as the sand that is on the Sea-shore, 1 Kings 4.29. A vast capacity, an extraordinary judgement, and wisdome to reserve himself. No bad cause was too hard for him to detect, no practices which he did not smell out, no complotter which he did not speedily intrap in their wiles, as Adonijah.
Vers. 4. Take away the drosse from the silver] The holy Prophets were not onely most exactly seen in the peerless skill of Divinity, but most exquisitely also furnished with the entire knowledge of all things natural. Hence their many Similies wherewith they learnedly beautifie their matter, and deck out their terms, words, and sentences, giving thereunto a certain kind of lively gesture, attiring the same with light, perspicuity, easiness, estimation, and dignity: stirring up thereby mens drowsie minds to the acknowledgement of the truth, and pursute of godliness.
Vers. 5. Take away the wicked] Who are compared elsewhere also to dross, Ezek. 22.19. and fitly: for as dross is a kind of unprofitable earth, and hath no good metal in it; so in the wicked is no good to be found but pride, worldliness, &c. Forbisher in his voyage to discover the Straits, being tossed up and down with foul weather, snows, and unconstant winds, returned home, having gathered a great quantity of stones, which he thought to be minerals, from which when there could be drawn neither gold nor silver, nor any other metal, we have seen them (saith Master Camden) cast forth to mend the high ways. Evill Counsellours about a Prince,Camd. Elisah. fol. 189. are means of a great deal of mischief, as were Do [...]g, Haman, Rheoboams and Herods flatterers, Pharoahs sorcerers, [Page 166] &c. Of a certain Prince of Germany it was said, Esset alius, si esset apud alios; He would be another man, if he were but amongst other men. Say they be not so drossie, but that some good oar is to be found in them, yet all is not good that hath some good in it. It is Scaligers Note, Malum non est nisi in bono. The original nature of the Devil is good, wherein all his wickedness subsisteth. When one highly commended the Cardinal Julian to Sigismund; hee answered, Tamen Romanus est, yet he is a Roman, and therefore not to bee trusted. Those Cardinals and Popish Bishops being much about Princes, have greatly impoysoned them, and hindered the Reformation. Zuinglius fitly compares them to that wakeful Dragon that kept the golden fleece, as the Poets have feigned. They get the royalty of their ear, and then doe with them whatsoever they list. David therefore vows, as a good Finer, to quit the Court of such drosse, Psal. 101.4. and gives order upon his death-bed to his Son Salomon, to take out of the way those men of bloud, 1 King. 1. that his throne might be established in righteousnesse.
Vers. 6. Put not forth thy self in the presence of the King] Ne te ornes coram rege. Compare not, vye not with him in apparel, furniture, house-keeping, &c. as the Hebrews sense it. This was the ruine of Cardinal Wolsey, and of Viscount Verulam.
And stand not in the place of great men] Exalt not thy self, but wait till God shall reach out the hand from Heaven and raise thee, Psal. 75.5, 6, 7, 8. Adonijah is branded for this, that he exalted himself, saying, I will be King, 1 King. 1.5. When none else would lift Hildebrand up into Peters Chair, he gat up himself:Quintil. lib. 9. cap. 2. For who (said he) can better judge of my worth than I can? Harden thy fore-head (said Calvus to Vatinius) and say boldly, that thou deservest the Praetorship better than Cato. Ambition rides without reigns, as Tullia did over the dead body of her own father, to bee made a Queen. See my common-place of Ambition.
Vers. 7. For better it is that it be said unto thee] From this Text our Saviour takes that Parable of his, put forth to those that were bidden to a feast, Luk. 14.10. Now, if before an earthly Prince, men should carry themselves thus modestly and humbly, how much more before the King of heaven? And if among guests at a feast, how much more among the Saints and Angels in the holy assemblies? That is an excellent saying of Bernard, Omnino oportet nos orationis tempore curiam intrare coelestem, in qua Rex regum stellato sedet solio, circumdante innumerabili & ineffabili beatorum Spirituam exercitu. Quantâ ergo cum reverentiâ, quanto timore, Bern. de divers. quantâ illuc humilitate accedere debet è palude sua procedens & repens vilis ranuncula? At prayer-time we should enter into the Court of heaven, where sitteth the King of Kings with a guard of innumerable blessed Spirits. With how great reverence then, with how great fear and self-abasement should wee come, like so many vile Vermine creeping and crawling out of some sorry pool or puddle?
Vers. 8. Goe not forth hastily to strive] Contention is the Daughter of Arrogance and Ambition, Jam. 4.1. Hence Salomon (whose very name imports peace) perswades to peaceablenesse very oft in this Book; and sets forth the mischief or strife and dissention. Stir not strife (saith he) but make haste to stint it, [...]. Heredot. (so the words may be rendred) you may doe that in your haste that you may repent by leasure. Hasty men, wee say, never want woe. If every man were a law to himself (as the Thracians are said to be) there would not bee so much lawing, warbling and warring as there is. There is a curse upon those that delight in War, (as King Pyrrhus did) Psal. 68.30. but a blessing for all the children of peace, Mat. 10. who shall also bee called the Children of God, Mat. 5. Paul and Barnabas had a sharp, [...]. but short fit of falling out, Acts 15.39. Hierom and Austine had their bickerings in their Disputations, but it was no great matter who gained the day; for they would both win by understanding their errours.
When thy Neighbour hath put thee to shame] That is, when thine Adversary hath got the upper hand, and foyled thee. Those are ignoble quarrels, saith one, [Page 167] Ʋbi vincere inglorium est, atteri sordidum; wherein whether a man get the better or the worse, he is sure to go by the worse, to sit down with loss in his name, state, or both.
Vers. 9. Debate thy cause with thy Neighbour, &c.] What shall I do then (may some say) if I may not right my self by law? You may, saith he, so you do it deliberately: and have first privately debated the cause out of desire of agreement, and moved for a compremise. See Mat. 18.15.
And discover not the secret of another] Meerly to be revenged on him for some supposed injury. There are that in their rage care not what they disclose to the prejudice of another. Charity chargeth the contrary, 1 Cor. 13. It claps a plaister on the sore, and then covers it with her hand, as Chirurgions use to do, that the world may be never the wiser.
Vers. 10. Lest hee that heareth it put thee to shame] Repute thee and report thee an evill-conditioned fellow, a back-biter, and a tale-bearer, one not fit to be trusted with secrets, &c. True it is, that dearest friends are in some cases to be accused and complained of to those that may do good upon them; as Joseph brought his brethrens evil report to his father, and as the houshold of Chloe told Paul of the Corinthian contentions. But this must be done wisely and regularly, with due observation of circumstances, as Salomon elegantly sets forth in the following Proverb.
Vers. 11. A word fitly spoken] Hebrew, spoken upon his weels, that is, rightly ordered and circumstantiated, spoken with a grace, and in due place. It is an excellent skill to be able to time a word, Isa. 50.4. to set it upon the wheels, as here. How good are such words? Prov. 15.23. how forcible? Job 6.25. How pleasant? even like apples of gold in pictures, or lattices, of silver, not onely precious for matter, Eccles. 12.10. but detectable for order, as gold put in a case of silver cut-work.
Vers. 12. As an ear-ring of gold, &c.] Ut inauris aurea, &c. A seasonable word falling upon a tractable ear, hath a redoubled grace with it; as an ear-ring of gold, and as an ornament of fine gold, or as a diamond in a diadem. It is an hard and happy thing to suffer the words of exhortation, to digest a reproof,In vit. Jo. Gers. to say with David, Let the righteous smite me, &c. to be of Gersons disposition, of whom it is recorded, that he rejoyced in nothing more, quam si ab aliquo fraterne & charitative redargueretur, than if he were friendly and freely reproved by any one. Every vice doth now go armed: touch it never so gently, yet like the nettle, it will sting you. If you deal with it roughly and roundly, it swaggereth, as the Hebrew did with Moses, who made thee a man of authority? &c. Exod. 2.14. Ear-rings and ornaments are ill bestowed upon such uncircumcised ears.
Vers. 13. As the cold of snow in the time of harvest] Harvest men of all men, beat the heat of the day: being far from shade or shelter, far from springs of water, parched and scorched with heat and drought, in those hotter countries especially. Now as the cold of snow or ice (which in those countries they kept under ground all the year about to mix with their wines) would be most welcome to such; so is a trusty and speedy messenger: for by his good news he greatly reviveth the longing and languishing minds of those that sent him: who during the time of his absence, through fear and doubt, were almost half dead. This is much more true of Gods faithfull messengers, Job 33.23. whose very feet are therefore beautifull, and message most comfortable, to those that labour and languish under the sense of sin, and fear of wrath.
Vers. 14. Whoso boasteth himself of a false gift] as Ptolomy sirnamed [...], from his fair promises, slack performances: As Sertorius the Roman, that fed his creditours and clients with fair words, but did nothing for them, (Pollicitis dives quilibet esse potest) As that Pope and his Nephew, of whom it is recorded, that the one never spake as he thought, the other never performed what he spake. Lastly, as the Devill who promised Christ, excelsa in excelsis, Matth. 4. mountains on a mountain, and said, All this will I give thee, when as that All, was just nothing, more than a shew, a representation, a semblance, or if it had [Page 168] been something, yet it was not his to give: for the earth is the Lords, and the fulness thereof. Physicians call their drugs [...] gifts, and yet we pay dear for them. Apothecaries set fair titles upon their boxes and gally-pots, but there is oftentimes aliud in titulo, aliud in pyxide, nothing but a bare title. Such are vain boasters, pompous Preachers, Painted hypocrites, Popish priests: such as was Tecelius, that sold indulgences in Germany, and those other Massemongers in Gersons time, that preached publiquely to the people, that if any man would hear a mass, he should not on that day be smitten with blindness, nor dye a sudden death, nor want sufficient sustenance, &c. These were clouds without rain, that answer not expectation, Jude 12.
Vers. 15. By long forbearing is a Prince perswaded] If he be not over-hasty, his wrath may be appeased, and his mind altered. Our Henry the third gave commandment for the apprehending of Hubert de Burgo, Earl of Kent: who having sudden notice thereof at mid-night, got him up and fled into a Church in Essex. They to whom the business was committed, finding him upon his knees before the high-altar, with the Sacrament in one hand, and a cross in the other, carried him away nevertheless unto the Tower of London. Roger Bishop of London taking this to be a great violence, and wrong offered unto the holy Church,Godw. Catal. pag. 194. would never leave the King untill he had caused the Earl to be carried unto the place whence he was fetcht. And this it is thought, was a means of saving the Earls life. For though order was taken he should not scape thence, yet it gave the Kings wrath a time to cool, and himself leisure to make his Apology: by reason whereof, he was afterwards restored to the Kings favour, and former places of honour. So true is that of the Philosopher, Maximum irae remediumest dilatio; Sen. de ira. And that of the Poet.
There are that read and sense the words thus: By meekness a Prince is appeased, that is, when he seeth that he is not opposed, that his Subjects repine not, rebell not against him. An old Courtier of Nero's being asked how he had escaped that Lions mouth? answered, Injurias ferendo, & gratias agendo, by taking shrewd turns, and being thankfull.
A soft tongue breaketh the bones] Though it be flesh and no bones, yet it breaketh the bones: that is, stout and stern spirits, that otherwise would not yeeld. Thus Gideon broke the rage of the Ephraimites, Judg. 8.1. &c. and Abigail Davids, by her humble and dutifull oration, 1 Sam. 25. See the Note on Prov. 15.1.
Vers. 16. Hast thou found hony? eat so much as is sufficient] i. e. Be moderate in the use of all lawful comforts and contentments. [...], saith the Oratour,Isac. for there is a satiety of all things, and by excess the sweetest comforts will be dis-sweetned; as Epictetus also observed. It is therefore excellent counsel that the holy Apostle giveth, 1 Cor. 7.29. that those that have wives be as if they had none, &c. that we hang loose to all creature comforts, and be weanedly affected towards them; considering that Licitis perimus omnes. We generally most of all over-shoot our selves in the use of things lawfull; as those recusant guests did, Matth. 22. and the old world, Luke 17.26.27.
Hebraei ponunt rarum pro ca [...]o, ut 1 Sam. 3.Vers. 17. Withdraw thy foot from thy Neighbours house] This is an honey that thou mayest surfeit on, therefore make thy foot precious or rare (so the Original hath it) at thy Neighbours house, by too-oft frequenting whereof thou maiest become cheap, nay burdensome. At first thou mayest be Oreach (as the Hebrew proverb hath it) i. e. welcome as a Traveller that stays for a day. At length thou wilt be Toreach, a charge, a burden. And lastly by long tarrying, thou shalt be Boreach, an out-cast, hunted out of the house, that thou hast so immodestly haunted. It is a very great fault among many, (saith one) that when they have found a kind and sweet friend, they care not how they overlay him, or abuse his courtesie. But as we say in our common proverb, it is not good to take too much of a frank horse.
[Page 169]Vers. 18. Is a Maul, and a Sword, and a sharp Arrow] A Maul, Hammer, or Club to knock out his brains, and make them fly about the room, as the Hebrew word imports. A Sword, or Murthering weapon, Psal. 42.10. and 57.5. to run him thorow and let out his bowels. And a sharp Arrow, to pierce his flesh, and strike thorow his very heart. Loe here the mischief of an evil tongue, thin, broad, and long, like a Sword to let out the Life-bloud of the poor innocent; nay, to destroy his soul too, as seducers doe, that bear false witnesse against the truth of God, and by their cunning lyes, deceive the hearts of the simple.
Vers. 19. Confidence in an unfaithful man, &c.] In a Prevaricator, a Covenant-breaker, a perfidious Person, such as Ahitophel was to David, Jobs miserable comforters to him. (He compares them to the brooks of Tema, chap. 6.16, 17. in a moysture they swelled, in a drought they failed) Egypt to Israel, a staff or broken reed, whereon if a man lean, it will goe into his hand and pierce it, Isa. 36.6. the Roman Senate to Julius Caesar, whom they killed in the Council-chamber with twenty three wounds, and this was done à pluribus amicis quam inimicis quorum non expleverat spes inexplebiles (saith Seneca) by most of his pretended friends, whose unreasonable hopes he had not satisfied.Sen. li. 3. de ira. How good is it therefore to try before we trust, yea to trust none that are not true to God? David durst not repose upon Sauls fair promises, whom he knew to be moody and slippery. The French say in their Proverb, When the Spaniard comes to parl of peace, then double-bolt the door. The Hollanders make no conditions with the Spaniard (whom they know to hold that Machiavellian heresie, Fides tam diù servanda est quamdiú expediat,) but such as are made at Sea, and sealed with great Ordnance. Calvin and other Protestant Divines were called to the Council of Trent, but durst not venture thither, quia me vestigia terrent, as the Fox in the Fable said: they had not forgot how John Hus, and Hierome of Prague sped at the Council of Constance, although they had the Emperours safe conduct. They knew that Turks and Papists concur in this, as they doe in many other Tenets, That there is no faith to be kept with doggs, that is, with Christians, as Turks understand it, with Hereticks, as Papists.
Vers. 20. As he that taketh away a garment in cold weather] Musick in mourning is held most unseasonable: that was an Heathenish custom that the Jewes had taken up, Matth. 9.23. Cantabat moestis tibia funeribus, saith Ovid. Fast. lib. 4. Wee should rejoyce with those that rejoyce, and weep with those that weep. Nabla & lyra lugentibus ingrata, saith Plutarch. Musick and mourning agree like Harp and Harrow, like thin cloathing and cold weather, or like Nitre and Vinegar, saith Salomon. There are that read the words otherwise, and accordingly sense them. Thus: As he that putteth on a garment in the cold season, or Vinegar on Nitre; so is he that singeth songs to a sad heart. That is,Junius. Tristitiam dissolvit cantus, ut vestes discutiunt frigus, & acetum dissolvit nitrum. As a garment warmeth the body, and Vinegar dissolveth Nitre, so a sweet singer, by his delightsome ditty, cheareth up the pensive soul, and driveth sorrow out of it. See 1 Sam. 16.24. 2 King. 3.15. Dan. 6.19.
Vers. 21. If thine enemy be hungry] Elisha did so: he feasted his Persecutours, (2 King. 6.) by a noble revenge; and provided a table for those who had provided a grave for him. Those Syrians came to Dothan full of bloudy purposes to Elisha: he sends them from Samaria full of good chear and jollity. Thus,Dr. Hall's contempt. thus should a Christian punish his pursuers: no vengeance but this is Heroical and fit for imitation.
Vers. 22. For thou shalt heap coals of fire] By heaping courtesies upon him, thou shalt win him over to thy self: as the King of Israel did those Syrians hee feasted. They came no more after that by way of ambush or incursion into the bounds of Israel. In doing some good to our enemies, wee doe most to our selves.
And the Lord shall reward thee] However men deal with thee. It may bee they may prove dross that will not bee melted, dirt that will not bee mollified, but moulter to nothing, crumble to crattle as stones, &c. as having no metal of ingenuity or good nature in them. But desist not, despond not, God will reward [Page 170] thee, and his retributions are more than bountiful. Or (as the words may be read) God will pacifie for thee, as he did Saul for David. Never did a charitable act goe away without a blessing: God cannot but love in us this imitation of his mercy, who bids his Sun to shine upon the evil and unthankful: and that love is never fruitless.
Caecias nubes attrahit.Vers. 23. The North-wind drives away raine] Hence Homer calls it [...], the fair-weather-maker, and Hierom, the ayres Beesome. There is a Southerly wind, that attracts clouds, and ingenders rain.
So doth an angry countenance, a back-biting tongue] The ready way to be rid of Tale-bearers, is to brow-beat them: for like Whelps, if we stroke them, they leap upon us and defile us with fawning; but give them a rap, and they are gone: so here. Carry therefore in this case a severe rebuke in thy countenance, as God doth, Psal. 80.16. Be not a re-setter to these privie Theeves, a receptacle for these mures nominis, as one calls them: the Tale-hearer is as blame-worthy as the Tale-bearer, and he that loves a lye, as he that makes it. Revel. 22. See Psal. 15.3. Rom. 1.31.
Vers. 24. It is better to dwell, &c.] See the note on chap. 21.9. and 19.13.
Vers. 25. As cold waters to a thirsty soul, so is good news] This and many more of these Proverbs Salomon might well utter out of his own experience: for he sent out into farre Countries for Gold, Horses, and other Commodities, 1 King. 9.26. besides Ambassies of state, and enquiries into the natures and qualities of forein parts and peoples. Of the Conversion of other Countries to the faith, he could not then hear, as wee now may, and lately have good news from New-England. Neither had he the happiness to hear that, which we have not only heard, but seen and handled of the Word of life, 1 Joh. 1.1. He had [...] the Promise, but we have [...] the joyful tidings, the sum of all the good newes in the World, as the Angels, those first Messengers cleped it, Luk. 2.10. Jesus is a short Gospel, and the good newes of him should drown all discontents, yea make our very hearts dance Levaltoes within us: as Abrahams did, though hee heard of him only by the hearing or the ear, or saw him afarre off. Heaven is called a farre Country, Matth. 25.14. good news from thence brought in by the hand of the Holy Ghost, witnessing with our spirits that we are the Sons of God, and if Sons, then Heirs of that farre Country, of that fair City, whose maker and builder is God, how welcome should that be to us, and how inexpressibly comfortable? See 1 Pet. 1.8.
Vers. 26. A righteous man falling down before the wicked] i. e. Doing any thing (though by meer frailty) unbeseeming his Profession, or that redounds not to the scandal of the weak only (as Gal. 2.11.) but to the scorn of the wicked (as 2 Sam. 12.14.) is as a troubled fountain, &c. is greatly disgraced and prejudiced. What a blemish was it for Abraham to fall under the reproof of Abimelech? for Sampson to be taken by the Philistims in an Whore-house? for Josiah to be in-minded of his duty by Pharaoh Necho? for Peter to be drawn by a silly Wench to forswear his Master, &c? was not the Fountain here troubled, when trampled by the feet of these beasts? the Spring corrupted, when Conscience is thus defiled and gashed? Let it be our care to cleanse this spring of all pollutions of flesh and spirit: as a troubled fountaine will clear it self, and as sweet water made brackish by the coming in of the salt, yet if naturally it bee sweet, at length it will work it out.
Vers. 27. It is not good to eat too much honey] For it breeds choler, and brings diseases.
So for men to search their own glory] i. e. To be desirous of vain-glory, Gal. 5.26. to seek the praise of men, to hunt after the worlds plaudite, to say to it, as Tiberius once answered Justinus, Situ volueris ego sum, Si tu non vis ego non sum, I am wholly thine, I am only thy Clay and Wax; this is base and in-glorious; this is to be Gloriae animal, popularis aurae vile mancipium, the creature of vaine-glory,Hier. ep. ad Julian. Consolater. a base slave to popular applause, as Hierome calls Crates the Philosopher, who cast his goods into the Sea, meerly for a name. Some doe all for a name, as Jehu and the Pharisees; like Kites they flutter up a little, but their eye [Page 171] is upon the carrion. The Chaldee Paraphrast by their glory, understands the Majesty of the Scriptures, (which to David were sweeter than honey) These wee must search, but not over-curiously: Ne qui scrutatur majestatem, opprimatur aegloria, as the vulgar here hath it, lest prying into Gods Majesty, we be oppressed by his glory.
Vers. 28. He that hath no rule over his own spirit] Cui non est cohibitio in spiritum suum, that reigns not in his unruly affections, but suffers them to run riot in sin, as so many head-strong Horses, or to ride upon the backs one of another, like Kine in a straight. This man being not fenced with the wall of Gods fear, lies open to all assaults of Satan and other enemies, Ephes. 4.26, 27. Jam. 4.7. as Laish, Judg. 18. or Hazor, that had neither gates nor bars, Jer. 49.31. or the Hague in Holland, which the inhabitants will not wall,Heyl. Geog. as desiring to have it counted rather the principal Village of Europe, than a lesser City.
CHAP. XXVI. Vers. 1. So honour is not seemly for a fool.
HOnour is the reward of vertue, dignity should wait upon desert. Sed dignitas in indigno est ornamentum in luto, as Salvian. Honour is as fit for a fool, as a Gold-ring for a Swines snout. Sedes prima & vita ima, will never suit. The order of nature is inverted when the vilest men are exalted, Psal. 12.8. it is a foul incongruity, and of very evil consequence.Cicer. de divina [...] lib. 2. For thereby themselves will be hardened, and others heartened to the like prosperous folly (Felix enim scelus virtus vocatur, saith Tully) The study of vertue also will be neglected when fools are preferred, and Gods heavie Wrath poured out in full measure upon these uncircumcised Vice-gods (as I may in the worst sense best term them) who mis-represent him to the world by their ungodly practices, as a wicked, crooked, unrighteous Judge.
Vers. 2. As the Bird by wandring, and the Swallow] i. e. As these may fly where they will, and no body cares or is the worse. So here. And as Birds tired with much wandring, and not finding where to rest, return again to their Nest, after that they have beat the air with weary wing: so the causelesse curse returns to the author. Cursing men are cursed men.
So the curse causlesse shall not come] What was David the worse for Shimei's rash raylings? or Jeremy for all the Peoples cursings of him? chap. 15.10. Or the Christian Churches for the Jewes cursing them in their daily Prayers, with a Maledic Domine Nazaraeis? or the reformed Churches for the Popes Excommunications, and Execrations, with Bell, Book and Candle? The Pope is like a Wasp, no sooner angry but out comes a sting: which being out is like a fools dagger, ratling and snapping without an edge. Sit ergo Gallus in nomine Diabolorum, The Devil take the French, said Pope Julius the second,Annal. Gallie. (as he was sitting by the fire and saying his Prayers) upon news of his Forces defeated by the French at the battel of Ravenna. Was not this that very mouth that speaketh great things and blasphemies? Revel. 13.5. And (as qualis herus talis servus, like master, like man) a certain Cardinal entring with a great deal of pomp into Paris, when the people were more than ordinarily earnest with him for his fatherly benediction; Quandoquidem, said he, hic populus vult decipi, decipiatur in nomine diaboli. Forasmuch as this people will be fooled, let them bee fooled in the Devils name. And another Cardinal, when at a Diet held at Ausborough, the Prince Electors Ambassadour was (in his Masters name) present at Masse, but would not as the rest did, kisse the consecrated Charger; the Cardinal, I say, that sung Masse, being displeased thereat, cried out, Si non vis benedicticum, Anno Dom. 1559. Bucholcer. habeas tibi maledictionem in aeternum. If thou wilt not have the blessing, thou shalt have Gods curse and mine for ever. Let them curse, but blesse thou: when they arise, let them be ashamed, but let thy servants rejoyce, Psal. 109.28.
Vers. 3. A whip for the horse] Viz. To quicken his slow pace. A bridle for [Page 172] the asse, wherewith to lead him in the right way: for he goes willingly but a foot-pace, and would be oft out, but for the bit, and besides, he is very refractory, and must be held in with bit and bridle, Psal. 32.9.
And a rod for the back of fools] [...]. A fool will be the better for beating. Vexatio dat intellectum. Due punishment may well be to these horses and asses (so the Scripture terms unreasonable and wicked men) both for a whip to incite them to good, and for a bridle to reign them in from evil. God hath rods sticking in every corner of his house for these froward fools, and if a rod serve not turn, he hath a terrible sword, Esay 27.1. So must Magistrates. Cuncta prius tentanda. If a rod will do, they need not brandish the sword of Justice; nor do as Draco did, who punished with death every light offence. This was to kill a fly upon a mans forehead with a beetle, to the knocking out of his brains.
Vers. 4. Answer not a fool according to his folly] When either he curseth thee, as verse 2, or cryeth out upon thee for giving him due correction (verse 3.) for every publike person had need to carry a spare handkerchief, to wipe off the dirt of disgrace and obloquy cast upon him for doing his duty. Pass such an one by in silence,Chrysost. as not worthy the answering. Sile, et funestam dedisti plagam, say nothing, and you pay him to purpose. Hezekiah would not answer Rabshakeh, nor Jeremy Hananiah, chap. 28.11. nor our Saviour his adversaries, Mat. 26.26. John 19.9. he reviled not his revilers, hee threatned not his open opposites, 1 Pet. 2.23.
Lest thou also be like unto him] As hot and as head-long as he; for a little thing kindles us, and we are apt to think that we have reason to be mad, if evil-intreated: to talk as fast for our selves, as he doth against us, and to give him as good as he brings: so that at length there will be never a wiser of the two, and people will say so.
Vers. 5. Answer a fool according to his folly] Cast in somewhat that may sting him, and stop his mouth. Stone him with soft words, but hard arguments, as Christ dealt with Pilat: lest he lift up his crest, and look upon himself as a conquerour, and be held so by the hearers. In fine, when a fool is among such as himself, answer him, lest he seem wise. If he be among wise men answer him not, and they will regard rather quid tu taceas, quam quod ille dicat, thy seasonable silence, than his passionate prattle.
Vers. 6. He that sendeth a message by the hand of a fool] The worth of a faithfull messenger he had set forth, Chap. 15.13. here, the discommodity of a foolish one: Such as were the Spies Moses sent, Num. 13. and 14. So when the Prophet proves a fool, the spiritual man is mad (Hos. 9.7.) things go on as heavily, as if feet were wanting to a traveller, or as if a messenger had lost his legges.
Rodulph. Bain.Vers. 7. The legs of the lame are not equal] Locum habet proverbium cum is qui male vivit, bene loquitur, saith an Interpreter. This Proverb hits such as speak well, but live otherwise. Uniformity and Ubiquity of obedience are sure signs of sincerity; but as unequal pulse argues a distempered body, so doth uneaven walking shew a diseased soul. A wise mans life is all of one colour like it self: and godliness runs thorow it, as the woof runs thorow the warp. But if all the parts of the line of thy life be not straight before God, it is a crooked life. If thy tongue speak by the talent, but thine hands scarce work by the ounce, thou shalt pass for a Pharisee, Mat. 23.3. They spake like Angels, lived like Devils; had heaven commonly at their tongues end, but the earth continually at their fingers end. Odi homines ignavâ operà, Philosophâ sententiâ, said the Heathen, that is, I hate such Hypocrites, as have mouths full of holiness, hearts full of hollowness. A certain stranger coming on Embassage to the Senate of Rome, and colouring his hoary hair and pale cheeks with vermillion hiew, a grave Senatour espying the deceit, stood up and said, What sincerity are we to expect at this mans hand, whose locks, and looks, and lips do lye?
Vers. 8. As he that bindeth a stone in a sling] A precious stone is not fit for a sling (where it will soon be cast away and lost) no more is honour for a fool. [Page 173] See vers. 1. Aben-Ezra saith, that Margemah here rendered a Sling, signifies Purple, and senseth it thus; As it is an absurd thing to wrap a Pibble in purple, so is it to prefer a fool, as Saul did Doeg, as Ahasuerosh, Human.
Vers. 9. As a thorn goeth up into the hand, &c.] He handleth it hard, as if it were another kind of wood, and it runs into his hand. So do prophane persons pervert and pollute the holy Scriptures, to their own and other mens destruction. By a Parable here the Hebrews understand either these Parables of Salomon, or the whole Book of God. At this day no people under Heaven doe so abuse Scripture as the Jewes doe. For commending (in their familiar Epistles) some Letter they have received, they say, Eloquia Domini, eloquia pura: The words of my Lord are pure words. When they flatter their friends, Pateat, say they, accessus ad aditum sanctitatis tuae. Weemse. Let me have accesse to the sanctuary of thy holinesse. When they would testifie themselves thankful, Nomini tuo psallam, I will sing praise to thy Name. When they complain, friends forsake them, Lord, say they, thou goest not forth with our armies. When they invite their friends to a Banquet or a Wedding, In thee have I trusted, let me not be put to confusion. Loe thus doe these witlesse wicked wretches abuse Gods Parables, and take his Name in vain. Whereas the very Heathen could say, Non loquendum de Deo sine lumine, God is not to be talked of lightly, loosely, disrespectively. Thou shalt fear that glorious and fearful Name, Jehovah thy God, saith Moses their own Law-giver, Deut. 28.58.
Vers. 10. The great God that formed all things] As he made all, so hee maintains all; even the evil, and the unthankful. God deals not as that cruel Duke of Alva did in the Netherlands, Grimston. some he rosted to death (saith the Historian) starved others, and that even after quarter, saying, Though hee promised to give them their lives, he did not promise to find them meat. But as hee hath given them their lives (forfeited in Adam) so hee allows them a livelihood, gives them their portion in this life, fills their bellies with his good treasure, but withall sends leannesse into their souls: or if he fat them, it is to fit them for destruction, as fated ware is fitted for the shambles.
Vers. 11. As a dogge returneth to his vomit] A homely comparison (able to make a true Christian ready to lay up all) but good enough for the odious Apostate, to whom it is applied. Such an one was Judas, Julian, Ecebolius, Baldvinus, Islebius, Agricola that first Antinomian, who did many times promise amendment, and yet afterwards fell to his errour again. After that, he condemned his errour, and recanted it in a publike Auditory, and printed his revocation; yet when Luther was dead, he relapsed into that errour; so hard a thing is it to get poyson out, when once swallowed down. Harding (Bishop Jewels Antagonist) was in King Edwards dayes, a thundering Preacher against Popery, wishing he could cry out against it as loud as the Bells of Oseney: so that by his preaching many were confirmed in the truth. All which to be so, they can testifie that heard him, and be yet alive, saith Mr. Fox. See an excellent Letter of the Lady Jane Grays to him, whiles she was Prisoner in the Tower, Act. & Mon. fol. 1291. wherein she wills him to remember the horrible History of Julian of old, and the lamentable case of Spira alate, &c.
Vers. 12. Seest thou a man wise in his own conceit?] This foolish wise-man, or wise foolish-man (for whether of the two to call him I know not, as the Chronicler saith of Sir Thomas Moore) is that Dog spoken of in the former verse; that fore-thinks not the evil that followeth upon his returning to his filthy vomit; which being made much worse by the heat of the Sun and open air, maketh him much more sick than before he had been. Semblably, the witlesse wicked man, insensible of the evil of his way, and highly conceited thereof, goes boldly on till there be neither hope of better, nor place of worse. See the Note on chap. 3.7. and my common-place of Arrogance.
Vers. 13. The slothful man sayeth, There is a Lion] See the Note on cha. 22. vers. 13.
Vers. 14. As the door turneth upon his hinges] But comes not off, unlesse lifted or knocked off: So neither comes the sluggard out of his feathered nest, [Page 174] (where he lyes soaking and stretching) unlesse hard hunger or other necessity rouse and raise him. As abroad there is a Lion, so at home there is a Lurk, a Lurdain, and a Losel, that lives in the world to no purpose, yea to bad purpose; and being wise in his own conceit, will not accept of better counsel. Those whose heads are laid upon down-pillows, are not apt to hear noyses; no more are those that live at ease in Zi [...]n, to hearken to wholsome advice. Or if sometimes they have a kind of willingnesse and velleity to doe better; yet it is but as the door that turns on the hinges, but yet hangs still upon them.
Vers. 15. The slothful hideth his hand in his bosome] See the Note on ch. 19.24.
Vers. 16. Than seven men that can render a reason] Yea though they were the seven Wise-men of Greece, they were all fools to him. The proud Pharisees rejected the counsel of God, and would not be baptized of John, Luke 7.30. Belly-policy teaches the Sluggard a great many excuses, which hee thinks will goe for wisdom: because by them he thinks to sleep in a whole skin.
Vers. 17. He that passeth by and medleth, &c.] Two kind of studies have I alwayes hated (saith one) studium partium, & studius novarum rerum. They that enter strife without calling (saith another) doe commonly hazzard themselves into trouble without comfort. This was Jehosaphats folly at Jabesh Gilead, and (as some think) Josiah's when he went up against Pharah Necho: thinking thereby to ingratiate with the Assyrian, Pharaohs profest enemy. It is from idleness usually, that men are thus busie in other mens matters, without thank, or other benefit. 1 Tim. 5.13. and 1 Thess. 4.11. and therefore this Proverb fitly follows the former. Howbeit this is not alwayes true: for charity may move men to interpose for a right understanding, and a good accord betwixt disagreeing parties. Neither in this case must a man affect to be held no medler, sith blessed are the peace-makers. And though it bee for most part a thankless office (for if a man have two friends, he oft loseth one of them) yet our reward is with God: and if by seeking to part the scuffle, we derive some blows upon our selves, yet the Euge of a good conscience will salve that well enough. That which is here forbidden, is, for a man to make himself a party and maintain one side against another. And yet where it is for God and his truth, this may be done too: as when Queen Elizabeth not only sate as Umpire betwixt the Spaniard, French, and Hollanders (so as she might well have taken up that saying of her Father,Camdens Eliz. 196. Cuiadhaereo, praeest, He whom I side with, carries it) but afterwards, when she saw her time, undertook the protection of the Netherlanders against the Spaniard: wherein all Princes admired her fortitude; and the King of Sweden said, that she had now taken the Diadem from her head, and set it upon the doubtful chance of war.Ibid. This was done, Anno 1585.
Is like one that taketh a Dog by the ears] Where he loves not to bee handled, but about the neck rather. The Dutch have a like Proverb, To take a dogge by the tayl. [...]. The Greeks, To take a Lion by the beard, or a Bear by the tooth, to thrust ones hand into a Waspes-nest, to stir up a Scorpion, &c.
Vers. 19. Am not I in jest?] The wicked mans mirth is usually mixed with mischief; it is no sport, unless he may have the Devil his Play-fellow: no good fellowship without Horse-play. Salt-jests, and dry flouts, to the just grief or disgrace of another, is counted facetious and fine. But St. Paul calls it foolish, Ephes. 5.4. [...]. and further saith, that for such things sake the wrath of God commeth upon the children of disobedience. Quid mihi cum fabulis, cum jocis? saith Bernard, what hath a Christian to doe with jesting and jearing? Wee allow an Horse to praunce and skip in a pasture; which if he doth when backt by the Rider, we count him an unruly and unbroken Jade. So, howsoever in Heathens and Atheists, God may wink at jocularity and dicacity, yet he looks for better things from his own people. Crede mihi, res severa est verum gaudium, saith Seneca. True mirth is a severe business. But what a 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.
[Page 175]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. [...]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.
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 [Page 176] 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 v [...]hat. Hinc Haebrei eventae appella [...]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 a [...]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 [Page 177] 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 d [...]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. [...]. [Page 178] 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. These treacherous kissers are of kin to that mad Hacket, hanged in Queen Elizabeths days, who bit off his honest schoolmasters nose, as he embraced him, under colour of renewing their love, and ear it down before the poor mans face. So, and no better are the kisses, that is, the fawnings and flatteries of perfideous persons.
Vers. 7. The full soul loatheth an hony comb] Heb. treadeth it under feet as dung or dogs-meat. Chrysostome reports the saying of a certain Philosopher to the same purpose. Anima in satietate posita etiam favis illudit. The sated soul rejecteth finest fare, and most sweetest sustenance. This holds true in spirituals too. The hony of Gods holy word, how is it trampled on by those stall-fed beasts, in whom fulness hath bred forgetfulness, saturity security? Our soul loatheth this light meat, said they of their Manna, when once cloyed with it. The Pharisees found no more sweetness or savouriness in our Saviours own Sermons, than in the white of an egge, or a dry chip. Our Nation is also sick of a spiritual plethory or plurifie: we begin to surfeit on the bread of life. Now when God sees his mercies lying under Table, 'tis just with him to call to the enemy to take away. Behold, therefore I will deliver thee to the men of the East,—who shall eat thy fruit, and drink thy milk, Ezek. 25.4.
But to the hungry soul every bitter thing is sweet] Hunger is the best Cook, say the Dutch, the best sawce, say we, experience proves it so: how sweetly doth it season homely cates,Jejunus stomachus raro vulgaeria tem [...]it. Horat. coarse fare? Artaxerxes Memor being put to flie for his life, fed hungerly on barley-bread, with dried figs, and said, he never made a better meal in all his life. Huniades once driven out of the field by the Turks, and lighting upon a shepheard, craved for Gods sake of him something to eat: who brought him to a poor cottage not farre off, causing to be set before him bread and water with a few Onions: who in the pleasant remembrance of that passed misery,Turk Hist. fol. 310. would oftentimes after in his greatest banguers say, that he never in his life fared better or more daintily, than when he supped with this shepheard.
Vers. 8. As a bird that wandereth from her nest] Doth it of inconstancy, and oft meets with misery: whereas God had taken order that none should molest a bird upon her nest. Deut. 22.6, 7.
So is a man that wandreth from his place] A vagrant, an idleby, or a busy-body, that keeps not his station, abides not in the calling wherein he was called, 1 Cor. 7.20. exposed to misery and mischief, to ruth and ruine, Numb. 16.32. 2 Sam. 6.6, 7. 2 Chron. 26.19. Jonah 1. Jude 6. Psal. 107.4. An honest mans heart is where his calling is: such an one when he is abroad, is like a fish in the ayr, whereinto if it leap for recreation or necessity, yet it soon returns to its own element.
Vers. 9. Oyntment and perfume rejoyce the heart] Sweet oyntment sensum afficit, spiritum reficit, cerebrum juvat, affects the sense, refresheth the spirit, comforteth the brain.
So doth the sweetness of a mans friend by hearty counsel] It is as a fresh gale of sweet ayr to him that lives among walking dung-hils, open sepulchres. It preserveth the soul as a pomander, and refresheth it more than musk or civet doth the brain. The Counsel of such especially (Ministers I mean) of whom the Scripture saith, that they are unto God a sweet savour of Christ unto them that are saved, 2 Cor. 2.15. These are they that can sell us oyl for our lamps, that we may buy for our selves, Mat. 25.9. Such a Counsellour may be an Angel, nay a God to another, as Moses was to Aaron: the comfort given by such (as the blessing of Parents) is usually most effectual, because they are in Gods room. See Job 33.23. If there be a messenger with him, an interpreter, one among a thousand, Unus è millibus, not Ʋnus è similibus as the Vulgar reads it falsely, and from the purpose.
Vers. 10. Thine own friend and thy Fathers friend forsake not] To forsake a [Page 179] friend (an old friend especially) is to forsake ones self: for a friend is a second self, and friendship (as wine) is commendable from its oldness. What a Price set Salomon upon Hiram, who had been his fathers friend? 1 King. 5, and how did he seek his love, as a precious inheritance left him (as it were) by his father? and how courteously for his fathers sake, likewise dealt hee with Abiathar, that had dealt disloyally with him?
Neither go into thy brothers house] Cajetan reads it, (and perhaps better) Thy brothers house will not come in the day of thy calamity, When thine old friend will visit thee and stick close to thee; as Jonathan did to David, and Onesiphorus to Paul. David complains of his carnal kindred; My lovers and my friends stand a far off from my sore, and mine acquaintance stand aloof; Psal. 88.18. as the Priest and Levite did from the wounded man, when the Samaritan, a stranger, but a neighbour indeed, relieved him.
Vers. 11. My sonne, be wise, and make my heart glad] See the note on chap. 10.1.
Vers. 12. A prudent man foreseeth the evill] See the note on Chap. 22.3.
Vers. 13. Take his garment that is surety] See the note on chap. 20.16.
Vers. 14. He that blesseth his friend with a loud voice] Qui leonum laudibus murem obruit, that extols a man above measure, as the false Prophets did Ahab, and the People Herod, that praiseth him to his face:In vita Alphons. which when a Court-parasite did to Sigismund the Emperour, he gave him a sound box on the ear. A Preacher in Constantines time, ausus est Imperatorem in os beatum dicere, Euseb. de vit. Const. l. 4. c. 4. saith Eusebius, presumed to call the Emperour a Saint to his face: but he went away with a check. When Aristobulus the Historian, presented to Alexander the great book that he had written of his glorious acts; wherein he had flatteringly made him greater than he was, Alexander (after he had read the book) threw it into the River Hydaspes, and said to the Authour, It were a good deed to throw thee after it.
Rising early in the morning] As afraid to be prevented by another, or that he shall not have time enough all day after to do it in.
Vers. 15. A continual dropping] See the note on chap. 19.24.
Vers. 16. Whosoever hideth her, hideth the wind] i. e. One may as soon hide the wind, or hold it from blowing, as hide her shame, or hush her brawling. The wife should make her husband her covering, (when she is abroad especially) but many wives are so intemperate and wilful, that a man may as well hide the wind in his fist, or oyl in his clutch-fist, as his wives infirmities. Let this be marked by those that venture upon shrews, if rich, fair, well-descended, in hope to tame them, and make them better.
Vers. 17. Iron sharpeneth Iron] One edge-tool sharpeneth another: so doth the face of a man his friend. Ipse aspectus viri boni delectat, saith Seneca. Let us whet one another to love and good works, saith Paul, as boars whet their tusks,Heb. 10.24. [...]. 2 Tim. [...].6. [...]. as mowers whet their sithes. Thus Paul was pressed in spirit by the coming of Timothy, Acts 18.4. and extimulates Timothy to stirre up the gift of God that was in him. Thus Peter roused up those to whom he wrote, ex veterno torporis & teporis, out of their spiritual lethargy, 2 Pet. 1.13. And thus those good souls spake often one to another, for mutual quickning in dull and dead times, Mul. 3.10, 17. See my notes on that text. As amber-greece is nothing so sweet in itself, as when compounded with other things; So godly and learned men are gainers by communicating themselves to others. Conference hath incredible profit in all sciences. Cast alio renders this text thus: Ut ferrum ferro, Of Jabad unire, adunare. sic homines alii aliis conjunguntur; as iron is to iron, so are men joyned and soldred to one another, viz. in a very straight bond of love and friendship.
Vers. 18. Whoso keepeth the fig tree, shall eat, &c.] Of the continually-renewed fruits thereof, for when the ripe figs are pulled off, others shortly come in their place. The Aegyptian fig tree is reported by Solinus to bear fruit seven times in a year: such as is good both for meat and medicine, as Galen observeth, and after him Dioscorides.
[Page 180] So he that waiteth on his master shall be honoured] That is, Liberally maintained, and highly promoted; As Joseph was where-ever he served. The Heathens were very cruel to their servants; putting an engine about their necks (called [...]) and it reached down to their hands, that they might not so much as lick off the meal when they were sifting it. These poor servants were in worse case than the Jews Oxen, 1 Cor. 9.8. But such as are faithful and serviceable, however their Masters deal with them (they should deal well with them, Deut. 15.12, 13, 14.) God will bestow upon them a Childs part, even the reward of inheritance, [...]. Col. 3.22, 23, 24. Their Masters also, if faithful and beloved, as they partake of the benefit, viz. of their good service, so they will be beneficial to them. Beneficentiae recompensatores, as Bullinger after Theophilact renders that text, 1 Tim. 6.2.
Vers. 19. As in water face answereth to face, &c.] Mens fancies differ as much as their faces: So the Chaldee interprets it. But they doe better that give this sense, that in regard of natural corruption, all men look with one countenance, and have one visage: sith whole evil is in man, and whole man in evil, neither by nature is there ever a better of us. In the heart of the vilest person we may see, as in a mirrour, our own evil hearts. For as there were many Marii in one Caesar, so are there many Cains and Judasses in the best of us. And as that first Chaos had the feed of all Creatures, and wanted only the Spirits motion to bring them forth, Gen. 1.1, 2. so there is a [...], a common seed-plot of sin in us all: there wants but the warmth and watering of Satans temptations to make it bud, Ezek. 7.10. And though there were no Devil, yet our naughty nature would act Satans part against itself: It would have a supply of wickedness, (as a Serpent hath poyson) from it self: It hath a spring to feed it. Hence our Saviour chargeth his own Disciples to take heed of surfetting, drunkenness, and distracting carefulness, Luke 21.34. (who would ever have suspected such monsters to lurk in such holy bosomes?) And Saint Paul saw cause to warn so pure a soul as young Timothy to fly youthly lusts, and to exhort the younger women with chastity: 1 Tim. 5.2. thereby intimating, that whiles he was exhorting them to chastity, some impure motion might steal upon him unawares. Corruption in the best will have some flurts.
Vers. 20. Hell and destruction are never satisfied] Hell and the Grave have their name in Hebrew from their unsatisfiablenesse, being alwayes craving more, and that with assiduity and importunity. And this fitly follows upon the former verse (as Aben-Ezra well observeth) that men may be frighted by the remembrance of Hells wide mouth gaping for them, from following the bent of their sinful natures: and that those that here have never enough, shall once have fire enough in the bottome of hell.
So the eyes of men are never satisfied] That is, their lusts, their carnal concupiscence: to seek to satisfie it is an endlesse peece of businesse, Quaecunque videt oculus, ea omnia desiderat avarus, saith Basil, the covetous man hankereth after all that he beholdeth, the curse of unsatisfiablenesse lies heavie upon him: His desire is a fire, riches are fuel, which seem to slake the fire, but indeed they encrease it. He that loveth silver shall never be satisfied with silver, Eccles. 5.10. No more shall he that loveth honour, pleasure, &c. Earthly things cannot so fill the heart, but still it would have more things in number, and otherwise for manner. [...] & [...] of [...]. And therefore the particles in the Hebrew that signifie And, and Or, come of a word that signifies to desire: because the desires of a man would have this and that, and that and another; and doth also tire it self, not knowing whether to have this, or that, or the other, &c.
Vers. 21. As the fining pot for silver, &c.] Man is naturally apt to bee much taken, [...]. Xenophon. [...]. and even tickled with his own commendation, as Felix was with Tertullus his flatteries; as Demosthenes was when they poynted at him as hee passed by, and said, This is that famous Oratour. But let every man prove his own work, saith Paul, Gal. 6.4. and testimonium tibi perhibeat conscientia propria, non lingua aliena, saith Austin; let thine own Conscience, and not another mans tongue praise thee. Or if needlesly they will doe it, Let it refine us (as here) to more [Page 181] humility, and more care of sound holinesse; let it, by the fining-pot, melt us, and make us better. This is the right use of it.
Vers. 22. Though thou shouldest bray a fool, &c.] The Cypresse Tree, the more it is watered, the more it is withered: So it is with the wicked; humbled they are, but not humble; low, but not lowly; wearied in sin, as Babylon was in the greatnesse of her way, Isa. 47.13. but not weary of it. Of these Augustine, Perdidistis, saith he, utilitatem calamitatis, miserrimi factis estis, De civ. Dei, lib. 1 cap. 33 & pessimi permansistis, yee have lost the fruit of your afflictions: yee have suffered much, and are never the better. By this the iniquity of Jacob shall be purged, and this is all the fruit, the taking away of his sin. And if this be not done, God will say as once, In thy filthinesse is lewdnesse: Because I have purged thee, Esay 27.11. and thou wast not purged, thou shalt have thy will, thou shalt not be purged: but then I will have my will to; for I will cause my fury to rest upon thee, Ezek. 24.13. how likest thou that?
Vers. 33. Be thou diligent to know the state, &c.] Hebr. Knowing thou shalt know the face of thy flocks: alluding, belike, to those shepheards, that know their sheep asunder by their visages, and can call them by name, as Joh. 10.
And look well to thy Herds] Heb. Set thy heart to them. That is, be very inquisitive and sollicitous of their welfare. Leave not all to servants, though never so faithful: but supervise and over-see businesse, as Boaz did. His eyes were in every corner, on the Servants, on the Reapers, on the Gleaners: Hee lodged in the midst of his husbandry. He was not to learn, that the Masters eye feeds the Horse, and the Masters foot soyls the Land;Arist. Ocoon. lib. 1. cap. 6. and that Procul à villa sua dissitus, jacturae vicinus, as Columella hath it. He that is farre from his Husbandry, is not farre from poverty. And unlesse the Master be present,Lib. 1. Cap. saith the same Author, (it will be as in an Anmy where the General is absent) cuncta officia cessant, all businesses will be hindered. He must be as the great Wheel to set all a work, or little will be done.
Vers. 34. For riches endure not for ever] Whether they be riches of inheritance or of purchase, they will waste without good husbandry. The royalty of Salomon could not have consisted for all his riches, had hee not been frugal. Our Henry the third merited to be called Regni dilapidator, a waste-Kingdom. But what a great husband (perhaps too great) was Lewis the eleventh of France, of whom yee shall find in the chamber of accounts a reckoning of two shillings for new sleeves to his old dublet, and three half-pence for liquor to grease his boots? Anno 1461. Pertinax the Emperour also was a singular good husband: for the which, as the rich gallants derided him, so others of us, Quibus virtus luxuris potior, laudabamus, who prized Vertue aboue Luxury, commended it in him, saith Dio the Historian, who writes his life.Dio in pertinaci
Vers. 35. The hay appeareth, and the tender grasse] And the due time must be taken to take it in for fodder, in the hard winter. The earth is alma Mater, a bountiful Mother to man and beast. It is (as one well saith) marsupium Domini, the Lords great Purse. The Stars also are Gods Store-houses, which he openeth to our profit, Deut. 28.12. Every Star is like a purse of gold, saith one, out of which God throws down riches, which good men gather, bad men scramble for. By their influence they make a scatter of Corn, Hay, Fruits of all sorts. And good husbands cut Hay not only in the vallies where there is great store, but upon the mountains too, assoon as it is ready, lest heat or wet marre it. Note here by the way, 1 How good the Lord is, that stoops so low as to teach us thrift. 2 How perfect the holy Scripture is, that instructs us in these meaner matters also.
Vers. 36. The Lambs are for thy cloathing] Ad esum & ad usum, for food and raiment, a profitable creature. Some Creatures are profitable alive, not dead, as the Dog, Horse, &c. Some dead, not alive, as the Hog. Some both, as the Oxe; yet none so profitable as the Sheep.
[Page 182] And the Goats are the price of thy field] Wherewith thou mayest pay thy rent, and besides hire tillage, or it may be purchase Land, and have money in thy purse to doe thy needs with.
Vers. 37. And thou shalt have Goats milk enough] And this was anciently accounted good chear indeed. By Goats-milk understand all manner of Whitmeat, as they call it; and see how sparingly they lived in those daies, content with that they had at hand, and not running every hands-while to the Butchers, or Drapers, as now. Or if the men being harder wrought, had stronger meat sometimes, yet the Maidens were well content with a more slender diet. Apelles painted a servant with his hands full of tools (to shew that hee should bee work-brittle) with broad shoulders (to bear hard usage) with Hindes feet (to run about his businesses) with Asses ears, and his mouth shut (to signifie that he should be swift to hear, slow to speak) lastly, with a lean belly, (that he should be content with coarse fare, spare diet, &c.)
CHAP. XXVIII. Vers. 1. The wicked fly when none pursueth.]
NOne but their own Consciences; Facti sunt à corde suo fugitivi, as Tertullian hath it. Such a fearful Fugitive was bloudy Cain, who cried out, when there were yet few or none to pursue him,Gen. 4. Josh. 24.12 Every man that meets me, shall kill me. Such were those cursed Canaanites, that were chased by Gods Hornet sent amongst them, that is, by the bloud-hounds of their own consciences. Such were those Syrians, that struck with a Panick terrour, fled for their lives, and left their rich Camp for a booty to the Israelites, Deut. 28. 2 King. 7.7. The shadow of the Mountains seemed armed men to guilty Gaal. Judg. 9.36. The Burgundians expecting a battel, thought long thistles were launces. God sends a faintnesse into the hearts of the wicked, and the sound of a shaken leaf frights them. In Arithmetick, of nothing comes nothing, yet they fear where no fear is: As Cardinal Crescentius feared a fancied devil walking in his Chamber like a great Mastiff,Act. & Mon. and couching under his table as he was writing Letters to Rome against the Protestants: As Richard the third thought he saw in his sleep divers Images like terrible Devils,Polyd. Virgil. pulling and haling at him, after he had, Joab-like, slain two men more righteous than him, his two innocent Nephews: As Charls the ninth of France, Thuan. after the cruel Massacre, could neither sleep nor wake without Musick to divert his self-accusing thoughts; so hotly was hee haunted and followed with the furies of his own Conscience: As the Spanish Fleet in eighty eight, Venit, vidit, fugit, as the Zelanders thereupon stamped their new coyn.Carltons Remembrancer. Speed. 1206. The Hollanders also stamped new monies with this invincible Armado (as the Spaniards in their pride had stiled it) having this Motto, Impius fugit, nemine sequente, The wicked fly when no man pursueth. I pitty the losse of their souls (saith a reverend man) that serve themselves as the Jesuite in Lancashire, followed by one that found his Glove, with a desire to restore it him,Mr. Sam. Ward but pursued inwardly with a guilty conscience, leaps over a hedge, plunges into a Marle-pit behind it unseen and unthought of, wherein he was drowned.
But the righteous is bold as a Lion] Conscientia pura semper secura, a good Conscience hath sure confidence; and he that hath it, sits, Noah like, Medius tranquillus in undis, quiet in the greatest combustions, freed, if not from the common destruction, yet from the common distraction; for he knows whom hee hath trusted, and is sure, that neither life nor death, nor things present, nor things to come,Rom. 8.38. can ever sunder him from Gods love in Christ. He is bold as a Lion, saith the Text: yea as a young Lion, that is in his hot bloud, and therefore fears no other creature; yea when he is fiercely pursued, hee will never once alter his gate, though he dye for it. No more will the righteous man his resolution against sin, such is his Christian courage. Daniel chose rather to be [Page 183] cast to the lyons, than to bear a lyon in his own bosome, to violate his conscience. The primitive Christians chose rather to be abandoned, ad leones, quam ad lenones, they preferred affliction before sin. And this their persecutors counted not courage and magnanimity, but wilfulness and obstinacy;Tertul. in Apolog. But they knew not the power of the Spirit: nor the privy armour of proof, that the righteous have about their hearts, that insuperable faith whereby some have stopped the mouths of lyons, quenched the violence of fire, &c. Heb. 11.33.34. and whereby they do all daily encounter, and conquer that roaring lyon, the devil, quenching his fiery darts, &c. Eph. 6.
Vers. 2. For the transgression of a land, many are the Princes] Either many at once, or many ejecting and succeeding one another, to the great calamity and utter undoing of the People; as may be seen in the books of Judges and Kings, as in the Roman state after Nero's death, by the succession of Galba, Otho, and Vitellius. What a deal of trouble was here in the time of the Heptarchy? and in the dissensions of the two houses of York and Lancaster? causing the death of twice as many natives of England, Daniels hist. 249. as were lost in the two conquests of France: besides 80 Princes of the blood royal slain. And all this is said to be for the transgression of a land, thus chastised by the LORD. Elihu tells Job, that the hypocrite is set to reign for the peoples sin, Job. 34. and Levit. 26. it is threatned as an heavy curse: If yee still trespass against mee, I will set Princes over you that shall hate you; mischievous, odious Princes, odious to God, malignant to the People. And Isa. 3.4. I will give children to be their Princes, and babes shall rule over them. How many Kings had the ten Tribes after their defection from the house of David, and not one good one amongst them all? And what got most of the Roman Cesars by their hasty honours, nisi ut citius interficorentur (saith one) but to be slain the sooner? Very few of them till Constantine, but died unnatural deaths. If ye do wickedly, ye shall perish, both you and your King, 1 Sam. 12.25.
But by a man of understanding and knowledge] As one sinner may destroy much good, Eccles. 9.18. so one excellently wise man (called here a man of understanding knowledge, there is no copulative in the Original) the state may be prolonged, there may be a lengthening of its tranquillity, it may be delivered by the pureness of thine hands, Job 22.30. See 2 Sam. 20.16. &c. Eccles. 9.13. &c. Jer. 5.1. Religious and prudent Princes especially, may do much in this case, 2 King. 22.20.
Vers. 3. A poor man that oppresseth the poor, &c. Such an oppressour bites hard (as a lean louse doth) makes clean work, plunders to the life, as they say omnia corradit & converret. Poor men should pitty poor men, as knowing the misery of poverty: but to oppress or defraud their comperes, is greatest inhumanity, as that merciless fellow servant did, Matth. 18.28. &c. A Weesel is a ravenous beast as well as a Lyon, a Sparrow-hauk as greedy as an Eagle, and more mercy is to be expected from those more noble creatures, than from the base and abject.
Vers. 4. They that forsake the Law, praise the wicked] As Machiavel doth Cesar Borgia, that bipedum nequissimum, proposing him for a pattern to all Christian Princes; as Onuphrius (the Popes Biographer) doth Hildebrand or Gregory 7th in five books written of his noble acts, and great virtues; whom Cardinal Benno truly describeth to have been a murtherer, an adulterer,Epiphan. barc [...]. 38. a conjurer, a Schismatick, an heretick, and every way as bad as might be. Epiphanius tells us that there were a sort of brain-sick hereticks that cried up Cain, and were therefore called Cainites. They also commended the Sodomites, Korah, Judas the traitour, &c. In the book of Judith, the act of Simeon and Levi upon the Shechemites is extolled, and there was one Bruno that wrote an Oration in commendation of the devil.
But they that keep the law, contend with them] Moved with a zeal of God, they cannot be silent: As Craesus his dumb son, they cry out, Wilt thou [...]ill my father, dishonour my God, &c? Good blood will never belye it self, good metal will appear. How did young David bristle against black-mouthed [Page 184] Goliah, and enter the lists with him? Do not I hate them that hate thee? saith he,Psal. 139. Yea, I hate them with a perfe [...] hatred, I cast down the gauntlet of defiance against them, I count them mine enemies. Asa cannot bear with Idolatry, no not in his own mother. Our Edward the sixth would by no means yield to a toleration for his sister Mary, though solicited thereunto by Cranmer and Ridley, for politick respects. Mihi qu [...]dem Auxentius non alius erit quam diabolus, quamdiu Arrianus, said Hilary, I shall look upon Auxentius as a devil, so long as he is an Arrian. It was the speech of blessed Luther, who though he was very earnest to have the Communion administred in both kinds, contrary to the doctrine and custome of Rome, yet if the Pope (saith he) as Pope, commanded me to receive it in both kinds, I would but receive it in one kind: sith to obey what he commands as Pope, is a receiving of the mark of the beast.
Vers. 5. Evill men understand not judgement] They are wise to do evil, but to do good they have no knowledge: their wits work not that way, they are bard and brutish as horse and asse, Psal. 32. Yea they fall beneath the stirrup of reason, and know not their owner, which yet the ox and asse doth, Esa. 1.3. no wiser at 70 years old, than at seven. Ut liberius peccent, libenter ignorant, not willing to know what they are, not minded to practice.
But they that seek the Lord understand all things] Not all that is possible to be known,De Baldo dice [...]e solebant nihil unquam cum ignorasse. as Averroes saith, Aristotle did, as the Civilians say their Baldus did, as the Papists say Tostatus did: but they understand all things needful to salvation, and they often meditate on the last judgement.
Vers. 6. Better is the poor, &c.] See chap. 19.1.
Vers. 7. He that keepeth the law, is a wise son] It is neither good nature, nor good nurture, or breeding that can prove a man to be truly wise: but obedience to Gods statutes, Deut. 4.6. Alphonsus King of Spain, sirnamed the Wise, was a rank fool, and an arrant Atheist: so are all the worlds Wisards.
But he that is a companion to riotous men] Or, that feedeth gluttons, whose belly hath no bottom.
They say the Locust is all belly, which is joyned to his mouth, and endeth at his tail, such are riotous belly-gods: to feed such, is to cast away all and bring an indeleble infamy upon the family.
Vers. 8. He that by usury and unjust gain, &c.] Usury is condemned by the very Heathens, Aristot. Ethic. lib. 4. c. 1. The ancient Law of the Romans make the usurer a thief and worse, the Hebrews make him a biting thief, who gnaweth the debtor to the very bones: yea the most toothlesse usury (that usual plea) hath sharp gummes, which bite as sore as an old dogge, or an hungry fly: and under shew of licking whole, sucks out the heart blood. Let those who plead for it consider, that God dispenseth with no usury (Ezek. 18.8.) whether neshec or tarbith, biting or toothless; that the lender deals not as he would be dealt withall, that the Gospel makes these sinners worse than other sinners, when it saith, Sinners lend to sinners to receive the like, Luk. 6.34. but these to receive more, that at Rome (this day) all usurers are excommunicated monthly; that the Canon-law drives them from the Sacrament, denies them burial, makes their will no will, as though their goods were not their own; that no man of note in all antiquity (Jews and Manichees excepted) for 1500 years after Christ, hath ever undertaken the defence of usury: that Chrysostome is very fierce against it, comparing it to the stinging of an asp, which casts a man into a sleep, whereof he dyes, &c.
He shall gather it for him that will pitty the poor] God will provide him an executor never mentioned in his will: or his heir (being a better man) shall freely distribute what hee hath wrongfully raked together, Eccles. 2.21. Job 27.16,
[Page 185]Vers. 9. He that turneth away his ear from hearing, &c.] Heb. that causeth his ear to decline the Law, that wilfully slights the opportunities of hearing, and frames excuse, trusting to his good prayers (as they call it) and conceits that he can better bestow his time at home: this man prayes for a curse, and shall have it, as Saul had; He would not hear Samuel; God will not hear nor answer him in his distresse. This was (as the Hebrews call it) Mensuram contra mensuram, to pay him home in his own coyn.Prov. 14.2 [...] The back-slider in heart shall be filled with his own wayes. See the Note on chap. 1.28.
Even his prayer shall be abominable] See Chap. 15.8.
Vers. 10. Who so causeth the righteous to goe astray, &c.] This follows fitly upon the former. Seducers and Sectaries disswade men from hearing the Law in publick assemblies, and carry them into by corners, under a pretence of prayer: like Moals they doe all their mischief by working under ground, as Epiphanius observeth: they shall therefore perish in their own pit. If the blind lead the blinde, &c. See the Note on chap. 26.27.
But the upright shall have good things in possession] They shall not be so led away with the errour of the wicked, as to fall from their own stedfastnesse, 2 Pet. 3.17. or to forfeit their hereditary right to the Kingdome, because both the deceived and the deceiver are with the Lord, Job 12.13, 16. and it is impossible for the elect to be fundamentally and finally seduced, Mat. 24.24. sith they are kept by the power of God through faith unto salvation:1 Pet. 1.5. heaven is kept for them and they for heaven; how then should they misse of it?
Vers. 11. The rich man is wise in his own conceit] He sacrificeth to himself, as Scianus did; to his drag and net, as the Babylonians did;Scianus sihi sacrificabat. Dio. Hab [...]k. 1.16 hee thanks his wit for his wealth, and takes upon him as if there were none such. (See 1 Tim. 6.17. with the note there) Like Isis her Asse, that had gone so oft to the temple of that Goddesse, that at length she thought her self worshipful. Every grain of riches hath a vermine of pride and self conceit in it, and a very small wind will blow up a bubble.
But the poor that hath understanding] That is well versed in the bigger volume of Gods Word, and in the lesser volume of his own heart, (which is better to him than any Expositor, for the right understanding of the Scriptures) this poor wise-man searcheth him out, finds the rich mans folly, and if need be, tells him of it, giving him a right character of himself. Sed divitibus ferè ideo talis amicus deest, quia nihil deest.
Vers. 12. When righteous men doe rejoyce, there is great glory] That is, there is cause of common joy to all: for they have publick spirits, and rectified judgements, neither can they bee merry at heart when it goes ill with the Church. All comforts are but Icabods to them, if the Ark bee taken; all places but Hadadrimmons, if the Church be in heavinesse. Terentius under Valens the Arrian Emperour, asked nothing but that the Church might be freed from Arrians: And when the Emperour tore his Petition, he said, that he would never ask any thing for himself, if he might not prevail for the Church; for that, his happinesse was laid up in hers.
But when the wicked rise, a man is hidden] That is, when Tyrants are set up, a man, that is, a good man (for God reckons of men by their righteousnesse, Jer. 5.1.) is hidden, lies close, and hath no heart to shew himself, lest hee should suffer either in his own person, or in his possession. Thus the man Moses fled and hid himself from Pharaoh, David from Saul, Eliah from Ahab, Obadiahs clients from Jezabel, Jeremiah from Jehojakim, Joseph and the Child JESVS from Herod, those Worthies, of whom the world was not worthy, (Heb. 11.38.) from Antiochus (that little Antichrist) and other Persecutors, and the Christian Church from the greater Antichrist, Revel. 12. so that she was not to be sought in tectis & exteriori pompa, sed potius in carceribus & speluncis, in Palaces of worldly pomp, but in Dens and Dungeons, as Hilary hath it: She fled into the Wildernesse, into her place, from the face of the Serpent, Rev. 12.14.
Vers. 13. He that covereth his sins, shall not prosper] Sin is a Traytor, and [Page 186] 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!
[Page 187] 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 off from his body now a meal and then a meal, which they roast before his eyes, searing up the wounded place with a fire-brand, to staunch the bloud, to the unutterable aggravation of his horrour and torment. Such a Lion Rampant was Nero, 2 Tim. 4.17. I was delivered, saith St. Paul, out of the mouth of the Lion. Tertullian calls him, The Dedicator of the condemnation of the Christians; whom he used as bad almost as the Spaniards at this day doe the poor Indians, under pretence of converting them to the faith. Their own Writers tell us, that within the space of forty years twenty seven millions of people were destroyed, and that with such cruelties as never were heard of before. Let every good man blesse himself out of the pawes and jaws of these bloudy Catholicks, more savage and fierce than the wild beasts, as they soon shew when armed with power, as were easie to instance. See the Babylonian cruelty Graphically described, Jerem. 51.34. and see whether it be not matched and overmatched by mystical Babylon. The ranging Lion, and ravening Bear is nothing to that Man of Sin, that hath dyed all Christendome with the bloud of Gods Saints, and dunged it with their carcases. This Ostrich can digest any metal, especially money: witnesse his incredible exactions, here in England, anciently called the Popes Asse. This Cannibal is a Pickrel in a Pond, or Shark in the Sea, devours the poorer, as they the lesser Fishes: Not unlike that cruel Prince mentioned by Melanchton, who to get money of his miserable Subjects, used to send for them, and if they refused to furnish him with such sums of money as he demanded, he would first knock out one of their teeth, and then another, threatning to leave them none at all.
Vers. 16. The Prince that wanteth understanding] As every Tyrant doth, Psal. 14.4. (though they think they deal wisely, as Pharaoh, Exod. 1.10.) for they usually come to untimely ends, as most of the Caesars till Constantine: Ad generum Cereris sine caede, &c. and as our Richard the third, and Queen Mary, whose reigns are the shortest of all the Kings since the Conquest. Bloudy and deceitful men live not half their daies: or if they doe, it is for a further evil unto them, Isa. 65.20.
But he that hateth Covetousnesse] Covetousnesse in the original hath its name [Page 188] from peircing or wounding: and fitly, both in respect of others, Prov. 1.19. and himself, 1 Tim 6.10.
Vers. 17. A man that doth violence unto the bloud] The Hebrew word Adam, here rendred Man, Baxt [...]rf. hath one letter in the Original less than the rest: to shew, that a bloud-shedder is not worthy to be called a man.
Shall flee to the pit, let no man stay him] i. e. Let him dye without mercy, let no man mediate for him, lest he pay down, as Ahab did, life for life, People for People, 1 King. 20.42. lest he draw upon the Land guilt of bloud, Numb. 35.33, 34. and hinder the Man-slayer from repentance to salvation never to bee repented of. To blame then are the Papists that open Sanctuaries to such; and if a Cardinal put his red hat upon the head of a murderer going to execution, he is delivered from death. See Deut. 19.13. with the note there.
Vers. 18. Who so walketh uprightly shall bee saved] See the Note on chap. 10.9. Shall be saved; A little word, but of large extent. It properly noteth the privative part of a mans happiness, deliverance from evil: but is put here, and every where almost, for the positive part too: fruition of good as well as freedom from evil: it comprehendeth 1 Malorum ademptionem. 2 Bonorum adeptionem.
But he that is perverse in his wayes] Heb. In his two wayes, shall fall in one of them. Evil shall hunt the wicked man to destroy him; and albeit hee may shuffle for a season from side to side, as Balaams Asse did, to avoyd the Angels sword, yet he shall not escape mischief. Let our Politick Professors look to it, that can tune their Fiddle to the base of the times, that can shift their sayls to the sitting of every wind, that like the Planet Mercury, can be good in conjunction with good, and bad with bad.
Vers. 19. He that tilleth his land shall have plenty] At fugiens molam fugit farinam; Men must earn it ere they eat it: and not think that bread and other good things will drop out of the clouds to them, as Towns were said to come in to Timotheus his toyls while he slept.Plut. in Sylla. See chap. 12.11.
Shall have poverty enough] As the Prodigal had, Luk. 15. and Pythias, who in a bravery entertained Xerxes his whole Army, but was so poor at length, that he perished through want of meat.
Vers. 20. A faithful man shall abound in blessings] God will blesse him, and all that blesse him, Gen. 12.3. See the note there. Men also shall rise up and call him blessed, saying, as Deut. 33.29. Happy art thou O Israel; who is like unto thee O People, saved by the Lord, the shield of thy help, &c. Stars, though we see them sometimes in a puddle, in the bottom of a Well, nay in a stinking Ditch, though they reflect there, I say, yet they have their situation in Heaven: So Gods faithful servants, though in a low condition, yet are they fixed in the region of happinesse. See Lev. 26. and Deut. 28.
But he that maketh haste to bee rich, shall not bee innocent] Nevessan (a better Lawyer than good Christian) was wont to say, He that will not venture his body shall never be valiant, he that will not venture his soul shall never bee rich. But let their money perish with them, that (Shimei-like) by seeking their servants, lose their souls; or (Jonas-like) care not to bee cast over shipboard, so the ship of their worldly wealth may be in safety. Francis Xaverius counselled John the third King of Portugal, to meditate every day a quarter of an hour on that Divine sentence, What shall it profit a man to win the whole world, and lose his own soul? See 1 Tim. 6.9. with the note. What a woful Will was that of rich, but wretched Hubertus, I yeeld, said hee, my goods to the King, my body to the Grave, my soul to the Devil?
Vers. 21. To have respect of persons is not good] See the note on Chap. 24.23.
For, for a piece of bread] For a trifle, he will transgresse, and sell his soul dog-cheap for a groat, or lesse money. Cato in Gellius hits M. Caelius in the teeth with his baseness, that for a morsel of bread hee would sell either his tongue or his silence. And the false Prophets in Ezekiels days would doe the like, Ezek. 13.19.
[Page 189]Vers. 22. He that hasteth to be rich hath an evil eye] He is sick of the lust of the eye, 1 John 2.16. (for all sinful lusts are [...] sicknesses) coveting his neighbours goods, envying his prosperity, and begrudging him every bit he eats at his table, chap. 23.6, 7. See the note there.
And considereth not that poverty shall come upon him] Etiamsi per mare pauperiem fugiat, per saxa, per ignes. Though hee run as fast from beggery as he can hye, yet it will overtake him and catch him by the back, Job 27.16.17. Surely as the starres that went before the wise-men; went when they went, and staied when they staied: so riches fly the faster from a man the more eagerly he follows them; but then stay when a mans winde is staied. In the fulness of his sufficiency he shall be in straights, saith Zophar, concerning the minde, Job 20.22. He is poor in the midst of his riches: but God will strip him of all, and make a poor fool of him, Jer. 17.11.
Vers. 23. He that rebuketh a man shall find, &c.] He that binds a mad man, or rouseth up one in a lethargy, hath but little thank for present: so here. In the sweating-sickness, they that were kept awake escaped: but the sicknesse was deadly to them that were suffered to sleep. Let us keep one another awake (saith a Reverend man) an unpleasing work on both sides:Dr. Sibbes. but we shall one day thank such. See how well Master Gilpins plain-dealing with the Bishop of Durham succeeded, in his life written by B. Carlton. p. 58.
Vers. 24. He that robbeth his father or his mother] As that idolatrous Micah did his mother of her gold, as Rachel did her father of his gods,Judg. 17.2. as Absolom did David of his Crown. Thus though it may seem a light sinne, it is as much greater than stealing from another, as paricide is than man-slaughter, or as Reubens incest was, than another mans defiling his neighbours wife.Egone patri sur ripere quicquam possim? Terent. Our Parents are our houshold gods, as that Heathen could say: and to give them cause of grief, must needs be an offence of a deep dye, of a crimson colour, condemned by the very Pagans.
Vers. 25. He that is of a proud heart, &c.] Latus animo. He that through pride and ambition, cannot keep within bounds of his calling or condition, but thinks great thoughts of himself, and therefore seeks great things for himself, this man, if crossed, is easily kindled, and shall be made lean; God will tame him, and take him a link lower, as we say, Isa. 2.11, 12, 13. See chap. 13.10. with the note. This bigness of heart, is but as the bigness of a blown bladder, &c.
But he that putteth his trust in the Lord, shall be fat] He shall laugh and be fat, as the saying is, he shall live at a great deal of hearts ease, and others shall live quietly by him. That which would break a proud mans heart, will not break an humble mans sleep. He is content with his present condition, be it better or worse, hath a self-sufficiency, 1 Tim. 6.6. studies to be quiet, seeks peace and ensues it, depends upon God for direction, and success in all businesses; and what should ayl this man, but that he may grow fat? the Irish would ask him, (if they knew his wealth) what he meant to dye?
Vers. 26. He that trusteth to his own heart is a fool] He that saith, Consilii satis est in me mihi, I am wise enough to order my own business, and need no advice of others, seek no success from above (Ajax acknowledged no other God but his sword, Polyphemus but his belly) this man is a fool, a proud fool, and he shall be sure to be hampered.
But whose walketh wisely] Taking others into counsel, and God above all, as David, I will hearken, saith he, what the Lord God saith unto mee: He shall be delivered, either from trouble, or in it: either with an outward or an inward deliverance. He shall enjoy a blessed composedness, a sweet Sabbath of spirit howsoever, being mediis tranquillus in undis, as Noah was, &c.
Vers. 27. He that giveth unto the poor shall not lack] Eleemosyna ars omnium questuosissima, saith Chrysostome. Not getting but giving is the way to wealth. God will blesse the bountiful mans stock and store, his barn and his basket, Deut. 15.10. his righteousness and his riches together shall endure for ever, Psal. 112.
[Page 190] But he that hideth his eyes] i. e. that when he hath a fit object and opportunity of shewing mercy offered him, frameth excuse, and pretendeth this thing, and that, to his worldly and wicked retentions; that useth his wits to save his half-peny, but will not use his eyes to affect his heart with pitty, Is. 58.7.
Shall have many a curse] Men shall curse him, and call him a Pamphagus, a churl, a hog in a trough, a fellow of no fashion, &c. God shall also curse him, and set off all hearts from him, as he did from Haman; in his necessity, he will shut his ears to such a mans moans in misery, and hide his eyes from his supplication, Psal. 55.1. Isa. 1.15. Finally, he shall have judgement without mercy, that hath shewed no mercy, Jam. 2.13. an evil, an onely evil shall befall him; Ezek. 7.5. his punishments shall come close together, and God shall so set them on, as no creature shall be able to take them off.
Vers. 28. When the wicked rise, men hide themselves] They are glad to skulk and shelter themselves from that fierce storm. See the note on verse 12.
But when they perish, the righteous increase] When either they dye, or are deposed from their dignities, the righteous swarm as an hive of bees in a warm sunny day: as they did when Constantine came to the Crown, and here, when Queen Elizabeth came as a fresh spring after a sharp winter, and brought the ship of England from a tempestuous sea to a safe harbour.
CHAP. XXIX. Vers. 1. He that being often reproved hardeneth his neck.
Zech. 7.AS an untaimed heifer, that pulleth away the shoulder and detracteth the yoke.Solinus. Or as the creature called Monoceros, the Unicorn, interimi potest, capi non potest, Corripimur sed non corrigimur. Aug. may be slain, but not taken: so those that refuse to be reformed, hate to be healed, will not bend, shall surely and severely be broken, certissime citissimeque confringentur, they shall certainly and suddenly be dashed in pieces as a potters vessel, that cannot be pieced together again, Isa. 30.13, 14. Jer. 15.12. Shall iron break the Northern iron and the steel? and shall not the fierce wrath of God shatter and shiver out a silly sinner, that will needs stout it out with him: and yet is no more able to stand before him, than a glasse-bottle before a Cannon-shot? Let Elies sonnes, and such refractaries look for ruine: The Prophet fitly compares them to head-strong horses, that get the bit into their mouths, run desperately upon the rocks, and so in short time break first their hoofs, and then their necks. Queen Elizabeth, in talking with Marshal Biron, (whom the French King sent Ambassadour to her, Anno 1601,) sharply accused Essex, (who had lately lost his head) of obstinacy,Camd. Elis. fol. 562 rash counsels, and wilful disdaining to ask pardon: and wished that the French King would rather use milde severity than careless clemency, & cut off the heads of treacherous persons in time, &c. This might have terrified Biron from those wicked attempts, which he was even at this time plotting against his King, had not his mind been besotted. But the power of his approaching fate did so blind him, that within few months after he underwent the same death that Essex did: though nothing so piously and christianly: as having hardened his neck against wholsome counsel. Now if men harden their hearts, God will harden his hand, and hasten their destruction, and that without remedy.
Vers. 2. When the righteous are in authority] Or are increased, as chap. 28.28. See the note there.
The people mourn] Hebrew, sigh (as the oppressed Israelites in Egypt did) where they dare not speak out. But what a bloody tyrant was Sylla, who put to death M. Plaetorius, onely for sighing at the cruel execution of M. Marius? Act. & Mon. fol. 1164. So one Lancelot was burnt in Giles his fields, for pittying the cruel death of a couple of Martyrs.
[Page 191]Vers. 3. Who so loveth wisdome rejoyceth his father] See the Note on Chap. 10.1.
But he that keepeth company with Harlots] See the note on chap. 5.9. Those she sinners (as they call them) are costly Creatures, and they that keep them care not what cost they cast away upon them.
Vers. 4. The King by judgement stablisheth the land] This one piece of Salomons Politicks hath much more good advice in it, than all Lypsius his Beehive, or Machiavels Spider-web.
But he that receiveth gifts] Heb. A man of oblations, that is, (as some interpret it) A man that sacrilegiously medleth with things dedicated to pious uses, and makes a gain of them to himself. See chap. 20.25.
Vers. 5. A man that flattereth his neighbour, &c.] A smooth-boots, Glaber. as the word signifies, a butter-spoken man; see Isa. 3.12. or a divided man: for a flatterers tongue is divided from his heart.
Vers. 6. In the transgression of an evil man there is a snare] Or, a cord, viz. to strangle his joy with, to check and choak all his comforts: in the midst of his mirth he hath many a secret gripe, and little knowes the world where his shooe pincheth him. Every fowl that hath a seemly feather, hath not the sweetest flesh; nor doth every tree that bringeth a goodly leaf, bear good fruit. Glass giveth a clearer sound than Silver, and many things glister besides Gold. The wicked mans jollity is but the hypocrisie of mirth: it may wet the mouth, but not warm the heart; smooth the brow, but not fill the breast; we may be sure, that as Jezabel had a cold heart under a painted complexion, so many a mans heart akes and quakes within him, when his face counterfeits a smile.
But the righteous sing and rejoyce] Good men only may be glad, and none have any reason to rejoyce but they, Hos. 9.1. The Papists have a Proverb, Spiritus Calvinianus est Spiritus melancholicus: and the mad world are easily perswaded by the Devil, that there is no comfort in a Christian course; that your precise fellows live a melancholy and Monkish kind of life, and have no joy of any thing. Herein the Devil deals like those inhospitable salvages in America, that make great fires, and set forth terrible sights upon their Country-shore, purposely to affright Passengers from landing there. And as those wicked Spyes brought up an evil report of the Land of Canaan, and thereby discouraged the people: so doth the Devil and his Impes, of the purity of religion, and power of godlinesse, as uncouth and uncomfortable; when in truth there is no sound comfort without it, no true joy but in it. Though Saul could not be merry without a Fidler, Ahab without Naboths Vineyard, Hamon without Mordecaies courtesie, yet a righteous man can be merry without all these. Yea as the Lilly is fresh, beautiful, and looks pleasantly, though among thorns, so can he amidst troubles. Paul (than whom never any out of Hell suffered more,) did not only glory in tribulation, but over-abound exceedingly with joy, 2 Cor. 7.4.
Vers. 7. The righteous considereth the cause of the poor] The cause, not the person of the poor, for that is forbidden in the Law, Levit. 19.15. The great must not be favoured for their might, nor the mean for their misery: but Justice, Justice must be done to all, as Moses hath it, that is, even law and execution of right (as the Oath runs that is given to our Judges) without respect of persons. The cause of the poor and needy must come into equal ballance with the rich and mighty: lest hee be trampled on by those fat bulls of Basan, to his utter undoing. For a poor man in his house, is like a Snail in his shell, crush that, and yee kill him.
But the wicked regardeth not to know it] Unlesse there were more to bee got by it. Felix had soon enough of Pauls defence, because he expected some bribe from him, but nothing came. How ill-willing was that unjust Judge (Lu [...]. 18.) either to take knowledge of, or to take course for the relief of the poor Widdow? Aperi bursam, apperiam buccam, saith the greedy Lawyer: they that cannot lavish mony out of the bag, are little welcome to these Cr [...]menim [...]lga, [Page 192] as one calls them, these Purse-suckers, that will weigh your gold, but not your cause; and if a man put not into their mouths, they even prepare war against him, Mich. 3.5.
Vers. 8. Scornful men bring a City into a snare] The Vulgar renders it, Pestilent persons undoe a City or a State, as Nahash did the Ammonites, 1 Sam. 11.2, 11. and as his son Hanan did much more, 2 Sam. 10.4. with 12.31. Mocking is catching, as the Pestilence: and no less pernicious to the whole Country. Giraldus Cambrensis tells of three Irish Kings, that being derided for their rude habits and fashions, rebelled, and set the Country in a combustion. And the young King of France jesting at William the Conquerours great belly, whereof he said he lay in at Rouen, so irritated him, as he being recovered of a sickness, entred France in the chiefest time of their fruits, making spoyl of all in his way, till he came even to Paris, where this scornful King then was, to shew him of his visiting:Dan. Chron. 42 and from thence marcht to the City of Mants, which hee utterly sackt and ransackt, razed and harased.
But wise men turn away wrath] They stand in the gap, and divert the Divine displeasure, Psal. 106.23. Ezek. 13.5. Their persons are in acceptation; God will look upon them, and doe much for them, when hee is most of all angry with the wicked, Exod. 32.10, 14. Job 22. ult. Gen. 18.32. Their prayers also are prevalent: something the Lord will yeeld thereunto, when most bitterly bent against a people, Matth. 24.20. and when unchangeably resolved upon their ruine, he takes course to silence such, pray not for this people. Sanctum semen statumen terrae, Isa. 6.13. The innocent shall deliver the Island, Job 22.30.
Vers. 9. If a wise man contendeth with a foolish man] Such fools were the Pharisees (though for their worldly wisdome called Princes of this world, 1 Cor. 2.8.) Matth. 11.16, 17. Christ piped to them, John mourned to them, neither wrought upon them: such was their peevishness and pertinacy in evil, that they rejected the counsel of God against themselves, Luk. 7.30. being ingrati gratiae Dei, as Ambrose hath it, receiving the grace of God in vain, as Paul, turning good nourishment into vitious humours, as foul stomacks use to doe: And as Wine a strong remedy against Hemlock, yet mingled with it, doubles the force of the poyson: so was it with the most powerful means of grace, mingled with their obstinacy and unbelief. Tigers are enraged with perfumes, and Vultures killed with Oyl of Roses, as Aristotle writeth.
Vers. 10. The bloud-thirsty hate the upright] As Cain did Abel for his goodness, 1 Joh. 3.12. and as many bloudy Villains still, who bear about, and, so farre as they dare, make use of Cains club to knock on the head Gods righteous Abels. All hatred is bloudy, but especially the habit of hatred. No sight pleased Hannibal better than a ditch running over with mans bloud. Nothing would satisfie Farnesius the Popes Champion, but to ride his horse up to the skirts in the bloud of the Lutherans. Charls the ninth of France (Author of the Parisian Massacre) looking upon the dead Carkass of the Admiral, that stank by being long kept unburied, uttered this most stinking speech: Quam suavitèr olet cadaver inimici? How sweet is the smell of an enemies carcass? And the Queen-mother of Scotland, beholding the dead bodies of her Protestant Subjects, whom she had slain in battel, said, that she never saw a finer piece of Tapistry in all her life.
But the just seek his soul] In a good sense, as Psal. 142.4. Seek the salvation of it, as Christ did of his deadliest enemies, as Paul did of his Country-men the Jews, of whom five times he received forty stripes save one, 2 Cor. 11.24. As the Disciples did of those spiteful Pharisees, that had causelesly accused them, Matth. 15.2, 12. as that Martyr Master Saunders did, My Lord (said he to Bishop Bonner) you seek my bloud, Act. & Mon. fol. 1358. and you shall have it. I pray God you may be so baptized in it, that you may hereafter loath bloud-sucking, and so become a better man. And another time, when Steven Gardiner being prettily nipped and touched by the same Sanders, said, Carry away this frenzie fool to Prison; hee answered, that he did give God thanks which had given him at the [Page 193] last a place of rest and quietnesse, where he might pray for the Bishops conversion. If yee will not hear me speak for my self, said another Martyr,Ibid. then send mee to my Prison again among my Toades and Froggs, which will not interrupt me, whiles I pray to God for you.
Vers. 11. A fool uttereth all his mind] Hee is full of chinks, and can hold nothing, his heart lies so near his mouth, that all will out suddenly, [...] a fool, and [...] suddenly, is from the same root. He hath little command of himself at any time, but especially when hee is angry: then hee sputters and spues out all that he hath in his heart. The Septuagint here translate, [...]. A fool uttereth all his anger, he pulls out his woodden dagger, and cares not whom hee hits. Bishop Bonner in his Visitation, because the Bells rang not at his coming into Hadham, nor the Church dressed up as it should, called Doctor Bricket Knave and Heretick; and striking at him, gave Sir Thomas Josselin, who then stood next to the Bishop, a good flewet under the ear: whereat the Knight somewhat astonied at the suddennesse of the quarrel, said, What meaneth your Lordship? have you been trained up in Will Summers his School, to strike him that stands next you? The Bishop still in a rage either heard not, or would not hear. And when Mr. Fecknam would have excused him by his long imprisonment in the Marshalsey, whereby he was grown testy, he replied merrily,Act. & Mon. fol. 1340. So it seems Mr. Fecknam: For now that he is come forth of the Marshalsey hee is ready to goe to Bedlam. See Chap. 14.23.
But a wise man keepeth it in till afterwards] Or, in an inner room, Beachor in interiori aliquo loco, in ulteriore animi recessu. in the bottom and bosome of his mind, till he see a fit season; as knowing well that all truths are not fit for all times, but discretion must bee used, and taciturnity counted a vertue. The Rabbins have this saying amongst them, Masora sepes legi, decimae divitiis, vota sanctimoniae, silentium sapientiae. Silence is no less a mound to wisdome, than vows are to holinesse, tything to riches, or their Masorites pains to the Law. Open-heartednesse is a fruit of fool-hardinesse. Gird up therefore the loyns of your minds with the golden girdle of meekness,Dirke Ab [...]th. of wisdome; and keep your mouth with a bridle, while the wicked is before you, Psal. 39.
Vers. 12. If a ruler hearken to lyes, all his servants are wicked] Hee shall have his Aiones and Negones, that will say as he saies, and fit his humour to a hair, as Doeg did Sauls, as the false Prophets did Ahabs, as Herods Courtiers did him on his birth-day-feast, &c. These were fit helves for such hatchets, fit lattice for such lips, fit servants for such masters. ‘Mobile mutatur semper cum principe vulgus.Claudian.’ Like Prince, like people. The common sort are like a flock of Cranes: as the first fly, all follow: Or as in a beast, the whole body follows the head. Rulers are the Looking-glasses according to which most men dresse themselves. Their sins doe much hurt, as by Imputation (2 Sam. 24. the Prince sinned,Delirant reges, plectuntur Achivi. the People suffered) so by imitation: for man is a creature apt to imitate, and is led more by his eyes than by his ears. Magis intuentur quid fecerit Jupiter, quàm quid docuit Plato, saith Augustine. Jupiters adulteries drew the people to like wantonnesse. Hence Chaerea in Terence, Haec ego non facerem quae Jupiter fecit? saith he, Should I make dainty of doing that which Jupiter did? Height of place ever addes two wings to sin, Example and Scandal, whereby it soars higher, and flies much farther. Let Rulers therefore look to it: Let them not be partakers of other mens sins, 1 Tim. 5.22. (they have enow of their owne to answer for, Potentes potenter torquebuntur) let them take heed that the iniquity of their heels (of those that follow them at the heels) doth not compasse them about, Psal. 49.5.
Vers. 13. The poor and the usurer meet together] That is, the poor and the rich, as chap. 22.2. because commonly Usurers are rich men, and many rich men usurers. The Lord lighteneth both their eyes, That is, hee gives them the light of life, Joh. 1.8. and the comforts of life, Matth. 5.45. so that their eyes [Page 194] are lightned, as Jonathans were after he had tasted of the wild hony, 1 Sam. 14. Others read it thus: The poor and the deceived (or crushed by the usurer) meet together, that is, condole, or comfort one another: because they are both in the dark, as it were of poverty and misery, they can do one another but little help, more than by commending their cases to God; who thereupon enlightneth them both: that is, either he supplies their wants, and so their eyes are opened, as Jonathans were: or else gives them patience, as he did those beleeving Hebrews, chap. 10.32. But call to remembrance the former days in the which after yee were illuminated (viz. to see the glory that shall be revealed, whereof all the sufferings of this life are not worthy, Rom. 8.18.) Ye endured a great fight of affliction. If we read it, The poor and the usurer meet together: the Lord enlightneth both their eyes, understand it thus; The poor man he enlightneth by patience, the usurer by repentance, and grace to break, off his sinnes by righteousness, and his iniquity by shewing mercy to the poor as Zacheus, Matthew, and those usurious Jews did, Neh. 5.
Vers. 14. The King that faithfully judgeth the poor, &c.] An office not unbeseeming the greatest King to sit in person to hear the poor mans cause. James the fourth of Scotland was for this cause called the poor mans King. I have seen (saith a late Traveller) the King of Persia many times to alight from his horse, onely to do justice to a poor body. Help O King, said the poor woman to Jehoram: And if thou wilt not hear and right me, why dost thou take upon thee to be King? said another woman to Philip King of Macedony. Cic. pro Milone. It is a mercy to have Judges modo audeant quae sentiunt, as the Oratour hath it, so that they have courage to do what they judge fit to be done. Inferiour Judges may be weighed and swayed by gifts or greatness of an Adversary to pass an unrighteous sentence: Not so a King, he neither needs, nor fears any man: but is, if he be right, (as one saith of a just Law) an heart without affection, an eye without lust, a mind without passion, a treasurer which keepeth for every man what he hath, and distributeth to every man what hee ought to have.
Lo such a Prince shall sit firm upon his throne; his Kingdome shall be bound to him with chains of Adamant, as Dionysius dreampt that his was; he shall have the hearts of his Subjects, which is the best life-guard, and God for his protection; for he is professedly the poor mans Patron, Psal. 9. and makes heavy complaints of those that wrong them, Isa. 3. and 10. Amos 5. and 8. Zeph. 3.
Vers. 15. The rod and reproof give wisdome] If reproof do the deed, the rod may be spared, and not else. Chrysippus is by some cried out upon as the first that brought the use of a rod into the schools; but there is no doing without it; for children are foolish, apt to imitate others in their vices, before they know them to be vices; and though better taught, yet easily corrupted by evil company, as young Lapwings are soon snatcht up by every Buzzard. Now therefore as moths are beaten out of Garments with a rod, so must vices out of childrens hearts. Vexatio dat intellectum, Smart makes wit; it is put in with the rod of correction. See chap. 22.15.
But a childe left to himself bringeth his mother, &c.] For her fondness in cockering of him, and hiding his faults from his father, lest he should correct or casheer him. Mothers have a main hand in education of the children, and usually Partus sequitur ventrem, the birth follows the belly, as we see in the Kings of Judah, whose mothers are therefore frequently nominated. No wonder therefore though the mother deeply share in the shame and grief of her darlings miscarriages. See chap. 15.20.
Vers. 16. When the wicked are multiplied, transgression encreaseth] As saith the Proverb of the Ancients; wickedness proceedeth from the wicked. Miserable man hath by his fall from God contracted a necessity of sinning against [Page 195] God. And when a rabble of Rebels are gotten together, are grown many and mighty, they make account to carry all before them, and not to suffer a godly man to live, as in Spain, and where the Inquisition is admitted. But the righteous shall see their fall; shall see it and rejoyce at it, as the Hebrew Doctors expound this text by comparing it with Obad. 12.13. Thou shouldst not have looked on the day of thy brother in the day of his calamity, neither shouldst thou have rejoyced over the children of Judah, Alterius Perditio tua ca [...]tio. &c. The righteous shall rejoyce when he seeth the vengeance (being moved with a zeal of God, hee shall rejoyce with trembling) he shall wash his feet in the bloud of the wicked, (beholding their ruine he shall become more cautious) so that a man shall say, (any man but of an ordinary capacity shall make this observation) Verily there is a reward for the righteous, verily he is a God that judgeth in the earth, Psal. 58.10, 11. that will sink to the bottom the bottle of wickedness, when once filled with those bitter waters, Gen. 15.16.
Vers. 17. Correct thy Son and he shall give thee rest] Hee will grow so towardly, that thou shalt with lesse adoe rule him when grown up, or at least, thou shalt have peace within, in that thou hast used Gods means to mend him.
Yea, he shall give delight] See chap. 10.1. The often urging this nurturing of Children, shews that it is a most necessary, but much neglected duty.
Vers. 18. Where there is no vision the people perish] Or, are barred of all vertue, laid naked and open to the dint of Divine displeasure, scattered, worsted, and driven back. Great is the misery of those Brasileans of whom it is said, that they are sine fide, sine rege, sine lege, without faith, King, or Law. And no less unhappy those Israelites about Asa's time, that for a long season had been without the true God, and without a teaching Priest, and without Law, 2 Chron. 15.3. Then it was that Gods people were destroyed for lack of knowledge, Hos. 4.6. And not long after, that they sorrowfully complained that there was no more any Prophet among them, nor any that knew how long, Psalm 74.9. no Minister ordinary or extraordinary. How did it pitty our Saviour to see the people as sheep without a Shepherd? This troubled him more than their bodily bondage to the Romans, which yet was very grievous, Mat. 9.36. And what good heart can but bleed to think of those once flourishing Churches of Asia and Africa, now over-spread partly with Mahumetanisme, and partly with Heathenisme; and that by the most miserable occasion might befall; namely, famine of the Word of God, through lack of Ministers! What a world of Sects, Superstitions, and other horrible abuses got into the Church of Rome, when Prophesie was suppressed, and reading the holy Scriptures inhibited? And what a slaughter of souls ensued thereupon?Mat. Paris. Hist. Letters were framed by some, as sent from Hell to the Popish Clergy, Anno 1072. wherein the Devil and his Angels give them many thanks for such a number of souls sent them down daily, by their neglect of Preaching, as had never been before: Hence it was, that in this Kingdom, at the first Reformation, for want of Ministers, Readers were sent: Whence one of the Martyrs wished that every able Minister might have ten Congregations committed to his charge, till further Provision could be made. For of preaching it may be said, as once David did of Goliah's sword, There is none to that, for Conversion of souls: as where that is wanting, people goe tumbling to hell thick and three-fold.
But he that keepeth the Law, happy is he] Though to want the Word preached and sincerely handled, rightly divided (for as every sound is not Musick, so every Pulpit-discourse is not a Sermon) be a great unhappiness, a ready road to utter ruine: yet is not the bare hearing of it that that renders a man blessed, unless he hide it in his heart with David, and lift up his hands too to the practise of it, Psal. 119.48. The words of the Law are verba vivenda non legenda, as one said, words to be lived and not read only. Let not your lives be Antinomians, no more than your opinions, saith another. That is a monstrous opinion of some Swenckfeldians, that a man was never truly mortified till he had put out all sense of sin, or care of duty:Wendeli [...]s. if his conscience troubled [Page 196] him about such things; that was his imperfection, hee was not mortified enough. Some of our Antinomians are not farre from this. Their predecessours in Germany held, that the Law and works only belong to the Court of Rome: that good works are perniciosa ad salutem, Bucholcer. hurtful and hindersome to salvation; that that saying of Peter, Make your calling and election sure by good works, was dictum inutile, an unprofitable saying; and Peter did not understand Christian liberty: that so soon as a man begins to think how hee should live godlily and modestly,Vita Dev. Georg. he wandreth from the Gospel. David George was so farre from accounting Adulteries, Fornications, Incests, &c. for being any sins, that hee did recommend them to his most perfect Schollars, as acts of grace and mortification. This fellow was sure somewhat a kin to those Carpocratian Hereticks in Saint Johns days, who taught that men must sin, and doe the will of all the Devils,Epiphan. otherwise they could not enter into heaven.
Vers. 19. A servant will not be corrected by words] Some Servants will not, but must have blows. If words will doe, they must bee chidden with good words, and not reviled. Christians must be no brawlers, but gentle, shewing all meeknesse to all men, Tit. 3.2. And Masters must doe the same things, forbearing threatning, knowing that their Master also is in Heaven, neither is there respect of persons with him,Sidon. Epist. Ephes. 6.9. Severitas nec sit tetra nec tetrica, saith Sidonius. But because some Mastigiae are of so servile a disposition, that they must be beaten to their work, like those Phrygians, Qui non nisi flagris castigantur, that will doe nothing longer than scourged to it: or the Russian Women,Heyl. Geog. that love that Husband best that beats them most, and think themselves else not regarded, unless two or three times a day well-favouredly swadled; therefore let him that knows his Masters will, and yet (out of stoutness, sullenness, or laziness) will not doe it, be beaten with many stripes: let him bee buffeted for his faults, 1 Pet. 2.20. and made serviceable in all things, not gain-saying, not purloyning, Tit. 2.9, 10.
Vers. 20. Seest thou a man that is hasty in his words] Or Matters: that weighs not his words before he utters them, but over-soon shoots his fools-bolt, let it light where it will, hit or misse, it matters not; that had rather bee reckoned temerarious than timorous, and is with child till delivered of an abortive birth: that rashly rusheth on the weightiest businesses, and holds it losse of time to take counsel; this hasty head-long man, as hee never wants woe, so (because he is no lesse head-strong than head-long, wise in his own conceit, than witlesse in every mans else) there is more hope of a Natural than of him, and sooner he will be wrought upon. Scaliger tells us the nature of some kind of Amber is such,o [...]al. Exercit. 140. Num. 12. that it will draw to it self all kind of stalks of any Herb, except Basilisk, an Herb called Capitalis, because it maketh men heady, filling their brains with black exhalations. Thus those Hastings, who by the fumes of their corrupt wills, are grown head-strong, and withall are conceited (as cha. 26.12.) will not be drawn by that which draws others that are of lower parts and capacities; it being easier to deal with twenty mens reasons, than with one mans will. Good therefore is the counsel of St. James, Be swift to hear, slow to speak, &c. and of the Preacher, Eccles. 5.2. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God, in Prayer, Vows, and especially in preaching. It was a wise speech of Aristides, who being required of the Emperor to speak to something propounded ex tempore, [...]. answered, propound to day, and I will answer to morrow, for we are not of those that spit or vomit things, but of those that doe them carefully and accurately. Demosthenes in like manner, when it was objected unto him, that he came premeditated to plead, answered, that he, if it might be possible, would plead, Non tantum scripta sed etiam sculpta, not things written only, but even engraven. And when Eccius told Melancthon that it was little for his praise, that he was so long ere he answered his adversaries arguments (he would take three dayes sometimes to think on it) hee replied, Nos non quaerimus gloriam, sed veritatem, we seek not victory but verity.
Vers. 21. He that delicately bringeth up his servant] A master that would [Page 197] be (as he ought) both loved and feared by his servants, must see to two things, 1 The well-chusing; and 2 The well-using of them. This Salomon himself (that thus adviseth here) was not so well advised of; for he saw that Jereboam (who gave occasion, as it is conceived, of uttering this Proverb) was meet for the work, and therefore (not examining his religion) entertained him into his service, yea placed him over the family of Joseph, admitted him into so much familiarity, and so let loose the bridle of domestical discipline to him, that he took state upon him as a young master in the house, and soon after turned traitour, and would needs be as his sonne, and more. The like is to be seen in Abner, Ishbosheths servant, who grew so haughty and haunty, that he might not be spoken to, 2 Sam. 3. And in Zimre, whom his master Elah so favoured and esteemed, that he made him captain over the half-part of his charets. But this begger thus set on horse-back, rides without reigns to the ruin of his master and his whole house, 1 King. 16.11. So true is that of the Poet.
Tobiah the servant is so insolent ther's no dealing with him.
Vers. 22. An angry man stirreth up strife] See Chapter 15.18. and 16.21.
And a furious man] Hebr. A master of fury, or one that is mastered and overmatched by his fury, that hath no command of his passions, but is transported by them, or (as some make the metaphor, and the Original will well bear it) is wedded to them, as a man is to his wife: commanded by them,Plutarch. as the Persian Kings were by their Concubines, being captivarum suarum captivi, slaves to their slaves. Such a man being big with wrath, not onely breeds contention, but brings forth transgression in great abundance, he sets his mouth against heaven, and his tongue walketh through the earth, &c. Psal. 73. he lets fly on both hands, and lays about him like a mad man.
Vers. 23. A mans pride shall bring him low] For it sets God against him, and Angels, and men, not good men onely, but bad men too, and those that are as proud as themselves. For whereas one drunkard loves another, and one thief another, &c. one proud person cannot endure another, but seeks to undermine him, that he alone may bear the bell, carry the commendation, the praise and promotion. See chap. 11.12. and 15.33. and 18.12.
Vers. 24. Whoso is partner with a thief, hateth his own soul] Sith to hold the bag is as bad as to fill it; to consent to sin, or to conceal it, as bad as [...]o commit it. By the one as well as by the other, a man may easily become, as Coraeh did, a sinner against his own soul, and cruelly cut the throat of it. Let our publike theevs look to this. See Isa. 1.23.
He heareth cursing and bewrayeth it not] See Levit. 5.1. with the Note. To conceal treason is treason, so here. Have no fellowship therefore with the unfruitful works of darkness, but rather reprove them. Let me be counted proud or pragmatical, saith Luther, rather than found guilty of sinful silence,Luth. Epist. ad Staupi [...]. whiles my Lord suffereth.
Vers. 25. The fear of man bringeth a snare] This cowardly passion expectorates and exposes a man to many, both sinnes and sufferings. And albeit faith, when it is in the heart, quelleth and killeth distrustful fear, and is therefore fitly opposed to it in this sacred sentence: yet in the very best, Sense fights sore against Faith when it is upon its own dunghil, I mean, in a sensible danger. Natures retraction of it self from a visible fear, may cause the pulse of a Christian that beats truly and strongly in the main point (the state of the soul) to intermit and faulter at such a time, as we see in the example [...] of Abraham, Isaac, David, Peter, others, who shewed some trepi [...]ation and timidity, and like fearful birds and beasts, fell into the pits and toyls of the Hunter, [Page 198] and hazzarded themselves to Gods displeasure. The Chameleon is said to bee the most fearful of all Creatures, and doth therefore turn himself into so many colours, to avoyd danger, which yet will not bee. God equally hateth the timorous, and the treacherous. Fearful men are the first in that black bedrole, Rev. 21.8.
Tectus & [...]tus. But he that trusteth in the Lord shall be safe] Or, set on high, as on a rock, his place of defence shall be munitions of rocks, Isa. 33.15. farre out of harms-way; he shall be kept safe, as in a tower of brass, or town of war. Even the youth shall faint and be weary, and the youngmen shall utterly fall; But they that wait upon the Lord shall mount up with wings as Eagles, &c. Isa. 40.30, 31. Like as the Cony that flyes to the holes in the rocks doth easily avoyd the dogs that pursue her, when the Hare that trusts to the swiftnesse of her leggs, is at length overtaken and tore in peeces: So here.
Vers. 26. Many seek the Rulers favour] More than the love of God: and so cast themselves into a second snare, besides that, vers. 25. But as he that truly trusts in God, will easily expel the fear of man: so he that looks upon God as Judge of all, from whose sentence there is no appeal, will rather seek his face than the favour of any earthly Judge whatsoever. Especially, since whether the Judge clear him or cast him, the judgement he passeth is from the Lord.
Vers. 27. An unjust man is an abomination to the just] Who yet hates, non virum sed vitium, not the person of a wicked man, but his sin, (as the Physician, hates the Disease, [...]. but loves the Patient, and strives to recover him) hee abhorres that which is evil, perfectly hates it, Psal. 139.22. hates it as hell (so the Greek word signifies, Rom. 12.9.) hates it in his dearest friends, as Asa did in his mother Maacha, hates it most of all in himself, as having the Divine Nature transfused into him (whereby hee resembles God) and that life of God, whereunto sin (he knows) is a destructive poyson, a sicknesse unto death,Arist. Rhetor. 1 Joh. 5. Hence his implacable and no lesse impartial hatred of all, as well as any sin, for all hatred is [...] (as Aristotle hath it) to the whole kind. It was said of Antony, that he hated a Tyrant, not Tyranny; it cannot be said of a Saint, he hates sinners, not sin, but the contrary.
And he that is upright in the way, is abomination to the wicked] So, there is no love lost betwixt them. The Devil hath set his limbes in all wicked people, they are a Serpentine seed, a viperous brood, and the old enmity continues, Gen. 3.15. see the Note there. Antipathies there are in Nature, as between the Elephant and Boar, the Lion and Cock, the Horse and the Stone called Taraxippe, &c. But this is nothing to that betwixt the godly and the wicked; and why? but because the ones works are good, and the others evil: and because the just man condemnes the unjust by his contrary courses; yea, hee affrights his heart, and terrifies him with his presence and company.
CHAP. XXX. Vers. 1. The words of Agur the son of Jakeh]
THe Vulgar renders it, Verba Congregantis filii Vomentis, taking these proper Names for appellatives: as if the Pen-man of this Chapter meant to tell us,Aelian. Hist. var. that he would here give us his sacred Collectanies, or Miscellanies, such as he had taken up from the mouthes of wisest men, who had vomited or cast them up, in a like sense as that Painter in Aelian drew Homer vomiting, and all the other Poets licking it up. This Agur (whether he lived in Salomon's days, or Hezekiah's) was an excellent man (as the word Gheber here used imports) Vir bonus & prudens, minus tamen clarus (as one saith of Jesse, Davids father) a godly wise man, though nothing be elsewhere spoken of him in Scripture. Some think, that being requested by Ithiel and Ucal, two of his Disciples, to give them a lesson, Socrates-like, he answered, Hoc unum scio, quod nihil scio. This one thing I know, that I know nothing: Surely I am more brutish than [Page 199] any man, sc. of my self, further than taught of God: for every man is a brute by his own understanding, as Jeremy hath it.Jer. 10. But I rather incline to those that take Ithiel and Ucal for Christ; whose goodness and power (those two pillars of a Christians faith, as Jachin and Boaz were of Salomons Temple) is by these two names deciphered: and whom hee propounds as the matter of his Prophecy. Now because sense of misery must precede sense of mercy: neither can any be welcome to Christ, but the weary and heavie laden, therefore he first bewails his own brutishness (fetching it up as low as Adam fallen, vers. 2. and aggravating it in that he had not yet acquired better abilities, vers. 3.) Next hee flyes to Ithiel and Ucal by the force of a particular faith (Ithiel God with me, and Ucal God Almighty, through whom I can do all things.) This, this was the right ready way of coming to Christ: and him that thus cometh, hee will in no wise cast out, Joh. 6.37. There is a good Interpreter that paralelling this text with Jer. 9.23, 24, reads it thus.Muffet. A gathering together of the words of Agur the Son of Jakeh; Let the excellent man say, Let God be with me, let God bee with me, and I shall prevail.
Vers. 2. Surely I am more brutish than any man] Or, Surely I have been brutish since I was a man. See how this good man vilifies, yea nullifies himself to the utmost. This was true humility, that like true Balm ever sinks to the bottom; when Hypocritical, as Oyl, swims on the top. Humilit as ab humo, because it layes a man flat on the ground. Agur had seen Ithiel and Ʋcal; hence hee seeth so little by himself, Job 42.5. Now mine eyes have seen thee: wherefore I abhorre my self &c. Woe is me for I am undone, saith Esay, for mine eyes have seen the King the Lord of Hosts, chap. 6.5. Hee that looks intently upon the Sun, hath his eyes dazeled: so he that beholds the infinite excellencies of God, considers the distance, cannot but be sensible of his own naughtiness, nothingness. It is fit the foundation should be laid deep, where the building is so high. Agurs humility was not more low, than his aymes lofty: Who hath ascended up into heaven, &c. It is an high pitch that he flyes, for he knew well, that godliness as it begins in the right knowledge of our selves, so it ends in the right knowledge of God.
And have not the understanding of a man] Or, Neither is there in me the understanding that was in Adam. Man when hee came first out of Gods Mint,Tanta fuit Adami recens conditi stupiditas, ut major in infantes cadere non possit. Socin. shone most glorious in knowledge, righteousness, and holiness. Socinians feign him silly, and therein betray their own silliness. He had a large measure of objective knowledge, both in Natural things, and Supernatural; which we have lost in him, 1 Cor. 2.14. This we should with Agur here sit down and bewayl, as those in Ezra did the burnt Temple, chap. 3.12.
Vers. 3. I neither learned wisdome] As he had it nor by nature,Nemo nascitur artifex. so neither had he attained unto it by any pains or skill of his own. There is a spirit indeed in man (a reasonable soul and a faculty of reasoning) But the inspiration of the Almighty giveth understanding, Job 32.8. Not that Agur neglected the means of knowledge, or put off the study of it (as Salomons fool, Prov. 24.7.) from a conceit of the impossibility of reaching to it. Neither yet was hee of their mind of whom Austine makes mention, that they cast off the care of knowledge, because knowledge puffeth up; and so would bee ignorant that they might be humble, and want knowledge that they might want pride. This was to doe as the Philosopher that pluckt out his eyes, to avoyd the danger of uncleanness.In Apolog. Sed nihil aliud egit quàm quod fatuitatem suam urbi manifestam fecit, saith Tertullian, wherein he proclaimed his own folly to all the country. But holy Agur here assures us, that flesh and bloud never revealed these high things that follow unto him, but as Paul was an Apostle, so was he a Prophet not of men, neither by man, but by Jesus Christ and God the Father, Gal. 1.1. even the Father of light, Jam. 1.17. In Natures School nothing is to be learned concerning Ithiel and Ʋcal. Confess. lib. 3. Saint Augustine though much taken with Cicero's Hortensius, yet because hee found not the name of Christ in it, hee could not so heartily affect it. The Philosophers much magnifie [Page 200] the mind of man as full of Divine light and perspicacy; when the truth tells us that it is ‘Meus oblita Dei, vitiorumque oblita caeno.’
There is nothing great in the earth but man, nothing in man but his mind: Si consque scandis, caelum transcendis (said Fav [...]rinus the Philosopher) if you get up thither, you ascend beyond heaven. But Agur had not so learned Christ. He talks of natural blindness and other evils born with him. Erras si tecum vitia nasci putes; supervenere, ingesta sunt. You are out Agur (saith Seneca) if you talk on that manner: blindness is not natural to you, but adventitious.Quia sibi quisque virtutem acquirit, [...]inem è sapientibus unquam de ea gratias Deo egisse. Lib. 3. de nat. Deor. Deorum quidem munus est quod vivimus, &c. Sen. Agur bewails his loss in Adam: This Natures eye never saw, and therefore heart never rued. Those that were born in hell, knew none other heaven, as the Proverb is. Agur tells us here, that he never learned true wisdom from any man, but must thank God for that measure thereof that hee had attained to. On the contrary, Tully tells us, that inasmuch as every man acquires to himself that vertue that he hath, no wise man ever yet gave God thanks for it. And Seneca saith, It is of the gods that wee live, but of our selves that wee live well and honestly. How different are the Saints in Scripture from the worlds wisards?
Nor have the knowledge of the holy] That is, of the Angels; as Dan. 4.13, 17. & 8.13. whom Jacob saw ascending and descending (Gen. 28.12. compared with the next verse of this Chapter, and with John 1.51.) Moses made them looking intently into the Mercy Seat. Exod. 25.18, 19. Peter sets them forth as stooping down to look wishtly and earnestly into the Mystery of Christ, [...]. 1 Pet. 1.12. which was hid from them till the discovery, and ever since, that they are great students in it, Ephes. 3.10. But how should Agur or any man else due cannot tell the form and the quintessence of things, that cannot enter into the depth of the Flower, or the Grass he treads on, that cannot understand the nature and properties of so small a Creature as an Ant or Bee, (Pliny tells of one that spent eight and fifty years in learning out the nature of the Bee, Lib. 11. cap. 9. and yet had not fully attained unto it) How is it possible, I say, that the wisest Naturalist should have the wit to enter into the deep things of God? Eye hath not seen, nor ear heard, &c. 1 Cor. 2.9.
Vers. 4. Who hath ascended up into heaven, or descended?] Who, but the Son of man which is in heaven, 1 Joh. 3.13? who, but the holy Angels upon that Son of man, the Ladder of life, Joh. 1.51? Who, but those that have (in some measure) the knowledge of those holy ones, vers. 3. the knowledge of God in Christ, which is life eternal, Joh. 17.3. Heaven aforehand? Holy Agur holds it out to us here, that to know heavenly things, is to ascend into heaven. Even Aristotle saith, that a little knowledge, (though but conjectural) about heavenly things, is to be preferred above much knowledge, though certain, about inferiour things:De [...]lo t [...]m. 99 and yet he knew no heaven beyond the moveable heavens, neither acknowledged any body, or time, or place, or vacuum there. The truth is, no natural knowledge can be had of the third heaven, nor any help by Human Arts: for it is neither aspectable nor moveable. As no man hath seen God at any time, so, nor Heaven, the Throne of God: only the only begotten Son of God which is in the bosome of the Father, hee hath declared both him and Heaven, Joh. 1.18. as that, there are many Mansions, Crowns, Scepters, Kingdoms, Glories, Beauties, Angelical entertainments, beatifical Visions, sweetest varieties, felicities, eternities. And yet all this, or whatsoever more can be said of Heavens happiness, is not the one half (as shee said of Salomons Magnificence) of what we shall finde in that City of Pearl. To expresse it, is as impossible, as to compass the Heavens with a span, or contain the Ocean in a Nut-shel. Let there be continual ascensions thither in our hearts: let us lift up hearts and hands to God in the Heavens, and hee will shortly send his Chariots for us, as Joseph did for his Father: fetch us riding [Page 201] upon the Clouds, convoy us by his Angels thorow the ayr, as thorow the enemies Country, and puts us into that Panegyris, that General Assembly, and solemn celebrity of holy and happy souls, Heb. 12.23. As in the mean space, how should we every day take a turn or two with Christ upon Mount Tabor? get up to the top of Pisgah with Moses, and take a prospect of Heaven? turn every solemnity into a School of Divinity? Say, as Fulgentius, when hee saw the Nobility of Rome sit mounted in their bravery, Si talis est Roma terrestris, qualis est Roma caelestis? If Rome bee such a glorious place, what is Heaven? What Musick may we think there is in Heaven, said another good soul, when he sate and heard a good Consort of Musick. This, this is the principal end, and most profitable use of all Creatures! Cum scalae nobis & alae fiant, when they become Ladders and Wings to us, to mount up to Heaven.
Who hath gathered the Wind in his fists, &c.] None but God the great Wonder-worker, the right Aeolus, that bringeth the winds out of his treasures, Psal. 135. and bids them at his pleasure Peace and be still. We read of a Whirlwind raised by the Devil, Job 1.19. and of a Tempest laid by the Magicians. Herodotus in Poly [...]nia. But it cannot bee said, as 1 King. 19.11. that God was not in that Wind: for hee hath the royalty of all the Creatures, though hee suffer the Devil to play Rex sometimes, for ends best known to himself.
Who hath bound the waters in a garment] Those above the Firmament, in Clouds (thorow which they distill and drop down, as water would doe if bound up in a garment) those below in Chanels and Bottles, as the Psalmist hath it. Water is naturally above the earth, as the garment above the body: and would (but for the providence of God) prove as the shirt made for the murthering of Agamemnon, where the head had no issue out, &c. See my notes on Gen. 1.
What is his name] God is above all name (to speak properly.) When Manoah enquires after his name, the answer is, 'Tis Wonderful: that is, I am called as I am called; but such is thy weakness that it passeth thy conception: this Ocean will not be measured by thy Muscle-shel. Multa nomina & lumina sibi finxerunt Infideles. The Heathens had many names for their Dunghil-deities: but the Africans called an unknown God whom they worshipped,Lib. de Isid. & Osirid. Amon, that is, Heus tu quis est? Heark, who art thou? as Plutarch relateth.
And what is his Sons name?] Christ hath many names in holy Scripture, as Isa. 9.6, 7. So Jehovah our righteousnesse, Messiah the Prince, Dan. 9. whereunto answereth in the New-Testament, the Lord Christ: but who can declare his generation? Isa. 53.8. whether that eternal generation, or that in the fulness of time, the mystery whereof was beyond words? Our safest eloquence here will be our silence, our greatest knowledge a learned ignorance. Only wee have here a clear testimony of the distinction of the Persons; and that the Son is co-equal and con-substantial with the Father, sith Hee is also (as the Father) above all name and notion.
If thou canst tell] But so can none: No man knoweth the Son but the Father, neither doth any man know the Father but the Son, and he to whom the Son will reveal him, Matth. 11.27. The Son is so like the Father here, that if you know the one, yee cannot but know the other, Joh. 14.7, 8, 9. Milk is not so like milk. Non tam ovum ovo simile. He is the brightness of his Fathers glory, and the express Image of his Person, Heb. 1.3. See the Note there. And if wee desire a glass wherein to 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, [Page 202] 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 Pae [...]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 [Page 203] 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 Sut [...]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 you to take two. But God heaps mercies upon his Suppliants: and blames them for their modesty in asking. Hitherto you have asked me nothing. Nothing to what you might have done, and should have had. Ask that your joy may be full. Thou shouldst have smitten five or six times (said the Prophet to the King of Israel, 2 King. 14, 18.19. that smote thrice only) then hadst thou smitten Syria till thou hadst consumed it.
Before I dye] q. d. I intend to be a daily Suter for them whilst I live: and when I dye, I shall have no more to doe in this kind. Every one as hee hath some special grace or gift above others, and as he is dogged with some special temptation or violent corruption, so he hath some great request. And God holds him haply in hand about it all his life-long, that he may daily hear from him, and that a constant entercourse may bee maintained. Thus it was with David, Psal. 27.4. and with Paul, 2 Cor. 12.8, 9. In this case wee must resolve to give God no rest, never to stand before him, but ply this Petition: and yet take heed of prescribing to him, of limiting the holy one of Israel: say with Luther, Fiat voluntas mea: Let my will be done: but then he sweetly falls off, with Mea voluntas, Domine, quia tua. My will Lord, but because it is, and no further than it is thy will too.
Vers. 8. Remove farre from me vanity and lyes] i. e. All sorts of sins, those lying vanities that promise much happiness to those that pursue them, but perform little enough: shame at the best, but usually death, Rom. 6.21, 23. Free me both from the damning, and from the domineering power of sin, both from the sting and staine of it, from the guilt and filth, from the crime and curse, from the power and punishment. Let my person be justified, and my lusts mortified. Forgive me my trespasses, and deliver me from evil.
Give me neither Poverty nor Riches] So that God must give to be poor as well as to be rich. He makes holes in the Money-bag, Hag. 1.6. and hee stops the secret issues and drains of expence, at which mens estates run out, they know not how nor when. Agur would have neither Poverty (for the many inconveniences and discomforts that attend it) nor yet riches, (for the many cares, cumbers, and other evils not a few that follow them) but a mediocrity, a competency, a sufficiency without superfluity. A state too big (hee knew) is troublesome, as well as a shooe too bigge for the foot. They say, it is not the great Cage that makes the Bird sing: sure we are, it is not the great estate that brings alwayes the inward joy, the cordial contentment. Glass keeps out wind and rain, but lets in the light, and is therefore useful in building. A moderate estate is neither so mean, as to expose a man to the injuries, nor so great, as to exclude a man from the influence of heaven. A staff may help a Traveller, but a bundle of sta [...]es may be a burden to him: so may too great an estate to a godly man.
[Page 204] Feed me with food convenient for me] Heb. with food of mine allowance, or which thou seest fit to allow me: so much as my demensum comes to, the piece that thou hast cut for me, the portion that belongs unto me, the bread of the day for the day; Give me daily bread, that I may in diem vivere, as Quintilian saith the Birds doe, the little Birds, that have their meat brought in every day by their Dams without defeatment. And hereunto the original here seems to allude. Pomponius Atticus thus defineth riches, Divitiae sunt, ad legem naturae composita paupertas. Riches are such a Poverty or Mediocrity, as hath enough for Natures uses. If I may have but offam & aquam, a morsel of meat, a mouthful of water, and convenient cloathing, I shall not envie the richest Craesus or Crassus upon earth. See the notes on Matth. 6.11. and 1 Tim. 6.8.
Vers. 9. Lest I be full and deny thee, &c.] Fulness breeds forgetfulness, saturity security, Deut. 32.15. See the note there, and 1 Tim. 6.17. with the note; Every grain of riches hath a vermin of pride and ambition in it. A man may desire them, as one desires a ship to passe over the Sea, from one Country to another. But to many they prove hinderances to Heaven, remora's to religious practices. Many in their low estate could serve God, but now resemble the Moon, which never suffers eclipse but at her full; and that is by the earths interposition between the Sun and her self. Even an Agur full fed may grow wanton, and bee dipping his fingers in the Devils sauce: yea so farre may he forget himself, as to deny the Lord (or as the Hebrew hath it, belye him) disgrace his house-keeping, and cast a slur upon his work and wages by his shameful apostacy; yea (as Pharaoh-like) to ask, who is the Lord? as if such were petty-gods within themselves, and could by the help of their Mammon doe well enough without him. Salomons wealth did him more hurt than his wisdome did him good, Eccles. 2. It was his abundance that drew out his spirits, and dissolved him, and brought him to so low an ebbe in grace.
Or, lest I be poor and steal] Necessity is an hard weapon; wee use to say, Hunger is an evil Counsellour; Necessitas durum telum. Fames malesuada, audax paupertas. and Poverty is bold or daring, as Horace calls it. The baser sort of people in Swethland doe alwayes break the Sabbath, saying, that it is only for Gentlemen to keep that day. And the poorer sort amongst us (some of them I mean that have learned no better) hold theft in them, Petrilarceny at least, a peccadillo, an excusable evil; for either we must steal, say they, or starve: the belly hath no ears, our poor children must not pine and perish, &c. And truly men doe not despise (i. e. not so much despise) a Thief, if he steal to satisfie his soul when he is hungry, saith Salomon (Prov. 6.30.) in his argument that an Adulterer is worse than a Thief: though a Thief be bad enough, shut out of Heaven, 1 Cor. 6.9. But if he steal for necessity ( [...], saith the Greek Proverb, there is no remedy but a barking stomack must be quieted) men doe the more excuse him,Job 36.21. à tanto, though not à toto. But God saith flat and plain, Thou shalt in no case steal. Let him that stole steal no more, but let him labour with his hands, and depend upon Gods Providence: let him preferre affliction before sin, and rather dye than doe wickedly. But want is a sore temptation, as Agur feared, and that good man felt, mentioned by Master Perkins, who being ready to starve, stole a Lamb: and being about to eat of it with his poor Children, and (as his manner was afore-meat) to crave a blessing, durst not doe it: but fell into a great perplexity of conscience, acknowledged his fault to the Owner, and promised restitution; if ever able to make it.
And take the name of my God in vain] Hee saith not, lest I being poor, steal and be fined, burnt in the hand, whipped, &c. No; but lest I take thy name in vain; that is, cause thy name to stink among the ungodly, open their mouths, break down the banks of blasphemy, by such a base sin committed by such a forward Professor. Good men take Gods Name in vain, no way so much, as by confuting and shaming their Profession, by a scandalous conversation, such as becometh not the Gospel of Christ; Moreover, they count sin to bee [Page 205] the greatest smart in sin; as being more sensible of the wound they therein give the glory of God, than of any personal punishment.
Vers. 10. Accu [...]e not a servant unto his Master] Unless it be in an Ordinance, for the benefit of both. Much lesse may we falsly accuse Wives to their Husbands (as Stephen Gardiner and other Court-parasites did King Henry the eighth his Wives to him, of Adultery, Heresie, Conspiracy, &c.) Children to their Parents (as the Jesuits, the Popes Bloud-hounds did Charls, eldest Son of Philip King of Spain, for suspicion of Heresie: whereupon he was murdered by the cruel Inquisition) one friend to another, a sin that David could not endure, Psal. 101. and Christ the Son of David as deeply disliked it in the Pharisees, those make-bates, that by accusing his Disciples to him one while, and him to his Disciples another while, sought to make a breach in his Family, by setting off the one from the other.
Lest he curse thee, and thou be found guilty] Lest to cry quittance with thee, he rip up thy faults, such as it will be for thy shame, ‘Et dici potuisse, & non potuisse r [...]f [...]lli.’
He that speaketh what he should not, shall hear of what he would not. Put them in mind to speak evil of no man, falsly and rashly, without cause and necessity. And why? For we our selves also (even I, Paul, and thou Titus) were sometimes foolish, disobedient, &c. Tit. 3.1, 2, 3. and may haply hear of it to our shame and sorrow, (if wee irritate others thereunto) by way of recrimination.
Vers. 11. There is a generation that curseth their father] An evil and an adulterous generation doubtless, a bastardly brood, as were those in the Gospel: [...]. Mat. 12. [...]. Mat. 3. a generation of Vipers that make their way into the world by their Dammes death. These monsters of men are doomed to destruction, Levit. 20. Hell gapes for them, as also it doth for such as revile or denigrate their Masters, Magistrates, Ministers, Benefactours, Ancients. There is a certain Plant which our Herbalists call Herbam impiam, or wicked endweed, whose younger branches still yeeld flowers to over-top the elder. Such weeds grow too rife abroad: It is an ill soyl that produceth them. But of this, before.
Vers. 12. There are a generation that are pure, &c.] As the ancient Puritans the Novatians, Donatists, Catharists, Illuminates. Non habeo Domine cui ignoscas, said one Justitiary, I have done nothing Lord that needs thy pardon. Yee are those that justifie your selves, saith Christ to the Pharisees. All these things have I done from my youth, what want I yet? said one of them, that farre over-weened his own worth, and ra [...]ed himself above the market. In all my labours they shall finde none iniquity in me: (saith guilty Ephraim) that were sin, Hos. 12.8. that were a foul businesse to find iniquity in Ephraim, whose iniquities were (yet) grown over his head, as appears throughout that whole Prophecy. That Man of Sin the Pope, will needs be held sinless, and sundry of his Votaries say, they can supererrogate. And are there not amongst us even amongst us, such Sinners before the Lord, that stand upon their Pantofles, and proudly ask, who can say, black is their eye? There is a generation of these, that is, a continual succession of them. Such dust-heaps you may finde in every corner.
And yet is not washed from their filthinesse] Either of flesh or spirit; 2 Cor. 7.1. they wallow in sin like Swine, and welter in wickednesse, which is filth and bloud, Isa. 4.4. the vomit of a Dog, 2 Pet. 2.22. the excrement of the Devil, the superfluity or garbage of naughtinesse, and the stinking filth of a pestilent Ulcer, as the Greek words used by St. James, chap. 1.21. doe signifie. [...]. The whole world lyeth in wickednesse, 1 Joh. 5.19. as a Lubber in a Lake, as a Carcase in its slime. Nil mundum in mundo: and yet who so forward to boast or their good hearts to God-ward?
Vers. 13. Oh how lofty are their eyes] The eyes are the seat of pride and disdain, which peep out at these windows. The Hebrews have a saying, that a [Page 206] mans minde is soonest seen in oculis, in loculis, in piculis, in his eyes, expences, cups. See chap. 6.17.
Vers 14. There is a generation whose teeth, &c.] These are sycophants, and greedy gripers,Speed. of whom before, often, in this book. In the year 1235. there were spread through England certain Roman usurers, called Caursin [...] quasi capientes ursi, devouring bears (quoth Paris) who had intangled the King, Nobles, and all that had to do with them. These were called the Popes Merchants.
Sanguisuga. Hirudo ab haerendo. Non missura cutem nisi plena cruoris hirudo. [...].Vers. 15. The Horse-leech hath two daughters] That is, two forks in her tongue, whereby she first pricketh the flesh, and then sucketh the blood. Hereunto Salomon seemeth to resemble those cruel cormorants spoken of in the former verse. By the horse-leech some understand the devil, that great red Dragon, red with the blood of souls, which he hath sucked and swallowed, 1 Pet. 5.8. (seeking whom he may let down his wide gullet, whiles he glut-gluts their blood, as the young Eaglets are said to do (Joh. 39.30.) by a word made from the sound.) By the horse-leeches two daughters they understand, Covetousness and Luxury: whom the devil hath long since espoused to the Romish Clergy.Jegna legundum.
Vers. 16. The grave] Which in Hebrew hath its name of craving. It is a Sarcophagus, feeds on flesh, and it as little appears as once in Pharaohs lean kine; or as in those that having a flux, take in much, but are neither fuller nor fatter. The word here used, may be rendered Hell, called by the Latins, Infernus ab Inferendo, from the devils continual carrying in souls to that place of torment.
And the barren womb] Barren women are most desirous of children, which yet are certain cares, but uncertain comforts. How impatient was Rachel? how importunate was Hannah? One hath well observed, that the barren women in Scripture had the best children, as being the fruit of their faith, and the product of their prayers. The Vulgar renders it, Os vulva, and Mercer Orificium matricis, referring it not to barren, but to incontinent women; such as was Messala, and other insariate punks, quarum libido non expletur virili semine vel coitu.
The earth that is not filled with water] That can never have enough at one time, to serve at all times. That is a strange earth or country that Pliny speaks of, ub siccit as dat lutum, imbres pulverem, where drought makes dirt, and rain causeth dust. And yet so it is with us (saith a Divine.) The plentiful showers of Gods blessings rained down upon us, are answered with the dusty barrenness of our lives. The sweet dews of Hermon have made the hill of Sion more barren. Oh I how inexcusable shall we be? &c.
And the fire that saith not, It is enough] Fire is known to be a great devourer, turning all combustibles into the same nature with it self. How many stately Cities hath this untamable element turned into ashes? It is an excellent observation of Herodotus, that the sparks and cinders of Troy are purposely set before the eyes of all men, that they might be an example of this Rule; That great sinnes bring great punishments from God upon the sonnes of men. Scipio having set Carthage on fire, [...] and beholding the burning, foresaw and bewailed the destiny of Rome: which as it hath been often burnt already, so it shall be shortly to purpose: the Kings, mariners, and merchants, standing aloof and beholding the smoke of her burning, Rev. 17.16. and 18.8, 9. God will cast this rod of his wrath into the fire, burn this old whore, that hath so long burnt the Saints for Hereticks, and refused to be purged by any other nitre or means whatsoever: therefore all her dross and trash shall pass the fire. This is so plain a truth, that even the Papists themselves subscribe to it. Hear what Ribera a learned Jesuite saith,Ri [...] in loc. Roma [...] non solum o [...] pristinam impietatem, &c. That Rome as well [Page 207] for its ancient impiety, as for its late iniquity, shall be destroyed with an horrible fire, it is so plain and evident, that he must needs be a fool that doth but go about to deny it.
Vers. 17. The eye that mocketh at his Father] As Ham did at Noah. And despiseth to obey his mother, or, despiseth the wrinkles of his mother, as some read it, that looks upon her with disdain, as an old withered fool.
The Ravens of the valley shall pick it out] God takes notice of the offending member, and appoints punishments for it:Horat. pascere in cruce corvo [...] pro suspendi possuit. Ep 7. [...] By the Law such a childe was to be put to death, and here is set down what kind of death, hanging upon a tree, which the Greeks also call a being cast to the crows or ravens. Thus the Scripture is both Text and gloss: one place opens another; the Prophets explain the Law, they unfold and draw out that Arras that was folded together before. The ravens of the valleys or brooks are said to be most ravenous;Corvi fluviatiles. and the young Eagles or Vultures smell out carcases, and the first thing they do to them, is to pick out their eyes. Effossos oculos voret atro guiture corvus. Will [...]t on Levis. They are cursed with a witness whom the holy Ghost thus curseth in such emphatical manner, in such exquisite terms. Let wicked children look to it, and know, that Vultu saepe laeditur pietas, as the very Heathens observed: that a proud or paltry look cast upon a parent, is a breach of piety punishable with death, yea with a shameful and ignominious death. Let them also think of those infernal ravens and vultures, &c.
Vers. 18. There be three things which are too wonderful] The wisest man that is, cannot give a reason of all things: as of the ebbing and flowing of the sea, of the colours in the rain-bow, of the strength of the nether chappe, and of the heat in the stomack, which consumeth all other things, and yet not the parts about it. Agur here confesseth himself gravelled in four things at least, and benighted.
Vers. 19. And the way of a man with a maid] That is, either with a close and chast virgin, that is kept close from the access of strangers, and goes covered with a veyl; or else with a maid, that though defloured, yet would pass for a pure virgin, and is so taken to be till her lewdness is discovered. It is expresly noted of Rebecca to her commendation, that though fair to look upon, yet shee was a virgin, neither had any man known her, Gen. 24.16. there are that pass for virgins, and yet it cannot be said of them, that man never knew them.
Vers. 20. So is the way of an adulterous woman] The strumpet when she hath eaten stolen bread, hath such dexterity in wiping her lips, that not the least crumme shall stick to them, for discovery. So that Agur here shews it to be as hard to find it out, as the way of an Eagle in the air, the way of a serpent on a rock, &c. Unless taken in the manner, she stoutly denyes the action. And if so taken, yet
Vers. 21. For three things the earth is disquieted] Such trouble-towns are odious creatures, the places where they live, long for a vomit to sp [...]e them out. As they live wickedly, so they dye wishedly, there is a good worlds-riddance of them, as there was of Nabai, and of those in Job 27.23. with 15. who were buried before half-dead; being hissed and kickt off the stage of the world, as Phocas was by Heraclius.
And for four which it cannot bear] The very axle-tree of the world is even ready to crack under them, the earth to open and swallow them up.
Vers. 22. For a servant when he reigneth] As Jeroboam, Saul, Zimri, [Page 208] Herod, Heliogabalus, Phocas. See the Note on chap. 19.10. Vespasian only of all the Emperours, is said to have been better for his advancement.
For a fool when he is filled with meat] When his belly is filled with Gods hid treasure, Psal 17.14. when he prospers and hath what he will. Prosperity is hard meat to fools,Luxuriant animi rebus plerunque secundis. Ovid. they cannot digest it. They grow giddy (as weak heads doe after a cup of generous wine) and lay about them like mad-men: the folly of these rich fools, is foolishnesse with a witnesse, Prov. 14.24. See the Note there.
1 Sam. 1.6.Vers. 23. For an odious woman when she is married] Such an one was Peninnah, who vexed good Hannah, to make her to thunder, as the Original hath it. Such was Jesabel, Herodias, Messalina Wife to the Emperour Claudius, who was her Agent to effect her sinful purposes, and her Patient to sustain her lewd conditions.Dio in Claudio. She compelled also other Roman Ladies to bee as lewd as her self, and those that would not, she hated, and banished them from the Court
And an hand-maid that is heir to her mistris] That succeeds her in the Marriage-bed: her good and her bloud will rise together, as we see in Hagar. Hence that counsel of the Greek Poet:
Such Hens will bee apt to crow, such Wives to breed disturbance in the Family.
Vers. 24. There be four things] made up thus in quaternions (as the 119. Psalm is in octonaries, and those in an Alphabetical order) for help of memory.
Which are little upon the earth, but exceeding wise] God is maximus in minimis, very much seen in the smallest Creatures. In formicis major anima quàm in Elephantis, in nanis quàm in gigantibus. The soul is more active in Ants than Elephants, in Dwarfes than in Giants. Who hath despised the day of small things? Zech. 4.10.
The Creatures, next to the Scriptures, are the best Lay-mans-Books; whereby we may learn to know God and our selves savingly. Ask now the beasts, and they shall teach thee; and the Fowls of the Heaven, and they shall tell thee, Job 12.1.
Vers. 25. The Ants are a people not strong] A feeble folk, but notable for their fore-cast. See chap. 6.6, 7. Let us be so, but specially in Spirituals.
Vers. 26. The Conies are but a feeble folk] But what they want in strength, they have in wisdome, whiles they work themselves holes and burroughs in the earth,Martial. Gaudet in effossis habitare cuniculus antris, secures her self in the rocks and stony places; It shall bee our wisdome to work our selves into the rock Christ Jesus, where we shall be safe from hellish hunters.
Vers. 27. The Locusts have no King] They are all belly, which is joyned to their mouthes, and endeth at their tayls: hence they make such havock where they come in those Eastern-countries. See Joel 2. where they are called Gods great army. For though they have no King to command them, yet they goe forth by bands, and march all in a company, to teach men concord and combination in lawful affairs and attempts. For, ‘Conjuncti pollent etiam vehementer inertes.’
Those Locusts in the Revelation (whereby is meant the Popish Clergie) have their King Ahaddon, the Pope, Revel. 9.11. to whom they appeal from their lawful Soveraign; yea the rebellion of a Clergie-man against his Prince, [Page 209] is not treason saith Sa the Jesuite, quia non est Principi subjectus, because he is the Popes subject. And when the English Clergie whipped King Henry the second for a Penance for Beckets death, one of the Popes Legats said unto him, Domine, noli minari, &c. Sir, never threaten us,Jacob. Revin. de vit. Pontif. for wee fear no menaces of men, as being of such a Court as useth to command Kings and Emperours.
Vers. 28. The Spider taketh hold with her hands] Some render it the Ape: and the Hebrew Semamith is somewhat like the Latine Simia, a Creature that is very witty, active, and imitative, taking hold with his hands (such as they are) and doing strange feats; being therefore much in Kings Palaces, who delight to look upon them, as Salomon did for recreation. If wee take it for the Spider, she doth her work painfully and curiously, spins a finer thread than any woman can doe, builds a finer house than any man can doe, in manner and form like to the tent of an Emperour. This base Creature may teach us this wisdome, saith one, not to be bunglers or slubberers in our works, but to bee exact in our Trades, and labour so to excel therein, that our doings may bee commendable and admirable.
Vers. 29. There be three things that goe well] And all for our learning, to teach us in our several stations to deport our selves in all gravity, maintain our dignity, and shew our magnanimity. Only let your conversation bee as becometh the Gospel of Christ, saith Paul, Phil. 1.27. There is a [...], a comlinesse and suitablenesse of carriage belongs to every calling, and this must be carefully kept. Vellem si non essem Imperator, said Scipio to one that offered him an Harlot, I would, if I were not a General. And remember that thou art a Kings Son, said Menedemus to Antigonus: that will be a retentive to thee from unseemly practices. Should such a man as I fly? Neh. 6.11. — & Turnum fugientem haec terra videbit? It is a pusilanimity to yeeld so much to men: The Lion will not alter his gate, though he dye for it. We should learn regnum in pectore gerere, to be of noble resolutions. It is a common saying amongst us, Such a man understands himself well, that is, hee understands his place, worth, dignity, and carries himself accordingly.
Vers. 32. Lay thy hand upon thy mouth] That is, better bethink thy self, commune with thine own heart, and be still. Repent thee, as Job did in like case, chap. 39.37, 38. Quem paenitet peccasse, penè est innocens. Senec. Agram. It is not the falling into the water that drowns one, but the lying in it.
Vers. 33. So the forcing of wrath] Too much stirring in an offensive matter bringeth forth brawling, lawing, warring, fighting. Patientia laesa fit furor. The most patient that is may bee put beyond all patience if much provoked. Abner bare long with Asahel, but sped him at length. Abused mercy turns into fury. See Prov. 15.1.
CHAP. XXXI. Vers. 1. The words of King Lemuel]
LEmuel's Lesson, Bathsheba's Catechisme. Lemuel she calls him, because God had owned him; (2 Sam. 7.14. I will be his Father, and he shall bee my Son) and was with him so long as he was with God, according to 2 Chron. 15.2. Indeed when he grew discinct and dissolute, then Gods soul sate loose to him, and was disjoynted from him, Jer. 6.8. and the rather, because he had had the benefit of better education. His father had taught him, and had taken much pains with him,Aristippus dictus est [...] quod cum mater Are [...]a do [...]n [...]sse [...]. 1 King. 11.9. Prov. 4.4. His mother also had counselled and cautioned him betimes, not to give his strength to Wine and Women. And yet he was most inordinate in his love to these two, Eccles. 2. This was almost as great an aggravation of his Sin, that he had been better taught and brought up, as that other, that he forsook the Lord that had appeared unto him twice. The words of King Lemuel they are called, because though composed by his Mother, yet for his [Page 210] use in the same sense, as Psal. 127. is stiled, A song of degrees of Salomon, or for Solomon, though made by his Father: who tells him there, that which hee found true by experience. Loe, children are an heritage of the Lord, &c. for by all his Wives, Salomon had none but one Son, and him none of the wisest neither.
Vers. 2. What, my son! and what, the son of my wombe!] An abrupt speech, importing abundance of affection; even more than might be uttered. There is an Ocean of love in a Parents heart, a fathomless depth of desire after the Childes welfare, in the mother especially. Some of the Hebrew Doctors hold, that this was Bathsheba's speech to her son after his fathers death: when she partly perceived which way his Genius leaned and lead him: that then shee schooled him in this sort, q. d. Is it even so my son, my most dear son, &c. O doe not give thy strength to women, &c.
Vers. 3. Give not thy strength to women] Waste not unworthily the fat and marrow of thy dear and precious time, the strength of thy body, the vigor of thy spirits, in sinful pleasures, and sensual delights. See chap. 5.9.
Nor thy wayes to that which destroyeth Kings] Venery is called by one, Deaths best Harbinger. It was the destruction of Alexander the great, of Otho the Emperour (called for his good parts otherwise, Miraculum mundi) of Pope Sextus the fourth, (qui decessit tabidus voluptate, saith the Historian, dyed of a wicked waste) and of Pope Paul the fourth, of whom it passed for a Proverb, Eum per candem partem animam profudisse per quam acceperat. The Lacedemonian Common-wealth, was by the hand of Divine Justice utterly overturned at Leuctra, for a rape committed by their Messengers on the two Daughters of Scedosus. And what befell the Benjamites on a like occasion, is well known out of Judg. 20. that I speak not of the slaughter of the Shechemites, Gen. 34. &c.
Vers. 4. It is not for Kings to drink wine] i. e. To bee drunk with Wine, wherein is excess, Ephes. 5.18. where the Apostle determines excessive drinking to bee down-right drunkenness, viz. when as Swine do their bellies, so men break their heads with filthy quaffing. This, as no man may lawfully doe, so least of all Princes: for in maxima libertate minima est licentia. Men are therefore the worse, because they are bound to be better.
Nor for Princes strong drink] Or as some read it, where is the strong drink? It is not for Princes to ask such a question. All heady and intoxicating drinks are by statute here forbidden them. Of Bonosus the Emperour it was said, that he was born, non ut vivat, sed ut bibat, not to live, but to drink; and when, being overcome by Probus, he afterwards hanged himself, it was commonly jested, that a tankard hung there, and not a man. But what a Beast was Marcus Antonius, [...]. Strabo. Camd. Elis. that wrote (or rather spued out) a book concerning his own strength, to bear strong drink? And what another was Darius King of Persia, who commanded this inscription to bee set upon his Sepulcher, I was able to hunt lustily, to drink wine soundly, and to bear it bravely? That Irish Rebel Tiroen, Anno 1567. was such a Drunkard, that to cool his body when hee was immoderately inflamed with Wine and Uskabagh, hee would many times bee buried in the earth up to the chin. These were unfit men to bear rule.
Vers. 5 Lest they drink and forget the Law] Drunkennesse causeth forgetfulness, (hence the Ancients feigned Bacchus to bee the sonne of forgetfulness) and stands in full opposition to reason and religion: when the Wine is in, the Wit is out.Plutarch. in Sympos. Seneca saith, that for a man to think to be drunk, and yet to retain his right reason, is to think to drink rank poyson, and yet not to dye by it.
And pervert the judgement, &c.] Pronounce an unrighteous sentence: which when Philip King of Macedony once did, the poor woman, whose cause it was, presently appealed from Philip now drunk, to Philp when hee should be sober again. The Carthaginians made a Law, that no Magistrate of theirs should drink wine. The Persians permitted their Kings to be drunk one [Page 211] day in a year only. Solon made a Law at Athens, that drunkenness in a Prince should be punished with death. See Eccles. 10.16, 17.
Vers. 6. Give strong drink to him, &c.] To those that stand at the barre, rather than to them that sit on the bench. Wine maketh glad the heart of man, Judg. 9.13. Psal. 104.15. Plato calls Wine and Musick the [...]: Mitigaters of mens miseries. Hence that laudable custome among the Jews at Funerals, to invite the friends of the deceased to a feast, and to give them the cup of consolation, Jer. 16.7. And hence that not so laudable, of giving Wine,Bacchus & afflictis requien [...] mortalibus affert. Tibul. mingled with Myrrhe, to crucified Malefactors, to make them dye with lesssense. Christ did not like the custom so well, and therefore refused the potion. People should be most serious and sober when they are to dye: sith in Death, as in Warre, non licet bis errare, if a man miss at all, he misses for all and for ever.Vitellius trepidus, d [...]in tem [...] lentus Vitellius therefore took a wrong course, who looking for the messenger Death, made himself drunk to drown the fear of it.
And Wine unto those that be of heavie hearts] Heb. bitter of spirit, as Naomi was, when she would needs be called Marah, Ruth 1.20. as Hannah was, when she pleaded that she had neither drunk Wine nor strong drink (though at that time she had need enough of it) but was a Woman of a sorrowful spirit, 1 Sam. 1.15. as David was, when his heart was leavened and sowred with the greatness of his grief: and he was pricked in his reins, [...] Psal. 73.21. This grief was right, because according to God, 2 Cor. 7.11. so was that bitter mourning, Zach. 10.12. and Peters weeping bitterly. These waters of Marah, that flow from the eyes of repentance, are turned into wine, they carry comfort in them; there is a clear shining after this rain, 2 Sam. 23.4. Such April-showers bring on May-flowers.
Vers. 7. Let him drink and forget his Poverty] And yet let him drink moderately too, lest he increase his sorrows, as Lot did, and not diminish them: for drunkennesse leaves a sting behind it, worse than that of a Serpent, or of a Cockatrice, Prov. 23.32. Wine is a prohibited ware among the Turks: which makes some drink with scruple, others with danger; The baser sort, when taken drunk, are often bastinadoed upon the bare feet. And I have seen some, (saith mine Author) after a fit of drunkennesse, lye a whole night crying, and praying to Mahomet for intercession,Blu [...]t [...] voyage, p. 105. that I could not sleep neer them, so strong is conscience, even where the foundation is but imaginary,
Vers. 8. Open thy mouth for the dumb] i.e. Speak wisely and freely for those that either cannot, or may not speak for themselves. Thus Nicodemus spoke for our Saviour, Joh. 7.51. Paphnutius in the Council for the married Clergy, Pliny to Trajan for the persecuted Christians, the Elector of Saxony for Luther, &c. Oecolampadius saith, that wise men only open their mouthes, for a fools mouth is never but open.Oecolamp. in Job 33. Hence [...] Gapers are put for fools in Lucian and Aristophanes.
Vers. 9. Plead the cause of the poor and needy] These are Gods great care, as appears in many texts. Job comforted himself in this,Job 29.15, 16 that hee had been eyes to the blind, feet to the lame, a father to the poor, &c. Ebedmelech is renowned for pleading the cause of the poor Prophet, and so should Pharaohs Butler have been if he had done it sooner. Master Holt who was of Counsel to Master Pryn (when so unjustly censured in the Star-chamber) but refused, (through cowardise) to sign his answer according to promise, being over-awed by the Prelates, bewayled his own basenesse to his wife and friends▪ New discoveries of the Prelates tyranny. p. 47, 48. And soon after falling sick for conceit only of the miscarriage of that cause, he dyed, never going to the Star-chamber after that bloudy sentence.
Vers. 10. Who can find a vertuous woman] Good Wives are rare commodities, and therefore precious and highly to be prized, even above Rubies. [Page 212] The Hebrews put rarum pro charo, [...]. Arist. Ethic. as 1 Sam. 3.2. and Prov. 25.7. Let thy feet be precious in thy neighbours house, that is, let them seldome come there, lest thou become over-cheap and under-valued. It is easie to observe that the New-Testament affords more store of good Women than the Old. When Paul came first to Philippi, few or none came to hear him but women, Acts 6.13. but they drew on their husbands, and it soon became a famous Church. What a rare piece was Priscilla, who better instructed Apollo, ventured her life for Paul, Rom. 16.4. and was such a singular help to her husband, that she is mentioned before him, as the more forward of the two, Rom. 16.3? Like as was also Manoahs wife,Exod. 18.24, 25 and Nazianzens mother. Salomons mother was behind none of them, as appears by this Poem, either composed by Salomon as a character of her (as some have thought) or else by her self, for his direction in the choyce of a good wife, which would bee worthy his pains, though he should fetch her as farre as men doe rubies, Procul prae unionibus precium ejus. What a way sent Abraham and Isaac for good Wives for their Sons!
Vers. 11. The heart of her husband doth safely trust in her] Hee is confident of her love, care, and fidelity: he dare trust her with his soul-secrets, &c. hee doubteth not of her chastity, secresie, or care to keep his family.
So that he shall have no need of spoyl] i. e. of necessary commodities: for these she will provide as plentifully by her industry, as if she had shared in the spoyls of a sackt and ransackt City. The Turks, when they took Constantinople, were so enriched,Turk. Hist. fol. 347. that it is a Proverb amongst them at this day, if any grow suddenly rich, to say, He hath been at the sacking of Constantinople.
Vers. 12. She will doe him good and not evil, &c.] She is constant in her conjugal affection, and sticks to him, as Sarah did to Abraham, in all changes and chances whatsoever. She leaves not off her kindnesse to the living, and to the dead, Ruth 2.20. See that notable example of the Lady Valadaura in Lud. Vives.
Vers. 13. She seeketh wool and flax] This was held no shame for Salomons wife. Augustus Caesar taught his Daughters to Spin and Card: hee wore no Garments but what his Wife and Daughters made him. The like is reported of Charls the great. Spinster they say is a term given the greatest women in our Law. Rebecca was a dainty Cook, so was Thamar Davids daughter, 2 Sam. 13. By Mahomets Law, the grand Turk himself must be of some trade.
And worketh willingly with her hands] As if her hands did desire to doe, what she put them to doe: for so the Original soundeth; She worketh with the will of her hands. The vulgar renders it, with the counsel of her hands, as if her hands were oculatae. She discreetly and cheerfully rids her work, with fervour and fore-cast.
Vers. 14. She is like the Merchants ships] That is, she gets wealth apace, yea though she stirre not off her stool, and studies how to buy every thing at best hand, though she send farre for it. Of the Low-Country-men it is said, Peterent coelum navibus Belgae, si navibus peti posset. So the good Houswife would doe any thing to further thrift.
Vers. 15. Shee riseth also while it is yet night] That is, betime in the morning, a great while before day, as our Saviour also did to pray, Mark 1.35.
And a portion to her maids] She neither pines, nor pampers them: but allows them that which is sufficient. Three things saith Aristotle a man owes to his Servants, [...]. work, meat, and correction.
Vers. 16. She considereth a field and buyeth it] Here's is the fruit of her pains and providence. The Manus motitans, the stirring hand maketh rich, Pro. 10.4. and a wise woman buildeth her house, Prov. 14.1. See the Notes. She considers of the conveniency of this field, and then casts about how shee may compass it.
Vers. 17. She girdeth her loyns with strength] She flyeth about her work, and sets on it with a courage. Wee have read of women, in whom besides [Page 213] their Sex, there was nothing woman-like or weak, such were Semiramis, Zenobia, Blandina, that brave Hungarian woman, who in an assault at the Siege of Buda, thrusting in among the Souldiers, upon the top of the Fort, with a great Sythe in her hand,Turk. Hist. fol. 741. at one blow struck off two of the Turks heads as they were climbing up the rampier. The like is reported of Marulla a Maid of Lemnos, who seeing her Father slain in the Gates of the City by the Turks, Ibid. 413, which hoped to have surprized it, took up the Weapons that lay by him, and like a fierce Amazon notably revenged his death.
Vers. 18. She perceiveth that her merchandize is good] She feels the sweet of it: and is heartened to redouble her diligence: as a Draught-horse feeling his load coming, draws the harder. The good soul doth the same. For having once tasted how sweet the Lord is, it can never have enough of him: but is carried after him with strength of desire, as the Doves to their Columbaries, as the Eagles to the Carcases, Psal. 84.1, 2, 3. No reason would satisfie Moses: but when God had done much for him, he must still have more, Exod. 33.12, 13, 14, 17, 18, 19. & 34.9.
Vers. 19. She layeth her hands to the Spindle] Notwithstanding her late purchase, and planting a vine-yard, vers. 16. and other out-businesses.Lucretia inter ancillas ad Lucernam fila ducebat. Life and Death of Card. Wols. p. 69. Act. & Mon. fol. 957. See the Note on vers. 13. The two Cardinals Wolsie and Campeius coming from King Henry the eighth on a message to Queen Katharine of Spain, a little afore the divorce, found her with a skain of red silk about her neck, being at work with her maiden. And Queen Anne of Bullen kept her Maids, and all that were about her, so busied in sowing and working, that neither was there seen any idleness then amongst them, nor any leasure to follow such pastimes as are usually in Princes Courts.
Vers. 20. She stretcheth out her hand to the poor] Shee laboureth with her hands to that purpose, Ephes. 4.28. and findeth by experience, that not getting, but giving is the way to thrive. See my common-place of Almes.
Yea she reacheth forth her hands to the needy] Nittily needy, as one phraseth it. To those that are extremely poor, she not only stretcheth, but reacheth, not her hand only, but both hands; yea she hath her Almoners to give to those that she cannot goe to: as Queen Anne of Bullen had.Ibid. For besides what she dealt and distributed by the hands of others, she carried ever about her a certain little purse: out of which she was wont to scatter about daily some almes to the needy; thinking no day well spent, wherein some man had not fared the better by some benefit at her hands. The like is storied of Placilla wife to the Emperour Theodosius, that for her courtesie and bounty to the poor, she was called [...], The poor mans friend.
Vers. 21. She is not afraid of the snow] As she is liberal to the poor, so her chief care is for those of her own house, that they may be accommodated. For she knows that to stretch beyond the staple, were to marre all; and not to provide for her own, were to be worse than an infidel, 1 Tim. 5.8.
Vers. 22. Her clothing is silk and purple] Suitable to her Husbands condition, who is a principal man,Lib. de cultu foem. vers. 23. That's excellent counsel that Tertullian gives Women, Vestite vos serico pietatis, byssino sanctitatis, purpurâ pudicitia. Cloath your selves with the silk of piety, with the sattin of sanctity, with the purple of modesty, &c.
Vers. 23. Her husband is known in the gates] Is renowned and noted for his wives worth, besides that he is a ruler in Israel.
Vers. 24. She maketh fine linnen and sells it] Such sindons as our Saviours dead Body was wrapt in, and for girdles, read 2 Sam. 18.11. Isa. 3.24. Jer. 2.32. It was anciently no shame for a Queen to make gain of her handy-work.
Vers. 25. Strength and honour are her clothing] See vers. 22. She is not of those quae fulgent monilibus, sordent moribus, that are well-habited, but ill-mannered. No, she is inwardly decked with Spiritual attire, such as rendreth her glorious in the eyes of God and Angels. The joy of the Lord is her strength, so that she laugheth at the time to come. This daughter of Sarah, so long as shee [Page 214] doth well, and hath the E [...]ge of a good Conscience, is not afraid with any amazement (as women are apt to be) 1 Pet. 3.6. Gaudebat Crispina cum tenebatur, Aug. in Psal. 137. cum audiebatur, cum damnabatur, cum ducebatur. So did Mistris Anne Askew, Alice Driver, and many other gracious women, that suffered for the Truth in Queen Maries days: Strength and honour was their clothing: and they rejoyced at the time to come: they went as merry to dye, as to dine: and cheared up one another with this, That although they had but a bitter break-fast, yet they should sup with Christ in joy.
Vers. 26. She openeth her mouth with wisdome] Her mouth is not alwayes open, but duly shut, and discreetly opened: her words are few, true, and ponderous; the stream and current of her conference tends either to wisdom or kindness, that is, to duties either of piety or charity. The Jesuites forbid Women to speak of God and his wayes, either in good sort or in bad: and to meddle only with the distaff. But the good Women in both Testaments, Abigail, Hannah, Hester, the Virgin Mary, Priscilla, Lois, &c. never heard of this new doctrin. Tatianus tells us, that in the Primitive Church every Age and Sex among the Christians, were Christian Philosophers: yea that the very Virgins and Maids, as they sate at their work in wool, were wont to speak of Gods Word.Hist. Eccles. lib. 34 cap. 37. And Nicephorus writes, that the Christians, even as they laboured or journied, were wont to sing Psalmes: and that thereby there was at a certain time a Jew converted. It were surely a great grace (saith Lambert the Martyr) if we might have the Word of God diligently and often spoken, and sung unto us in such wise, that women and children might understand it. Then should it come to passe,Act. & Mon. fol. 1015. that Crafts-men should sing Spiritual Psalms sitting at their work, the Husband-man at his Plow, the good Huswife at her Wheel, as wisheth St. Hierome.
And in her tongue is the law of kindnesse] It is worthy the mark (saith the Chronicler) that Edward the first, and his Grand-son Edward the third, the best of our Kings,Daniel 262. had the two best Wives: Ladies of excellent vertue, that drew evenly with them in all the courses of Honour, that appertained to their side. The first of these Edwards being traiterously wounded (whiles hee was yet Prince) in the Holy-Land (as they called it) by the poysoned knife of an Assassine,Speed 646. Cavid. in Middlesex. f. 432. the Lady Elinor his Wife extracted the Poyson with her tongue, licking daily, whilst her Husband slept, his rankling wounds, whereby they perfectly closed, and yet her self received no hurt. So soveraign a medicine is a Wives tongue, annoynted with the vertue of kindnesse and affection.
Vers. 27. She looketh well to the wayes of her houshold] She hath an oar in every boat, an eye in every businesse; She spyes and pryes into her Childrens and Servants carriages, and exacts of them strict conversation and growth in godliness: She over-looks the whole Family no otherwise than if she were in a Watch-tower, Speculatur itinera domus suae.
Arist. 1. Rhet. lib. 1. And eateth not the bread of idlenesse] She earns it before she eats it. Aristotle also commends [...], laboriousness in a woman, and joyns it with temperance and chastity, which are preserved by it. So is taciturnity and sober communication, for which she is commended in the former verse. For as idleness is the seed of talkativenesse, 1 Tim. 5.13. so painfulness is a singular help against it. Queen Katharine of Spain, wife to our Henry the eighth, was not more busie in her calling, than prudent in her carriage. She had been counselled to it by Ludovicus Vives, who came into England with her, and was Master to her Daughter the Lady Mary. See the note on ver. 19. of this Chapter.
Vers. 28. Her children arise up and call her blessed] As they grow to any bigness, and consider their beholdingness, so they bless her, and bless God for her: they bless the time that ever they were born of her, and so vertuously bred by her: being ready to say of her, as once Deborah said of Jael, Judg. 5.24. Blessed above women shall Jael the wife of Heber be, blessed shall she be above women in the tent. Blessed be the womb that bare us, and the paps that gave us suck.
Her husband also] whom she commanded by obeying, as Livia did her Husband Augustus.
[Page 215] And he shall praise her] Praise is due to vertue. And albeit — laudis non indiga virtus, Illae sed est proprio plane contenta theatro; Vertue is her own reward, and she is the best woman, and best to be liked, saith Thucidides, Honos alit artes. Virtus laudata crescit. Omnes laudis studio incenduntur. de cujus laude vel vitu perio minimus sit sermo, of whose praise or dispraise, there is least said abroad: yet for as much as praise is a spurre, and vertue grows by it, why should it be denied to those that deserve it? Is not a Garland here made up by the hand of the Holy Ghost, and set upon the head of this excellent Huswife? Neither is it any disparagement, that her own Husband and Children commend her; for her business lying most within doors, who so fit to praise her as those that were ever present with her? and yet neither doe they more praise her by their words, than by their lives, formed by her to a right posture.
Vers. 29. Many daughters have done vertuously] By the benefit of a better nature, or civil education, or for praise of men, or for a quiet life: sure it is, that all unsanctified Women, though never so well qualified, have failed, both quoad fontem, & quoad finem, for want of faith for the principle, and Gods glory the aym of their vertuous actions. And therefore though they bee suo genere, praise-worthy, yet they are farre short of this gracious Matron. The civil life without faith is but a beautiful abomination, a smoother way to hell. Melius est pallens aurum quam fulgens aurichalcum, Bern. better is pale gold than glittering copper. Say the world what it will, a dram of holiness is worth a pound of good nature. Preferre that before this (in the choyce of a Wife especially) as yee would doe a piece of gold for weight, rather than for workmanship, for value, than for elegancy, like that French coyn in the Historian, in qua plus formaequam ponderis, wherein there was more neatness than weightiness. Of carnal women, though never so witty, well-spoken, and well-deeded too, we may say, as the Civil Law doth of those mixt beasts, Elephants and Cammels, operam praestant, natura fera est, they doe the work of tame Creatures, but they have the nature of wild ones.
But thou excellest them all] As the only Paragon of the world, the Female glory, the wonder of Women-kind.
Vers. 30. Favour is deceitful] Some marry by their eyes, and some by their fingers ends; Dos non Deus makes such marriages: but they commonly prove unhappy. There's esh, esh, fire, fire of debate and discord betwixt that Ish and Ishah, that Man and Wife, where Jah is not the Match-maker, as the Cabbalists have collected: Favour will fade, and beauty wither; an herd of pox will marre the fairest face, and of a Nireus make a Thersites. Forma bonum fragile est, saith one Poet. Res est forma fugax, saith another.Ovid. Seneca. But better than they both, the Prophet Esay, All flesh is grasse, and the glory thereof as the flower of the field. All these outward accoutrements are non tantum fallacia quia dubia, verum etiam insidiosa quia dulcia, saith Lactantius; as there is no trusting to them, so there is great danger in them, as Absolom and his Sister Tamar found in their beauty.
But a woman that feareth the Lord] That is indeed the crown of all commendation: as that which makes one all glorious within, amiable and admirable beyond belief. Nicostratus in Aelian, himself being a cunning Artisan, finding a curious piece of Work, and being wondred at by one, and asked what pleasure hee could take to stand gazing as hee did on the Picture, answered; Hadst thou mine eyes, thou wouldst not wonder, but rather bee ravisht as I am at the inimitable Art of this rare Piece. So if men had Saints eyes to see the beauty of Holiness, the excellency of the New Creature, they would prize and preferre it before the shining rubbish of all Earths beauty and bravery. But as Augustus in his solemn Feasts gave to some Gold, to others Gawdes and Trifles, so doth God to some give his Fear, to others Beauty, Wealth, Honour, and with these they rest contented. But what saith the Psalmist? The Lord that made heaven and earth blesse thee out of Sion. q. d. The blessings that come out of Sion are choyce blessings, even above any that come out of Heaven and Earth.
[Page 216] She shall be praised] Shall live and dye with honour. The body of Honour is Vertue, the soul of it, Humility. Whosoever rises without the one, or stands without the other, embraces but the shadow of a shadow, may bee notable or notorious, cannot be truly noble.
Vers. 31. Give her of the fruit of her hands] God would have desert dignified, good parts praised. Here he seals up his approbation and good liking of what her Husband and Children had said of her in the former verses. Hee takes it well when we speak good of his people, and holds himself honoured in their just praises. Give her her fall due, saith God, both within doors and without: let her eat of the Vine-yard that she hath planted, live of the Land that she hath purchased, enjoy the fruit of her own labours, have both the comfort and the credit of her worthy parts and practices: she being (as she here stands described) not unlike that precious Stone among the Troglodytes which is therefore called Hexacontalithos, Solin. Poly-hist. cap. 44. because within its own little compass it hath the radiant colours of threescore other stones of price.