A COMMENTARY UPON THE LAMENTATIONS OF JEREMY: Wherein are contained; first, the method and order of every Chapter laid open in several Tables; then, a literal interpretation of the text out of the Hebrew, with a Paraphrastical exposition of the sense thereof: Afterward, a collection of divers doctrines, gathered sometimes out of a whole verse in general, or from the coherence of the text; and sometimes out of the particular words of the same; with examples, now and then, showing how the same doctrines have been verified in experience; Moreover, the reason or proof of every doctrine; and lastly, the particular uses, that are to be made of them, for the edification of the Church of God. jerem. 13. 22. And if thou say in thine heart, wherefore come these things upon me? for the multitude of thine iniquities, are thy skirts discovered, and thy heels made bore. AT LONDON, Printed by the Widow Orwin, for Thomas Man, dwelling in Pater Noster row, at the sign of the Talbot. 1593. To the Christian Reader, grace, mercy, and peace from God the father, and from our Lord jesus Christ. IT is, and hath been long time a question more inquired into upon occasion, than sound weighed for the good of God's Church, whether there be any more ways of right handling the Scriptures than one? and if there be, which is the best thereof? The solution whereunto (as appeareth by the infinite variety of preaching among us Englishmen more than in all the Churches of God beside) hath been, that there are indeed divers manners of preaching, which may all be profitably used for the edification of the body of Christ. But if the practice of many be well weighed, it will easily appear (supposing that there be divers) that we have been very careless to inquire after the best and to use it. For, whilst some give themselves, upon the lest occasion, to enter into a common place of Divinity, and to handle it most largely (which is the right way in catechizing and laying the foundations of Religion) and others labour to show themselves learned in the tongues, and humane Arts, or of great reading in divine and heathen writers, we see that the people is brought either into such amazedness, as they think that any thing may be made of the Scriptures, or to such an unsettledness in judgement, as they rather hunt after variety of teachers for their strange manner of preaching, then for sound instruction for their own edification. How this sore may be cured, I will not take upon me precisely to say, for it is easier rightly to espy a fault, then to show the way to amend it, and it may be that there is not one, but divers causes of this enormity, some whereof are grown to such ulcers, as may not without danger be touched. Only I will be bold to say some thing to the question propounded before, not so much striving whether there be divers kinds of teaching, as labouring to show such away as must needs be the best and most profitable. First therefore we are to know that the end wherefore Christ jesus when he ascended into heaven, and leading captivity captive gave gifts unto men, was for the edification of the body of Christ, Eph. 4. 12. that is, to build up God's people in the true knowledge of his holy word, and so to confirm them in the faith, and reform them in their lives. Now to the end that this may be done, I suppose every one will confess first, that the workman whom God hath fitted to this great work, must be that scribe taught unto the kingdom of heaven, which is like unto the householder that bringeth out of his treasury things both old and new, Matth 13. 52. that is, furnished with all kinds of knowledge meet to express Gods will to his people in most effectual manner: Than it cannot be denied that, seeing it is only the word of God that can persuade the conscience, the first thing that is to be done in the right teaching of the same to God's people, must needs be, the clear and evident deliverance of the sense of the text in hand; that out of the same, as from a fountain that runneth clearly, all that he is further to deliver may be seen to be derived. Secondly, seeing what soever was written aforetime was written for our learning, Rom. 15. 4. it must needs be that every sentence of the holy Scripture containeth in it (at lest) one general doctrine; and therefore the sense being once understood, the next thing that is to be considered, is, the collecting of the same out of the text, in such plain and manifest manner, as must needs be acknowledged in the conscience of the hearers to be so; which being enlarged by the examples and testimonies of the Scriptures, and manifested by the force of reason grounded upon the same, must needs take such root in the consciences of the hearers, as they shall either be thoroughly persuaded of the truth of it (if it be rightly and effectually handled) or leave such a print therein as shall convince the same. Thirdly, seeing the general doctrine is like unto goodly meat set upon the table before young children, which needeth to be carved unto them, that every one may have his portion in due season, Mat. 24. 45. Therefore is the right use to be propounded unto them of the same doctrine, that it may appear how it is profitable, either for all Christians in general, or for certain special ones in particular. This is that which the Apostle meaneth when he saith, that the whole scripture is profitable to teach, (that is, to learn doctrine out of it, and not only so, but also) to improve, (that is, to confute all errors contrary to wholesome doctrine) to correct, (that is, to reprove the mishehaviours of them that walk disorderedly) To instruct in righteousness, (that is, to direct God's people in all the ways of godliness) 2. Tim. 3. 16. yea and to arm us with patience and comfort in all kinds of trouble, Rom. 15. 4. This course being taken by the Preacher shall not only free him from the slander of running out of his text, but also be so profitable for the hearer, as experience shall prove this kind of teaching to be such as is not justly to be excepted against. But is not this (will some say) a great injury offered unto others that preach after another fashton, and a straightening of the gifts of God's spirit which are divers, to some thus, and to others thus, and yet by the same spirit wrought to the edification of the Church of Christ? I answer, first, as concerning men, let them be assured that they have awarrant out of the word, and aperswasion in their hearts, that the care of God's glory and desire of edifying his people did lead them to their manner that they use, and then is all this nothing against them, but directly for them. Secondly, the commending of one kind of teaching as most profitable, doth no way bound the spirit of God further than it hath pleased the Lord to limit himself by the rules of his own word. I confess that God giveth unto divers men divers measures, and to some to excel in one thing, and to some in others, for one hath an excellent dexterity in interpreting the text; another can in special manner gather doctrines; another exceedeth in application, but let it be considered that all these are branches of that method hitherto commended unto us: so that, whosoever is endued with special ability and facility in one of these, must labour also to perform the other aright, and not to accounted it a course different from his own, further than that one doth his duty in greater measure, and in a higher degree than another. Yet would I not so be understood, as though I did affirm it of necessity to gather every doctrine at all times that the text may afford, or out of every doctrine to derive both matter of reproof, correction, instruction, patience, and comfort. For albe it I do not doubt but that the word of God, being, as God himself is, infinitely rich even in every sentence for every branch of edification: yet seeing the dividing of the word of God aright, is the wisdom of the wise steward to dispense the same in due season, it belongeth to the teacher to see what is most meet & expedient that way, who shall often discern apparent necessity to stand upon one, when there is as evident reason to omit, or, at lest, not to urge or enlarge the other: and therefore as it is a sure ground for the hearer to learn to discern of and choose his teacher by his ability and dexterity in expounding the text, and gathering the doctrines out of the same; so is it hardly within his power to judge either of his choice of doctrines or of the use and application that he maketh (so that he use none but that which is found and agreeable to the text) saving so far as concerneth his own edification in particular. This I am sure of (for I have seen it in continual experience) that the want of this way in the teacher is the cause that he often thinketh his text so barren, as he is glad to run into by-ways to fill up his time, and so maketh his labour as water spilled upon a stone that never profiteth any, and the want of power to see who handle the word of God aright, and grace to use their ministery ordinarily, is the cause, not only of the gadding of the multitude (where they may easily come to variety of teachers) but also of the rents and distractions that so many fall usually into; for if they had been seasoned with that heavenvly teaching which the ordinary ministery of him that divideth the word of GOD aright, doth afford, not only their judgements would have been better informed to discern the spirit of error when it is tendered unto them, but also this wandering and confused kind of teaching that many do use, would have seemed unsavoury unto them. But my purpose is not, either to set down any directions for the preacher, or to prescribe a course for the hearer, save only to show, and that briefly, such a way as is proved by experience to be most comfortable for the minister, seeing his labour thereby to be blessed, and not to be in vain, and most profitable to the hearer, who shall thereby attain to the greatest measure of knowledge and soundness of judgement. Now (because examples are the most easy way of teaching) I with the comfortable assistance of another brother, (who when this book cometh to his hands may see his share in the travail thereof) having occasion to go through the two first chapters of these Lamentations, and the most part of the third, perceived that the method and matter might be not altogether unprofitable unto others: and therefore I reviewed the chief notes that we had collected from the larger discourse thereof, and adding thereunto the other two chapters have set the whole down in such manner as thou seest. The particulars, I confess, as they be set down, are far more brief than when they were spoken, and more short than is meet to be used many public ministery, or expected by any indifferent auditory (for why should I trouble the Reader with large discourses in that which may as well be expressed in short sentences?) seeing I have laboured to abridge rather than to enlarge any thing, which will be as profitable to the Reader of any tolerable understanding, as if every thing were amplified to the uttermost. For as to a physician that hath so much skill as to know the concord's and rules of descant, it is as good a direction to have the ground, as if he had every several point pricked out unto him, seeing he is enured with the manner of division upon every point according as it falleth out in the ground: so to him that is any thing well qualified either with the gift of teaching, being a minister, or of hearing with judgement and discretion being a private person, this short handling of these chapters may be as plain a direction unto him as if every point were amply enlarged. To conclude, that thou mayst the better perceive and reap profit by this present exposition, understand that in all things I have laboured for brevity: and therefore it may peradventure seem somewhat obscure, especially seeing how the doctrines are gathered out of the text is seldom set down; yet for the better direction therein I have expressed in another character the words, or at lest some part thereof with etc. out of which it doth arise. I am somewhat more plentiful in the two first chapters, then in the rest; partly because the same things did often occur, and that now and then in the self same words; and partly that it may appear what variety and abundance of matter is contained in the holy scriptures; and yet where the greatest plenty is expressed, I have not set down all the doctrines that myself could have collected, much less that which the text in itself contained: for who can draw that fountain dry, which is bottomless? this I do therefore say, that every man, who either hath the calling to teach the word of God unto his people, or prepareth himself to be furnished thereunto, when the Lord of the vinyeard shall set him on work may be provoked and alured to take pains, and to pray for a blessing upon his labours that way, which he may have good hope (using the means) to attain unto, seeing so great riches be there to be obtained, by the hands of all those that rightly dig therein. The Lord make us able and willing to travail with all carefulness in that heavenly labour of searching out the unspeakable treasures of knowledge and wisdom that lie hidden in his blessed word, and vouchsafe so to bless us therein, as may be most to his glory, the good of his poor Church, and the endless comfort of our own souls. The Lamentations of Jeremy in a Table. The first chapter containeth the evils of the church and common weal in 11. verses discoursed in eight verses by question in foureverses how these miseries came upon the City in general altered made solitary. verse 1 tributary. was populus. famous. how affected with it, the thing mourneth. verse 2 is not comforted. 'cause her friends forsake her. are against her. people in particular their outward estate, the thing flight. verse 3 finding no rest. cause at home affliction. servitude. abroad, their foes prevail. take them at the vantage. the overthrow of religion in regard of the place, that is desolate, for that none come. verse 4 the gates are shut up. parties special priests. virgins. general all professors. answer in 4. verses their sins effecting externally in regard of the adversaries, the thing they rule over them. verse 5 enjoy it quietly. cause God's correction. their sins. themselves generally go into captivity. verse 6 loose their beauty. particularly her princes wanting food. strength. internally in themselves remembering their grief. verse 7 loss of pleasant things. people. God rejecting them. verse 8 working in others to despise them. themmselues, grief and sorrow. prayed for to be amended in 3. verses containing a confession of the cause, their sin not acknowledged. verse 9 their misery, in falling so suddenly. wanting comforters. petition what, that God would regard. consider. why, the Church is spoiled. verse 10 people famished. verse 11 made vile. contestation in 11. verses see * * Contestation or calling of her estate unto the consideration of other nations in 8. verses, showing that her punishment is not of them in 4. verses by general consideration of her sorrow, being greater than of any other, 12. verses. from God. particular by divers allegories in the 13. 14. 15. verses, showing the work of Gods own hand, what it is, a fire in her bones, 13. verse. snare to her feet. effecteth generally, overthrow. particularly in her desolation. heaviness. God's instruments whence their strength is; from God, remembering her sins, 14. verse. taking her strength from her. what they do generally, keep her under. particularly, in plain terms tread her under, 15. verse. break her strength. borrowed speech, tread the press, etc. aught to bepitied of them in 4. verses containing her miseries in general expressed want comforts, 16. verse. have desolate children. aggravated by that which is done of them seeking and not finding help, 17. verse. God making all men their foes. is they are separated, as, etc. vers. 18. God hath done it justly. particular in respect of sex, the captivity of virgins. young men. condition friends called upon, 19 verse. deceived her. Church governors who Priests. Elders. what they do, seek food. die in the City. God in 3. verses, a Confession of their misery, 20. verse. adversaries cruelty. petition to be delivered, 21. 22. verses. punish the adversaries. The second Chapter containeth an expostulation in 10. verses for their miseries, general upon the whole kingdom, in 7. verses, propounded in the 1. verse. thing, she is darkened, 1. verse. thrown down. causes, God's anger. forgetting of her. declared in respect of the overthrow of the Common weal in 4. verses, removing her glory in building, 2. verse. rulers. strength, 3. verse. laying on them his angry hand, 4. verse. destruction, 5. verse. religion in 2. verses, Circumstances, 6. verse. place. time. thing Altar, 7. verse. Sanctuary. particular upon the city, in 3. verses. thing walls, 8. verse. gates, 9 verse. effect decay of laws. prophesy. sorrow in old, 10. verse. young. instruction in 12. verses containing the entrance in 2. verses. the sorrow of the Prophet, 11. verse. cause in general, the misery that befalleth the people. particular, the infant's overthrow in the streets. manner how calling to their mothers for food, 12. verse. dying in their laps. thing see β β thing the aggravating of the evils in 5. verses. that no evil is like this, 13. verse. there is no help for it on earth from themselves. from others: for their foe's reproach by gestures, 15. 16. verses. words. from God: for he performeth his threatenings, 17. verse. strengtheneth the enemy. counsel of the Prophet, how to come to God, by showing the blasphemy of the adversaries, 18. verse. their own repentance, in weeping. crying for help, 19 verse. to pray to him expostulating with God an entreaty to consider what he doth, 20. verse. a question, moving him to pity. declaring their misery in the decay of all estates, 21. verse. increasing of their grief, 22. verse. The third Chapter, containing a complaint in verses 41 consisting of an expostulation to verse 19 & showeth Gods heavy hand upon them in 13. verses. the effect of it in the foes verse 14. them, in borrowed terms 15. 16. verses. plain terms 17. 18. verses. report of the spiritual battle, the strife from the 19 to 22. verses. victore the thing from 22. to 40. verses, respecting God's people Particularly these, by experience, to 25. verse. generally all that be lowly, to 31. verse. God himself, his nature and love to his, to 37. verse. power to 40. verse. use of it to examine ourselves turn to God verse 40. 41. prayer containing a Confession of their inns in the 42 verse. the iugments felt for them to verse 55. God's doings towards them from 43. to 46. being far from hearing them from 43. to 45. making them odious verse 46. effect of it particularly the foes speak evil 46. they fear 47. weep continually from 48. to 51. generally they are grieved 51. the foes, what they do seek occasions 52. use all extremity 53. 'cause them (as it were) to despair 54. petition for deliverance to the godly their faith and his former mercy's verse 55. to 59 the perverseness of the foes 59 overthrow to the wicked causes, to 64. thing, to the end of the Chapter. The fourth Chapter containeth A discourse of the evils that were upon the jews in 20. verses, by question, expostulating the overthrow of all things in 10. vers. in general in the 1. & 2. verses the Temple destroyed verse 1. rulers despised 2. verse. particular from the 3. to 11. verse expressed from 3. to 9 verse, in itself from 3. to 6. verse, their estate in particular, in 3 & 4. verses, the mother's cruelty in 3. verse. infant's hungry in 4. verse. general, abundance turned into penury, 5. verse. by exemplification in 6. 7. 8. verses, by comparison, the punishment of Sodom, 6. verse instance of the Nazarites 7. 8. verses, who were most pure 7. verse. are black 7 8. aggravated in 9 and 10. verses by comparing death by the sword to be less then by famine 9 verse. considering how the mothers did eat their children, 10. verse. answer in 10. verses, showing the cause efficient God in the 11. & 12. verses, who being angry, 11. verse. did that which man would not have believed, 12. verse. moving, their sins from 13. to 21. verse, passed from 13. to 17. verse, set down in the 13. and 14. verses. condemned and revenged by their adversaries in 15. and 16. verses. present their obstinacy from 17. to 21. continuing in that vain confidence of resting upon men in 17. verse. not being driven to seek to God, from 18. to 21. by their foes in 18. 19 prevailing, 18. verse. being expert, 19 verse. their king overthrown, 20. verse. The end of all these evils in 2. verses, the overtthrow of the wicked in the 21. verse. deliverance of the godly in the 22. verse. The fift Chapter containeth a pathetical expostulation in 16. verses, expostulating their miseries in general from 1. to the 11. verse, propounded to God to consider of in 1. verse. exemplified from 2. to 11. verse, in respect of their Country in 2. 3. and 4. verses. possessed by strangers, 2. verse. being unprofitable to them in 3. & 4. vers. for protection, 3. verse. maintenance, 4. verse. adversaries from 5. to 11. verse, what they do expressed 5. and 6. verses. weary them with persecution, 5. verse. 'cause them to beg, 6. verse. amplified in 7. and 8. verses, by lessening their father's punishments, 7. verse. 〈◊〉 the greatness of their slavery, 8. verse. 'cause them to do, make them live in continual danger of death, 9 verse. appear ugly and loathsome, in 10. verse. particular from 11. to 18. verse, upon whom, women, maids, Princes, Elders, young men and children, from 11. to 15. verse. what is wrought by the same in 15 and 16. verse, decay of joy and gladness, 15▪ verse. prosperity, 16. verse. prayer in 7. verses, containing a confession in 16. 17. and 18. verses, of sin, 16. verse. punishment for sin, in 17. and 18. verses. calamities upon their outward estate, 17. verse. desolation of the Church, 18. verse. petition from 19 to the end to be freed in the 19 and 20. verses, of whom it is desired, of God, 19 verse. what it is, 20. verse. restored whereunto, 21. verse. why, 22. verse. The occasion and argument of the Lamentations. WHether this excellent book was made upon occasion of the death of josiah, being (as it were) the beginning of God's heavy hand upon the jews for their contempt and abuse of his word so long foretold by the Prophets, which caused this servant of God so exceedingly to lament as is mentioned, 2. Chron. 35. 25, etc. Or rather upon the overthrow of the City jerusalem, and burning of the temple therein; it needeth not greatly to be inquired, seeing it is evident that it was indited by the spirit of God, and penned by the Prophet jeremy, to draw the Church of God into a serious consideration of their sins that caused the same, and to true and unfeigned repentance, earnestly praying unto the Lord to remove his angry countenance from them, and to turn his gracious favour as in former time unto them. The first Chapter. THis Prophet purposing to express in most pathetical manner, the marucilous change that GOD had wrought in the estate of his people, by turning their famous prosperity into most woeful calamity, doth undertake the person of one astonished at a most lamentable and sudden spectackle. For God having said of jerusalem, This is my rest for ever, here will I devil, for I have a delight therein, Psal. 132. 14. And yet notwithstanding the City was razed from the foundation and utterly destroyed, the Temple spoiled by the heathen and consumed with fire, the King carried away captive, his children first killed before his face, the Nobles murdered and the people scattered hither and thither, being the scum of the world, and a derision to all Nations, wherethey did become; it gave such cause of amazedness and astonishment, that the Prophet beginneth and proceedeth his speech in such manner as followeth. [How] that is, in what wonderful manner, and by what strange means [doth the city] i jerusalem that famous place, Verse. 1. being the praise of the whole earth, and terror to all Nations, being by Gods own commandment begun and perfected by those famous Kings so much feared and obeyed David and Solomon [remain solitary] that is, her walls are cast down, her houses decayed, her streets grow 〈…〉 ver with grass, none coming thither or going thence [That was full of people] that is, heretofore every house was inhabited, every street replenished with comers and goers, great concourse and access of all kind of people was there to be seen, from all Nations both far & near [she that is as a widow] that is, she is as a woman having lost her husband not sought unto by any, but mourning in a desolate corner [she that was great among the Nations] that is, not only of mighty power and authority, but also of great account and estimation, by reason of her famous victories against her foes, and that renowned Temple so sumptuously builded to the praise and service of God [and Princes among the Provinces] that is, having many Nations subject unto her, and paying yearly tribute; which was especially in the time of David and Solomon. 1. Chron. 18. 6, etc. 2. Chron. 8. 7. [is made tributary] that is, is constrained to become a slave to other Nations, and to pay them tribute, in token ofsubiection to them, read 2. Kings 24 and 25. Chap. and 2. Chron. 36. The doctrines that are to be learned out of this verse. Doctrine. Generally out of the whole verse. God often altereth the outward estate of his Church in this 1 world. The truth of this doctrine appeareth, not only by the examples of the scripture, especially in the Israelites and the Apostles; but also the stories of latter times and even by daily experience. The causes moving him thereunto are; first, that he might daily declare himself the disposer and governor of all things: secondly, to take from us (that do naturally settle our affections in the earth) all occasion of promising ourselves any certainty here. The use of this doctrine is; first, to prepare ourselves to all conditions, whether prosperity or adversity, sickness or health. etc. according to the example of the Apostle Phil. 4. 11. 12. for else it is certain that affliction coming upon us, will be most grievous and intolerable. secondly, to teach us to settle our affections upon heaven and the things that lead thereunto, which is a most certain anchor-hold, and will never fail us, as this world will do, even in the most excellent things thereof. Doctrine. [How] the manner of the speech teacheth this 2 doctrine. It is our duty to strive with ourselves to be affected with the miseries of God's people. 2. Chron. 11. 28. 29. The reason hereof is; for that we are fellow-members of one body whereof Christ is the head. 1. Cor. 12. 25. 26 etc. The use of this doctrine is; first, to reprove them that seek only for their own good, not respecting the state of their brethren. secondly, to teach us to put on tender compassion and labour (according to our callings) to profit the whole church of God and every member thereof: else cannot we assure ourselves to be lively members of that body. Doctrine. [was] God giveth sometimes unto his church 3 an outward estate that flourisheth both in wealth and peace. This appeareth in the example of this people, especially in the time of Solomon and other kings after him. The reasons hereof are; First, that he might give his people a taste, even of all kind of earthly blessings. Deut. 28. 2. etc. Psal. 84. 11. Secondly, that they might have all opportunity to serve him, and every kind of encouragement thereunto. The use hereof is; first, to reprove the folly of Friars and jesuits that undertake a continual voluntary poverty, and afflicting of their own bodies, seeing every member is to be partaker of the common blessings that God bestoweth upon his church. Secondly, it confuteth the opinion of them that think the Church of God to be always under the cross outwardly. Thirdly, it teacheth us to praise the Lord that useth all kind of means to manifest his love unto his servants, which praise must be doubled by us if we enjoy any share of this outward prosperity. Doctrine. [remain solitary that was, etc.] The outward 4 flourishing estate of God's Church lasteth not always, but is often changed into affliction and adversity. This appeareth by the whole course of the scriptures: for the reason and causes hereof see the first doctrine. The use is; to teach us, to make the time of our peace most profitable unto us, to further us in the ways of godliness; else, in adversity we either fall away, or at lest the burden will seem intolerable unto us as we see it is to such as promise' to themselves continual prosperity. Doctrine, [solitary, full, etc.] God often changeth the condition 5 of his servants in this life, from one extreme to another: examples hereof; joseph, from imprisonment to the estate of a Prince. job, from great riches and honour to extreme poverty and reproach; the Israelites from intolerable servitude in Egypt, to the most renowned amongst the Nations. The reasons of it are, First, that his mighty power might appear to all the world, especially to his Church▪ secondly, that we may learn to ascribe all unto his Majesty, and nothing to ourselves or any other. The use is, to teach us not to build upon any thing in this life, seeing it is so subject to change; but in all things to fear and serve him that so we may have comfort whether in wealth or want. Doctrine. [Was full of people] It is a great blessing of God for a Nation to be populous Gene. 12. 2. The use is, to reprove 6 them that murmur at the multitude of people in this land; and to teach us to acknowledge it among the rest of God's blessings bestowed upon this land at this instant. Doctrine. [princess among, etc.] God often maketh his people in their prosperity most admired of all people in the 7 world; this was verified in the Israelites often; and is seen usually in experience: the reason, First, that God may show himself to love his servants: secondly, that the godly may know that godliness is not without reward, even in this life: thirdly, that the wicked may have all excuse taken from them, in that they are not alured to religion by such notable spectacles of God's love to them that fear him. The use is, to teach us whensoever the Lord doth so, either for ourselves or others, to break out into the praise of his holy name, and to grow in strength and courage to perform every good duty of our calling. Doctrine. [is made tributary] God often humbleth his 8 servants under all his foes and their adversaries; this was notably verified by this people in Egypt, and in this place. The reason is; their disobedience to his word. Deut. 28. 36. 37. The use is; first, to show unto us how great God's anger is for sin, that doth punish it so severely, even in his dearest children▪ secondly, to teach us not to measure the favour of God towards ourselves or others by the blessings or adversities of this life seeing the wicked do often flourish when the godly are in great misery, Psal. 73. 4, etc. and on the other side, the godly do prospero when the wicked are in great distress, josua, 5. 1. etc. [She] that is, jerusalem [weary] that is, for grief of her Verse 2. prosperity lost, and crosses upon her, she breaketh out into tears [continually] that is not for a moment but without intermission [in the night] that is, her grief is so great that it constraineth her to weep when she should sleep and refresh her weariness with rest [her tears run down her cheeks] that is, her weeping is in such abundance, as it causeth rivers of tears to distill from her eyes [among all her lovers] that is, her neighbour Nations in league with her, the strangers that sought to her from far, and merchants that resorted to her [she hath none to comfort her] that is, they do utterly withdraw themselves from her, denying her all kind of succour [all her friends] i such as were most inward with her, and beholding to her [have dealt treacherously with her] i she trusting to them for help, they have hindered her [and are her enemies] i become her foes and do her as much harm as they are able to do. Doctrine. [weary] according to the measure of Gods 1 correcting hand upon us must our grief be. The reason, first, because God is sure to be (at the lest) so angry as his rods are heavy. Secondly, our sins do cause him to afflict us, which we must repent of according to the measure of God's anger against them appearing by his smiting of us. The use is, first, to reprove them that remain unrepentant, when the correcting hand of God is upon them: secondly, to teach us to increase in sorrow and lamentation, seeing the troubles of the Church in general, and our own crosses in particular be daily increased. Doctrine. [weary] weeping for sin and the punishments 2 thereof is such a sign of true repentance, as we must labour to show forth, especially in the times of our calamity common with the rest of God's Church. The reason, first, because the heart appeareth then to be truly affected when it breaketh out into tears. Secondly, the godly have always (especially in the days of their humiliation by fasting and prayer) been brought thereunto, joel 2. 12. The use is, to reprove our corruption, that can easily be brought to weep for a worldly loss, but hardly for our sins, and the punishment thereof; which hardness of heart we must labour against with all diligence, carefully using all the means that God hath appointed thereunto. Doctrine. [none to comfort her] It is a grievous plague to lack comforts in affliction; the contrary whereof is an exceeding 3 blessing. The reason, because, first, the comfortable words and deeds of others will mitigate the sense of the misery. Secondly, it addeth unto the grief to be left alone in it. The use is, first, to show unto us, that God's people, whom he loveth, may be left destitute of all worldly friends, and yet remain in his favour, as this people were: secondly, to teach us to magnify the name of God, and to esteem our affliction very light unto us, seeing we have so many friends so willing and ready to do any thing for us. Doctrine. [dealt treacherously] It is an intolerable grief to have friends become foes. The reason, because, first, we put 4 great trust in our friends and promise to ourselves much assistance by them. Secondly, they having been most inward with us, may do us more harm than those that we have always esteemed enemies. The use is, to teach us, first, to take heed with what men we make friendship. Secondly, not to be dismayed though our friends become our foes, seeing it hath been often the lot of the godly, but to seek to God the more earnestly for his assistance. Doctrine, [none] God often leaveth his people destitute of all outward help and comfort. The reasons hereof see 5 verse. 1. Doctr. 5. The use is, to teach us to rest upon him alone, at whose disposition all things are, and not upon any outward thing, seem it never so glorious to our outward eyes. [judah] i the inhabitants of the kingdom [goeth away] Verse 3. i willingly leave their country, goods and dwelling, [because of affliction] i extremity of troubles [and great servitude] i extremity of slavery that they are in [she dwelleth among the heathen] i is constrained to live among the Idolatrous and godless people [and findeth no rest] i not courteous entertainment or kindness, which naturally is showed to strangers [all her persecutors took her in the straits] i whosoever set themselves against her, took her at the most advantage to hurt her. Doctrine. [goeth away] the outward things of this life 1 are the soonest lost (and those that are furthest from the mind, the soonest of all) and being enjoyed, they are the most uncertain. The reasons are, because, first, they are most subject to all kind of enemies. Secondly, God knoweth that we may best want them. The use is, first, that we learn to make lest account of them, as things without which we may be perfectly happy: Secondly, to endeavour most of all to obtain the true knowledge and fear of God, which is the treasure laid up in heaven, which the thief cannot steal, Matth. 6. 19 20. Doctrine. [goeth away, etc.] It is natural for a man to seek to better his outward estate, and his duty to seek far 2 and near for the freedom and rest of conscience, 2. Chro. 11. 13. to 17. The use to teach us, first, that they are without natural affection, that regard not, or will take no pains to better their outward estate, (& if they have a family) worse than Infidels if they provide not for them, 1. Timothy 5. 8. etc. Secondly, to show us, that if we cannot enjoy the benefit of God's word and sacraments in peace where we are, we aught to remove our dwellings, and neither make ourselves matter of continual trouble, by holding our dwellings with alother inconveniences, nor content ourselves with those corruptions or wants that usually are at home where we devil. Doctrine. [among the heathen, etc.] It is better to live 3 any where then in our own country where our governors seek to oppress us. The reason is, for that their hatred being assisted with their might, will never let us live in any tolerable peace. The use is, to teach us to give place unto violence, if by no other means the rulers will be appeased with us. Doctrine. Of two evils (if neither be sinful) we may and aught to choose the less, to avoid the greater. The reason 4 is, because we must ease our own burden as much as may be. The use is to teach us, to pray to God for wisdom, that we may be able to discern of things as they are, and for power to do accordingly. Doctrine. [norest] It is grievous and dangerous to devil among the ungodly. The reason is, because, first, they can 5 administer no matter of true comfort unto us, whereas all their ways be full of offence. Secondly, they are strong to draw us to evil, and we weak to shun their ill example. The use is to teach us, first, never to take any delight in their company, but to mourn if we be constrained to devil with them. Psal. 120. 5. etc. Secondly, to avoid their company to the uttermost of our power, and where we cannot, to suspect even their friendship. Doctrine. [findeth no rest] When God meaneth to punish 6 he stirreth up means, but when he meaneth it not, the means shall not prospero: the reason is, because all things are at his disposition, and can bring nothing to pass further than he giveth power thereunto. The use is, to teach us always to seek unto the Lord for any thing that we would have, or would be rid of, and not rest upon the outward means as is the manner of natural men. Doctrine. [no rest] There is no place or means to escape 7 God's hand, when he meaneth to punish. The reason is, because he is every where, and cannot be fled from. Psal▪ 139. 7. etc. The use is, to teach us to endeavour to walk uprightly as in his presence, always remembering that he seethe us, and we cannot flee from him. Doctrine. [all her persecutors, etc.] There is no kind of 8 people so generally and so evil entreated in their adversity, as the godly. The reason is, because, first, the world which ever hateth them, hath then opportunity to satisfy their raging malice upon them: secondly, God then meaneth to try them throughlie. The use is to teach us, to prepare ourselves to bear all extremities in this life, and not to think it strange when we are evil entreated, seeing it hath ever been the Lot of the godly; as both the examples of scriptures, and the latter times do witness. Doctrine. [took her] This people seemeth to be utterly overthrown for ever, and yet they returned into their land, 9 and became a common wealth again: so is it often with the Church of God, Psal. 139. 1. etc. The reason is, for that they be often brought unto so exceeding misery in outward appearance. The use is, to teach us, first, never to despair, though our calamities be never so many and grievous: secondly, that there is no assured safety, but in the true fear of God, but if we have it, we are sure to overcome [The ways of Zion] i the paths that lead to the temple Verse. 4. built upon mount Zion [Lament] i look not so beated as heretofore, but are green with grass and out of their kindly order; a figurative speech [because no man cometh] i there is no such recourse [to the solemn feasts] i the special times that were appointed for sacrifices, Psal. 42. 4. [all her gates are desolate] i no coming in and going out at the gates, as heretofore [her priest's sigh] i the sons of Aaron that were appointed to the ministery of the word and sacrifices do lament, for that none come to the sacrifices as in former times [her virgins are discomfited] i those that are lest subject to sorrow are greatly grieved [she is in heaviness] i the whole nation of all estates and ages are filled with sorrow and lamentation. Doctrine. [ways of Zion] The overthrow of the common 1 wealth bringeth with it the overthrow of the Churches outward peace. The reason is, because, first, the peace of the Church ariseth from the peace of the common wealth. jerem. 29. 7. etc. The members of the Church being also members of the common wealth, must needs have a share in the common calamity thereof. I he use is, to teach us, first, to seek the peace of the common wealth, that we may obtain peace unto the Church, and not to rebel against or revile the governors thereof. Secondly, to learn to mourn when we see justice perverted in the common wealth, being assured that it will tend to the overthrow of religion if God stay it not in time. Doctrine [Lament because, etc.] When the things that 2 God hath given us here are not applied to the appointed use, we have just cause to mourn, seeing our sins have caused the let thereof, Deut. 28. 15. etc. to the end, Isaiah 13. 19, etc. The use is, first, to give us cause of mourning that have heretofore enjoyed many good things, and are now shut up from the use of them, and they lie waste not profitable for ourselves or any other. Secondly, to teach us, not to hoard or any ways to abuse any of God's blessings, lest they be made utterly unprofitable unto us or our posterity. Doctrine. [ways of Zion] The earth and earthly things do often admonish men of their sins, either by denying that 3 comfort which naturally they bring with them, Levit. 18. 25. or bringing grief or punishment with them. Mich. 2. 10. The reason is, because, first, God hath made all his creatures as written books, wherein man may read his sins: secondly, that man may have no show of excuse left him at that great day of account. The use is to teach us, first, how odious and ugly a thing sin is, that perverteth the course of nature in God's creatures; and therefore must seem much more vile unto us, that are the committers thereof: secondly, that there is no way to escape intolerable punishment for sin, but by unfeigned repentance, seeing all God's creatures are able to witness against us. Doctrine. [Lament, etc.] All Gods creatures mourn 4 when God is disobeyed, and rejoice when he is obeyed by his people. The reason is, because all things were created to obey him in their kind, and for the use of man, being also obedient, which end is perverted by the sin of man. The use is to teach us, first, that man by sin is made the worst of God's creatures: secondly, that we must always labour to loathe and forsake sin, that maketh us so detestable before God and all his works. Doctrine. [no man cometh] The service of God is not tied 5 to any place, but upon condition of their obedience that devil therein. jerem. 26. 4. etc. The reason is, because God himself is not tied to any people, nor respecteth any persons but such as fear him, Acts 10. 34 35. The use is, first, to reprove the vain boasting of the papists in their pretenced chair of Peter, like the wicked Priests among the jews, jerem. 7. 4. which was most vain, though that place had glorious promises, Psal. 87. 1. 2. whereas Rome hath utterly none: Secondly, to teach us not to put any confidence in any earthly privileges to shelter us in our sins, but to turn unto the Lord with all our hearts. Doctrine. [The Priests mourn] It is a great grief to God's 6 ministers to be deprived of their ministery, or to see it unprofitable to the Church, joel. 2. 12. jeremy 15. 10. The reason is, because, first, God is greatly dishonoured thereby: secondly, it giveth occasion of interrupting all good things among the people, and matter of all kinds of sin, as we see by experience. The use is, first, to reprove them (as far from this feeling) that do so easily displace or set themselves against God's ministers; secondly, to teach both that minister who is thus dealt with, and that people to whom his ministery belonged, to mourn when such a cross is laid upon them; seeing it is an action that God usually causeth to be done for the sin of contempt or abuse of his holy word. Doctrine. [Priests] The ministers must be guides to the 7 people, to lead them to mourning (when there is cause) as also to all other duties: the reason is, because God hath not only appointed them to teach the people, but also to be a pattern unto them of all goodness. Tit. 2. 7. The use is, first, to bewail the woeful estate of the Church, with us that is so pestered with ignorant, idle, and ungodly ones, in stead of God's ministers: secondly, to stir up all those that God hath enabled unto this high calling, to grow more and more in the performance of all good duties, to the good example of their flocks. Doctrine. [virgins] They that seem most exempt from it 8 must mourn at the decay of religion: the reason is, for that it concerneth God's glory, and every man's salvation. The use is, first, to reprove them that lay not to heart the distresses of God's people for the truth, thinking it sufficient, that themselves live in safety. Secondly, to teach us to strive to be grieved when we hear of the decay of the religion in any place, though it be safe where we are. Doctrine. [in heaviness, etc.] The greatest loss that can 9 befall God's people, is the loss of the exercise of the word and Sacraments. The reason is, because God hath appointed them to be the means of begetting, and confirming faith in us. The use is, first, to reprove them that think they may be without the same well enough: secondly to teach us to care for it above all things; esteeming it the field for the buying whereof we will cell all that we have Matth. 13 44, [Her adversaries] i those that oppress her, and desire her destruction [are the chief▪ i have rule over her, Deut. 28 13. Verse 5. [her enemies prospero] i they that hate her do easily prevail and do what they list [for the Lord hath afflicted her for the multitude of her transgressions] i God being angry with her sins and purposing to punish them in her, hath given strength to the enemy to prevail against her [her children] i even those that for their tender years should have been spared if there had been any compassion in them [are gone into captivity] are carried away into a far country, to be made slaves [before the enemy] i they in triumph and hatred driving them before them as cattle. Doctrine. [her adversaries] The cause apparent of all the 1 miseries of God's people is the prospering and prevailing of their enemies. This appeareth manifestly by the examples of all ages and even by daily experience. The reason is, because, the enemy seeketh to please himself in sin, and to suppress all goodness, as being a hindrance thereunto: but the godly is of a contrary disposition. The use is, to teach us to mourn when the Lord giveth the enemies of the truth the upper hand against the godly. Doctrine. [adversaries chief etc.] It oftentimes cometh to 2 pass that the wicked prospero in all things of this life, and the godly contrary. Psal. 73. 4. etc. job. 21. 7. The reason is, because, first, God will by giving them prosperity make the wicked without excuse. Secondly, the godly being assured of God's favour and yet pinched, they may the more earnestly bend their affections to the inheritance which is prepared for them. The use is, to teach us, first, not to admire too much the success of worldlings: secondly, to assure us that, that estate cannot last long, and therefore to teach us patience, Psal. 73. 18. 24. Doctrine. [adversaries enemy's] the hebrew words signify properly, oppressors and haters: teaching us, that it is the 3 natural disposition of the wicked towards the godly, to oppress them in action and hate them in affection: this hath appeared true in all ages. The reason is, because of the unappeasable malice of Satan and the wicked his instruments against the godly. The use is, to teach us, first, how to esteem of all that are enemies to religion, though they carry never so fair a show of friendship to us: secondly, to be careful that we walk wisely towards them, never provoking them, and yet never giving any advantage to them against us. Doctrine. [for the Lord etc.] The wicked never prevail against the godly, further than the Lord giveth strength unto 4 them, job. 1. 11. 12. 1. King. 22. 22. Math. 8. 31. 32. The reason is, because, all power is of God, and every one of his creatures have their bounds given them of him, which they cannot pass. The use is to teach us, first, not to fear man but God, from whom his power cometh: secondly, to labour to be at one with the Lord, and then shall all creatures work to our good. Rom. 8. 28. Psalm. 91. 1. Doctrine. [the Lord hath etc.] In all our afflictions we must 5 not look to the instruments but to the Lord that smiteth by them. The godly have ever done so. Ioh 1, 21. 2. Sam. 16. 10. Acts. 4. 28. The reason is, because, they have no power against us, except it be given them from above, john. 19 11. The use is to teach us, first, to be more patiented towards the instruments, and not to be as the dog that snatcheth at the stone cast at him, not regarding the thrower. Secondly, to seek the cause of our afflictions in ourselves; for else the just judge of the world would not correct us. Doctrine. [afflicted her etc.] All our afflictions come from 6 the Lord, who is the chief worker thereof. The reason is, because, all power is in his hand. The use is to teach us, in sickness, heaviness, etc. not to seek unto the Physician, Music or such like; but first unto the Lord by true repentance, and then to these as second causes. Doctrine. [for the etc.] It is the sin of the godly that causeth 7 the Lord to lay all their troubles upon them; so hath the Church ever confessed. Dan. 9 5. Nehem. 1. 6. Psal. 78. The use is to teach us, first, how horrible sin is in God's sight, that causeth him to correct so severely those that he loveth so dearly: & therefore we must hate it with a perfect hatred. Secondly, whensoever we are afflicted to examine ourselves, and finding out our sins, repent thereof and leave them; until which time (if God love us) he will never leave smiting of us. Doctrine. [multitude] when God withdraweth his strength 8 from his servants they fall into many grievous sins, one in the neck of another: so did David, from adultery to making of Vriah drunk, after to murder him: and Peter, first to deny his master: then to forswear him: after to curse himself if ever he knew him. The reason is, because we have no custody of ourselves. The use is, to teach us, to labour to keep a good conscience in every thing, jest we fall from sin to sin, and at length make conscience of nothing. Doctrine. [her children] when God meaneth to punish 9 man, he will not spare to deprive him of that which is most dear unto him. The reason is, because, the Lord meaneth to humble him sufficiently. The use is, to teach us, that whensoever the Lord dealeth so with us, it is because of the hardness of our hearts that otherwise will not be thoroughly softened; and therefore to take it patiently. Doctrine. [are gone etc.] The wicked bear such malice 10 unto the truth, that when they get advantage, they spare neither age, nor sex, thinking to root out the godly from under heaven. The reason is, as Doctr. 3. The use is, not to think ourselves forsaken of God, though we should fall into the hands of such spoilers, seeing it hath been the lot of his dearest children heretofore. [And from the daughter of Zion] i the people of jerusalem Verse 6. [all her beauty is departed] i she hath lost all her glory as the temple and the service of God in it [her princes] i her rulers. [are become like hearts] i pined away and having lost all courage [that found no pasture] i being utterly impoverished [and they are gone without strength before the pursuer] i carried into captivity without power or courage to make any resistance. Doctrine. [her beauty] The Church of God doth esteem 1 the exercises of religion the most excellent and glorious thing that can be had in this life. The reason is, because, first, they are notable signs of God's favour and presence. Secondly, there is more true comfort in them, then in the whole world beside. The use is, to teach us to esteem them accordingly (if we will prove ourselves lively members of the Church of God) and to be more grieved with the loss thereof (if they be taken from us) then of all worldly blessings whatsoever. Doctrine. [her Princes] the weakening of the Rulers is the 2 height of misery upon the rest of the members of that body. The reason is, for that without the strength and authority of the governors, the rest are exposed to the violence of all their enemies, and contrary. The use is to teach us, to pray heartily for them, and to maintain their strength and countenance to the uttermost, that under their wings we may find shelter against the injuries of our enemies, that otherwise will spoil us. Doctrine. That people hath a heavy judgement upon 3 them, whose guides are destitute, and deprived of necessary courage. The reason is, because their authority and example lead the rest (as we see in Magistrates and ministers) which otherwise are easily quailed in any good thing. The use is, to teach us to pray unto God that our magistrates and ministers may never want courage to do as they should, and to bewail the want of it wheresoever it appeareth. Doctrine. [are become, etc.] They that have the greatest outward privilege do often come the soonest into 4 distress when God punisheth for sin, Amos 6. 7. The reason is, because, first, they have taken more liberty to sin as not being subject to controlment. Secondly, they should have been guides and examples of all goodness to their inferiors, but prove (often) clean contrary. The use is to teach us, first, how vain a thing it is for a man of authority or wealth, to promise' to himself any immunity of punishment because thereof. Secondly, that the more we are adorned with outward privileges, the more carefully we aught to take heed to our ways, jest our judgement prove heavier than it should have been if we had been of meaner condition. [jerusalem] i the people dwelling in jerusalem [remembered] i. carefully called to mind [in the days of her affliction and mourning] i when distresses and great sorrow was upon her [all her pleasant things that she had in times passed] i those blessings which in great abundance she had enjoyed [when her people fell into the hand of the enemy] i their adversaries had rule over them [and none did help her] i all being against her, and none succouring her [the adversary saw her] i gazed upon her as at a monster [did mock at her Sabbaoths] derided the exercises of religion, that she had used. Doctrine. [in the days] In the time of affliction we do better consider of the blessings that our prosperity yielded 1 unto us, then when we enjoyed them The reason is; because prosperity maketh us secure, but adversity maketh us to know ourselves, and what we have lost. The use is, to show us our natural corruption in abusing prosperity, which we must strive against in the time of our peace or it will be the more intolerable unto us when God affliceth us. Doctrine. [remembered] the time of adversity is fit, wherein we may best recount the prosperity that in former times 2 we have enjoyed. The reason is; because, first, our judgements are the more sound: secondly, we shall the better be affected with our present cross, and the loss of former blessings, which is our duty. The use is to teach us, that affliction is necessary for us, which we must strive to take patiently and to learn to profit by it. Doctrine. [none did, etc.] God often maketh all men adversaries to his children. The reason is, that they may learn 3 to rest on God alone; and not in the help of any man. The use is to teach us, so to use the means that may be found lawful to further us, as yet we seek to God alone for his blessing upon them, and to rest upon him though they be against us. Doctrine. [saw her and did mock her] The enemies of religion 4 do inquire into the decay of God's Church, and rejoice at it. The reason is; because, they hate the truth and desire the destruction of the professors of it. The use is, to teach us to mourn whensoever it falleth so out, seeing our sins do procure the same. Doctrine. [did mock] It is a certain note of an enemy to religion, to mock and deride the exercises of the same: the 5 reason is, because, their inward disposition is manifested by their outward behaviour. The use is, to teach us, first, to measure our love to the truth, by our reverence that we yield to the exercises thereof: secondly, to know them for enemies to the truth, that scorn the same, and to shun them: thirdly, to learn to mourn when we see the mouth of the enemy opened to reproach the truth and professors thereof. Nehem. 1. 2. etc. [jerusalem] i the people dwelling in jerusalem [hath grievously sinned] i multiplied their sins in greatness and Verse 8. number [therefore she is driven away] hebr. in commotion. i. removed from certain to uncertain condition [all that honoured her] i did reverently esteem of her, when her ways pleased the Lord [despise her] i do contemn and disdain her [because they have seen her filthiness] i her nakedness, being spoiled of her ornaments, and made filthy by her sins [yea she sigheth] i uttereth the grief of her heart by sighing [and is turned backward] i driven from her privileges, and so from the signs of being near unto God. Doctrine. [hath sinned] their sins the cause of their afflictions, being again mentioned unto them, teacheth this 1 doctrine. It is necessary whensoever we are afflicted to recount often, our sins to have procured the same to fall upon us: the reason is, because, first, we are naturally unwilling to blame ourselves for any thing, and ready to impute the cause of any evil to others. Examples, Adam and Hevah, Gen. 3. 12. 13. etc. Secondly, if we rightly charge ourselves and our sins, we shall be the better prepared thereby to true repentance, and right humiliation. The use, first, to reprove them that being afflicted are hardened, or rage against the instruments that God useth to correct them: secondly, to teach us to use all good means to draw us to be rightly humbled when we feel any of God's rods upon us. Doctrine. [therefore] it is peculiar to the godly to impute the cause of all their miseries unto their own sins; whereas 2 the wicked do either lay the cause upon other things, or extenuate their fault, blaming God of rigour; or else break out into raging impatience or blasphemy. The reason is, because, the godly have God's spirit to teach them to judge rightly of themselves; the wicked are led by Satan's direction, and judge according to their own sensual and brutish conceits. The use is, to teach us, earnestly to pray unto the Lord always to guide us by the light of his spirit, else shall we be sure to mistake every thing to our own destruction. Doctrine. [driven away] it is our sin that depriveth us of 3 any good thing that we have heretofore enjoyed. The reason is, because, first, God created us (as all other his creatures) exceeding good, and placed us in a certain and happy estate in all things; which we first lost by sin and so do continually: secondly, any kind of grief is the peculiar fruit of sin. The use is, to teach us, to acknowledge this in every particular; as when we are deprived of inward comfort, outward peace, health, wealth, liberty, or any other good thing appertaining either to the soul or the body. Doctrine. [honoured her] when we truly fear and serve the Lord, he honoureth us in the sight of men. 1. Sa. 2. 30. Examples, 4 Abraham, joseph, David etc. we see the same also in often experience. The reason, first, that it may appear, that godliness is not without her reward even in this life: secondly, to give a taste unto the godly here, of that honour which they shall once enjoy without measure or end. The use is, to teach us, to praise GOD highly when such a blessing is bestowed upon ourselves or any of our brethren, and not to be proud of it, as the wicked are of those good things that they do enjoy. Doctrine. [despise her] it is our sin that maketh us odious and contemptible amongst men. Examples, Israel often, 5 judges. 2. 13. 14. 15. Manass. 2. Chron. 33. 11. etc. The use is, to teach us, to be so careful to leave our sins and walk in the ways of the Lord, as we are desirous of estimation, and to avoid contempt among men. Doctrine. [honoured her, despise her] the estimation that 6 the godly have among worldlings, is only whilst they are in outward prosperity. The reason is, because they do not esteem them for those spiritual graces that are in them, (which they have no taste of) but that outward applause that goeth withthem, which being gone, the cause why they liked them is gone also. The use is to teach us, not to make any account of the favour or friendship of earthly minded men, seeing there is no certainty in it. Doctrine. [they have seen etc.] the wicked that have no 7 knowledge or conscience of their own faults, can see the offences of the godly, and upbraid them with them. The reason is, because, Satan blindeth them in their own estate, jest they should see it and repent: and employeth their minds wholly in prying into, and carping at the faults of others. The use is, first, to teach us, that it is not possible to hide our sins from the Lord, seeing that not only our own consciences, but Satan and wicked men can found them out, and accuse us of them. Secondly, to make us very wary how we walk in the sight of the ungodly, seeing they are so cunning in finding out our faults, and so wide-mouthed in blazing of them to the dishonour of our holy profession. Drctrine. [filthiness] heb: nakedness. There is nothing that maketh man so filthily naked as sin. The reason, because, 8 first, it depriveth him of all those graces that did adorn him in the sight of God and men: secondly, it maketh him as if he wallowed in the most stinking and filthy mire that may be found out. The use is to teach us, to hate it in all men, but especially in ourselves with a perfect hatred, even more than the Devil of hell himself. Doctrine. [sigheth] the godly do take to heart with earnest affection the crosses that the Lord layeth upon them. The 9 reason is, because, first, they esteem them to come from the Lords hand, and therefore may not regard them lightly. Secondly, they judge their sins to have angered his majesty and procured him to smite them, which must needs greatly grieve them. The use is, first, to reprove them that in the hardness of their hearts, pass over their afflictions lighlie. Secondly, to teach us, to labour to be seriously affected with our afflictions, else shall we never profit by them. Doctrine. [backward] the godly are sometimes brought 10 into so hard estate, as that they are in man's judgement utterly deprived of all the signs of God's favour. The reason is, because, first of their sins against the Lord that have deserved the same: secondly, that they may learn to know their misery, if they be left to themselves: thirdly, to try their faith, constancy, and patience, etc. The use is; to teach us, first, to look for many great and grievous extremities, and not to wonder at them as unwonted things, seeing the godly have felt them before us: secondly, not to despair, though in reason all hope of recovery be past, seeing God useth to bring light out of darkness, and to help his when they seem to be utterly forlorn. [Her filthiness] i her uncleanness by her sins [is in Verse 9 her skirts] i manifestly to be seen [she remembered not her last end] i went on carelessly not considering that she must be called to accounted [therefore she came down wonderfully] i therefore she growing worse and worse was punished with plagues every one more grievous than other, and that in a sudden and strange manner [she had no comforter] i not so much as one of her former friends did any way assist her [O Lord behold mine affliction] I beseech thee look favourably upon my most grievous estate [for the enemy advanceth himself] i those that persecute and do insolently boast, because they prevail against me. Doctrine. [her filthiness, etc.] In that a confession of sins is set before petition of favour, we learn this doctrine; 1 whensoever we beg release from sin or the punishments thereof at the hands of God, it is necessary to begin with confession of our sins. So did the godly usually, Psalm 32. 5. Nehem. 1. 7. Dan. 9 5. etc. The reason is; first, that by recounting our sins, our hearts may be the better stirred up to pray fervently. Secondly, that our own confession may justify the Lord in punishing us: Thirdly, that it may appear that we are rightly humbled and truly penitent; which if we be not, we will be more ashamed to confess our sins then to commit them. The use is; first, to reprove them, that either Pharisaically stand upon their own righteousness, or hide their sins, thinking the confession thereof needless: secondly, it showeth that those that be ignorant of God's word (which only teacheth the right confession of sins) cannot pray aright. Thirdly, it teacheth us always before we pray (if we look to be heard) to enter into a serious consideration of our sins, that we may the more thoughly acknowledge them. Doctrine. [skirts] this being their estate, and yet they remaining 2 the true visible Church of God, teacheth us this doctrine: foul spots and gross sins may be in the face of a true visible Church. The reason is, because, first, the foundation may remain though much corruption, both in doctrine and life be builded thereupon; as was in the Churches of the jews, Corinth, and Gallatia: and secondly, because the life and being of a Church is the faith in the covenant of grace through Christ jesus, which may remain entire though there be many wants and corruptions; even as a man may, and aught to be esteemed a man so long as he hath life in him, though he be both lame, deformed, and want a leg or an arm, etc. The use is, first, to confute their opinion which be called Brownists, who judge the Churches of England no churches of God, because they want some things they should have, and have divers corruptions still retained in them. Secondly, to teach us, that it is not sufficient to be of the visible Church, except we labour to be partakers of the graces of God bestowed thereupon, jest we be found such rotten members as (when the day of trial cometh) shall be cut off and cast into the fire. Doctrine. [filthiness. She remembered not etc.] In that they 3 were thus wicked, & yet were a true visible Church and had the daily use of the outward exercises of religion; we learn this doctrine: To be within the visible Church of God, and to be partakers of all the outward exercises of religion, is not surficient to lead us to a godly disposition, without the inward grace of god's spirit, nor to prove us true Christians without faith and sanctification. The reason is, because, first, these outward means are but the instruments which God blesseth to whom he will; else are they of no force, 1. Cor. 3. 5. etc. Secondly, many are in the Church as chaff in the barn floor, and Cockle in the field, that are not of the Church: and therefore shall be gathered out, bound in a bundle, and thrown into the fire. The use is, to teach us that it is a vain thing for us to say, I am a professor, we have a famous Church, etc. and in the mean while live a profane and wicked life. Secondly, to make us careful to hear, learn and profess the truth with an earnest care, and hearty prayer to God that we may believe it and live according to it. Doctrine. [in her skirts] They that believe not Gods ministers, exhorting them to repentance (which was the 4 case of these jews, 2. Chron. 36.) grow into the most shamelessness of sin of all others. The reason is; because, first, the word is either the savour of life to amend, or of death to make worse all that hear it, 2. Corinth. 2. 15. etc. Secondly, God in his righteous judgement giveth over those that regard not the truth into a reprobate mind, and to commit all wickedness with greediness, Rom. 1. 28. 2. Thessalo. 2. 10. The use is, first, to show unto us that the horrible profaneness that is in many that profess the truth, is not because of the profession (as wicked ones do blaspheme) but because they neglect the profession, saving to make it a cloak for their wickedness. Secondly, to teach us with trembling and fear to labour to walk worthy our calling, else shall it be easier for Sodom and Gomorrha in the day of account, then for us. Doctrine, [remembered not her last end] They that be hardened in sin by despising instruction, do grow to forget 5 those things which continual experience, and the light of reason do daily call to remembrance. The reason is, because, first, the daily custom of things without grace to esteem them aright, breedeth contempt of them in our corrupt nature. Secondly, Satan blindeth the children of disobedience, jest they should rightly regard good things and profit by them. The use is, to teach us, first, in what fearful estate they be, that grow full with, and are weary of good things, such as are the hearing of the word of GOD, prayer to God, daily meditation in the law of the Lord etc. Secondly, to labour with ourselves to have these and all other God's ordinances and work, every day in more high reverence then other, and not to neglect the due consideration of them if they be ordinary. Doctrine. [remembered not] The forgetfulness of the reward of sin throweth men headlong into iniquity, but 6 the remembrance of it stayeth us from many evils, Amos 6. 3. Psalm. 16. 8. The reason is, because, the affections have no who, when nothing is respected but the satisfying of them, whereas the weighing of the desire by the event of it, maketh upright judgement the ruler of the action. The use is, to teach us in all things that we purpose to take in hand, ever to remember that we must be called to accounted for it, before that most righteous judge, which will judge of us by the rules of his most holy word. Doctrine. [therefore she came down] It is our sin that 7 procureth all those evils to fall upon us, which we can any way be partakers of: for the reasons and uses of this, see vers. 5. Doctr. 7. Doctrine. [wonderfully] according to the manner and measure 8 of sin, so is the punishment from the Lord for the same, when he visiteth the committers thereof for it. The reason is, that God's anger against sin, and his justice in punishing it, might the better appear. The use is, to teach us to look for God's heavy hand upon us (except we repent) whensoever we give ourselves to delight in sin, or to wax cold in goodness. Doctrine. [none to comfort her] see verse 2. doct. 3. and verse 8. doct. 7. Doctrine. [O Lord behold mine affliction] the only refuge in 9 distress, is to fly to the Lord by faithful & fervent prayer: the reason is, because, first, he it is that smiteth, and none else can heal. job 5. 18. etc. Secondly, he hath promised to hear and deliver us, calling upon him in the day of our troubles, Psal. 50. 15. The use is, first, to reprove them that repine against God, wax impatient, or use unlawful means to wind themselves out of their troubles. Secondly, to teach us, in all our distresses to labour our own hearts, that we may pray unto the Lord for his grace to deliver us, and in the mean while for strength to support us. Doctrine. This prayer being made by the Prophet in the 10. name of the people, teacheth us this doctrine. It is a great blessing of God to that people that hath a minister, who is both able and willing, not only to teach them the truth, but also to be their mouth in prayer to direct them. The reason is, because, first, very few of the people (though otherwise well affected) are able to conceive prayer, and utter the same rightly: secondly, the ministery is God's ordinance, not only to teach his will to us, but also to offer our supplications unto him; which he hath promised to regard in special manner. The use is, first, to reprove them that make no account of the ministery, or in the pride of their heart, think themselves as able to these duties as the minister is. Secondly, to teach us to praise God for it, as for an exceeding treasure, if we have such a minister set over us; if he be removed to use all good means to have him restored, or if that cannot be, to seek out such another, by whose labours we may be builded up in those good things that the former hath begun in us. Doctrine. [behold mine affliction] God so pitieth his people, that the view of their miseries moveth him to help them, 11 even when all men are against them; the reason is, because, first, he loveth them with an everlasting love: secondly, he will not suffer them to be trodden down of their enemies for ever. The use is to teach us, first, to magnify the great and unspeakable mercies of the Lord our God. Secondly, never to despair though our estate be most miserable, but always to be assured that his mercy shall prevail against all our afflictions, to add an end unto them, & to give us everlasting peace. Doctrine. [enemy is proud] Prosperity causeth the wicked to forget God, and to insult against his people, the reason 12 is; because, first, they judge only by the things present; and therefore think that themselves shall never be moved, nor the estate of the godly bettered. Secondly, Satan maketh them to abuse all God's blessings to their greater damnation. The use is to teach us, first, to be careful if riches increase, not to set our hearts upon them, Psal. 62. 11. Secondly, to be contented with adversity, if God lay it upon us, seeing (through our corruption) there is less danger in it, then in prosperity. Doctrine. [the enemy is proud] the enemies pride alleged 13 as a reason to move the Lord to hear his people in distress, teacheth this doctrine; The pride of the wicked, is a forcible reason to move the Lord to cast them down, and to deliver the oppressed out of their hands, Isay 10. 12. The reason is; because, first, the Lord useth the wicked as a rod to scourge his people, and not as a tormenter to tyrannize over them. Secondly, God doth ever resist the proud, 1. Peter 5. 5. Luke 1. 51. Psalm. 18. 27. The use is to teach us, first, in all our prayers against the enemies of the truth, to allege their pride unto the Lord, as a reason to move him to hear us; for so did the godly ever use to do. Isay 37. 17. etc. Secondly, to assure ourselves, that when the enemy groweth to the height of pride his fall cannot be far off. Proverbs 16. 15. and therefore with patience to wait upon the Lord. [The enemy] i those that hate the truth & the professors thereof [hath stretched out his hand] i expressed his greatest Verse. 10. force and violence [upon all her pleasant things] i those blessings of God which she took most pleasure in, that were consecrated unto the service of God in the temple [for she hath seen the heathen] i with her eyes, she beheld the uncircumcised nations [enter into her Sanctuary] i violently break into the temple that thou hadst dedicated to thy holy service in the midst of her [whom thou didst command] i concerning whom thou didst give commandment unto thy people [that they should not enter into thy Church] i should not be received into reckoning among thy people. Doctrine. [stretched out] the wicked are usually merciless 1 towards the godly, spoiling them and theirs in most cruel manner, if the Lord restrain them not. Psal. 53. 4. and 137. 7. The reason is, because of their unmeasurable malice against them, and their exceeding desire to extinguish their memory from being a people, Psal. 83. 4. The use is to teach us, first, not to trust the wicked, nor be familiar with them though they speak never so kindly to us. Secondly, to be careful to walk warily before them, left the get advantage against us: thirdly, to pray daily and earnestly to the Lord to deliver us from them. Doctrine. [upon all her etc.] the outward things of this world are uncertain and made subject to the violence of the wicked (yea even appearing members of the Church, Mich. 2. 8. 9) the reason is, because, first, earthly things are given by the Lord indifferently to the godly and the wicked; which maketh them uncertain unto any Secondly, outward things are not within the compass of those blessings that God hath assured his people to enjoy. Thirdly, God hath given to Satan great power in this world; who setteth his servants on work, to spoil all that are not of his Kingdom. The use is, first, not to desire the things of this lise too much. So did Christ teach us, Matth. 6. 33. 34. Luke. 12. 33. etc. Secondly, to learn when God giveth them unto us, to employ them aright, so shall we have comfort with them and without them. Doctrine. [pleasant things] the outward things and means of God's service are often made a prey to the enemy; especially 3 upon our abusing of them. jer. 7. 13. Luk. 19 44. The reason is, because, first, God will show himself the punisher of man even in the things that he abuseth: secondly, that it may appear that God regardeth more the punishment of evil, than the preservation of his word, blessings, and ordinances. The use is, to teach us, first, that holiness standeth not in any outward thing that man can take away, for true godliness cannot be shaken by men nor angels. Secondly, that GOD can save his people without means when it pleaseth him to deny them the means. Doctrine. [she hath seen] the injuries that the wicked do 4 unto the godly in their sight, are more grievous unto them then those that they do only hear of. The reason is, because, that which the sight (being the quickest of the senses) bringeth to the mind, hath deepest impression therein of all others. The use is, to teach us (seeing it was the case of this people) to take patiently whatsoever outward extremity, the Lord giveth the wicked power to lay upon us; yea though it be death itself. Doctrine. [enter etc.] the wicked make havoc of, and 5 do scorn all the exercises of religion. Psal. 79. 1. etc. 1. Cor. 1. 18. etc. hence it is, that silencing and imprisoning of preachers, yea utter overthrow of the profession of religion, is made a matter of nothing. The reason is; because, first, they are set on work by Satan, that with greatest violence seeketh the overthrow of all good things: secondly, they be carnally minded and cannot favour any spiritual things. 1. Cor. 2. 14. The use is, to teach us, first, to discern in those that take such courses, the wickedness of man's nature and the horrible profanation that Satan bringeth the children of disobedience into. Secondly, to learn to esteem and handle all holy things most reverently; else shall we not differ from these wicked ones. Doctrine. [her Sanctuary] the outward ordinances of God are of reverent account to them that fear his name, 6 Psal. 27. 4. and 84. 1. etc. Nehem. 1. 4. The reason is, because, first, they proceed from him whose actions in all things they esteem most holy: secondly, they are the means that the Lord vouchsafeth to make most comfortable to his servants. The use is, to teach us, first, to know them to be of no religion, that do not holily use these means. Secondly, to try our selves what measure of God's fear and his true religion is in us, by examining ourselves what measure of love and obedience we yield to his ordinances appointed to that use. Doctrine. [whom thou etc.] those that be open wicked 7 ones are not (without their open repentance) to be admitted to the holy exercises of religion: but if they be without the Church they are so to remain; and if they be in the Church, they are to be cast out. The reason, because, first, it is God's ordinance so to do, Math. 7. 6. and 1. Cor. 5. 3. etc. 11. 13. etc. Secondly, it maketh much for the preservation of the Church in sound doctrine and innocency of conversation; both which will decay if this be neglected. The use is, first, to reprove them that think there should be no separation, but that all indifferently should be received into the communion of the faithful. Secondly, to declare unto us how far the professed wicked ones are from having (without repentance) any portion of that heavenly jerusalem that may not be retained within the Church in earth, wherein yet many remain that shall never be saved Math. 20. 16. etc. Thirdly, to teach us, so careful as we are, to have God's Church in general, and the members thereof in particular preserved in good estate, to be so diligent (yet keeping within the compass of our callings) to labour the amendment, or the casting out of all heretics and irreligious persons. [All her people] i the people of judah and jerusalem of all Verse 11. estates and degrees [sigh and seek their bread] i are heavy hearted, and seek here and there for necessary sustenance. [they have given their pleasant things for meat to refresh their soul] i willingly parted with that which was dearest unto them, to get food to preserve their lives [hear O Lord and consider] i O Lord harken to my petitions, and regard my miserable estate [for I am become vile] i I am esteemed the basest and most contemptible of all Nations that live under heaven. Doctrine. [sigh and seek, etc.] It is lawful for the godly to be grieved with, and to take to heart their worldly losses. 1 The reason is, because, first, the things of this life are God's blessings: secondly, they are necessary to support us here, and (being well used) to make us the fit to serve him. The use is, first, to reprove the Stoicklike opinion of them, that think we should not be moved with the loss of outward things. Secondly, to teach us, as in the abundance of earthly things, to acknowledge Gods large mercies, so in the loss or want of them to confess our sins and God's displeasure upon us for the same, and therefore to lament. Doctrine. [given her pleasant things] for the preservation 2 of the life, we must be willing to forego the dearest of these outward blessings. The reason is, because, first, it is the most precious of all earthly things, they being given for the use of it, and not it for them. Secondly, God hath given greater charge to preserve it then them. The use is to teach us, to use all lawful means for the preservation of our life, that we may employ it to God's glory and the good of his Church. Doctrine. [see O Lord and, etc.] Their example teacheth 3 us, that in all our miseries we must seek relief only at God's hands. The reason is, because, first, he hath so commanded, Psal 50. 15. etc. Secondly, all power to help is in his hands alone. 2. Chron. 20. 6. without whose blessing all means do utterly fail. The use is, first, to reprove them that seek to be relieved by Saints, Angels, or any other in Heaven than God alone. Also them that seeming to seek only to the true God, do use unlawful means to have his help, as by Conjurers, Witches, or such like. Secondly, to teach us in all our distresses to seek only to the Lord, and that alone by such lawful means, as he hath warranted in his word. Doctrine. [see for, etc.,] they were in miserable estate, yet 4 pray they to God; whose example teacheth us this doctrine. No extremity can drive the godly from trusting in God, job. 13. 15. and praying unto him, Psalm. 44. 17. The reason is, because, first, that faith which they have in him, is that which overcometh the world, 1. john 5. 4. etc. Secondly, they are assured that there can be no help but in him. The use is, first, to show, that those who fall from God because of afflictions, had never any sound foundation in him, Matth. 13. 20. 21. john 13. 1. etc. Secondly, to teach us not only to trust unto the Lord, and fly unto him in time of peace; but especially when we are in greatest trouble, for then have we most need of help. Doctrine. [I am become vile] the contempt that the people 5 of God be of in the eyes of the wicked, being alleged in prayer unto the Lord, is a forcible reason to move him to hear and relieve them. The reason is, because, first, the Lord pitieth the miseries of his servants. Secondly, the wicked reproach them commonly for their professions sake, which the Lord will have to be preserved from ignominy & contempt. The use is to teach us, first, to allege it in our prayers when we desire to be freed from such miseries: Secondly, with patience to wait the Lords leisure, being assured that he will rescue his servants in his good time, from all the wrongs that they suffer at the hands of wicked men for well doing. [Not unto you] (for so is the hebrew, word for word) [O all ye that pass by the way] i it was not by the power of any Verse 12. of you that I am in this misery, seeing you are but as passers by, that neither had power to hurt me, nor compassion to moon my case, but only were the rods of God's wrath to scourge me [behold and see] i Look well upon it and consider [if there be any sorrow like unto my sorrow] i whether any man or all men be able to inflict so grievous pains upon any [which is done unto me] i which I do sustain [wherewith the Lord hath afflicted me] i which hath come in wonderful and terrible manner from the hand of the highest [in the day of his fierce wrath] i when he was so highly displeased with me for my sins that he declared his anger by punishing me. Doctrine. The godly in all their afflictions must look unto 1 the Lord the striker, and not respect the rod wherewith he smiteth. The reasons, and uses hereof, are set down, verse 5. Doct 5. Doctrine. [behold and see] corrections laid upon others 2 aught not to be neglected, but duly considered of, as the rest of God's works. The reason is, because, first, God often smiteth some to instruct others thereby: secondly, we being of one mould should take to heart the condition one of another. The use is, first, that we may learn to know and consider of God's exceeding justice and mercy in general: secondly, to be induced thereby to fear and love him the more, who maketh us only the beholders of his punishments laid upon others, which our sins deserved to have been laid upon ourselves. Doctrine. [not unto you] Man is not to be proud though 3 God do many things by him, and for him, that seem both strange and commendable. The reason is; because he is but the instrument, or matter wrought upon, and God only the worker, Isay 10. 15. Rom. 11. 18. etc. 1. Cor. 47. job. 31. 27. The use is to teach us, first, to give all glory to God for all things done in this world, whosoever be the instruments. Secondly, the more that God doth by us, to labour to be the more humble, lest we prove the instruments of his glory to our own destruction. Doctrine. [not unto you] The wicked have no cause to rejoice when they prevail against the godly, though they 4 do it usually. The reason is, because, they are but the Lords rods, who (without repentance) shall be cast into the fire, Isay. 10. 5. and 14. 25. etc. Secondly, they do not as they imagine, overthrow the godly & establish themselves, but clean contrary. The use is, to teach us, first, to acknowledge our sins always to be the cause that they at any time prevail against us. Secondly, to call to God for grace to repent, that so their power may be weakened. Thirdly, to bear with patience those rods that God layeth upon us by the wicked, being assured that God in his good time will release us and punish them. Doctrine. [if there be any sorrow like, etc.] The godly endure more trouble in this world, both inwardly and outwardly, 5 than any other: Examples hereof, job, David, joseph, jeremy, Christ, his Apostles, etc. it is also manifest in daily experience. The reason is, because, first, God loveth us, and would wean us from delighting in this world, to long after heaven and heavenly things: secondly, our nature is so perverse as it will not be framed to any spiritual things, without many and grievous corrections. Thirdly, Satan and the world do hate us, and labour continually to seek our destruction. The use is to teach us, first, not to be offended at the great afflictions that we hear of, or see to befall such as fear God: secondly, never to promise' ourselves worldly peace and prosperity, but to prepare ourselves to look for one rod to succeed another whilst we live here. Doctrine. [any sorrow like, etc.] It is a usual thing with us, 6 to think our own troubles more heavy and intolerable than any others do suffer. The reason is, because, first, we feel all the smart of our own, and do only a far off behold that which others do bear. Secondly, we are more discontented with our own crosses than we should, which maketh us bear them the more impatiently, and think them the more intolerable. The use is to teach us, first, by the due survey of our manifold sins, to acknowledge we have deserved the most grievous punishments that can be. Secondly, in the consideration of our afflictions, to call to mind rather how many and grievous rods we are freed of, that we might by God's just judgement sustain, then to think of the grievousness of that we bear, which others feel not. Doctrine. [sorrow] The afflictions that God layeth upon 7 his servants, are, and aught to be grievous unto them for the present time, Heb. 12. 11. The reason is, because, first, we justly have deserved them through our sins. Secondly, we must be lead by them to repentance, or we abuse them. The use is, first, to reprove the stoical blockishness of those that are not affected with afflictions. Secondly, it teacheth us to sorrow when we are afflicted, but so as we be not swallowed up in it. Doctrine. [the Lord hath, etc.] Though our sins do always deserve it and our foes do daily desire, yet can no 8 punishment befall the godly till God see it meet to lay it upon them job. 1. 12. etc. for the reasons hereof see verse. 5. Doctr. 5. The use is, first, to teach us to take all corrections patiently, seeing we cannot shun them, and seeing God layeth them upon us in love for our good. Secondly, to learn to seek unto the Lord especially, for release from our troubles, and not to be wholly employed about worldly means, as they do that be worldly minded. Doctrine. [wrath] The anger of God is hot against sin, 9 even in his dearest servants. The reason is, because, first, he is most righteous, and cannot bear with any evil. Secondly, it tendeth to his great dishonour. The use is to teach us, first, if he cannot bear it in those whom he loveth, how much less will he suffer it unpunished in the wicked? Secondly, to make us abhor sin in all men, but especially in ourselves, even as much as we desire to have the Lord to love us and be pleased with us. Doctrine. [day] God doth not always afflict his servants, 10 but at such special times as he seethe it meetest for them, Psal. 103. 9 The reason is, first, that by punishing sometimes he might declare his displeasure against sin. Secondly, by sparing them often, he might show his great love unto them. The use is to teach us, first, to acknowledge his wisdom, justice, and mercy in dealing so with us. Secondly, to take afflictions patiently when he layeth them upon us, seeing we have them not always, but many good things in stead of them: this use did job make of this doctrine, 2. 10. [From above] i from heaven [hath he sent fire into my Verse 13. bones] i the Lord hath sent most painful and destroying grief (for that is meant by fire) into my inward and strongest parts, this is meant by bones, Psal. 6. 3. 4. Isai. 38. 13. [which he ruleth] thus are the hebrew words to be translated, the meaning is; which the Lord, and not any power of man directeth, that it may torment and overthrow me, as it seemeth good to him [he hath spread a net for my feet] i hath so taken me in his snare, that I cannot escape from him [and turned me back] i quite overthrown me and all my purposes [he hath made me desolate] i he hath deprived me of all help and means of rescue [and daily in heaviness] i my grief is continual without intermission, because God's hand is upon me without ceasing. Doctrine. [from above hath he sent] this often mentioning 1 of God's hand, teacheth this doctrine. When God punisheth us by the hands of the wicked, we are hardly brought to ascribe it to him alone; and they from thinking that their own haed and power hath done it. The reason is, because, first, our understanding taketh deeper impression of that which we see with our eyes, then that which our spiritual knowledge teacheth. Secondly, the wicked can see no further than their own hand reacheth. The use is to teach us, first, not to marvel though the ungodly offend in that which we are hardly reform in: Secondly, in all our afflictions to look unto the Lord whose hand hath done it; and not be like the dog, that snarleth at the stone which is thrown at him, never regarding him that did cast it: see vers. 5. Doct 5. Doctrine. [bones] when God layeth afflictions upon us, 2 they ransack the most secret parts that are in us The reason is, because, God hath ordained afflictions to be the means to try us. The use is to teach us, first, that afflictions are necessary for us, seeing we should else think still better of ourselves then (in deed) we are: secondly, not to be amazed though the soul and body be fraught with miseries, seeing it hath been ever the means that God hath put in practise, to humble his servants withal under his hands. Doctrine. [fire into my bones] God often bringeth his servants 3 to the greatest misery that can be sustained by man, see verse 12. Doctr. 5. Doctrine. [which he ruleth] God doth govern, and that 4 in special manner, the particular course of all those afflictions which he layeth upon his people. This appeareth, not only in the wonderful beginnings, process, & ending of the afflctions of joseph, David, job, Christ etc. but also in the daily experience of the godly, that live under the cross. The reason is, first, that the Lord might in special manner declare himself to provide for his servants in all extremities, as the event doth always make manifest: secondly, that Satan and the world might daily see, how they cannot go beyond their tedder that God hath measured unto them. The use is, first, to confute them that think all things to be guided by fortune, or at the lest, that God ruleth not the particulars but only the general course of the world: secondly, to teach us to observe Gods wonderful power, and merciful providence, in all our several troubles, whereby we cannot but be constrained at the length to say, it is good for me that I have been in trouble, Psal. 1 19 71. Seeing it hath fallen out for the best, Rom. 8. 28. Doctrine. [weak] we can no more wind ourselves out 5 of those afflictions that God layeth upon us, than the entangled foul can escape the net that compasseth him. The reason is, because, first, we have no strength against him that dealeth with us: secondly, all our devices (in such a case) make against us, even as the fluttering of the snared bird holdeth her faster than before. The use is to teach us, first, to take patiently whatsoever the Lord doth lay upon us: secondly, to seek unto him alone for release, who only can deliver us. Doctrine. [turned me back] Nothing can go forward or 6 come to any good issue, but that only which the Lord furthereth. The reason is, because, all power is in his hand, so as whatsoever man purposeth, yet it is he alone that disposeth. The use is, first, to reprove them that take any thing in hand as grounded upon their own strength: secondly, to teach us never to attempt any unlawful things, seeing God's hand can never help us in them, except it be in his anger to punish us: thirdly, to teach us in all things that we take in hand according to Gods will, to seek his assistance and help, by hearty and faithful prayer. Doctrine. [desolate] It is God that giveth friends, wealth, 7 etc. and taketh all away at his pleasure, job. 1. 21. The reason is, because, all things more or less, are disposed by his providence. The use is, first, to reprove them that say mine own hand and power hath done this or that: secondly, in general to acknowledge all things to be done of the Lord, in particular for our sins if he afflict us, by taking our wealth, friends, liberty, or any good thing else from us, and from his mere mercy, if any of these, or any such be continued, or restored unto us. Doctrine. [daily in heaviness] according to the measure 8 and continuance of Gods afflicting hand upon us, so must the measure and continuance of our sorrows be. The reason is, because, first, heavy and long troubles are a sign of God's heavy and sore displeasure against us: secondly, the continuance of afflictions argue that we are not sufficiently humbled, do not unfeignedly repent for our sins, nor call upon the Lord so effectually as we should. The use is, first, to reprove them that by continuance under the cross do grow hard hearted, which condition is a fearful sign of Gods rejecting of them. Secondly, to teach us the heavier and longer that troubles are upon us, the more earnestly to labour with ourselves to grow in repentance, zeal, and fervency of prayer. Doctrine. These parcicular calamities coming one in 9 the neck of another do teach us this doctrine. When God meaneth to punish his servants, he will increase the means that may further the same, and utterly disappoint all contrary endeavours. The reason is; because, first, nothing can stand against him to hinder the execution of his william. Secondly, all things in heaven and in earth are at his appointment, to accomplish his pleasure. The use is to teach us, first, that there is no counsel or strength against the Lord: secondly, to take patiently whatsoever it shall please his majesty to lay upon us. [The yoke of my transgressions] i the heavy burden of my Verse 14. manifold sins, [is bound upon his hand] i the Lord carrieth them in his continual remembrance [they are wrapped] i all knit up in one bundle [and come up upon my neck] i laid all upon me at once [he hath made my strength to fall] i he hath caused my power to stumble (for so the word signifieth) and to fall without recovery [the Lord hath delivered me into their hands] i God hath given me to be subject to the power and will of the enemies [neither am I able to rise] i all power and hope (in the judgement of flesh and blood) is utterly taken from me. Doctrine. [yoke] the sins of God's people are the heaviest 1 burden that they can possibly bear in this life. The reason is; because, first, they (without his great mercy) make a separation between God and them. Secondly, they give Satan matter to tyrannize over them. Thirdly, they (being thoroughly taken to heart) do after a sort, possess the soul with the very torments of hell. The use is to teach us, first, to suffer any torments in this life, rather than be drawn to commit sin against God: secondly, to labour above all things to be reconciled unto God, through Christ, and so endeavouring the keeping of a good conscience, no trouble or torment of body shall be grievous, but very tolerable, yea joyful unto us. Doctrine. [upon his hand] when God meaneth to punish 2 us for our sins, he calleth them all to remembrance. The reason is, first, that his justice might found just matter why to smite us. Secondly, that he may lay his corrections upon us according as he shall see meet, by viewing the quality of our sins, and obstinacy therein, or proneness to repentance. The use is to teach us, first, not to commit any thing that is evil, and so think that it shall be forgotten in time; for God seethe all things past, as though they were present: secondly, not to continue in sin or put off repentance from day to day, for in so doing we multiply and heap up matter against ourselves for the day of our punishment. Doctrine. [wrapped and come up] when God meaneth to 3 correct, he will so do it as it cannot be escaped. The reasons, and use here of are set down verse. 13. doct. 5. Doctrine. [he hath made my strength to fall] God giveth strength and courage to men, and taketh it away at his pleasure. 4 Deut. 28. 7. 25. The reason is; because, all power is his own; and is to be bestowed as shall seem good unto him. The use is; first, to reprove their vanity that ascribe strength or courage to one Nation more than another: secondly, to teach us, not to stand upon any power that is in ourselves, but to seek to be reconciled to GOD, and rest upon his strength alone. Doctrine. [delivered me] the issue of battle is in the hand 5 of God alone. Psal. 44. 3. etc. The reasons, and use thereof are, vers. 13. doct. 7. Doctrine. [into their hands] God often delivereth his servants 6 into the hands of the ungodly. Examples, job, Samson, jeremy. The reason is, first, to exercise them, and bring them to repentance; or to perfect his power in their weakness. Secondly, to give the wicked occasion to show forth their cruel disposition. The use is, first, to reprove them that justify or condemn a man according to his prevailing or being overcome in this world: secondly, to teach us, to take it patiently when it falleth to our share; seeing it is the lot of the godly in this life. Doctrine [neither am I able to rise up] God sometimes afflicteth 7 his people so grievously, that their state seemeth desperate and irrecoverable in the judgement of flesh and blood: Examples, joseph, David, job, yea Christ himself. The reason is, first, that he might show his mighty power in restoring them. Secondly, that all means being taken away, they might learn to look up to heaven and rest upon him only. The use is, first, to reprove them that judge the case of God's people desperate when all worldly means be against them. Secondly, to teach us, never to despair whatsoever extremity do befall us in this life. [The Lord hath trodden under foot all my valiant men] i he hath brought down to the greatest contempt those that Verse 15. were strongest, in whom I put my greatest confidence [in the midst of me] i not so much in the face of the enemy as even in the streets of jerusalem [he hath called an assembly against me to destroy my young men] i he hath stirred up many enemies to overthrow the flower of my people [the Lord hath trodden the wine press] i he hath crushed and broken in pieces as the grapes are in the press [upon the virgin the daughter of judah] i those tender and dainty ones that seemed unfit to bear any affliction. Doctrine. [valiant men] when God meaneth to afflict us, 1 he will spoil us of all our helps, wherein we may have any confidence. Isay. 3. 1. 2. etc. The reason is; because, he would have us see how little help we can have of any thing without him. The use is to teach us, whensoever he dealeth so with us, to humble ourselves under his hand, and fly to him alone for succour and help. Doctrine. [midst] GOD can as easily destroy in a fenced City, as in a battle. The reason is, because, first, his power is 2 present every where. Secondly, there is no Counsel nor strength against the Lord. The use is to teach us, never to repose our affiance, or think ourselves safe in any thing whatsoever, but only in dwelling under the protection of the almighty, Plalme. 91. 1. Doctrine. [he hath called an assembly] it is God that ruleth 3 even the wicked, and setteth them on work against his servants; else can they never prevail against them. The reason is, because, all power to do any thing is from him alone. The use is to teach us, in all our distresses to rest upon God, and seek to him above for help and deliverance. Doctrine. [trodden] man can no more escape God's hand 4 in punishing them, than the grapes can fly from the treader of the wine press. The reason is, because, there is no place to fly from his presence, Psal. 139. 7. The use is to teach us, first, to take patiently whatsoever he layeth upon us: Secondly, to labour above all things to obtain his favour and to abide in it, so shall we be safe from the fear of evil. Doctrine. [virgins] the niceness of those that have lived 5 daintily, is no reason to free them, but rather a provocation to bring afflictions upon them. The reason is, because, first, the pampering of ourselves is none of the ends, for which God bestoweth his blessings upon us. Secondly, such coy niceness as many be of, is seldom without special sins that are incident to that condition; which God will not let pass unpunished. The use is to teach us, first, to take heed that we bestow not Gods blessings given us (to further us in his service) to make us the unfitter to bear his rods. Secondly, never to promise' ourselves freedom from punishment, what privileges soever we can allege, especially if we walk not most urightly, and bestow not his blessings most faithfully. Doctrine. [daughter of judah] except the children for sake 6 their sins, they shall not be spared for the godliness of their parents. The reason is, because, first, God dealeth with every one according to that which is in himself: Secondly, the promise [I will be thy God and the God of thy seed] is only profitable to such children, as walk in the faithful steps of their godly parents. The use is, first, to reprove them that rest upon their forefather's faithfulness, they themselves being unfaithful: secondly, to teach us to seek that in ourselves and not in others, which may be an argument to prove us in the favour of the Lord. [For these things I weep] i I mourn and lament, because Verse. 16. of these my grievous sins that I have brought upon me, so many, and so heavy punishments [from mine eye (even) from mine eye, descendeth water] i the tears do come out of mine eyes, in such abundance, as they flow down my cheeks [because the comforter that should refresh my soul is far from me] i I am deprived not only of the help of friends that should relieve my misery, but even the Lord hath withdrawn the brightness of his countenance from me [my children are desolate] i all my people are in a forlorn case [because the enemy prevailed] i because all things are at the disposition of those that hate me. Doctrine. [for these things] note (besides the same with vers. 2. Doctr. 1.) this doctrine. It is not only lawful, but also 1 necessary for the godly to be so greatly grieved when God punisheth them for their sins, as may draw them into extreme weeping. The reason is, because, first, God's heavy hand is as the roaring of a lion, whereat all the beasts of the forest do tremble, Amos 3. 8. &. 2. Sin against God, and the punishment thereof, aught to grieve us above all things that can be fall us in this world. The use is, first, to reprove them that think it a fault to be passionate in such cases: Secondly, to teach us to labour our hard hearts, that we may be most lively affected with sorrow, and mourn in exceeding manner when the Lord doth lay his grievous crosses upon us. Doctrine. [mine eye descendeth] no adversity hath warrant 2 to grieve us so much as the punishment of God upon us for our sins, Luke 23. 28. etc. The reason is, because, first, they declare unto us that God is displeased, whose anger who can endure? Secondly, nothing must be more odious unto us, than sin, which (we having committed) must 'cause us to lament exceedingly. The use is, first, to reprove them, as being far out of frame, that can easily weep at the loss of goods, friends, children, etc. being taken from them by the ordinary hand of God; but can hardly be moved with those spiritual losses that do more nearly concern the salvation or damnation of the soul and body eternally: secondly, to teach us above all things to be humbled with the consideration of our sins, and God's displeasure for them, and not so much for the loss whatsoever it be. Doctrine. [descendeth water] they were naturally a hard hearted people as the scripture testifieth often; yet are they 3 now constrained to weep, whereby we learn this doctrine; There is none so stout, or hard hearted, but afflictions will bring him down. The reason is, because, first, God is stronger than any, and will prevail in all that which he purposeth: secondly, God will constrain man at one time or other, to give glory unto him, by acknowledging his power. The use is to teach us, that we never set ourselves against God's hand in punishing us, but willingly submit ourselves unto him in all things. Doctrine. [comfort] It is a grievous plague to be deprived of comforters in afflictions, the contrary whereof is an exceeding 4 blessing: for the reasons and use hereof see verse 2. Doctrine 3. Doctrine. [should refresh] It is the duty of every one, to comfort and relieve others that be in distress. The reason is, 5 because, first, God hath so commanded, Galat. 6. 2. etc. Secondly, we are members one of another, 1. Cor. 12. 27. etc. Thirdly, we may have the like need ourselves another time. The use is, first, to reprove them, as being no feeling members, that regard no further than their own good, not caring to relieve those that need with such blessings as they have: secondly, to teach us to labour more and more with ourselves, that we may be affected with the condition of others, mourning with them that are afflicted, and helping them to the uttermost of our power. Doctrine. [my children] the church, as also the commonwealth, 6 is to declare herself a kind mother unto every one that is trained up therein; and to have compassion of their miseries, helping them to the uttermost. This duty is especially to be performed by the ministers in the one, and the magistrates in the other. The reason is, because, first, they are especially honoured by the whole body, that every member might receive especial good by them: secondly, they are, or should be, of greatest knowledge and conscience, and therefore should declare the same by the most excellent fruits, whereof this is not the lest. The use is, first, to declare unto us in what miserable case that Church or common wealth is, whose ministers or magistrates be persecutors and tormentors of the best members thereof: secondly, to teach us to praise God when our governors are good, and to pray for their preservation and continuance, or if they be evil to pray for their amendment, and in the mean while mourn for the miseries that are upon us by their ungodly demeanours. Doctrine. [are desolate because the enemy etc.] It is the property 7 of carnal friends, to be friendly only whilst prosperity is upon us; but if our adversaries prevail against us, and bring us to adversity, they are gone. The reason and use hereof is the same with that in vers. 8. Doctr. 6. [Zion stretcheth out her hands, and there is none to comfort her] i jerusalem earnestly desireth and laboureth for help, but Verse. 17. none yieldeth her any relief [the Lord hath commanded the enemies of jaacob round about him] i God hath given power unto them that hate the Israelites, to compass them in on every side [jerusalem is as a menstruous woman in the midst of them] i she is rejected of all her adversaries, and esteemed most vile and filthy, not worthy to be approached unto by any. Doctrine. [stretoheth] It is a necessary duty in God's 1 people, to seek out all good means of their release from troubles. The reason is, because, first, they know that God ordinarily worketh every thing by means: secondly, they know not by what means, nor when God will deliver them, therefore must they use all, and continued therein, committing the success unto the Lord. The use is, first, to reprove them that are slothful in using the means, wickedly saying, God will bring to pass his own purpose and no more, though we do nothing: secondly, to teach us always to put all good means in practise, and yet never to rest upon them, but to depend upon the Lord alone, in whose hands the issues of all things are. Doctrine. [there is none] God often frustrateth the lawful endeavours of his Children of that good issue which is expected, 2 and yet liketh well that they should use means to bring the same to pass: examples here of is, Abrahams praying for Sodom, Gen. 18. The reason is, because he would have us follow the means that be before our eyes, and yet is not himself tied thereunto, but prospereth them as he will, and when he william. The use is to teach us, first, not to despair, though the means that we have used prevail not: secondly, to continued still in using good means, though they have not that success which we look for, seeing we know not when God hath appointed to bless our means. Doctrine. [commanded] the wicked have no power against God's people, but that which is given them from the 3 Lord, john 19 1. The reasons and use hereof are set down verse. 5. Doct 5. and vers. 13. Doct 1. Doctrine. [as a menstruous] God's people are more grievously afflicted, and reproached in the world, than any else, 4 and the godliest the most of all. The reason is, because Satan and the wicked have greatest malice against them. The use is to teach us, not to promise' ourselves the applause of men in this life, but to know that to be evil entreated and esteemed most vile, is our share, if we will live godly in Christ jesus. [The Lord is righteous] i in all these things GOD hath Verse 18. dealt most justly with me [for I have rebelled against his commandements] i I have most heinously sinned and wilfully transgressed the words that came out of the Lords own mouth by the ministery of his Prophets [hear, I pray you all people and behold my sorrow] i I desire that all men would mark Gods fearful judgements upon me. Objection how agreeth this with that 2. Sam. 1. 20. Tell it not in Gathe. Answer. The meaning of David's speech there is, that it should not be reported as the hand of the Philistines but of God. [my virgins and my young men] i the most tender of all my people and hope of the age that is to come [are gone into captivity] i are carried out of this land, the sign of his favour, and of heaven itself. Doctrine. [is righteous] God's people do acknowledge 1 his justice in all his works, yea even in his punishments laid upon them. Examples hereof are, job, David, Daniel, etc. The reason is; because, first, his word and spirit hath reform their judgements, teaching them how to think of his holy majesty in all things. Secondly, the conscience of their own sins causeth them to justify the Lord, and to accuse themselves. The use is, first, to reprove in ourselves, or others, all repining against God, and accusing of him, as things far differing from the disposition of the godly, rightly reform. secondly, to teach us to grow in the fear, and worship of GOD, praying always for his grace to assist us, who is so righteous in all his works. Thirdly, to teach us patience to bear, and contentedness to undergo, what condition soever the Lord, that is so righteous, doth lay upon us. Doctrine. [for I etc.] it is the duty of God's children to seek the cause of all their evils in themselves. The reason is, 2 because, first, GOD is righteous, and layeth nothing upon them but that which they justly deserve. Secondly, they know their own manifold sins, and their exceeding weakness in well-doing, which they cannot so see in any others. This doctrine is hardly learned, because of our natural blind self-love, & proneness to accuse others. The use is, first, to justify God, when he is judged. Secondly, to teach us, to betruelie humbled under the Lord's hand, when he layeth his rods upon us. Thirdly, to give us direction how to seek the right way of release from those crosses that are upon us. Doctrine. [rebelled] though God punish us often for other 3 causes, yet the matter that he worketh upon is our sins. The reason is, because the righteous GOD cannot punish without desert. The use is to teach us, to labour to found out and forsake our sins so often as we are punished. Doctrine. [rebellion] being an high degree of transgression teacheth us this doctrine. We must not lessen our sins, but 4 accounted them most heinous in our own eyes. The reason is, because, first, they are so in the sight of God. Secondly, they keep so many good things from us, and bring so many miseries upon us. Thirdly, it is a special note of a reformed heart; and the lessening or hiding of our sins, is a mark of the contrary. The use is, first, to teach us thereby the better to be prepared unto true repentance: secondly, to comfort us with assurance that we are out of love with our sins. Doctrine. [his commandment] [heb. his mouth] it is our duty (especially in religion) neither to go further, nor to 5 come shorter, than Gods revealed will; but to attend unto it, as the servants eye doth unto his masters hand: Psal 123. 2. The reason is, because, first, we are so commanded, Deut. 4. 2. & 12. 32. Proverbs. 30. 6. Revel. 22. 18. etc. Secondly, we can do nothing well▪ but by the direction thereof, seeing we are naturally blind in judgement, and corrupt in affection. The use is, first, to reprove them that think it unperfect, & therefore add traditions unto it, as the Papists. Secondly, to teach us, that the written word of God is the perfect rule of all righteousness. Thirdly, we must carefully learn to know this rule, or else how can we be directed by it. Doctrine. [rebelled] it is rebellion against the Lord himself, 6 to be disobedient unto the voice of his ministers, teaching his truth. Luke. 10. 16. The reason is, because first, they speak nothing in their own names, but from the Lord. Secondly, the disobedience is not to the minister, but to that he uttereth which is the Lords. The use is, first, to reprove their error that think they may hate the instructions of the minister and yet love God. Secondly, to teach all ministers to take heed what they teach in the name of the Lord, jest they profane his blessed majesty, abuse his holy ordinance of the ministery, and seduce his people. Doctrine. [his commandment] now their acknowledging 7 that to be God's mouth, which in their prosperity they contemned, teacheth us this doctrine. We are constrained in our adversity to acknowledge God's hand in those things, which in our prosperity we neglected. The reason, because, first, adversity reformeth the judgement, and causeth a more serious consideration of matters then before. Secondly, GOD will have his judgements justified by those whom he punisheth; this is verified even in the wicked, as in Pharaoh Exod 9 27. Nabuchadnezzar Dan. 4 31. Achab. 1. Kin. 21. 27. & c The use is to teach us, to acknowledge the voice and hand of God in all things, when the first occasion is offered us: so shall we have profit and comfort by it, else shall we be constrained to acknowledge it in the end, to the doubling of our sorrow. Doctrine. [hear etc. all people] when God's people are punished, 8 they are not ashamed, but willing to tell all men of it, and to declare their sins to be the cause of it. The reason is, because, first, above all things they desire to have the Lord justified in all men's judgements. Secondly, they desire that their own example might teach others to screw God better. The use is, first, to reprove them, as being far from a godly disposition, who either accuse God when they are punished; or labour to hide from the eyes of all men the affliction that is upon them: secondly, to teach us, that it is a right sign of unfeigned repentance, to be free in confessing our sins, and Gods just hand on us for them, and that without shame or blushing saving for the sins only. Doctrine. [all people] the manifesting of our punishments 9 unto the world as from God's hand because of our sins, can neither dishonour the Lord, nor harden others in their wickedness, but is a just occasion of the contrary. The reason is, because, first, it is matter of great honour to God, to let no sins escape without punishment, when he offendeth: secondly, it giveth others just cause to think, that except they repent, they shall all likewise be punished. The use is, first, to reprove them that would not have it known to the world how severely the Lord afflicteth his servants in this life: secondly, to teach us to desire to let others know how little the Lord liketh of sin, seeing he punisheth it in his dearest children. Doctrine. [my virgins, etc.] in that they were in such woeful condition every way, we learn this doctrine. It may fall 10 out to be the lot of the Church of God, to be deprived for a time of all worldly comfort, and of the ministery of the word and sacraments also. The reason is, because it was the condition of this people, who yet were the only true visible Church, that was then under the sun. The use is, first, to reprove the vanity of the Papists, who esteem the Church to be always a famous visible Monarchy, and of worldlings, who think it should be free from all molestations and troubles: secondly, to teach us not to be dismayed nor to forsake the truth, notwithstanding the innumerable troubles that do befall the Church that professeth the same. [I called for my lovers] i I desired to be relieved by those Verse 19 that loved me dearly [but they deceived me] i mine expectation was utterly frustrated in them. [my Priests and mine Elders] i the governors of the Church and of the common wealth [perished] i were so far from helping me, that they were in misery themselves [in the City] i they died within the walls of the City, without the sword of the enemies, [while they sought their meat] i even in their careful travail to find out some food [to refresh their souls] i to cheer their lives and strengthen their hearts withal. Doctrine. [I called unto, etc.] It is an increase of sorrow, to 1 be disappointed of their help, by whom we looked to be delivered out of our troubles. The reason is, because the hope of help by those means doth often promise' speedy deliverance, and in the mean while administereth patience; which being frustrated, the heart is suddenly fraught with many griefs that it looked not for. The use is, first, to reprove them as guilty of a great sin, who give the distressed any hope of succour, and yet disappoynte them when they might have helped them. Secondly, to teach us, especially to rest upon God in our troubles, and not to rely upon the outward means, lest they deceive us, and so our sorrow be increased thereby. Doctrine. [lovers deceived] God often maketh our friends 2 that love us unfeignedly, utterly unable to do us any good in our distress. The reason is, to show us that it is a vain thing to trust in man. The use is to teach us, to put our whole affiance in the Lord alone. Doctrine. [my Priests and mine Elders perished] the misery of that people must needs be great, whose rulers can neither 3 help themselves nor others. The reason is, because, the governors are the staff of the people's strength, which being broken, there is no help left. The use is, first, to show us in what excellent steed our rulers do stand us, and therefore to teach us to obey them, honour them, and pray for them: secondly, to teach us not to despair, though they be made utterly unable to help us, seeing it was so with this people, and yet God found out a means to deliver them. Doctrine. [perished] God's plagues do often overtake the great ones, aswell as others. The reason is, because, first, they 4 usually sin as greatly as others, if not above the measure of others: secondly, be they never so great amongst men, yet are they nothing when God taketh them in hand. The use is to teach us, not to sin by virtue of any privilege that we have in this life, seeing it cannot free us from those punishments which our sins do deserve. Doctrine. [while they sought] God's people may come to 5 the extremest beggary that can be in this life (though it falleth out very seldom.) The reason is, because, first, outward things are no part of their felicity, which is purchased for them by Christ jesus: secondly, God will now and then, show himself the preserver of his people, when all means do fail. The use is, to teach us, not to rest upon any thing in this life, for that were to build upon the sand which will fail in the tempest. Matth. 7. 26. 27. [Behold O Lord, for trouble is upon me] i O Lord regard Verse 20. me with thy mercies, for I am in great straightness, and extremities do press me, and oppress me, [my bowels are bemudded] i all my entrails are disordered and mingled together as the troubled water is with the mud (for the hebrew word is borrowed from the waters that are in such a case after or in a tempest) [mine heart turneth itself within me] i for very grief and anguish, my heart doth (as it were) remove and roll within me [because I have greatly rebelled] i the cause of all this misery is, my grievous transgressions against the Lord my God [the sword spoileth abroad] i wheresoever my people are employed in wars for my defence, there the enemy's sword doth kill and destroy them [as death at home] i The famine is so great at home, that nothing but death appeareth in every street and house, where our profit and our pleasure hath been unto us in great measure. Doctrine. [behold O Lord] in that they prayed vers. 9 and vers 11. and in this place, and often after, we learn this doctrine. 1 We must not give over, but continued in prayer, though we be not heard in that we entreat for. The reason is, God hath commanded to pray without ceasing, and set no time when we shall be heard. The use is, to teach us, that God by deferring to hear us, first trieth our faith and patience: secondly, showeth his exceeding anger against our sins: thirdly, giveth us occasion to increase in repentance and fervency of prayer: Examples hereof are the Israelites in Egypt, and in the Captivity. job, David, etc. Doctrine. [behold, etc.] God seethe all things: but their example in laying open their miseries before the Lord, teacheth 2 this doctrine. We must with lamentation, lay open our miseries before the Lord, if we look to be relieved. The reason is, because, first, mercy is denied to them that hide their sins, Proverbs 28. 13. secondly, forgiveness is granted upon a free confession, Psal▪ 32. 5. The use is, first, to reprove them, as having no spark of right repentance, that coldly, or not at all, do acknowledge their particular sins unto the Lord: secondly, to teach us to ransack our own ways, that in the days of our repentance we may be able thoroughly to lay open our transgressions unto the Lord. Doctrine [for trouble is upon me] we then pray most earnestly, 3 when we feel most sensibly the burden of that we would be rid of, and the want of that we would have. The reason is, because, first, else we are continually secure: secondly, we earnestly desire the contentment of our own hearts: which cannot be whilst we have that we would not, and want that we would have. The use is, to teach us, first, the necessity of affliction, seeing it is evident we are then (only) touched effectually: secondly, to strive that we be not cold, but more and more affected with the sense of our sins, to loathe them, and with a longing after righteousness, to walk therein. Doctrine. [be mudded: heart turned] There is no rest nor 4 quietness within us, when God presseth us with the weight of our own sins. The reason is, because, first, they are so many and so grievous. Secondly, he can, and doth urge them more forcibly, then that we can sustain his heavy hand. The use is, to teach us, first, to pity those that are afflicted in conscience for sin, above all others that are any ways distressed. Secondly, to esteem of, and be thankful for the peace of conscience, as the greatest treasure that we can enjoy in this life. Thirdly, to avoid sin always, as that which will procure us the greatest hurt both in this life, and in the life to come. Doctrine. [greatly rebelled] The godly do always in the 5 due consideration of their sins, aggravate them against themselves in greatest measure. The reason is, because, first, they see best into their own offences. Secondly, they measure them by the heavy anger of God deserved by the same, as did the Publican, Luk. 18. 13. The use is, to teach us, first, to try ourselves how we stand affected this way, seeing it is a special note of true repentance, and the contrariety of impenitency. Secondly, to labour more and more to aggravate our sins in our own eyes, that we may be humbled the more effectually thereby. Doctrine. [〈◊〉, death, etc.] The things that are ordained 6 for our greatest good in this life, do turn to our greatest harm when our sins provoke God's anger to break forth against us. The reason is, because, first, all creatures are at his commandment to execute his william. Secondly, they are no further unto us as blessings, than so far as he giveth them in his love and favour. The use is, to teach us, first, in the rebellion of any of God's creatures against us to acknowledge our sins against God to be the cause. Secondly, to labour first of all to be reconciled to GOD in Christ jesus, and to walk in obedience unto his laws: so shall all his creatures serve to our good, else do they increase our condemnation. [They have heard] i it hath come to the ears and knowledge Verse 21. of the enemies [that I do mourn] i that I am in great heaviness and lamentation [and there is none to comfort me] i neither one nor other showed any pity upon me [all mine enemies have heard of my trouble] i the knowledge of my misery is come to the ears of mine enemies of all estates and conditions [and are glad that thou hast done it] i they rejoice that thou hast laid so heavy things upon me [those haste brought the day that thou hast pronounced] i the destruction which thou hast prophesied by the mouth of the Prophets against the Nations will as surely come upon them, as if it were already come to pass: for the hebrew verb, being in the time past, is meant of that which is to come, according to the manner of the speeches of the Prophets, for the more assurance of the accomplishment thereof [and they shall be like unto me] i their misery in this world shall be as grievous to see to, as mine is now: for otherwise their estate shall be most contrary, when all tears are wiped from the eyes of the godly, and all calamities powered upon the heads of the wicked. Doctrine. see verse. 2. doct. 3. and verse, 8, doct. 7. 1 Doctrine. [none to comfort me etc.] it is the duty of all 2 men to comfort the afflicted, & not to add to their miseries, Math. 25. 40. james. 1. 27. 1. Cor. 12. 26. Heb. 13. 3. The reason is, because, first, we own this duty (among others) one to another. Secondly, no misery can befall another, but when God will, it may light upon ourselves, seeing we daily deserve the same. The use is, first, to reprove them that do not take any man's misery to heart but their own. Secondly, to teach us, to labour our hearts to be like affected with others; even to mourn with them that weep etc. seeing it is a sign of a lively member: as the want thereof argueth, either that we are cut off, or were never engrafted into that body whereof Christ jesus is the head. Doctrine. [are glad] it is the property of the wicked to rejoice 3 at the miseries of the godly, with whom they should mourn. Psal. 69. 12. and 137. 3. judges. 16. 25. The reason is, because, first, they are affected as their father the Devil, who rejoiceth in nothing but the calamity of mankind. Secondly, their hatred that they bear to the righteous, maketh them be glad when any evil lighteth on them. The use is, to teach us, first, to be far from that wicked disposition, but rather to mourn when our enemies are in distress. Psal. 35. 13. 14. etc. Secondly not to be dismayed though the world triumph over us in our miseries, seeing it hath been the condition of God's people in all ages. Doctrine [thou hast done it] in that they could not in prosperity 4 rightly understand the word of God which concerned themselves but now can both apply it rightly to themselves, and others also; we learn this doctrine. We are the fit scholars to learn God's word, and make right use of it, when afflictions are upon us. The reason is, because, first, in prosperity we forget God and ourselves also. Secondly; we are in our corrupt nature, as naughty children, that will not learn except they be well whipped. Thirdly, in afflictions we can more easily consider of our estate both present, past, and to come. The use is, to teach us, how necessary afflictions are, to frame us to be of a right disposition: secondly, to humble us, seeing we are of so untoward a disposition. Thirdly, to provoke us as at all times, so especially in afflictions, to pray that we may be directed by God's spirit to lead our lives according to his will, seeing we are of nature so perverse. Doctrine. [bring etc. that thou hast pronounced] every title 6 of God's word shall be accomplished in due season. Mat. 5. 18. The reason is, because, it came from him that is truth itself, and cannotlye. The use is, to teach us, first, of what singular excellency God's word is, seeing there is no fault or untruth at all in it. Secondly, to renounce our own reason, and to rely upon the word, assuring ourselves that it shall be performed, though it be against the judgement of flesh and blood. Thirdly, to raise us from all security of sinning, seeing all his judgements denounced against our offences shall (without our true repentance) assuredly fall upon us. Doctrine. [shall be like] though the troubles of the righteous 7 be many; yet are not the elect to be discerned from the reprobate by affliction. The reason is, because, they are both partakers thereof in this life, and that often in most heavy manner. The use is, to teach us, not to measure the love or displeasure of God unto any by their outward estate in this life, seeing no man can know his own estate thereby. Eccle. 3. 21. Doctrine. [thou wilt etc.] it greatly easeth the godly in their afflictions, to consider that their foes shall be destroyed. 8 Revel. 18. 20. The reason is, because, that always the overthrow of the wicked, is the deliverance of the godly. The use is, to teach us, with patience to bear the afflictions that are laid upon us by the hands of the ungodly; seeing we shall not be always under their hands, but they shall one day bear a far more grievous punishment. Doctrine. [they shall be etc.] the punishments that God's people sustain in this life, are sure tokens that the wicked 9 shall be plagued, howsoever they escape for a time. The reason is, because. God in justice cannot spare the wicked, seeing his judgements begin at his own house. 1. Peter. 4. 17. etc. Rom. 11. 21. The use is to teach us, by our own afflictions to gather assurance that God will one day more thoroughly visit the sins of those that continued in their wickedness. [Let all their wickedness come before thee] i call thou to Verse 22. thy remembrance all their sins, that their judgement may be accordingly [do unto them as thou hast done unto me for all my transgressions] i be thou (O Lord) a tighteous judge, and let not them escape unpunished, seeing thou hast plagued me for my sins, [for my sighs are many and my heart is heavy] I am exceedingly affected with grief, and wonderfully cast down, and humbled. Doctrine. [let all their etc.] it is lawful for the godly to 1 pray for the overthrow of the wicked. Psal. 83. 9, etc. The reason is, because, by their destruction God is glorified, and the Church preserved. Objection. we are commanded to love our enemies. Answ. it is true, when their enmity concerneth ourselves in private; but when it is against the truth and professors thereof, the love of God's glory, and his truth compelleth us to pray for their overthrow. The use is, to teach us, that the glory of God, and preservation of his Church, aught to be dearer unto us, than our nearest friends, Mat. 10. 37. yea than our own lives. Doctrine. [for my sighs] the sufficient humiliation and deep mourning of God's children are forcible means to 2 move the Lord to pity them, and to relieve them, Isay. 66. 2. and 2. Cor. 7. 10. The reason is, because, first, God is full of compassion, and is much moved with the miseries of his servants. Secondly, he smiteth us, that we may be humbled thereby: which being wrought in us, he will withdraw his hand. The use is, to teach us, first, to be humbled by our afflictions which we bear from time to time. Secondly, to allege it unto the Lord as a reason to hear us, which he will not reject but much regard if we be humbled aright. The second Chapter. HOw, etc.] i in what wondered manner and by what strange means, [hath the Lord darkened] i covered with blackness of all calamities, [the daughter of Zion] i his people whom he had established as mount Zion [in his wrath] i in his anger against them, for their sins [and hath cast down from heaven] i overthrown from the highest degree of excellency [unto the earth] i to the basest estate of misery [the beauty of Israel] i the glorious estate wherein he had planted his people Israel [and remembered not] i had no regard nor respect [unto his footstool] i his temple and the exercises of religion therein, which his own hand had appointed: the same phrase is used to the same purpose, Psal. 99 5. and Psal. 132. 7. Doctrine. [How] it is our duties to strive with ourselves 1 to be affected with the miseries of God's people; for the reasons and use hereof, see Chap. 1. verse. 1. doct. 2. Doctrine. [how] the question showeth, that the chastisementes and corrections that God layeth upon his Church, are 2 most wonderful, the causes whereof are past finding out of his wisest children: this made the Prophet David to judge amiss hereof, Psalm. 73. 13. 14. and Habacuc to reason with the Lord Chap. 1. 13. The reason is, because, first, the Lord will in his own servants, declare his anger against sin: secondly, he seethe afflictions the best means to frame them to his obedience: thirdly, his ways are beyond the reach of flesh and blood. The use is, first, to teach us to learn by the consideration hereof (as David did Psal. 73. 16. 17) to reform our judgements, and not to justify and condemn any by that befalleth them in this life: Secondly, in greatest plagues to acknowledge the righteousness of God, by reason of our sins deserving the same: Thirdly, not to set our affections upon this life, fraught with so many miseries, but to long for a better, and to rejoice in afflictions which do frame us thereunto. Doctrine. [darkened the daughter of Zion, etc. and cast 3 down, etc.] God spareth not to sinite his dearest children, when they sin against him: the whole story of Israel in general and David in particular giveth example hereof. The reason is, first, that the Lord might declare himself an adversary to sin in all men without partiality: Secondly, that he might reduce his servants from running on headlong to hell with the wicked. The use is to teach us, first, to magnify the righteousness of God, as in all his works generally, so in the afflictions of his Church particularly: secondly, not to persuade ourselves to look for any earthly peace (seeing the promises of this life are conditional) though we be the children of Abraham by faith, but to prepare ourselves for continual calamities one in the neck of another. Doctrine. [from heaven unto the earth] the higher that 4 God advanceth any, the greater is their punishment in the day of their visitation for their sins, Deut. 28. throughout. The reason is, because, first, to whom much is given of them must much be required: secondly, according to the privileges abused, so is the sins of those that have them greater and more in number. The use is to teach us, not to think ourselves to have any freedom to sin, because we be greater than others, but that our punishments shall be the more intolerable, if our obedience answer not to our prerogatives that we have above others. Doctrine. [footstool] the most beautiful thing in this world is base in respect of the Majesty and glory of the 5 Lord. The reason is, because, he is infinitely glorious, and all things here are most subject to corruption, and baseness. The use is to teach us, not to rest on any thing that here we can enjoy; but to use them (according to God's commandment) as means to increase us in the fear, and direct us in the true worship of his glorious majesty. Doctrine. [footstool] God's anger against sin, moveth 6 him to destroy the things that he commanded (for his own service) when they are abused by men. The reason is, because, he cannot endure the dishonour of his name thereby. The use is, to teach us, first, that sin (especially of such as profess God's name) is most odious and ugly in his sight: secondly, to take heed that we use the outward means of God's service with all reverence, and profit rightly by them to the increase of all godliness in us, else shall they be taken from us. [The Lord hath destroyed] i with his mighty hand from heaven he hath overthrown [and hath not spared] i showed Verse. 2. no favour or mercy in it [all the habitations of jaacob] i all those goodly dwellings that he had seated them in [he hath thrown down in his wrath] i in his anger for sin he hath laid even with the ground [all the strong holds of the daughter of judah] i all those towers, bulwarks and castles that the people of the jews had prepared for their defence [he hath cast them down to the ground] i not shaken them a little and so left them standing, but utterly defaced and wasted them [he hath polluted the kingdom and the princes thereof] i he hath taken all privileges from them, and given the whole people of all degrees into the hands of the wicked Nations to be profanely used at their pleasure. Doctrine. [the Lord hath, etc.] It is the hand of God that taketh away the flourishing estate of a kingdom, Dan. 4. 29 1 The reason is, because, the power to do so great a thing is in his hands alone. The cause that moveth the Lord thereunto is, the sin of the Princes and people thereof. Examples, Egypt, Achabs' house, jehu his race, whole Israel and judah; so is it in the flourishing of particular persons. The use is, first, to declare unto us the omnipotent power of God, that we may tremble at it, so did Daniel teach Nabuchadnezzar, Dan. 4. 22. etc. Secondly, to teach us the righteousness of God, that dealeth not like a tyrant but uprightly, that we may honour him in all things; so did job: 1. 21. etc. Thirdly, to let us see the odiousness of sin, that causeth God to overturn the most glorious things in the world, and therefore that we must detest it, and war against it all the days of our life. Doctrine. [not spared] as God is full of mercy in his long 2 suffering, so is his anger unappeasable when it breaketh out against the sons of men for their sins, jerem. 4. 4. Examples hereof, the old world, Sodom and Gomorrah, Israel, and the seven Churches mentioned in the Revelation. The reason is, because he useth not to execute his judgements till no means of his mercy will prevail. The use is to teach us, that we despise not his judgements, nor abuse his mercies, but tremble at the one, and be drawn to well doing by the other. Doctrine. [habitations] God depriveth us of a great blessing, 3 when he taketh from us our dwelling places. The reason is, because of the great commodities and contentment that come unto us thereby, when we enjoy them peaceably; as every man's experience can teach him in particular. The use is to teach us, first, to be humbled when God taketh such a blessing from us: Secondly, whilst we peaceably enjoy the same, to use it to the furtherance of God's glory, and to praise God daily for the comfortable use thereof. Doctrine. [not spared] there is no assurance of worldly possessions 4 and peace, but in the favour of God. The reason is, because, first, he ruleth and disposeth all things at his pleasure: secondly, in his anger he useth to overthrow these things. The use is, first, to reprove the vain and godless opinion of them that think the greatest worldly safety to be, in being furthest from zeal in religion: secondly, to teach us, first, to seek the kingdom of God and his righteousness, so shall all other things go well with us, Matth. 6. 33. Doctrine. [strong holds] God overthroweth the greatest strength that man can erect, even at his pleasure. The reason 5 is, because there is no strength but of him and from him. The use is to teach us, never to trust in our own valour, but so to use all good means of our defence, as still we rely upon the Lord for strength and success thereby. Doctrine. [in his wrath] it is a mark of God's wrath to be deprived of strength, courage, or any other necessary gift, 6 when we stand in need of them. The reason is, because, it is a sign that his hand is not with us to give us that blessing by them, which we looked for, or heretofore have had in them. The use is, to teach us, in all things that we take in hand to beg of God, both the thing itself, and also the means of accomplishing the same. Doctrine. [of the daughter of judah] It is the sin of the Church, that causeth the Lord to spoil the same of any 7 blessing that she hath heretofore enjoyed. The reason is, because, in her obedience he hath promised to bless her, Deut. 28. 2. and in her disobedience, to take his blessings from her, Deut. 28. 15. The use is to teach us, when we are deprived of any blessing, not to fret against the wicked (Gods rods) that are the instruments thereof: but to acknowledge our own sins, that caused the Lord to set them on work to spoil us, and by repentance to seek reconciliation with him, so shall we enjoy his blessings again, or otherwise contentment. Doctrine. [strong holds] these being taken away in God's anger teacheth us this doctrine. It is the good blessing of 8 God, to have a kingdom to have strong holds, munitions, etc. for a defence against their enemies. The reason is, because they be the means that usually he blesseth to procure outward safety. The use is, to teach us, carefully to prepare them against the time of trouble, yet never to rest in them, but to depend upon God's blessing alone. Doctrine. [polluted] the more that God honoureth us 9 with his blessings, the greater shall be our dishonour, if we abuse them, when he entereth into judgement with us for the same: for the reasons, and use hereof, see vers, 1. Doctr. 4. [He hath cut off in his fierce wrath] i he hath utterly taken Verse. 3. away in his exceeding displeasure [all the horn of Israel] i all the strength and beauty of his people [he hath drawn back his right hand] i he hath withdrawn his power and assistance [from before the enemy] i from standing by us (as in former times) against our adversaries [and he burneth in jaacob like a flame of fire] i he doth declare his displeasure among his people, as clearly as a flame of fire that is easily discerned [he devoureth round about] i in all places and corners his consuming hand appeareth. Doctrine. [horn] Strength and honour are in the Lord's 1 disposition, to be given, continued or taken away at his pleasure. The reason is, because he is the author of all things. The use is, to teach us, whilst we enjoy any part thereof, to acknowledge it to come from him, to honour him therewithal, and to take patiently the removing thereof from us when it shall please him. Doctrine. [drawn back] when God's favour is towards us, it is our shield against our enemies; but when he meaneth 2 to punish us, he leaveth us unto ourselves: so dealt he often with Israel, judges 2. 14. The reason is, because, none can hurt us, whilst he that is the strongest is on our sides; but when he is against us, we are of nostrength. The use is, to teach us, above all things to pray continually, that above all other crosses, he would never take his loving countenance from us. Doctrine. [flame of fire, etc. round about] though God's justice be severe against sin in all men, yet is it most manifest 3 in his Church, having sinned against him. The reason is, because, first, all men's eyes are most upon God's Church. Secondly, God doth declare himself more in, and for his Church then all the world beside. [He hath bend his bow like an enemy] i he hath prepared Verse 4. his armour as enemies do, that mean to destroy [he is appointed with his right hand as an enemy] i he is ready with his power and strength as one that professeth enmity [and hath slain all that was pleasant to the eye] i he hath destroyed the young men, and all the flower of the people [in the tabernacle of the daughter of Zion] i in the midst of his people [he hath powered out his wrath like fire] i he hath abundantly and most vehemently declared his heavy displeasure. Doctrine. [he hath etc.] Where God is angry, there is nothing 1 to be looked for but destruction, and ill success in all things. The reason is, because, first, his power is no way to be matched. Secondly, his will is made hot by the sin of the parties that anger him. The use is, to teach us, first, always to walk in reverent obedience unto him, lest we procure his displeasure against us. Secondly, when any part of his anger breaketh forth against us, to seek to appease him by true repentance. Doctrine. [his bow like] God punisheth sin in his children in this world as severely as if they were reprobates: 2 Examples hereof, job, David, yea and whole Israel. The reason is, first, to declare that he is not partial, but hateth sin in those whom he most of all loveth. Secondly, that it may appear what great wrath remaineth for the ungodly, 1. Pet. 4. 17. The use is, to teach us, first, to admire and praise God's righteousness. Secondly, to accept willingly his punishments laid upon us, knowing it to be the lot of God's people at all times. Doctrine. [like an enemy] yet not one indeed. Doctrine. Though God show all outward signs of enmity against his 3 Church, yet is his love everlasting thereunto. The reason is, because he is no changeling, but loveth unto the end, john 13. 1. The use is, first, to declare unto us Gods exceeding love to his Church. Secondly, to give us comfort in our distresses; which is attained unto by recounting Gods former favours showed unto us. Doctrine. [and show] God's anger is neverin vain, but effecteth punishment upon them with whom he is angry. 4 The reason is, because all things serve to accomplish his will, and nothing can resist it. The use is, to teach us, to take heed that we do not offend him, seeing we cannot escape his punishing hand. Doctrine. [pleasant] God regardeth not the most precious things that are amongst the sons of men, in respect of declaring 5 his justice against sin. The reason is, because all things serve to his glory, and to the clearing of his equity among his creatures. The use is, to teach us, to regard well doing, and to shun the transgression of his laws above all earthly things. [The Lord was as an enemy] i in all respects he declared Verse 5. himself to deal extremely as enemies do [he hath devoured Israel] i he hath utterly made havoc of the Nation of his people [he hath devoured all his palaces] i he hath thrown down all those goodly buildings and dwelling places that were throughout all judea [he hath destroyed his strong holds] i he hath razed down all those bulwarks and fortresses that he had builded for defence [and hath increased in the daughter of judah sorrow and heaviness] i he hath given his people just cause to increase in all kind of griefs, even adding sorrow unto sorrow: for both the Hebrew words come from one root, and signify one thing. Doctrine. This often repeating of one thing in divers 1 terms, teacheth us this doctrine: It is a hard thing to persuade God's people rightly to judge of, and be affected with the afflictions that are upon them. The reason is, because, first, the ways of God are high beyond the reach of the sons of men. Secondly, we are naturally of a blind and dull disposition, with much ado brought unto any good thing. The use is, to teach us, to labour against our own perverseness, using all the means that God hath appointed to make us rightly affected with his plagues upon us, or upon others our brethren. Doctrine. [devoured Israel] God hath no need of any 2 people, but all have need of him. The reason is, because, all are his, Psal. 50. 12. and he is able of stones to raise up children unto Abraham, Math. 3. 9 The use is, to teach us, never to flatter ourselves as the jews did, with, the Law shall not departed from the Priest: for it is a vain confidence, and can do us no good, but much harm. Doctrine. [increased] God will increase his plagues upon 3 his children, where sin without repentance is increased. The reason is, because, he punisheth to the end to bring them to repentance, whereunto if more easy stripes bring them not, he will lay on his stripes the more heavily. The use is, to teach us, never to think ourselves safe from afflictions (when God beginneth to correct us) until we be sound converted from our sinful ways. Doctrine. [sorrow] God giveth many causes of sorrow when he punisheth his people. The reason is because, first, 4 he giveth a token that he is displeased, which is cause of greatest grief unto God's children. Secondly, his punishments do usually cross our affections in the things that they are most set upon. The use is, to teach us, first, to labour with ourselves, that we may be affected with the crosses that are upon us. Secondly, to seek to him alone for succour in the time of our sorrow. [For he hath taken away the hedge thereof, as of a garden] i he hath laid it open unto the spoil, by removing his protection Verse 6. from it, so as it cannot but be spoiled as a garden that hath no hedge [he hath destroyed the place of his assembly] i he hath thrown down those places, where his people were wont to meet for the exercises of religion, the Temple and the Synagogues [The Lord utterly forgetteth the feasts and Sabbaths in Zion] i he seemeth to think upon no such thing, as to 'cause his people to celebrated the appointed times dedicated to his service [and hath despised in the indignation of his wrath] i in his heavy displeasure he hath declared himself not to regard [the King and the Priest] i the governors of the Common wealth and teachers of the Church, which were not only a sign of his favour, but also the means of bodily and spiritual comfort unto all the people. Doctrine. [hedge thereof] It is the Lord alone that giveth safety unto his church, or layeth his people open to spoilers, 1 Isay. 5. 5, 6. Psal. 80. 12, 13. The reason is, because, all power is in his hands, to save or destroy at his pleasure, Dan. 5. 18, 19 The use is, to teach us, to depend wholly upon him, seeking always when he shaketh his rod over us, reconciliation with him, by true and unfeigned repentance. Doctrine. [place of his assemblies] The Temple being the 2 most holy place in the world and yet destroyed, teacheth this doctrine; No place on earth hath any holiness in it, or promise' of continuance, farther than it is holily used. The reason is, because God regardeth no place further than to serve to that holy use, whereunto he hath appointed it. The use is, to teach us, first, that the place maketh not men holy or profane, but men the place: this confuteth judaisme in tying holiness to the temple, and popery thinking great holiness to be in this and that place. Secondly that when we come to the places of God's worship, there is nothing that can profit us without the right use of them. Doctrine. [place of, etc.] God is angry with his own ordinances, 3 and layeth a curse upon them for the sins of those that abuse them, Psalm. 74. 5. 6. 7. and 78. 95. 60. 61. Isay 1. 13. and 6. 10. The reason is, because God ordained these things to bring us to holiness, which if they do not, they increase our wickedness, 2. Cor. 2. 15. 16. The use is, to teach us, first, how monstrous sin is, that perverteth so holy things from their proper use: Secondly, to be careful above all things to use the exercises of religion aright, and to take them in hand with trembling and fear. Doctrine. [destroyed the place, etc. feasts and Sabbaoths] 4 The Church of God on earth, is not always visible and apparent to the eyes of men, Revel. 12. 14. The reason is, because the exercises of Religion and places thereof (which are the visible notes of a Church) are often overthrown, and the Church dispersed. The use is, to teach us, first, that the Papists err in making perpetual visibility a note of God's true Church: secondly, not to renounce the truth, though the Church be overthrown; for God will in his good time restore her again, as ever he hath done. Doctrine. [despised] when God will afflict a people, he 5 will spoil them of the means of their peace and comfort, Isay ●. 1. to the 5. The reason is, because, usually we rest too much in the outward means. The use is, to teach us, first, not to trust to any outward means but in God alone, who blesseth them to those that use them aright: Secondly, to be assured that when he depriveth us of them, his decree is gone out against us to punish us: thirdly, to labour by repentance to prevent the plagues threatened to come upon us. Doctrine. [King] It is a grievous plague of God for a people 6 to be spoiled of their rulers (especially being good ones) judges 2. 7. 11. and 19 1. 2. and to enjoy them is a great blessing, Isay 49. 23. The reason is, because, all desolation cometh with the loss of them, Isay 3. 5. The use is, to teach us, first, to praise God for his blessings that we have enjoyed that way. Secondly, to pray daily for our Prince and rulers, that under them we may lead a religious and peaceable life, 1. Tim. 2. 2. Doctrine. [Priest] It is the heaviest judgement that God's Church can have falling upon her in this life, to be deprived 7 of that holy ministry which should build her in true religion, Psal. 74. 9 Mich. 2. 6. The reason is, because, the enjoying thereof bringeth such comfort, as maketh all other afflictions easy to be borne, Psalm. 84. 10. The use is, to teach us, first, when we enjoy it, to rejoice therein especially, and praise God for it. Secondly, if we want it, to seek it where it is to be had, 2. Chron. 11. 16. etc. Thirdly, where we have it in corruption, to seek the reformation thereof, every man in his place, keeping within the bounds of his calling. [The Lord hath for saken his altar] he hath rejected the Verse 7. place of their daily sacrifices [he hath abhorred his sanctuary] i he cannot endure the place where heretofore he was especially worshipped [he hath given the walls and her palaces into the hands of the enemy] i he hath given both the strong and the delightful places over to them that hate his people, [they have made a noise] i with great triumph they have shouted and cried [in the house of God] i in the place that was consecrated to God's service, and appointed only for God's people to come into [as in the day of solemnity] i even as in the solemn feasts when the people sounded out God's praises. Doctrine. [the Lord hath] This often repetition teacheth 1 this doctrine. It is the duty of God's people to labour their affections, that they may be rightly touched with the loss of the cutward exercises of religion. The reason is, because, first, naturally we are not moved with it, thinking it a small matter. Secondly, it should be our greatest desire to enjoy the same, Psal. 27. 4. and 84. 10. and 132. 5. The use is, to teach us, first, the corruption of our nature that maketh so small account of so incomparable a blessing. Secondly, to try ourselves what measure of religion we have in us, by the measure of desire we have to enjoy, and sorrow when we loose the exercises of religion. Doctrine. [abhorred his] When GOD is angry with his people, he will take from them the outward signs of his favour. 2 The reason is, because he would use all means to humble them, and bring them to repentance. The use is, to teach us, to acknowledge his hand against us for our sins, whensoever he taketh any of his blessings from us, and to learn thereby more true and sound repentance. Doctrine. [he hath given] When God's people grow obstinate 3 in their sins, he spoileth them of all those things wherein they trust. The reason is, because he would take away all means of impenitency. The us is, to teach us, the more blessings that God taketh from us, to assure ourselves, that we are the further from that we should be, and therefore to increase in true repentance. Doctrine. [sanctuary, etc. walls] When the Church is 4 spoiled, the Commonwealth cannot go free. The reason is, because the members of the Church are always part of the Commonwealth. Secondly, the Commonwealth hath no promise from GOD to be well, but by the promise made to the Church. The use is, to teach us, so careful as we are to have the Common wealth flourish, to be as diligent to seek the prosperity of the Church. Doctrine. [he hath given] The wicked could never prevail 5 against the godly but that God giveth them into their hands; for the reasons and use hereof, see chap. 1. verse 5. doctr. 4. Doctrine. [make a noise] God giveth the wicked (for the 6 sins of his people) occasion to blaspheme his name, and to deride his holy ordinances. The reason is, that he may thereby provoke his servants unto a detestation of their own sins, which gave occasion thereof. The use is, to teach us, to be humbled and grieved, when we see or hear the rage of the wicked, not only for that God's name is dishovoured, and his laws violated: but also for that our disobedience hath been a cause of their sins. [The Lord hath determined] i. decreed and appointed [to destroy the wall of the daughter of Zion] i to overthrow the Verse 8. defence of jerusalem [he stretched out a line] i laid out in particular the manner and certainty of her overthrow: so 2. Kin. 21. 13. Isay. 24. 11. [he hath not withdrawn his hand from destroying] i he continueth until he have made a final destruction [he causeth the rampart and the wall to mourn] i giveth cause of mourning to the sencelesie creatures: a figurative speech [they were destroyed together] i by a sudden vehement destruction. Doctrine. [generally] In that jerusalem is destroyed as well as other places, we learn this doctrine: No privilege 1 can free the impenitent sinners from the plagues that God meaneth to bring upon them, though they persuade themselves otherwise, jerem. 7. 4. The reason is, because he is righteous, and judgeth without respect of persons, Rom. 2. 9 11. 12. The use is, to teach us, never to stand upon our birth, friends, riches, multitude, strength, or any other privilege whatsoever, to excuse or defend us in our sins withal; for none of them shall shield us against God's mighty hand. Doctrine. [determined] The ruins of kingdoms and strong cities come to paste only by the immutable decree of 2 God; and not by fortune, man's power, policy, or any other thing, Dan. 4. 22. 1. Sam. 15. 26. 28. The reason is, because, there is no power in any of his creatures, but so far as he giveth it thereunto. The use is, to teach us, first, not to think ourselves able to do any thing, but to crave the Lords assistance, whether we be employed in the defence of our country, or in a lawful quarrel against any foreign nation. Doctrine [His Line] the Lord doth both decree his judgements, and also determine the measure of them, Dan. 4 29. 3 The reason is, because he dealeth justly in all things. The use is, to teach us, patiently to endure those afflictions that God shall lay upon us at any time, being assured of this, that he in wisdom disposeth them, and will not suffer them to grow in greatness or continuance beyond that which he seethe meet. Doctrine. [wall to mourn] the dumb and senseless creatures do mourn according to their kind, when we are punished 4 in them for our sins, Rom. 8. 22. The reason is, because, they suffer things contrary to their kind, by reason of our sins. The use is, to teach us, that if we mourn not when we feel God's hand upon us for our sins, we are more blockish than the senseless creatures. Doctrine. [rampart, etc.] the sin of men bringeth strongest 5 things to nothing, when God calleth them to an account. Example hereof Babel, Isay 13. 19 20. The reason is, because nothing can withstand God's justice, which is set on work by sin, to destroy us. The use is, to teach us, first, how horrible a thing sin is, that bringeth such confusion into the world: Secondly, not to trust in any outward things be they never so strong. Doctrine. [together] God's hand prevaileth as easily against 6 the strongest and most, as the weakest and fewest. The reason is, because, all humane strength is nothing to him. The use is, to teach us, to tremble at his mighty power, and to magnify him in the consideration thereof. [Her gates are sunk to the ground] those strong gates that Verse 9 should have kept out the enemy, are fallen down, or sunk into the bowels of the earth, and thereby free passage into the City is given unto the adversaries [he hath destroyed and broken her bars] i he hath taken all strength from the gates, that should have fortified them being shaken [her Kings and her Princes are among the gentiles] i the chief of her people are constrained to live among the heathen that are enemies to religion [the law is no more] they have no ordinary exercises of religion among them [neither do her Prophets receive any vision from the Lord] they have no more extraordinary reuclations, to tell them the will of God. Doctrine. [gates bars] when God punisheth his people, he will especially destroy those things wherein they put most 1 confidence. The reason is, because, such confidence doth usually keep us from true humiliation and repentance. The use is, to teach us, to take heed of growing secure, by trusting too much unto outward things: for if we do, God will utterly deprive us of them. Doctrine. [Kings] when God meaneth thoroughly to afflict a people, he will spoil them of the means of their peace 2 and comfort: for the reasons and use hereof, see verse 6. Doctrine 5. Doctrine. [are among the gentiles] when God by punishments showeth his anger against a people, he specially plagueth 3 their Princes and Rulers. The reason is, because, usually their hands are deepest in the sin; either in not ruling them aright, or neglecting to see them well instructed; or else in giving them ill example. The use is, to teach us, that God is righteous in his judgements, and spareth not any in respect of their persons. Doctrine. [among the Gentiles] It is a grievous punishment 4 unto the godly to live with, or to serve them that are wicked, Psal. 120. 4. 5. The reason is, because they shall see and hear many things that be just cause of grief unto them. Secondly, they may not freely speak to the praise of God without rebukes or scorns. The use is, to teach us, being free from this plague, to praise God for it, or being afflicted with it, to cry to God for the amendment of it. Doctrine. [Law no more] It is a fearful judgement to have the ministery of the word that heretofore we enjoyed, 5 taken away from us, Psalm. 74. 9 Mark▪ 6. 10. 11. The reason is, because, it is the greatest means of comfort, and the want of it, the readiest way to the decay of all religion in us. The use is, to teach us, above all things in this life, to labour that we may have the continual benefit of it, whatsoever else we have with it. [The Elders of the daughter of Zion] i the wisest and Verse 10. gravest of the people [sit upon the ground and keep silence] i are thrown down to grow in sorrow thereby and utterly destitute of all counsel [they have cast up dust upon their heads] i they show the greatest signs of amazedness and sorrow that can be devised [they have girded themselves with sackcloth] i they show by their attire how they are confounded and ashamed [the virgins of jerusalem] i the daintiest and nicest of all the people, the maidens [hang down their heads to the ground] i they which usually look up and do make much of their beauty, do now look down as though they were ashamed of themselves. Doctrine. [the Elders] the wisest of God's servants are at their wits end, or fall into despair if they be deprived of 1 their hope, in the promise of God's assistance, Psal. 119. 92. The reason is, because, first, man's wisdom is not able to support us in troubles: Secondly, if God be not with us in our distresses to comfort us, he is against us to punish us, and then he being the strongest, must prevail. The use is, to teach us, first, what an exceeding blessing it is, to have the Lords comfortable presence with us in our troubles: Secondly, to show us our own weakness, if he leave us to ourselves, that by the consideration thereof, we may be humbled. Doctrine. [sit on the ground] bodily exercises do profit 2 to further lamentations in the day of heaviness, but are no part of God's service in themselves. The reason is, first, because God is a spirit, and his worship must be spiritual, john 4. 24. etc. Secondly, God by his spirit affirmeth such things not to profit in that kind, 1. Tim. 4. 8. The use is, to teach us, by all outward actions to be led on to spiritual worship, else we abuse them. Doctrine. [keep silence] the extremity of God's judgements 3 do for the time overwhelm Gods dearest children, in the greatest measure of grief that can be in this life, Psal. 6. ●. and 22. 1. The reason is, because, first, they are used to feel great comfort. Secondly, they cannot bear the weight of God's heavy hand, because of their weakness. The use is, to teach us, first, not to condemn them that seem to be in a desperate case. Secondly, never to despair, though we ourselves fall into the heaviest condition that may be. Doctrine. [Virgins] The most dainty ones are made to 4 stoop when God's hand is heavy upon them for their sins. The reason is, because their daintiness cannot shield them from the cross, but rather maketh them the more unable to bear it, when it cometh. The use is, to teach us, not to delight too much in the profits or pleasures of this world when we enjoy them, seeing they cannot help us in the day of trouble. [Mine eyes do fail with tears] i I weep in such abundance, that mine eyes are consumed therewith [my bowels Verse 11. are bemudded] i see Chap. 1. verse. 20. [my liver is powered upon the earth] i mine inward parts are melted and fall from me, [for the destruction of the daughter of my people] i at the consideration of those miseries, of break in pieces (for so the Hebrew word signifieth) which the Church of God (my brethren) do suffer [because the infants and the sucklings] i all degrees even to the tender babes [are overwhelmed in the streets] i are covered with calamities in the sight of all men. Doctrine. [mine eyes] The true Ministers of God do take 1 the miseries of the Church to heart, in the greatest measure: Examples hereof are, Moses, the Prophets, Christ, and his Apostles. The reason is, because, first, God hath given them charge over them, and made them shepherds to see to them. Secondly, they know, or should know, best Gods anger for sin, and the transgressions of the Church. Thirdly, they must give account for them that are committed to their charge. Fourthly, they know how dear the Church is unto God. The use is, to teach us, first, that good Ministers are an exceeding blessing unto the Church, and ill ones the greatest curse that can be. Secondly, the Ministers should have great knowledge in the Scriptures. Thirdly, they should be most godly and religious above all others. Fourthly, the misery of our age is great, which hath so many in the places of Ministers, that either know not their duty to their flocks, or regard nothing but the fleece to feed their own bellies. Doctrine. [fail with tears] in the prophesy 9 1. he was 2 amazed to foresee this, but could not weep, because the plague was not then come: which teacheth us this doctrine, The judgements of God do never thoroughly affect us, till we feel them. The reason is, because, till it come, we hope it may be altogether kept away. The use is, to teach us, first, how hard our hearts be, that we may labour the more with them. Secondly, that sharp afflictions are necessary for us, to make us the more pliable to Gods william. Doctrine. [fail] with continual lamentation, because 3 the plague was continual, teaching us this doctrine. Our sorrow, humiliation, earnest prayer, and all other means of extraordinary calling upon God, must increase in us, so long as God's heavy hand is upon us. The reason is, because God doth it, first, to humble us thoroughly. Secondly, to try our patience and hope in him. The use is, first, to reprove them that think once or a little calling upon God sufficient. Secondly, to teach us not to be weary of such exercises, (which fault by Satan's subtlety and our own corruption doth easily creep in upon us in such cases) but to continued calling upon him, howsoever it go with us, job. 13. 15. Luk. 18. 1. etc. Doctrine. [bowels bemudded] hearty sorrow for spiritual 4 miseries distempereth the whole body: so was it with David, job, and Christ himself. The reason is, because the body is (or should be) servant to the soul. The use is, to teach us, that in our sorrows in affliction for sin, we are far short from that we should be, until we come to this measure. Doctrine. [liver powered out] The sorrows of the soul (if 5 they be extreme) will easily consume the body. The reason is, because the body receiveth his cheerfulness or heaviness from the disposition of the soul. The use is, to teach us, so to labour against the hardness of heart, as we be not overcome with the contrary, for Satan will use all his sleights, to have us in the one extremity or the other. Doctrine. [for the destruction] a lively member is grieved 6 with the hurt of the body, or any member thereof. The reason is, because of that fellow-feeling which the spirit of God uniteth his people one to another withal. The use is, first, to reprove them that regard no more so that they and theirs be safe, as being far from lively members: Secondly, to teach us, to inquire after the estate of others, and mourn with them that are in misery, so did that good Courtier Nehemiah. 1. 2. 4. Doctrine. [daughter of my] the ministers of God should have a tender affection to the members of the Church, as a 7 man hath to his daughter. The reason is, because they are (or should be) their spiritual fathers, begetting them (or at the lest) nourishing them with the word of truth in Christ jesus, 1. Cor. 4. 15. 1. Pet. 1. 3. 4. The use is, first, to reprove them (as being far from ministers fitted to that work) who in a proud manner do disdain to use kindly the sheep of Christ jesus. Secondly, to teach all that be ministers to labour more and more with themselves to be thus lovingly affected, which will appear by their diligence in public teaching, and private persuasion unto knowledge and obedience. Doctrine. [infants, etc. overwhelmed] there is no outward thing so much cause of sorrow, as the miseries laid upon 8 our children in our sight. The reason is, because naturally we pity young children more than others. The use is, to teach us, first, whensoever any such afflictions are upon us, to consider how detestable a thing sin is, which causeth the Lord to punish it in our tender young infants: Secondly, so desirous as we are to seek the good of our Children in this life, to be so careful to shun sin, and to walk in the obedience to God's commandments, jer. 32. 39 Doctrine. [in the streets] the punishments that God layeth upon his children are usually in the sight of others. The 9 reason is, because he will show his glory in all his works, john 9 3. Luke 13. 3. 1. Cor. 10. 11. The use is to teach us, first, to profit by all the punishments that we read of here, or see to be laid upon others. Secondly, to persuade others to make profit of those afflictions which we ourselves do feel. [They have said] i the young children asked [to their mother] i of their mothers that should feed them [where is wheat Verse. 12. and wine] i our necessary food to refresh us [when they were overwhelmed] i. thrown down with miseries [as the slain in the City] i even as those that by the sword have their life taken from them [while their soul powered out itself] i whilst their breath went out of their bodies, that the cause of their death might be the more manifest [into their mother's bosom] i as it were giving them their lives again, seeing they yield them no food to preserve them alive. Doctrine. [where is] It is the greatest grief that can be, 1 to have them whom we would gladly pleasure, seek that at our hands which we cannot help them unto. The reason is, because it crosseth both our affections, and theirs, who are dear unto us. The use is, to humble us, when it is our share; because God showeth us, that he is angry with us, in denying us power to do that good which we would gladly do. Doctrine. [when they were] when GOD would have us 2 profit by any work of his, he will let us see the true cause of it. The reason is, because, else we are so dull and blind, that we cannot discern it rightly. The use is, first, to mourn when we perceive ourselves unable or un willing to search out the works of the Lord: secondly, to ascribe all punishments to his justice for sin, and all blessings to his mere mercy; so shall we be sure to judge rightly in the general. Doctrine. [mothers bosom] the grief that is seen with 3 the eye, is the heaviest unto us of all other things that fall upon our friends. The reason is, because, the sight is the sharpest of the senses, and carrieth things with deepest impression into the heart. The use is, to teach us, when we behold the miseries of others, to be especially grieved therewithal. Doctrine. When God meaneth to humble us, he will use most effectual means to bring it to pass. The reason is, because 4 he knoweth that our dullness and hardness of heart is not else mollified. The use is, to declare unto us his exceeding love to us, that useth all the means that he may, to do us good. [What thing shall I take to witness for thee] i what example Verse. 13. may I set before thine eyes [what thing shall I compare to thee] i where unto shall I liken thee in this thy misery [O virgin daughter Zion] i O people of God most dear unto me, whose case I highly tender [that I may comfort thee] i that I may do thee good [for thy breach is great as the sea] i thy miseries are large, deep, and violent, for so is the breach, that the sea maketh into the banks thereof [who can heal thee] i what means in the world can do thee good? As if he should say, in all likelihood thou art in a desperate case, past alhelp, being such a mirror of God's heavy judgement, as never was before thee. Doctrine. [what thing] It is the greatest grief that can 1 be, to fall into a trouble that hath not been laid upon others before. The reason is, because it easeth grief, to think that others have been in the like case, whereas by the contrary it is aggravated. The use is, to teach us, first, in all our troubles to search out whether the godly have felt the like, and to be comforted by it; this is usual in the scriptures: Secondly, though we cannot find an example like ours; yet is it no cause of despair, seeing it was the case of God's people in this place. Doctrine. [shall I] God ministers must be studious in the word, to find out every thing that may fit the Churches 2 present condition, Isay. 504. Mat. 13. 52. The reason is, because the need of the Church in general, and of each member in particular, is such, now for doctrine, then for reproof, otherwhile for instruction, and after that for comfort, as (oftentimes) if the ministers lips do not preserve knowledge presently to fit that turn, the opportunity passeth, and great harm cometh thereby. The use is, to teach us, first, that all ministers must be learned, wise, & godly, else they cannot do this duty in any tolerable measure: secondly, it is a duty of great weight and care to be a minister: and therefore they that make insufficient ones, and those that accept of the calling being not qualified thereunto, do commit a great sin against God, and against his Church, and against their own souls. Doctrine. [that I may comfort thee] and yet it was as heavy 3 a speech as could be uttered: whereby we learn two doctrines. First, hardest speeches from the mouth of the minister, be often most profitable, yea even to the afflicted, if they be not sufficiently humbled. The reason is, because, our sins are like a festered sore, that needeth sharp corrosives, or like a disease sticking fast in the parts of the body, that needeth a strong purgation. The use is, to teach us, that it is a necessary part of a ministers office, to rake in the consciences and launch the depth of the hearts of his hearers. Doctrine. [that I may comfort thee] the second doctrine. 4 That minister loveth us best, that dealeth most plainly with us. The reason is, because plain reproof doth us more good, (if we have grace to take it aright) then smooth speeches can do. The use is, to teach us, to be contented with such a ministery, yea to desire it, if we would be sound Christians. Doctrine. [as the seoe] the visible estate of the Church of 5 God may come to be of a desperate condition, every way vexed more and more. The reason is, because God useth to show his mighty power in delivering it from such a strait. The use is, to teach us, not to be dismayed when it doth come to such an exigency, but to learn to be humbled by it. Doctrine. [who can heal thee] as if he should say, there is 6 no help for thee, but from God alone: doctrine, God often afflicteth his people, until they be brought to see evidently that there is no help for them, but in him alone. The reason is, because else we ascribe some part of our deliverance to the second causes. The use is to teach us, in any extremity, never to rest upon men (howsoever we may use them as instruments) but upon God alone. Doctrine. [O virgine, etc.] In all our reproofs we must labour 7 to let it appear, that they proceed from a love in us, and a care of their good, whom we do reprove. The reason is, because else shall we have no comfort in it, if they hate us for it, nor they profit by it, though they take it well, seeing they will judge it to come from malice. The use is, to teach us, before we reprove, to examine our hearts, and to find them upright, or else to lay our hands upon our mouths. [Thy Prophets] i those that profess to be thy guides and Verse 14. instructors, upon whom thou hast relied [have looked out vain and unsavoury things for thee] i things that have neither substance nor taste of goodness in them: as for example, peace, and plenty, when God threatened them the contrary, jerem. 28. 2. [and they have not discovered thine iniquity] i they have not plainly told thee of thy sins, and convinced thee of them [to turn away thy captivity] i to bring thee to repentance, that thou mightest have prevented Gods judgements [but have looked out for thee] i have solemnly (as in the name of the Lord) taught thee [heavy prophecies of vain things] i matters hard for thee to bear, and yet such as shall do thee no good; such was their persuasion to war against the Chaldeans to the uttermost [and causes of banishment] i the obedience whereunto was the readiest way to bring you out of your land, and from all the blessings which you did there enjoy. Doctrine. [Prophets] False teachers are as grievous a plague, as can be laid upon a people. The reason is, because 1 they bring with them inevitable destruction, Matth. 15. 14. in which respect God commanded that they should dye the death, Deut. 13. 5. and 18. 20. they are discerned by teaching things contrary to the revealed will of God, Matth. 24. 11. 24. and 2. Pet. 2. 1. The use is, to teach us, first, that that people is in a fearful case, which have such thrust upon them, and true Pastors taken from them. Secondly, to try the spirits, 1. john 4. 1. which we cannot do, except we be skilful in the word of God, which is the touchstone of this trial. Thirdly, it is not sufficient that our teacher be a learned man, for he may also be a false Prophet. Doctrine. [thy] they that refuse to receive the true ministers, 2 God will give them over to be seduced by false teachers and to believe lies, 2. Chron. 36. 15. Pro. 1. 24. etc. 2. Thess. 2. 10. 11. 12. The reason is, because, it is Gods righteous judgement to punish disobedience, with that which is embraced instead of his commandment, Rom. 1. 28. The use is, to teach us, first, that the great contempt of God's word and true ministers in this land (without exceeding repentance) must needs be punished with all kind of illusions, as Popery, etc. which judgement we see to have gotten a great hand already: Secondly, if we look to be freed from his judgement, that we yield to the whole truth (so far as it is revealed unto us) both in judgement and practice. Thirdly, that true teachers of God's word being disgraced, are not to be dismayed, though hirelings and time-servers be received in their steads, seeing it was the lot of the Prophets, Christ, and his Apostles. Doctrine. [vain and unsavoury] It is a certain note of a false Prophet, to speak such things in the name of the Lord, 3 as are untrue, or misalleadged to please the carnal desires of the people, jere. 14. 13. 14. 15. 23. throughout. The reason is, because whom God sendeth, them he furnisheth with the word of truth: but Satan putteth a lying spirit in the mouth of them that he stirreth up to be seducers. The use is, to teach us, to take heed we be not seduced by such: they are discerned by these and such like speeches. All is well, we are the most reformed Church that was since the Apostles times; many are too precise; men may take liberty of pastimes on the Lords Sabbaoth; it is a small fault or none to swear by faith, etc. all men that will profess in name to be Christians, are to be received unto the Sacraments, and such like. Doctrine. [not discovered] It is not sufficient for a true minister, not to flatter, etc. but he must also discover the people's 4 sins unto them, by particular ripping up of sin, and applying it to the consciences of his hearers, so did the true teachers ever, Ezech. 13. 4. and 1. Kings 18. 18. Matth. 3. 7. Luke 3. 8. etc. Matth. 14. 4. The reason is, because, if the doctrine be only general, men will misapply it, and always turn it upon others, saying, he touched such a man, and such a man to day, etc. The use is, first, to reprove those teachers that do not deal sharply, either for fear of displeasure, or because themselves are some way infamously guilty. Secondly, to reprove those hearers, as men not led by the spirit of God, that cannot endure particular reproof, but will set themselves against the reproovers, vexing them by all means. Doctrine. [to turn away] the only way to avoid God's 5 plagues, is gladly to suffer ourselves bitterly to be reproved by God's ministers. The reason is, because it is the means that God hath appointed to bring us to the sight of our sins, and so to true repentance. The use is, to teach us, first, that they who cannot endure this course, can look for nothing but Gods heavy hand, to be every way stretched out against them: Secondly, if we look for God's favour, to use all means that we may have such teachers. Doctrine. [causes of banishment] the falsehood that is 6 taught by false Prophets, and believed by a seduced people, is the cause of all God's punishments that light upon them. The reason is, because the teaching and believing of error, is the fountain of all those sins, for which God usually punisheth the sons of men. The use is, first, to reprove the false opinion of the wicked, that charge true ministers and their doctrine to be cause hereof, 1. King. 18. 17. etc. Secondly, to teach us, so desirous as we are to escape God's judgements, to be so careful to teach, believe, and live according to the truth of God. [All that pass by the way] i all sorts of infidels and enemies Verse 15. [clap their hands at thee] i make a wonderment to behold thee [they hiss and wag the head upon the daughter of jerusalem] i they scorn and deride the people of God, 1. Kings 9 8. and 2. Kings 19 21. [saying, is this the City that men call the perfection of beauty] i is this, whose walls are broken down, whose houses are burned, whose people are slain and famished, that City that was said to want nothing that might increase her renown [& the joy of the whole earth] i where nothing was wanting that might delight any man. Doctrine. [all that pass by] God is wont to whip his 1 children for their sins, by the multitude of unbelievers that hate the truth, I say 10. 5. 6. jere. 25. 9 Exod. 1. 13. 14. Examples hereof are many in all ages. The reason is, because, first, they will not do that work of God negligently, and so shall we be the more affected with it, and the better humbled: Secondly, God will thereby keep his people from familiarity with the wicked: Thirdly, that his love to us may appear, in burning the rod upon our repentance. The use is, to teach us, first, that it is the lot of the godly to be punished by the wicked: so was Christ, so were the Prophets, and Apostles, them let vs'look for it, & not murmur at it, nor shrink from the truth for it: secondly, that sin is a most ugly thing in God's sight, that causeth him to deal so severely with his dearest children: thirdly, that we take heed of being in league with the wicked, for they are our enemies & must scourge us. Doctrine. [clap their hands] it is a property of a wicked heart, to insult over the distressed, whom we should pity 2 and relieuc, Psal. 35. 15. etc. and 79. 4. so did Nabal, 1. Sam. 25. 10. 11. so did Shemi 2. Sam 16. 7. 8. so dealt they with Christ, Matth. 27. 39 etc. The reason is, because they do not think that ever the like can fall upon themselves. The use is, to teach us, first, the vileness of our nature, that hath no more remorse in it towards them in misery: Secondly, to look for no better from the hands of profane persons: thirdly, to praise God that giveth a pitiful heart unto his servants, even towards their enemies, Psal. 35. 13. 14. Doctrine. [they hiss and wag, etc. saying] the wicked seeing 3 the godly afflicted, take occasion thereby to blaspheme God and his truth, Psalm. 74. 10. 18. and 2. Kings 18. 30. 35. and 19 1. 2. etc. The reason is, because they think, first, that they shall never flourish again: secondly, that they are the greatest sinners, because they are most punished. The use is, to teach us, first, not to condemn men, or their religion, because of their afflictions. Secondly, that seeing the wicked do usually revile the Lord and his truth, when they abuse us, therefore let us patiently bear it, knowing that he, whose cause it is, will revenge it. Doctrine. [perfection of beauty and joy] there only is true joy and excellency, where God's truth is rightly preached, 4 and his name called upon, Psalm. 50. 2. Isay. 23. Ezech. 47. 8. 9 12. The reason is, because they are the usual signs of Gods favourable presence. The use is, to teach us, first, to take heed that we be not drawn from the use of these things for love of peace, riches, liberty, or life itself; seeing they be the chief, and all other nothing without them. Secondly, to bewail the loss thereof whensoever we be deprived of them, above the loss of any other thing in this life. [All thine enemies] i all sorts of people that hate thee, [do open their mouth against thee] i speak largely and freely Verse 16. to thy dishonhur [they hiss and gnash their teeth] i they mock and disdain thee [saying, we have devoured it] i we have now made the jews passed ever being a Nation again, [certainly, this is the day we looked for] i we have long hoped and laboured to see this day [we have found and seen it] i we have now at the length attained unto it. Doctrine. [all thine enemies] the wicked will join together 1 to vex the godly, though otherwise they be enemies one to another, Psal. 2. 2. Examples hereof Luk. 23. 12. The reason is, because they hate nothing, neither any persons so much, as the truth and the professors thereof. The use is, to teach us, first, that the greatest part of men shall always be against the godly, and therefore let us not be carried with the multitude: Secondly, not to trust the friendship of the wicked. Doctrine. [opened their mouth] it is a special property of the wicked, to rail at the godly, Matth. 5. 11. 12. 2 The reason is alleged by our Saviour Christ, Matth. 12. 34. The use is, to teach us, how to discern of a wicked man, and to take his revilings patiently: Secondly, to take heed that we be not tainted with so vile a fault, as God hath made a mark of a wicked man. Doctrine. [we have devoured, etc.] the wicked be often 3 so inflamed with malice against the godly, as nothing will satisfy them but their blood, Pro. 1. 11. 16. etc. Psal. 79. 2. 3. The reason is, because they think to have rest when they are dead, which they cannot have whilst they see them live, Esth. 3. 5. etc. The use is, to teach us, first, that bloody cruelty being the property of the wicked, we must labour to be far from that disposition: Secondly, to look for all mischief from the wicked that they can accomplish against us. Doctrine. [this is the day] in that once they did bear 4 great show of friendship to them, and now so cruelly deal with them, we learn this doctrine. Though the wicked do always hate the godly, yet they will often dissemble friendship, and show forth their malice only, when they have opportunity thereunto, Psalm. 5. 9 Amos. 1. 9 The reason is, because they are wise in their own generation, and can wait their best advantage. The use is, to teach us, first, never to trust the fair show of a profane man, but so to behave ourselves, as we be still ware of him: Secondly, that it is necessary the godly should now and then fall into troubles, that their dissembling friends may be discovered. [The Lord hath done that which he had purposed] i the Verse 17. Lord hath brought to pass all that he had decreed to do unto thee [he hath fulfilled his word] i accomplished his threatenings [that he had commanded of old time] i which he had commanded his Prophets to teach, and his whole Church to make use of, as namely, Levit. 26. 24. [he hath thrown down and not spared] i every where overthrown and showed no favour in it [he hath caused thine enemy to rejoice over thee] i satisfied their desire upon thee to the full, [and set up the horn of thine adversaries] i given them that hate thee great strength and might. Doctrine. [the Lord hath done] i It is the hand of GOD 1 that worketh all the afflictions which fall upon his Church. This doctrine we had often before, the books of joshua, judges and Kings are full of examples of it. The reason is, because, first, he is almighty, and doth all things. Secondly, he loveth his people, and letteth nothing betide them, but that which seemeth good unto him. Thirdly, he hath the commandment of all creatures. The use is, to teach us, first, to learn to fear, and obey him especially, in whose favour nothing can hurt us. Secondly, that in all afflictions we look unto him that striketh, and examine ourselves what cause we have given him. Thirdly, to seek reconciliation with him by true repentance, so shall the means that are against us, be employed for us. Doctrine. [that he purposed] Every thing that the Lord 2 determineth shall stand, and come to pass, whosoever be against it. The reason is, because he is so powerful and constant, that nothing can altar him, or dissuade him. Objection: How is he then said so often to repent? Answer, that is not in his purposes, but in the performance of his promises, and his threatenings, which are always uttered with condition. The use is, to teach us, first, that his promises and his favourable assistance (we believing therein) shall always stand by us, to assist us in all distresses. Secondly, that the judgements threatened in the word against the impenitent, shall certainly light upon them. Doctrine. [fulfilled his word] i Gods purposes (so far as they are for us to know) are revealed in the word, and no 3 where else to be sought. The reason is, because it is called his will, according whereunto if any man speak not, it is because there is no truth in him. The use is, first, to reprove them that say, who can tell Gods will? Secondly, to teach us, with all diligence to search the Scriptures, and to rest only thereupon, seeing it is the certain will of God. Doctrine. [his word] So much of God's purposes as men may take knowledge of, or inquire after, is revealed in the 4 written word of God. The reason is, because the secret things belong unto the Lord (as the saith by Moses, Deut.) and those that be revealed to us and our children. The use is, first, to reprove the Anabaptists that look for revelations besides the word. Secondly, to teach us, that we never purpose well, but when we have our warrant from the word. Doctrine. [commanded] God setteth nothing down in 5 his word, but that he will have taught by his Ministers, and learned by his people. The reason is, because, whatsoever is written, is written for our learning, Rom. 15. 4. The use is, to teach us, that no part of the Scripture is needless to be known, or a story only and no more to be made of it, but of necessary and profitable use to every particular Christian. Doctrine. [of oldtime] GOD often deferreth the performance 6 of his promises, and threatenings, till they seem either to be forgotten, or in reason never like to come to pass, and yet they are accomplished in their time. The reason is, because, first, he will thereby try the constancy and patience of his children. Secondly, that he might suffer with long patience the vessels ordained to destruction, Rom. 9 22. The use is, to teach us, neither to despair of the promises, nor think the threatenings shall never be accomplished, but to make as certain account of them, as if they were present, seeing nothing thereof shall fall to the ground. Doctrine. [thrown down and not spared] as God is full of 7 mercy in his long suffering: so is his anger unappeasable, when it breaketh out against the sons of men for their sins: for the reasons and use hereof, see verse. 2. Doct 2. Doctrine. [he hath caused the enemy] The adversaries of 8 God's children can do nothing against them, till God arm them thereunto: for the reasons and use hereof, see Chap. 1. verse. 5. Doct 4. Doctrine. [rejoice] It is the property of the wicked, to 9 triumph exceedingly, when they have any hand against the godly: for the reasons and use hereof, see verse. 15. Doct 2. Doctrine. [set up] GOD often suppresseth the godly in 10 this life, and advanceth the wicked: for the reasons and use hereof, see Chap. 1. verse 5. doct. 2. [Their heart crieth against the Lord] i they set their Verse 18. whole power to devise blasphemy against God; for so it must be translated, and interpreted, referring it to the adversaries, and making it a reason to 'cause the Church to pray, in hope to be heard: see the analytical table [O wall] i O all people within the wall; a figurative speech [of the daughter of Zion] i the Children of God's Church [Let tears run down like ariver day and night] i weep continually, in great abundance [take thee no rest] i give not over [neither let the apple of thine eye cease] i Let thine eyes never stay from sending out tears. Doctrine. [against the Lord] whatsoever the wicked do 1 against the godly, it is done indeed against the Lord himself, Matth. 25. 40. Acts 9 4. The reason is, because, first, God esteemeth them as the apple of his eye, Zacha. 2. 8. being one with him in Christ, john 17. 20. Secondly, the wicked do all of hatred to our religion, and not for our sins. Thirdly, they are set on work in desire to satisfy their own affections, to the exceeding breach of God's laws. The use is, to teach us, first, that they shall be sure not to prospero: so it was said and done in the like case, 2. Kings 19 32. well it may be that they shall prevail, till our sins be thoroughly punished, but no longer: Secondly, to pray fervently for patience, and to hope for deliverance in Gods good time. Doctrine. [O wall] in speaking to the wall when he meaneth to speak to them, we learn this doctrine. The senseless 2 creatures are often more moved, when God showeth his anger, than we are. The reason is, because, first, there is no corruption in them, but by our sins: secondly, we are made by sin more blockish than any creature beside. The use is, to teach us, first, to be ashamed, and humbled, that are so untoward: secondly, to assure ourselves that no excuse will serve, seeing the dumb and senseless creatures shall bear witness against us, Isay 1. 2. Deut. 32. 1. Mich. 6. 1. 2. etc. Thirdly, to take great pains with ourselves, to labour our affections to goodness; otherwise we shall profit but a little. Doctrine. [wall] when the adversaries impugn the truth, all the members of the Church aught to cry unto God earnestly. 3 The reason is, because, God's glory aught to be dear unto all: Secondly, it concerneth all that look for any portion in the truth: Thirdly, the Spirit that giveth sympathy to every member of the body, and to all between them and the head, persuadeth and directeth thereunto. The use is, to teach us, to take to heart the case of the whole Church more, than our own, and God's glory most of all, so did Moses Exod. 32. 32. and Paul Rom. 9 3. etc. Doctrine. [let tears] grievous affliction aught to bring 4 us to exceeding sorrow for sin. The reason is, because grievous punishments do argue the heinousness of our offences. The use is, to teach us, the more we are punished, the more earnestly to labour with our own hearts to increase lamentation in them. Doctrine. [no rest] we must not be weary of using the 5 means of continual repentance. The reason is, because we do sin continually. The use is, to teach us, that true repentance standeth not in a fit of sorrow or prayer, and so an end: but in a continual performance of those duties, every day in better manner than other. Doctrine. [neither let] he that will do his duty in God's 6 service aright, must not give place to his own affections. The reason is, because they must be subdued in spiritual exercises, else they either taint, or wholly defile all that is taken in hand. The use is, to teach us, to try ourselves how much we have profited in godliness, by examining what rule we have over our affections. [Arise, cry in the night] i when others sleep, declare and Verse 19 show forth thy lamentations [in the beginning of the watches] i in the quiet of the night, when men are in a deep sleep, that so thou mayst have the less disturbance [power out thine heart like water before the face of the Lord] i utter unto the Lord thine whole heart in greatest abundance [lift up thine hands towards him] i declare by all signs thy desire to be heard [for the life of thy young children] i to see if he will spare thy tender babes [that are overwhelmed with hunger in the corners of all thy streets] i that are starved and so dye in every place of the City. Doctrine. [night etc. watches] we must use all the means we may, to fit us to prayer, and to help us to continued in it 1 without disturbance. The reason is, because else we perform it very untowardly, such is the difficulty of it, & our corruption. The use is, to teach us, not to enter rashly upon so high an action, but with all circumspection and watchfulness over our own corruptions, and Satan's sleights. Doctrine. [heart] Our prayers must be fervent, or they will not be regarded. The reason is, because, God is of such 2 majesty, as he looketh for all earnestness in our petitions. The use is, first, to reprove the common manner of praying with lip labour only, as a matter highly offensive in the sight of the Lord. Secondly, it teacheth us never to undertake that great action, but with all careful preparation and diligent attention unto it. Doctrine. [young children] in that one of the miseries, 3 which is most pathetical, is named, we learn this doctrine. God's Ministers must use the most forcible reasons that can be devised, to persuade unto godliness. The reason is, because all the means that can be used, are scarce sufficient to persuade us, such is our dullness. The use is, to teach us, that Ministers aught to be men of great skill, and dexterity in persuading, else they shall do little good. [Behold O Lord and consider to whom thou hast done this] Verse 20. i O Lord regard thoroughly our great miseries, and weigh with thyself that thou hast not done thus to the heathen that know not thy name, but to thine own people [shall the women] i shall the most compassionate, and the most quezie stomached [eat their fruit] i feed upon their own children [children of a span long] i being most tender and little, [shall the Priest and the Prophet] i the ordinary Ministers, and those that are extraordinarily raised up by thine own hand [be slain in the Sanctuary of the Lord] i be killed in that place dedicated to holy uses, where they do dispense thine own ordinances? Doctrine. [O Lord] they were in a desperate case, and yet pray for help, whereby we learn this doctrine. The only 1 way of remedy in our greatest miseries, is to call upon GOD in fervent prayer. The reason is, because, first, it declareth that we are humbled, and our pride broken, in confessing no power to be in ourselves, and seeking help else where. Secondly, he is of greatest power, and none else can help us. Thirdly, he will have all the glory of our deliverance, Psal. 50. 15. The use is, first, to reprove many sorts of offenders, as Atheists, that do not acknowledge God's hand in their miseries; Idolaters, that seek help of others, than God himself; Infidels, that seek to Sorcerers or Witches; those that rely so much upon men, & those that pray coldly or carelessly. Secondly, that we must not give over prayer, though our caseseemeth most desperate, but be the more earnest therein. Doctrine. [behold and consider] by this vehement kind of speech we learn this doctrine: In right prayer unto God, 2 the frame of our words must be according to our affection. The reason is, because, the heart chief doth pray, and sendeth out words according to the abundance of it, else is there hypocrisy. The use is, to teach us, first, that vehement words in ordinary prayer is vain, and not in due time. Secondly, that dullness of affection in ordinary prayer or lip labour at any time, is a great fault, seeing the words must be according to the heart. Thirdly, to labour our affections before we begin, and in the action of prayer, that the mouth may speak from the abundance of the heart, and therefore to take heed of using a set prayer too much, jest it grow to a mere lip-labour. Doctrine. [to whom] The chiefest reason to move the Lord 3 to pity us, is the remembrance of his covenant of mercy in Christ jesus. The reason is, because it is the ground of our faith, without the benefit whereof we are enemies to God, and he to us. The use is, to teach us, to labour to approve ourselves the children of God, (by professing Christ aright, believing steadfastly in him, and living as becometh the members of his body) else are our prayers abominable in his sight. Doctrine. [shall the women eat] God's wrath overturneth 4 the course of nature in them against whom it is bend. The reason is, because it bringeth his curse which overturneth all, as it did man, woman, earth, serpent, etc. Gen. 3. The use is, to teach us, first, the horror of sin, and fearfulness of God's wrath upon it: Secondly, to pray to God never to give us over to our hearts lusts, which is the heaviest judgement that can befall us. Doctrine. [children] there is sufficient cause and matter 5 in all the infants of God's people, why God should in his justice destroy them. The reason is, because they are conceived and borne in sin, Psal 51. 5. The use is, to teach us, first, what cause we have to be humbled, that are infinitely more sinful than infants: Secondly, to magnify Gods exceeding mercy that (notwithstanding our manifold sins) doth not destroy us. Doctrine. [shall the Priest, etc.] Cruelty exercised by the 6 hands of the wicked upon children and ministers, is a special means to move God to hear us, when we pray for them. The reason is, because he hath promised special protection unto them, and threatened severely to revenge their wrongs. The use is, to teach us, especially to take heed that we do them no harm, but do them what good we can. Doctrine. [in the sanctuary] there is no Privilege of place 7 that can free us from punishment, when we sin against the Lord. The reason is, because, no place hath freedom to sin in it: Secondly, no place had ever any privileges promised to it, but upon condition of obedience. The use is, first, to reprove the Papists, that think Gods promises tied unto Rome, notwithstanding the disobedience and rebellion of them that devil therein: secondly, to teach us, never to cover our sins under the pretence of any privilege; for it will not serve to keep us from God's hand, in the day of his anger. [The young and the old lay on the ground in the streets] i Verse. 21. all, of all conditions, lay slain in the open places [my virgins and my young men are fallen by the sword] i those that men are most loathe to kill, and those that are strongest to defend themselves, are cruelly killed [thou hast slain in the day of thy wrath] i thou hast set thyself to destroy, in exceeding measure when thou wast angry [thou hast killed and not spared] i thou hast made havoc of thy people, and showed no manner of pity. Doctrine. [young and old] when God punisherh a people 1 for sin, he spareth neither age nor sex. The reason is, because, first, usually they are first incorrigible, as was this people the jews, 2. Chron. 36. 16. 17. etc. Secondly, God respecteth no persons, Rom. 2. 11. 12. job. 34. 19 The use is, to teach us, that seeing no excuse, either of ignorance, youth, age, birth, or any such privilege will serve our turn, therefore we should seriously and without delay turn unto the Lord. Doctrine. [in the streets] it is a sign of God's anger upon 2 a people, when they want decent burial, Psal. 79. 3. The reason is, because it is a good blessing of God to have it, and the godly have carefully sought it. Gen 23. 4. and 49. 29. Objection. How is it a blessing, seeing the godly often want it, as Revel. 11. 8. 9 etc. Answer. It is a temporal blessing, which God in his anger for sin denying to his people, countervaileth with a spiritual blessing of greater value. Doctrine. [my virgins] the wicked will do most barbarous 3 things, when God bridleth them not. The reason is, because Satan doth often bring them to be past natural affection, Rom. 1. 30. The use is, to teach us, if we desire not to be annoyed by the ungodly, to pray unto the Lord that he would restrain their rage. Doctrine. [not spared] as God is full of mercy in his long 4 suffering, so is his anger unappeasable when it breaketh out against the sons of men: for the reason, and use hereof, see verse. 2. Doct 2. [Thou hast called as in a solemn feast] i Thou hast from Verse 22. all places, in great abundance (as people are called to some great assembly) called together at once against me [my terrors round about me] i my griefs and fears are on every side [so that in the day of the Lords wrath none escaped nor remained] i when God showed his anger upon me, all were destroyed [those that I have nourished and brought up] i my tender children that I have cared for, from the womb [hath mine enemy consumed] i are cruelly destroyed by such as hate me, and therefore showed no pity upon them. Doctrine. [thou hast called] God raiseth up the wickedest, and employeth them to punish his own servants, when they 1 sin, Isay 5. 26. 8. 7. The reason is, because they are the rods that God▪ usually correcteth his children withal. Objection. Doth God then raise up their malice? Answer. not as it is wicked, but as it is an earnest affection, which is good as it is from God, but most evil in them. The use is, to teach us, to fear the Lord, and walk carefully in his ways, lest he raise the wicked against us to consume us. Doctrine. [none escaped] none can escape God's punishments, 2 whom he meaneth to punish. The reason is, because his power and mighty hand is eveiy where, Psalm. 139. 7. etc. The use is, to teach us, with all reverence and fear to walk humbly before him, that we may have his favourable protection to shield us. Doctrine. [those that have, etc.] the children of impenitent sinners, are often taken away, and prospero not to their 2 comfort. The reason is, because in God's displeasure all things are accursed unto us, Deut. 28. 15. etc. The use is, to teach us, in all things that we take in hand, and wherein we desire to have comfort, to pray always unto the Lord to bless them unto us. The third Chapter. I Am the man] i I the Church of GOD being one body, am like unto a man; for here the Verse. 1. Prophet changeth, from the person of a woman (as before) to the person of a man; and speaketh not of himself alone, but of the whole Church under the person of one man [that hath seen affliction] i that hath had experience of all sorts of troubles [in the rod of his indignation] i whilst he (to wit the Lord) corrected me with his rod, that his exceeding anger against me for my sins, caused him to lay upon me. Doctrine. [the man] the Church and children of God, are 1 the most subject unto affliction of all other people. Examples hereof are the Israelites in general, jaacob, Moses, job, David: Christ himself in particular. The reason is, because, first, God will not have them in love with this world: Secondly, Satan and the wicked bear an unappeasable malice against them: Thirdly, they are thereby made fittest to serve God and obey his laws, Psal. 119. 67. The use is, to teach us, first, not to look for any other condition, if we desire sound to continued in the service of God, Luke 14. 27. else afflictions when they come, prove either intolerable unto us, or 'cause us to fall away: Secondly, to esteem afflictions not a note of infamy, but rather a special mark of God's favour in his Children. Doctrine. [I have seen, etc.] the whole people speaking as one man, teacheth us this doctrine. Every member of the 2 Church of God, hath his portion in afflictions, one way or other, 2. Tim. 3. 12. for either he shall be crossed in his wife, children, kindred, or outward estate; or else in his mind, by grievous temptations; experience of all estates and ages doth show it to be so. The reason is, because, first, every one hath need thereof: Secondly, it maketh them conformable unto their head Christ jesus, Phil. 3. 4. 5. The use is, first, to confute their opinion that persuade themselves, though others suffer, yet they may escape. Secondly, to teach us, that we can no way escape afflictions, except we renounce the true profession of religion. Doctrine. [in the rod of his] the godly (when their 3 judgement is upright) do always acknowleege God's hand the principal agent in their punishment. The reason is, because they know him to have all power in his hand. The use is, to teach us, first, in all things to glorify the Lord, so did job. 1. 21. etc. Secondly, to take our troubles patiently, seeing they proceed from him that is Almighty, and loveth us. Doctrine. [indignation] God doth not use to afflict his people, but when their sins give just matter for his anger 4 to work upon. The reason is, because he is just and punisheth none unjustly. The use is, to teach us, first, in all our afflictions, to acknowledge our sins to be the cause thereof. Secondly, to labour the reformation of our sins, if we look to be rid of our troubles. [He hath let me] i he hath by his power drawn me [and Verse 2. caused me to go] i enforced me to enter [into darkness] into great and grievous troubles, which is a condition subject to error, if God support us not especially [and not into light] i not into prosperity or flourishing estate which heretofore I have enjoyed. Doctrine. [Led and caused me, etc.] Afflictions are against the natural desires of the godly. The reason is, because they 1 are bitter to flesh and blood; whereas naturally we desire the things that delight flesh and blood. The use is, to teach us, first, the cause why afflictions are so grievous unto us, because they cross our affections: Secondly, God doth it, lest we should be too much in love with the world. Doctrine. [darkness] afflictions are both grievous and 2 dangerous unto the godly, except the Lord do specially assist them. The reason is, because, first, they remove worldly delights from us: Secondly, they bring many sorrows upon us: Thirdly, we are quickly very weary therewith: Fourthly, we are most weak in them, and utterly unable to stand under them. The use is, to teach us, first, that we are not to be stoical, or unaffected with troubles when they are upon us: Secondly, to be most careful to seek to God, and use all good means that we may be able to stand firm in the day of trial. Doctrine. [not into light] the consideration of those blessings 3 which we have lost, is a special mean to affect us with the cross, when it is upon us. The reason is, because we esteem more highly of them when they are gone, and we feel the contrary, then when we had them. The use is, to teach us, first, to be the more sorry for our sins that caused such an alteration: Secondly, to be the more earnest to desire and to pray to be restored into our former good estate again. [Only he is turned against me] i he setteth all his power Verse 3. against me, and none else [he turneth his hand all the day] i he setteth his strokes to light upon me continually. Doctrine. [Only] God punisheth (in comparison) none 1 in this life, save his servants only. The reason is, because, first, he loveth them, and will not let them go on in sin: Secondly, eternal punishments are prepared for the wicked, therefore are they the less punished here. The use is, to teach us, first, in the multitude and the greatness of afflictions, to acknowledge Gods great mercy, and to labour to take them patiently, and contentedly: Secondly, to esteem their case fearful that are without afflictions, seeing it is a sign that they are bastards and not children, Hebr. 12. 8. Doctrine. [turned] as God declareth all his mercy to us in his favour, so are all his arrows against us in his displeasure; 2 the Israelites are a manifest example hereof. The reason is, because, first, their sins be greatest that have had the most means to keep them in obedience: Secondly, God's justice must punish according to the quality of the offence. The use is, first, to show us the cause why God punisheth his servants more than others in this world: Secondly, to teach us, the greater blessings we have received to be the more careful that we prove not thankless, lest we receive the greater judgements. Doctrine. [against me] God is never indeed against his, 3 but it seemed so in their present feeling, this is the doctrine. God's people seem often in their own persuasion to be cast off of God, and pursued as his enemies: job and David are notable examples hereof. The reason is, because we judge according to our present feeling, which is a greatfaulte. The use is, first, to show how it is in our nature to be in extremes; either too secure or too much cast down: Secondly, to teach us to be staid in a patiented expectation of his mercy, and not to despair though our estate seem never so miserable. Doctrine. [all the day] as God is long or he punish, so is he long or he cease punishing of his children. The reason 4 is, first, that in his justice, correction might in some measure recompense the abuse of his patience: secondly, that he might frame us aright, which is hard to do, and long first, because of our untowardness. The use is to teach us, first, not to look for present riddance from any cross: secondly, not to despair though we have suffered long, and prayed long, and yet are not relieved, but to abide it patiently and pray more earnestly. [My flesh & my skin hath he caused to wax old] i the marks Verse 4. of his heavy hand against me for my sin, appeareth in the wearing away of my flesh, and withering of my skin [he hath broken my bones] i taken away all my strength, as Psal. 6. 3. 4, Isay 38. 13. see chap. 1. vers. 13. and that with greatest torments, for such is the breaking of the bones. Doctrine. [caused to wax old] God punishments for 1 sin do often appear even in the body of man. The reason is, because, first, sin is committed in the body: secondly, the body being the more sensible part, might affect us the more when we feel Gods punishments in it: thirdly, that others may have the more clear example in beholding our bodies punished. The use is, to teach us, when we are punished in our bodies, first, to acknowledge God's justice in it for our sin, which worldlings will not do, but do account thereof only as an ordinary thing: secondly, to ascribe it to his mercy that correcteth us in this life, to learn amendment by it. Doctrine. [my flesh and my skin] the wasting and withering of the body is to be acknowledged a punishment from 2 God; and the flourishing of the same to be a special blessing. The reason is, because we were created in a flourishing condition: the contrary coming upon us for sin. The use is, to teach us, to praise God for the health and flourishing of the body, more than we do (for that it is ordinary) and to confess our sins the causes of the other. Doctrine. [broken my bones] there is no torment so grievous, 3 but the godly feel it, when God's hand is upon them for their sins. The reason is, because first, his anger is most grievous and intolerable: secondly, he would have us thoroughly affected and humbled. The use is, to teach us, patiently to endure any extremity that the Lord layeth upon us, and not despair under the weight of it. [He hath builded against me] i he hath every way enclosed Verse 5. me with bulwarks and ramparts, that I cannot escape nor withstand his hand [he hath compassed me about with gall and wearisomeness] i he hath filled me with bitterness and most tedious wearisomeness. Doctrine. [builded] the punishments that God layeth upon us, are invincible, and no way to be escaped. The reason is, 1 because, first, of his greatness and the infiniteness of his displeasure when it showeth forth itself: secondly, our weakness which then especially we feel. The use is, to teach us, first, to take heed that we do not by our disobedience incur his heavy displeasure: secondly, to humble ourselves under his mighty hand when he smiteth. Doctrine. [Gall] the afflictions of the godly are oftentimes the most grievous things that can be felt: Examples, 2 Israel in Egypt, job in his agony, and many others. The reason is, because God would have them feel a taste of his anger, and of the desert of their own sins. The use is, first, to teach us, how just cause we have to be humbled: secondly, to let us see the great mercy of God to us, that might punish us most extremely and eternally in the torments of hell. Doctrine. [weariesomenesse] the godly are often brought in this life to feel nothing but grief and sorrow. The reason 3 is, because, God would thereby bring them to a thorough hatred of this world, and longing after heaven. The use is, to teach us, first, how hardly we are sufficiently humbled, that need to be so sharply dealt withal: Secondly, that grievous and continual afflictions are mostnecessarie for us. [He hath set me in dark places] i he hath brought me into Verse 6. great and grievous troubles, etc. see vers. 2. [as they that be dead long agone] i like to them that are long since dead, and both past remembrance, and hope of reviving into their former worldly estate. Doctrine. [dark place] afflictions are both grievous and 1 dangerous unto the godly, except the Lord do specially assist them therein. For the reason and use hereof, see verse. 2. Doctr. 2. Doctrine. [dead long agone] God often bringeth his people 2 to be of a desperate estate in their outward condition: examples hereof are, the Israelites at the read sea, job, David, and many others. The reason is, because, first, God will declare his power the more evidently in their deliverance: Secondly, that it may appear that there is no help in man. The use is, to teach us, first, not to think it strange when God dealeth so with us: secondly, never to despair though we fall into such extremities; but still to rest upon the Lord, and to hope for his outstretched arm to deliver us. [He hath hedged me about] i he hath compassed me Verse 7. round about with troubles as an hedge [that I cannot get out] i that by no means I can escape and be delivered [he hath made my chains heavy] i he hath made my calamities that I am hedged in withal, most heavy and burdenous unto me. Doctrine. [he hath hedged etc.] As the afflictions of the godly are many, so are they not able to be escaped by the 1 strength of flesh and blood, Psalm. 22. 12. 16. & 44. 22. The reason is, as in the verse. 5. Doct 1. The use is, to teach us, first, to fear God above all, seeing we cannot avoid his stroke. Secondly, to be humbled by our several troubles, seeing we cannot by stoutness or impatiency be delivered. Doctrine. [chains heavy] Our afflictions in God's anger are often made most heavy, yea intolerable unto us. The reason 2 is, because, first, of the greatness of his anger. Secondly, of the obstinacy of our nature not else subdued, Psal. 38. 3. etc. 69. 1. etc. 107. 10. and 105. 18. etc. The use is, to teach us, to take heed of striving or murmuring against God, seeing he is strongest and must prevail. [Also when I cry and shout] i When I pray, and for earnestness Verse 8 do lift up my voice aloud [he shutteth out my prayer] i he granteth not any requests, but seemeth utterly to reject them. Doctrine. [when I cry] Afflictions do make the dullest 1 and most froward of God's children to cry for help, Levit. 26. 41. Psal. 107. 6. 19 28. The reason is, because, troubles do first break the untamed heart of man: secondly, take away blind pride, and make us see ourselves. The use is, to teach us, first, to see the corruption of our nature, that needeth such means, or else will not rightly be framed. Secondly, that afflictions are no signs of reprobation, seeing the godly feel them, & wax the better by them. Thirdly, to give ourselves (especially in affliction) to fasting and prayer, seeing the godly have done so, and got much comfort thereby. Doctrine. [also] The heaviest plague that man can endure 2 in this life, is to have God to refuse to hear his prayer when he calleth upon him in distress, Prover 1. 28. lere. 14. 11, 12. The reason is, because, we can look for no help in our miseries but from him. The use is, first, to show the exceeding folly of the presumptuous, that do defer to repent, thinking to be heard at any time. Secondly, to teach us not to put off amendment from day to day, seeing God refuseth to hear, when his anger is gone out against sin. Doctrine. [shutteth out my prayer] God often deferreth to hear the prayer of his children, when yet he purposeth in 3 due time to grant their requests, Psal. 22. 1. etc. 77. 8. etc. Objection, why then are they commanded to pray always? Answer, because he hath promised to hear their prayers, though he hath limited no time thereunto. The reason why he doth so, is first, to try their patience, & exercise their faith: secondly, to move them to continued and to grow in fervency. The use is, to teach us, that (howsoever our natural affection persuadeth otherwise) it is for our good to be deferred now and then, in the obtaining of those petitions, which we ask of God according to his william. [He hath stopped up my ways] i utterly deprived me of any Verse 9 means to escape [with hewn stone] i most strongly and closely [he hath turned away my paths] i disappointed me of all my devices, that I have taken in hand for my liberty. This verse is in effect the same with the 5. and 7. verses. Doctrine. [he hath stopped] This being in effect the same that often hath hetherunto been said, teacheth us this doctrine. 1 The often repetition of the greatness of our afflictions is profitable for us. The reason is, because, it worketh us the better to true sorrow for it, which is the end of it. The use is, to teach us, first, that we are very dull and hard to learn how greatly God is offended with us. Secondly, that we must be truly humbled before we can thoroughly repent. Doctrine. [stopped] when God mindeth to continued our 2 afflictions, he will frustrate all the means used to bring us out of them. The reason is, because, no means can prevail contrary to his purpose. The use is, to teach us, whensoever we are crossed in our devices, not to fret at the instruments thereof, but to acknowledge it to be the work of God. Doctrine. [my ways] Not counsels of men can prevail except God do bless than, Psal. 127. 1. etc. The reason is, because all 3 power to perform any thing is from him alone. The use is to teach us, first, to be sure to have warrant in the word for all our enterprises. Secondly, to pray always to God for his assistance in every thing that we take in hand. Doctrine. [turned away my paths] God scattereth all the devices of his people, so long as he is angry with them, Isay. 29. 15. 16. 4 The reason is, because that he would thereby let them see that it is he that doth all things. The use is to teach us, above all other things to seek reconciliation with the Lord, so shall our ways be prospered with his hand. [He was unto me a Bear lying in wait] i his heavy hand was to me as a Bear which teareth and cometh on the Uers. 10. sudden, having waited secretly for opportunity to annoyed me [a lion in secret places] i he was most strong and yet hid his power till he came upon me unawares. Doctrine. [a Bear etc.] God often layeth upon his people such rods, as be not only sharp and severe, but also 1 violent and invincible, so as those that feel them can no ways avoid them, Host 13. 7, 8. Psal 50. 22. The reason is, because, first, his anger is heavy of itself, seeing he is infinite. Secondly, our sins are great and grievous, deserving severe punishment. Thirdly, our strength is most weak when we have to do with the Lord. The use is, to teach us, first, to reverence and fear him above all, that can cast both body and soul into hell fire, and to take heed of sin that maketh him angry with us; but we often do clean contrary: for we fear men so much, as to avoid their displeasure, we let not to sin against the Lord. Secondly, to be humbled under God's mighty hand, whensoever he layeth any afflictions upon us. Doctrine. [a Lion lying in secret] Gods dearest children 2 are not able to stand under the weight of God's plagues, when he visiteth them according to their sins, Psal. 2. 12. & 38. 3, 4. job. 3. 11. etc. The same appeareth by Christ's agony, when he did feel God's anger against our sins, which he did bear, Luk. 23. 30. Math. 26. 38. & 27. 46. The reason is, because his anger is heavy, our sins are grievous, and we weak: as in the last Doctrine. The use is, first, to confute the error of satisfaction, seeing we cannot answer to God one for a thousand, job. 9 2, 3, etc. Secondly, to teach us, how hardly our great corruption is done away. Thirdly, that we may see how needful it is for us now and then to feel God's anger against us, that we may thereby learn to know ourselves, and have our stubborn hearts broken. [He hath overturned my ways] i he hath turned my actions Uers. 11. clean to another end than I meant them [and pulled me in pieces] i he hath scattered and dispersed both Church and Common wealth [he hath made me desolate] i he hath deprived me of friends, wealth, and all other means to do me good. Doctrine. [overturned] GOD often turneth the ways ofmen to another end than they aimed at, in going about the 1 same: Examples hereof, josephs' brethren selling him into Egypt; The jews putting Christ to death, etc. The reason is, because man purposeth many things perversely, which God disposeth to his glory, Prover. 16. 1. 33. The use is, to teach us, first, to magnify the mighty power and wisdom of God in all things. Secondly, to acknowledge (as the truth is, and often appeareth to us by experience) that when he altereth our purposes and actions to another end, it is the only wisest and best way for us that could be. Doctrine. [pulled in pieces] God often bringeth a people, 2 yea and one man, unto a most desperate condition, that seemeth unrecoverable in the judgement of flesh and blood. The reason is, because he will show his mighty power in bringing to the gates of hell, and restoring thence again. The use is, to teach us, never to despair, but still to trust in the Lord whatsoever extremities we fall into. Doctrine. [desolate] God often leaveth his people destitute 3 of all outward help and comfort: for the reason and use hereof, see Chap. 1. verse. 2. Doct 5. [He hath bend his bow] i he hath prepared his power, and showed his purpose to deal severely with me [and made Verse 12. me a mark for the arrows] i he hath performed that his purpose in directing all his strokes, so as they light only upon me. Doctrine.] God striketh not his servants so suddenly, but he giveth them warning afore hand, though they do not always 1 take knowledge of it, Amos 3. 7, 8. Examples hereof, 2. Chron. 36. 15. The reason is, because, he is slow to anger, and desireth rather our repentance, Psal. 81. 13. The use is, to teach us, first, to acknowledge Gods great mercy towards us, in that he giveth us warning by the preaching of his word. Secondly, to take heed that we neglect not his mercy offered us by his word, jest in steed thereof we feel his heavy judgement. Doctrine. [a mark for his arrows] The afflictions of the godly in this life be above the afflictions of all other people: 2 for the reason and use hereof, see Chap. 1. verse. 12. Doct 5. [He caused the arrows of his quiver] i he hath made the Verse 13. strokes that he hath laid upon me [to enter into my reins] i to pierce my most inward and secret parts, to wit both of body and soul. Doctrine. The plagues that God layeth upon his people 3 do not only touch their bodies, but also they enter in most grievous manner into their hearts and souls, Psal. 14. 2. 3. The reason is, because, first, else were they not afflicted as Christ their head was, Heb. 5. 7. etc. Secondly, the soul first and chief sinneth. The use is to teach us, first, not to despair though we be afflicted both in soul and body. Secondly, to labour the more in the word and prayer, according as our afflictions are greater & more grievous upon us. [I was a derision] i I seemed as a just matter of mockery [to all my people] i to all those that had been friends to me, Verse 14. and familiar with me; especially my brethren that are fallen away in these troubles [their song all the day long] i they made themselves sport to recount in reproachful manner my misery. Doctrine. [derision] The godly are usually more subject to reproaches, than any other people. Examples hereof 1 be in all ages, as, Habel, Isaac, Israel often, David, the Prophets, Christ, and his Apostles. The reason is, first, because godliness seemeth mere foolishness to them that are naturally minded. Secondly, they show (as they think) their own wisdom in disdainful contemning of the godly. The use is to teach us, first, that reproaches and scoffs are notes of the godly. Secondly, to prepare ourselves to be subject unto the same condition, if we look to be of the number of those that walk in true godliness. Doctrine. This following upon the mentioning of their 2 afflictions, teacheth this doctrine. Than are the godly most derided by the wicked, when the hand of God is heaviest uponthem, to afflict them. Examples hereof are, David, job, jeremy, Christ, etc. The reason is, because, first, man judgeth after the outward appearance: Secondly, the godly seem then to be in a desperate condition. The use is, to teach us, first, to know the disposition of the wicked, who (whatsoever they seem to be to us in our prosperity) will show their malice against us in our afflictions: Secondly, to look for reproach in every time of trouble, for else it is nothing. Doctrine. [to all] all sorts of people (though divers one 3 from another) do deride the godly in their adversity. This is verified in the Examples of all ages. The reason is, because, whatsoever a wicked man loveth, he will be sure to hate the truth, and consequently the professors thereof. The use is to teach us, not to expect the advancement of the truth from worldlings; for wisdom is justified of her own children, Mat. 11. 19 Doctrine. [my people] Those that are nearest unto the 4 godly, and not fearing God, will be crosses unto them in the time of trouble: Examples, jobs wife, 2. 9 and his friends, 4. 6. etc. & many others. The reason is, because the bond of their love is earthly, and can administer no help to the inner man. The use is, to teach us, not to be dismayed when Parents, kinsfolk, etc. forsake us: for so it hath been often with the godly. Secondly, That religion is not to be professed, neither is it supported by any worldly reasons, or means; but by the spirit, and for the hope of life by it. Doctrine. [their song] the wicked do greatly delight 5 themselves in mocking the godly. This appeareth by the example of the foes of Isaac, job, David, Christ, and others. The reason is, because, first, thereby they think to suppress and disgrace the truth for ever. Secondly, they think their own folly by that means well justified and advanced. The use is, to declare unto us what enmity the ungodly do bear to the truth. Secondly, to teach us to walk wisely lest we give them matter of triumphing. Doctrine. [all the day] The wicked are never satisfied, but do still continued their hatred against the godly. The reason 6 is, first, because they do greatly delight therein. Secondly, they are afraid that they have never done enough to defame them. The use is, to teach us, to look for continuance in afflictions, when we are in them, & to use all good means to enable us to bear it patiently. [He hath filled me] i he hath every way, and in every Verse 15. part of my soul and body fraught me [with greatest bitterness] i with the greatest number and measure of anguish and sorrow; for the Hebrew word is the plural number, and importeth so much [he hath made me drunken with wormwood] i he hath with the abundance of sorrows, even taken my senses away from me, and made me as one bereaved of understanding. Doctrine. [he hath] This sorrow did arise especially from the derision they were in by their adversaries, and yet it being 1 ascribed unto the Lord, teacheth us this doctrine. In all our afflictions we must look unto the Lord that siniteth, and not unto the instruments thereof. For the reason and use hereof, see chap. 1. verse. 5 doct. 5. Doctrine. [filled me] This great grief spoken of upon the 2 derision that they were in, teacheth this doctrine. There is no outward trouble more grievous to the godly, then to be reproached by their adversaries in the time of their affliction. The reason is, because, first, we are much comforted in the hope that our sufferings shall advance the truth, which professed derision hindereth. Secondly, such reproaches are accompanied with much blasphemy and wickedness. Thirdly, such dealing carrieth many weak professors from the affecting of our cause and sufferings. The use is, to teach us; to take to heart the reproaches that we suffer for the truth, even more than our other afflictions. Secondly, not to be dismayed as though God were not with us, albeit these things seem heavy unto us. Doctr. [bitterness] The godly have often upon them all & the greatest griefs that can be devised. The reason is, first, 3 that which is the reason of the first doct. of the first ver. of this chap. Secondly, that God might show his detestation of sin even in punishing his own so severely. Thirdly, that they may be truly humbled, and sufficiently, which the stoniness of our nature will hardly yield unto. The use is, to teach us, first, to look for such extremities, and not to promise' ourselves security in worldly peace. Secondly, to esteem those heavy crosses good for us, howsoever they be heavy unto the outward man. Doctrine. [he hath filled] It is the Lord above that frameth our hearts to be affected with our afflictions, else they 4 remain stony and astonished. The reason is, because, first, we are naturally hard hearted. Secondly, none can deal with the heart but God alone. The use is to teach us, first, to acknowledge the exceeding hardness of our hearts naturally: which every one that rightly discerneth of his own estate hath experience of. Secondly, to pray earnestly unto the Lord to mollify our hard hearts, and to make them suppling and pliable to his holy william. Doctrine. The godly may not be as Stoics, but must be 5 most passionate in their afflictions. The reason is, because, first, their sins procure them their troubles, which aught to grieve them most of all, that God is offended with them. Secondly, God afflicteth that we should repent, which we cannot do without great remorse. The use is, to teach us, in our afflictions to labour our affections hereunto; which is done, first, by meditation of our estate, how corrupt by nature and how miserable by sin it is. Secondly, by earnest and continual prayer to God to frame us unto his liking. Thirdly, by watching over our own ways and shunning the occasions of sin. Doctr. [drunken] The godly are often so loaden with miseries, 6 that they are exceedingly distracted there withal, both in body and mind. The reason is, because they furmount their reach and natural strength. The use is to teach us, not to despair, though we neither seem able to bear the burden God layeth upon us, nor see any issue or means to be rid out of it. [He hath broken my teeth with a stone] i: he hath made Verse 16. my pain most sensible and intolerable, for such is the breaking of teeth [he hath thrown me down under the ashes] i he hath brought me to the lowest estate, and made me the most abject of all others. Doctrine. [he hath broken] The expressing of the same thing in so many terms and sentences, teacheth us this 1 doctrine. We must labour in our meditations to exemplify, and enlarge unto our own understanding the miseries that we do suffer in the time of our afflictions. The reason is, because, first, else we use to pass them over with a sigh. Secondly, we shall the more equally judge of them. The use is, to teach us thereby, to make our hearts the fit to power out our supplications unto the Lord, for the fervency of our prayer is according to the seriousness of our meditations. Secondly, that the Lord may see the carefulness of our spirits to ponder rightly our ways, which is a notable motive to 'cause him to hear us. Doctrine. [with a stone] The Lord may bring his children 2 for their sins, into the greatest worldly pain, and yet love them; Examples hereof, are many in the scriptures, and in experience: for the reason, and use hereof, see chap. 1. ver. 12. doct. 5. Doctrine. [under the ashes] It is not for the godly to stand 3 upon any worldly credit to clear their cause withal, but only upon the testimony of a good conscience, and the uprightness of their ways. The reason is, because God often taketh all outward blessings from his servants. The use is, to teach us, to contemn (in comparison of a good conscience) all that flesh and blood admireth, seeing it is so transitory, & labour above all to be sound in the fear and service of God. [Thus thou removest my soul from peace] i by this means Verse 17. thou utterly takest all quietness from my heart and soul [I forgot prosperity] i I have been so long enured unto troubles, that prosperity is unto me, as if I had never known it. Doctrine. [my soul] The outward troubles of the body 1 do often procure affliction to the soul. The reason is, because, first of the sympathy betwixt the one and the other. Secondly, the soul is carried in the body, and must consider the accidents thereof. Thirdly, the soul is chief in the sin that procureth affliction unto the body. The use is, to teach us to labour the soul unto repentance whensoever the body hath any trouble. Doctrine. [my soul far from peace] It is the heaviest of 2 all crosses that we can feel in this life, to want the peace of the soul. The reason is, because, first, it is the chief and most sensible part of man. Secondly, it respecteth God and his mercy or justice: but the body hath regard unto things that are below. The use is to teach us, first, to pity them that are afflicted in mind especially, and to pray for them most earnestly. Secondly, to pray to God in our outward affliction to keep us in the peace of the soul, so shall all outward troubles be light unto us. Doctrine. [I forgot] God often bringeth his children so far from prosperity that they are out of use with it, and 3 think not of it. The reason is, because, first, they are so much accustomed there withal. Secondly, they see so little hope of peace and worldly success. The use is to teach us, first, that afflictions are ordinary and continual exercises for the godly. Secondly, God giveth great patience and contentment to those that make right use of their troubles. [And I said] i upon the consideration hereof I thought this in mine heart, and uttered it with my mouth [my strength Uers. 18. and my hope] i my ability to bear these miseries, and hope to be freed of them; which graces I once had a lively feeling of [is perished from the Lord] i the Lord hath utterly brought them to naught, as if they had never been. Doctrine. This verse generally teacheth this doctrine: The godly are often brought to such extremity, as they found 1 no way out of it. This appeareth verified in many examples in the scriptures, and by daily experience. The reason of it is, because, first, God will show thereby our want of power to help ourselves. Secondly, it maketh the foes more insolent, to hasten thereby their overthrow. Thirdly, God's power is made more manifest in our deliverance. The use is to teach us, first, not to esteem it a condition which the godly are not subject unto, to be so low brought. Secondly, when it is our case to learn thereby, first, reverence of God's mighty power and wisdom: secondly, humility: thirdly, patience: fourthly, fervency in prayer, fifthly, longing after the fruition of the joys of heaven, where all miseries have an end. Doctrine. [strength and hope] according to our strength, 2 generally of knowledge and particularly of feeling, so do we hope. The reason is, because hope is grounded upon faith, and faith upon knowledge, without which there is no hope at all, Heb. 11. 1. The use is, first, to confute their vanity, that say they have hope when they neither have any knowledge or care to have it: Secondly, to teach us to be as careful to grow in knowledge, as we are to have an assured hope. Doctrine. [my strength and my hope] the godly in their afflictions 3 do recount what blessings they have lost. So did David. The reason is, because, first, of the love and delight that they had therein, which is most remembered when it is lost: Secondly, that their hearts may be made the more affected with grief for the loss thereof, and with desire to be restored thereunto again. The use is, to teach us, first, to take the same course when we are deprived of any blessing, if we desire to be thoroughly affected there withal. Secondly, to apply it to ourselves, as a remedy against despair: for the consideration of God's former mercy, giveth hope that he will be favourable again; seeing he is no changeling; & whom he loveth once, to the end he loveth them, joh. 13. 1. Doctrine. [is perished] the godly do not always feel the comfort of God's favour in the like measure; this is verified, 4 not only in the examples of job, David, jeremy, etc. but also in the continual experience of Gods most excellent servants. The reason is, because, first, God will make it the more delightful unto them by intermission: Secondly, that they may see what they are, if God should leave them unto themselves: Thirdly, that they may be the more careful to use all good means to keep it whilst they have it. The use is, to teach us, first, not to be dismayed though now and then God hide the favour of his countenance from us, seeing he useth to do so with his dearest children: Secondly, to make the best of our comforts whilst we do enjoy them, that the recounting thereof may support us in the time of distress. Doctrine. [perished] the godly are often so grievously afflicted, 5 as they grow to a great measure of desperation: Examples hereof, are job, David, jeremy, and many other in all ages. The reason is, because, first, of their great weakness when God that is strong, trieth them. Secondly, they judge according to their present feeling. Thirdly, of the conscience of their deserts for sin. Fourthly, the abundance of natural infidelity, which always being in us, doth then appear to have the greatest power. The use is, to teach us, first, when distrust groweth strongest in us, not to think any other, but that God both may, and will raise us up again: so must we also judge of others in the like case. Secondly, never to yield our hearts to be ruled by despair (howsoever it do long and mightily assail us) but to use all good means to stay us: as, first, reading and hearing the word: Secondly, daily and earnest prayer: Thirdly, the meditation of our former comforts: Fourthly, the consideration of favour restored to other in the like case: Fiftly, and last of all, to be resolved, as job was, Chap. 13. 15. to trust still in the Lord, though he should kill us. [Remembering mine affliction and my weeping] i when I call to mind my grievous miseries, and the sorrow wrought in Verse 19 me thereby [the wormwood and the gall] i the bitterness that was in it. Doctrine. [Remembering] the deep weighing of God's punishments for sin felt in times past, doth (often) most effectually 1 move the heart unto great lamentation. The reason is, because, first, it calleth to mind God's anger for sin, which is more heavy to the godly to think upon, than any thing in the world. Secondly, it doth bring again (as it were) the feeling of pains endured, which recalleth the same (or greater) fear. Thirdly, it administereth doubt whether God's anger be appeased or no. The use is, to teach us, that it is necessary for us to be afflicted, because it maketh us more rightly to consider of our estate. Secondly, when we desire to be humbled, and increase in feeling, we must meditate of our sins, and the punishments for them, which heretofore we have felt. Doctrine. [affliction, and weeping] though grief and sorrow 2 be naturally the effects of affliction, yet in the godly it must be, because of the sin committed, and not for the penalty sustained. The reason is, because, first, it is sin that causeth affliction. Secondly, God afflicteth us to bring us to repentance. The use is, to teach us, first, in every affliction to search out our sins the cause thereof. Secondly, to labour our hearts to true repentance, which is the cause why we must be humbled. Doctrine. [the wormwood and the gall] i in recounting any 3 former thing, we must take only so much thereof as may serve our turn. The reason is, because, first, it may affect us the more. Secondly, that our minds be not employed about any other matter. The use is, to teach us, carefully to use means to keep our affections to the thing in hand, and to shun the means of the contrary: that is especially to be put in practice, when we go about the exercise of the word or prayer, for Satan will labour to steal our minds from them. [My soul thoroughly remembreth them] i I do often and Verse 20. effectually think of them: for the doubling of the Hebrew verb must be so expounded [and museth within me] i doth thoroughly ponder and consider of them. Doctrine. [thoroughly remembreth] There is no meditation that is available to further in godliness, but that which is 1 earnest and effectual. The reason is, because, first, else it moveth not the heart. Secondly, nothing else prevaileth with the affections. The use is, to teach us, to use all good means to make our reading, hearing, praying, etc. most effectual unto us. Doctrine. [my soul] The heart must be thoroughly touched, 2 before we can profit by any action of religion that we take in hand. The reason is, because, first, every point of religion concerneth principally the heart. Secondly, God accepteth nothing, but that which proceedeth from the heart. The use is, to teach us, not to content ourselves with any outward action, but to labour that it may proceed from the sincere affection of our souls. Doctrine. [museth in me] When we are thoroughly affected with any part of God's word, or his works, then do we 3 much consider of it, and cannot easily forget it. The reason is, because, first, it hath taken root in the heart, which is the fountain of all serious meditations. Secondly, it setteth the affections on work, to digest it, unto the end whereunto the heart desireth to bring it. The use is, to teach us, to labour that all such serious cogitations may lead us to grow in true godliness: for else they are dangerous, and draw unto destruction, or some other evil extremity. [I consider this in mine heart] i I do and will labour (for the verb is the future tense) to lay these things unto mine Uers. 21. heart [therefore will I hope] i by these things well weighed, I will gather unto myself matter whereupon I may ground my persuasion that God will be good unto me. Doctrine. [I consider] It is a special stay to the troubled 1 heart, to consider how it hath striven to be at peace. The reason is, because, first, it calleth to mind the strife betwixt the flesh and the spirit, which argueth that God hath a portion there. Secondly, it showeth our desire of well-doing, which must needs be the work of grace. Thirdly, it daunteth Satan our adversary, depriving him of hope to prevail. Fourthly, it administereth us hope that we shall stand even in the strongest temptations. The use is, to teach us, first, that in all afflictions we examine our hearts for the time past, how upright and careful of well-doing they have been, so shall we be the stronger in the day of trial. Thirdly, to bear with patience the present cross with hope of comfortable issue, though all means in man's judgement be clean taken away. Doctrine. [this etc. therefore] The right and thorough meditation 8 of God's punishments upon us for sin, and our striving to profit thereby, hath always hope for the issue. The reason is, because, first, it taketh away all those refuges which naturally we flee unto, as, friends, wit, riches, strength, etc. and forceth us to fly unto God. Secondly, the Lord respecteth, and is ready to help the broken and contrite hearted, Isay. 66. 2. The use is, to teach us, first, to lay to heart whatsoever we have done or left undone, wherewith God is offended. Secondly, that we be not dismayed, though grief for it do seem to swallow us up: for God will make the end joyful, as he did to job. Doctrine. [have hope] All our care in peace and in affliction 3 must be how to gather to ourselves a certain hope that God will be merciful unto us. The reason is, because, first, we have more need of it then of all things else. Secondly, Satan will labour more to deprive us of it, then of any thing else. The means to attain unto it, be, first, to search in God's word the way to attain unto it. Secondly, to learn the marks of those that have it, as they be there expressed; and to try ourselves whether we have them or no. Thirdly, to pray unto God earnestly to give us not only to have those marks in us, but also to be assured of them, and comforted daily by them. The use is, to teach us, that if we have the inward peace of the heart, and comfort of the soul in Christ jesus, every thing is full of joy unto us, though our life seem most bitter, else are all the joys of the world mere misery unto us. Doctrine. [will I hope] It is our duty to hope for God's 4 favourable hand to rid us out of any trouble that we are in, though it continued and increase upon us, and no means of redress do appear. The reason is, because, first, God afflicteth us not to cast us off, but to amend us, and try us. Secondly, he useth so to deliver his servants. The use is, to teach us, contentedly to take, and patiently to endure the afflictions laid upon us. Doctrine. [therefore will I hope] i The consideration of God's heavy rods upon us in this life, giveth us hope to find 5 favour for the life to come. The reason is, because, first, God chastiseth those whom he receiveth, Heb. 12. 6. etc. Secondly, it is a token of bastardy to be without correction. Thirdly, the whole life of the godly hath been continual affliction: Examples hereof, are jaacob, joseph, David, jeremy, Israel, etc. The use is, to teach us, first, never to promise' ourselves worldly peace, if we look to be in God's favour, seeing it is our lot not only to believe in Christ, but also to suffer for his name, Phil. 1. 29. etc. Secondly, to labour to suffer willingly, seeing it is a note of the godly, and administereth hope. Thirdly, (which is the use of affliction, Heb. 12. 12.) to grow more resolute in good things, and more obedient to the truth thereby. [It is the Lords mercy] i it ariseth from the abundance of Verse 22. his favour [that we are not consumed] i that we are not utterly wasted out of this life, and thrown into the bottomless pit [because his compassions fail not] i because his great mercies are infinite, for measure, and continuance: As if the Prophet in the name of the whole people of GOD should have said; such is the greatness of our sins, and the bitterness of our punishment, as if he should deal rigorously with us, we miserable wretches had been ten thousand times utterly undone; but we are saved from our sins, and preserved in the midst of our distresses. Therefore it is not by our own power and strength, but by God's infinite mercy, that we are preserved, Isay 1. 9 Doctrine. [the Lords mercies] The godly neither can, neither look to escape destruction by any other means, then 1 only by the mercies of the Lord, in pardoning their sins. The reason is, because, first, in many things we offend all; the lest whereof deserveth everlasting hell fire. Secondly, sin provoketh God's anger which is infinite as himself, and can not be satisfied by any that is no more than a creature. Thirdly. The Scripture maketh God's mercy the first part of our righteousness, Psalm. 32. 1. The use is, first, to confute them, that think they have it in their own free will to be saved; and them that look to obtain heaven by their merits. Secondly, to teach us to fear and tremble, that we fall not into God's vengeance, and to seek especially for his mercy, esteeming it above our lives, or any earthly thing that we can desire. Thirdly, to acknowledge it to be of his mere mercy that we live, etc. and to praise him daily for it. Doctrine. [God mercy that etc.] The mercies of the Lord 2 are sufficient to redeem all his people from all their sins, and to deliver them from all the punishments that they can fall into. The reason is, because, first, they are infinite as his majesty is. Secondly, else none should be saved, seeing there is none other means of salvation. The use is, first, to confute Popery, that resteth upon works for deliverance (at lest) from the punishment of sin: which must needs be a gross error, seeing the punishment deserved is as infinite, as he that is offended Secondly, to confirm us against despair, seeing the Lord's mercy is an anchor hold, so sure and steadfast. Doctrine. [that we are not consumed] The chiefest of the 3 godly when they are at the best, do deserve God's displeasure and vengeance. The reason is, because, first, in many things we sin all, james 3. 2. and he that faileth in one is guilty in all, james 2. 10. Secondly, our regeneration is but in part, as experience teacheth. Thirdly, the righteousness of the best is mingled with sin. The use is, first, to confute the Cathari, the Family of love, and the Papists, that think themselves able in this life to fulfil the law of God. Secondly, it teacheth us to abandon all pride and security from us, ascribing it unto God alone that we have any power to do well. Thirdly, to acknowledge God's justice in all our greatest plagues that ever he hath laid, or doth lay upon any, seeing their sins do deserve the same. Doctrine. [compassions fail not] Not one of God's elect 4 can finally fall, or possibly perish for ever. The reason is, because, first, God's gifts are without repentance. Secondly, his mercies, whereby they stand, fail not. The use is, first, to confute Popery, that teacheth salvation or damnation to be in our own power. Secondly, to teach us, that if once we have a sure sign of God's love toward us, we are to be assured of it to stand by us for ever, in all temptations and trials. [They are renewed every morning] i every day; and in Verse 23. due time we have new experiments of thy loving kindness towards us [great is thy faithfulness] i most certain and manifest is thy truth, in performing largely all thy promises. Doctrine. [every morning] God never suffereth his people to be tempted above their strength, though he punish 1 them now and then for their sins. The reason is, because, first, he knoweth their weakness, and respecteth it in favour. Secondly, else should none be saved. The use is to teach us, first, to magnify Gods great mercy and love to us. Secondly, to be comforted in afflictions, and armed against all extremities that can befall us. Doctrine. [great is thy faithfulness] There is no part of God's promises but it shall surely be accomplished in due 2 time. The reason is, because God is truth, and all his promises are yea and amen: so that if aught seem to fail, it is either for that we do not understand it, or else because we believe it not, as those do that either despair, or are secure. The use is to teach us, first by the love of these his promises to search them out, and to believe them. Secondly, to hope therein without wavering, whatsoever extremities do befall us. [The Lord is my portion] i he is the maintenance of my Uers. 24. spiritual and earthly estate, even absolutely sufficient for me▪ [saith my soul] i as my heart is fully persuaded and causeth my tongue to speak [therefore will I hope in him] i upon which ground I do rest persuaded to receive all good things from him, and shall want nothing. Doctrine. [the Lord is my portion] Every one of God's people hath the Lord for his portion, and enjoyeth him for 1 his need, so far as is best for his comfort here, and his eternal salvation hereafter: as, for their ignorance they have his knowledge: for their infidelity, his faithfulness: for their foolishness, his wisdom: for their sinfulness, his holiness, etc. The reason is, because, first, GOD in his eternal decree did choose all his to be vessels of honour. Secondly, else could none be saved because of our natural misery. Thirdly, he hath given his son Christ jesus to every one of his servants, and so with him all things, Rom. 8. 32. The use is, first, to confute the opinion of works foreseen, seeing we could have nothing foreseen in us but that which he had appointed to give us. Secondly, to overthrow their pride that swell in that they have: for what have they that they have not received? 1. Cor. 4. 6. 7. etc. Thirdly, to teach us to be humbled with the view of our own nakedness and poverty. Fourthly, to make it our whole care to have the Lord for our portion, & to accounted all things but dung in respect of him. Fiftly, to give all glory to God for all things, using them wisely to his honour. Sixtly, to give us matter of comfort in all temptations and troubles; seeing he that is strongest, is ours: so that whatsoever we have lost, or shall lose, it is nothing, seeing he is all in all. Doctrine. [saith my soul] The open profession of the 2 truth is vain, except the heart in feeling apprehended the same within. The reason is, because, first, divers reprobat can profess Godliness, Mat. 15. 7. 8. Isay 1. 13. Mich. 6. 6. 7. etc. Secondly, God giveth the soul as a principal part of man, and will especially be served with it. Thirdly, God is a spirit, and will be served in spirit, john 4. 22. and 4. 6. faith (without which it is impossible to please God, Heb. 11. 6.) is in the heart or not at all, Rom. 10. 9 10. The use is, to teach us, first, not to trust in the outward service of God prescribed in his word, seeing it is abominable before God, without the pure affection of the heart. Secondly, not to esteem others by their outward profession only, except we see such fruits as must needs come from the heart. Thirdly, that all shows of religious devotion, without warrant of the word, be sin. This confuteth all the devices of Popery, that men have invented and do make so much of. Doctrine. [therefore will I hope in him] It is the duty of 3 God's children so to rely upon the Lord for all good things, as that they may satisfy themselves with the certain persuasion thereof. The reason is, because, first, God is all sufficient, Gen. 17. 1. etc. Secondly, God will have none of his glory given to any other. Thirdly, none can do any thing for us, or against us, without his power assisting them. The use is to teach us, first, that none can persevere unto the end, with patience in hope of salvation, unless he rest in God alone: and therefore neither Infidels that believe not God's word, nor Papists that rely so much upon Saints, nor ignorant ones that are without knowledge, and so without faith, nor impatient persons that tarry not God's leisure, but use unlawful means, can by any means have part of this perseverance. Secondly, to use with prayer and careful diligence all lawful means to confirm us herein, and to shun the contrary. [The Lord is good unto them that trust in him] i God showeth himself most bountiful and favourable to all them that Verse 25. in a true saith rest upon him, and have their affiance in him hoping for his favour [to the soul that seeketh him] i to him that from his heart laboureth in the means that God hath appointed to come unto the knowledge and faith in him, Doctrine. [the Lord is good] God's goodness showeth it 1 self daily and bountifully to his people. This is verified in the examples of the whole scriptures, and in daily experience, to their bodies and their souls in matters peculiar to them, and common with the wicked: for this life, to provide for the body and comfort the soul: for the life to come, to deliver from hell and bring to heaven. The only reason hereof, is, because his good pleasure is such. The efficient cause, is his love: the material cause is, the obedience of his son: the end is, his glory, and our salvation. The means whereby he conveyeth it unto us, is, his word and his spirit. This hath been manifested in all ages, as the book of God and daily experience doth witness. The use is, first, to teach us to magnify his exceeding love unto his children, whom he might have created the vilest of his creatures, and after have cast them into hell fire with the devil and his angels. Secondly, to allure us to serve him in all fear and obedience; or else to leave us the more clearly without excuse, at the day of account. Doctrine. [trust in him] i The godly do rest upon God's 2 promises by faith, and patiently wait for the performance of them by hope. The reason is, because, first, they believe them to be undoubtedly true. Secondly, they are assured in their hearts to be partakers thereof, because they find the notes of the godly in themselves. Thirdly, they are assured of his love to them, his power to do what he list, and wisdom to bestow and perform when he seethe meet, that which may tend to his glory and their good. The use is to teach us, first, to try ourselves; if we can find ourselves so affected, to rejoice and go on: if not, to repent of it and amend. Secondly, to strengthen our patience in every trial, which is the exercise of our faith. Doctrine. [to the soul that seeketh him] The greatest care 3 that God's servants should have in this life, is to seek the Lord (how he may be known and feared aright) by those means that he hath appointed thereunto. The reason is, because, they can find no peace in any other thing without the same; if they do, their case is fearful. Secondly, they know that the treasure of all good things must needs be in the true knowledge and worship of him that made and governeth the whole world, and all that is therein. Thirdly, they have heretofore found much comfort therein, which encouraged them thereunto every day more and more. The use is, to try ourselves how careful we are herein; inwardly by the excusing or accusing of our hearts: and outwardly by our care and diligence in hearing, reading, meditation and prayer. Secondly, to reprove them, as giving fearful tokens of being without God in this world, who make no care to seek him according to his word. [It is good, both to him that trusteth] i it is a happy thing Verse 26. for him that is grounded upon the Lord, as his rock [and to him that waiteth for the salvation of the Lord] i to him that is silent at (for so the Hebrew word signifieth) the salvation of the Lord, as resting satisfied therewith, and waiting for the performance of it. Doctrine. [It is good, both, etc.] The trusting in God, and 1 patiented waiting for his salvation, is full of comfort, and quietness even in this life. The reason is, because, first, it setteth the heart at rest, which maketh all outward troubles easy to be borne. Secondly, it sharpeneth the affections in all spiritual exercises, especially in the longing for heaven. The use is to teach us, to use all good means to attain unto it, and to accounted all things vile in respect of it. Doctrine. [to trust] we must trust in the Lord, though the things that we desire appear not. The reason is, because, 2 first, God often hideth his countenance from his servants, to try them. Secondly, we know God will be as good as his promise, being never yet justly charged to be short of his word. Thirdly, it is the nature of faith to trust to obtain that which appeareth not, Rom. S. 24. 25. Heb. 11. throughout. The use is, to teach us, first, that we may not always look to have the present enjoying of that comfort, which God hath promised, and we desire; seeing it shall sometimes be eclipsed unto us. Secondly, to hope certainly for whatsoever God hath promised, though we feel it not, and not be discouraged. Doctrine. [waiteth for, etc.] They that do truly trust in God, are satisfied therewith, and do wait with patience for 3 the performance of the hoped salvation. The reason is, because, first, they know that fullness of joy is prepared for them. Secondly, it swalloweth up all troubles, as being nothing in comparison thereof. The use is, to teach us, first, to labour above all things to attain unto this confidence, seeing it hath such excellent contentment in it. Secondly, to try our hope by our patience, and to increase our patience by the due meditation of our hope. [It is good for that man] i it is an happy thing for him that is to be framed to those qualities mentioned in the former Vers. 27. verses [that he hath borne the yoke] i that he hath suffered afflictions, which tame and keep under our corrupt nature [in his youth] i in the beginning of his time, before sin grow strong and heady in him. Doctrine. [It is good, etc.] the cross is a most necessary 1 means to bring a man unto true godliness. The reason is, because, first, our nature is otherwise untameable, & will not receive instruction, Psal 119. 67. etc. Secondly, it bringeth us to the consideration of ourselves, and (if God bless it) hindereth many sins that in prosperity we run into. The use is, to teach us, first, to esteem afflictions most necessary for us. Secondly, to know that when God afflicteth us, it is to frame us to his will, and to learn to profit thereby. Doctrine. [yoke] afflictions are heavy and unsavoury to 2 flesh and blood. The reason is, because, first, they cross the natural desires thereof. Secondly, they draw us to that, which naturally we have no will unto. The use is, first, to show us the perverseness of our nature, that doth so greatly mislike that which is so good for us. Secondly, not to be cast down, though we feel the weight of afflictions very heavy unto us: but to bear them willingly and patiently, seeing we have benefit by them. Doctrine. [in his youth] The sooner that we be exercised 3 with afflictions, the better it is for us. The reason is, because, first, younger years are more pliable to any instruction: as we see in the learning of humane arts or tongues; yea in the taming of any wild beast. Secondly, longer custom thereunto, maketh it more easy and more profitable unto us. The use is to teach us, first, the cause why the godly have (almost) with the profession of religion, entered into persecutions. Secondly, that though our afflictions begin and end with our life; yet are we not to be cast down or grieved but to rejoice in it, seeing it is good for us. [He sitteth alone and is silent] i in quiet manner he undertaketh Vers. 28. the affliction, and meditateth secretly of it [because he hath laid it upon him] i seeing the Lord Almighty, that loveth him, hath laid his rod upon him. Doctrine. [sitteth alone, etc.] Afflictions do frame God's 1 people to patience, and humility. The reason is, because, first, their unbridled stomach is broken thereby. Secondly, their sins and desert thereof be laid before their eyes by them. Thirdly, God's inevitable hand is seen in them. Fourthly, they obtain much profit in godliness by them. The use is, first, to teach us, that they are necessary for us. Secondly, to try ourselves by our increase in patience and humility, how much we have profited by such afflictions as we have suffered. Doctrine. [alone and is silent] Afflictions do give us just occasion of meditation for the examination of ourselves, 2 what is amiss in us. The reason is, because, first, God (being just) will not punish us without our desert thereof. Secondly, he will not withdraw his rod to our comfort, without our amendment. Thirdly, we cannot thoroughly amend without serious meditation. Fourthly, the heart is much eased with a thorough examination of ourselves, and calling upon God for the amendment of that is amiss. The use is, to teach us, that when we be afflicted, we must enter into such an account with ourselves, if we look for any profit by the same. Doctrine. [he hath laid it] The godly are contented to 3 bear whatsoever the Lord layeth upon them. The reason is, because, they have deserved much more at his hands. The use is to teach us, first, to try ourselves whether we be so affected, or no. Secondly, to labour more and more to be contented with whatsoever condition it shall please the Lord to lay upon us. [He giveth his mouth to the dust] i he humbly throweth down himself before GOD, acknowledging all to be just Verse 29. that is upon him, and saith in his heart [it may be there is hope] i though I see no reason of remedy, all means failing me, and God's hand being so heavy upon me; yet will I wait, for peradventure he will show mercy unto me: with this kind of speech the scripture teacheth how diffidence & distrust is driven away, as john 14. 12. Doctrine. [he putteth] The godly, having rightly profited by their afflictions, do reverence God's power in punishing them, and do humble themselves under his hand. The reason is, because, first, they are assured of his power, wisdom, and love. Secondly, they will not be driven from him by any extremity, knowing that out of his favour there is nothing but horror. The use is to teach us, first, not to judge of the cross according to our own carnal reason, but according to God's justice and righteousness. Secondly, to strive to accept patiently whatsoever he layeth upon us, be it never so extreme and grievous. Doctrine. [it may be there is hope] we must trust in God, 2 and wait for the performance of his promises, though there be no hope in the judgement of flesh and blood. The reason is, because, first, he is both able and willing to be as good as his word, though he have reserved the time when, in his own power. Secondly, he hath always in greatest extremities delivered his people. Thirdly, he bringeth us into straits to try us. Fourthly, it is the nature of faith not to be quailed, 1. john 8. 4. The use is to teach us, first, that faith is a thing that reason or man's strength cannot attain unto: and therefore we must beg it of God, and use the means that he hath appointed in his word to attain unto it, and to grow in it. Secondly, to try ourselves how strong in faith we be, by our resolution and persuasion of a joyful issue, though we be in the greatest straits that any of God's children have fallen in to. [He giveth his cheek to him that smiteth him] i he taketh Verse 30. willingly and patiently the stripes that men do injuriously lay upon him [he is filled with reproach] i he sustaineth all kinds of vexations from the hands of all kinds of ungodly ones. Doctrine. [he giveth, etc.] The Godly do patiently bear the injuries that men do lay upon them. The reason is, because, 1 first, they know it cannot be done by them without the Lord. Secondly, they are assured that it is for their good. The use is, first, to reprove the impatiency and revenge that naturally we are addicted unto. Secondly, to teach us to try ourselves how much we have profited by affliction, by the measure of patience (being injuried) that we have attained unto. Doctrine. [filled, etc.] The godly are subject to all kind of 2 vexation by the hands of all sorts of men. The reason is, because, first, whatsoever the wicked do love, they are haters of the truth, and the professors thereof. Secondly, the godly are not of this world, but chosen out of it, joh. 15. 19 etc. Thirdly, they do not run to the same excess of riot with the wicked, 1 Pet. 4. 4. The use is to teach us, first, to look for many and divers molestations from the wicked in this world. Secondly, to learn to take them patiently, and so profit in godliness by them. [For the Lord will not reject for ever] i howsoever it please the Lord for a time to hide his loving countenance from his Verse 23. servants, yet doth not he put them far from him (for the Hebrew word signifieth) without restoring them to the feeling of his favour again. Doctrine. [for] An assured hope of deliverance grounded upon God's promises, is the only cause of the patience 1 and humility of God's children in their troubles. The reason is, because, first, the corruption of man's nature being of itself wayward, cannot take afflictions patiently, without supernatural help: therefore we say without hope the heart would break. Secondly, where there is no hope, there is no faith: where there is no faith, there is no comfort to give patience. Thirdly, else the damned might have patience which they have not, as appeareth by their gnashing of teeth. The use is, to teach us to be careful to use the means of obtaining hope, and growing in it, praising GOD for such means as we have, and mourning for that we want. Doctrine. [forsake] The godly in the extremities of their afflictions, do sometime imagine that GOD hath forsaken 2 them. The reason is, because, first, their guilty conscience acknowledgeth all damnation due unto them. Secondly, the weight of God's anger that darkeneth their faith for the time. Thirdly, God doth thereby make them know what they are without him, & causeth them to make more precious account of his favour, when it is renewed unto them. The use is to teach us, first, not to cast off all hope either of ourselves, or others, though we be brought to the pit of despairation in our own judgements. Secondly, to distrust our own strength and know the weakness thereof, that we may grow more and more in knowledge and in the fruits of the same. Doctrine. [for ever] It is impossible that God should forsake 3 for ever, any one of his children. The reason is, because, first, whom once he loveth, to the end he loveth them, john 13. 1. seeing his gifts are without repentance, Rom. 11. 29 etc. else none could have hope in their troubles but all must needs despair. The use is to teach us, first, how to understand the speech in the scripture that saith, God repent. Secondly, that it is spoken according to man's capacity, for that it seemeth so to us when he stayeth his threatened judgements. Thirdly, upon what ground to condemn their doctrine that think any of the elect can perish, or any of the reprobates be saved. Fourthly, to be comforted in our temptations, seeing we once felt comfort, and God is no changeling. [But if he afflict] i Notwithstanding he doth usually lay many and heavy afflictions upon his people [yet he hath Uers. 32. compassion] i yet he doth in pity, and even in his wrath, remember mercy, Habac. 3. 2. [according to the multitude of his mercies] i even because he is infinite in mercy, and hath always used to show favour. Doctrine. [if he afflict] God doth necessarily afflict one 1 way or other, every one of his children. The reason is, because, first, every one angreth him by those sins which he daily committeth. Secondly, correction is a seal of God's love towards them, Heb. 12. 4. etc. Thirdly, it is profitable for them, if it be rightly taken, and use made of it. The use is, first, to reprove their judgements as most foolish, that think them the greatest sinners, that have the most grievous punishments in this life. Secondly, to teach us not to pray for a freedom from afflictions in this life, for that were against faith and Gods love to us. Thirdly, to rejoice in troubles, enduring them patiently though they be most bitter to our nature, and to praise God for them, seeing we have (or may have) so many benefits with them. Doctrine. [yet he hath compassion] God suffereth none of his children in afflictions to be tempted above their strength; 2 but always maketh his love known unto them by delivering them in due time. The reason is, because, first, else none could stand, seeing the weakness of man's nature would yield unto the lest temptation. Secondly, it is an inseparable property of God to show mercy, whensoever it is expedient for any of his servants, Isay 54. 7, 8. Psal. 89. 33. 34 Hab. 3. 2. The use is, to teach us, first, not to repined or accuse God in the greatest of our afflictions. Secondly, to be comforted in all our troubles, waiting with patience and prayer for the manifestation of God's compassions and mercies to us. Doctrine. [according to the etc.] The love and mercy of God is the only fountain, & cause of all the favour showed 3 to his people. The reason is, because, first, all men are sinners, deserving God's curse, which cannot be removed by any Saints or Angels. Secondly, man is not able of himself to think a good thought, 2. Cor. 3. 5. all his righteousness being as a filthy clout, Isay 64. 6. The use is, to teach us, first, to be humbled in the consideration of our own miserable estate without God's mercy. Secondly, to seek only to God for all good things, using the means approved by his word for the obtaining of the same, and avoiding all other. Thirdly, to praise God only for all the good things that we do or shall enjoy, and not the means, but as second causes and instruments of the same. Doctrine. [multitude of his mercies] Not sins in any of God's children can be unto death, be they never so many and 4 grievous. The reason is, because, first, God's mercy is over all his works, and rejoiceth against judgement. Secondly, his mercy is infinite as his majesty, and cannot be overcome of sin. The use is, first, to confute the Popish distinction of venial and mortal sins: for the greatest are venial if God forgive them, and the lest mortal if he show not mercy. Secondly, to teach us, to admire Gods great mercies towards us, and not to take liberty to sin thereby, but to use the same as a notable provocation to fear, love and obey him, seeing he is so merciful unto us. [For he doth not punish from his heart] i it ariseth not from Verse 33. God's voluntary desire, but from the sin of man that God punisheth [and maketh sorrowful the children of men] i giveth them cause by afflicting them to be vexed and grieved. Doctrine. [for etc.] sin constraineth the Lord to afflict 1 his dearest children: for the reasons hereof, see verse. 27. Doct 1 The use is, to teach us, first, to abhor sin above all things whatsoever. Secondly, to accuse ourselves alone, as the cause of all our afflictions. Doctrine. [not punish from his heart] GOD taketh no delight in afflicting his children, Psal. 81. 13. Isay 1. 24. The use 2 is, to teach us, first, to abhor their profaneness that say, God sporteth himself himself in punishing man. Secondly, by his example, to censure others with all remorse and pity, not delighting to disgrace them. Doctrine. [maketh sorrowful] The godly may not be as 3 stoics, but must be most passionate in their afflictions: for the reason and use hereof, see verse. 15. Doct 5. [To stamp under foot] i to spoil without regard [all the Verse 34. prisoners of the earth] i all those that are in misery and cast in bonds in this world by the power of men. [To wrist the right of a man] i by false witness and corrupt Verse 35. means, to take from the just that which is his own [before the face of the Superior] i in solemn judgement under colour of law, and that in the sight and presence of those in authority. [To overbear a man in his cause] i by strength, authority, Uers. 36. or cunning, to 'cause a man to have sentence against him [the Lord seethe not] i God doth not approve any such thing, as Deut. 12. 13. for seeing is here to be understood as knowing is, Psal. 1. 6. Matth. 7. 33. it being manifest that God seeth and knoweth all things, though he approve and allow only that which is good. Doctrine. (generally out of these three verses) Though 1 the wicked be raised up by God's hand to afflict his people for their sins, yet shall they not thereby be excused, but (without repentance) condemned for it. The reason is, because, first, it is here said that GOD alloweth of no such thing. Secondly, to condemn the innocent and justify the ungodly, are both an abomination unto the Lord, Pro. 17. 15. etc. Thirdly, though God work their action, yet is he far from the evil of their affection therein: for he hath one purpose in it, which is most holy, and they another which is ' most wicked, I say 10. 5. 12 etc. Fourthly, they shall not be held excused, seeing God's purpose therein is not only to fear his children from offending, but also to make the damnation of the wicked the more just, Matth. 23. 33. etc. Fiftly, God hath such love to his children, that he hath given special charge for their defence, Psalm. 105. 15. and threatened severe punishments to fall upon their oppressors, Gen. 15. 14. The use is, to teach us, first, what cause the wicked have to be afraid of, showing violence to any of God's children. Secondly, to do no wrong unto others by any pretence, nor any way lay the blame upon God for any thing, seeing that were to aggruate our own offences. Thirdly, to learn patience, and to be stayed from revenging ourselves upon our adversaries, seeing God useth them for our good, and will severely punish the injuries done unto us. Doctrine. [to stamp, etc.] It is the lot of the godly to be 2 oppressed and abused by the wicked in this world. The reason is, because, first, they think it a special means to make them fall from the truth, and terrify others from believing it, seeing them so numbered among the wicked, and seeing bondage crosseth our natural affection Secondly, God seethe afflictions profitable to his people, to bridle their natural desires, and to make them have the pleasures of this life in less account. The use is, first, to reprove the corrupt judgement of them that accounted all that are in affliction as most wicked and miserable, seeing it was ever the condition of the best: Examples hereof, jaacob, joseph, jeremy, David, Christ, etc. Secondly, to teach us to take afflictions patiently, seeing we have therein a portion with the righteous: and seeing we shall have the greater crown of glory, if we continued unto the end. Thirdly, not to yield unto unlawful conditions to be freed from the troubles we fall into. Doctrine. [all the prisoners] Though magistrates have 3 power from God over the subjects bodies, yet will he punish all wrongs, and want of protection, that they vex them withal. The reason is, because, first, their power is not absolute, but limited to the rule of God's word. Secondly, there is no respect of persons with God, Psalm. 82. 7. Acts 10. 34. The use is, first, to teach all superiors to take heed, jest they go beyond the power that GOD hath given them, seeing the mischiefs are infinite that flow from misgovernment. Secondly, to teach us rather to suffer then to be a means of evil, though the magistrate should judge us to it. Doctrine. [to wrist, etc.] It is the lot of God's children to be oppressed before magistrates by false accusers and lying 4 witnesses: Examples hereof, are Naboth, Christ, Steven, etc. The reason is, because, first, the tongue is most easily abused. Secondly, the truth is thereby most disgraced, seeing it carrieth a show of being done justly. Thirdly, we are thereby made the more like to Christ our head. The use is, first, to teach us, not to be too much dismayed with such dealings against us, seeing it is the lot of the righteous. Secondly, to teach magistrates to search out such false accusers, and witnesses, and to punish them with that they sought to lay upon the innocent: for so should it be by the law of God: the want of practice whereof maketh both Church and common weal to flow with false accusers. Doctrine. [to ouer-beare, etc.] It is the lot of the godly to be overbeared by the wicked in every controversy. The reason 5 is, because, the wicked will, first, flatter rulers: secondly, lie and suborn all unlawful means that may be devised. The use is, to teach us, first, to avoid all occasions of having controversy with the wicked, as much as may be. Secondly, not therefore only to esteem a man faulty because he is condemned before the magistrates: for he may be overborne in his righteous cause. Doctrine. [the Lord seethe it not] The Lord doth not like of, but will be sure to be revenged of all the injuries done to the 6 innocent, whether it be by magistrates, accusers, witnesses, or any others. The reason is, because, God is not only just in all his own ways, but also a severe revenger of the unrighteousness of men. The use is, to teach us, of what condition soever we be, to take heed that we do not wrong any man, either covertly or openly, seeing GOD will call all men to account, and judge of every one according to his deeds. [Who is he then] i what man, or what creature in heaven Verse 37. or earth is there? [that saith it cometh to pass] i that is able to say such a thing shall be, and to 'cause it to be indeed [and the Lord commanded it not] i except the Lord give his consent that it shall be, and his power to bring it to pass? Doctrine. [who is he then] Not man can bring any thing to pass, except the Lord give power thereunto, Isay 43. 13 1 Dan. 3. 16. Mat. 10. 29. Prover. 20. 24. The reason is, because, God is Almighty; that is, all might and power coming only from him: therefore is he said to make the earth swallow up his foes, Exod. 15. 12. Numb. 16. 31. to remove mountains, job 9 5. to measure the winds and waters, job 28. 25. to turn man's heart, and sand plagues, Psal. 104. 25. etc. to say to the North, give, Isay 43. 6. and to the deeps, be dry, Isay 44. 27. to divide the roaring sea, Isay 51. 15. and to be are rule over the kingdoms of the earth, Dan. 4. 29. The use is to teach us, first, how brutish they be that think to do any thing as of themselves, or (as it were) not regarding, or, in despite of the Lord: to such he giveth notable foils even in this world; as, to Pharaoh, Exod 5. 2. Senacherib, Isay 38. etc. Secondly, to acknowledge his mighty power, and in all things that we take in hand, to be sure we have the warrant of his word, craving his strength to assist us therein. Doctrine. [commanded it] Nothing is done in the world, 2 but the Lord is the principal doer of it, Prou. 16. 33. The reason is, because (as in the former doctrine) all power is of God: so as, man hath no power but from him, and yet is he not the author of sin, seeing he doth all things to an holy end, and with a most pure affection: whereas man doing the self same action, hath a sinister purpose in it, and doth it with a sinful affection, which maketh it a sinful action in him: this is evident in the selling of joseph into Egypt: in the spoiling of job: and crucifying of Christ: all which actions he did to an holy end, with a most pure affection: but man did them to an evil intent, with a corrupt affection. The use is, to reprove them that think the Lord doth only suffer many things to be done, and yet the scripture termeth him a doer (and not only a sufferer) of such kind of actions, Exod. 7. 3. he hardened Pharohs heart, Exod. 21. 13. God hath offered, etc. Gen. 45. 8. God sent me hither, Acts. 4. 28. to do what thy counsel and hand, etc. james 4. 15. if the Lord will, etc. [Out of the mouth of the highest] i From the decree and Verse 38. secret appointment of GOD [cometh not every evil and good thing] i proceedeth both prosperity and adversity, and all actions that tend to either of them. Doctrine. Both prosperity and affliction that do befall any in this life, come from the decree and hand of the Lord, Amos 3. 6. Isay 45. 7. job 2. 10. The reason is, because (as in the former doctrine) he is the principal doer of all things. The use is, first, to confute the vain opinion of Fortune, whereunto the Philosophers and carnal ignorant people use to ascribe the thing whereof they see not an apparent cause. Secondly, to teach us to acknowledge him the author of our good, and praise him for it: and not to stay upon the means as naturally we do: and to take patiently afflictions as from him, not fretting at the instruments, which could do nothing without him, but finding the cause in our own sins: as the next verse teacheth. [Why should living man turmoil himself] i what folly is Uers. 39 it that any man should vex his soul in misjudging of his estate, and seeking by-paths to wind himself out [man for his sins] i man I say that suffereth justly the punishment of his sins: for the Hebrew word is used both for sin, the sacrifice for sin, and the punishment of sin. Doctrine. [Wherhfore, etc.] It is the property of a natural man to be most impatient and wayward in his afflictions. 1 The reason is, because, first they cross his affections which he desireth to satisfy. Secondly, he wanteth God's spirit which is the worker of patience, and comfort in distresses. The use is, first, to declare unto us in what miserable condition we are by nature, if God should leave us therein. Secondly, to teach us to try ourselves in all afflictions, what measure of godliness we have by the power that patience hath in us to rule our natural affections. Doctrine. [turmoil himself] Man is naturally diligent 2 to wind out of afflictions, and inventeth many means, but never findeth out the right; Examples hereof are, Pharaoh and Saul. The reason is, because, first, afflictions do naturally discontent us. Secondly, we have a natural inclination to labour for our own good. Thirdly, our nature is so corrupted, that of itself it can do no good thing. Fourthly, Satan laboureth to keep us in error. Fiftly, God only directeth to well-doing, which naturally we are far from. The use is, to teach us, not to trust in any thing that we can invent of ourselves, but to be sure to have a warrant out of God's word for all things that we take in hand, and to pray him to bless our endeavours therein. Doctrine. [man for his sins] Whatsoever man suffereth, he is to esteem it justly deserved by his sins, that he hath 3 committed. The reason is, because, first, GOD is just, and cannot do any wrong. Secondly, all men commit many sins, the lest whereof deserve all that can be laid upon us. The use is to teach us, first, in all our afflictions to acknowledge our sins to be the cause thereof, and to learn to profit thereby to amendment. Secondly, to learn to justify God (which is the drift of this place) and patiently to bear it, seeking to amend, as followeth. [Let us search] i Let us take a survey of [and try] i and Uers. 40. prove by the touch stone of God's word [our ways] i the thoughts, words, and deeds that we have conceived, spoken and done; and what they have deserved, if God deal in justice with us [and turn again unto the Lord] i be hearty sorrowful for that which is amiss, crave pardon for it, with certain belief to obtain it, and frame the rest of our lives according to his william. Doctrine. [let us▪ etc.] Those that will sound turn unto God, must diligently examine their former life. The reason 1 is, because, first, none can repent him of that which he doth not seriously think of. Secondly, repentance is not sound if any known sin be not particularly repent of. Thirdly, it will lay the multitude of his sins before him at once, which will grieve him and humble him the more. The use is to teach us, first, that they are far from repentance, which go on sleepily in a carnal course, not recounting what they have been. Secondly, that if we will prove to ourselves that we do truly repent, we must heedfully begin with this searching of ourselves. Doctrine. [try] In examining ourselves (which is the 2 beginning of true conversion) we must try our former behaviour, how agreeable it hath been to Gods william. The reason is, because, else we cannot loathe and leave that is amiss, and go on in that which is well. The use is to teach us, first, that they are far from conversion that are ignorant of God's word, the touch stone in this trial. Secondly, that we must be careful to obtain the knowledge of God's will, and to examine ourselves continually by it. Doctrine. [turn] It is nothing that we look to our ways and see what is amiss therein, except we repent of it, ask 3 God forgiveness, believing to obtain remission, and lead a new life. The reason is, because, first, the knowledge of our sins (if we go no further) shall do us no good, but make our condemnation more just, even in our own judgement. Secondly, we arh to try, and search our ways, to the end that we may turn unto the Lord. The use is, to teach us, first, that they are never the nearer to God, that can talk much of their own sins, and Gods mercies, if they have no reformation in their lives. Secondly, to be careful (if we will prove ourselves rightly to fear God) that we reform ourselves, in whatsoever Gods word condemneth, and walk in that which is prescribed by it. [Let us lift up our hearts] i by hearty prayer sand up our Verse 41. petitions [with our hands] i and lift up our hands; that by that outward gesture, our affections may be more stirred up unto prayer [unto God] i unto the creator and governor of the whole world, that only is able and willing to forgive us our sins [in the heavens] i above all earthly things: and therefore our faith must look upward. Doctrine. [let us lift up etc.] True repentance worketh in us most earnest and hearty prayer. The reason is, because, 1 first, in it, we see our misery in ourselves, and what need we have to seek to God for help. Secondly, it assureth us of God's love to us, and readiness to hear us. Thirdly, it encourageth us to call upon the Lord, who in our conversion hath given us experience of his unspeakable mercies. The use is, to teach us, first, to be as diligent in performing this prayer aright, as we are desirous to prove to our own hearts that our repentance is unfeigned. Doctrine. [our hearts] Prayer to GOD consisteth not in words, but in the fervent and faithful lifting up of the heart. 2 The reason is, because, first, God is a spirit, john 4. 24. and respecteth not the outward action in his worship. Secondly, divers have prayed aright, that have uttered no words, Gen. 24. 63. Exod. 14. 15. The use is, first, to reprove them that think prayer standeth in saying over certain sentences; which is the disposition of all men naturally; but the Papists exceed in it; of whom the saying of the Prophet is verified, Isay 29. 23. etc. Secondly, to teach us, to take heed that in prayer our hearts be set upon that we pray for, and neither be carried away with any other by-thoughts, nor contented with an ordinary affection therein. Doctrine. [our hands] We may use all outward means 3 (that have warrant in the word) to stir up our affections, to be more servant in prayer. The reason is, because, first, we are naturally dull in it. Secondly, our hearts are often moved with the things that our out ward senses do apprehended. The use is to teach us, first, to what end kneeling, lifting up of the eyes, and hands, etc. are commended unto us, in the holy scriptures; to wit, not as parts of God's service, but as means to further us in it. Secondly, to take heed that we rest not in any of these outward things, but be provoked to the in ward duty by them. Doctrine. [unto God] All our prayers are to be made unto 4 God alone, Psal. 50. 15. Rom. 10. 14. The reason is, because, first, it is he only that can grant our requests. Secondly, we are not commanded in the scriptures to call upon any other: and therefore if we do, it is not of faith; and consequently it is sin. The use is, first, to reprove the dotage of the heathen, that prayed to the sun, moon, and stars: and of the Papists, that pray to Angels, and Saints. Secondly, to teach us to make all our prayers unto the Lord alone, in the name of his son Christ, for such things as he hath promised in his word, and in such manner as he hath prescribed. Doctrine. [in the heavens] The prayer of the faithful 5 must never rest upon anything in this world, but look unto the mighty God, the author of all things. The reason is, because faith reacheth above reason, or things that are seen. The use is to teach us, not to measure our hope when we pray, by our own worthiness or understanding, but by the promise of God, grounded upon his power and truth. [We have sinned] The Hebrew word signifieth, a failing, or coming short of our duty: the meaning is, we have Verse 42. left undone that which we should have done [and have rebelled] i. done that which we are forbidden [thou hast not spared] i thou hast laid thy judgements largely upon us. The three first doctrines are gathered generally out of this large confession following. Doctrine. The time of affliction requireth a special kind 1 of showing our repentance, both more fervent, and with longer continuance then ordinary. The reason is, because, first, God therefore afflicteth us, that we might be brought to a more thorough repentance, Luke 5. 35. etc. Secondly, God's anger against us for our sins, is manifested unto us by afflictions: which must be turned away by our unfeigned repentance, or we shall be consumed. Thirdly, God hath usually brought his people to such special declaration of repentance, and blessed them therein, 1. Sam. 7. 5. 6. Nehem. 1. 2. & c. Hester. 4. 16. The use is, first, to reprove the Papists, that have set times offasting every year, whether they have cause to mourn or to rejoice. Secondly, to reprove earn all professors that think fasting, etc. to pertain to the old Church only, and not to us; seeing Christ said, it should be also sometimes under the Gospel, Luk. 5. 35. etc. Thirdly, it teacheth us, that we must perform especial duties, both private & public, when the punishing hand of God is upon us in particular, or the Church in general. Fourthly, it showeth that affliction is most profitable for us, seeing it increaseth our repentance, & whetteth the fervency of ouraffection in prayer. Doctrine, It is necessary for God's people to begin their prayers to God with a free confession of their sins, Psalm. 32. 5. 2 Daniel. 9 5. Nehem. 1. 6. The reason is, because, first, else we obtain no forgiveuesie. Secondly, else we have no assurance that we have repent, seeing confession doth always accompany repentance. Thirdly, otherwise we cannot rightly and thoroughly condemn ourselves, and clear the Lord for punishing us. Fourthly, by the confession of our sins, we are the more humbled, and pepared the better to prayer. The use is, first, to reprove all them that justify themselves like the proud Pharisie, and offer up their own works for satisfaction unto God, as the Papists do. Secondly to reprove them that will not gladly bear sharp reproof for their sins, nor be contented to be censured by those means that God hath prescribed in his word for the same purpose. Thirdly, it teacheth us for to love them that admonish us often, and reprove us sharply, when we have offended, esteeming them our dearest friends, and avoiding such as flatter, as Levitic. 19 17. Math. 18. 18. seeing it is the means to bring us to this confession, which is so necessary. Doctrine. It furthereth to thorough repentance that God's 3 people do in their prayers adjoin to their confession of sins, a recital of the judgements that are upon them for the same. The reason is, because, first, they may thereby (if they will learn them by no other means) know and think upon the multitude, and heinousness of their offences. Secondly, thereby they are made to feel what need they stand in of God's mercy, that they may the more earnestly seek to him in fear and trembling. Thirdly, God's mercy is readiest for them that most freely acknowledge his justice in punishing them. Fourthly, to teach us to recount God's judgements upon ourselves, and others, generally or particularly, that we may be the better humbled and fitted thereby to prayer. Doctrine. [sinned: heb. failed] Every child of GOD is 4 justly punished that faileth in any duty whatsoever it be, that God hath commanded him in his word. The reason is, because, first, all are his creatures, and are to be obedient wholly to his commandments. Secondly, he made us able in our creation to fulfil his whole law. Thirdly, the lest failing in our duty, is sin that provoketh God's anger, and bringeth a curse, seem it never so trifling a matter in our corrupt judgement, The use is, first, to reprove the Papists, that turn many of God's commandments into counsels, and so make them not enjoined under pain of God's curse: also accounting many sins venial in themselves. Secondly, to reprove them that think themselves wronged, if they be punished, & have not fallen into notorious gross sins; never remembering that duties must be done, as well as vices avoided. Thirdly, to teach us, to acknowledge God to be holy, just and righteous, whatsoever he lay upon us here: also vot to content ourselves with a civil life, seeing we are enjoined to do whatsoever God hath commanded. Doctrine. [rebelled] It is rebellion against the Lord, to despise 5 any of his laws, though all humane laws should approve us therein. The reason is, because, first, God is king of kings, and will be served without exception. Secondly, else God should yield unto men. Thirdly, we are to obey men (only) in the Lord, and no further. The use is, first, to reprove rulers that require obedience of their subjects to all their own decrees, not regarding whether God be disobeyed thereby or no. Secondly, to reprove them that pretend man's law to defend themselves in their sins; as in the breach of the Sabbath, contentedness with the dumb ministery, putting of money to usury, etc. Secondly, it teacheth us always to hold this both in judgement and practise, It is better to obey God then men, Acts 5. 29. Doctrine [not spared] Not excuse nor privilege can shield 6 any man from God's plagues for sin. The reason is, because, first, God cannot hold the wicked innocent. Secondly, God must necessarily in love correct his children, that they may know their sins, and the desert thereof, and be reform thereby. The use is, to teach us, first, to gather the heinousness of our sins by the grievousness of our punishments. Secondly, to shun all excuses by privilege of birth, wealth, authority, etc. (for no excuse will serve) but to acknowledge God's justice and mercy in punishing us. Thirdly, so often as we are any way afflicted, to labour to amend our lives, if we look to be cased. [Thou hast covered us with wrath] i Thou hast overwhelmed us with the multitude of thy judgements, that flow Verse 43. from thine anger against us for our sins [and persecuted us] i followed us with all kinds of thy judgements, to every place that we have fled unto, and met with every excuse that we could pretend [thou hast slain] i destroyed us in great abundance [and not spared] i showed no compassion to any age or sex. Doctrine. [thou hast covered, etc.] The godly endure more trouble in this world both inwardly and outwardly, 1 than any other: for the reason and use hereof, see chapped. 1. verse. 12. doctr. 5. Doctrine. [persecuted] There is neither place to hide our 2 selves in, nor excuse that will defend us, when God purposeth to punish us for our sins: for the reason, and use hereof, see verse. 5. doctr. 1. Doctrine. [thou hast] and yet it was the enemies that did 3 it, teaching us this doctrine. In our afflictions we must not look to the instruments, but to the Lord that smiteth: for the reason, and use hereof, see chapped. 1. verse. 5. doctr. 5. Doctrine. [slaive and not spared] Asdruball God is full of mercy 4 in his long suffering, so is his anger unappeasable, when it breaketh out against the sons of men: for the reason, and use hereof, see chap. 2. verse. 2. doct. 2. Doctrine. [not spared] Men feel not God's hand sufficiently 5 to be humbled thereby, except the Lord smite them most severely. The reason is, because, first, of our natural blindness and blockishness to follow that which is righteous in God's sight. Secondly, such is our hypocrisy, that else we would seek shifts. Thirdly, our course in sinning is naturally so strong, that it will not otherwise be stayed. The use is to teach us, first, what monsters we are by nature. Secondly, to renounce ourselves and all that we can do, acknowledging God's justice howsoever he punish us, and ascribing it to his mere mercy, that there is any good thing in us. [Thou hast covered thyself with a cloud] i thou dost (as Verse 44. it were) hide thyself and set a bar betwixt thee and us [that prayers should not pass through] i to the end that our supplications should not come up in thy sight. Doctrine. [covered thyself, etc.] The sins of God's people do often separate betwixt God and them, that his 1 mercies might be kept from them, Isay 59 2. jeremy 5. 25. The reason is, because, first, our sins provoke his wrath till it be appeased. Secondly, else we would not much fear God's anger: such is our corruption. The use is, first, to reprove them that blame God or his word, ministers or Gods means that he useth when any plague is upon them. Secondly▪ to teach us to blame our sins for every judgement that is upon us. Thirdly, to labour our hearts carefully to repentance and to obey the Lord, seeing it is the nature of every sin, to separate betwixt God and us, choosing death (if the will of God be such) rather than life by sinful means. Doctrine. [prayer should not] God often deferreth to hear 2 the prayer of his children when yet he purposeth in due time to grant their requests: for the reason, and use hereof, see verse. 8. doctr. 3. [Thou hast appointed] i By thy hand that disposeth all Verse 45. things, thou hast given us the condition of [the sweep and refuse] i such as are abhorred and loathed [in the midst] i by the greatest in number and account [of the people] i those nations that have occasion to think of us. Doctrine. [the sweep] When God meaneth thoroughly to humble his people, he maketh them odious in the eyes 1 of all men, 1. Cor. 4. 13. The reason is, because, first, he would take all matter of worldly ostentation from them, which whilst they have, they are hardly pulled down. Secondly, that the enemies in the error of their judgement might have a persuasion of well-doing in molesting them. Thirdly, that they may know by experience, the uncertainty and vanity of worldly confidence: and so (being out of love therewith) long for heaven, and delight in heavenly things. The use is to teach us, first, the perverseness of our disposition, that needeth so sharp means to do us good. Secondly, whensoever we fall into disgrace with the world, to better our ways, by leaving our sins and being more zealous in godliness. Doctrine. [thou hast. etc.] It is the Lord that layeth disgrace 2 upon his people in this life, or else it could not fall upon them. The reason is, because he is Almighty, and doth all things, as vers. 37. doct. 1. The use is, first, to reprove them that ascribe such things to fortune, and them that respect chief the instruments of their disgrace. Secondly, to teach us whensoever any such thing befalleth us, to acknowledge it to be the hand of God upon us for our sins, and to learn amendment by it. Doctrine. [in the midst] That which tendeth to the disgrace of the godly, is more generally received, than any other 3 tidings whatsoever. The reason is, because, first, God will have it a matter to humble them, and a stumbling block to the wicked. Secondly, it is the longing desire of the wicked to fasten any thing upon the godly that may disgrace them. The use is to teach us, first, not to judge of any by the report of the world. Secondly, not to be amazed when it is our case, but to profit by it to amendment. [All our enemies] i all that are against us, of all nations, Verse 46. and degrees [have opened their mouth] i have freely and largely spoken [against us] i whatsoever might defame us. Doctrine. In that this followeth upon Gods giving them over into reproach, we learn this doctrine. God must give 1 his people over into reproach before that the wicked can revile them. The reason is, for that the tongues aswell as the actions, of all men are directed by the Lord, and stopped at his pleasure. The use is, to teach us, to be humbled by it when we fall into the reproach of men, acknowledging it the hand of GOD: so did David, 2. Samuel 16. 10. etc. Doctrine. [all our enemies have opened, etc.] It is a special 2 property of the wicked to rail at the godly, and revile them: for the reason, and use hereof, see chapped. 2. verse 16. doctr. 2. [Fear and the pit] i great terror, and no way to escape, Uers. 47. but being as they that stick fast in a ditch, when their enemies pursue them [is come upon us] i is our present condition, by reason of the insolency of the enemy [desolation] i utter overthrow [and destruction] i an irrecoverable renting of us in sunder. Doctrine. [Fear, etc.] when the wicked insult against the 1 godly, then are they in greater vexation then under any other cross that can befall them. The reason is, because, first, religion itself is thereby disgraced, which aught to be dearer unto them than their lives. Secondly, they have cause to fear that GOD will wholly deliver them and their religion to be trodden under foot of spoilers. The use is to teach us, first, to try ourselves how zealous we are of God's glory, by the measure of our grief, when the enemies do blaspheme. Secondly, to strive to take to heart more and more the dishonour of the truth by the revilings of men. Doctrine. [the pit] God's people are sometimes brought 2 to such extremities, as they cannot possibly see any way to escape. The reason is, because, first, God will let them see that their help is not in themselves, but in him. Secondly, thereby we know what grievous things our sins do deserve to bring us into. Thirdly, God showeth us thereby the hatred of the enemy, that we may learn to shun him. The use is to teach us, first, not to judge of ourselves or others by the outward estate of his life. Secondly, to look for such a condition, and to prepare ourselves to bear it. Doctrine. [desolation] when the wicked do prevail 3 most, then is the misery of the godly greatest. The reason is, because, they cannot both flourish together. The use is, to teach us, to pray hearty unto GOD for the suppression of the ungodly, and protection of his people from the fury of the wicked. Doctrine. [destruction] when God bringeth his people into 4 straits, it is an easy thing for the wicked to make havoc of them. The reason is, because, first, the Lords strength that was for them, is then turned against them. Secondly, the godly hold it lawful to use good means only, whereas the wicked devise any, whether good or evil to serve their turn. The use is, to teach us, not to wonder at the sudden growth of the wicked, but to acknowledge our sins that do give God such cause to stir them against us. Doctrine. [destruction] In the desolation of the Church of God, there do fall out great distraction, and rents among 5 the members thereof. The reason is, because, first, God's presence, the bond of their unity, is removed from them. Secondly, they follow their own devices, which are all divers one from another. Thirdly, they are ready (in the corruption of their nature) each to lay the blame upon others, and none upon themselves. The use is to teach us, first, to try thereby who do fear God sound, 1. Corinth. 11. 19 etc. Secondly, to take heed that we be no occasion of schism among brethren whatsoever extremity befall us. [Mine eye] i mine eyes: the singular number for the Uers. 48. plural [descendeth] i falleth (as it were) wholly away [in rivers of water] i such abundance of tears come from them, as though they were wholly dissolved into water [for the destuction] i for the ruin and overthrow [of the daughter of my people] i my brethren, so tender and dear unto me. Doctrine. [mine eye, etc.] The godly aught more by outward 1 signs to declare their sorrow for the overthrow of the Church of God, then for any other calamity that they can have share of in this life. The reason is, because, first, God's glory is thereby defaced. This caused Moses, Exod. 32. 32. and Paul Rom. 9 3. to be so earnest, as to neglect their own felicity in respect thereof. Secondly, the faith of every one in particular is much shaken thereby, the means of sustaining it being overthrown. Thirdly, those that are linked with us in the nearest bond, are in danger of falling away. Fourthly, the adversaries mouth is opened to blaspheme, The use is, to teach us, when we hear or see this desolation, to labour with ourselves that we may be affected with it, and not pass it over carelessly, though it go well with us in particular: thus did Nehemiah, 2. 3. Doctrine. [rivers of water] When tears are shed for the 2 overthrow of religion, they are undoubted signs of the true fear of God. The reason is, because, first, they declare that God's spirit dwelleth in that heart, whereby religion (which naturally we regard not) is made dear unto it. Secondly, it argueth a fellow-feeling betwixt the body hurt, and the party weeping; and consequently an unfeigned in grafting into Christ jesus. The use is, to teach us, to try ourselves, what measure of this sorrow is in us, for the desolations that the Church of God hath every where. [Mine eye droppeth] i floweth from me in tears [and Verse 49. stayeth not] i continueth without ceasing [because of no intermission] i because there is no stay, or breathing time of the misery that is upon the daughter of my people. Doctrine. [and stayeth not] when God smiteth his people without intermission, then aught they to mourn without 1 ceasing. The reason is, because, he smiteth to bring them to thorough repentance; whereunto when they attain, he will stay his hand. The use is, first, to reprove them that take not their afflictions to heart for amendment, and those that think mourning for a day sufficient, Isay 58. 5. etc. Secondly, to teach us, to labour ourselves, and increase in mourning so long as the lords hand continueth heavy upon his Church in general, or ourselves in particular. [Till the Lord look down] i till God declare by his favourable Verse 50. hand, that he looketh upon us; for he always looketh upon all things [and behold from heaven] i sand us the light of his favourable countenance, by a mighty deliverance. Doctrine. [till, etc.] When the Lords correcting hand is 1 upon his people, he seemeth to neglect them, and not to look upon them. The reason is, because, first, he withdraweth the feeling of his loving favour in many respects. Secondly, they judge (especially in their agony) according to their present feeling. The use is, to teach us to use all good means to continued the Lords loving countenance; and if he frown, not to think ourselves forsaken. Doctrine. [till the Lord, etc.] The godly in affliction do never give over mourning and humbling themselves before 2 God, till the rod be removed. The reason is, because, first, it is the nature of faith, not to be overcome in affliction. Secondly, they know they must be afflicted till they be sufficiently humbled, and therefore they labour to grow in it. The reason is, first, to reprove them that cast off the profession of godliness, because afflictions go with it, and embrace this present world with Demas. Secondly, to teach us, not to be so much weary of the rod, as of our sins that continued it upon us, because they are not repent of. [Mine eye] i the misery that I see with mine eye [grieveth Verse 51. mine heart] i giveth great cause of lamentation unto my heart [above all the daughters of my city] i more than the most passionate women use to be vexed, with that which doth most nearly touch them. Doctrine. [mine eye] The eye in seeing the outward miseries that God layeth upon us, is a special mean to make us 1 the more sorrowful in heart for it. The reason is, because, first, the sight is the quickest of the senses. Secondly, things seen are most surely and amply known and understood, seeing a report may deceive us, but not the sight; for that it vieweth all the circumstances, as Deut. 28. 31. etc. jer. 52. 10 The use is, first, to administer comfort unto those that want their sight, seeing they cannot behold the things that are lamentable, as those that have it. Secondly, to teach us to use our eyes to the beholding of lawful things only, jest GOD 'cause us to see that which shall make a most deep impression of grief into our hearts. Doctrine. [above all] Natural affection of the most passionate 2 woman can bring no such grief of heart, as the misery of the Church of God doth often work in the godly. The reason is, because, first, they mourn for things temporal, these for spiritual. Secondly, they have nothing but natural affection to set them on work; these have God's spirit also that helpeth them herein, and worketh a greater affection to God's truth, than any affection of nature can work in a mother to the child of her womb. The use is, to reprove them that would have men become void of passions, as the stoics; and those that call this sorrow melancholy, and fantastical motions; deriding those that do thus mourn. Secondly, to teach us to learn by the affection of natural women, how to lament for the decay of religion, and the afflictions of God's people. [Mine enemies] i those strangers, and unkind folks that Verse 52. set themselves against me [chased me] i pursued after me to destroy me [sore] i in most eager and extreme manner [as a bird] i as a fowler pursueth the bird, with desire to take it [without cause] i I having given them no occasion hereof by any harm that I have intended or done against them. Doctrine. [mine enemy] The true Church and faithful people of God do never want enemies whilst they live 1 here, who do most eagerly pursue them, by all means seeking to overthrow them. The reason is, because, first, many walk in the broad way, who being of contrary quality to the godly, do therefore hate them, 2. Cor. 6. 14, 15. etc. Psal. 124. 6, 7. and 129. 1. 3. and 56. 1 etc. Secondly, God's providence hath disposed that it should be so, for the more just condemnation of the wicked, and the greater good of his servants. The use is, first, to reprove the Papists, that make multitude, & a visible Monarchy a note of the true Church. Secondly, to teach us, to take heed of familiarity with the wicked, jest we be either smitten by them, or drawn to join with them in smiting the innocent. Thirdly, to look always for such hatred, if we desire to walk sound in the ways of the Lord. Doctrine. [as a bird] The godly of themselves are so simple 2 and weak, that they can neither prevent, nor withstand the policies or strength of their adversaries. The reason is, because, first, GOD usually chooseth those that be naturally simple, 1. Cor. 1. 27. etc. therefore are they termed doves, Psal. 74. 19 Cantic. 2. 14. sheep, john 10. 27. Matth. 10. 16. etc. Secondly, the godly are but few, weak, and making conscience to tie themselves only to lawful means. The use is, first, to reprove the Popish error of commending men for their pompous worldly wisdom: also the jews, carnal men, and politicss, that condemn the mean estate of Christ's people and look only to the worldly means that men do admire. Secondly, to teach us to look for both subtle, crafty, & open violent enemies, if we will serve God aright. Doctrine. [without cause] The wicked are moved by the 3 malice of their own hearts, to persecute the godly, not having any cause given by them, to move them thereunto, Pro. 1. 11. 17. The reason is, because, first, the godly are lesser, weaker, simpler, and withdraw themselves from them. Secondly, nothing can be just cause to make one bitter against another but sin, which the wicked hate not. Thirdly, God in his providence hath appointed it to be so, to show his righteousness in delivering his, and overthrowing the other. The use is to teach us, to take patiently the wrongs offered us by the wicked, seeing they hate us not for our sins, but for the best things in us, assuring ourselves that the righteous God will take our cause into his own hand. [They] i the enemies mentioned in the former verse Verse 53. [have shut up my life in the dungeon] i have not only imprisoned me but also used cruel means to take my life from me [and cast a stone upon me] i set an hindrance against me to deprive me of all means of recovery: this was especially true in jeremy his own person, jerem. 37. 16. Doctrine. [shut up my life] The wicked be often so inflamed with malice against the godly, as nothing will satisfy 1 them but their blood, for the reason and use hereof, see Chap. 2. verse. 16. doctr. 3. Doctrine. [and cast a stone upon me] The wicked do not content themselves with ordinary means to seek the life 2 of the godly, but also practise often more than naturally seemeth needful, Mat. 27. 66. The reason is, because, first, they bear a deadly hatred to the truth and professors thereof, Rom. 3. 13. etc. Secondly, the sting of their evil conscience, that maketh them always fear they shall not prevail, Dan. 6. 16. 17. The use is, to teach us, first, that they that bend themselves against the Church of GOD, shall be mad as Wolves, and foolish in their practices, whose hope GOD will bring to confusion. Secondly, that we may not despair, though all means be against us. Thirdly, to give all praise for the Church's deliverance unto God alone, seeing he doth so miraculously work for it. [Waters have slowed over mine head] i many and great Verse 54. miseries, and troubles have overwhelmed and oppressed me both in soul and body [I said I am destroyed] i I persuaded myself, and uttered it with my words, that I was utterly overthrown, seeing no means to the contrary, and all occasions that might be, to make me think so. Doctrine. [waters, etc.] many, grievous, and inevitable 1 are the troubles and miseries which Gods faithful people suffer in this life, Acts 14. 22. Psalm. 34. 19 and 69. 1. 2. 15. 16. etc. 2. Tim. 3. 12. The reason is, because, first, Satan and the wicked do continually pursue them with deadly hatred, seeking to destroy them. Secondly, God scourgeth every son that he receiveth, Heb. 12. 6. to bring them to repentance, to conform them to Christ their head, to make them out of love with this life, and to inflame their thirst after that which is to come. The use is, to reprove all profane and fearful men that mislike them that suffer, or dare not suffer for the truth, thinking them best that suffer lest. Secondly, to teach us to prepare ourselves to suffer extremities whilst we be here, seeing our lot is to suffer for Christ, if we rightly believe in his name. Doctrine. [I said] The godly oppressed with miseries, are often brought both to doubt & to despair for the time, 2 job 3. 1. Psal. 22. 1. and 77. 1. to the 11. jerem. 15. 18. and 20. 14. etc. The reason is, because, first, they judge according to their present feeling. Secondly, man's infirmity is naturally prove to infidelity. Thirdly, God in his wisdom withdraweth the feeling of his grace for a time, to let them see themselves, and to make them seek to him the more earnestly. Fourthly, to make them more thankful for his grace when they feel it, and more careful to continued in it. The use is to teach us, first, that we are most miserable by nature, if God leave us to ourselves. Secondly, to look for heavy temptations in the time of afflictions. Thirdly, not to cast off all hope of recovering, though we seem to be in a most desperate condition, but carefully to use the means thereof, as first, the meditation of our former feeling: secondly, prayer: thirdly, the use of the exercises of religion: fourthly, company and conference with the godly only. [I called upon thy name] i I prayed heartily unto thee [O Lord] i O thou that rulest the whole world [out of the low Uers. 55. dungeon] i from the place and condition of greatest extremity, when no means of deliverance appeared. Doctrine. [I called] The godly do pray unto the Lord for 1 his grace and favour, even when they are in such great extremity that all hope, in reason, is past: Examples hereof, Moses at the read sea, Israel often, jonah in the whales belly, etc. The reason is, because, first, their faith can never be quailed, seeing it is that which overcometh the world, 1. joh. 5. 4. etc. Secondly, they rest upon God's truth, that faileth not, and power that ruleth all things. The use is to teach us, first, to strive against that temptation which persuadeth to surcease praying when our case seemeth desperate. Secondly, that their profession was but temporary when troubles do quail. Thirdly, to call still upon God in the day of our troubles, yea, to increase in fervency, according to the increase of danger and continuance therein. Doctrine. [low dungeon] There is no condition so miserable 2 in this life, but the godly may and do fall into it: Examples, Abraham for uncertain dwelling, David for many enemies, job for inward and outward miseries of all sorts. The reason is, because, first, GOD will show his anger against sin in this life, even upon his own servants. Secondly, that by afflictions they might be weaned from the delight in this world, and made in love with heaven. The use is, to teach us, first, to reprove them that judge according to the outward estate of any, what favour they are in with the Lord. Secondly, to teach us, not to promise' ourselves any worldly success, but to look always for the contrary. [Thou hast heard my voice] i heretofore when I have prayed thou hast granted my petitions [stop not thine ear Verse▪ 56. from my sigh and my cry] i do not now refuse to regard mine earnest and hearty prayer: for the Hebrew word that is translated sigh, signifieth the enlarging or lifting up of the spirit, which must needs arise from the touch of the heart: & the last word expresseth the fervency of the heart, which enforceth the voice unto vehemency. Doctrine. [thou hast etc.] The experience of God's former favour, is a notable provocation to 'cause us still to trust in 1 him again in our necessities, Psal. 4. 1. The reason is, because, first, it argueth that we are engrafted into Christ, and therefore shall be loved unto the end, seeing God changeth not. Secondly, GOD is always ready to show mercy, and to forgive; and therefore he will do it one time, as well as another. The use is, to teach us, first, to use this as a special comfort to the afflicted heart, being void of present comfort, and to beat back that temptation which saith, God hath cast thee off. Secondly, to recount Gods former mercies, taking comfort therein, and stirring up ourselves thereby unto prayer, with assurance to be heard. Doctrine. [sigh and cry] The prayer of the godly aught to come from the heart, and to be with greatest fervency that 2 may be. The reason is, because, first, God will not be dallied withal, but looketh to the inward affection. Secondly, we must groan under the burden of that we would be rid of, and long for that we desire, before God will hear us. The use is, first, to reprove the lip-labour of the Papists, and of the ignorant profane people that think, prayer standeth in an ordinary saying of certain words. Secondly, to teach us to take heed, that in our prayer we be not carried away into by-thoughts. Thirdly, to labour a forehand by the meditation of the things we pray for, to affect our hearts therewithal. [Thou drewest near] i by taking away my miseries, and bestowing thy graces upon me, thou that didst seem to be Verse 57 far off, showedst thyself to be at hand [in the day that I called upon thee] i even when I did pray unto thee [thou saidst] i thou didst as clearly manifest this unto me, as if I had heard thy voice speak unto me [fear not] i cast thy care upon me, and be not afraid what man can do unto thee; for I am with thee, and will preserve thee. Doctrine [thou drewest] when the godly do rightly pray 1 unto the Lord, they have most notable experience of his favour towards them. The reason is, because, first, God performeth his promise unto them, Call upon me etc. Psal 50. 15. Come unto me etc. Matth. 11. 28 etc. Secondly, their affections are carried into heaven, where is the fullness of joy, from earthly things that are full of vexation. The use is, first, to reprove them that either account fervent prayer needles, or are negligent in it. Secondly, to teach us, that we therefore are not heard when we pray, because we call not aright. Thirdly, to teach us to labour with ourselves, that we may increase in fervent and often prayer. Doctrine. [saidst fear not] The Lord doth give most notable 2 encouragements and comforts, unto those that rightly worship him: Examples hereof, are many in the Scriptures, and in daily experience. The reason is, because, first, the Lord doth thereby manifest his love unto his servants. Secondly, he will daunt the enemies by their wonderful patience, constancy, comfort, and courage. Thirdly, others may be alured by their example to trust in him. The use is, first, to reprove them that accounted the patience of the godly, sottishness; their courage, desperateness; and their constancy, obstinacy. Secondly, to teach us, that in walking uprightly, and calling upon God for his assistance, we shall be assured that he will be with us, and deliver us, howsoever he seem for a time to neglect us. [O Lord thou hast maintained the cause of my soul] i thou Lord hast defended me whensoever my life hath been in Uers. 58. question [thou hast redeemed my life] i thou hast delivered me from the hands of those that sought to destroy me. Doctrine [thou hast etc.] The Lord defendeth the cause of his servants, whensoever any injury is offered them by 1 the sons of men, Matth. 28. 20. Deut. 28 7 etc. The reason is, because, first, he accounteth the wrongs that they sustain, to be done unto himself, Acts 9 4. seeing they are molested for his truth Secondly, he is the righteous judge of the world, that hath promised to relieve the oppressed, Psal. 146. 7. etc. The use is, to teach us, first, in what fearful case all persecutors are, seeing they have the Lord against them. Secondly, to be encouraged in well-doing, seeing God is with us, and in our righteous cause will never leave us. Doctrine. [soul, life] It is the soul of the godly, that the wicked do always hunt after, howsoever they do not always 2 profess so to do: for the reason and use hereof, see verse. 53. doct. 1. of this Chapter. Doctrine. [redeemed] Whatsoever extremities the godly do endure in this life, yet are they in the end delivered by 3 the hand of the Lord from all their troubles: Examples hereof, are job, David, Israel, etc. The reason is, because, first, he fighteth for them, that is the strongest. Secondly, the enemies of the righteous must needs be overthrown. The use is, to teach us, with patience to bear whatsoever the Lord shall lay upon us, knowing that the issue thereof shall surely be joyful, Psal. 126. 5. etc. [O Lord thou hast seen all my wrongs] i thou hast looked upon, and considered the manifold wrongs that they have Verse 59 done unto me [judge thou my cause] i take thou my cause O Lord into thine hands, and judge me according to mine uprightness (not towards thee but) towards them. Doctrine. [thou hast seen etc.] It is a notable encouragement to pray to God for help against our enemies, when our 1 conscience assureth us our cause is righteous. The reason is, because, first, the righteous God will assuredly defend every man in his righteous cause. Secondly, our conscience being clear, giveth peace to our hearts, strength to our faith, and fervency to our prayers. The use is, to teach us, first, the cause why in bad matters men seek to any other for help, rather than to God, and in good causes rest on God only, even for that the conscience accuseth in the evil, and excuseth in the good. Secondly, that in all our controversies with men, we labour to be upright both in matter and manner, so shall we have comfort in the strife. Doctrine. [judge thou etc.] The conscience of a good cause, maketh us desirous to come to trial before God or men. The 2 reason is, because, first, we look for such an end as we judge our cause to be Secondly, we know that all judgements are, or should be equal. The use is, to teach us, first, the cause why many men refuse to come to trial in their controversies; even for that they know it is nought and will not justify itself. Secondly, never to stand in the defence of any cause, but such as we are willing to be judged in, both by God and all indifferent men. [Thou hast seen] i thou hast beholden and considered Verse 60. [all their vengeance] i all their extreme and spiteful revenges and cruelties [and all their thoughts against me] i all their mischiefs that their hearts conceived to vex me with all. Doctrine. [vengeance] It is a property of the wicked to show all hard and cruel behaviour towards the godly. The 1 reason is, because, first, they are led by the malice of Satan, which ruleth the children of disobedience. Secondly, the course of the godly tendeth to the pulling down of sin, which the wicked do most delight in. The use is, to teach us, first, to take heed of dealing cruelly with any, jest we show ourselves branded with the mark of the ungodly. Secondly, to look for all extremities at the hands of the wicked, and to learn to take it patiently, seeing it is the lot of the righteous. Doctrine. [thoughts] The thoughts and imaginations of 2 man, are clearly known unto the Lord. The reason is, because, he made the heart, as well as other parts, and knoweth the depth of the bottom thereof, Psalm. 94. 11. Acts 1. 24. The use is, first, to reprove their blindness that think themselves safe, if men see not their actions; and them that think their thoughts to be free. Secondly, to teach us, if we desire to please God indeed, to be as careful that our thoughts be upright, as that our ways be unreprovable. [Thou hast heard their reproach] i their spiteful speeches and taunting terms have come unto thine ears [O Lord] Verse 61. i O thou that governest all things [all their thoughts against me] i their manifold devices how to do me harm. Doctrine [reproach] It is a special property of the wicked, to rail at, and revile the godly: for the reason and use 1 hereof, see Chap. 2. verse. 16. Doct 2. Doctrine. [thoughts] as in the same word of the last 2 verse. [The lips of those that rise against me] i the words of such Verse 62. as set themselves to be mine enemies [and their whispering against me continually] i their meditations which their heart deviseth, and their tongue uttereth in secret one to another, and that not once, or now and then, but every day without ceasing. Doctrine. [lips etc.] It is a token of an enemy and not of a friend, to use to speak against the godly. The reason is, because, 1 first, out of the abundance of the heart the mouth speaketh, Matth. 12. 34. etc. Secondly, love rather covereth the faults of brethren, then blazeth them, 1. Pet. 4. 8. for he that is with us, saith Christ, can hardly speak evil of us. The use is, first, to reprove them that delight in reporting things to the disgrace of others. Secondly, to teach us, so careful as we are to approve ourselves lovers of the truth, to be so diligent in stopping our mouths, that they do not blaze the faults of the professors of the truth. Doctrine. [all the day] The wicked are never satisfied, but do still continued their hatred and devices against the godly: 2 for the reason and use hereof, see verse. 14. Doct 16. of this Chapter. [Behold their sitting down and their rising up] i thou that knowest all things (for that is the meaning of sitting and rising, Verse 63. as Psal. 139. 2.) look upon their doings, and call them to accounted for the same [I am their song] i they make themselves merry with my miseries. Doctrine. [sitting etc.] The Lord seethe, and will call to a strait reckoning, all the thoughts, words, and deeds of the 7 sons of men. The reason is, because, first, he made allthings, and therefore must needs know them. Secondly, he is the judge of the whole world, and therefore he must needs judge righteously, Gen. 18. 25. The use is, to teach us, first, with patience to bear the injuries offered us by the wicked, seeing they shall be called to accounted for them. Secondly, to walk in fear and trembling, seeing God beholdeth, and will judge all things. Doctrine. [their song] The wicked do greatly delight 2 themselves in mocking the godly; for the reason and use hereof, see verse. 14. Doct 8 of this Chapter. [Give them a recompense O Lord] i O Lord do thou call them to accounted, and requited them [according to the work of Verse 64. their hands] i even as they have deserved, and show no favour unto them: so Psal. 28. 4. etc. Objection. How agreeth this with that; pray for them that persecute you? Answer, That is understood of the affection that should be in us to the good of our enemies; and this is understood of them that be maliciously wicked, and hath rather reference to God's justice and glory, than the persons of the adversaries. Doctrine. [Give them etc.] It is lawful for the godly (so 1 that it be without affection of revenge, and of a pure zeal to God's glory) to pray for the confusion and speedy overthrow of the enemies to the truth. The reason is, because, first, they have warrant in the Scriptures so to do. Secondly, they must pray for the advancement of every branch of God's glory, one whereof is the destruction of the wicked. The use is, first, to reprove them that think this place and such like to be peculiar examples, in no sort to be imitated. Secondly, to teach us, that God's glory must be dearer to us, than the good of those that nature bindeth us nearest unto: yea, than the salvation of our own souls, Exod. 32. 32. Rom. 9 3. Doctrine. [according to the works etc.] We cannot wish a 2 greater evil to light upon ourselves, or others, then to be dealt with at God's hands according to our works. The reason is, because, by the works of the law none can be justified, Rom. 3. 20. seeing no flesh is righteous in his sight, and he that offendeth in one is guilty of all, james 2. 10. Objection. How then doth the Scripture say, God will reward every one according to his works? Answer. It is truly said, for all men shall either receive the reward of their own works, which is damnation: or of the perfect obedience of Christ, believing in him, which are theirs by imputation. The use is, first, to confute the Papists, and all others, that say they look to be saved by their works, understanding thereby their own deeds. Secondly, to teach us to renounce (in respect of looking to be saved by them) all our own works, esteeming them (as they are) as a filthy clout in the sight of God, Isay 64. 6. and to rely upon the obedience of jesus Christ alone, for our salvation, hoping to be justified freely by faith, without the works of the law, Roman. 3. 28. [Give them faintness of heart] i Do thou make their heart to be full of weakness, so as they shall do us no harm; or Verse 65. give them the covering of the heart; that is, such a mist and dullness as shall deprive them of all strength and courage [thy curse unto them] i let thine anger show itself every way against them. Doctrine. [faintness] God giveth strength or weakness unto the heart of man, according to that he will have them 1 able to do, or unable to perform. The reason is, because, he hath appointed the heart to be the fonntaine, from whence both the willingness, and power to perform every action should flow and proceed. The use is, to teach us, when we would have any good thing done, to pray to God to prepare and stir up the hearts of those thereunto that are to do it: and when we would have evil stayed, to desire the Lord to abate the strength and courage of their hearts, that are inclined unto mischief. Doctrine. [thy curse] It is the curse of GOD that scattereth all the practices that the wicked imagine against the 2 godly. The reason is, because nothing can prospero which God setteth himself against. The use is, to teach us, first, to be careful that all our actions be taken in hand and continued according to his will; so shall we be assured that God's blessing, and not his curse shall be with us in them. Secondly, that the practices of un godliness must needs have an evil end, seeing they (not being warranted by God's word) are the deeds that God will curse. [Persecute in thine anger] i let thine anger proceed against Uers. 66. them without ceasing [and destroy them from under the heavens of the Lord] i bring them to confusion wheresoever they shield themselves, seeing they are under the heavens, where the Lords seat is, and in the compass and circumference whereof he reigneth, and ruleth all. Doctrine. [thine anger, and destroy] Those against whom 1 the Lord showeth forth his anger, must needs be destroyed and come to confusion. The reason is, because, first, he is the greatest and must needs prevail in whatsoever he taketh in hand. Secondly, he cannot be angry with any of his creatures, but for their disobedience, which is the just desert of all confusion and desolation. The use is, to teach us, first, that the wicked must needs be destroyed, seeing they do still bend themselves to provoke his anger: and therefore we should take their prevailing against us (which is but for a short time) most patiently. Secondly, so careful as we are not to have God's anger persecute us to our destruction, to be so diligent to walk in the fear of his name, and obedience to his laws. Doctrine. [from under, etc.] There is no place in the 2 world to keep man from destruction, when God's anger persecuteth him. The reason is, because his power prevaileth every where. The use is, to teach us, that there is no surety for us, neither in this life, nor in the time to come, but only in the favour and love of GOD, which we must labour to attain unto above all things. The fourth Chapter. HOw] i in what wondered manner, and by what strange means [is the gold Verse 1. darkened] i that glorious Temple, that shined with gold, wherewith it was adorned, is now made most base in appearance [the most fine gold is changed] i that part of the Temple which was most beautiful, being covered with the finest gold, is clean altered inform, and seemeth most abject to look unto [the stones of holiness] the stones dedicated to holy uses [are scattered] are here and there dispersed [in the head of every street] i in the corners and by-places as things of no value. Doctrine. [gold darkened] There is nothing so glorious 1 in this life, but it will be made vile when Gods angry countenance is upon it, for the sins of men. The reason is, because, nothing hath excellency in it, but at his appointment and pleasure. The use is, first, to reprove them that think they may flourish, though they never meddle with religion, which teacheth the way to attain the favour of God. Secondly, to teach us, so careful as we are to enjoy the things of this life in their kind, to our comfort, to be so diligent to grow in the fear of God, & avoiding of sin, which displeaseth him. Doctrine. [stones of holiness are scattered] When GOD giveth power into the hands of the wicked over his people, 2 they make havoc of those things that be most precious. The reason is, because, first, the power of GOD, which none can resist, is then with them to the same purpose. Secondly, the hatred of the wicked against the godly, reacheth even to all those things that they have any use of. The use is, to teach us, to be humbled, whensoever it falleth out so with us, seeing it cannot be but upon God's displeasure for our sins. Doctrine. [scattered] Those things that are most precious in the eyes of the godly, are rejected as worth nothing by 3 the wicked. The reason is, because, first, they are of a contrary disposition; the one loving goodness, and the means to attain unto it; and the other hating whatsoever is not evil, or tending thereunto. Secondly, all matters of religion are mere foolishness to a natural man, because they are spiritually discerned, 1. Cor. 2. 14. The use is, to teach us, to learn to discern of men whether they be religiously disposed or not, by their love or dislike of the means that tend to the right worship and service of God. [The noble sons of Zion] i the great men and renowned [which were comparable to the most fine gold] i which were Vers. 2. every way most worthy to be honoured [how are they esteemed as earthen pitchers] i what a marvelous change are they come unto? being no more regarded than the earthen vessels [the work of the hands of the Potter] i which the potter breaketh as things of none account, and altereth them at his pleasure, jeremy 18. 2. or maketh them good for nothing, jeremy 19 11. Doctrine. Generally out of the whole verse. The greatest 1 reputation that man can attain unto in this life, is an uncertain estate, and easily taken away, Psal. 49. 12. The reason is, because, first, there is no certainty in any thing under the Sun, Ecclesiast. 1. 2. etc. Secondly, God setteth up, and putteth down at his pleasure, Dan. 4. 29. etc. Thirdly, he that useth his prosperous estate best, deserveth continually to have it taken from him. The use is, to teach us, not to admire the glorious estate of man that is in honour, seeing it is most fickle, nor to set our hearts upon any thing we enjoy in this world, but to use the things thereof, as if we used them not, 1. Cor. 7. 31. Doctrine. [noble] The hebrew word signifieth precious, 2 or of especial estimation; teaching this doctrine. Those whom God hath advanced in authority above others, are to be reverenced and honoured above others. The reason is, because, first, they do represent the person of God himself; for which cause they are called Gods, Psal. 82. 1. etc. Secondly, they have that power and authority, which should work a reverent fear and awe of them in the hearts of others, Rom. 13. 1. etc. The use is, first, to reprove them that do contemn those that are in authority, because of their mean private estate, or faults as they be men, seeing they are to be regarded according to the person they sustain, and not their own estate. Secondly, to teach us, for conscience sake to give honour and obedience unto our governors, as unto the Lord himself, whose person they do represent unto us. Doctrine. [comparable] It is a worthy thing in great men, to be adorned with good qualities, so far exceeding others 3 as their calling is above them. The reason is, because, first, they shall be the more able to carry themselves aright in their place. Secondly, they shall procure the greater reverence unto their place thereby. The use is, to teach those that have it in their power to choose Magistrates, to look that they make choice of those that are best qualified; according to the counsel of jethro, Exod. 18. 21. etc. Secondly, to teach all those that either look for authority, or are in it, to labour to be adorned with those qualities that may best sit them, and make them able to discharge the same. Doctrine. [how are they etc.] It is marvelous in the judgement of flesh and blood, to see a man of highest estimation, 4 come to be of the basest account. The reason is, because, we still dream of a greater certainty to be in the things of this life, than indeed is: so thought the Prophet David in his prosperity. The use is, to teach us, never to put our confidence in the greatest of the sons of men, seeing they are often made so unable to help us, as they cannot help themselves. Doctrine. [earthen pitchers] When God giveth his people into the hand of the destroyers, the precious and the vile are 5 all of one reckoning with them. The reason is, because, first, God setteth them on work, who regardeth not the outward appearance of men, 1. Sam. 16. 7. etc. Secondly, they seek to satisfy their revenging mind, especially upon the greatest. The use is, to teach us, never to promise' ourselves freedom from God's rods, for any outward privilege; but only for the mercy of God in Christ jesus, which we must especially labour to have our affiance in. [Even the Seals] i The very Sea-dogges: for albeit the Verse 3. hebrew word do signify generally all monsters, whether on land or water; yet here it must needs be understood of this kind of beast, seeing no kind of earthly creature that creepeth hath any paps [give the breast, they give their young one: suck] i they have a willingness and a place convenient to feed their young [the daughter of my people is like the owl in the desert] i but the mothers are so deprived of place to feed their infants, & the children so persecuted of all hands, that the whole people is howled at as the owl is among the other birds in the wilderness [for the cruel] i by reason of the bloody enemy that persecuteth them. Doctrine. generally out of the whole verse. God's people are now and then deprived of those outward means of their 1 comfort, which none other of his creatures do want. The reason is, because, first, the Lord doth thereby declare his detestation of sin, that punisheth it so severely in his own dear children. Secondly, they may more clearly see that they are unworthy the lest of his blessings, and so may the more thoroughly be humbled. The use is, not to think the outward miseries that may befall us, signs of Gods casting us off; but means that he seethe meet to draw us nearer unto him and therefore to profit by them. Doctrine. [like the owl] The godly are often made a gazing 2 stock, & a wonderment unto men, as the owl is to the other birds, 1. Cor. 4. 9 The reason is, because, the course of godliness is most strange and foolish in their eyes. The use is, to teach us, not to forsake any duty of godliness, for the wonderment of men, jest we prove ourselves to be of the number of those that refuse the cross of Christ, and so are not worthy of him, Matth. 10. 38. Doctrine [the desert] As all birds, though hating one another, 3 do wonder at the owl; so all the wicked, being enemies amongst themselves, do set their several powers against the godly: for the reason and use hereof, see Chapt. 2. verse. 16. Doct 1. Doctrine. [by the cruel] It is the cruelty of the wicked that causeth the godly to fall into many grievous distresses. 4 The reason is, because, first, they are the rods and instruments of God's anger. Secondly, they bear an unappeasable hatred against the godly. Thirdly, they are of greatest power and strength in this life, seeing they are directed by the God of this world. The use is, to teach us, so to see and confess God's hand to be the chief in all our troubles, as we look diligently into the cruelty of the instruments, that we may learn to take heed of them. [The tongue of the suckling cleaveth to the roof of his Verse 4. mouth by thirst] i The young infants are so dry, wanting suck, that there is no moisture in their mouths, but thirst causeth the roof of their mouth and their tongue to cleave together [the little ones ask bread etc.] i they being hungry, do call for food [none divideth it unto them] i The famine is so great, that there is none that can undertake to give to each one that is meet for it. Doctrine. [suckling] When God meaneth to punish his people thoroughly for their sins, they shall see a branch 1 of his rod reach unto all that belong unto them, yea to the very infants, the fruit of their body. The reason is, because, the disobedience, which causeth that punishment, doth ofter show itself in the abuse thereof. The use is, to teach us, so careful as we are to see our children prospero and do well, to be so diligent to take heed that we do no way set our affections upon them, nor any other way make wantoness of them; but in all things to acknowledge them Gods good blessings bestowed upon us, which we must employ to his glory. Doctrine. [cleaveth etc.] There is sufficient cause & matter in all the infants of God's people, why he should in his justice 2 destroy them: for the reason and use hereof, see Chap. 2. verse. 20. Doct 5. Doctrine. [none divideth] God often leaveth his people 3 destitute of all means to help them: for the reason and use hereof, see Chap. 1. verse. 1. Doct 5. & verse. 2. Doct 5. Doctrine. [ask bread, none etc.] God's people may come 4 to this case in this life, to beg necessary food, and yet have none to give it them, Luke 16. 21. & 15. 16. 17 The reason is, because, neither life, health, nor any thing that belongeth thereunto are the marks of God's favour, seeing he bestoweth them upon the just and the unjust. The use is, to teach us, first, not to promise' ourselves any worldly blessings ever the more, because we fear the Lord. Secondly, not to accounted poverty, in itself, a note of unhappiness, seeing they whom God hath loved most dearly have fallen into it. [They that did feed delicately] i such as have been most dainty toothed, and fared deliciously [are desolated] i are left Verse 5. destitute of friends, and secure [in the streets] i in the public view, where all might see them [they that were nourished in scarlet] i those that were used to be wrapped in the finest garments, and clothed in the most costly attire [do embrace the dunghills] i are glad to stretch their bodies upon the filthiest places, to seek rest and case. Doctrine. generally out of the whole verse. It is often the 1 lot of God's people, to spend the former part of their life in much worldly pleasure, and the latter in great misery. The reason is, because, first, many have their share in the world, till they be called to the knowledge of Christ, which is often at the ninth or last hour. Secondly, God seethe it meet to let many of his children have experience of good and evil, Eccles 2. 1. etc. Thirdly, it is the nature of our corruptions to lead us to abuse prosperity, which God will punish in his children in this life. The use is, to teach us to take heed that we abuse not the one, nor despair in the other; but in all things to seek to glorify the Lord; so did job. 1. 21, 22. Doctrine. [feed delicately, are desolated] Many are most delicately brought up, that afterward come to great want 2 and extremity. The reason is, because, first, their parents make foundlings of them, and do not use them to any lawful travail in their youth, and so they prove unfit for any in their age. Secondly, God will punish both the folly of the parents, and the vanity of the children, for the example of others. Thirdly, disordered education increaseth the number and height of sin, which must needs pull in the punishments for sin after it. The use is, first, to reprove that fond and irreligious affection in parents, that are so dainty of their children, as they may neither be broken from their own desires, nor set to do any thing more than pleaseth themselves. Secondly, to teach us, of what wealth soever we be, to bring up our children unto hardness, and in some good calling; not knowing what may befall them when we are gone. Doctrine. [feed etc.] In a general calamity, they are most subject to ruin that in time of prosperity are freest 3 from it by their abundance of worldly things. The reason is, because, first, they are likest to have committed the greatest sins in the abuse of God's blessings. Secondly, they have least exercised themselves in the ways to escape danger; persuading themselves to escape if any do. Thirdly, the riches of the wealthiest are the things that spoilers set their eyes most upon: for which they will be most extreme with the owners thereof. The use is, to teach us, never to promise' ourselves freedom for any worldly privilege; but truly to fear and worship the Lord, which is the only shield in all dangers, and stay in all distresses. [And the punishment of the daughter of my people] i the plagues which for their sin are laid upon my brethren & Verse 6. countrymen: for the word here translated punishment, properly signifieth sin, but is also used for the punishment which sin deserveth, & so is the next word often: as namely, Chapt. 3. 39 [is greater] i every way more heavy [then the punishment of Sodom] i then that which GOD did lay upon the filthy city Sodom, Gen. 19 [which being overthrown, as in a moment the armies remained not in her] i for it was quickly begun to be punished, & quickly destroyed; so as there was no cause for any power to continued the further vexing of it. Doctrine. generally out of the whole verse. The godly do 1 usually sustain more grievous punishments in this life, than any other people whatsoever: for the reason and use hereof, see Chap. 1. verse 12. Doct 5. Doctrine. [punishment] Man never sustaineth any punishment 2 in this life, but such as he justly deserveth by his own sins. The reason is, because, first, sin is the cause of all punishments. Secondly, the righteous judge of the world cannot but do all things righteously, Gen. 18. 29. The use is, first, to reprove them that impute the cause of one man's plagues to another man's offences, Ezech 18. 20. etc. Secondly, to teach us, in all those afflictions that are upon us, to acknowledge our own sins to deserve the same, and to learn thereby to amend them. Doctrine. [which being etc.] That is the greatest punishment 3 which man can suffer in this life, which is of longest continuance, though it be not the severest in itself. The reason is, because, first, a short punishment, though heavier, doth not kill the heart so much as that which is of longer continuance, though lighter. Secondly, Satan can work many things in time, which of the sudden he cannot. Thirdly, the consideration of the length of time, giveth matter of strong temptations to despair or revolt from the truth. The use is, first, to know the malice and skill of those enemies to be great, that vex God's people with easier and linger torments. Secondly, to teach us, when we fall into such a kind of affliction, to pray earnestly, and watch carefully over ourselves: for it is harder to stand constant in such times, then in the days of hottest persecutions. [Her Nazarites] i those of her people that had separated Uers. 7. themselves to a more strict and pure course of serving God than the rest, Numb. 6. etc. [were purer than the snow] i of a clear complexion without mixture [they were whiter than milk] i they were fair, and without spots [they were redder in body then the Carbuncle] i they were so pure and white, as yet a most comely ruddiness appeared in them [their polishing was as the sapphire] i The whole constitution and disposition of their bodies, was most decent, and amiable to behold: for all these several allegories are hyperbolical comparisons, expressing the good blessing of God that appeared in their bodies, as did in the face of the three children, Dan. 1 15. notwithstanding their abstinence and spare diet, when Gods favour showed itself among his people, whereof they were the most strict. Doctrine. generally out of the whole verse. When a man's ways please the Lord, very mean things do maintain him 1 in this life, in as good case, as can be desired. The reason is, because, it is not the quantity, nor quality of any thing in this world, that sustaineth man's life, but the blessing of God upon that we enjoy; which is especially upon those that rightly fear him. The use is, to teach us, not to repose our affiance in the multitude of riches, nor to think our strength to stand in the large measure of food (though these be Gods good blessings to be received with thanks giving) but only in the grace and blessing of the Almighty, that giveth profit unto man by these things, or denieth it at his pleasure. Doctrine. [purer then] It is lawful to express the extremity of anything with hyperbolical speeches, john 21. 25. 2 The reason is, because, first, the holy Ghost useth so to do. Secondly, our dullness is not else sufficiently affected, or our knowledge informed aright. The use is, to teach us, first, that it is necessary for every teacher to excel in this kind of persuasion. Secondly, to understand those things in the Scriptures that seem to import things beyond sense, to be used by the holy Ghost to affect us the more thoroughly, & therefore to acknowledge our own dullness that needeth such means to stir us up. Doctrine. [their polishing] When God manifesteth his favour 3 to his people, there appeareth a special grace, even in all their gesture, words and deeds. The reason is, because, first, he guideth them by wisdom and unerstanding to all convenient courses. Secondly, he will have his foes, now and then, admire his people, to leave them the more without excuse. The use is, to teach us, whensoever any good thing is done by us, or appeareth to others to be in us, to acknowledge the special grace and hand of God upon us, and to glorify him the more therein. [Their visage is more darkened than blackness] i their countenance is now as black as may be [they are not known in Uers. 8. the streets] i they are so changed, that in the open streets if you meet them, you cannot know them to be the men they were before [their skin cleaveth to their bones] i all the fatness and flesh of their bodies is gone [it is withered] i all moisture is gone out of it, and it is dried up [it is like to wood] i it is become as hard as if it were a piece of wood. Doctrine. Generally out of the whole verse. The greater 1 that God's blessings are unto a people, the heavier is his punishing hand upon them, when they fall away from him, Math. 11. 23. The reason is, because, first, to whom much is given, of him must much be required. Secondly, he is judged accordingly. The use is, to teach us, the more that we enjoy of God's blessings, to be the more careful to serve him aright therewithal, jest we receive the greater condemnation. [They that be slain with the sword, are better than they that are killed with hunger] i they that die with the sword, Verse 9 do suffer less pain in dying, than they that die with hunger [for these fade away] i they feel their torments a long time dying by little and little [being stricken through] i wounded at the heart [for the fruits of the earth] i for want of such food as the earth ordinarily doth yield unto the sons of men. Doctrine. [are better, etc.] he dieth the most painful 1 death whose deadly wounds do longest (though not so violently) pinch them: for the reasons, and use hereof, see verse 6. doctr. 3. of this chapter. Doctrine. [stricken through] Hunger pierceth the heart of man with as sensible pain, as doth a sharp sword. The 2 reason is, because, it doth directly fight against the life of man. The use is to teach us, first, whensoever God pincheth us therewithal, to acknowledge that he threateneth the taking of our lives from us. Secondly, to confess Gods great mercy to us, when he giveth us plenty of food, and to praise him for it. Doctrine. [fruits of the earth] Man can have no increase 3 of the earth, nor benefit by it, without the Lord see it meet, and give a blessing thereunto. The reason is, because, the earth is the Lords, and the fullness thereof, Psal. 24. 1. who maketh it barren or fruitful at his pleasure. The use is, first, to reprove them that think their own industry sufficient to make them rich, and procure them food, not considering that without the lords assistance all our early rising is in vain; Psalm. 127. 2, etc. Secondly, to teach us, still to use all good means, and yet therein to beg of God's hand, our daily bread. [The hands of the pitiful women] i The hands of those women Verse 10. which were naturally full of tender compassion [have boiled their own children] i have been employed in dressing and seething the fruit of their own bodies [they were meat unto them] i those same children were the food that those compassionate mothers did eat [in the destruction of the daughter of my people] i in that time when jerusalem was destroyed. Doctrine. Generally out of the whole verse, The good nature that is in mankind, is not able to direct the same unto 1 any good course, if the Lord do give it over unto itself. The reason is, because, first, nature is so corrupt, that it can do no good thing of itself. Secondly, GOD is the only doer of all good things, and he alone enableth what instruments he will to perform the same, 2. Cor. 3. 5. The use is, first, to reprove them that think GOD can be served in acceptable manner by our mere natural things, as they use to speak. Secondly, to teach us not to rest upon any thing that is in ourselves, be it never so glorious, but to seek to God alone for grace to do whatsoever we desire should be accepted in his sight. Doctrine. [they were meat] There is nothing so dear unto man but (if GOD stay him not) he will destroy it, for 2 the preservation of his life. This did Satan know and allege, job 2. 4. The reason is, because, naturally life is the dearest unto us, to the preservation and good whereof all things are used by mankind. The use is, first, to reprove them, as being far from the course of nature, that for some grief conceived do go about to kill themselves, and so to take away that life, which in nature should be dear unto them. Secondly, to teach us, so to make all things serve for the maintenance of this life, as that we still crave the direction of the Lord therein, else shall we make an Idol of life, and commit many sins to preserve it. [The Lord hath accomplished his indignation] i he hath left nothing undone that might add unto the declaration of his Verse 11. anger: for the hebrew word signifieth to make perfect, so as nothing be wanting he hath powered out the fierceness of his anger] i he hath abundantly declared the extremity of his displeasure [he hath kindled a fire in Zion which hath devoured the foundations thereof] i he hath sent a consuming flame into jerusalem, which doth not only burn the tops of houses, but even utterly wasteth the foundations, leaving no marks of it, nor any hope of restoring it. Doctrine. Generally out of the whole verse. Wherein the 1 expressing of the same thing by so many kinds of several speeches, teacheth us this doctrine. Though Gods punishing hand be heavy upon us, yet are we hardly brought to a thorough acknowledgement of our sins that deserve the same. The reason is, because, first, we are most blind to discern our own corruptions. Secondly, we are naturally addicted to blame others rather then ourselves, Gen. 3. 12. etc. The use is, to teach us, whensoever we are in any affliction, to labour our own hearts to confess the cause thereof to be our own sins, and to learn to amend them. Doctrine. [accomplished] The Church of God endureth more trouble in this life, than any other people: for the reason 2 and use hereof, see Chap. 1 verse. 12. Doct 5. Doctrine. [accomplished etc. fierceness etc.] When Gods 3 punishing hand is upon us, we think ourselves to sufter so great pain as God can lay upon any. The reason is, because, first, we measure Gods infinite displeasure by our own feeling and capacity. Secondly, we are so intentive upon that we feel, as we regard not with due consideration any other torment. The use is, first, to let us see our natural corruption, that teacheth us to judge of all things by our present feeling. Secondly, to teach us, if we will with patience bear our present trouble, to consider duly of that which we might yet suffer above this, if God should deal with us after our own deservings. Doctrine. [foundations] God often bringeth his Church 4 into such outward misery, as it seemeth to be in a desperate estate, not possibly able to be recovered: Examples hereof are, the Israelites at the read Sea; and in the book of judges often, etc. The reason is, because, first, he would not have his people to rest upon any worldly or outward strength. Secondly, that he might more clearly be seen to be the deliverer of his servants. The use is, first, to reprove them, as not being rooted in the truth, who fall away in the time of trouble. Secondly, to teach us never to despair whatsoever calamity we fall into, seeing GOD bringeth his people as low as may be, and yet restoreth them again. [The Kings of the earth, and all the inhabitants of the habitable world would not have believed] i not natural man, whether Verse 12. King or other would ever have believed if it had been told him aforehand [that the adversary and enemy] i that those that were against the jews, and hated them [should have entered into the gates of jerusalem] i could ever have been able to have prevailed against that famous city, which was not only in itself so strong, but also had been so wonderfully protected from above, that all the world admired it. Doctrine. [could not] God doth now and then so humble his people, as their very adversaries could not imagine it 1 should ever have been so. The reason is, because, first, they judge only according to natural reason. Secondly, he will show his wonderful power in all things, especially in the guiding of his Church. The use is, to teach us, not to regard the judgement of natural men, but to look unto the Lord, and to magnify his wisdom in his wonderful ways. Doctrine. [should have entered] There is no place so strong, 2 but the enemy thereof shall prevail against it, when God seethe it meet. The reason is, because, first, one people cannot fortify themselves so strongly, but they may be assailed by others as strong as they. Secondly, they are always strongest whom the Lord doth assist. The use is, to teach us, never to think ourselves safe, be our walls so strong as may be, except the Lord be with us: and therefore to seek especially to be protected under his wings; so shall no adversaries prevail against us. [For the sins of her Prophets, and iniquities of her Priests] i The cause that moved the Lord to deal thus with jerusalem Verse 13. was, the height of sin in the whole people, yea even in the teachers, that should have guided them to all good things: for he doth not exempt the other people, but convinceth the sins of all, by the instance of the Prophets and Priests [that have shed the blood of the just, in the midst of her] i that have grown to such an height of sin, as to shed the blood of such as walking more uprightly than they did, reproved their disobedience. Doctrine. Generally out of the whole verse. When the 1 teachers of the people are wicked, it is a sign that the general number of the whole people is grown far from the right way. The reason is, because, first, very shame keepeth teachers from many sins, until they be grown into custom among the people. Secondly, such teachers are usually sent of God among a people, as a special punishment for their grievous sins against the Lord: see Chapt. 2. verse. 14. Doct 2. The use is, to teach us, to mourn exceedingly for the estate of that people which hath such teachers, and for ourselves if it fall to our lot. Doctrine. [Prophets, Priests, etc.] These were of that calling 2 and Church to whom God gave greatest privileges, and yet prove ringleaders to all evil; teaching us this doctrine. The promise of God's presence, was never tied to any Church or order of ministery, further than as they walked in his obedience. The reason is, because, first, it was none otherwise tied unto jerusalem. Secondly, else should God be bound to retain often a den of thieves in his favour. The use is, first, to reprove the dotage of the Papists, that imagine grace to be tied to Rome, and the successors of Peter there, (who yet shall never prove that ever he was there) though they can neither convince it by the likelihood of doctrine that Peter taught, nor life that Peter led; but are evidently most contrary to him in both. Secondly, to teach us, not to rest upon the bore title of the Church, or ministery of the Gospel: for even the builders thereof may prove the captains to the greatest mischief, Psal. 118. 22. Doctrine. [iniquity of etc.] Fowl spots and gross sins 3 may be in the face and principal members of a true visible Church; for the reason and use hereof, see Chap. 1. verse. 9 doct. 2. Doctrine. [shed the blood] When the corruptions of a 4 Church do grow so far, that the maintainers thereof proceed to shed the blood of them that withstand the same, there can nothing be looked for, but desolation and ruin. The reason is, because, first, that is the highest of sin which God useth always to punish. Secondly, God did still deal so with the Israelites, who were a pattern of the visible Church for ever. The use is, to teach us, first, that it is a heinous sin to go about the shedding of the blood of brethren. Secondly, that that Church is in a dangerous case, whose governors persecute those that reprove and stand against their corruptions. [They have wandered as blind men in the streets] i They Verse 14. have walked up and down as though they saw nothing [they were polluted in blood] i and they regarded not the uncleanness which they should have shunned [because they could not but touch their garments] i the pollution was so general that they could not avoid it: the sense, in short is, that the jews were so blind in knowledge, that every example of sin led them to evil: which for want of grace they could not refrain from. Doctrine. [wandered blind] Those that are not rightly instructed in the true knowledge of God, are as blind in matters 1 of religion, as the blind man in seeing what is before him in the way. The reason is, because, first, the natural man perceiveth not the things of the spirit of God, such as religion is, 1. Cor. 2. 14. etc. Secondly, they do err that know not the Scriptures, Matth. 24. 29. The use is, to teach us, first, that we are naturally far (be we never so witty) from religion, seeing we are blind therein. Secondly, so careful as we are to discern of the right way to heaven, to be so diligent to grow in the knowledge of the word of God. Doctrine. In that this followeth upon the wickedness of 2 the Prophets and Priests, we learn this doctrine. An unconscionable ministery begetteth ignorance, and all ungodliness in the people. The reason is, because, first, such are usually sent in God's judgement to lead them to believe lies, 2 Thess. 2. 10. etc. Secondly, the people are naturally inclined easily to follow that teacher which leadeth unto evil. The use is, first, to reprove them that think an ignorant, or a profane ministery any way tolerable in God's Church. Secondly, to teach us to pray to God, & use all good means that we may have such a ministery, as may both teach us the ways of godliness, and go before us in the practice of the same. Doctrine. [were polluted] In that this followeth upon their blind ignorance, we learn this doctrine. The ignorance of 3 the true knowledge of God, is the ready way to all iniquity. The reason is, because, first, we cannot know what is sin, but by the knowledge of the law of God, Rom. 7. 7. Secondly, where there is no knowledge, there is no conscience of sin; for conscience is nothing else, but the understanding of God's will, whereunto the heart doth consent. The use is, first, to reprove the Papists that make ignorance the mother of devotion; and carnal people that make no care to attain to the knowledge of God. Secondly, to teach us, so careful as we are to approve ourselves truly to fear the Lord, to be so diligent not only in using all good means ourselves to grow in the knowledge of God's will, but also to draw others unto the same. Doctrine. [could not etc.] They that are ignorant of God's 4 word, and live among an ungodly people, cannot but be defiled with their sins. The reason is, because, first, the godly that have the greatest knowledge and most grace, can hardly avoid the infection of evil example. Secondly, we are naturally prone to follow the ill precedents one of another. The use is, to teach us, first, the cause why people generally be so profane; even because they easily learn evil one of another. Secondly, to avoid to the uttermost of our power the familiarity with the ungodly; seeing he that treadeth upon coals must needs be burned, Prover. 6. 28. [Departed ye (every one that is) polluted] i get you gone you wicked and sinful people [do they cry unto them] i the Verse 15. enemies in a mockery do say thus aloud unto them [departed ye, departed ye] i be gone in all the haste [touch not] i meddle not with any thing of ours [for they did flee and wandered] i they made haste, and knew not which way to go [they said among the heathen] i they usually having no ground for it, spoke thus to the people, when they came [they shall not add to remain as strangers] i The jews shall abide no longer amongst the Nations. Doctrine. [polluted] The professors of the truth, when God giveth them over unto themselves, do become so odiously 1 sinful, as their enemies shall cry out of them for it. The reason is, because, first, they have no power to refrain from evil, but only from the Lord. Secondly, God giveth the wicked to see and exclaim against the sins of professors, though they be blind in their own. The use is, to teach us, carefully to walk according to our profession, jest we become odious both to God and men. Doctrine. [wandered] When we regard not to walk in the truth, God will give us over to do we know not what, 2 and wander we cannot tell whither. The reason is, because, first, it is a branch of his judgement threatened to fall upon men in that case, Rom. 1. 28. etc. Secondly, he will let them see in their own experience, what a miserable way they walk in, that have not him for their guide. The use is, to teach us, not only to labour to increase in the knowledge of God's will, but also in a sincere practice of the same, seeing he only shall enter into the kingdom of heaven, that doth the will of the father which is in heaven, Mat. 7. 21. Doctrine. [shall not add, etc.] We are easily brought to 3 flatter ourselves, and to promise' ourselves much felicity. The reason is, because, first, we do not rightly weigh the weight of God's anger, and the desert of our sins. Secondly, our affections labour to be persuaded of that they desire to enjoy. The use is, to teach us, first, to reprove such vanity both in ourselves and others. Secondly, to look rather for more and more heavy things: so shall our present miseries be patiently borne, and greater, if they come, daunt us the less. Doctrine. [they said] It is a great fault for him that professeth to make conscience of his word, to report that which 4 he hath no ground for. The reason is, because, first, it is a mark of a busy body, to employ himself where there is no need. Secondly, it argueth the heart to be most light and vain, that setteth the tongue on work with such uncertain things. Thirdly, it is cause that many untruths be reported, and consequently of many sins. The use is, to teach us, as in all things to be slow in speaking, so especially in uncertain reports, jest we make ourselves, and so our profession for our sakes, subject to the mock and reproach of men. [The angry countenance of the Lord hath scattered them] Verse 16. i and yet the Lord hath made havoc of them and dispersed them into all Nations [and will not add to regard them] i he will have no more respect unto them as he had in former times [they have not accepted the face of the priests] i their enemies have not regarded the teachers of the law among them [they have not showed favour unto the ancients] i they had no respect to pity the old people, that for their age should have been reverenced. The meaning is, the jews have little reason to flatter themselves, seeing they are so greatly dispersed, and their foes be so cruel unto them, as that they neither forbear age nor sex. Doctrine. Generally out of the whole verse, being a reason to show their vanity expressed in the former. Man often 1 flattereth himself, and is secure when he hath no reason thereunto, but clean contrary. The reason is, because, first, the corruption of our nature is prove thereunto. Secondly, GOD often giveth us over into that disposition, as a just recompense and punishment of some former sin. The use is, to teach us, diligently to look into ourselves, and the manner of Gods dealing with us, that we may learn to walk warily, and not carelessly as many do. Doctrine. [scattered them] It is an argument of God's anger 2 against his people for their sins, when he scattereth them so, as they cannot assemble to praise and worship him as in former time. The reason is, because, first, the contrary is called his presence, and his face, in the scriptures, Psal 42. 2, etc. Secondly, it is the means to draw us to all evil, as the contrary is to all good things. The use is, first, to reprove them as most senseless of their own estate, who being in this case make no reckoning of it. Secondly, to teach us, when it falleth out to be our lot, not only to acknowledge our sins to have caused it, and therefore to learn amendment thereby, but also to thirst after the recovery of the exercises of religion again, with the greatest longing that may be, Psal. 42. 1, etc. 84. 2, etc. Doctrine. [not accepted] It is a sign that God's anger is 3 hot against his people, when the adversaries have no pity upon any sort of them. The reason is, because according to the measnre of his anger, is the fury of the foes. The use is, to teach us, to be humbled when we see our adversaries strong and malicious, seeing it argueth God's anger to be exceedingly provoked against us for our sins. [Yet we, our eyes are consumed for our vain aid] i notwithstanding all these miseries, we do exceedingly gaze after Verse 17. such help as is never able to secure us [in our looking we looked to a nation that could not save us] i we thoroughly set our eyes upon a people that had no power to deliver us, meaning the Egyptians. Doctrine. Generally out of the whole verse. It is a grievous 1 sin (when we are smitten with God's hand for our sins) to seek after man's help, and not especially unto the Lord. The reason is, because, first, it spoileth GOD of his right (in saving the oppressed) as much as is in them. Secondly, it argueth an exceeding measure of Infidelity that is not driven away by such sharp corrections. Thirdly, it standeth against God's purpose who in smiting seeketh to have us look unto him for help. The use is, to teach us, in all our afflictions to seek unto the Lord that smiteth, and not to rest upon the instruments, who can do nothing but according to his appointment. Doctrine. [vain help] It is a vain thing for a man in his 2 distress, to seek unto worldly help, except he principally seek unto the Lord. The reason is, because, man can do us no further good, than God enableth him unto, which shall be nothing (to our comfort) if by seeking to them we neglect him. The use is, first, to reprove the vanity of man that thinketh himself safe if great and strong outward means be for him, and so goeth no further. Secondly, to teach us, whensoeverwe look to have these worldly means blessed unto us, to seek first unto the Lord for his aid, in whose favour they shall do us good; else not. Doctrine. [are consumed] Man is far more attentive 3 and diligent in an unlawful course, then in that way which is good. The reason is, because, his whole natural force assisteth him in that which is evil, but is against him in that which is good. Hence it is that false Prophets, and Idolaters have showed more vehemency in their falsehood, than God's servants in the truth. The use is, to teach us, to be provoked to all forwardness in well-doing by the vehemency that we see in them that walk in evil ways. [They hunt our steps, that we cannot go in our streets] i Verse 18. we are so far from having the freedom of our country, that being besieged we dare not go in the streets of the city, such is the diligence of the enemy to do us harm [our end approacheth] i These extremities are an apparent sign that we shall shortly be consumed [our days are fulfilled, for our end is come] i we have continued our time appointed, for now we are overthrown for ever. Doctrine. [they hunt] The adversaries of the truth are 1 most diligent and skilful in seeking the harm of God's Church. The reason is, because, first, Satan their schoolmaster is of great malice and experience. Secondly, they themselves do set their minds wholly thereunto. The use is, to teach us, first, never to be secure, seeing the adversary still seeketh our harm. Secondly, to beware of him even then when he pretendeth greatest friendship unto us. Doctrine. [our end, etc.] When God giveth the adversaries 2 power every way to vex us, it is a sign that desolation is at hand. The reason is, because, God's favour or anger is discerned by the overthrow or strengthening of our enemies. The use is, to teach us, whensoever we fall into the enemy's hands that deal cruelly with us, to assure ourselves that either we must by unfeigned repentance prevent it, or our utter desolation approacheth. [Our persecutors are lighter than the Eagles of the heavens] i those that pursue us, are swifter than the Eagles that fly in Verse 19 the air [they pursued us upon the mountains] i they followed and overtook us in the mountains [and laid wait for us in the deserts] i they did secretly lay ambushes in the wilderness. The meaning is, that whether they fled to the mountains, or hide themselves in the woods, the enemies had still means to overtake them and to find them out. Doctrine. [lighter] When GOD setteth the wicked on work to afflict his servants, they do it with great dexterity 1 and readiness. The reason is, because, first, he that is the author of all power and skill, assisteth them. Secondly, they have power given them to do that which naturally they do thirst after. The use is, to teach us, when it falleth out so with us, to look unto God who giveth them ability to vex us, and not unto them, who can do nothing without him. Doctrine. [the pursued us etc.] When the hand of God is 2 against us, it is in vain for us to seek unto, or rest upon any outward helps or means of refuge. The reason is, because, first, all places and means are within his reach. Secondly, all second causes serve to perform his pleasure. The use is, to teach us, to seek first to have his favour and assistance, so shall the outward means be profitable unto us. [The breath of our nostrils] i the means under which we Verse 20. breathed, and lived [the anointed of the Lord] i▪ the King appointed of God to be a figure of the Messiah: for so were all the Kings of the jews, especially the posterity of David, Psal. 84. 10. and 1. Sam. 2. 10. [is taken in their pits] i is apprehended in the grins of the adversaries, jerem. 52. 8, 9 [of whom we said] i by whom we promised ourselves thus much good [in his shadow] i being refreshed with his air, as with a shadow in the heat of our extremities [we shall live among the Gentiles] i we shall not be utterly destroyed, though we be scattered into divers Nations. Doctrine. [the breath etc.] The office of the King, and so of every Magistrate is, to protect and preserve the people in 1 safety and peace, even as the breath that we draw in at our nostrils, giveth life and health unto the body. The reason is, because, first, God hath given them power for the good, and not the harm of the subjects. Secondly, they are Gods Lieutenants, who is the preservation and safety of all his creatures; in which respect they are called Gods, Psal. 82. 1. etc. Thirdly, else are the people subiecto to fall into all evils, judges 17. 6. Prover. 29. 12. The use is, to teach all Kings and Magistrates to know, that God hath not given them their authority to tyrannize, or wrong the people; neither to maintain them in idleness and vanity; but to do justice to all, protecting every one from wrong, else shall their account be heavy. Secondly, to teach us that be subjects, not only to be obedient for conscience sake, unto all the lawful ordinances of Princes, seeing they are appointed og God over us for our good; but also to pray for them, that under them we may live a quiet and peaceable life, in all godliness and honesty, 1. Tim. 2. 2. Doctrine. [taken etc.] Kings and Princes when they sin against the Lord, are subject to his punishing hand as well as 2 meaner people. The reason is, because, first, God is no accepter of persons. Secondly, they have no more privilege promised them than others; but destruction is threatened to them being disobedient with others, 1. Sam. 12. 25. The use is, first, to reprove them that, to flatter Princes, do persuade them that they are persons exempted from punishments; and therefore do deny those means which God hath appointed for the good of all his servants in general, to belong unto them. Which kind of people giving liberty unto Princes to do what they list, are the greatest enemies that Princes can have. Secondly, to teach Princes to look for God's hand against them, whensoever they walk in evil ways: for so was it with all the posterity of David, that followed not the laws of the Lord, but did evil in his sight. Doctrine. [of whom we said] It is the nature of man to promise' 3 himself all assurance, when the outward means seem strong for him. The reason is, because, first, carnal reason doth regard nothing but the outward means. Secondly, Satan laboureth to make us secure thereupon, and not to look any further. The use is, to teach us, never to think any outward means so sure, but GOD can (and in his displeasure will) defeat them: and therefore to seek principally to him. Doctrine. [said we shall live] When God's people set their 4 hearts too much upon outward things, he useth utterly to take them away from them. The reason is, because, first, else they will forget to rely upon him, as they should. Secondly, he loveth them, and will enforce them from all affiance, saving himself: this is the cause that he often taketh from his children their strength, health, dearest friends, infants that they love most, etc. The use is, to teach us, so to love and delight in these things, as we put our principal affiance in the Lord, and not be drawn from any duty of godliness, but rather provoked thereunto by them; else (if the Lord love us) he will either take them from us, or make them grievous crosses unto us. [Rejoice and be glad] i take your pleasure upon us while Uers. 21. God giveth you power over us [O daughter Edom, that dwellest in the land of Us] i O all ye our enemies, and especially you Edomites that do devil so near us, and have been so cruel against us, Psal. 137. 7. [the cup also shall pass through unto thee] i the rod of Gods afflicting hand (for that is meant by cup) shall not be all powered out for me, but thou shalt have thy share in it [thou shalt be drunken] i such abundance of God's punishments shall light on thee, as shall utterly overthrow thee [and shalt show thy nakedness] i thy filthiness shall appear unto all men. Doctrine. [Rejoice] The godly must take it patiently that the wicked do triumph and rejoice over them, when God 1 doth humble them by afflictions. The reason is, because, first, they know it to be the Lords doing. Secondly, they know that the wicked do but according to their nature. Thirdly, they are assured that God will look upon it in his due time, to deliver them, and punish their enemies. The use is, to teach us, with patience to bear the reproaches of the wicked, praying to the Lord to look upon it, and redress it. Doctrine. [Edom that dwellest etc.] Of all the adversaries that God's people have, those are the cruelest, that in outward 2 respects are the nearest unto them. The reason is, because, first, they know best their corruptions for which they are afflicted, and the ways to do them most harm. Secondly, that God might make the rod the heavier, that they may the more earnestly seek unto him. The use is, to teach us, if we truly fear God, to look for enemies even of those that are of our own household, Matth. 10. 36. for by them shall we learn the greatest measure of patience, seeing they will exercise us most often. Doctrine. [the cup also etc.] Whatsoever afflictions the Lord layeth upon his people in this life, the wicked shall be 3 punished therewith, in their time. The reason is, because, first, God's justice cannot let them escape unpunished, seeing they continued therein without repentance. Secondly, judgement doth begin at the house of God, 1. Pet. 4. 17. therefore it must end with the ungodly. The use is, to teach us, patiently to be are afflictions, seeing God will shortly 'cause the cup to pass from us to our adversaries. Doctrine. [drunken] though the Lord spare his enemies 4 till he have corrected his servants, yet will he overthrow them with a large measure of his judgements in his due time. The reason, and use hereof is, the same with the last doctrine. Doctrine. [show thy nakedness] The wicked when God 5 layeth his punishing hand upon them, do most notoriously manifest the heinousness of their sins. The reason is, because, first, they have no grace to take it patiently, but do rage at it. Secondly, God's hand is never upon them for their comfort, but to crush and confounded them. The use is, to teach us, if we will show ourselves to be unlike the wicked to take afflictions patiently, which they cannot do. [Thy punishment is accomplished] i the punishment of thy Verse 22. sins (as vers. 6. for the word properly signifieth sin) shall as certainly have an end, as if it were finished already [o daughter Zion] i O people tender & dear unto me [he will not add to 'cause thee to go into captivity] i he will not still continued & increase thy punishment [he hath visited thine iniquity O daughter Edom] i he will as certainly power out his vengeance upon thee, as if it were done already (for the Prophets use the time past when they foretell things to come, to declare the certainty thereof) O Edom most choice and dainty at this present [he hath carried thee away for thy sins] i he will surely drive thee out of thine own land for thy great wickedness. Doctrine. [accomplished] though the punishments that God layeth upon his people be never so many and heavy, 1 yet shall they come to an end in due time. The reason is, because, first, God cannot be angry with his people for ever. Secondly, they suffer only in this life, which is but short. The use is, to teach us, first, with patience to bear whatsoever he layeth upon us, seeing it shall continued but for a time. Secondly, not to despair under the weight of afflictions, seeing GOD will one day wipe all tears from our eyes. Doctrine. [he hath visited thine, etc.] Whatsoever afflictions 2 the Lord layeth upon his children in this life, the wicked shall be punished therewithal in their time, for the reason, and use hereof, see verse 21. doctr. 3. of this chapter. The fifth Chapter. REmember O Lord what is come upon us] i O thou that rulest all things, call to mind Verse 1. what grievous things we do suffer [behold and look upon our reproach] i see with consideration, how we, whom thou hast chosen for thy peculiar people to have thy own name called upon by us, are become the scorn of all men. Doctrine. Generally out of the whole verse. The principal desire of the godly is, that the Lord would weigh their estate. The reason is, because, first, they know him to be a righteous judge, ever dealing favourably with his people. Secondly, their consciences do tell them, that notwithstanding they are grievous sinners against the Lord, yet the enemies abuse them for the truth sake. The use is, to teach us, in all our distresses to repent unfeignedly for our sins against the Lord, so may we with good consciences come unto him with our complaints in our miseries. Out of this verse may also be gathered the 3. 4. and 5. doctrines of chap. 1. verse. 11. [Our possession is turned unto strangers] i Our lands are Uers. 2. taken from us, and given to others [our houses unto forrenners] i our habitations are enjoyed by those that have no manner of right unto them. Doctrine. Generally out of the whole verse. God sometimes bringeth his people to so low an ebb in the things of this life, as he neither leaveth them possessions, nor houses wherein to shrowded themselves. The reason is, because, first, the things of this life are no part of that promise which he hath made peculiarly to them. Secondly, he will let them see that they have no cause to put confidence in worldly things. The use is, to teach us, first, never to promise' ourselves any assurance of the things of this life. Secondly, to learn whensoever the Lord taketh them from us, to make less account of them, and to repose our affiance more wholly in him. [We are orphans, and have no fathers] i our fathers are Verse 3. either killed with the sword, or dead with the pestilence; and so many of us are left without succour or protection [our mothers are as widows] i not only we are fatherless, but also our mothers are as desolate widows, deprived of their husbands, the stay and comfort of their life. Doctrine. Generally out of the whole verse. It is a grievous punishment of God, and much to be lamented, when God maketh many children fatherless, & wives widows in any Nation. The reason is, because, first, a special strength of the whole common wealth is taken away, when householders are cut off. Secondly, it is a mean to fill the Church with all disorders, when fathers of families that should rule every one his household, be taken away. The use is, to teach us, whensoever we see God to deal so with our country or ourselves in particular, to acknowledge it his heavy hand upon us for our sins, and to learn amendment by it. [We drink our waters for money] i even water, that is usually Verse 4. common, we are constrained to give money for, yea, though it were of that which was our own [our wood cometh to us by a price] i we are glad to buy again that wood, which they have taken by violence from us. Doctrine. Generally out of the whole verse. God's people are often constrained to buy the benefit and use of that which is their own. The reason is, because, first, God will make hereby the world more hard unto them, that they may learn to look unto him the more carefully. Secondly, that the wicked, when God giveth them power over the godly, may show the cruelty of their disposition more manifestly. The use is, to teach us, to take it patiently, as the lot that God hath appointed us, when such extremities do fall upon us. [Those upon our necks, persecute us] i those that sit over Verse 5. us and press us down, do follow all extremities against us [we are wearted and it is not suffered us to rest] i we are greatly toiled with miseries on every side, and yet have we no time of breathing or refreshing. Doctrine. [upon our necks] In that they were stiffnecked and refused to bear the Lords yoke, and thereupon are 1 given over to bear this heavy condition, we learn this doctrine. When God's people do begin to refuse his yoke which is light and easy, he will lay a more grievous burden upon them. The reason is, because, first, he will let them see by experience, that to serve him is the sweetest life. Secondly he loveth them, and therefore doth correct them with the rods of men. The use is, to teach us, in all our afflictions to acknowledge the heavy hand of God to be most justly provoked against us by our own sins. Doctrine. [not suffered us to rest] The wicked are never satisfied, but do still continued their hatred against the godly: 2 for the reason and use hereof, see Chap. 3. verse. 14 doct. 6. We have given our hand to Egypt] i we have stretched out our begging hand to the people of Egypt [to Ashur to be satisfied Verse 6. with bread] i yea to the Aslyrians, our greatest enemies, have we sought for necessary relief; such is our misery. Doctrine. [we have given] It is lawful for our necessary help in the things of this life, to use the assistance of those 1 that be our enemies. The reason is, because, first, the matters of this life are given of God to the just and unjust, to be used of all the sons of Adam, for the relief of every particular. Secondly, the godly are the proper owners of all things in the world, & to seek them when they need them, of whomsoever God maketh the treasurers thereof. The use is, first, to reprove them that think it not lawful to buy and cell with, or to be any way beholden unto the wicked. Secondly, to teach us, to use them when other means are denied us, jest we tempt God in despising the means. Doctrine. [to be satisfied with etc.] God's people may 2 come to that want in this life, as to beg their bodily food: for the reason and use hereof, see Chap. 4. verse. 4. doct. 4. [Our faethers have sinned, and are not] i our ancestors did Verse 7. transgress God's commandments, and yet they are out of the miseries of this life [we bear their sins] i we being the sinful seed of that sinful generation, do bear the punishment of their sins, and of our own, according to that Exodus 20. 5. jere. 32. 18. not that the sons are punished for their father's sins: for this is always true, the soul that sinneth shall dye, Ezech. 18. 20. neither shall the father dye for the sin of the son, nor the son for the sin of the father: but the meaning is, that forafmuch as they are not only guilty of their own sins, but also of their fathers, in that they did succeed them in their iniquities: therefore had their fathers less punishment, and the heavier burden lieth upon them. Doctrine. Generally out of the whole verse. When divers generations continued in one sin, the Lord useth to punish the latter more severely than the former. The reason is, because, first, the son should fear to do the like, when he seethe his father's sin, Ezech. 18. 14. else is his sin more heinous. Secondly, the longer Gods patience is abused, the greater heap of vengeance is deserved. The use is, to teach us, not to stand upon this; we will do as our forefathers have done: for if we sin as they did, we must be punished more severely than they were. [Servants do rule over us] i we are not only vassals to the Princes, and great men that are our enemies; but even Verse 8. every abject, and base fellow useth us at his pleasure [none rescueth us from their hands] i though every man do us wrong, and vile fellows abuse us, yet no body hath any care to help us, or to do us any justice. Doctrine [servants, etc.] When the wicked that are in 1 authority do set themselves to vex the godly, every servant and vile fellow will be ready to add to their miseries. The reason is, because, first, all the wicked are of one disposition, whether they be high or low. Secondly, ungodly ones will flatter the rulers, and be ready to do that which will like them, especially if they be evil. The use is, first, to teach magistrates to take heed what they do, seeing the people be ready to follow them in all evil, for which (as well as their own) they shall answer at the day of account. Secondly, to teach us, when rulers set themselves against us for well-doing, to look for the enmity of their servants, and of the multitude also. Doctrine. [none rescueth] God often layeth great miseries upon his people, and denieth them all means of deliverance: 2 for the reason and, use hereof, see chapped. 1. verse. 7. doctr. 3. [In our lives] i with the toll of our souls, or with the Verse 9 danger of our lives [we have brought our bread] i we have procured unto ourselves food [before the dryness of the wilderness] i by reason of the barren, and dangerous places, where we were constrained to live. Doctrine. Generally out of the whole verse. The godly do often get ncessarie food, with the greatest danger and difficulty that can be. The reason is, because, first, the world, and all the favourers thereof are against them. Secondly, God would make them thoroughly weary of this world. The use is, to teach us, not to wonder, or be amazed, when every worldly thing goeth against us, but to look for it, as our share allotted us in this life. [Our skin was black as an oven] i Our bodies waxed Verse 10. black, even as doth an oven, being continually beaten upon with the flame of the fire, that is within it [with the storms of famine] i with that exceeding sharp and continual hunger that maketh us, as it were weatherbeaten with continual storms. Doctrine. Generally out of the whole verse. The afflictions of God's people do often work a great alteration in their bodies. The reason is, because, first, they are exceeding vehement. Secondly, God will often have them seen (as it were) in their countenance, for the example of others. The use is, to teach us, to look for afflictions from the Lord, both upon our bodies and souls; and when we see them upon others, to profit by them, as the good child doth, when he seethe his brother beaten. [The women were defiled in Zion] i The honest and sober Verse 11. matrons did the enemy force and abuse to satisfy their filthy lust, even in the holy place, dedicated to God's especial service [the virgins in the cities of judah] i yea and the maidens also in every place where they came, and in the cities that they did overcome. Doctr. Generally out of the whole verse. There is no act so filthy, or odious, which the wicked will not do, to accomplish their own desires. The reason is, because, first, God giveth them over to work all wickedness with greediness. Secondly, Satan ruleth them, who is shameless himself, and so maketh he all those that are wholly guided by him. The use is, to show us, unto what horrible condition man cometh, when God leaveth him unto himself. Secondly, to teach us, not to trust such as we see given over unto sin, not not in those things that shame and civil honesty forbiddeth them to abuse themselves in. [The princes are hanged up by their hands] i they make no more reckoning of the honourable men among us, but do even Verse 12. hung them up like dogs [the faces of the aged are not honoured] i the reverend old men and ancient matrons have no kind of duty done them, but are utterly defpised, as the rest of the people. Doctrine. Generally out of the whole verse. When God stirreth up the wicked to be his scourge to punish his people, they have no respect to favour one degree or sex more than another. The reason is, because, first, he that is no accepter of persons doth set them on work. Secondly, they are generally sinful in great measure before such a rod cometh upon them. Thirdly, the wicked seek to satisfy their desires upon all, over whom God giveth them power. The use is, first, to reprove their vanity that flatter themselves in their sins, thinking they shall not be punished among other sinners, because they are great ones, rich, or aged. Secondly, to teach us, of what condition soever we be, to prevent the Lords punishing hand by repentance, or else we shall be sure to feel it extremely, when our sins are at their height. [They took the young men to grind] i they made our goodly and strong young men to grinned in the mill, a work Uers. 13. that Asses were usually put unto, being most painful, & most abject work [the boys fell under the wood] i they caused the young youths to bear such burdens of wood, as the very weight thereof crushed them down, because they were not able to stand under it. Doctrine. Generally out of the whole verse. When the wicked do tyrannize over the godly, they seek to serve their own turns with them, with greater cruelty than they do with the bruit beasts. The reason is, because, they bear a hatred unto them; so as, even their mercies are cruel. The use is, to teach us, to pray unto God, that he would never give us over into their hands, or if he do, to give us especial strength and patience, seeing they use to deal so cruelly. [The old men have ceased from the gate] i the grave and ancient men do no more sit in the gate, according to the Verse 14. ancient manner, Gen. 34. 20. to judge between party and party, and to execute justice to all men [the young men from their song] i and the youth also of the people have no joy, neither do they use any of their honest recreations, which they were wont to use. Doctr. [ceased from, etc. [It is a grievous plague unto a people, when the seat of justice is overthrown from among them. 1 The reason is, because, first, it bringeth in all confusion and disorder. Secondly, no man can enjoy any thing as his own. Thirdly, every one lieth open to the violence of spoilers, & hath no succour nor redress, being wronged. The use is, to teach us, first, that it is better to have tyrants govern us, then to be void of all government. Secondly, to pray unto GOD for the government under which we live, that in the prosperity thereof we may have peace. Thirdly, to acknowledge all lawful magistrates to be the special ordinances of God, appointed for our good, and therefore to yield obedience, and reverence thereunto for conscience sake. Doctrine. [young men from] The overthrow of magistracy 2 among a people, taketh all occasions of rejoicing from all sorts of people. The reason is, because, first, many great blessings are lost, and many grievances come upon them which will make the heart heavy. Secondly, they have no safety, but have 'cause every one to fear another, & to stand upon his own guard, as though he were in the midst of his enemies. The use is, to teach us, to pray unto GOD that he would never leave us without those heads, and governors that may take care to protect us in peace; for if he do, our life will be more bitter than death itself. Doctrine. [their song] Honest recreations and delights are to be esteemed among the good blessings that God giveth 3 his people in this life. The reason is, because, first, it is here accounted by the holy Ghost a grievous thing that they are deprived of them. Secondly, neither body nor mind can continued able and apt to their duties without some intermission, but it is never lawful to be idle. The use is, first, to reprove them that are so Stoical, as they think no recreation to be allowed by the word of God. Secondly, to teachus, that it is lawful for us to use those exercises that may recreate either our body wearied with travail, or our minds oppressed with studies, meditations, cares of this life, or troubles: so that these cautions be always obeserued, first, no part of God's worship may be abused in it, and therefore swearing, lots, etc. must not be there. Secondly, the hindrance of our neighbours profit may not be sought in it, and therefore we may neither desire their company that should be about their worldly business; nor seek to profit, or gain by the loss of any Thirdly, it must be used to make us fit for the more weighty duties of our calling; and therefore we may not spend whole days, or half days therein: for else we make not a recreation but an occupation of it. [The joy of our hearts doth cease] i we have no matter of Verse 15. rejoicing left us at all [our dance is turned into mourning] i whereas we have had much cause to be merry, we have now nothing but matter of mourning. Doctrine. Generally out of the whole verse. God's people are sometimes in such case, as they have no cause of gladness, being on every side beset with crosses and calamities. The reason is, because, first, God will let them see the desert of their sinews. Secondly, the Lord will bring them to a thorough mislike of this world, and a longing after heaven. The use is, to teach us, first, not to condemn any, or to think ourselves to be forsaken of God, because of the multitude and greatness of afflictions. Secondly, to learn by afflictions to set our affections more fervently upon heaven and heavenly things. [Our crown is fallen from our head] i all our glory both of Church and common wealth, yea and whatsoever thing Uers. 16 any private man had where with he was honoured or any way graced [woe is now to us, because we have sinned] i cause of great sorrow and lamentation is upon us, for that we have transgressed the righteous laws of the just God, and not yielded obedience unto him. Doctrine. Generally out of the whole verse. It is the sin of the godly that causeth all their afflictions which they do suffer; which also in their greatest agonies they do confess: see Chapt. 1. verse. 5. doct. 7. & verse. 8. doct. 2. & verse. 12. doct. 1. & 2. [For this our heart is faint] i this grievous estate of our Verse 17. sins doth touch us with the greatest grief [because of these things] i for these great miseries which our sins have procured us [our eyes are darkened] i our senses are made dull, as usually they are with grief and sorrow. Doctrine. [for this etc.] The godly when they are thoroughly touched are more grieved for their sins, then for 1 all the plagues that the Lord layeth upon them in this life. The reason is, because, first, sin in itself separateth betwixt God and man, which no kind of afflictions can do. Secondly, sin is the cause of afflictions, without which no sorrow could come unto us. The use is, to teach us, to labour with ourselves always to be more displeased with ourselves for our offences, then for those punishments which they bring upon us in this life. Doctrine. [because of these things] The sirength of man's 2 body is more wasted with sorrow and grief then with any toil that can befall it in this life. The reason is, because, grief riseth from the heart, the fountain of strength, and spreadeth into every part of the body. The use is, to show the cause why many are overwhelmed in some troubles, which (and greater also) some are not moved withal; even because the one layeth them, as grievous things, to the heart; the other casteth them, as trifles behind his heels. Secondly, to teach us, so to sorrow when afflictions are upon us, as yet we never exceed the mean, jest we make ourselves unable to perform the duties of our callings, and so increase our sins by that means. [Because of mount Zion, which is desolate] i This especially grieveth my heart, that the place where God's service was Verse 18. wont to beused with great glory to his name, and joy to his people, should be made as a forsaken wilderness [foxes run in it] i such as, with craft and bloody affection do spoil the flock, do range therein at their pleasure. Doctrine. [because of mount Zion] The desolation of the Church of God, is the greatest grief that can be fall God's 1 people in this life. The reason is, because, first, it bringeth dishonour to God, which is more to be grieved at then the loss of life itself, Exod. 32. 32. Rom. 9 3. etc. Secondly, they delight more in the prosperity thereof, then in their other greatest joy, Psalm. 137. 6. The use is, to teach us, to labour with ourselves that we never think we have attained to any tolerable measure of religion, until God's glory be the dearest thing unto us of all other. Doctrine. [foxes] The troubles of God's Church be at the 2 height of her afflictions, when they that hate her, and spoil her, have power over her. The reason is, because, first, no part of God's honour can be advanced for them. Secondly, every true member of the Church is vexed by them. The use is, to teach us (as this people did) when such a condition befalleth the Church of God, to mourn for it, bearing patiently our shares in the miseries of it, and praying hearty to God for the amendment of it. [Thou O Lord remainest for ever] i howsoever there is oftentimes a change and alteration in this world, and that in Verse 19 thy Church; yet thou abidest the same for ever [thy seat to generation and generation] i the throne, on which thou sittest (for he speaketh after the manner of men) to rule all things is firm, so as thy Church depending upon the assurance of thy power and promise, cannot but continued, howsoever several generations be punished and cut off for their sins. Doctrine. Generally out of the whole verse. The Lord hath from the beginning, and will to the end, and after all generations, rule the world, and all that devil therein. The reason is, because, all power is of him, and is to be referred unto him. The use is, to teach us, that howsoever we for our sins do vanish away, yet God's Church shall remain, though floods of afflictions seem to drown every member thereof; seeing it is founded upon his promise that cannot lie, and his power which is able to do all things. This doctrine, and the same use thereof, is expressed, Psal. 102. 24. to the end. [Why hast thou forgotten us for ever] i O Lord seeing we Verse 20. are thy people, and thou our God, why is thy heavy hand so upon us, as though thou hadst no care of us, & did forget us? [why hast thou left us to the length of days] i why dost thou so carry thyself towards us, as if thou hadst forsaken us for ever. Doctrine. [why etc.] When the godly are most pinched with afflictions, then are their prayers most fervent unto the Lord. The reason is, because, first, afflictions drive away drowsiness and security. Secondly, the present vexation that troubles do bring, doth make us pray as earnestly against them, as we are desirous to be rid of them. The use is, to teach us, to know that howsoever no affliction is for the time joyous, but grievous; yet they are profitable to all that are rightly exercised in them, Heb. 12. 11. [Restore us O Lord to thee, that we may be returned] i O Verse 21. Lord, it is thou alone that must bring us into our former estate of peace and felicity, if ever we shall be brought unto it: for he speaketh not here of the work of repentance, but of their outward flourishing estate, such as they had under David and Solomon [renew our days as of old] i let it please thee to altar our estate from this misery wherein it is, to that happiness that it hath been in, in former times. Doctrine. Generally out of the whole verse. It is in the 1 hand of God alone to altar and dispose of the outward estate of all men in this life. The reason is, because all power over all things is in his hand alone. The use is, first, to reprove them that ascribe any thing (when they prospero) unto their own power or wisdom. Secondly, to teach us to seek unto God alone for success unto our travails, whether we labour for the good of the body, or the soul, and to acknowledge his hand that giveth both prosperity and adversity therein. Doctrine. [as of old] The experience of God's former favour, 2 is a notable provocation to 'cause us still to trust in him, and to call upon him in all our necessities: for the reason and use hereof, see Chap. 3. verse. 56. doct. 1. [For shouldest thou altogether contemn us] i Lord how Uers. 22. can it agreed with thy promise and former mercies, now to make no reckoning of us [shouldest thou be exceedingly angry with us] i canst thou show thy wrath against us above the strength thou hast given us to bear it, and so consume us which are thine inheritance? Doctrine. Generally out of the whole verse. The consideration of God's love to his people, and merciful disposition to do them good, is an assurance unto the godly in their afflictions, that the end shall be joyful. The reason is, because, first, they know he hath ever showed pity to his people, and delivered them out of all their distresses. Secondly, they believe that God will do so with them; seeing, neither his arm is shortened, nor his kindness any way abated, there being no change in him. The use is, to teach us, in all our troubles not to measure the event of them by our own sins, or our power to escape them (for then shall we be confounded in ourselves) but by the due meditation of God's power and mercy, which he hath promised to employ for ever to the good of his Church, Matth. 28. 20. who will be true of his word, though all men be liars, Rom. 3. 4. The end of the Lamentations of Jeremy.