Commentary on Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel

CHAP. VIII. Vers. 1. O that thou wert as my Brother]

HEb. Who will give thee for a Brother to me] q. d. Men may give me many other things, but God alone can give me thy brother-hood, love, and communion, which I wish above all, saith the Bride here. Spiritual blessings in heavenly things in Christ are chiefly to be desired and endeavored after. Quaerito primum bona animi, saith Philosophy, Seek first the good things of the mind. Quarito primum regnum Dei, saith Divinity, Seek ye first the Kingdom of God, and his righteousness: and then other things shall seek you, shall be cast into the bargain, as it were. Let the Many say, Who will sheir any good? David prefers one cast of God's countenance before all the worlds wealth, Psal. 4.7. Oh that Ishmael might live in thy sight, said Abraham, Oh that he might be written among the living in Jerusalem, be an heir of life truly so called, for, Aeterna vita vera vita! The Lord make his face to shine upon you, said the Priests to the people, Numb. 6. Grace be to you, and peace, saith Paul; what ever else be wanting. Covet earnestly the best things, saith he, 1 Cor. 12.13. With all thy getting get understanding, saith Solomon, Prov. 4.7. He desired wisdom above wealth: and dispatched the Temple in seven years space, when as he was thirteen years ere he finished his own house; as holding it a work of less haste and care. Elisha begs a double portion: the Spouse ( chap. 2. of this Book) calls for whole flagons: nothing less would content her. The Prophet Isaiah chides men for laying out their money on that which is not bread, or but panis lapidosus, bread made of gravel: And our Savior bids, labor not for the meat that perisheth, but for the meat that endureth to eternal life, John 6.27. Mors privare potest opibus, non operibus: these die not with us, (as Hortensiu his orations did with him) but follow us to heaven when we die, and shall be found to praise, honor and glory, at that day, 1 Pet. 1.7. Hence the Church so earnestly desireth here to have more close conjunction and consociation with Christ as a brother: yea, as a most natural and kind-hearted brother, that had sucked the breasts of her mother, that had been her collactaneus, and so, more inwardly affected toward her, as Joseph was toward his brother Benjamin, Gen. 43.29, 30, 34. In sum: she wisheth that she may feel Christ dwelling in her heart: that he would remove all impediments of their happy conjunction, and hasten the accomplishment thereof in heaven.

When I should find thee without (or at the door) I would kiss thee] As the Bride was wont to do the Bride-groom, receiving and welcoming him with all comely familiarity and sweetness. Kiss the son, and covet his kisses, Psal. 2.12. Cant. 1.2. Be not ashamed or afraid to perform all duties of an holy love, and sound obedience toward him. He was not ashamed of 〈◊〉 when we had never a rag to our backs, Ezek. 16. He stretched the ski • 〈◊〉 love over us, and said unto us, Live: when he might well enough have loathed to look on us, ib. verse. 6.

Yet I should not be despised] Heb. they should not despise me. Or if they did, yet they should not dishearten me from duty. If this be to be vile, I will be yet more vile, said David to his mocking M • chal. We may not suffer ourselves to be mocked out of our Religion. Barren Michal hath too many sons, that scorn the holy habit and exercises; but they shall be plagued, as their mother was with continual fruitlessness, they shall also one day ( viz. when they are in hell) behold those with envy, whom now they behold with scorn: as the scoffers of the old world, from the tops of the mountains that could not save them, behold Noah's Ark floating upon the waters. It is as impossible to avoid, as necessary to contemn the lash of lewd tongues, whether by bitter scoffs or scurrilous invectives; as full of scorn commonly as the wit of malice can make them. The Church here resolveth so to deport herself, as that none shall have cause to contemn her: or if they do, bravely to slight all contumelies and contempts for her conscience; taking them as crowns and confirmations of her conformity to Christ.

Vers. 2. I would lead thee and bring thee] With solemnity and joy. She speaks it twice, as fully resolved to do it; and hereby to bind herself more straightly to a performnce; I would not only kiss thee at the door, but bring thee into the house. Many are strict abroad, and in company, but too too loose at home, and in their own houses: follow these stage-players to their crying rooms where they dis-robe themselves, and you shall soon see what they are. Heed must be taken, say the very Heathen, Aedibus in propriis quae prava aut recta gerantur. Religion admits not of that distinction between a good man and a good Governor. If you will be for the public, be good in private: bear your own fruit, work in your own hives, reform your own hearts, and houses, man your own Oars, and make good your own standing. Cato could say, that he could pardon all men's faults but his own: And Augustus going about to redress some abuses in the State, was upbraided with his own domestical disorders. Abraham had a well ordered family: so had Joshua, David, Psal. 101. And although his house were not so with God, yet that was all his desire, 2 Sam. 23.5. and he well knew that it was the care, not the cure of his charge that he stood charged with. Noah may bring the Lord Christ into his house, and labor to set him up in the hearts of his children, speaking persuasively to that purpose: But when all's done, God must persuade Japheth, and speak to his heart. Now this the Lord doth, Monendo potius quam minando, docendo quam ducendo. Hence the Church in the next words cries out,

Thou shalt instruct me] For so the Text is to be rendered. Thou who art the Arch-Prophet, a Teacher sent from God, anointed and appointed for the purpose to put Divine learning into us, Thou shalt instruct or learn us. Now, quando Christus magister: quam cito descitur quod docetur? saith Austin. Christ is a quick teacher; and all his scholars are very forwardly. Nescit tarda molimina gratia Spiritus Sancti, saith Ambrose. God's people must needs be well taught, because they are all taught of God.

I would cause thee to drink of spiced wine] Such as we call Ipocras, which, besides the nature and strength of the wine itself, hath by the mixture of many spices with it, great power and pleasantness, to the comforting of the heart, and satisfying of the smell. And this was the 〈 in non-Latin alphabet 〉 Minerval, recompense, that Christ should have for teaching her: she resolveth to testify her thankfulness by her obedience: rendering unto him such fruits of faith and holiness, as should be sweetened and spicened with his own Spirit in her, and should exceedingly delight him. Contrary to these 〈 in non-Latin alphabet 〉 , these dainty and goodly fruits, are those nasty and naughty ones, Isa. 5.4. that (besides their stench) are so offensive to the taste, that they cannot be eaten, they are so naught, Jer. 24.2. Wicked men's grapes are of gall, and their Wine is venom, Deut. 32.32, 33. both their natures and practices are abominable.

Vers. 3. His left hand should be under my head] Or prayer-wise, Let his left hand, &c. Conscious and sensible of her own inability, she begs the benefit of both Christ's hands, and all little enough: his whole power and providence to support and relieve her.

See the Note on chap. 2.6.

Vers. 4. I charge you, O daughters of Jerusalem] See the Note on chap. 2.7.

Why should you stir up] What shall you get by it? or what reason can ye give for it? But lust is head-long, and considers not what an evil and bitter thing sin is. Besides, it so blears the understanding, that a man shall think he hath reason to be mad, and that there is great sense in sinning.

Vers. 5. Who is this that cometh up from the wilderness] See the Note on chap. 3.6. There are continual ascensions in the hearts of God's people, whiles here. And whereas the men of this world, which have their portion here, ( Psal. 17.14.) animas etiam incarnaverunt, as Bernard complaineth, and are born downward to hell by their own weight; the Saints of God are ever aspiring, and do groan being burdened; as knowing that whilst they are at home in the body, (such an home as it is) they are absent from the Lord, from their heavenly home. Either Egypt was not Moses his home, or but a miserable one: and yet in reference to it, he called his son born in Midian, Gershom, i. e. a stranger there. If he so thought of this Egyptian home, where was nothing but bondage and tyranny, what marvel though the Saints think of that home of theirs above, (and hasten to it in their affections) where is nothing but rest and blessedness?

Leaning upon her Beloved] For otherwise she could not ascend, as unable to sustain her steps, Jer. 10.23. The Church, as the Vine, is the most fruitful, but the weakest of all trees, and must have a supporter: hence she leans upon her Beloved: which phrase, beside recumbency, denotes a more than ordinary familiarity, qua solent amantes insinus amasiorum sc projicere, like as Lovers throw themselves sometimes into their sweet-hearts arms or bosoms. Now thus to lean upon Christ, is an act of faith, of the faith of God's Elect. Others seem to lean upon Christ, but it is no otherwise than as the Apricock which leaneth against the walls, but is fast rooted in the earth. So these lean upon Christ for Salvation, but are rooted in the world, in pride, filthiness, &c. and though they make some assays, yet like the door upon the hinges, they will not come off. See the folly and confidence of these wretched men, (the same Hebrew word signifies both; and may both ways be taken, Psal. 49.13.) graphically described by the Prophet, Mich. 3.11. The heads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. These men perish by catching at their own catch, hanging on their own fancy, making a bridge of their own shadow: they will not otherwise believe but that Christ is their sweet Savior, and so doubt not but they are safe, when it is no such matter. They grow aged and crooked with such false conceits, and can seldom or never be set straight again. These must know, that to rely upon Christ, is to be utterly unbottomed of a man's self, and of every creature: and so to lean upon Christ alone, that if he fail, thou sinkest; if he set not in, thou art lost forever. Papists think, that as he that standeth on two firm branches of a tree is surer than he that standeth upon one: so he that trusteth to Christ and his own works too. But it must be considered, first, that he which looketh to be justified by the law, is fallen from grace: Christ is of no effect unto him, Gal. 5.4. He will not mingle his purple-blood with our puddle-stuff, his rich robes with our tattered rags, his Eagles feathers with our Pigeons plumes. There can be but one Sun in heaven (Sol quasi Solus) and they set up rush candles to the Sun, that join other Savior's to this Sun of righteousness. Secondly, he that hath one foot on a firm branch, another on a rotten one, stands not so sure, as if wholly on that which is sound: Away then with all such mock-stays: See the fruit of creature-confidence, Job 6.17. & 8.15. and know, that no man trusts Christ at all, that trusts him not alone. He that stands with one foot on a rock, and another foot on a quick-sand, will sink and perish as certainly, as he that standeth with both feet on a quick-sand. See Psal. 6.2.2.5, 6.

I raised thee up under the Apple-tree, &c.] Here the Bride answereth to the Bridegrooms question, Who is this, or What woman is this that cometh up from the Wilderness, &c? that goes in a right line to God, leaning on her Beloved? that will not break the hedge of any commandment to avoid any piece of foul way? I am she, saith the Church, even the very same that raised thee up under the apple-tree, &c. viz. by mine earnest prayers. When thou wast asleep under the apple-tree, and I had straightly charged the Damosels of Jerusalem not to disquiet thee by their sins, yet I took the boldness to arouse thee, and say, as Psal. 44.23. Awake, why sleepest thou, O Lord? arise, cast us not off forever; and with those drowning Disciples, Master, earest thou not that we perish? Sometimes (saith one) God seems to lose his mercy, and then we must find it for him, as Isa. 63.10. sometimes to sleep, and then we must waken him, quicken him, Psal. 40.17. Isa. 62.7. God will come, but he will have his people's prayers lead him, Dan. 10.12. I come for thy Word. Christ himself is the apple-tree here mentioned, as Cant. 2.3. Though there are that interpret it of the Cross, that tree whereon he bare our sins in his own body, 1 Pet. 2.24. Others better, of the tree of offense, the forbidden fruit, Gen. 2. And that when Eve tasted of that fruit (which they here-hence conclude to have been an apple, though the word be more general, Nux enim pomum dicitur ) then, as Christ's mother, she brought him forth by believing the promise there made unto her, that Messiah of her seed should break the Serpents head. Look how the Virgin Mary conceived Christ when she yielded her assent: When the Angel spake to her, what said she presently? Be it as thou hast said, Let it be even so, she yielded her assent to the promise, that she should conceive a son, and she did conceive him: So Eve believed the promise of pardon and salvation, she saw it afar off, was persuaded of it, and embraced it, Heb. 11.13. and is therefore said here to bear and bring forth Christ, yea, to travel of him with sorrow, as the word signifies: for as there is no other birth without pain, so neither is the new birth. Those that have passed through the narrow womb of repentance, and been born again, will say as much, See Isa. 26.17. If God brake David's bones, and the Angels back (saith one) he will break thy heart too, if ever he save thee. No sound heart ever went to heaven as (in another sense) none but sound could ever come thither. Cor integrum cor scissum. Rent your hearts, &c.

Vers. 6. Set me as a seal upon thine heart] i. e. Be thou as a merciful and faithful High Priest in things pertaining to God, Heb. 2.17. with Exod. 28.21, 29. Remember me for good, and make mention of me to thy Father. Have me also in precious esteem, as great men have the signets upon their right hands; and as whatsoever is sealed with a seal, that is excellent in its own kind, as Isa. 28.25. hordeum signatum, excellent barley. Christ wears his people as a signet, or as great men wear their jewels, to make him glorious in the eyes of men; neither will he be plundered of them by the Churches enemies: to touch them, is to touch the apple of his eye, that tenderest piece of the tenderest part. The Proverb is, Oculus & fama non patiuntur jocos, The eye and the good name can bear with no jests. As the Saints are in Christ's heart, ad commoriendum & convivendum, so they are also upon his arm, so that if they do but come and say in any danger or difficulty, Awake, awake, put on strength, O arm of the Lord, awake as in the ancient days, &c. Isa. 51.9. he will redeem his people with his arm, Psal. 77.15. yea, with his out-stretched arm, Exod. 6.6. that is, with might and open manifestation of his love: he will awake as one out of sleep, and like a man that shouteth by reason of wine, Psal. 78.65.

For love is strong as death] And yet death is so strong, that it passeth over all men, Rom. 5.12. and devoureth them as sheep, Psal. 49.14. as a rot it over-runneth the whole flock, having for its Motto, Nulli cedo, I yield to none: Only love is strong as death, nay, stronger. Jonathan would have died for the love of David, David of Absalom. Arsinoe interposed herself between the Murderers weapons sent by Ptolemy her brother, to kill her children. Priscilla and Aquila for St. Paul's life laid down their own necks, Rom. 16.4. Paul was in deaths often for Jesus sake. Those primitive Martyrs loved not their lives unto the death, Rev. 12.11. Certatim gloriosa in certamina ruebatur, saith Sulpitius, they were prodigal of their dearest lives, and even ambitious of Martyrdom; that thereby they might seal up their entire love to the Lord Jesus. If every hair of mine head were a man, I would suffer death in the opinion and faith that I am now in, said John Ardley Martyr to Bishop Bonner. Ignis, crux, bestiarum conflictationes, ossium distractiones, &c. Let me suffer fire, cross, breaking of my bones, quartering of my members, crushing of my body, and all the torments that men or devils can devise, so I may enjoy my Lord Jesus Christ, said holy Ignatius; whose Motto was, Amor meus crucifixus, my love was crucified. Love is itself a passion, and delights to show itself in suffering for the party beloved; yea, though it were to pass through a thousand deaths for his sake. And this is here yielded as a reason why the Spouse first awakened Christ, and now desires to be so nearly knit unto him, to be set as a seal upon his hand, yea, upon his heart, the love of Christ constrained her, and lay so hard upon her, that she could do no less than beg such a boon of him, than covet such a courtesy, as a compensation of her dearest love to him. And surely to account Christ precious as a tree of life, although we be fastened to him as to a stake to be burned, this is love; and this our labor of love cannot be in vain in the Lord.

Jealousy is cruel as the grave] Or, zeal is hard as hell. This follows well upon the former, for, Non amat qui non zel • t, saith Augustine. Zeal is the extreme heat of love and other affections for and toward any whom we esteem: burning in our love to him, desire of him, delight in him, indignation against any that speak or do ought against him. The object of zeal is, either Man, as 2 Cor. 7.7. Coloss. 4.17. Basil venturing himself very far for his friend, and by some blamed for it, answered, Ego aliter amare non didici, I cannot love a man, but I must do mine utmost for him. Or (Secondly) God, as John 3.17. 2 Cor. 7.11. Rev. 3.19. And here out love will be, and must appear to be fervent, desire eager, delights ravishing, hopes longing, hatred deadly, anger fierce, fear terrible, grief deep, deeper than those black deeps, (a place so called) at the Thames-mouth, whereinto Richard the third caused the dead bodies of his two smothered Nephews to be cast, being first closed up in lead, &c.

The coals thereof are coals of fire] Or, fiery darts that set the soul all on a light fire, and turn it into a coal or lump of love to Christ. The word here used is elsewhere taken for fiery thunderbolts, Psal. 78.48. and for brass-headed arrows, that gather heat by motion, Psal. 76.4. also for a carbuncle, or burning fever, Deut. 32.24. The Church had said before, more than once, that she was sick of love: here she feels herself in a fever as it were, or as if her liver were struck through with a love-dart, by that spirit of judgment, and of burning, (Isa. 4.4.) kindling this flame of God, as she calls it here, upon the ha • h of her heart. The word signifies the consuming flame of God: and zeal may be very fitly so called; For as it comes from above, even from the father of lights, (as the fire of the Altar did) so it tends to him, and ends in him; it carries a man up, as it were, in a fiery Chariot, and conforms his corruptions by the way: It quencheth also those fiery darts of the devil, (as the Sun-beams will put out the kitchen fire) and sets the tongue a work, as the Holy Ghost set on fire the Apostles tongues, Act. 2. (when as wicked men's tongues, full of deadly poison, are yet further set on fire from hell, Jam. 3.6.) yea, the whole man a work for God and his glory, as Elias with his Zelando zelavi. (he sucked in fire with his mothers breast, as some have legended) St. Paul is mad for God (so some misjudged him, 2 Cor. 5.13.) as ever he had once been against him, Act. 26.11. Peter was a man made all of fire, walking amongst stubble, saith Chrysostom. And of one that desired to know what manner of man Basil was, it is said, there was presented in a dream a pillar of fire with this Motto, Talis est Basilius, such an one is Basil. Such also was Savanarola, Farel, Luther, Latimer, that bold Tell-troth; who when he was demanded the reason why there was so much preaching, and so little practiced, answered roundly, deest ignis, the flame of God is wanting in men's hearts.

Vers. 7. Many waters cannot quench love] Water was proved long since to be above fire, in that ancient contest between those two Nations, about the precedency and precellency of their God's: the one worshipping Fire, and the other Water. But though there be God's many, and Lord's many, yet to the Church there is but one Lord; and to him she will go thorough thick and thin, thorough fire and water. Her love to him is such as no good can match it, no evil over-match it: it cannot be quenched with any calamity; nay, it is much kindled by it, as fire in the smiths-forge, or as lime that is the hotter, for the water that is cast upon it. Elias would have water poured on the sacrifice, (covered therewith) that the power of God might the more appear in the fire from heaven. Semblably Christ suffers the ship of his Church to be covered sometimes with waves of persecutions, and afflictions, that the strength of their love to him may be the more manifested, and the thoughts of many hearts may be revealed, Luk. 2.35. It is easy to swim in a warm bath, and every bird can sing in a summers day, but to swim to heaven (as Queen Elizabeth did to her throne) through a sea of sorrows, to sing, (as some birds will do in the spring) most sweetly, then when it rains most sadly, that's a true trial indeed. Many will imbark themselves in the Churches cause in a calm, that with the Mariners in the Acts, will flee out of the ship in a storm. Many will own a prospering truth, a blessing Ark, but he is an Obed-Edom indeed, that will own a persecuted, tossed, banished Ark, an Ark that brings the plague with it. God sets an high price on their love that stick to him in affliction; as David did on those men that were with him at Gath (those Cherethites and Pelethites that stuck to him when Absalom was up.) And notwithstanding their late mutiny at Ziklag, he takes them to Hebron with him (where he was to be crowned) that as they had shared with him in his misery, so they might partake of his prosperity. Lo thus likewise deals our heavenly David with all his fellow-sufferers: He removes them at length from the ashes of their forlorn Ziklog, to the Hebron of heaven. And at the general judgment, in that great Amphitheater of Men and Angels, Christ will stand forth, and say, Ye are they that continued with me in my temptations: and I appoint unto you a Kingdom, &c. Luke 22.28, 29.

Neither can the floods drown it] surgit hic afflictio, Neh. 1.9. This is not a vain repetition: but serves to show, that no persecution, tribulation, anguish, though never so grievous, (though the devil should cast out of his mouth water enough to carry us down the stream, as Rev. 12.15.) shall be able to separate the Saints from the love of Christ. Rom. 8.35.

If a man would give all the substance of his house, &c.] i. e. To buy this love of me, or to get it from me, I should cry out with Peter, Thy money perish with thee, or with Luther, Contemptus est à me Romanus & favor & furor, I care neither for Rome's favor nor fury. When they offered to make him a Cardinal if he would be quiet, he replied, No not if I might be Pope. And when they consulted about stopping of his mouth with money, one wiser than the rest cried out, Hem! Germana illa bestia non curat aurum, Alack, that German beast cares not for money. Galeacius Caracciolus, that noble Italian Convert, left all for the love of Christ, and went to live a poor obscure life at Geneva. Where, when he was tempted to revolt for money, he cried out, Let their money perish with them, who esteem all the gold in the world worth one days society with Jesus Christ and his holy Spirit. And cursed be that religion forever, that by such baits of profit, pleasure, and preferment, seeks to draw men aside from the way of truth and holiness. The Papists propose rewards to such as shall relinquish the Protestant religion, and turn to theirs: as in Ausborough, where they say, there is a known price for it, of ten Florins a year. In France, where the Clergy have made contributions for the maintenance of runagate Ministers. Stratagema nunc est Pontificum ditare multos ut pii esse desinant, saith one that was no stranger to them: It is a cunning trick that the Popes have taken up, to enrich men, that they may rob them of their religion. And though Luther would not swallow that hook, yet there are those that will, not a few. Tell men a tale of Utile, promise them preferment, and you may persuade them to anything. Fac me Pontificem, & ero Christianus, said one Pammachius an Heathen once to the Pope; Make me a Bishop, and I will turn Christian. But, as one said of Papists, that they must have two conversions ere they come to heaven; one from Popery, and another from profaneness (like as corn must be first threshed, and then winnowed) so this money-merchant, this preferment-proselyte might have been a Christian at large, had he had his desired Bishopric: but Christ never favored any such self-seeking followers. See Mat. 8.20. John 6.26. their love he knows to be no better than meretricious and mercenary. It is a sad thing that any Augustine should have cause to complain, Vix diligitur Jesus propter Jesum, that scarce any man loves Christ, but for his rewards; like the mixed multitude, that came up with Israel out of Egypt, for a better fortune: Or those Persians, that in Mordecai 's days, for self-respects became Jews. All God's people should be like those Medes in Isaiah, that regarded not silver, and as for gold they delighted not in it, chap. 13.17. Christ's love should be better to them than wine, Cant. 1.2. and when in exchange for it, the devil doth offer them this worlds good, they should answer him as the witch of Endor did Saul, Wherefore laiest thou a snare for my soul to cause me to die? or as the vine and fig-tree in Jonathan's Parable, answered the rest of the trees, Should I leave my fatness and sweetness, derived unto me from Christ, and so go out of God's blessing into the worlds warm Sun? God forbid that I should part with my patrimony, as Naboth said; take an apple for paradise, as Adam did, lose the love of Christ for the worlds blandishments, &c.

Vers. 8. We have a little sister] Thou, Lord, and I have such a sister, sc. the Church of the Gentiles, known to thee, and fore-appointed to conversion, (as James speaketh in that first Christian counsel, Act. 15.18.) from the beginning of the world; unknown to me (more than by hear-say from the holy Prophets, who prophesied of the grace that should come unto her ) but not unloved, or undesired. Now therefore as a fruit of my true love unto thee (such as no floods of troubles can quench or drench, no earthly commodity can compass or buy off) I desire not only to deliberate with thee about the enlargement of thy Kingdom by the accession of the elect Gentiles thereunto, but also by making (as I may say) large and liberal offers, set forth my care and study for their eternal salvation. See the like affection in St. Paul toward his country-men the Jews, proceeding from that full assurance that he found in himself, Rom. 8.38, 39. with chap. 9.1. And learn we to pray as earnestly for their conversion, as they have done for ours; longing after them from the very heart-root in Jesus Christ, as Philipp. 1.8. and turning to the Lord, that they may the sooner find compassion. It is Hezekiah 's reason, and a very remarkable one, 2 Chron. 30.9.

And she hath no breasts] i. e. She is not yet Nubilis apta viro, marriageable and fit for Christ, to be presented as a chaste Virgin unto him: she wanted such paranymphs as Paul was, to do it for her, 2 Cor. 11.2. She had not a stablished Ministry to nurse up her children withal. And at this same pass was the old Church at first, not only small, but unshapen, Ezek. 16.7, 8. A society of men without the preaching of the Word, is like a mother of children without breasts. All the Churches children must suck and be satisfied, Isa. 66.11. they must desire the sincere milk of the Word, and grow thereby, 1 Pet. 2.2. not like the changeling Luther speaks of, ever sucking, never batling. Such shall be made to know, that their mother hath verbera as well as ubera, rods as well as dugges. Their father will also repent him, as once David did of his kindness to Nabal; and take up his old complaint, Isai. 1.2. I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, &c. the most salvage creatures will be at the beck and check of those that feed them: disobedience therefore (under means of grace especially) is against the principles of nature. It is to be like the horse and mule, yea, like the young mulet, which hath no sooner done sucking her dams teats, but she turns up her heels, and kicks her.

What shall we do for our sister] Love is not more cogitative than operative: and delights to be doing for the beloved. I love the Lord, &c. What shall I render unto him? I will pay my vows, &c. Psal. 116. Jonathan will disrobe and strip himself even to his sword and girdle for David, because he loved him as his own soul, 1 Sam. 18.3, 4. Shechem will do all that can be done for his beloved Dinah. The Macedonians will over-do for their poor brethren: Paul's love to the Jews was like the Ivy; which if it cleave to a stone or an old wall, will rather die than forsake it, Rom. 9.3. He tells his Hebrews of their labor of love, Heb. 6. all love is laborious.

In the day when she shall be spoken for] Or, wherein speech shall he had, concerning her, viz. for an husband for her: how we may best prefer her in marriage. The care of disposing young people to fit yoke-fellows, lay upon their parents, and other kindred. The Church (as an elder-sister) shows herself solicitous, and propounds the matter to Christ, as the only best husband for her, the partition-wall being broken down.

Vers. 9. If she be a wall, we will build upon her, &c.] Christ answers, If she be, as she ought to be, strong and well-grounded in the faith, able to bear a good weight laid upon her, as a wall, pillar, and ground of truth, not sinking or fainting under the heaviest burden of these light afflictions, which are but for a moment; but patient and perseverant in the faith unto the death; then will I do all for her that may be done, to make her happy. This speech is somewhat like that of Solomon concerning Adonijah, If he show himself a worthy man, &c.

We will build upon her a palace of silver] The whole blessed Trinity will have an hand in building the Church of the Gentiles upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone, Esth. 2.20. God plants the heavens, and lays the foundation of the earth, that he may say to Zion, Thou art my people. None can come to Christ except God the Father draw him. Christ the second person is both Author and Finisher of our faith, Heb. 12.2. The Holy Ghost is the same Spirit of faith in David and Paul, 2 Cor. 4.13. and is received by the hearing of faith, Gal. 3.2. He is the God of all grace, 2 Pet. 1.19. antecedent, concomitant, subsequent: We have nothing of which any of us can say, Mihi soli debeo, I am not bound to God for it.

And if she be a door, &c.] As she is the house of God, and gate of heaven, Gen. 28.17. If she will open the everlasting doors to the King of glory, Psal. 24.7. and open a great door and effectual to his faithful Ministers, 1 Cor. 16.9. who come to build her for an habitation of God through the Spirit, Esther 2.22. If she open the gates, that the righteous nation, which keepeth the truth, may enter in, Isa. 26.2. then will the Lord Christ inclose her,] board her, and beautify her with fair, sweet, and strong cedars, as with curious and costly weinscot, which shall be monimentum, munimentum, ornamentum, &c. But all this is promised upon condition, that she be a wall and a door, that is, that she receive and retain Christ with her; for otherwise she can claim nothing. He may desert her without breach of Covenant, as he did the old Church, and many particular Churches of the New Testament now under the Turk for their perfidy and Apostasy. The Church of Rome, though utterly revolted, yet lays strong claim to Christ still; and concludes, I sit as a Queen, and shall see no sorrow. Therefore shall her plagues come in one day, &c. For, strong is the Lord God who judgeth her, Rev. 18.7, 8. See the Note there. About the year of grace 1414. Theodoricus Urias an Augustine-Frier in Germany, said, that the Church of Rome was (even so long since) become ex aurea argenteam, ex argentea ferream, ex ferrea terream, superesse ut in stercus abiret, of gold silver, of silver brass, of brass iron, of iron clay: there remains nothing now, but that of clay she become dung, to be swept out of doors with the besom of destruction.

Vers. 10. I am a wall; and my breasts like towers] If she be a wall, saith Christ; I am a wall, saith this Church of the Gentiles: I will carefully keep the Doctrine of truth committed unto me, I will stand firm in the faith, being founded upon the rock of ages. And whereas lately I was looked upon as breastless, verse. 8. Now my breasts are fashioned, Ezek. 16.7. yea, they are grown far greater than those of mine elder sisters; so that they look like towers. The Church of the Gentiles, though little at first, and scarce considerable, yet after Christ's ascension, was marvelously increased and multiplied: so that she herself stood amazed to see her children come from far, flying to her as a cloud, most swiftly; and in such flocks, as if a whole flight of Doves, driven by some hawk, or tempest, should scour into the columbary, and rush into the windows, Isa. 60.8.

Then was I in his eyes as one that found favor] Heb. peace, even as that Jerusalemy-Shulamite; nothing inferior to the old Church: yea, before her in this, that she for present is fallen off, and through her fall, Salvation is come unto the Gentiles, for to provoke them to jealousy, Rom. 11.11. But when God shall have united these two sticks, Ezek. 37.19. and made way for those Kings of the East, Rev. 16.12. then it shall be said of Jacob and Israel, What hath God wrought! Numb. 23.23.

Vers. 11. Solomon had a Vineyard in Baal-hamon] So hath Christ in a very fruitful hill, Isa. 5.1. Solomon's Vineyard must needs be of the best: for he abounded both with wealth and wit, to make it so. He let it also to farm for a very great rent: which showeth the fruitfulness of it, so many vines set for so many silverlings, Isa. 7.23. But Solomon's Vineyard falls far short of Christ's (wherewith it is here compared in many respects.) For as it is nothing so fruitful, so he was fain to let it out to Vine-dressers. He could not dress and manure it himself, keep it in his own hands, (as his Father David his, 1 Chron. 27.27.) neither could he take all the fruit; for the tenants also must live, and reason good: If Solomon have a thousand, the poor laborers may well have two hundred. But I, saith Christ here, neither let out the Church my Vineyard, but look to it myself, though I have a great deal of pains with it: nor suffer any part of the profits to go from me; So jealous I am of mine inheritance, being ever in the midst of it.

Vers. 12. My Vineyard which is mine, &c.] And therefore most dear unto me: for ownness makes love. Patriam quisque amat: non quia pulchram, sed quia suam. Every man loves his own things best. The Church is Christ's own by a manifold right; by donation, conquest, purchase: not with silver and gold: but with the dearest and warmest blood in all his heart, 1 Pet. 1.18. No wonder therefore though she be always before him; though he look carefully to her that cost him so dear; that he trust not others with her (as Solomon was forced to do) but whomsoever he employs about her ( for we are laborers together with God, saith the Apostle, Ye are God's husbandry, 1 Cor. 3.9.) himself is ever one: Ipse adest & praeest, he is present and president: Feed my sheep, said he to Peter, but do it for me, as the Syriac Translatour (respecting the sense) adds there, John 21.15. Take not unto thee the instruments of a foolish shepherd, Zech. 11.11. that is, forcipes & mulctram, (as an Ancient saith) like those that are more intent, attonsioni gregis quam attentioni, fisco quam Christo. Peter must not do any of this: much less must he Lord it over God's inheritance, as his pretended successors do; with whose carcasses therefore Christ shall shortly dung his Vineyard, and water the roots of his vines with their blood: He must look to lip-feeding, and, when himself is converted, strengthen his brethren: neither must he intervert or take to himself any part of the fruits, as Solomon's farmers did. He may not seek his own things, but the things of Jesus Christ. Paul may plant, and Apollos water, but, since it is God that gives the increase, let God reap all the glory: they shall also reap in due season, if they faint not, if they grow not weary of well-doing, Gal. 6.9. See the Note on verse. 11.

Vers. 13. Thou that dwellest in the Gardens] i. e. O thou Church universal, that dwellest in the particular Churches, frequently called Gardens in this book. The French Protestants at Lions called their meeting-house, Paradise.

The companions hearken to thy voice] The Angels, (so some interpret it) learn of the Church, and profit in the knowledge of the manifold wisdom of God in man's redemption, Ephes. 3.10. 1 Cor. 11.10. 1 Pet. 1.10. Or rather, thy Fellow-Christians, thine obedient children, that will hearken to their mothers counsel: No sooner can she say, Hear and give ear, be not proud, for the Lord hath spoken it, but they give glory to the Lord their God, as Jer. 13.15, 16. glorify his Word, Acts 13.48. set to their seals, John 3.33. dispute not Christ's commands, but dispatch them; Illi garriant, nos credamus, said Augustine of heretics that would not be satisfied. The Philosophers called the Christians, Credentes, Believers, by way of reproach: because they believed God upon his bare word. We believe and know, saith Peter, John 6.69. And we believe and speak, saith Paul after David, 2 Cor. 4.13. And we believe and practice, as Noah, and those other Worthies did, Heb. 11.7. laying faith for a foundation of all their doings and sufferings in and for the Lord, like as Ezra 6.4. the foundation of the Temple was laid with three rows of great stones, and a row of new timber. This is the guise of the Churches children; they are soon persuaded to believe and obey their mother, whom they look upon as the pillar and ground of truth.

Cause me to hear it] See the Note on chap. 2.14. Tremellius renders it, Fac ut me andiant, Cause them to hear me: deliver nothing to them for truth, but what is consonant to my Word of truth; let all thy doctrines bear my stamp, come forth cum privilegeo, carry mine authority. What said Austin to an adversary (it was Faustus the Manichee, I trow) what matter is it, what either thou sayest, or I say to this or that point? Audiamus ambo quid dicit Dominus, Let us both hear what God saith, and sit down by it.

Vers. 14. Make haste my beloved] Heb. Flee or speed thee away, as Amaziah said to Amos, Go flee thee away into the land of Judah, Amos 7.12. And as a Senator of Hala in Suevia wrote to Brenz, Fuge, fuge, Brenti, cito citius citissime, make all possible speed, haste, haste, haste: So the Church is at it here, with her Come Lord Jesus, come quickly—O mora! Christ veni. Thus, as this Book began with a wish, so it ends. Tota vita boni Christiani sunctum desideriumest. The whole life of a good Christian is an holy wish. He loves, and longs, and looks for Christ's second appearance: and even spends and exhales himself in continual salleys and egressions of affection unto him in the mean while. He hath taken some turns with Christ upon those mountains of spices (so heaven is called, for its inconceivable height and sweetness) he hath tasted of the grapes of this celestial Canaan: hence he is as eager after it, as once the Gauls were after Italy, when they had once tasted of the sweet wine of those grapes that grew there. The old character of God's people, was, they waited for the consolation of Israel, Christ's first coming; Now they long as much for his second, as the espoused maid doth after the marriage, as the Apprentice for his freedom, the captive for his ransom, the traveler for his Inn, the mariner for the haven, &c. looking for, and hasting the coming of that day of God, 2 Pet. 3.12.

CHAP. I.

Verse 1. T HE Vision of Isaiah] That which was not unfitly affirmed of a Modern Expositor, that his Commentaries on this Prophesy of Isaiah are mole parvi, eruditione magni, small in bulk, but great in worth, may much more fitly be spoken of the Prophesy itself, which is aureus quantivis precii libellus, worth its weight in gold. A great roll or volume it is called, chap. 8.6. because it is Magnum in parvo, much in a little; and is said there to be written with a man's pen, that is, plainly and perspicuously: so little reason was there that John Haselbach, Professor at Vienna, should read twenty and one years to his Auditors upon this first chapter only, and yet not finish it. I confess there is no Prophesy but hath its obscurity (the picture of Prophesy is said to hang in the Popes Library like a Matron with her eyes covered) and Jerome saith that this of Isaiah containeth all Rhetoric, Ethics and Theology. But, if Brevity and Suavity (which Fulgentius maketh to be the greatest graces of a sentence) if Eloquence of style and Evidence of Vision may carry it with the Reader, here they are eminently met in this Seraphical Orator; of whom we may far better say then the learned Critick doth of Livy, Non ita copiosus ut nimius; ne{que} ita suavis ut lascivus; nec adeo lenis ut remissus: non sic tristis ut horridus; ne{que} ita simplex ut nudus; aut adeo comptus ut affectatâ compositione calamistris videatur inustus. Par verbis materia, par sententia ribus, &c. A Courtier he was, and a Master of speech: a man of Noble birth, and as noble a spirit: not the first of the holy Prophets, and yet worthily set in the first place (as St. Paul's Epistle to the Romans is for like cause set before the rest) because in abundance of Visions he exceedeth his fellows; and in speaking of the Lord Christ, he delivereth himself more like an Evangelist then a Prophet, and is therefore called The Evangelical Prophet. In the New-Testament he is cited by Christ and his Apostles sixty several times at least, and by the devouter Heathens he was not a little respected, as appeareth by the history of that Ethiopian Eunuch, Acts 8.

The vision] That is, the several Visions or Doctrines so certainly and clearly revealed to him by God, as if he had seen them with his bodily eyes: see chap. 2.1. Nahum. 1.1. for they are not to be hearkened to, who hold that these Seers, the Prophets understood not their own prophesies, 1 Pet. 1.10, 11. though it is true, that those holy men of God spake as they were moved, acted, and powerfully carried on to see and say as they did, by the Holy Ghost, 2 Pet. 1.21.

Of Isaiah] Which signifieth God's health. He would indeed have healed that perverse people to whom he was sent, but they would not be healed, as he sadly complaineth, chap. 44.4. & 53.1. turning them over to God with a Non convertentur, They will not repent, let them therefore perish: When there is no hope of curing, there must be cutting.

The Son of Amoz] Who likewise was a Prophet, say the Hebrews, and of royal extraction.

Which he saw] Not which I saw: thus he speaketh for modesty sake. Luther wittily saith that Haec ego feci, Haec ego feci, shows men to be nothing else but Faeces, dregs.

Concerning Judah and Jerusalem] The Inhabitants whereof lived in God's good land, but would not live by God's good laws: to them was objected as afterwards to the Athenians, Eos scire quae recta sunt, sed facere nolle, that they knew what was right, but had no mind to do it, though this and other Prophets used their best Oratory in inviting those of them that did rebel, inciting those that did neglect, hastening those that did linger, and recalling those that did wander, to sue out their pardons, and make their peace with their Maker.

In the days of Uzziah, Jotham, Ahaz and Hezekiah] And longer too, if that be true which the Hebrews tell us, that at the age of one hundred twenty and six years he was sawn asunder by Manasseh (his grand-son by the Mothers side) with a wooden saw. Sure it is that Manasseh was a most bloody persecutor, and perhaps not inferior to Dioclesian, in whose days such cruelty was exercised toward the Christian Bishops, and others, Ut totum orcum dicas in orbem effusum, ubi nemo nisi tortus vel tortor sit, as if Hell had been broke loose, and all men turned either Torturers or Tortured.

Verse 2. Hear O Heavens, and give ear O Earth] Exordium patheticum! Moses -like he calleth heaven and earth, brutas illas mutas{que} creaturas, to record against God's rebels, whose stupendous stupidity is hereby taxed. Heaven and earth do hear and obey God's voice, for they are all his servants, Psal. 119.91. keeping their constant course. Only Man (that great Heteroclite ) breaketh order; and is therefore worse then other creatures, because he should be better.

For the Lord hath spoken it] So Jer. 13.15. Hear and give ear, be not proud, for the Lord hath spoken it. Jehovah, whose voice shaketh not the earth only, but the heavens also, Heb. 12.26. Psal. 104.32. at whose dreadful presence Mountains melt, Rocks rent asunder, and the whole fabric of heaven and earth is astonished, horribly afraid, and very desolate, Jer. 2.12. This Great Jehovah (whose Name is great among the Heathen, Mal. 1.11. The Pythagoreans used to swear by 〈 in non-Latin alphabet 〉 Quaternity, the name Jehovah consisting of four letters in the Hebrew, which also they called 〈 in non-Latin alphabet 〉 the fountain of Eternity) Aph • hu even he hath spoken, or, is about to speak, sc. by my mouth and Ministry. Hear now this O foolish people, and without understanding, which have eyes and see not, which have ears and hear not: Fear ye not me, saith Jehovah? Will ye not tremble at my presence? &c. Jer. 5.21, 22. Hear ye deaf, and look ye blind that ye may see. Isa. 42.18. Thus must Ministers preach to the conscience, cut to the quick, rouse up themselves and wrestle with their hearers, goring their very souls with smarting pain, whilst they speak as the Oracles of God, 1 Pet. 4.11. with all gravity and authority.

I have nourished and brought up children] Or advanced, exalted them. Brevicula verba, sed causa querulandi maxima; A short but sharp contest. God had adopted, educated, and advanced the people of Israel: but Jesurun waxed fat, and kicked, as young Mulets, when they have sucked, lift up the heel, and kick the dams dugs, as Hawks when full fed forget their Master.

And they have rebelled against me] Or transgressed, blasphemed. Rebellion is a kind of blasphemy, Numb. 15.30, 31. with Ezek. 20.27. and unthankfulness is, as one saith, an accumulative sin, a voluminous wickedness; many sins are bound up in it, as Cicero saith of parricide. Solon would make no law against parricide, because he thought none would be so vile as to commit it. Lycurgus would make no law against Ingratitude for like reason.

Ver. 3. The Ox knoweth his owner] Yea helpeth him: whence these creatures are called juumenta a juvando, and the Ass hath his name in Greek from his usefulness. Yea the most savage creatures will be at the beck and check of those that feed them. Diobedience therefore is against the Principles of nature: and God's Rebels fall below the stirrup of Reason, yea of Sense: so great cause was there that our Prophet tantas tragoedias ageret, should begin his Sermon with such a solemn contestation, Hear O Heavens, &c. O coelum, O terram! But Israel doth not know, quo est stupore; he needeth to be set to School to these dullest of creatures to learn the knowledge of God, and of his will, of himself and his duty. Oh the brutish ignorance of many profligate professors! they are a people of no understanding, Psalm 53.4. So chap. 44.18.

My people doth not consider; Though them only have I known of all the Families of the Earth, Amos 3.2. culling and calling them, owning and honoring them, adopting and accepting them for my people, when I had all the world before me to choose in, Deut. 10.14, 15. yet they value not my benefits, they stir not up themselves (as the Hebrew word signifieth) to apprehend them, and to be affected with them: All's lost that I have laid out upon them. Unthankfulness is as a grave, which receiveth dead bodies, but rendereth them not up again without a Miracle. But should ye thus requite the Lord, Oh foolish people and unwise! Deut. 32.6. See the Note there.

Ver. 4. Ah sinful Nation! Hoi goi chote.] He beginneth his complaint with a sigh, as well he might, when he saw that the better God was to them, the worse they were to him: like Springs of water, which are then coldest, when the Sun is hottest: like the Thracian flint, which is said to burn with water, and to be quenched with oil: or like that Country where drought maketh dirt, and rain dust. Ah geus peccatrix! Oh thou that art wholly made up of mischief! as Aaron once said of their Fore-fathers in the Wilderness, that they were wholly set upon wickedness, Exod. 32.22. and as the Prophet saith, What is the transgression of Jacob? Is it not Samaria? And what are the high places of Judah? are they not Jerusalem? Mic. 1.5.

A people laden with iniquity] Great and grievous offenders, guilty of many and mighty (or long ) sins, Amos 5.12. quorum amplitudine pragravantur, yet not sensible of their burden, not heavy-laden, as Mat. 11.28. nor laboring to be delivered of that hedge-hog that woundeth and teareth them in their tender inside.

A seed of evil-doers] A race of Rebels, a seed of Serpents: Mali corvi malum ovum; such as were as good at resisting the Holy Ghost as ever their Fathers had been, Acts 7.51. generation after generation they held it out, and were no changelings then, neither are to this day.

Children that are corrupters] Or, destroyers, ding thrifts, 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 , stroygoods, such as the Roman Prodigal who gloried that of a large Patrimony left him by his Parents, he had now left himself nothing praeter coelum & coenum; or that other in the Gospel, who had drawn much of his portion through his throat, and spent the rest on harlots. Lo, such ill husbands for their souls were these Jews here spoken of, scipsis assidue facti deteriores, whilst they woefully wasted their time and strength in the pursuit of their lusts: cursed children, 2 Pet. 2.14.

They have forsaken the Lord] which is such a foul enormity, as good Jeremy thinks the very Heaven sweateth at, and the earth groaneth under, Jer. 2.12, 13.

They have provoked unto anger] as if they had a mind to wrestle a fall, and try masteries with him. The Vulgar rendereth it, They have blasphemed. See the Note on ver. 2.

They are gone away backward] Alienaverunt seretrorsum, certatim exardescentes in Apostasiam: as the Moon when fullest of light getteth farther off from the Sun. They had turned upon God the back and not the face, by a shameful Apostasy, even then when they frequently trod his Courts, ver. 12. and departed not thence, haply, any otherwise then the Jews at this day do, out of their Synagogues, with their faces still toward the Ark, like crabs going backward.

Ver. 5. Why should ye be stricken anymore?] This was the heaviest stroke that ever Judah felt from the hand of God; like as Ephraim's sorest Judgment was, He is joined to Idols, let him alone, Hos. 4.17. q. d he is incorrigible, irreclaimable, let him go on and perish: I will not any longer foul my fingers with him. O fearful Sentence! To prosper in sin is a grievous plague, and a sign of one given up by God. To be like the Smiths-dog, whom neither the Hammers above him, nor the sparks of fire falling round about him can awaken, is to be in a desperate condition. To wax worse by chastisements, as 2 Chron. 28.22. is a sure sign of reprobate silver, Jerem. 6.30. of a dead and dedolent disposition, Ephes. 4.18. God as a loving Father, verba, verbera, beneficia, supplicia miscuerat, had done all that could be done to do them good, but all would not do; such was their obstinacy.

The whole head is sick, and the whole heart is faint] Head, Heart, Feet; Princes, Priests, and common people, as they had all sinned, so they all had their payment: Sin is an universal sickness, like those Diseases which Physicians say are Corruptio totius substantiae, a corruption of the whole substance. And National sins bring National plagues, wherein all sorts suffer, as they did in the days of Ahaz, de quibus haud dubie loquitur hic propheta, saith Scultetus: though others think the Prophet here speaketh rather of those miseries inflicted upon Judah by Hazael King of Syria, 2 King. 12. and by Joash King of Israel, 2 King. 14. wherein all sorts had their share, none scaped scot-free.

Vers. 6. From the sole of the head] totum est pro vulnere corpus, The whole body Politick was deadly diseased, and it was our Prophets unhappiness to be the Physian to a dying State; Tunc etenim docta plus valet art malum.

There is no soundness] Nec sanitas in corpore, nec sanctitas in cord. Heu, heu, Domine Deus.

But wounds, and bruises and putrifying sores] And those also such as would not be cured, but called for cutting off— Immedicabile vulnus Ense recidendum est.

They have not been closed] Neither will be, Non est malagma imponere, say the Septuagint here. You will not endure to have them searched or suppled: what hope therefore of healing? If the Sun of Righteousness shall shine upon us with healing under his wings, we must repent and believe the Gospel, Mar. 1.15.

Ver. 7. Your Country is desolate] Here the Prophet speaketh plainly, what before, parabolically: thus many times the Scripture explaineth itself, Joh. 7.39.

Your Cities are burnt] So that there is sometimes but an hours space, inter civitatem magnam, & nullam, saith Seneca, betwixt a fair City and an heap.

Your land strangers devour it] that is, Enemies: In which sense also an Harlot is called a strange woman, seemingly a friend, but really an enemy: she will destroy his peace who is overcome by her.

In your presence] to your greater grief. Witness the experience hereof in our late stripping and desolating times, whereof we have here a kind of Theological • icture.

Ver. 8. And the Daughter of Zion] 1. Jerusalem which is called the Daughter of Zion say some, because standing at the foot of that Hill as a Daughter, it comes out from between the feet, being also cherished and tendered by God as his Daughter. Howbeit, as dear as she was to him, she fell into deep distress, when she became undutiful. Abused Mercy turneth into fury.

Is left as a cottage in a Vineyard] As a shed or booth, whereof after the Vintage, there is little use or regard.

As a lodge in a garden of Cucumers] Or Melons, which when ripe, lie on the ground: So saith one, do God's ripest and best servants, being humble, and meanly conceited of themselves.

As a besieged City] Besieged, though at a distance: as Rome was, when Saguntum was beleagured.

Ver. 9. Except the Lord] Jehovah the Essentiator & Induperator, the Maker and Monarch of the Universe.

Had left unto us a very small remnant] which he reserved for Royal use: pulling them as a brand out of the fire, Zech. 3.2. or as two legs or a piece of an ear taken by the Shepherd out of the mouth of a Lion, Amos 3.12. The Apostle, after the Septuagint, rendereth it a seed, Rom 9.29. in allusion to store-seed, kept by the Husbandman; and there hence inferreth, that the Elect Jews shall by faith in Christ be freed from the Tyrannie of Satan, and terror of Hell. And this is here alleged for an allay to those foregoing dreadful Declarations of bygone and direful menaces of future desolations; so loath is the Sun of Righteousness to set in a cloud; surely in the midst of Judgment he remembereth mercy — quamvis cecidere trecent, Non omnes Fabios abstulit una dies.

We should have been as Sodom] Those five Cities of the Plain are thrown forth for an Example; Jude 7. Lot was no sooner taken out of Sodom, but Sodom was taken out of the World, and turned into a sea of salt, Deut. 24.23. So Meroz, Judge. 5.23. some City, likely, near the place where that battle was fought, hath the very Name and memorial of it utterly extinct.

Ver. 10. Hear the Word of the Lord, ye Princes of Sodom] Having mentioned Sodom and Gomorrah, verse 9. he maketh further use thereof, probrosa hac appellatione auditors suos conveniens: sharping up his Hearers in this sort, whom he knew he should not wrong at all by so calling them; see Ezek. 16.46, 48. Non tam ovum ovo simile, Like they were, both Princes and people, to those of Sodom and Gomorrah, 1. In their ingratitude toward God. 2. in their cruelty toward men. Our Prophet therefore is very bold (as Saint Paul also testifieth of him, Rom. 10.20.) fearing no colors, although for his boldness he lost his life: if at least that be true which Jerome out of the Rabbins telleth us, viz. that this Prophet Isaiah was sawn asunder. 1. Because he said he had seen the Lord, chap. 6.1. Secondly, Because he called the great Ones of Judah Princes of Sodom, &c. giving them a Title agreeable to their wicked practices. The like liberty of speech used Athanasius toward Constantius, Agapetus toward Justinian, Johannes Sarisburiensis toward the Pope. &c.

Ver. 11. To what purpose is the multitude of your sacrifices] All which, without faith and devotion, are no better then mere hypocrisy and illusion. It is, saith Oecolampadius, as if one should present his Prince with many Carts laden with dirt: or as if good meat well-cooked should be brought to Table by a nasty sloven, who hath been tumbling in a jakes. They are your sacrifices, and not mine: and though many and costly, yet I abhor such sacrificing Sodomites as you are, neither shall you be a button the better for your pompous he catombe and holocausts. Your devotions are placed more in the massy materiality then inward purity, and therefore rejected. Go ye and learn what that is, I will have mercy (so, Faith, Repentance, new Obedience ) and not sacrifice, Mat. 9.14. You stick in the bark, rest in the work done: your piety is potius in labris quam in fibris nata, a mere outside, shells, Nut-kernels, shows and Pageants, not heart-workings, &c. Una Dei est, purum, gratissima victima, pectus.

I am full of the burnt offerings] I am even cloyed and lothed with the sight of them.

And of the fat of fed beasts] Though ye bring the very best of the best; yet you do worse then lose your labor, cast away your cost: for therein ye commit sin, Prov. 15.8. Displeasing service is double dishonor, Deus homines istis, ut vocant, meritis praefidentes aversatur.

I delight not in the blood of Bullocks, &c.] He that killeth an Ox, unless withal he kill his corruptions, is as if he slew a man. He that sacrificeth a Lamb, as if he cut off a dogs neck, &c. chap. 66.3. Those miscreants in Micah who offered largely for a License to live as they list, are rejected with scorn, Mic. 6 7.

Ver. 12. When ye come to appear before me] Heb. to be seen, else all had been lost: Hypocrisy is very ostentous; it would be noted and noticed: whereas true Devotion desireth not to be seen of any, save Him who seeth in secret.

Who hath required this at your hand?] This is God's Voice to all superstitious Will-worshippers and carnal-Gospellers. Friend, how camest thou in hither? Who sent for thee to my service? Who hath forewarned this generation of Vipers to fly from the wrath to come? What hast thou to do to take up my Name? &c. Psalm 50.16. to tread my Courts, to pollute my Presence? This is the gate of the Lord into which the Righteous only should enter, Psalm 118.20. The sacrifice of the wicked is abomination, how much more when he bringeth it with a wicked mind! Prov. 21.27.

To tread my Courts] Or trample on, as chap. 62.3. to foul it, and wear it out with their feet: as in some places Marble-crosses graven in Pavements of Popish Churches (with indulgences annexed for every time they are kissed) are even worn by the kisses of the devouter Sexe, especially. Diodaete noteth here that a phrase is picked out on purpose to show that these false appearances were rather acts of profane contempt then of right Religion. The Greeks gave such honor to their Temples, that they durst not tread on the Threshold thereof, but leap over it. The Priests at their solemn services, cried aloud 〈 in non-Latin alphabet 〉 , Gressus removete prophani. The Jews at this day, before they come to the Synagogue, wash themselves, and scrape their shoos with an Iron fastened in a wall at the entrance. The Habassines (a mongrel kind of Christians in Africa ) do neither walk nor talk, nor sit nor spit, nor laugh in the Church, nor admit dogs into the Church-yards. Sed quorsum haec omnia? to what end is all this, without an honest care to lift up pure hands and holy hearts in God's presence? See Jer. 7.3, 4, 9, 10, 11.

Ver. 13. Bring no more vain oblations] Vain, because unacceptable, ineffectual, unsubstantial: Epitheton argumentosum, saith Piscator. Lip-labor is lost-labor; For God is not mocked with shadows of service: his sharp nose easily discerneth and is offended with the stinking breath of the Hypocrites rotten Lungs, though his words be never so scented and perfumed with shows of holiness. Hence it is added

Incense is an abomination unto me] sc. because it stinketh of the hand that offereth it. Incense of itself was a sweet and precious Perfume, compounded of the best Odours and Spices. In the incense of faithful prayer also, how many sweet spices are burnt together by the fire of Faith, as Humility, Hope, Love, &c. all which come up for a memorial before God, through the Merits and Mediation of Jesus Christ, Heb. 9.24. But it is otherwise with the wicked, whose carnal heart is like some fen or bog, and every prayer thence proceeding is as an evil vapor reeking and rising from that dunghill. Never did those five Cities of the Plain send up such poisonous smells to Heaven; which God being not able to abide, sent down upon them a counter-poison of fire and brimstone.

I cannot away with] Heb. I cannot, by an angry Aposiopesis: I cannot, that is, I cannot behold, bear with, or forbear to punish: as Oecolampadius maketh the supply to be.

It is iniquity] Or an affliction, a grievance, as Joh. 5.6. Yea it is a Vexation, as some render the next word, viz. your solemn meeting.

Ver. 14. Your New Moons] These were commanded to be kept to mind them of God's gubernation of all things, as from whom come all alterations and changes; and so to teach them to rely on his providence at all times and turns. This they thought not on, and are therefore turned off with contempt.

Your appointed Feasts] Or rather your set-meetings, whether for Feasts or Fasts.

My soul hateth] Not all his senses only were offended, but his very soul also, which is an Emphatical speech, and an argument of his hearty detestation. Hypocrisy is hateful to men, much more to the holy God. When Bernardine Ochin offered the Cardinal of Lorraine his service in writing against the Protestants, he slighted him with greatest scorn, because he knew he had dissembled and plaid the Hypocrite. The other Papists should have dealt in like sort with Bolsecus, that twice-banished and thrice-runagate Friar and Physician, whom they basely hired to write the lives of Calvin and Beza, alleging him in all their writings as Canonical.

They are a trouble unto me] or a burden, a combrance, God, though he be not weary of bearing up the whole world, yet under this burden he buckles as it were, and elsewhere complains, that he is pressed under it as a cart is pressed that is full of sheaves, Amos 2.13.

Ver. 15. And when ye spread forth your hands] This was the ancient guise and garb in extraordinary and most earnest prayer, especially to spread forth the arms, and lay open the hands as it were, to receive a blessing from the Almighty. Exod. 9.24. Psalm 44.20. & 143.6. 1 King. 8.22, 38.

I will hide mine eyes from you] tanquam à teterrimo cadavere, quod oculos & nasum ut occludatis faciat. The eyes of the Lord are upon the Righteous, and his ears are open to their cry: But the face of the Lord is against them that do evil, Psalm 34.15, 16. his pure eyes cannot behold them with patience, Hab. 1.13.

Yea, when ye make many prayers] as hoping to be heard for your much babbling. The Turks pray constantly five times a day. The Jews pronounce daily an hundred benedictions. The Papists pray more by tale then by weight of Zeal. The wild Irish pray for a blessing on their theft also.

I will not hear:] Your prayers are as jarring in mine ears, as if divers distracted Musicians should play upon divers had Instruments so many several tunes at one time: or as if so many dogs should set up a Howl together, Hos. 7.14. See the Note there. Take thou away from me the noise of thy songs, (those black Santi's ) for I will not hear the melody of thy viols, Amos 5.23. The Jews at this day conclude their Sabbath with singing, or caterwawling rather, which they continue as long as they can, for the ease of souls departed: and withal they pray many times over and over, that Elias would hasten his coming, even the next Sabbath, if he please, to give them notice of the Messias his coming. All this is lost labor.

Your hands are full of blood.] Ac proinde horrorem mihi incutiunt. Hands imbrued in blood are horrible to behold: Should he who hath assassined the Kings son, come to him with a petition presently upon it? And should not pure hands be everywhere lifted up to God without wrath and without doubting? 1 Tim. 2.8. By Blood here may be meant not only Injustice and Oppression of the poor, but all other sins also allowed and wallowed in, when blood toucheth blood, Hos. 4.2 one foul sin is added to another.

Ver. 16. Wash ye, make ye clean.] Wash your hearts from wickedness, that ye may be saved, Jer. 4.14. Yea, cleanse your hands ye sinners, and purify your hearts ye double-minded, Jam. 4.8. But how is that done? Be afflicted, and mourn, and weep, &c. ver. 9. Ye cannot wash your bloody hands in innocence; wash them therefore in tears, which are a second Baptism of the soul where it is rinsed anew. And surely, as the sins of the old world, so of this little world, need a Deluge. Set to work therefore, and God will soon set in with you. Wash yourselves with the tears of true Repentance, and God will wash you with the blood of his Son; only be sure to do your work thoroughly, wash hard, rub, rinse: we have inveterate stains, which will hardly be got out till the cloth be almost rubd to pieces. And as an error in the first Concoction, is not mended in the second; nor of the second, in the third; so if a man's humiliation hath not been sound, his reformation cannot be right. Wash therefore, and then,

Put away the evil of your doings from before mine eyes.] Away with that abominable thing that is so grievous to all my five senses, yea, to my very soul, as is above said. Sin is in Scripture called Pollution, Leprosy, Contagion, Vomit of a dog, wallowing of a swine in the mire, &c: and must therefore be rid and removed out of the heart and life, or we cannot find favor.

Cease to do evil.] This is first to be done; Depart from evil, and do good: break off your sins by Repentance, and be abrupt in the work: sow not among the Thorns; cast away all your transgressions, &c. The Prophets pressing moral duties in this sort, do it as Explainers of the Law; they did but unfold and draw out that Arras which was folded together before.

Learn to do well.] Turn over a new leaf, take out a new lesson. Be thou instructed O Jerusalem, lest God's soul depart from thee, Jer. 6.8. Deliver thyself wholly up to his Discipline: Religion is the best learning, Philosophia sacra: To know Christ and him crucified is as much as Saint Paul cared for: Deum cognoscere & colere, is the whole duty of man; add this to the former: Negative goodness profiteth not.

Seek Judgment, relieve the oppressed, &c.] Look to the Duties of the second Table; those of your own particular places especially: Exercise your general Calling in your particular, and think not to set off with God by your sacrifices for your oppressions; I will have Mercy and not sacrifice. Primo praecepto reliquorum omnium observantia praecipitur, saith Luther. All God's Laws were in David's sight, Psalm 119.198. all his ways in God's sight. What a good Justicer and Housholder both he was, see Psalm 101.

Relieve the oppressed] Heb, righten the soured, or leavened.

Judge the fatherless, plead for the widow] These are God's own Clients, Exodus 22.21.

Ver. 18. Come now let us reason together] In the Greek Church, at the beginning of Divine service, the Deacon cried out, Sacra Sacris, Holy souls to holy service. God will not treat with this people till purified, till resolved upon better practices. As when he is content, by a wonderful condescension, to make them even as Judges in their own cause. The Vulgar rendereth it, but not so well, Et venite & arguite me. See chap. 5.3. Jer. 2.9. Mic. 6.1, 2, 3.

Though your sin be of scarlet] blood-red, as ver. 15. and of a double die, sins in grain, enormia & horrenda, such as ye may well think will never wash out.

They shall be white as snow] i. e. You shall be fully freed of the guilt and filth of your most heinous offenses by the blood of my Son; sc. Not your peccadilla 's only shall be remitted, but your many and mighty sins, quae coccini, quae vermiculi instar sunt. But what meant that mad Philosopher Anaxagoras to affirm that snow was black? Purge me with Hyssop (wash me by the blood of sprinkling from the sting and stink of sin) and I shall be clean; wash me, and I shall be whiter then snow, Psalm 51.7. Cleaner I shall be then the picked glass, whiter then the driven snow. The Law, saith one, is like a glass wherein we see our spots: but the Gospel is like the Laver, Exod. 38.8. which was made of the women's Looking-glasses, whereby they might both see their Faces, and also wash out their spots: for it was both a Glass to look in, and a Laver to wash in; and this typified Christ: see 1 Joh. 1.7. Revel. 1.1.

Though they be redlike crimson] which is, say the Rabbins, of a deeper color then the former.

They shall be as wool] which naturally is exceeding white in those Countries, Psalm 147.16. Scultetus noteth that God here promiseth not only pardoning, but purging Grace also.

Ver. 19. If ye be willing and obedient] If ye love God and keep his Commandments, Exod. 20.6. If ye love to be his servants, Isa. 56.6. willing in all things to live honestly, Heb 13.18. Tantum velis & Deus tibi praecurret: say thou canst not open the door, yet be lifting at the latch: ever holding that of Austin, Nolentem praevenit Deus ut velit, volentem subsequitur ne frustra velit. It is God that worketh in us both to will and to do of his own good pleasure. Phil. 2.8. Austin (after Paul ) stood so much for free grace, that the Papists say be yielded too little to free will.

Ye shall eat the good things of the land] Ye shall, and not strangers for you, as ver. 7. The Easterlings shall not eat thy fruit, nor drink thy milk, as Ezek. 25.4. Thine enemies shall not eat thy corn, nor the sons of the stranger drink thy wine; But they that have gathered it shall eat it and praise the Lord: and they that have brought it together shall drink it in the Courts of my holiness, Isa. 62.8, 9. Godliness hath a Cornucopia: Religion is the right Palladium of a Nation. The Heathen Poet could acknowledge that so long as Rome stood Religious, so long she continued victorious and prosperous; as on the contrary,

Italy was undone by irreligion. The Greek Empire had not fallen from the Paleologi to the Turks, had the Christian verity stood firm in Constantinople. Tully confesseth that the Instruments by which the Romans subdued the world, were not strength and policy, but Religion and Piety. Wherefore also Mecaenas in Dion Cassius adviseth Augustus 〈 in non-Latin alphabet 〉 by all means, and at all times to advance the worship of God, to cause others to do the same, and not suffer Innovations in Religion.

Ver. 20. But if ye refuse and rebel] The Romans sent the Carthaginians caduceum & hastam, that they might take their choice of Peace upon submission, or war upon refusal so to do. Semblably dealeth the Lord by this people here; See Deut. 30.19.

Yet shall be devoured with the sword] War is threatened, which is, saith One, the Slaughter-house of mankind, and the Hell of this present world; and that we may not think that these are but big words, brute thunder-bolts, it is added for confirmation.

For the mouth of the Lord hath spoken it] Now whatsoever he hath spoken with his mouth, he will surely make good with his hand, as Solomon phraseth it in his prayer. The Original hath it, For the mouth of the Lord hath spoken, q. d. let his Word stand for a Law with you. Justinian telleth us in his Institutes, that it was a Prerogative belonging to the Roman Emperor, Quicquid principi placuirit, legis habet vigorem, whatsoever he pleased to bid be done was a Law. And the French Kings Edicts or Proclamations always end with these binding words, Car bel est nostre plasir, for such is our pleasure, and we look to be obeyed. May not the King of Kings say so much more?

Ver. 21. How is the faithful City] Here beginneth, as some think, a new Sermon; and it beginneth as Jeremiah's Lamentations do with an Ecack: How, a particle of Admiration mixed with grief, q. d. Proh pudor! proh dolor! O shameful! O doleful! What a strange business is this? and how unworthily is this matter carried? Here's a City so altered that ye can scarce know her to be the same; ye may seek Jerusalem in Jerusalem and not find her: — tota est jam Roma lupanar. See Ezek. 16.15, 23. & 23.3. &c.

Become an Harlot?] In meretricem; not a privy Harlot only, but a prostituted harlot, a very prostibulum meretrix meretricissima, utpote quae cubile dilatavit, Isa 57. Tibias devaricavit, Ezek. 16. Such a trite harlot is the great whore of Babylon at this day, whose faithfulness was once famous all the world over, Rom. 1. But now, O quantum haec Niobe! One of her own sons once complained that of gold she was become silver, of silver brass: and that she was ready to degenerate into dirt, and worse.

It was full of judgment] topfull: Sad, that it was so. Fuimus Troes. It's a misery to have been happy.

Righteousness lodged there] Not in Melchisedecks days only, who was King of Righteousness according to his Name, and King also of Salem, afterwards called Jerusalem: but also in the reigns of David, Solomon, Jehoshaphat, and other good Princes. But now no such matter; nay the contrary, like as the Prince of Orange his Country is fertil of all fruits save Orenges; whence the French Proverb, En Orenge it n'y a point de Oranges.

But now Murderers] Hierapolis was become a very Poneropolis, the City of God a den of Thieves, or (as the Papists maliciovsly say of Geneva ) a professed Sanctuary of roguery. By Murderers here may be meant Persecutors of the pious, and oppressors of the poor man, whose livelihood is his life, Mark 12. ult. Luke 8.43. A poor man in his house is like a snail in his shell: crush that, and you kill him.

Ver. 22. Thy silver is become dross] Heb: drosses. A proverbial kind of speech, deciphering Apostasy. It is as if the Prophet had said, There is nothing pure in thee, nothing sincere or simple; sed omnia fallacia, omnia fucata, omnia inquinata; but all things are deceitful, degenerate and corrupt. Dross looketh like silver, and is nothing less: Wine mixed (or marred) with water hath the name of wine, when it is nil nisi vappa: Hypocrites are mere seemers, Jam, 1.26. Jugglers, Job 13.16. having a form of Knowledge, Rom. 2. a form of Godliness, 2 Tim. 3.5. fair professors they are, and foul sinners. But be not deceived, God is not mocked; he is a faithful Metallary, saith a Father, and will easily find out men's mixtures and impostures. It is to be feared that he hath yet a further controversy with this Nation for our hateful Hypocrisy and Apostasy: for where now alas, is our ancient fervor and forwardness, our heating and whetting one another? O how dull and dilute are we, &c.

Ver. 23. Thy Princes are rebellious] Or, Revolters, Apostates: there is an Elegancy in the Original, such as this Prophet is full of: ac si dicas primi sunt Pravi vel Perversi; so saith Calvin here; Episcopy may be called Aposcopi, Cardinales Carnales vel Carpinales, Carpet-men; Canonisi, Cenonici, Praepositi praeposteri, &c. This note A Lapide is very angry at, & lapides loquitur.

And companions of Thieves] Whilest they not only suffered such to go unpunished, but also shared with them, as Psalm 50.18. Cato complained that in his time some thieves stood at the bar in cold Irons, when others and worse sat on the Bench with Gold-chains about their necks. The bold Pirat told Alexander to his teeth, that he was the Arch-Pirat of the World. And what shall we think of Pope Alexander, who Anno 1505. sent a Bull of Pardons for many, dispensing thereby with such as kept away, or by any fraud had gotten the goods of other men, which they should now retain still without scruple of conscience, so as they paid a rateable portion thereof to his Holinesses receivers? And at this day Popish Priests will absolve a thief of his wickedness, if he may have half with him of the stolen goods.

Everyone loveth gifts] Not only taketh; although in taking also the Greek proverb saith, 〈 in non-Latin alphabet 〉 , great care and caution should be used. Olim didici quid sint munera, said a grave man. See Deut. 16 19.

And followeth after rewards] As an Hunter his game, or a Merchant his gain, or a Martialist his enemy; Sectantur retributiones, i. e. Collidunt inter se judices, saith the Chaldee Paraphrast: the Judges complot, saying one to another, Help thou me in Judging against the poor, and I will do as much for thee another time.

They judge not the fatherless] Because friendless, pennilesse. Sed pupillos laedere, est pupillam oculi Dei contingere.

Neither doth the cause of the Widow come before them] The Widow cannot speak for herself (in the Original she hath her name from Dumness ) and hath no money to make room for her: hence her cause is slighted.

Ver. 24. Therefore thus saith the Lord] Dominator, 〈 in non-Latin alphabet 〉 , the great House-keeper of the World.

The Lord of Hosts] Heb. Jehovah of Armies.

The mighty One of Israel] Able enough to deal with them, and to punish their facinus majoris abollae.

Ah] Some render it Heu, Alas, to show that God punisheth nolens & dolens, unwillingly and with grief, as Lam. 3.33. Others make it to be an expression of joy, to show what content he will take in punishing the obstinate: and so it followeth.

I will ease me— I will avenge me] As it is an ease to a full stomach to disgorge: and as to a vindictive person Revenge is very sweet.

So (but in a way of Justice) God delighteth in the destruction of his stubborn enemies. See Deut. 28.63. Ezek 5.13. Prov, 1.26.

Mine Adversaries] Such by a specialty are corrupt Judges, as Calvin here noteth.

Ver. 25. And I will turn my hand upon thee] So Zech. 13.] I will turn my hand upon the little ones; so soon doth it repent the Lord concerning his servants. Here he mitigateth the former fearful menace, and promiseth a Reformation.

And purily purge away thy dross] Et expurgabo, ut purificativum, scorias tuas. The wicked are the dross of the State, Psal. 119.119. and wickedness is the dross and dregs of the soul Prov. 17.3. & 27.21. God promiseth her to purge out both, to separate the precious from the vile; to reform & refine all: a Metaphor from Metallaries.

And I will take away all thy tin] 1. Thine Hypocrisy: for tin hath a show of silver, but tis not so, nay it is a deadly enemy to gold & silver, saith One, making them hard and brittle. It is also a Tyrant over them and will hardly be separated from them. Hereby are figured your most noted, rooted, and inveterate sins.

Ver. 26. And I will restore] By new minting the Common-wealth, Volut adulterinum nummum, as Jer. 9.7. Mal. 3.3. This I will do for thee after thy Captivity, but especially after the coming of Christ in the flesh.

Thou shalt be called] Thou shalt have the name and the note, the comfort and the credit of such a one.

The City of Righteousness] Wherein dwelleth Righteousness: or the City of the Righteous, of Jesus Christ the Righteous One, 1 John. 2.2. and of his people, which shall be all righteous, Isa 60.21. Thou shalt be a very Jehovah shammah, Ezek 48.35.

The faithful City] As once thou wast, ver. 21.

Ver. 27. Zion shall be redeemed in judgment] Or, by judgment executed on her enemies, who are also God's enemies, ver. 24.

And her converts] Such as were Manasseh, made of a Lion a Lamb, Matthew of a Publican an Evangelist, Paul of a Pharisee an Apostle, Justin of a Philosopher a Martyr, Cyprian of a Rhetorician, and (as some think) a Magician, a most famous Bishop; Austin of a Manichee, a Champion of the Church: Petrus Paulus Vergerius, of the Popes Nuntio a zealous Preacher at Zurich: that I speak not of Peter Martyrs converts in Italy, Earl Martinens. Marquess Caracciolus, Lacisius, Tremellius, Zanchius, and other great Divines. Bucer was first wrought upon by Luther's Sermon preached before the Emperor at Worms, and so of a Dominican became a famous Protestant. Bilney was converted by reading Erasmus his Translation of the New Testament, for the Eloquence of it; and particularly by that sweet sentence, 1 Tim. 1.15. Latimer was converted by blessed Bilney (as he calleth him) from a stiff Papist to a stout Professor of the Truth; Julius Palmer the Martyr, by reading Calvin's Institutions; Dr. Sibbs by a Sermon preached by Mr. Paul Baines; Mr. Whateley by Mr. Dod.

In Righteousness] or by God's faithfulness in fulfilling his promises, whereby they are made partakers of the Divine Nature, having escaped the corruption that is in the World through lust, 2 Pet. 1.4.

Ver. 28. And the destruction] Heb. the shivering or shattering. Tremellius rendereth it, the fragments or scraps, sc. of the dross above mentioned; these shall be broken and burnt together.

Shall be together] As well the sinners in Zion or Hypocrites, as the Transgressors or notorious offenders, shall be destroyed without distinction. Such as turn aside unto their crooked ways, stealing their passage to Hell as it were, the Lord shall lead them forth with the workers of iniquity, with openly profane persons, Psalm 125.5. The Angels also shall bundle them up together to be burnt, Mat. 13.30.

Ver. 29. For they shall be ashamed of the Okes] Pudefient & peribunt; they shall be ashamed of their false ways of worship, but not with a godly shame, such as was Ephraim's, Ier. 31.19. that made him say, What have I do anymore with Idols? Hos. 14.8. See Ezek. 16.61. & 36.31. Dan. 9.5. 2 Thess. 3.14. Of this holy shame Chrysostom saith, that it is the beginning of Salvation, as that which drives a man into himself, makes him fall low in his own eyes, shame and shent himself in the presence of God, seek for covering by Christ, that the shame of his nakedness may not appear, Rev. 3.18, &c. But the shame here mentioned is of another nature, unseasonable, unprofitable, not conducing at all to true Repentance; such as was that of Cain, and of those Jews in Jeremy, Chap. 2.26. and of Reprobates at the Resurrection, Dan. 12.2.

Which ye have desired] Or have delighted in, as Adulterers do sin their sweet sin, as they call it.

And the Gardens] where you have wickedly worshipped Priapus or Baal-peor.

That ye have chosen] Where ye have had your sacra electitia, which now, ye see, cannot help you.

Ver. 30. For ye shall be as an oak] Peccato poenam accommodat: By oaks they sinned, and by a withering oak is their punishment set forth: as also by a garden that wanteth water, wherein everything fadeth and hangeth the head, as suffering a Marasus. Well might God say, Hos. 12.10. I have multiplied Visions, and used similitudes by the Ministry of the Prophets, such as are very natural, plain and proper.

Ver. 31. And the strong shall be as tow] The Idol is here called the strong one, either by an Irony, sicut siquis scelestum bonum virum dicat, as if one should say to a knave, You are a right honest man: or else according to the Idolaters false opinion of it, and vain expectation of it: like as 2 Chron. 28.23. the gods of Damascus are said to have smitten, or plagued Ahaz: not that they did so indeed (for an Idol is nothing in the world, and this strong in the Text is weak as water, Ier. 10.5. 2 Cor. 8.4.) but he thought they did so: like as the silly Papists also think of their He-saints and She-saints, whereof they have not a few, but are shamefully foiled and frustrated: besides that they are here and elsewhere threatened with unquenchable fire. Jerome following Symmachus, for tow hath the refuse of tow which is quickly kindled.

And the maker of it] Or, and his work: that is, all your pains taken to no purpose in worshipping your mawmets, and bringing your Memories (as they are called) and presents to them.

And they shall both burn together] As one saith of Aretines obscene book that it is opus dignum quod cremetur cum Authore, fit for nothing but to make a bone-fire to burn the Author of it in. The Beast and his Complices shall be cast alive into the burning lake.

And none shall quench them] Hell-fire is unquenchable, chap. 30. ult. Mat. 3.12. This Origen denied, and is therefore justly condemned by all sound Divines.

CHAP. II.

Ver. 1. THe word that Isaiah the son of Amos saw] An august Title or inscription, such as is not to be found in the whole book again, unless it be in the former Chapter. There alas he had labored in vain, and spent his strength for naught, and in vain, as chap. 49.4. Howbeit he will try again; as considering that he had lost many a worse labor: and although his Report were not believed, chap. 53.1. yet he would bestow one more Sermon upon them, the short Notes and general Heads whereof we have in this and the two following Chapters: I say, the general Heads. For Calvin in his Preface to this Book telleth us, that it was the manner of the holy Prophets to gather a compendious sum of what they had preached to the people, and the same to affix to the gates of the Temple, that the Prophesy might be the better viewed and learned of all, after which it was taken down by the Priest, and put into the Treasury of the Temple, for the benefit of after-Ages.

Ver. 2, 3, 4. And it shall come to pass, &c.] See for these three Verses what I have noted on Micah 4.1, 2, 3. where we shall find that that Prophet hath the self-same words with this 〈 in non-Latin alphabet 〉 . So hath Obadiah the same with Jeremy, St. Mark with St. Matthew, St. Jude with St. Peter, the blessed Virgin in her Magnificat with holy Hannah in her Canticle, &c.

Ver. 5. O house of Jacob] So Mic. 2.7. O thou that art called the house of Jacob; and the house of Israel, Isa. 5.7. Thou that art called a Jew and makest thy boast of God, Rom. 2.17. This, Rupertus maketh to be the voice and advice of the converted and Christian Gentiles to the Jews: others, of our Prophet to his perverse Country-men, to join with the Gentiles, or rather to go before them as worthy Guides in Heaven-ways; and not to lie behind those whom they have so much slighted.

Let us walk in the light of the Lord] that is, in the Law of the Lord (for Lex est Lux, Prov. 6.23.) and not by the sparks of our own Tinder-boxes, Isa. 50.11. not by the Rush-candle of Philosophical prescriptions. Let us walk in the fear of the Lord, and in the comfort of the Holy Ghost, as Acts 9.31.

Ver. 6. Therefore thou hast forsaken thy people] Or, But thou hast, &c. By a sad Apostrophe to God, he sets forth the Jews dereliction and destruction irrecoverable, together with the causes of it, their impiety, cruelty, &c. but especially their contempt of Christ and his Kingdom. Let us beware, and be warned by their example, Rom. 11. To be forsaken of God is the greatest mischief. Lay hold upon him therefore with Mary Magdalene, and say— nobiscum, Christ, maneto: Extingui lucem nec patiare tuam.

Because they be replenished from the East] Or, they are fuller then the East; that is, more superstitious then the Syrians and Mesopotamians, Balaam's Country-men. Ethnicismum illis improperat. Josephus telleth us that a little before Christ came in the flesh, Herod had brought into Judea many superstitions of the Gentiles: and it appeareth by the first of Maccabees, that the Greeks had their Schools at Jerusalem: and by the Gospel, that the Pharisees held Pythagoras his transanimation, and many other Paganish Traditions.

And are Soothsayers like the Philistines] These were West of Judea, chap. 9.12. The Syrians before, and the Philistines behind. These were great Soothsayers & Sorcerers, and the Jews were tainted with that Contagion, as sin is more catching than the plague. The vanity of this practice Cicero saw, when he said, Potest Augur Augurem videre & non ridere?

And they please themselves in the children of strangers] They applaud and approve of their customs & commerces. Some think they are there taxed of Paederastie, or Sodomy, and that they boasted of it, as that odious Johannes a Casa did in print.

Ver. 7. Their land also is full of silver] They had forsaken the Fountain of Living Waters, and now they hew them out broken Cisterns: they have made their gold their God, which is a more subtle kind of Idolatry, Col. 3.5. dum sibi ipsis numen quoddam lararium conflant. But though their houses were full of silver and gold, their hearts were not: for they were vext with the curse of unsatisfiableness, Eccles. 5.10.

Neither is there any end of their Treasures] Josephus saith that there was a world of money found at Jerusalem when taken by the Romans: so there was at Constantinople when taken by the Turks; and therefore taken, because the Inhabitants could not find in their heatts to part with it, though for their own defense.

Their land also is full of horses] and their hearts of creature confidence, trust in the arm of flesh as Josephus testifieth, that the Jews were this way very faulty, about the time of the last devastation.

Ver. 8. Their land also is full of Idols] As Babylon a land of Idols, Jer. 50.38. As Athens wholly given to Idolatry, Act. 17.16. As China is said to have in it at this day an hundred thousand gods. And what shall we think of Popish mawmets? the word here rendered Idols, signifieth Nihilitates nothingnesses: for an Idol is nothing in the world, 1 Cor. 8.4.

They worship the work of their own hands] Scelestum & immane facinus, dirum scelus & execrandum; effraenata & praeceps amentia. See chap. 44.15, 18.

Ver. 9. And the mean man boweth down] There is a general conspiracy, and they are altogether become abominable. Lord's and losels, Kings and caytifes, all sorts were Idolaters. Some render it, shall be brought down, and shall be humbled: God loveth to retaliate, to abate and abase man's pride, by pulling down whatsoever height or strength they confide in.

Therefore forgive them not] A pious prayer doubtless, proceeding from true zeal, which is an extreme heat of all the affections for God's glory. Ut pius sit in Deum, durus sit in proximum, saith Oecolampadius. Like another Elias he maketh Intercession to God against Israel, Rom. 11.2. whom he saw to be incorrigible, and their sin to be irremissible, their Judgment unavoidable.

Ver. 10. Enter into the Rock and hide thee] q. d. Do if thou canst: go where thou thinkest thou mayest be most secret and secure: but God's hand will surely find thee and ferret thee out, as it did the five Kings of Canaan, hid in the cave of Makkedah▪ Josh. 10. and as it did the wretched Jews, who were by the Romans pulled out of their privies and other lurking-holes to the slaughter, at the last destruction of Jerusalem. Hoc autem perpetuo invenies apud peccatores, saith Oecolampadius here: This is ever usual with sinful persons, to desire to fly from God, but he meeteth them at every turn, as he did Adam, Cain, Jonas, &c. The safest way is to fly fron God's anger to God's grace. Blood-letting is a cure of bleeding, and a burn a cure against a burn: and running to God is the way to escape him; as to close and get in with him that would strike you, doth avoid the blow.

For fear of the Lord and for the glory] Heb. from before the fear of the Lord, and from the glory of his Majesty: so the Chaldean and Roman forces are called. See 2 Thess. 1.9. which seemeth to be taken from this Text.

Ver. 11. The lofty looks of man shall be humbled] Ipsi antea tumidi & cervicosi Deum ultorem agnoscent. God shall bring down the haughty from their lofty tops where they have perked themselves, and shall take them a link lower, as they say, Pride must have a fall; and no wonder: for whereas other sins flee from God, pride lets fly at him; and hence it is, He is so utter an enemy to it.

And the Lord alone shall be exalted] This, the Heathens also understood: and therefore the Romans would never receive the God of Israel, saith Austin, because they understood that, He would be worshipped alone. Let the gods of the Heathens be good fellows: the true God is a jealous God, and will not share his glory with another.

In that day] Nempe statis quasi comitiis, ver. 17. at the set-time in it implieth also▪ saith One, that God will keep his time to a day; we have a saying like ourselves, A day breaks no square: but it is not so with God, Exod. 12.40, 41. the first born were slain at mid-night: because just then, the 400. or 4 • 0. years of their sojourning in Egypt were expired, Dan. 5.30. In that night was Belshazzar slain: because then exactly the Seventy years of their Captivity were ended.

Ver. 12. For the day of the Lord of Hosts shall be upon everyone that is proud] These he knoweth afar off, Psalm 138.6. these he resisteth as it were in battle-array, Jam. 4.6. these he casteth down to the ground, Psalm 147.6. One of the seven Wise men of Greece said, that God made it his business, to humble the proud, and to lift up the lowly.

Ver. 13. And upon all the Cedars of Lebanon] which was to the North: Ab Aquilone nihil boni.

That are high and lifted up] No man's might or height, whether of State or of Stature, can secure him in the day of God's displeasure.

And upon all the Oaks of Basan] which was to the East: by which way the Chaldees were to come upon them.

Ver. 14. And upon all the high Mountains] Optimates & dynastas designat: Hereby he meaneth the Grandees and Magnificoes, and all that are puffed up with an opinion of their own power or policy.

Ver. 15. And upon every high Tower] In these the Jews trusted, as sure succors in time of distress: but all in vain.

Ver. 16. And upon all the ships of Tarshish] Or of the Mediterranean sea; the ships whereof were of great bulk and burden; and perhaps were garnished and inlaid with curious pictures, called here Pictures of desire;

Ver. 17. And the loftiness of man shall be] This is oft inculcated; and all little enough to abate and abase the pride of people, and to bring down every high thought that exalteth itself against the Knowledge of God, and the Obedience of Jesus Christ, 2 Cor. 10.5. This holy fisher-man, that he might catch souls, spreads his Net, dilates his discourse: telling the proud person over and over what to trust to.

Ver. 18. And the Idols he shall utterly abolish] Their names shall be cut off out of the Land, and they shall no more be remembered, Zech. 13.2. unless it be with shame and detestation, as Ezek. 16.61. Psalm 16.4. Hos. 14.8. Isa. 30.22.

Ver. 19. And they shall go into the holes] See ver. 10.

Ver. 20. In that day a man shall cast his Idols] Though never so much worth either for weight or workmanship, for value or elegancy: he shall pollute what before he had perfumed, Isa. 30.22.

To the Moles and to the Bats] Coeci coeca coecis, having their eyes opened in that extreme danger: as the Mole hath they say, when the pangs of death are upon her. These ashamed of their vain confidences, and hasting to hide themselves, shall cast their Idols into by-corners, saying as chap. 30.22. Get you hence. Moles do all their mischief by working under ground; so saith Epiphanius do Heretics: but if once they be above ground, they are weak and contemptible creatures. Bats have wings as a Bird, and teeth as a Beast: being both, and yet neither. Such are our Vespertilian Professors, time-serving Gospellers, who should do well to cast away either their wings or their teeth: and loathing this bat like Nature, be what they are, either birds or beasts.

Ver. 21. To go into the clefts of the Rocks] See ver. 10. Only here the double repetition of this dreadful Judgment is very Emphatical: and may serve to teach Preachers to inculcate upon their Hearers God's severity against sinners, and to remind them much of those last things, Death, Judgment, Hell. Utinam ubi{que} de his dissereretur, saith Chrysostom that excellent Preacher. O that these things might resound from all Pulpits!

Ver. 22. Cease ye from man] Man or means, human helps and creature comforts; think not that these can secure you from an angry God, or moat you up against his fire; Put not your trust in Princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his dust: in that very day his golden thoughts perish, Psalm 146.3, 4. See the Notes there.

Whose breath is in his nostrils] Every moment ready to puff out: as the Emperor Jovinians did; a good Emperor, but he reigned only seven months, being stifled (as tis thought) with the smell of his bed-chamber newly white-limed, wherein he had commanded a great fire to be made in a cold night. Hence Jerome, Jovinian who succeeded Julian the Apostate in the Empire, when as yet he had scarce tasted of the goodness of it, faetore prunarum suffocatus interiit, died suffocated with the stench of hot-burning coals, declaring to all men what a poor thing man is in his greatest power. The Cardinal of Lorraine, was lighted to his Lodging, and to his long home both at once by a poisoned Torch: Pope Adrian 4. was choked by a fly getting into his Wind-pipe, Anno Dom. 1159.

For wherein is he to be esteemed?] All his power without God is but weakness, all his wisdom folly, all his plenty poverty. What is man, saith a Father, but Soul and Soyl? Breath and Body; a puff of wind the one; a pile of dust the other; no solidity in either. Abstinete ergo vos ab ipso homine — nam quanti est? what reckoning is to be made of him?

CHAP. III.

Ver. 1. FOr behold] This is also part of the former Sermon, though made the beginning of another Chapter: for of our Prophet that is some way true which Petrarch saith of Livy, viz. that he wrote many Books, quos in Decades non ipse sed fastidiosa legentium scidit imperitia, which not himself but others without any great skill divided into Decads; sc. Chapters.

The Lord—doth take away] Heb. is taking away, i. e. He will surely and suddenly do it, and thereby pave a way to the utter ruin of all. For as it was a Sign Sampson meant to pull down the House when he pulled away the pillars: so that God is about to ruin a State, when he plucketh away those that are the shores and props of it.

The stay and the staff] Validum & validam, so some render it, the Miriams as well as the Mosesses, Mic. 6.4. Others, baculum & bacillum, the staff and the little staff; all the supports and stays of the State, both great and small, one with another: Cease ye therefore from man, as chap. 2.22.

The whole stay of bread] Sustenance as well as Supporters, quicquid alimento aut munimento esse poterat.

Ver. 2. The mighty man and the man of War] Such as were David's Mighties, Hannibal, Fabius Maximus (of whom the Poet, Hic patria est, muri{que} urbis stant pectore in uno) Scipio Africanus, of whose death when Metellus heard, he run out into the public Forum, and cried out, Concurrite cives, urbis vestrae maenia corruerunt. Come forth, and consult what is to be done, for your City is undone.

The Judge and the Prophet] When God gathereth such by clusters as it were, some evil is at hand: as when men pull up their hedges and fences, it is open-tide.

And the prudent] Heb. the Diviner: such as have their eyes on their head, Eccl. 2.14. their hearts at their right hands, Eccles. 10.20. that judiciously pondering things past, can prudently order things present, and providently foresee to prevent dangers likely to ensue.

And the ancient] With whom is Wisdom and Counsel, Job 32.4.6, 7.

Ver. 3. The Captain of fifty] One of the least and lowest Commanders in War: such also shall fail, and therefore all must needs fall to wrack and ruin; this Epaminondas when he was dying foresaw at Thebes, and therefore counseled his Country-men to make peace upon any terms.

And the honorable] Heb. the man eminent in countenance. Sept. 〈 in non-Latin alphabet 〉 , a man of respect and authority; in the eyes of Augustus Caesar sat such a rare Majesty as a man could hardly endure to behold them, without closing of his own.

And the cunning artificer] Such as was Hiram (whom for honor-sake Solomon called Father) Archimedes, and such others who are of great use to a State, for making of Engines and Instruments.

And the eloquent Orator] Heb. skilled in Charms: Quintilian describes an Orator thus: Vir bonus dicendi peritus, a good man well-spoken. Ille regit dictis animos & pectora mulcet, he carrieth the people which way he pleaseth: The Athenians called such 〈 in non-Latin alphabet 〉 and set an high price upon them, as they did on Pericles, Demosthenes, Phocion, &c.

Ver. 4. And I will give children to be their Princes] si non annis, at animis; such as were Ahaz, Manasseh, the four last Kings of Judah; the calamity of that Kingdom. Princes that are witless, willful, weak or wicked, are the people's woe, Eccles. 10.16. this childhood of theirs is the maturity of their Subjects misery. See Job 34.30.

And babes shall rule over them] Sept. Mockers. some render it Foxes. Others Effeminate persons. But babes is best. Such a one was Rehoboam, and Honorius the Emperor, who when he heard that his City of Rome was taken by Alarichus, grieved most of all for the loss of a certain bird which was there kept for him, and by him called Rome. Indignum sane, Regem aves praeferre urbibus, saith the Historian.

Ver. 5. And the people shall be oppressed one by another] the greater devouring the lesser, as fishes do. How should it be otherwise, when there is either no Government, or not that which is good, but all things turned as here, topsy-turvy, without any respect to age, order, or dignity, and

This dissention is the mother of Dissolution, saith Nazianzen. This Dissipation and perversion of Order and Manners is the fore-runner of utter desolation and subversion.

Ver. 6. When a man shall take hold of his brother] This is a further mischief that Government shall go a begging, and scarce one be found that shall hold it worth having. The Venetians have Magistrates called Praegadi, because at first men were prayed to take the office, and not many would accept of it. This was the case here: Men are naturally ambitious of Ruledom (the Bramble thinks it a goodly thing to reign over the Trees) but they may soon have enough of it, and be forced to cry out as he once did of his Diadem, O vilis pannus! O base rag! not worth taking up at a man's feet!

Thou hast clothing] fit for a Prince, some badge of honor, and such Apparrel as may procure thee respect: For

Let this ruin be under thy hand] that is, by an Hypallage, let thy hand be under this ruin, that is, under this desolate and ruined State, to raise it up and repair it.

Ver. 7. In that day shall he swear, saying] It is come to this pass in some places at this day, Ut ambigant prudentiores, otium, an officium aliquod Reip. sint persecuturi, that Wise men doubt whether they had best bear Office or not. But true goodness is public-spirited, though to private disadvantage.

I will not be an healer] i. e. a Ruler. I will not be a binder up, or a Surgeon; for this State is no better then a great Spittle; the whole Head is sick, and the whole Heart heavy, &c. I dare not therefore meddle with it, since it is incurable, incorrigible. The Septuagint render it, I will not be thy Prince: A King hath his Name in Greek from healing, as Plutarch observeth: because he is to be the Physician or Surgeon of the Common wealth.

In mine house is neither bread, nor clothing] I have not for mine own, much less for you. A Prince had need to be well under-laid, that he may not need to pill and poll his Subjects, or in judging to gape after gain.

Ver. 8. For Jerusalem is fallen] Therefore I will not meddle, since it is a very sad thing to be Physician to a dying State, quando conclamatum est, when men are forsaken of their hopes.

Because their tongue and their doings are against the Lord] They set their mouths against Heaven, and like so many Wolves they howl upwards: they lay the reins in the neck, and let their unruly tongues run riot. And as they talk, so they act, doing wickedly with both hands earnestly, against the Author of their Being and Well-being.

To provoke the eyes of his glory] His eyes run to and fro through the earth: and all the wickedness in the world is committed before his face. This they know, and yet, go on in sin, as if they did it on purpose to provoke him, and to see what he can do. Oecolampadius noteth, that God's eyes are here mentioned, because men are easily provoked to anger by a hurt in the eye. And Junius here observeth, that God's eyes are called the Eyes of his Glory, because as he is glorious in himself, so he is either to be glorified by us, or else he will surely glorify himself upon us, such especially as are obstinate and impudent, as here.

Ver. 9. The show of their countenance doth witness against them] q. d. You may see by their very looks what Lewd losels they are. Their cruelty, pride, envy, hypocrisy, mulierosity sitteth and showeth itself apparently in their faces and fore-heads. Wisdom maketh the face to shine, saith Solomon; & ipse aspectus viri boni delectat. Good men look lovely, saith Seneca, as did that Angel of God, John Bradford, quoth Dr. Taylor Martyr: not so Cain, when discontented at God and displeased at his brother, Gen. 4.6. he scouled and looked like a dog under a door, as we say. The thoughts are oft known by the countenance: and the heart is printed upon the face. Damascene calleth the eyes, the exact images of the Imaginations. And the Italians have a Proverb that a man with his words close and his countenance loose, may travel undiscovered, what he is or goes about, all the world over. The word here used for show or trial, doth in Hithpael signify to make a man's self unknown.

And they declare their sin, as Sodom] They tell it out, as Judge. 14.16. And as the shameless Sodomites said to Lot, Bring them out to us that we may know them, Gen. 19.5. See the like impudency in Lamech, Gen. 4.23, 24. In Lots two daughters, Gen. 19.36, 37. This impudent naming of their incestuous brats as begotten by their own Father showeth, that they declared their sin, as Sodom, where they had lived and learned it.

They hide it not] So Ezek. 24.7. Her blood is in the midst of her: she set it upon the top of a Rock, as it were a sunning, she poured it not upon the ground, to cover it with dust. See Jer. 2.25.

Woe to their soul] to their very soul. All wickedness hath a woe hanging at the heels of it: but especially that which is grown impudent, a noon-day-Devil. The Septuagint here have it thus: Woe to their soul, for that they have taken evil counsel: saying, let us bind the just One, for that he is not for our purpose or profit. Wherein they do insinuate the Mystery of Christ's Passion, saith Oecolampadius, and do manifestly tax their own Nation. Epiphanius testifieth of the Jews at Tiberias after the last destruction of Jerusalem, that it was usual with them when any of their dear friends or kindred were at the point of death, to whisper these words secretly into their ears, Crede in Jesum Nazarenum crucifixum, Believe in Jesus of Nazareth, whom our Chieftains crucified: for he it is who shall come to judge thee at the last day; Now if this be true, how great is the obstinacy and impudence of that perverse people, who still sin against such strong convictions?

Ver. 10. Say ye to the Righteous] Tell them so from me, saith God, for their comfort and encouragement. Zwingli when he had preached terror to the wicked, was wont to add, Probe vir, hoc nihil ad te. All this concerneth not thee, O thou godly man. When the dogs in a house are beaten, the Children will be apt to fright and cry: So when the wicked are threatened, good men are apt to be troubled. Say therefore to such, and let them know assuredly,

That it shall be well with him] Heb. that good, sc. shall betide him, whatever befalleth others. God shall be with the good, 2 Chron. 19. ult. Yet God is good to Israel, to the pure in heart, Psalm 73.1. Eccl. 8.12.

For they shall eat the fruit of their doings] They shall reap in due time if they faint not; they shall eat of the fat, and drink of the sweet, Isa. 25.6. See chap. 65.13. & Prov 14.14. with the Notes.

Ver. 11. Woe to the wicked] This Sentence should ever sound in the wicked man's ears, for a powerful retentive from wickedness, considering the evil Consequent thereof, that doleful 〈 in non-Latin alphabet 〉 woe and alas for evermore! And when thou art making (saith One) a covenant with sin; say to thy soul, as Boaz said to his kinsman, Ruth. 4.4. At what time thou buyest it, thou must have Ruth with it: If thou wilt have the pleasure of sin, the ways of wickedness, thou must also have the vengeance and wrath of God with it; and let thy soul answer as he here doth; No, I may not do it, I shall mar and spoil a better Inheritance, I shall inherit a curse, &c. Look saith Mr. Bradford Martyr to the tag tied to God's Law (the malediction) which is such as cannot but make us to cast our currish tails betwixt our legs, if we believe it.

It shall go ill with him] Vtcun{que} sibi de rebus praesentibus gratuletur. Though he stroke himself on the head, saying, I shall have peace though I walk in the imaginations of my heart, to add drunkenness to thirst, Deut. 29.19. Tell him from me, saith God, Evil sc. shall betide him, Yea An evil, an only evil awaiteth him, Ezek. 7.5. let him look for it.

The reward of his hands shall be given him] He shall reap as he sowed, drink as he brewed, Gal, 6.7, 8.

Vers. 12. A for my people] Now the people of my wrath, and of my curse, Loammi, discovenanted, discarded.

Children are their oppressors] Rulers he calleth them not, as being too good a Name for them: but Oppressors, and these were boys and women, i. e. such as were no wiser then children, nor had anymore command of their passions then weak women, and were therefore unfit for Government. Brunhild the wife of Sigebert King of Metz, Fri • egund the wife of Chilperick, and Katherine Medices wife of Henry the 2. are said to be the Furies of France. What work they made in that Kingdom in their generations, by abusing their Husbands love and authority, Histories are full. The like did Jezebel in Israel, Athaliah in Judah, and Dame Alice Pierce here in England in King Edward the thirds days. This Woman being the Kings Concubine, and presuming on his favor, whom in his old age she had subdued, grew so insolent, that she imprisoned Sir Peter la Mare, Speaker for the Parliament: intermeddled with Courts of Justice, and other Offices, where she herself would sit to effect her desire; which though in all who are so exalted are ever excessive, yet in a woman most immoderate, as having less of discretion, and more of gre • diness. Heliogabalus in a merriment set up a Senate of Women, but then their Ordinances were correspondent, as what Attire each Woman should use, how they should take place, when salute, &c. But these in the Text working upon their Husbands Impotencies (who were children in the sense that Shechem the son of Hamor is so called, Gen. 34.19. Ne{que} distulit pure, a lad or a boy, because swayed not by right reason, but by blind affection) exacted of the poor people unreasonable Tributes and Pensions, for the maintenance of their pride and luxury. Est haec ingens plaga, saith One, this is a great mischief to a State, such as Greece and Rome sometimes groaned under. Diophantus the son of Themistocles once boasted that he Ruled all Greece, because he Ruled his mother: she Ruled his Father, and he Ruled Greece. Cato also complained, Mulieres regunt nos, nos Senatum, Senatis Romam, Roma orbem; Our Women, said he, Rule us, we Rule the Senate, the Senate the City and the City the whole world.

O my people, they which lead thee] Or, those that bless thee, and pronounce thee happy, saying, as do thy false-Prophets, those flatterers, because thou hast with thee the Oracles and Ordinances of God, the Ceremonies and Sacrifices, praising thee therefore and promising thee all happiness, soothing thee up in thy sins, &c. Qui ducunt te, seducunt; False Guides they are, and

Destroy the way of thy Paths] Heb. They swallow up, that is, they hide from thee thy duty, and so harden thee in thy sin.

Ver. 13. The Lord standeth up to plead] Or, to debate, Job 9.3. Prov. 25.8, 9. to argue the case, and to hear pleas. He is content, for the clearing of his Justice, and conviction of sinners, to submit his courses unto scanning. See chap. 5.3. Judicate quaeso, Judge I pray you: so Jer. 2.9. Wherefore I will yet plead with you, and with your children's children will I plead. But when that is done,

He standeth to judge the people] And the Lord will enter into Judgment, ver. 14. three several words are here made use of for Judgment, to show, saith Oecolampadius, that God hath been is, and shall be Judge; and that in his Judgment, nihil relinquetur inexpensum, nothing shall be left unconsidered.

Ver. 14. The Lord will enter into judgment with the ancients] 1. with the Prince and Rulers, each of which shall have cause to cry out

For ye have eaten up the Vineyard] Vos, non caret Emphasi, Ye, even ye, that should have preserved it, and wrought in it, have depastured and destroyed my Vineyard, that is my Church, as chap. 5.17. or poor men's possessions, through your extortions and oppressions.

And the spoil of the poor is in your houses] You are taken 〈 in non-Latin alphabet 〉 in the very act of your theft, as Cacus was, and Verres, &c.

Ver. 15. What mean you that you beat my people to pieces?] Heb. What to you? all in a word, short and sharp, q. d. What reason had you? What authority to do thus? That was a witty answer that was given once here to the Popes Exactor, who pleaded that all Churches were his, and therefore he might call for what sums he pleased; a nimble Disputant replied, that all Churches were the Popes in a sense, viz. Tuitione, sed non fruitione; defensione, non dissipatione, i. e. to defend them, but not to destroy them. If God give any man power, it is for edification, and not for destruction, 2 Cor. 13.10.

And grind the faces] holding their Noses to the grind stone, as we say by hard usage. See on Mic. 3.3.

Saith the Lord God] Dixit Dominator dominus; he who is higher then the highest, and being Lord of Hosts, hath those at hand that are higher then they, Eccles. 5.8.

Ver. 16. Moreover the Lord saith] He hath this other saying to the other sex, for the maintaining of whose pride and luxury their Husbands and Paramours exercised such cruelty, as before in the Raign of Henry 2. King of France, Anno 1554. many were burned there for Religion, as they said; but indeed to satiate the covetousness, and support the pomp of Diana Valentina the Kings Mistress, to whom he had given all the confiscation of goods made in the Kingdom for cause of Heresy.

Because the Daughters of Zion] the Court Ladies.

Are haughty] Elatae, h. e. superbia inflatae, puffed up wth pride, first in heart, and then in habit: for pride will bud, Ezek. 7.10.

And walk] Women should keep the house, saith Paul. Sarah was in the Tent, Gen. 17.9. and these professed to be her Daughters, but were nothing like her; Modestia enim à superbia triumphata est.

With stretched forth necks] like Cranes or Swans, that they might show their fair foreheads, whereas nature hath given the submiss and modest visages.

And wanton eyes] Heb. Lying or deceiving, viz. by their lewd lascivious looks, twinkling and making signs. Some render it facie sercussata with their painted faces, and counterfeit visages, whereby to the reproach of their Maker they would seem fairer then they are.

Walking and mincing as they go] Or tripping or tabering, with an affected gate, after the manner of Dancers. Or ruffling in their Silks and Taffaties, with which last word, the original seemeth to have affinity. Others derive it from Taph a little child, & render it instar parvulorum ambulant, they take short steps, as little ones do; so nice they are in their gate and garb; elaborata quadam concinnitate gressum modulantes.

Making a tinkling with their feet] going as if they were shackled, or as young Colts that are to be broken and brought to a pace. Some think they wore bells about their legs, or spangles on their pantofles. Pope Sixtus quartus was wont to give his Harlot Tyresia pantofles covered with Pearls.

Ver. 17. Therefore the Lord will smite with a scab the crown of the head] He will not only pull off their rich pantofles off their feet, but also their lovely looks from off their heads, with scabs and scales, perhaps caused by some soul Disease, as the lues Venerea, or plica Polonica.

And will discover their secret parts] not having a rag left to cover them with, whilst stripped of all by the enemy, they are driven away as those Egyptians were, chap. 20.4. naked and bare-foot, even with their buttocks uncovered to the shame of Egypt: or as the Albigenses in France at Carcassona had quarter for their lives given them, by the Popish Bishops and other Cruciats that persecuted them: but on this condition, that both men and women should depart the Town stark naked in the view of the whole Army.

Ver. 18. The Lord will take away the bravery] All the following bravery: for the Prophet as punctually and particularly threateneth all down, as if he had lately seen the Ladies Wardrobes in Jerusalem. And if this vanity of gallantry be so blameworthy in a woman, who is naturally 〈 in non-Latin alphabet 〉 addicted to fine attire, how much more in a man, who shall turn Lands into laces, and embroyder his cloak with Woods and Parks, and Lordships, lining it, haply, with Obligations, and Bonds, and Statutes?

Of their tinkling ornament, &c.] Here and in the following Verses we have an Inventory of the Ladies gallantry, such as made the mighty men fall in the War, ver. 25.26. This was the fruit of their twinkling eyes and tinkling Ornaments, Vatablus saith that the Spanish women did wear bells about their heels when they danced.

And the round tires like the Meon] Lunata monilia. Statius.

Ver. 19.20, 21, 22, 23. And the chains and the bracelets, &c.] The particulars of all their bravery we can say little unto upon certainty; since we are at this day ignorant what Ornaments and Abiliments were then in use: and besides, the Names here given unto them are such as the Jews themselves can hardly tell what to make of. It is a sad thing that the gawds and gayeties of this Age and Country are such and so many, as that not six or seven Verses, but so many whole Chapters might be easily taken up in Inventarying them. Lysander a Heathen will rise up in Judgment against many amongst us: for he would not suffer his Daughters to wear gorgeous attire, saying, it would not make them so comely as common. That is very remarkable that is storied of Mr. Fox the Martyrologue, that when a son of his returning from his travels into foreign parts, came to him in Oxford, attired in a loose outlandish fashion, Who are you? said his old Father, not knowing him. He replied, I am your son: O what enemy of thine, said he, hath taught thee so much vanity? The Hebrew word beghed for a garment, comes from Baghad, which signifieth to deal perfidiously or treacherously, as Isa. 21.3. perhaps, because it is tegumentum & testimonium, not more a covering of man's shame, then a testimony of his first sin in falling from God. So that a man or woman hath no more cause to brag of his fine clothes or to be proud of them, then a Thief of a silk-rope, or then one bath of a Plaister laid to his filthy sore.

Ver. 24. And there shall be instead of sweet smell, stink] Ex illuvie & sordibus captivitatis & carceris. Martial and Marcellinus tell us of a natural stench the Jews have, such as made the Emperor Aurelius coming amongst some of them, and annoyed with their ill savor, to cry out, O Marcomanni, O Quadi, O Sarmatae, &c. O Marcomans, Quades and Sarmatians, at length I have met with those that are more nasty and loathsome then you are. These dainty Dames are threatened with dirty doings in captivity and prison, such as should render them odious.

And instead of a girdle, a rent] Or rags, or a beating, the Vulgar rendereth it a cord.

And instead of well set hair] Heb. work of even or smooth setting, or trimming, 〈 in non-Latin alphabet 〉 or hair-trimmers were anciently noted for effeminate. Pompey is taxed in History for that he did, Unico digitulo caput scalpere, scratch his well-set hair with his little finger only.

Baldness] Pro crispanti crine calvitium, & pro fascia pectorali cilicium. Pride is so hateful to God, that such as are guilty of it seldom escape his visible vengeance.

And burning instead of beauty] Burning, that is Sun-burning.

Ver. 25. Thy men shall fall by the sword] for suffering and favoring the women's excesses; such as are nowadays naked breasts and shoulders: Abhorred filth! Our King Henry the 6. at such a sight cried, Fit fie Ladies, in sooth you are too blame, &c.

Ver. 26. And her gates shall lament] because unfrequented, as Lam. 1.4.

And the King desolate] swept and wiped of all; not, as once, with her turrified head and stretched forth neck.

Sitteth upon the ground] as a sad mourner. Money was coined by Vespatian with a woman sitting at the root of a Palm-tree, and this inscription, Judae capta.

CHAP. IV.

Ver. 1. ANd in that day] sc. that day of desolation, chap. 3.26.

Seven women] i. e. many women: See the like Zach. 8.23. The women had been grievously threatened, chap. 3. the men also for their sakes, ver. 25.26. and yet the Prophet hath not done with them; so heinous is sin in either sex.

Shall take hold of one man] who themselves were wont to be sued unto by many men: and perhaps were not content with their own Husbands when they had them alive, but were sick of a Plurisie.

We will eat our own bread, &c.] whereas the husband giveth to his wife food, raiment and due benevolence: these would crave the last only, which yet they could not do neither in this sort, but by laying aside womanlike modesty.

Only let us be called by thy name] As wives used to be by their husbands names, both among the Jews and other Nations, as Mary Cleophas, Mary Zebedee, &c. Solomon's wife was after his name called Shulamite, Cant. 6.13. and the Roman Ladies were wont to say to their husbands, Ubi tu Cajus, ibi ego Caja.

To take away our reproach] of want of husbands and children. See Psalm 78.63. Judge. 11.36, 37. Jer. 30.17.

Ver. 2. In that day the branch of the Lord] Here the Prophet draweth to a close of this excellent Sermon, and he concludeth it as he began, with a gracious promise of the coming and Kingdom of Christ, and of the felicity of his Subjects, which consisteth, first, in their sanctity, ver. 3.4. Secondly, in their security, ver. 5.6. This is more amply set forth, chap. 11.

The branch of the Lord] The Lord Christ the Consolation and Expectation of Israel, called elsewhere the Bud or Branch, Chap. 11.1. Zech. 3.8. & 6.12. (See the Notes there, Luke 1.78. The Day-spring from on high is by Beza rendered the Branch from on high ) and the Branch of Righteousness, Jer. 23.5. & 33.15. The Jew Doctors also understand it of the Messiah, Istud germen quod de virga Jesse virore virgineo pullulavit, saith Bernard. The Branch of the Lord he is called, saith Oecolampadius, because being true God, he hath God to his Father in Heaven: and the Fruit of the earth, because being also true man, he had the Virgin to his mother in earth. Ecce habet incarnationis mysterium. Lo here we have, saith he, the great Mystery of God manifested in the flesh. Others by the Fruit of the earth here do understand the body of the Church, which is as the Plant that groweth out of that Branch.

Shall be beautiful and glorious — excellent and comely] Heb. Beauty and glory, excellency and comeliness, or gayness and goodliness, all in the abstract, and yet all too little. All this Christ is and more to his Elect, who are here set forth by many Titles, as the escaped of Israel, the residue in Zion, the remnant in Jerusalem, the written among the living there, &c. Saepe autem ad paupertatem aut pancitatem redigitur Ecclesia. Howbeit known to the Lord are all his, as well as if He had their Names set down in a book,

Ver. 3. He that is left in Zion] See on ver. 2.

Shall be called holy] Heb. holy shall be said to him or of him: he shall have the Name and Note of a Saint, the comfort and the credit of it. Christ's holiness shall be both imputed and imparted unto them: He shall both expiate their sins, and heal their Natures, pay their Debts, and give them a stock of grace and holiness; so that men shall call them an holy people, chap. 62.12.

Even everyone that is written among the Living] written in God's book of Life, which is matter of greater joy then to have the Devils subdued unto us, Luk. 10.26. for a man may cast out Devils, and yet be himself cast to the Devil, Mat. 7.22, 23. but in God's book of Life, there is no blots, no crossings out: but as many as are ordain-to eternal Life believe, and the same are kept (as in a Garison) by the power of God through faith unto salvation. The Prophet seemeth her to allude to that custom in Jerusalem, of enrolling the names of all the Citizens, Psalm 48.3. Christ Jesus is the Master of the Rolls in Heaven, Rev. 13. wherein none are recorded but such as are designed to glory and virtue, 1 Pet. 1.2. 2 Thess. 2.13. All others are said to be dead in trespasses and sins, Eph. 2.1. and to be written in the earth, Jer. 17.13. Those Priests that could not produce their genealogy, were cashiered by the Tirshata: so shall those one day be by Christ, whose names are not found written among the Living in Jerusalem.

Ver. 4, When the Lord shall have washed away the filth] the ordure or excrement; sin is the excrement of the soul, the superfluity or garbage of naughtiness, the Devils vomit. From this abominable filth Christ hath loved and washed his with his own blood, that he may make them Kings and Priests unto God and his Father, Rev. 1.5. He not only washeth his people from their sins, but taketh away their swinish Natures, whereby they would else return to their former wallowing in the mire, as so many Borboritae.

Of the Daughters of Zion] Whose pride in apparel, wantonness, luxury, &c. those Peccadillo 's as they are commonly counted, are here rightly called filth and blood by these Penitentiaries, whose property is to aggravate and lay load upon their former evil practices, which now swell like Toads in their eyes; neither can they find words had enough to call them by.

By the spirit of judgment] By pouring upon them the clean water of the Holy Spirit, whereby also they are enabled to make a right judgment of things that are excellent (or that differ ) and to judge themselves worthy to be destroyed for their many and mighty sins.

And by the spirit of burning] so called because it burneth up our corruptions; carnis vitia & carcinomata: and secondly, because it inflameth our hearts with a zeal of God's glory, making us all on a light fire, as Chrysostom saith that Peter was like a man made all of fire walking amongst stubble. And of one that desired to know what kind of man Basil was, it is said, there was presented in a dream a Pillar of fire with this Motto, Talis est Basilius, such an one is Basil.

Ver. 5. And the Lord will create] for the safeguard and security of his peculiar people, thus purified unto himself, Tit. 2.14. and that they may serve him without fear in holiness and righteousness before him all and every day of their lives, Luke 1. 74, 75. God (rather then fail) will create (as he did of old in Egypt and the Wilderness) a cloud by day, a flaming fire by night; against heat, a Tabernacle; against storm and rain, a Covert; anything, everything that heart can wish, or need require; dux erit & defensor, lux erit & consolator, He will be to all his a Sun and a shield; He will give grace and glory, &c. Psalm 84.11. See Cant. 2.3.

Upon every dwelling-place] upon every private house, and place of his people's abode: their walls are continually before him, chap. 49.16. He loveth to look upon their Habitations, and will hedge them about, Job 1.10.

And upon her assemblies] or meeting-places for God's service. Howbeit this is to be taken cum exceptione crucis; the poor Protestants in France have not only been disturbed but destroyed, at their Church-assemblies, by the Duke of Guise and other Popish Persecutors. But the godly in such a case glorify God in the very fire, and bear fruit in such a tempest, by God's defense and benediction.

A cloud and smoke] Or a smoky cloud, alluding to that cloudy Pillar, Exod. 13.21. & 14.19. which was a cloud by day, and a fire by night to Israel: so is Christ a cooling Refreshment to his own in the scorching day of Temptation or trouble; and a comfortable Lamp of Light to direct and protect them through the Wilderness of this world. The Cloud was spread over them for a covering, Psalm 105.39. and sometimes came betwixt them and their enemies behind them, Exod. 14.19. And this was done in Egypt, where was no rain: how then was there a cloud? God created it.

For upon all the glory] Israel is called God's glory, chap. 46.13. the house of his glory, chap. 6.7. a crown of glory, chap. 62.3. A Throne of glory, Jer. 4.21. God's Ornament. Ezek 7.20. the beauty of his Ornament, and that set in Majesty, ib. His Royal Diadem, Isa. 62.3. His Jewels, Mal. 3.17. which he wears (as great men do their Jewels) to make him glorious in the eyes of men: they are the Signet on his right hand, Isa. 49.

Shall be a covering] As the Cloud covered the Tabernacle, and as the Rams-skins covered the Ark from the violence of wind and weather: so will Christ the Church.

Ver. 6. And there shall be a Tabernacle for a shadow] Or, He shall be. Christ is a shelter and a shadow to his, when as all worldly comforts are but as so many Burning-glasses, to scorch the soul more.

CHAP. V.

Ver. 1. NOw will I sing] Now, or Now I pray, as stirring up his Hearers to attention; for here beginneth his third Sermon. He had endeavored (but with little good effect) to convince them of their detestable unthankfulness, Apostasy, and other enormities, in prose: Now he resolves to try another course, and to be unto them as a Poet rather then a Prophet, if haply they might be taken by the sweetness of his verse, and loveliness of his Voice, as Ezek. 33.32.

True it is that Poets for most part, are dulcissime vani, most sweetly vain, as Austin said of Homer. And some have noted well concerning St. Paul, that citing his country man Aratus (for he was a Cilician ) he nameth him not, (but only saith, Certain of your own Poets, Act. 17.28.) notwithstanding the Piety of his beginning, 〈 in non-Latin alphabet 〉 , or the Divineness of his Subject, the Heavens; more sublime and pure matter then useth to be in the wanton Pages of other Poets. But our Divine Poet is of another alloy, and his holy Song is of the same strain with that of Moses, of Deborah and Barak, of Hannah, of David (qui noster Orpheus est, saith Euthymius, the sweet singer of Israel, 2 Sam. 23.1.) of Solomon with his Song of Songs; saving that this is lugubre carmen saith Oecolampadius, Et tragaediae quam comaediae similius, a lamentable ditty, and more like a Tragedy then a Comedy: for though the Prophet begineth merrily, yet he endeth heavily: it is of Mercy and Judgment that he singeth.

To my well-beloved] i. e. to Christ the Churches Bridegroom, cujus amicus & administer sum, whose Paranymph I am and well-wisher. See John. 3.29. 2 Cor. 11.2, 3. some render it for my Beloved, or in his defense.

A song] Or Poem, whereto this first verse is the Proem or Preface. A spiritual song it is, most Artificially composed, and set out with the most exquisite skill that might be.

Of my Beloved] Of him whom my soul loveth, as Cant. 1.7. Jonathan loved David, 1. with a love of Union, 1 Sam. 18.1, 2. with a love of complacency, ver. 19.3. with a love of benevolence, chap. 20.4. so doth a gracious heart love Jesus Christ. My Love was crucified, said Ignatius, whose heart was even a Lump of Love.

Touching his Vineyard] That degenerate Plant of a strange Vine unto him, Jer. 2.21. the plantation and supplantation whereof is here 1. parabolically propounded. Secondly, more plainly expounded. Some read it To his Vineyard: Others for his Vineyard. See Matth, 21.33.34. Mar. 1.1, 12. Luke. 20.9, 16.

My Beloved] See how oft he harps upon this sweet string, and cannot come off. What a man loveth he will be talking off, as the Huntsman of his hounds, the Drunkard of his cups, the worldling of his wealth, &c. Ten times in nine verses together doth St. Paul mention the name of Jesus, 1 Cor. 1. &c. showing thereby that it was to him mel in ore, melos in aure, jubilum in cord, the sweetest Music.

Hath a Vineyard] So the Church is here, ver. 7. and elsewhere frequently and fitly styled: Confert autem vineae, saith Oecolampadius. To a Vineyard is the Church compared for sundry reasons: as the great care men take about it, the great delight they take in it, the sweet fruits they expect from it, the great worth of its fruit, the little worth of its stemm, Ezek. 15.3. if it prove fruitless, the lowly and feeble condition thereof, the continual need it hath to be dressed, supported, sheltered, pruned, Joh. 15.2. 〈 in non-Latin alphabet 〉 , amputat, putat.

In a very fruitful hill] Heb. in an horn the son of oil, that is an horny-hill, bowing like a half-Moon, and so exposed to the Sun beams all the day long. Some say that Judea lieth in the form of a horn, like as the Low-Countries do in the form of a Lion, unde Leo Belgicus. The son of oil or fatness, that is exceeding sat: Judas is called Sumen totius orbis, a Land flowing with Milk and Honey, Ezek. 20.6. a very Cornucopia of all comforts; Basil telleth us that it was a Tradition of great Antiquity, that Adam when he was thrust out of Paradise, ut dolorem leniret, for a mitigation of his grief, chose Judea (that most fruitful Country) for a place to dwell in: whence it is that Sodom and her sisters (which were a part of that Country) are said to be pleasant as the garden of God, Gen 13.10.

Ver. 2. And he fenced it] Maceria munivit, He hedged it in, or walled it about, protecting his people from the rage of enemies wherewith that Country was begirt. God was a wall of fire to them. Zech. 2.5. and a wall of water to them, as Exod. 14.22. whence their land, though part of the Continent, is called an Island, Isa. 26.6. not only because separated from other Countries, but because secured and made— media insuperabilis unda.

And gathered out the stones thereof] He not only cast out the Canaanites, but flatly forbad Idolatry, and all other wickednesses, 〈 in non-Latin alphabet 〉 every scandal or rock of offense, that might hinder their growth, or turn them out of the way, Heb. 12.13.

And planted it with the choicest Vine] Heb. Sorek; the Vines of which place (Judge. 16.4.) may seem to be the best and choicest: like as now in Germany are the Vines of Herbipolis. See Jer. 2.21. The Saints of God are noble Plants and of choice spirits: they are the chiefest Personages, and of highest account in Heaven.

And built a Tower in the midst of it] for both Beauty, Defense, and Conveniency. This may be meant of Jerusalem, or the Temple therein, that Tower of the flock, and the strong Hold of the Daughter of God's people, Mic. 4.8. Religion set up in the power and purity of it, is the beauty and bulwark of any place.

And also made a Wine-press therein] for the pressing of the Grapes, and saving of the Vine: but alas that labor might have been saved, for any grapes he gat, or wine he made.

Little good is done many times, by the most pressing and piercing Exhortations and Arguments used by God's faithful Prophets.

And he looked that it should bring forth grapes] i. e. good grapes, as little thinking ut opera perdatur & spes eludatur, to have lost all his care and cost, as he did. For who planteth a Vineyard and eateth not of the fruit thereof? or who feedeth a Flock, and eateth not of the milk of the Flock? 1 Cor. 9.7.

And it brought forth wild-grapes] stinking stuff, as, the word signifieth, that which was naught and noisesome: grapes of Sodom and clusters of Gomorrah, Deut. 32.32, 33. He looked for the fruit of the spirit, but behold the works of the flesh, Gal. 5. No whit answerable to his continual care, culture and custody: they made him, as One saith, a contumacious and contumelious retribution. Thus the wicked answer Heavens kindness with an ungrateful wickedness.

Ver. 3. And now, O ye Inhabitants of Jerusalem] Here we have God's Plea (before his Sentence ) and therein his Appeal to them, and his Inditement against them. First he appealeth to the Jews themselves, & maketh them Judges in their own cause. So Nathan dealt by David, and Jesus by the wicked Jews of his time, Mat. 21.40. Judicate quaso, only judge a righteous Judgment, John 7.24. and then I dare report me to the conscience of any one amongst you, and will therehence fetch witness.

Between me and my Vineyard] With which I am now at variance: Sin is that hell-bag, make-bate, trouble-town, that sets odds betwixt God and his greatest favorites.

Ver. 4. What could have been done to my Vineyard?] See the like angry expostulations, Jer. 2.5. Mic. 6.3. when God hath done all that can be done to do wretched men good, they oft do their utmost to defeit him, and undo themselves. Quid debu, facere Domino meo quod fecerim? said Austin of himself by way of penitent confession: quis ego, qualis ego? quid non mali ego? The Cypress-tree, the more it is watered, the less fruitful: so it is with many people. But God can no way be charged with their barrenness.

Ver. 5. And now go to, I will tell you, &c.] God loveth to fore-signify, to warn ere he woundeth, and to foretell a judgment ere he inflicteth it. This he doth that he may be prevented, Amos 4.12. Prolata est sententia ut non fiat. Well might the Lord say, Fury is not in me, Isa. 27.3.

I will take away the hedge thereof] Hedge and Wall shall be taken away at once from an ungrateful people: and all laid open to the wrath of God and rage of enemies; it shall be opentide indeed: See Psalm 80.12, 13. And what may be reasonably pleaded against God at such a time, when he may say to men as Reuben did to his brethren, Did not I warn you, saying, Sin not?

It shall be eaten up—it shall be trodden down] All shall run to ruin, as it did at Jerusalem by the Babylonians, but especially by the Romans: and as it did in Christendom about six hundred years after Christ's Incarnation, when Religion was become a matter of form, yea of scorn; then the Sarazens in the East, and the barbarous Nations in the West brake in, and bore down all before them.

Ver. 6. And I will lay it waste] Heb. Wasteness, I will utterly root it up and ruin it. Lege & Luge; wrath is come upon Jury to the utmost. Lukewarm Laodicea was swallowed up by an Earthquake, as Eutropius testifieth. The rest of those seven famous Churches are over-run by the Turk. And our utter ruin, unless we repent, may be as plainly foreseen as if Letters had been sent us from Heaven to such a purpose.

It shall not be pruned nor digged] sc. by such painful Vine-dressers, as were wont both to dig and beg for it, as he, Luke 13.8. Such labor shall now be no longer lost, such cost cast away no more. Cutting shall be used where there is no longer hope of curing.

But there shall come up Briars and Thorns] Being bereft of the means of Grace, they shall run into foul and flagitious practices, which shall ripen them for ruin: See Heb. 6.8.

I will also command the clouds] The Prophets and Ministers.

That they rain no rain upon it] No not a small shower or mist. Non pluvia dignabitur nedum imbre, saith Oecolampadius.

Ver. 7. For the Vineyard, &c.] Exponit breviter mentem hujus Cantici. Here we have the Parable expounded and applied: the Scripture is its own best Interpreter, sometimes (as here, and John 7.39.) the sense is annexed. The Rabbins have a saying, Nulla est objectio in Lege quae non habet solutionem in latere.

His pleasant plant] Delectabilis in patriarchis, infructifera in palmitibus. Heb. his plant of Delights, but now turned into the degenerate plant of a strange Vine unto him, Jer. 2.21. Good Progenitors may have a bad offspring: the reason whereof is given by Austin, Homo liberos gignit ex carne vetusta & peccatrice, non ex spiritu, &c. Man begetteth children of the old and sinful flesh, and not of the Spirit.

And he looked for judgment, but behold oppression] Or conspiracy, or, as some render it a scab, a cleaving scab, such as a man cannot easily be rid or recovered of. And here in the Original is excellent Rhetoric past Englishing: it is as if we should say, a Preacher, a Prevaricator rather; a Dispensation, a Dissipation; the sound is almost the same, the sense much different. There is a lawful use of Rhetoric in divine discourses. Austin confesseth that whilst he heard Ambrose for his Eloquence only, together with his words which he loved, the matter which he at first cared not for, came into his mind: and whilst, saith he, I opened my heart to listen how trimly he spoke, I came to consider also how truly he spoke; gradatim quidem.

For righteousness, but behold a cry] The clamour of the oppressed entered into the ears of the Lord of Sabbath, who heareth their groans, and beholdeth their grievances, Job 34.28. Psalm 12.5. Jam. 5.4.

The twofold Ecce. Behold oppression, Behold a cry, showeth it to be an evil action with an accent, a wickedness with a witness; Aliam Hebraeorum labrusiam notat.

Ver. 8. Woe unto them that join house to house] The Prophet goeth on in the Exposition of his Parable, showing us some more of those wild or stinking grapes, with the sad effects thereof, to the end of the Chapter. He beginneth with Covetousness (that Root of all evil, as Paul calleth it, 1 Tim. 6.10. that Metropolis of all wickedness, as Bion ) and throweth a Woe at it, as do also sundry other Prophets. Covetous persons are of the Dragons temper, who (they say) is so thirsty, that no water can quench his thirst. Covetousness is a dry drunkenness, saith One, an insatiable Dropsy, and like Hell itself, ver. 14. — insatiabiliter cava guttura pandit: its Never-enough will be once quit with fire enough in the bottom of Hell. Here they are brought in joining house to house, as Shallum did at Jerusalem, Jer. 22.13, 14. as Nero did at Rome for the enlarging of his Palace to a vast extent: whence that of the Poet,

That lay field to field] encroaching upon others, and engrossing all to yourselves: as Will. the Conquerer did at New-forest, wherein 46. Parish Churches were demolished, with the removing of all the Inhabitants, to make room for beasts or dog • -game. But in true account,

The holy Patriarchs were content to dwell in Tents. Abraham's only purchase was a burying place. David in that Litany of his (as One calleth it) blesseth himself from those men of God's hand who have their portion here, Psalm 17.14. Christ biddeth us lay up Treasures, and build Tabernacles for ourselves in Heaven: and having food and raiment, saith the Apostle, let us therewith be content, 1 Tim. 6.

If a man will study rather to satisfy his hunger then his humor, a little will serve. But it is as easy to quench the fire of Aetna, as the thoughts set on fire by covetousness. Unus Pelaeo juveni non sufficit orbis.

Till there be no place] sc. left unseized upon by you: us{que} ad desitionem loci, no place or room for any other.

That they may be placed alone] Man is a sociable creature, and not born for himself. Aristotle calleth him Natures good-fellow: but the covetous caytiff hath put off all Humanity, and would have all to himself, be placed alone. And herein, as Ambrose rightly observeth, he is worse then the unreasonable creatures. Avis avibus se associat, saith he, pecus pecori adjungitur, piscis piscibus, Birds, Beasts and fishes sort and shoale together, and account it no loss, but a comfort to be in company of their own kind. Solus tu homo, consortem excludis, includis feras: struis habitacula bestiarum, destruis hominum; Only thou, O sorry man, shuttest out men like thyself, inclosest for cattle, pullest down houses, settest up pinfolds and sheep-cotes, &c. And yet thou canst not live without poor Laborers: Only thou hatest to have them live by thee.

Ver. 9. In mine ears said the Lord of hosts] Or, in the ears of the Lord of hosts: q. d. God well heareth and knoweth all your cunning contrivances, your coloured and cloaked covetousness as it is called, 1 Thess. 2.5. 2 Pet. 2.3. The cries also of those poor whom you have by fraud or force unroosted, and undone, is come into God's ears, Deut. 15.9. and 24.15. and he will reckon with you: though by your greatness you can bear out your wrong dealing, because it is — facinus majoris abollae. Yet God will arraign you one day for an Abaddon: and in the mean while

Of a truth many houses shall be desolate] You shall be driven out of your great and fair houses, aut à milite, aut à morte, either by the enemy, or by Death, who shall come upon you with a firmae ejectione, and then the place of your habitation shall know you no more: a poor fool God will make of you, Jer. 17.11. Luk. 12.20. If many houses be not desolate,