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

CHAP. VI.

Ver. 1. IN the year that Uzziah died] This was the year 1540. from Noah's Flood, say Chronologers. Where One well observeth how divers things were done this year within the Church, and without. The Gentiles in Greece at the Town of Eleum behold their Olympic games: the Prophet Isaiah in Judea beholdeth the glory of God, and heareth the Trisagion of the blessed Angels. So in the year of Grace 1617. The Pope proclaimed a Jubilee for the peace of Italy and Austria, &c. The Reformed Churches in Germany kept a Jubilee likewise at the same time, in way of thankfulness to God for the Gospel restored a just hundred years before by Luther, Zwingli, and other Reformers.

I saw also] sc. in spiritu & in ecstasi, in Spirit and in a Rapture. Some compare it with that Vision which Ezekiel saw afterwards, chap. 1. This whole Book is called The Vision of Isaiah; chap. 1.1. and why? see the Note there: Est autem celeberrima haec prophetia, but this is a most famous Prophesy of the utter excaecation and excision of the Jews: and is alleged against them by all the four Evangelists, and by Saint Paul, Rom. 11.

The Lord] The Three in One, and One in Three: ver. 8. Who shall go for us? Conser Gen. 1.26. & 3.22. See John 12.41. Where it is applied to God the Son, and Act. 22.25. where to God the Holy Ghost. This Lord of all was seen by the Prophet, not in his Essence, or in the Infinite excellency of his Majesty, Exod. 33.20. 1 Tim. 6.16. but in some visible module of his Glory: like as we cannot see the Sun in rota but in radiis, in the body of it, but in the beams only.

Sitting upon a Throne] Instar judicis & vindicis, as a just Judge and sharp Revenger of this people's rebellions: and this Throne is in the Temple too, the place wherein they most of all trusted, crying, The Temple of the Lord, the Temple of the Lord, Jer. 7. Lo here they were to be sentenced, because they had cast away the Law of the Lord of Hosts, and despised the word of the Holy One of Israel, chap. 5.24.

High and lifted up] Stately for sight, and lofty for scite, as was Solomon's, 1 King. 10.18, 20.

And his train filled the Temple] His train, or his skirts, viz. of his Robes. The Sept. and Chaldee have it, The house was full of his glory. The sense is, saith Oecolampadius, that the least part of the divine Majesty is greater then the greatest glory of men, as 1 Cor. 1.25. He hath upon his Vesture and on his Thigh this Name written, King of Kings, and Lord of Lord's. Here we can see but his back-parts, his train and line. We need see no more that we may live. Zerxis the famous Painter drew in a Table a fair Temple with the doors open, and Venus going in, so as the beholders could behold but her back and her train: as not able to depaint her fair face, and fore-parts.

Ver. 2. Above it stood the Seraphims] Those Heavenly Salamanders, that are all on a light fire with Love to God, and Zeal of his Glory, Num. 21.6. Isa. 30.6. Fiery Serpents full of deadly poison are also called Seraphims 〈 in non-Latin alphabet 〉 the Greeks call them. That old Serpent the Devil can transform himself into an Angel of Light, At bonum erat tibi si ignifer magis esses quam Lucifer, saith Bernard in his third Sermon upon this Vision of Isaiah.

Each one had six wings] So had those four beasts or living wights, Rev. 4.8. See the Note there: and observe that in the Revelation the Holy Ghost borroweth most of the Elegancies and Flowers found in the Old Testament, to set out the story of the New in succeeding Ages.

With twain he covered his face] As with a double scarf, before God's surpassing brightness, that would put out their eyes else. When the Lightning flasheth in men's eyes, they clap their hands on their faces: so here do the Angels. The Moon never casteth less light then when she is nearest the Sun. Sol reliqua Sidera occultat, quibus & lumen suum faenerat: sic & Deus gloriae, Act. 7.2. neither are any so humble as they who are nearest to God: Angels make their addresses with greatest self-abasements; what then should vile men do? worms and not men!

And with twain he covered his feet] As conscious to themselves of a kind of comparative impurity, Job 4.18. and 15.15. and unworthiness so to stand before God, i, e. to minister unto Him.

And with twain he did fly] that is, he was ready to fly, velabant, & volabant: as Gabriel came to Daniel with weariness of flight, Dan. 9.21. that is, with incredible swiftness. Their six wings, say some, might set forth a sixfold motion, upward, downward, forward, backward, to the right hand, or to the left: any way were they ready to fly where God would, ita ut celeritate superent ventos, fulmina, Solem, caelos{que} omnes, swifter then the wind, thunder-bolt, Sun, or any of the celestial orbs.

Ver. 3. And one cried to another] Hymnum cantant 〈 in non-Latin alphabet 〉 , and that, as it may seem, by way of Antiphony as those did, Exod. 15.1, 21.

And said Holy, holy, holy] Hereby showing their earnestness and unsatisfiableness in praising God, as Jer. 22.20. Mat. 23.37. the ingemination importeth strong affection. Infinitis vicibus iterant, saith Procopius: the holy Angels have no rest (and yet they have no unrest neither) day and night, saying, Holy, holy, holy Lord God Almighty which was, and is, and is to come, Rev. 4.8. The ancient Rabbin's (as R. Simeon Ben Joai ) proved the Trinity of persons from this text, saith Galatin; appointing their posterity to repeat these words twice a day at least, viz. at the rising and setting of the Sun, which also they do to this day: and when they do it, they leap three times.

The whole earth is full of his glory] Not the Land of Judea only, but the wide world, as Psalm 97.6, 8. & Isa. 40.5. shall be full of God's glory, when the Gospel shall be preached to all Nations. This was for comfort to our Prophet, that although his Country-men were cast off for their contumacy, yet he should not lose the fruit of his labors, when once that great Mystery of godliness was revealed, God (whom he had now seen upon the Throne, and that purposely for his confirmation) manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory.

Ver. 4. And the posts of the door were moved] Presently upon the Angels hymn, this fell out, with such a force it was uttered, like as at our Savior's Resurrection, when the Angel rolled back the stone and sat upon it, there was a great Earthquake, Mat. 28.2. By the moving of the posts or thresholds was signified the destruction of the Temple: like as by-the smoke wherewith the house was filled, the burning of it down by the Chaldees, as also the just excaecation of the Jews. Their Temple that had been filled with the train of glory, is now filled with smoke going out of God's Nostrils when he was angry, Psalm 18.8. See Deut. 29.20.

Ver. 5. Then said I, Woe is me] The ordinary fear of the faithful, when they had seen the Lord in his Majesty, Gen. 16.13. Deut. 5.24. Heb. 12.21. Judge. 13.22. How shall the wicked then be able to stand before him at the last day?

For I am undone] I am a dead man: since no man shall see God and live, Exod. 33.20.

Because I am a man of unclean lips] i. e. of a foul nature, and sinful practice: his original uncleanness, that filthy Fountain and well-spring of wickedness, made him cry out in this manner, Pollutior sum quam ut landem Deum. Angels praise God, as I have heard them: but I wicked wretch am altogether unfit for such an employment. Infinite is the distance and disproportion betwixt the High and Holy God, and me a loathsome Leper, a sordid caytiffe, &c. The nearer a man draweth to God, the more doth rottenness enter into his bones, Hab. 3.16. Now mine eyes have seen thee, saith Job, therefore I abhor myself and repent in dust and ashes, Job 42.6. Depart from me, Lord, saith Peter, for I am a sinful man, Gr. a man a sinner, that is a compound or hodgpodge of dirt and sin. Quis tu Domine? quis ego? said One; Tu abyssus essentiae, veritatis, & gloriae: ego abyssus nihili, vanitatis & miseriae, Who art Thou Lord? and what am I? Thou art an Abyss of Essence, Truth and Glory: and I an abyss of nothing, of sin and of misery.

And I dwell in the midst of a people of unclean lips] whose Language I have learned, with whose sinful practices I have too much symbolized, and in whose punishments therefore I am like to be involved: for there is a double danger to a man by conversing with the ungodly. 1. Infection of sin: 2. Infliction of punishment. Lot was the Worlds Miracle, who kept himself fresh in Sodom's salt-water.

Ver. 6. Then flew one of the Seraphims unto me] Relin quit chorum illum sanctissimum ut serviat polluto; he leaveth that holy company, that he may do service to a poor polluted creature! The brightest Angel in Heaven thinketh not himself too good to serve the Saints, Heb. 1.14. If there come to us at any time a Messenger, one of a thousand to declare unto us our righteousness, to be unto us a Minister of Reconciliation, we are to receive him as an Angel of God.

Having a live coal in his hand] a coal from the Altar, shadowing the merit and Spirit of Christ purging his people from all sin. The Tongs whereby this quick-coal of Christ's Righteousness is applied to the soul, is the Grace of Faith, Act. 15.9.

Ver. 7. And he laid it upon my mouth] Not to burn him (for all this was visional) but to expiate and purify his lips by the Spirit of judgment and of burning, Chap. 4.4. to fire him up to an holy contention in godliness, and to fit him yet further for his Office, as the Apostles were for theirs by cloven tongues of fire, Act. 2.

And said, Lo this hath touched thy lips] To the sign words are used to make a perfect Sacrament. And here the cautelousness of the Angel is to be noted: He saith not I have touched, but lo this coal hath touched thy lips. So Paul, yet not I, but the Grace of God in me. So the good and faithful servant, Not I, but thy Talent hath gained five Talents, Luk. 19.16. The Seraph was himself a burning creature as his very name importeth: howbeit it was not the Seraph but the Retheph or burning-coal that did the deed, that God might have all the glory.

Thine iniquity is taken away] Sacraments take not away sin: but only testify that iniquity is purged by Christ alone, who hath merited Justification and Sanctification.

Ver. 8. Whom shall I send] Lay hands upon no man rashly, but with deliberation. The mystery of the Trinity is well observed by some in the following words: as by others this, that Ministers serve not men, but the only true God, Father, Son and Holy Ghost, 1 Cor. 4.1. 2 Cor. 5.21.

Who shall go for us?] God knew whom he would send, but he will have the Prophet offer himself: for he loveth a cheerful server; and Ministers must take the oversight of God's Flock, not of constraint but willingly, 1 Pet. 5.2.

Here am I, send me] This was right: and this was wrought in him not by base fear of punishment (as we read of one Balthus a dumb man, that wandering in a Desert, and met with a Lion, he was struck with such exceeding fear and trepidation, that thereupon the string of his tongue was loosed, and he spake ever after) sed igne Dei tactus & actus est. The Seraph had comforted him, and this was the effect of it. The Prophet after the touch of the live-coal, felt his gifts increased, his zeal kindled, and hence his forwardness thus to offer God his service. So ought such to do as find themselves fitted for the work: If thou hast not Manchet, said Bucer to Bradford, give the people Barly-bread, such as thou canst: it will be accepted. It is no small commendation to a man to addict himself to the Ministry of the Saints, as the House of Stephanus did, 1 Cor. 16.15. and to be to every good work ready, Tit. 3.1. that is, forward and forth-putting, cheerful and vigorous.

Ver. 9. And he said, Go and tell this people] Once my people, but now no more so; (Loammi) but a people laden with iniquity, and so a people of my wrath and of my curse, no longer owned by me, but disavowed and abandoned, as their Fathers one were, Exod. 32.7.

Hear ye indeed, but understand not] This is that heavy and dreadful doom, whereunto for authority sake, is premised that glorious Vision of the Lord sitting on his Throne, and passing Sentence, together with the renewed mission of this Prophet on so unpleasing an Errand. Hear ye shall for a mischief to you, but understand no more then the seats you sit on, or the Pillars you lean against, because stupefied, delivered up to a Reprobate sense.

And see indeed] sc. both my Words, Jer. 2.31. and my Works, when my hand is lifted up especially, Isa. 26.11. See chap. 42.18, 19, 20.

But perceive not] sc. that the cause of your calamity is your sin, the end Repentance, the Author God: with whom therefore it is a righteous thing to punish you with spiritual blindness and hardness of heart, that ye may proceed and perish. Now then if any be ignorant, let him be ignorant for me, as 1 Cor. 14.38. And, let him that is filthy be filthy still, or Let him be yet more filthy, Rev. 22.11. Abeat in malam crucem, as a Father saith to his incorrigible child. See the like angry expressions, Ezek. 20.39, Isa. 50.11. Psalm 81.12, 13. Matth. 23.32, 34.

Ver. 10. Make the heart of this people fat] sc. by preaching to them the Word of God; which because they regard not, it shall become unto them a savor of death, as sweet Oyntments kill beetles, as a shril voice hurteth weak ears, as Lime is kindled by cold water cast upon it, &c. Of such a fat heart beware: fat things are less sensible, and fat hearted people are noted by Aristotle for dull and stupid. There is not a greater mischief can befall a man on this side Hell, then to be given up to a dead and dedolent disposition, such as was that of those, Eph, 4.18. of the Jews in Christ's time and ever since, and of many Papists, who continue blind in the midst of so much light, and will not renounce thost Errors whereof they are clearly convinced.

And make their ears heavy] Preach them to Hell: this is an accidental effect of the Word preached, and proceedeth from men's corruptions, Zech. 7.11. But as an hard heart, so a heavy ear is a singular judgment, Act. 7.51. Antagoras reciting his Thebais (a book that he had made) among the Boeotians, and they little regarding him, he folded up his book, and said, Ye may well be called Boeotians, quis boum habetis aures, for ye have Oxes-ears; playing upon the Notation of their Name.

Lest they should see with their eyes, &c.] Or, that they may not see with their eyes, or hear, &c. but be as so many sots and stocks or statues, that have eyes and see not, &c. to their utter ruin and destruction. Neither is there any the least injustice in such a proceeding. An Apprentice hath given him by his Master a Candle to light him to bed, which he abuseth to light him to game or drink. Hereupon his Master taketh it from him, bloweth it out, and sendeth him darkling to bed, in the way whereto, he breaketh his arms or his face by some fall: will any man blame the Master, since the candle was his, and allowed for use? I t • ow not: think the like here.

And convert] which whilome they would not, now they shall not: but having made a match with mischief, they shall henceforth have enough of it: they love to have it so, Jer. 5.31. they forsake their own mercies, Jon. 2.8. they are miserable by their own election.

And be healed] i. e. pardoned and purged. At{que} hic pulchre exprimitur (saith One) ordo obtinendae salutis; and here is excellently set forth the order of obtaining Salvation. For first it is requisite that we have ears to hear, and eyes to see, (not ears stopped, and eyes daubed up as these had) 2. That what we hear and see, we understand with the heart, that is, that there be yielded thereunto both Assent of the mind, and Consent of the will; this is Faith. 3. That we turn to the Lord by true Repentance; and then we are sure of healing, which is by pardon of sin, and power against it.

Ver. 11. Then said I, Lord how long?] sc. shall this sad stroke up on the souls of this poor people last? Is there no hope of an end? hast thou utterly cast off Israel? See here the good affection of godly Ministers towards even obdurate and obstinate sinners: how deeply and dearly they oft pity them, and pray from them, as did also Moses, Samuel, Paul.

Until the Cities be wasted, &c.] Till these uncounselable and incorrigible Refractaries be utterly rooted out by the Babylonians first, and then by the Romans.

Ver. 12. And the Lord have removed men far away] Judea lay utterly waste for 70. years: insomuch that after the slaughter of Gedaliah, when all, man, woman, and child fled into Egypt, there was not a Jew left in the Country. And in that last desolation by the Romans, such affliction befell them as never had been from the beginning, nor shall be to the worlds end, Mar. 13 19. After Titus had slain a thousand thousand of them, and carried away Captive 900000. more, Adrian the Emperor, for their sedition under Barchochach, drove all the Jews utterly out of Jury, set a sow of white Marble over the chief gate of Jerusalem in reproach of their Religion, and by Proclamation forbad them so much as to look toward that land from any high Tower or Mountain. Howbeit they afterwards obtained leave to go in once a year, and bewail the destruction of their Temple, giving a piece of money to the Soldiers: and at this day when or wherever they build an house, they use to leave about a yard-square of it unplaistered, on which they write Zecher lechorban, The memory of the Desolation.

Ver. 13. But yet in it shall be a tenth] i. e. some Elect left in the land for a reserve. And these are called a Tenth, 1. Because, as the Tenths, they are consecrated to God, Levite. 27. 2. Because but a few: So that God may say as once of the cured Lepers, Where are the other nine? Such were those that looked for the Consolation of Israel when Christ came in the flesh, Zacharias, Simeon, Anna, the Mary's, Joseph of Arimathea, the Apostles, Peters Converts, &c.

And it shall return and shall be eaten] Or, it shall, after its return again, be burnt up or removed: so they were to some purpose by the Romans. See on ver. 12.

As a Toyle-tree, or as an Oak] Trees that are durae ac durabiles, hard and long-lasting: and although they lose their fruit and leaves, or be cut down, yet

Their substance is in them] the substance of the matter, the sap remaineth in the Trunk and Root. Some think there is an allusion in this Text to a Bank or Causey that went from the Kings House to the Temple, and was born up with Trees planted on either side of it: which Trees as they kept up the Causey, so do the godly the State, 1 Chron. 26.16, 18. 1 King. 10.5. 2 Chron. 9.11. Semen sanctuus statumen terrae.

CHAP. VII.

Ver. 1. ANd it came to pass] This is not a superfluous Transition, as Austin maketh it: but importeth, that the following discourse is no less to be regarded then the foregoing.

In the days of Ahaz] that sturdy-stigmatick, under whom Isaiah was, as Elijah under Ahab: and for the comfort of the godly, prophesied then most sweetly concerning Christ and his Kingdom.

The son of Jotham, the son of Uzziah] for whose sake, say the Rabbins, this wretch was thus relieved.

King of Judah] Titularis, sed non Tutelaris (as it was once said of Culperick King of France) utpote qui Reip. defuit, non praefuit.

That Rezin the King of Syria] He is first named, as being Generalissimo. See of him, 2 King. 15.37. He was King of Damascene, and Caelosyria.

And Pekah King of Israel] These two Kings had severally invaded Judah before with great success, 2 Chron. 28.5, 8. And heartened thereby, now they join their forces, thinking to make a full conquest: but were as much deceived and disappointed, as were the Pope and Spaniard here in Eighty-eight: and more then once in Ireland, where D. Aquila with his Spaniards being beaten out, said in open Treaty, that when the Devil upon the Mount shown Christ all the Kingdoms of the Earth and the glory of them, he did not doubt but he left out Ireland, and kept it for himself.

Went up] but not in God's Name, non Dei missu & nutu ut ante, sed proprio motu & ambitione.

But could not prevail against it] Heb. could not war, sc. with any good success: They came into the Country like Thunder and Lightning, as duo fulmina belli, but went out like a snuff.

Ver. 2. And it was told the house of David] i. e. the King and chief Officers of the Crown and Court. Ill news flieth swift, and filleth all places.

Syria is confederate with Ephraim though these two were oft at deadly feud betwixt themselves, yet they could combine for a mischief to God's people. So could Herodians and Pharisees, Herod and Pilate, &c. The Devil doubtless had a design by these two Champions of his to have utterly rooted out the House of David (as he sought also afterwards to do by Herod, Caligulae and others) and so to have prevented Christ his being made of the Seed of Abraham according to the flesh, Rom. 1.3. but that could not be.

And his heart was moved] Concussum & conquassatum. Impiety triumpheth in prosperity: trembleth in adversity. Tullus Hostilius, that godless King of Rome, set up Pavor and Pallor for God's to himself. Saul and Achitophel in distress despaired, and dispatched themselves: So did Demosthenes, Cato, and other Heathen Sages, who were without God in the world, and therefore without comfort. Sin maketh men timorous, Lev. 26.36. but Righteousness bold, Prov. 28.1. Psalm 27.1. The Spirit of power and of a sound mind are fitly set together, 2 Tim. 1.7.

Ver. 3. Then said the Lord unto Isaiah] Wicked Ahaz shall have a Prophet sent him with a Promise, if it be but to leave him without excuse: There was also a godly party in the Land, whose comfort was aimed at, and for whose sake Shear jashub was also taken along, as carrying comfort in this very name: Portendit enim omnes pios qui divini verbi satu generandi sunt salvos & incolumes fore, divinis{que} muneribus exornatos.

At the end of the Conduit of the upper pool] Where he is walking, and talking about sending to Assyria for help. The place is pointed out for confirmation of the truth of the Prophesy. So in the Gospel the Apostles are foretold where to fetch the Ass, where to prepare the Passover. This place was without the City, over against the Palace-Royal: the very same where afterwards Rabshakah (the fugitive son of our Prophet Isaiah, say the Rabbins; but without reason) railed upon the living God. This Prophesy here and now delivered, might haply be some support to good Hezekiah under that trial.

Of the Fullers field] Fullers must have store of water, and room enough for the dressing and drying of their clothes, Ministers are by an Ancient called Fullones animarum, Fullers of men's souls.

Ver. 4. Take heed and be quiet] Cave & quiesce: Or as others render it, Vide ut sileas, See that thou say nothing: fret not, faint not, send no message to the Assyrian, rest by Faith upon the Lord of Hosts, get a blessed Sabbath of Spirit, a well composed frame of Soul: for in quietness and confidence consisteth thy safety, as Chap. 30.15.

Fear not, neither be faint-hearted] See on ver. 2.

For the two tails of these smoking fire-brands] By a most elegant Metaphor; he nameth not one of these two Potentates as not worth naming: but calleth them in contemp a couple of firebrands, such as would do mischief but cannot, because but smoking, and not burning; and but the tails of smoking firebrands neither, such as are smoking their last, and shall shortly be utterly extinct. In a word, they have more pride then power, being a mere flash.

Ver. 5. Because Syria, Ephraim, &c.] This was the fruit of their fury fuming out at their Noses, ver. 4. and proving like smoke, which the higher it riseth, the sooner it vanisheth: or like the bubbles blown up into the air by children, into whose eyes they soon fall back again. There is no wisdom, nor understanding, nor counsel against the Lord, Prov. 21.30. See the Note there.

Ver. 6. Let us go up against Judah and vex it] So they had done severally, and so they think much more to do jointly. Sed aliter Deo visum est. There is a Council in Heaven that dasheth the mould of all contrary Counsels upon earth, as Psalm 2.4.

And let us make a breach therein for us] Or, let us divide it, and share it betwixt us, or set a King over it that may be a vassal to us both. Thus the Pope gave away England Primo occupaturo, to him that should first take it in Henry the eighths days: but he reckoned without his Host, as they say.

Even the son of Tabeel] A Syrian, likely, as Tabrimmon, 1 King. 15.18. a good Rimmonite, 2 King 5.18. So Tabeel a good God. Rimmon was the Syrians God. The Chaldee expoundeth it Good or Right for us.

Ver. 7. It shall not stand] The Counsel of the Lord, that shall stand, Psal. 33.11. when the worlds Wizards shall be taken in their own craftiness, 1 Cor. 3.19.

It shall not be] All their projects are dashed by a word. Video, Rideo, saith He that sitteth in Heaven, Psalm 2. I look and laugh: and wherein they dealt proudly, I am above them, Exod. 18.11.

Ver. 8. For the head of Syria is Damascus] Not Jerusalem, as they haply had contrived it: looking upon Jerusalem as a City fatally founded to bear Rule, as One saith of Constantinople.

And the head of Damascus is Rezin] Let him set his heart at rest, and not reach after the Dominion of Judah: lest falling from his high hopes, he lose that he hath already, and cry out with that Ambitionist, Sic mea fata sequor.

And within threescore and five years] sc. from the time that Amos foretold it, Chap. 5.27. & 7.8. that is, from the twenty fourth year of Uzziah to the sixth of Hezekiah, when as the ten Tribes were carried away by Shalmaneser, 2 King. 17. Thus Jerome out of Seder-Olam. But I like better Piscators computation, which is thus within 65. years, that is, from the fourth year of Ahaz now current to the 23. of Manasseh, when Ephraim ceased indeed to be a people by the command of Esarhaddon Son of Sennacherib: whereof see Ezra 4.2.

Ver. 9. And the head of Samaria, Remaliah's son] In contempt he hath neither his Name nor Title of a King given him, but is fairly warned to keep within his bounds: he is not like to hold long that he hath. It is dangerous meddling with Jerusalem, Zech. 12.2, 3, 6.

If ye will not believe, surely ye shall not be established] Jehoshaphat said as much, 2 Chron. 20.20. and our Savior somewhat like, John 8.20. Isaiah saw the King and people still fluctuating and trembling, notwithstanding the divine Promise: and telleth them what to trust to; unless they will trust in God, they will never be soundly settled: Faith quelleth and killeth distrustful fear, and maketh a man walk about the world like a Conqueror. There is an Elegancy here in the Original that cannot be Englished.

Ver. 10. Moreover the Lord spake again unto Ahaz] Wicked though he were, and under the power of unbelief, yet he shall see that he hath to do with a very gracious and longsuffering God, who, by a wonderful condescension, will needs give him a sign; Inauditum vero, dari signum incredulo. Christ would not so far gratify the unbelieving Pharisees, but calleth them an evil and bastardly brood for seeking a sign from Heaven, Mat. 12.39.

Ver. 11. Ask the sign of the Lord] not of any other God, to whom thou art addicted.

Thy God] From whom thou hast deeply revolted: but of whom thou mightest upon thy return be graciously re-accepted.

Ask it either in the depth] This was a fair offer to so foul a sinner: but all would not do; no though he should have had a sight of Heaven or of Hell for a sign; And yet Bellarmine thinketh, that one glimpse of Hell were enough to work upon the most hard-hearted sinner in the world, and to make him yield to anything.

Ver. 12. I will not ask] Ah lewd losel! I will not ask; what a base answer was this of a Bedlam Belialist? what a wretched entertainment of such an over-bounding Mercy? He doth upon the matter say, I will ask no Asks, I will try no signs, I know a trick worth two of that: God shall for me, keep his signs to himself: I crave no such courtesy at his hands: I can otherwise help myself, viz. by sending to the Assyrian. If the Lord could and would have helped, how happeth it that so lately no less then an hundred and twenty thousand of my Subjects were cut off in one day by this Remaliah's son, as you contemptuously call him?

Neither will I tempt the Lord] Or, neither w • ll I make trial of the Lord, as in the former Note. Ambrose was mistaken who thought that Ahaz refused to ask or try the Lord, out of modesty and humility: rather it was out of pervicacy, or (at best) Hypocrisy. Hic descendamus in nostras conscientias, saith good Oecolampadius. Here let us each descend and dive into his own conscience, to see whether we also have not matched Ahaz in his madness, or at least wise, coasted too near upon his unkind usage of the Lord, by rejecting his sweet offers of Grace and motions of Mercy: by slighting his holy Sacraments, those Signs and Seals of the Righteousness that is by Faith. Adsit fides, & aberit periculum.

Ver. 13. Hear ye now ye House of David] But shamefully degenerate from your thrice-worthy Progenitours; and strangely forgetful of God's Promises for a perpetual Succession: which if ye remembered and believed, ye would not be so causelessly terrified.

Is it a small thing for you] How heartily angry is the Prophet, how blessedly blown up in this case of so great dishonor done to God? we should be so too.

To weary men] to vex and molest: the Septuagint have it, to strive, or wrestle a fall with men; By men he meaneth himself and his fellow-Prophets, whom Ahaz and his Courtiers slighted and misused. Let this comfort God's faithful Ministers under the worlds indignities and injuries. See Matth. 5.11, 12.

But will ye weary my God] whom I serve in my spirit; and now no more thy God, as ver. 11. since thou hast refused to be Ruled by him, and that after manifest conviction, and greatest importunity to bring thee to a better temper.

Ver. 14. Therefore the Lord himself shall give you a sign] Give it you, ingratiis vestris, without your leave, of his own proffer. If we believe not, yet God remaineth faithful, 2 Tim. 2.13. Rom. 3.3. The House of David was as it were great with child with Christ, and with God's promises in him; therefore (to be sure) it could not be rooted out (as these two Kings designed) before Christ were come into the world. Hence his wonderful Conception and Birth is made here a Sign of his people's Safety here, and Salvation hereafter. And had Ahaz and his people believed this latter, they would not have much doubted of the former; but rather argued with St. Paul, Having given us his Son, how shall he not with him give us all things also?

A sign] A singular sign, a sign both from above and from beneath: for he joined lumen suae aeternitatis limo tuae mortalitatis, the light of his Eternity to the mud of thy mortality, as a Father hath it, Joh. 1.14. Phil. 2.6.7.

Behold] A Note of attention and admiration. One compareth it to the sounding of a Trumpet before some notable Proclamation: Another to a hand in the Margent, pointing to some remarkable matter: so doth this Ecce to Christ's incarnation as a thing in God's Decree, and to his people's Faith already present.

A Virgin] Hagnalmah that famous Virgin, so long since spoken of, Gen. 3.15. that female glory, the Virgin Mary, with whom the Angel spake concerning man's salvation, Matth. 1.18, 23. Luke 1.27, 35. as the Devil before had done with the first woman, concerning the means of his destruction. Of this Virgin-Mother the Sibulls are said thus to have prophesied also,

See more in Virgil's 4 ^th. Eclog. and Aug. de civ. Dei, lib. 10. cap. 27. Some tell us that when this blessed Virgin brought forth, there was seen at Rome about the Sun, the likeness of a woman carrying a child in her arms, and a voice heard, saying, Pan the great God is born into the world.

Shall conceive and bear a sen] Shiloh, the son of her secundine, Gen. 49.10. the true Melchizedek; as man without father, and as God without mother, Heb. 7.5. See Luke 1.35. But how blank were the Jews when they saw the issue of their late Jewish Virgin turned to a Daughter? and how silly is that saying of theirs in their Talmud, For our sins which are many, the coming of the Messiah is deferred? Jachiades upon those words, Dan. 12.4. would have us believe that God sealed up the time of Christ's coming, revealing it to Daniel only. But why take they not notice that the very time of Messiah the Prince his coming is set down by Daniel, chap. 9. and since that time is long since past, let them either condemn the Prophet of vanity, or else confess with us that Christ is come already.

And shall call] Or, Thou (Virgin) shalt call; as having the right of nomination.

His Name Immanuel] That is, God with us, as Matth. 1.23. See the Note there. Cujus nomen illius numen facile declarabit. Christ indeed was not called by this name Immanuel, that we anywhere read of (as neither was Solomon by the name of Jedediah, 2 Sam. 12.25, 26.) unless it be chap. 8.8. but the import of this name is most truly affirmed and acknowledged to be fully made good in him.

Ver. 15. Butter and Honey shall he eat] i. e. He shall be fed with Children's meat, after the manner of other Infants; for as he shall take upon him our nature, so shall he also partake with us in our natural infirmities: feeding as other Children there did, on butter and honey, not able to discern good from evil through want of judgment, till he came to be of discretion, Luke 2.52. with Deut. 1.39. that he might be in all things like unto us, and that we might once come unto the measure of the stature of the fullness of Christ, Eph. 4.13. that we might become strong in the Lord, and in the power of his might, able to do all things through Christ that strengtheneth us, Phil. 4. Stumble not at his weakness, but gather assurance of his Love, who so sweetly joined his Majesty to our meanness, his might to our weakness: abasing himself to the shape and state of a feeble weak and helpless child.

Ver. 16. For before the child] Hannagnar, this child Shear Jashub here present, ver. 3. the proper sign of this present deliverance, as Isa. 8.4. made so by occasion of the mention of Immanuel that was to be born many years after, of a Virgin.

The land that thou abhorrest] Or, by which thou art vexed, as ver 6. Confer Exod. 1.12. Num. 22.3. So the Danes were abhorred by the English, the French by the Sicilians, as appeared by those bloody Vespers.

Shall be left of both her Kings] Who shall be cut off by a seasonable vengeance: See this fulfilled, 2 King. 15.30. and 16.9. within a year or two of this prophecy.

Ver. 17. The Lord shall bring upon thee, &c.] sc. in case thou believe not. Thou and thine shall perish, notwithstanding this present deliverance; the Lord will destroy thee after that he hath done thee good, as Josh. 24.20. Et cujus verbis credere noluisti, ejus verberibus fidem habebis. Thou shalt soon have enough of the Assyrian, in whom thou wilt needs trust, and not in Me. Him thou shalt call in for help against others: but he, having taken a taste of so fertile a soil and wealthy a state, shall at length over-run all: Like as afterwards also the old Gawls did Italy, and the Saracens the Greek Empire.

Ver. 18. The Lord will hiss for the fly, &c.] Out of Egypt and the confines. The people of which parts are fitly called flies, say Expositors, for their numerosity, swiftness, stench, impudency, harsh language, ob vocis absonae stridorem. The country being hot, and lying low aboundeth with flies and gnats, such as proud Pharaoh was vexed with.

And for the be that is in Assyria] That country is full of woods, and so of bees: to which also the Assyrians are fitly compared, as for their numerousness, their military skill and comely marshalling of their forces, their golden armor, their industry and constancy in battle; so for their force and fury especially. Virgil speaking of bees saith,

See the Babylonical fierceness and cruelty graphically described, Jer. 51.34. It was so much the greater, because sent for and set on they were by God's hiss or whistle.

Ver. 19. And they shall come and shall rest all of them] As flies do upon flesh, and as bees upon trees: they shall seise all.

In the desolate valleys, &c.] Hereby is set forth, saith Calvin, that in no lurking place any of the Jews should be secreted or secured from their enemies, but that they shall range about and rage everywhere throughout the whole land. And because all this is done at an hiss, the backwardness of Christians is condemned, saith Musculus, who cannot by most earnest preaching of long continuance be brought to do as God requireth them.

Ver. 20. In the same day shall the Lord shave] Not shear but shave, with a razor, to set forth the calamity of war which wasteth and taketh away all, and maketh clean work, as we use to say: nihil in toto regno intactum reliquit, sed omnia à summo ad imum expilavit Assyrius. The Assyrian is here called God's razor, because his instrument to shave as he pleaseth: though haply by exceeding his commission, as Zach. 1.15. he might prove a deceitful razor, as Psal. 52.2. that instead of shaving the hair, lanceth the flesh.

That is hired] Whether by Ahaz himself, but for a better purpose, 2 King. 16.7, 8. not to hurt but to help, though it fell out otherwise: or by God, who paid the Assyrian for his hire the Lands of Israel and of Syria: see the like Ezek. 29.18, 19. Barbers use not their razors but for reward.

Beyond the river] Euphrates that ran between Syria and Assyria, but could not keep off the Assyrian Destroyer.

The head, and the hair of the feet] Elsewhere called head and tail, that is, high and low, Prince and Pesant.

And it shall also consume the beard] 1. the Priests, Psal. 133.2. as some sense it: or, as others, all the comeliness and virility of the Jewish nation.

Ver. 21. A man shall nourish two sheep] He that was wont to say, Mille meae Siculis errant in montibus agnae, shall now be reduced to so great penury as to be glad of two sheep, and have scarce a young Heifer left for his necessary subsistence, who was wont to have many ploughs going. They shall not now, as heretofore, join house to house, and land to land: they shall not keep race-horses, or hunting dogs, &c.

Ver. 22. For the abundance of milk] yielded him by his two Cows, through the paucity of people and plenty of grass.

He shall eat butter] eat his fill, since there are none to buy it of him; none to pull it out of his mouth.

For butter and honey shall everyone eat] not cates and dainties, as chap. 5.12. but mean fare, such as he can get: as wild-honey, such as the Baptist fed on.

Ver. 23. Where there were a thousand vines] Which once were to the sensual Jews an occasion of drunkenness and forgetfulness of God, chap. 5.11, 12. A Lapide on chap. 5.2. telleth us that at Herbipolis in Germany there are abundance of vineyards, so that they have more wine there then water: and such huge wine-vessels that the vintners have doors in the sides of them whereby they enter (as Diogenes did into his tub) to make them clean and fit for their use.

Shall be briars and thorns] Agri quondam vitibus consiti, erunt obsiti vepribus, & dumetis densissimis hirsuti.

Ver. 24. With arrows and with bows shall they come] for their necessary defense against the wild beasts that haunt those desert places, propter densa ferarum lustra hominibus infesta: This was threatened, Lev. 26.22.

Ver. 25. And on all the hills that shall be digged, &c.] A good Translation of a text is instead of a good Commentary: Some very learned render the words thus, And on the hills that had wont to be digged with mattock or spade, that no fear of briar or thorn might come thither, shall a place also be for sending in of oxen, and the treading of lesser cattle: Which shall range and graze freely (say they by way of gloss) after their wonted manner in those places, from whence they and their owners had formerly been ejected and excluded by the violent oppressions and undue enclosures of the richer and greater sort, chap. 5.17.

CHAP. VIII.

Ver. 1. TAke thee a great roll] Or volume, so called either because it was rolled up together like the web upon the pin: or (as others) because it revealeth that unto us, which otherwise we knew not. Blasphemous was that jear of the Jews who called the Evangel or Gospel Aven gillaion a volume of vanity. And no better was that of B. Bonners Chaplain who called the Bible (that blessed Book) in scorn his little pretty God's book. This one small piece of it is here styled grande volumen, a great roll, for the fullness of the matter in fewness of words.

And write in it with a man's pen] that is, plainly and clearly: that when it shall be fastened to the gate of the Temple, or some way else be exposed to public view, he that runneth may read it, Habac. 2.2. and he that readeth may understand it: and not be so written as that was, Dan. 5.5, 7. which none could read and unriddle, but the Prophet himself: nor be as Aristotle's Acroamaticks, published and yet unpublished.

Concerning Maher-shalal-hash-baz] 1. Make speed to the spoil, hasten the prey: words whereby God calleth the King of Assyria out of his country to take the spoil speedily of Syria and Samaria; both which groaned for his coming, and hangd for his mowing. This was afterwards given for a name to Isaiah's new-born babe, viz. at his circumcision: and that before two sufficient witnesses who might attest both the child's name, and the reason of it, which the Prophet likely told them. Such another compound name was Shear-jashub, chap. 7. Zerubbabel, Hagio-Christophorites, &c. and amongst us Keep-Sabbath, Hope-still, &c.

Ver. 2. And I took unto me faithful witnesses] So they might be, and yet not godly men: as Galba and our Rich. 3. were said to be bad men, but yet good Princes. Some think that this Uriah was the same with him that brought in the Altar of Damascus. He had been better perhaps, but at last revolted: as did Demas (of whom Dorotheus saith that he became a Priest in an idol temple at Thessalonica ) and Damascene who turned Mahometan, as some write. Zechariah the other witness was a man of great eminency, as being grand-father (by the mothers side) to good Hezekiah.

Ver. 3. And I went unto the Prophetess] Prophets wives were anciently called Prophetesses; like as Bishops wives (saith à Lapide the Jesuit) were also called Bishoppesses, Presbyters wives Presbyteresses, Deacons wives Deaconesses: Jesuits have still their Jesuitesses, as Majors their Majoresses, &c.

Maber-shalal-hash-baz] q. d. Make haste, come away to so rich a booty, to the rifling and ruinating of these two potent and opulent Kingdoms. God hereby seemeth to bespeak the Assyrian as Cicero once did his friend, Si dormis, expergiscere: si stas, ingredere: si ingrederis, cur: si curris, advola, &c. and at the calling of this child by his name, the prediction was remembered, and the thing ascertained.

Ver. 4. For before the child, &c.] That is within a year or two: for it was an extraordinary thing that is reported of Maximilian the Emperor that he was eight year old at least ere he spake anything: but afterwards he became a fluent and elegant Speaker.

The riches of Damascus] Riches do many times change their masters; and Kingdoms are oft turned upside down, when they fall to persecuting the people of God especially, as did these Syrians and Israelites.

Before the King of Assyria] Spoils taken from the enemy were and are usually carried in triumph before the Conqueror.

Ver. 5. The Lord spake also unto me again saying] Heb. And the Lord further added to speak unto me. Here the Israelites, a part from the Syrians, are specially threatened with destruction, because they abandoned their brethren the two other tribes, and trusted to confederacies and aids of foreign Princes.

Ver. 6. Forasmuch as this people] The ten revolted tribes not worth the naming: see ver. 5.

Refuse the waters of Shiloah] Slight and contemn the small means and strength of the Church, humilem & obscurum statum regni Zionis.

That run softly] at the foot of mount Zion, creeping and crooking slowly and slily: called therefore, as some think, the Dragons well, Neh. 2.13. Caesar saith the like of the river Araris (probably Sone ) and the Poet Claudian of Nile,

And rejoice in Rezin and Remaliah's son] rejoice in a thing of naught, as Amos his expression is chap. 6.13. The Hebrew here hath it thus, And joy is to Rezin, &c. that is, the Syrians and Israelites both are much cheered up to see that Judah is at so great an under; and so easy to be overcome, as they think.

Ver. 7. Now therefore behold the Lord bringeth] They that slighted still-running Shiloah, shall have the waters of Euphrates strong and many to overwhelm and swallow them up. God loveth to retaliate.

Even the King of Assyria and all his glory] i. e. his armies and forces wherein he glorieth. See chap. 10.8. and 36.9.

And he shall] Or, it shall, viz. the River Euphrates, whose exundation is here graphically described, and thereby depainted to the life the practice of tyrants in over-running whole countries as by a deluge, as did the Assyrian of old, and as doth the great Turk at this day.

Ver. 8. And he shall pass thorough Judah] After Israel subdued: but yet with a difference, as chap. 27.7, 8. for the Israelites and Syrians were utterly drowned with this proud flood, but the Jews were only drenched; it reached but to the neck, their head was ever above water: and that because Immanuel (better that any Christopher ) bore them up.

And the stretching out of his wings] that is, of his immense forces: the Assyrian, by another Allegory, being here compared to an Eagle, which covereth her whole prey with her wings.

Shall fill the breadth of thy Land, O Immanuel] Shall surely, unless thou O Lord Christ, (who art King of this country by a specialty) shalt please to prevent it. Learn we likewise in all our straits or ailments to run to our Immanuel, and implore his help, remembering that he is God with us, he is a man amidst us; cum Patre dator, inter nos petitor, as Austin hath it; he gives with the Father, he prays with the suitor; he will deliver and defend his subjects and suppliants.

Ver. 9. Associate yourselves O ye people] In confidence of her King Immanuels succor and support, the Church thus holily insulteth over her most active enemies, foretelling their utter subversion. The Virgin daughter of Zion doth the like, chap. 37.22. as binding upon her invincible Champion Immanuel, ver. 2.3. whose very name here putteth spirits into her, and maketh her take heart of grace, as they say. Basil biddeth the Christians in time of persecution boldly bespeak their adversaries in these words, though somewhat otherwise rendered by the Septuagint, by mistake of a letter: If again ye prevail, ye shall yet again be vanquished. And truly of the Church it may be foretold better then of Troy,

Gird yourselves and ye shall be broken in pieces] Ye shall, ye shall without fail, though ye little believe it. It shall be done (as is therefore here so often threatened) as sure as the coat is on your back, or the heart in your belly.

Ver. 10. Take counsel together] Do so if you will: but when all's done, the counsel of the Lord shall stand: and you shall consult nothing better then shame to yourselves.

Speak a word] All these expressions serve to set forth the bitter hatred born by these wicked ones against God's poor people, whom they sought by all means to mischieve, but could not.

For God is with us] Heb. Immanuel: that sweet name was to the godly party mel in ore, melos in aure, jubilum in cord: and hence so oft recited: these heavenly birds, having got such a note, record it over and over.

Ver. 11. For the Lord spake thus to me with a strong hand] that is, with his spirit accompanying his word, and setting it home to my heart, that so I might speak from the heart to the heart. Some render it, Taking me by the hand, fidelis paedagogi instar, like a loving and faithful schoolmaster: and thereby pulling me back that I should not walk in the common road.

That I should not walk in the way of this people] not howl with those wolves, not tune my fiddle to the base of the times, not follow a multitude to do evil: but rather to keep a constant countermotion to the Many; and rather to go right alone then not at all. Cassianus gives very good Counsel, Vive ut pauci, ut cum paucis inveniri merearis in regno Dei, Live thou as but few else do, that with those few thou mayest be found in God's Kingdom. Now none can do thus, but only they to whom the Lord both speaketh, and layeth hold also upon their hand that they be not led away with the error of the wicked, 2 Pet. 3.17.

Ver. 12. Say ye not a Confederacy] A Confederacy, a Confederacy, sc. between Syria and Samaria, is made against us; this was vox populi, all the talk in those days, and everybody's mouth was full of it, and heart afraid of it: But say ye not so, comply not, consent not, chime not in with the spirits and speeches of other men. Away with all such despairing language. For help against which

Ver. 13. Sanctify the Lord of hosts himself] Even your sweetest Immanuel: non sanctificatur autem nisi in eum credatur; sanctify him, I say, by believing in your hearts and confessing with your mouths, Rom. 10.9. and walking as becometh the Gospel,—in nothing terrified by your adversaries, Phil. 1.27, 28.

And let him be your fear] That is, the Object of your fear, as Gen. 31.53. Psal. 76.11. where God is called Fear by an Appellative Proper. So the Chaldee Paraphrase frequently calleth God Dechilah, 1. Fear. The Greeks call him 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 Fear. Bernard saith well, God is to be feared as a Lord, honored as a Father, loved as a Spouse. This fear of God is a sovereign remedy against the fear of the creature; and is therefore here and elsewhere opposed to it. Surely as one fire driveth out another: and as Moses his Serpent swallowed up the Sorcerers Serpents: so here.

Ver. 14. And he shall be for a sanctuary] In quo serventur, & in lapidem, in quo firmiter stent pii: impii vero impingant, ruant & conterantur, a Sanctuary of safety, a stone of stability, though to the wicked he prove otherwise: even a stone of offense to stumble them, and a snare to take them in for their hurt. Christ as he is Piorum rupes, a Rock of Refuge to the godly; so he is reorum scopulus, a Rock of Revenge to dash in pieces the impenitent, as Val. Max. once said, the Tribunal of L. Cossius was. This was chiefly fulfilled in the time of the Gospel. See Rom. 9.23. 1 Pet. 2.6. Matth. 21.42. Act. 4.11.

But for a stone of stumbling] Petra perditionis, to all that refuse to be Ruled by him, and to rely upon him: with these froward ones he will show himself froward, Psalm 18.27.

Ver. 15. And many among them shall stumble and fall] So may God's Elect, but not so as to be broken: because they cannot fall below a supporting hand of God, Psalm 37.24. Utter prolapsion cannot befall them possibly.

And be broken, and snared, and taken] The Septuagint here add of their own; and men shall be taken, that are in a supposed safety: living as if they were out of the reach of God's Rod.

Ver. 16. Bind up the Testimony, seal the Law, &c.] Et lateat, & luceat: Let thy Doctrine (saith God here to the Prophet) contained in that great Roul, ver. 1. or otherwise published (concerning Immanuel especially) be concealed from these profane scoffers: but imparted to my Disciples that sit down at my feet to receive my words, Deut. 33.3. Those Jews in Christ's time had the Testimony, that is the Gospel preached to them: but they were woefully blinded; so that when the Messias, to whom all their owd signs so well agreed, was among them, they could by no means own him and receive him, Matth. 2.5. with John 1.11. That Italian Translation of the New Testament which the Jews lately had, is, for their abuse of it, called in and taken from them. Pope Gregory the ninth caused their Talmud, wherein Christian Religion is so much blasted, to be burned: and the like did Julius the third, about the Year 1553.

Seal the Law among my Disciples] Such as have been 〈 in non-Latin alphabet 〉 , taught of God, taught as the Truth is in Jesus, Eph. 4.20, 21. Seal the Law, that perfect Law of liberty, the Gospel for such: for their behoof and support in these calamitous times.

Ver. 17. And I will wait upon the Lord] I will patiently and peaceably submit to his Holy Will in the exercise of mine office, hoping that I shall be acknowledged and approved of him, though men reject me, and are for their obstinacy deservedly rejected of God.

And I will look for him] as it were with stretched-out neck. Difficile opus & arduum! Good men find it more easy to bear evil, then to wait till the promised good be enjoyed, Heb. 10.36.

Ver. 18. Behold I and the children whom the Lord] that is, my Disciples and Converts, who have the same conflict with me, Phil. 1.30.

Are for signs and for wonders] Hissed and hooted at as so many Monsters by the mad world, ever beside itself in point of Salvation: and accounting the Saints (as the Spaniards were wont to say of the Portingals) Pocos & focos, few and foolish: and as the Turks count all fools to be Saints: so the most count all Saints to be fools. These shall one day cry, Nos insensati.

Ver. 19 And when they shall say unto you] The Prophets wholesome advice to his Disciples. God had hid his face, and withdrawn his favor from this people; therefore they would help themselves as they could, by doing as Saul did when forsaken of God, by running to witches and wizards, resolving with her in the Poet,

That peep and that mutter] Utter their predictions in broken and low Language, grunting or grumbling them out in dark and doubtful expressions, as distrusting their own art.

Should not a people seek unto their God?] See Jer. 2.11. Mic. 4.5. Our God is a rewarder of all that diligently seek him, or that seek him out, Heb. 11.6. viz. when he hath withdrawn himself, and hid his face, as ver. 17.

For the living to the dead] q. d. Is that handsome? is it agreeable to right reason? O stultam commutationem! vocat nos Deus vivus, & nos recurrimus ad mortuos.

Ver. 20. To the Law and to the Testimonies] Lo this is the way, walk in it, for. the Commandment is a Lamp, and the Law is Light, Prov. 6.23. They have Moses and the Prophets, Luke 16.29. these must be the men of our Counsel, Psal. 119.24. even these lively and Life-giving Oracles, Act. 7.38. not dead Idols, or damned Necromancers.

There is no light in them] either of truth or of comfort. Good expressions such kind of creatures may use, it may be: but Si magicae, Deus non vult tales: si piae, non per tales: their false lights serve but to light them into utter darkness. Happy was Oecolampadius (an excellent Commentatour upon this Prophet) who made good the splendor of his own Name, when (beside the light he lent to the Law and Testimonies ) he could lay his hand on his breast when he lay a dying of the plague, and say, Here's plenty of light got from the Scripture.

Ver. 21. And they shall pass through it] to and again as uncertain of their way: and even at their wits end.

When they shall be hungry] cum esurierit & efferbuerit, as a Pot boiling casteth up scum.

And curse their King] Ahaz, say some; Zedekiah, say others.

And their God] As those Antichristians, Rev. 16.10. The Chinois whip their God's, when they please them not.

And look upward] as the hungerbit-Wolf howls against Heaven.

Ver. 22. Trouble and darkness, &c.] A huge heap of words all to one sense: to set forth their deepest distress without all hope of help.

CHAP. IX.

Ver. 1. NEvertheless the dimness shall not be such] Dimness of anguish had been fore-threatened, chap. 8.22. Now this is added for an allay, as being a promise of a mitigation of their misery, and yet further of Christ's Incarnation, which is the sum of all the good news in the world. Evangelistam hic agit Isaiah, non prophetam, saith One, i. e. Isaiah here acteth the part of an Evangelist rather then of a Prophet: He foretelleth, saith another Interpreter, that as the Assyrians preyed upon Samaria and Galilee, so shall the Lord Christ also prey upon them spiritually, and for their greatest good, ver. 2. And as Tiglath-pileser first carried away a few out of Galilee, lightly afflicting the Land of Zebulon, and the Land of Nephthaly: and then Shalmaneser more grievously afflicting her carried captive those and all the rest of the ten Tribes: Semblably Christ, first preaching in Galilee, converted and called therehence sundry of his Disciples: and afterwards when he was lifted up from the earth he drew all men unto him, John 12.32. He rode upon his white-horse (the Apostles) conquering the world, and to conquer, Rev. 6.2. And hence that sincere Joy in the hearts of his servants, far exceeding that of Harvest which is not without great toil; or that of Soldiers dividing the spoil, which is not achieved without confused noise, and garments rolled in blood, ver. 2.3, 5.

By the way of the sea] The sea of Tiberias, John 21.1. or lake of Genesareth, Luke 5.1.

Beyond Jordan] Or, beside Jordan.

In Galilee of the Gentiles] See the Note on Matth. 4.15.

Ver. 2. The people that walked in darkness] Liberationis lucem promittit. See the Note on Matth. 4.16.

Ver. 3. Thou hast multiplied the Nation] Or, Never since thou multiplyedst this people, didst thou give them such joy: i, e. such matter of joy as now Thou intendest to do: Or thus, Thou wilt multiply this Nation: thou wilt increase their joy; especially by sending thy Son, who is called the Gift, John 4.10. the Benefit, 1 Tim. 6.2. such as wherein all discontents are soon swallowed up. Everlasting Joy shall be upon the Heads of the Lord's Ransomed ones, they shall obtain joy and gladness, and sorrow and sighing shall fly away, Isa. 35.10.

They joy before thee] Pleasure there must be in the ways of God, because therein men let out their souls into God the Fountain of all good. Christ's Chariot is paved with Love, Cant. 3.9, 10.

According to the joy in Harvest] and a great deal more, Psalm 4.7. They do over-abound exceedingly with joy, 2 Cor. 7.4. Joyes they have unspeakable, and full of glory, 1 Pet. 1.8.

And as men rejoice when they divide the spoil] Wherein the pleasure is usually more then the profit, Psal. 119.162. and yet the profit oft very great too, as 2 Chron. 20.25. and as at the sack of Constantinople, at the wealth whereof the Turks themselves wondered, and derided their folly, that possessing so much they would bestow so little in the defense of themselves and their Country.

Ver. 4. For thou hast broken the yoke of his burden] i. e. Thou hast disenthralled and delivered thy people from the burthenous yokes of their enemies, both corporal and spiritual: that taking thine easy yoke, thy light burden upon them, they might serve thee without fear in holiness and righteousness before thee all the days of their lives, Luke 1.74. The Jew-Doctors expound all this of Sennacherib's Tyranny, and their deliverance therefrom. But the Prophet intendeth a further matter, ver. 6.7.

And the staff of his shoulder] Wherewith he was beaten and bastinado'd. See chap. 14.5.

The Rod of his oppressor] Metaphora ab agasonibus, a Metaphor from Horse-drivers, who lay on without mercy. Whipping among the Turks hath been usually inflicted even upon the greatest Bashaws of the Court upon the least displeasure of the Tyrant: especially if they be not natural Turks born. The poor Captives met with hard measure this way at Babylon: but Satan's slaves with much harder. Christ fitly noteth here, that the Rod wherewith the Devil whippeth sinners is their own lusts and passions: yea herewith they punish themselves, by his instigation, as the Lion beateth himself with his own tail.

As in the day of Midian] beaten by Gideon, Judge. 7.22. So the day of Gibea, Hos. 9.9. The day of Jerusalem, Psalm 137.7. The battle of Agin court; The Sicilian vespers, &c. Gideon by the sound of Trumpet and shining of Lamps out of earthen broken vessels, overcame those Midianites: so by the Trumpet of his Word and light of the Gospel carried through the world by weak Instruments, hath Christ confounded his Adversaries, 1 John 2.14. as One fitly maketh the comparison. See it largely prosecuted in sixteen particulars in Cornelius à Lapide upon the Text.

Ver. 5. For every battle of the Warriour, &c.] Great is the woe of war; when Death heweth its way through a wood of men, in a minute of time, from the mouth of a murdering piece, when fire and sword waste at pleasure. The birth of Christ comforteth against all the miseries of War: whereunto therefore it is opposed both here, and Mic. 5.1, 2. See the Note there. Now then as the Israelites frighted and flighted the Midianites with saying, Hic Gideon, Here's Gideon: so may we our spiritual enemies, by crying Hic Jesus: Hoc in signo vincemus. Here's Jesus: we are more then Conquerers through him that loved us.

But this shall be with burning] i. e. with the fire of the holy Ghost, saith Oecolampadius, burning up our corruptions, as chap. 4.4. and moulding us into a new man. Diodate senseth it thus: The world shall be filled with blood and wars, and at last shall be consumed with fire at the day of Judgment.

Ver. 6. For unto us a child is born] That Child foretold of, chap. 7.14. Christ shall be born in the fullness of time, as sure as if he were born already. This was good tidings of great joy to all people, Luke 2.10. The Hebrew Besher for good tidings, cometh of Bashar for Flesh: because (say some Critics) there shauld be a taking of Flesh, God manifested in the flesh, which should be the best tidings. Angels first brought it, and were glad of such an Errand. Still they pry into this Mystery, prono capite & propenso collo, 1 Pet. 1.12. and can never sufficiently wonder to see that 〈 in non-Latin alphabet 〉 should be 〈 in non-Latin alphabet 〉 , the great God, a little child; regens sidera, sugens ubera; that He who Ruleth the stars, should be sucking at the breast: that the Eternal Word should not be able to speak a word: that He that should come in the Clouds, should appear in clouts, Luke 2.12. in vilibus & veteribus indumentis, saith Ladolphus, in old tattered rags, in such clouts as we cover wounds, and beggars sores with all, say others. Well might Synesius call Christ viscerum ingentium partum, the birth of huge Bowels. For the time of his birth, Christ living just thirty two years and an half, (saith One) and dying at Easter, it must needs follow that he was born about the middle of the month Tisri which answereth to part of our September, at the Feast of Tabernacles, &c. to which Feast the word 〈 in non-Latin alphabet 〉 , John 1.14. probably alludeth.

Unto us a son is given] That only begotten Son of God, John 3.16. begotten of the substance of his Father before all beginnings, after an unspeakable manner. The Scripture speaketh of it usually by way of circumlocution, Col. 1.15. Rev. 19.12. or giveth us only some glimpse by way of similitude, as Heb. 1.3. This Eternal Son of God, the second Person in Trinity, assumed our Nature, Heb. 2.17. He overtook it (as the Greek word signifieth) as the Shepherd doth his sheep that's run astray. A Shepherd with a sheep upon his shoulder engraved upon the Communion-Cup in the Primitive times of the Gospel, imported the same Notion.

And the Government shall be upon his shoulders] The Power and Majesty of the Kingdom is committed to him by his Father, chap. 22.22. with Matth. 28.18. and he hath strength enough to manage it. Princeps est hajulus Reip. The Hebrews call a Prince Nassi, because Atlas-like, he is to bear up the Common-wealth, and not to overload his Subjects. Christ, both as Prince of his Church, and as High Priest also, beareth up and beareth out his people, helping their infirmities, Rom. 8.26. See the Note.

And his Name shall be called] Heb. He shall call his Name. 1. God his Father shall: or every true Believer shall call him and count him all this. And sure it is, had we but skill to spell all the Letters in this Name of Christ, it would be a strong Tower unto us, better then that of David built for an Armoury, and completely furnished, Cant. 4.4. Compare this Text with 1 Cor. 1.30. and see all our doubts answered. Are we perplexed? He is our wonderful Counselor, and made unto us of God Wisdom. Are we in depths of distress? He is the mighty God, our Redemption. Want we Grace and his Image? He is the Everlasting Father, our Sanctification. Doth the guilt of sin sting us? He is the Prince of peace, our Righteousness.

Wonderful] Heb. A Miracle or Wonder, viz. in all his Counsels and Courses, especially for his: Glorious in holiness, fearful in praises, doing wonders, Exod. 15.11.

Counselor] The Septuagint here calleth Him the Angel of the great Counsel, Rev. 1.13. He is set forth as clothed with a garment down to the foot, which is the Habit of Counselors at Law, who are therehence called Gentlemen of the long Robe. See Rev. 3.17. Prov. 8.14. Jer. 32.19. But because Counselors are but Subjects, it is added in Christ's style

The mighty God] Able to effect his own Counsels for the behoof of his Subjects. Saint Paul calleth him the great God, Tit. 2.13. and God above all to be blessed forever, Rom. 9.5. God the Potentate; so the Sept. render this Text: God the Giant; so Oecolampadius.

The Everlasting Father] The Father of Eternity: the King Eternal, Immortal, 1 Tim. 1.17. Ferdinand the Emperor on his death bed would not acknowledge the Title Invictissimus, but commanded his Counselor to call him Ferdinand without more addition. Christ is also the Author of Eternity to all his people whom he hath begotten again to an Inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven for them, 1 Pet. 1.3, 4.

The Prince of peace] Pacis omnimodae, of all kinds of peace, outward, inward, of country and of conscience, temporal and eternal. Of all these he is the Prince, as having full power to bestow them: for he is son to the God of peace, Rom. 16.20. He was brought from Heaven with that song of peace, Luc. 2.14. He himself purged our sins, and made our peace, Heb. 1.3. Eph. 2.14. Returned up to Heaven with that farewell of peace, Joh. 14.27. Left to the world the Gospel of peace, Eph. 2.17. Whose Ministers are messengers of peace, Rom. 10.15. Whose followers are the children of peace, Luk. 10.6, &c. Wherefore Christ doth far better deserve then our Hen. 7. did, to be styled the Prince of peace. Especially since

Ver. 7. Of the increase of his government there shall be no end] Here the Mem final in the middle of the word Lemarbeh hath occasioned some to give many guesses at the reason of it: yea to conceit many mysteries, where wiser men can find no such matter. It is a good note which One giveth here, viz. that the more Christ's government increaseth in the soul, the more peace there is: See chap. 32.17. Psal. 119.136.

To establish it] Or, support it, uphold it. 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 . A King hath his name in Greek from being the foundation of the people. This King of Kings is only worthy of that name: he is not maintained and supported by us & our Subsidies; but we by him, and by the supplies of his Spirit, Philip. 1.19. All our springs are in him, Psal. 87.7.

The Zeal of the Lord of hosts] i. e. the philanthropy, Tit. 3.4. and free grace of God. Dilexisti me Domine magis quam te, saith a Father. Let us reciprocate by being zealous of good works, fervent in spirit, serving the Lord. And when Satan telleth us of our no merits, tell we him that the Zeal of the Lord of hosts shall do it notwithstanding.

Ver. 8. The Lord f • r • a word into Jacob] He sent it as a shaft out of a bow, that will be sure to hit. God loveth to premonish: but woe be to those that will not be warned. The Septuagint render it The Lord sent a plague, or Death into Jacob; and indeed after the white horse followeth the red and the black, Revel. 6.2, 4, 5. Like as Tamerlan, that warlike Scythian, displayed first a white flag in token of mercy, and then a red, menacing and threatening blood: and then, lastly, a black flag, the messenger and ensign of death was hung abroad.

And it hath lighted upon Israel.] 1. They were not ignorant of such a word, ver. 9.2. They could neither avert, nor avoid his wrath.

Ver. 9. And all the people shall know] Know it they do already: but they shall know it by woeful experience. He that trembleth not in hearing, shall be crushed to pieces in feeling, said Mr. Bradford Martyr.

That say in pride and sloutness of heart] The Poet could say of his Ajax — 〈 in non-Latin alphabet 〉 . His pride undid him; so doth it many a man: especially when come to that height, that it fighteth against God, as here: When earthen pots will needs be dashing against the Rock of ages, and doing this or that all despito di Dio, as that profane Pope once said, whether God will or no: divine vengeance dogs at heels such Desperado's.

Ver. 10. The bricks are fallen down] Not thrown down by Providence, but fallen down by Fate or blind fortune. God is not so far honored as once to be owned by these Atheists, who think they can make their party good against him, and mend what he had mar'd, whether he would or not. Thus this giantlike generation: and the like impiety is in the corrupt nature of us all; For as in water face answereth to face, so doth the heart of a man to a man, saith Solomon.

The Sycomores are cut down, &c.] Another proverbial speech to the same purpose: Sycomores were then very common in that country, and little set by, 1 King. 10.27. Now they are not to be found there, saith Jerome, as neither are Cedars in Lebanon.

Ver. 11. Therefore the Lord shall set up the adversaries of Rezin] in whom ye trust. He shall shortly be destroyed by the Assyrian, 2 King. 16.9. and then your hopes shall hop headless, and make you ashamed.

And join his enemies together] Heb. mingle them, viz. in confederacy and agreement against him, though otherwise at ods amongst themselves.

Ver. 12. The Syrians before] Under the conduct of the Assyrian, who hath slain their King Rezin, and made them his vassals.

And the Philistines behind] Or from the West, westward.

And they shall devour Israel with open mouth] The enemies of God's people are more savage and ravenous then wild beasts. Hence they are called in Scripture Boars, Bears, Lions, Leopards, Vnicorns, Tigers, Wolves, &c. Let us therefore bless us out of their bloody jaws: which having escaped, let us sing Blessed be God who hath not given us as a prey to their teeth, Psal, 124.6. The poor Jndians cried out that it had been better their country had been given to the Devils of Hell, then to those cruel Spaniards.

For all this his wrath is not turned away] He still frowneth, and hath his hand up to smite, as angry people use to do.

Ver. 13. For the people turneth not unto him that smiteth them] This were the only way to escape God, viz. to run in to him: there is no standing before a Lion: no bearing up sail in a storm, no stouting it out with God Almighty; See the Notes on Am. 4.6.— 11.

Ver. 14. Head and tail] i. e. high and low, as ver. 15. Here he compareth Israel, non sine morsu, to a beast with a long tail, for the perverseness of their practices. Or else to the Serpent Amphisbaena, which stingeth both with head and tail.

Branch and rush] strong and feeble. A branch or bough hath some tack in it: a rush is a spongy, unsubstantial substance.

Ver. 15. The ancient and honorable is the head] Thus the Scripture frequently expoundeth itself. In a general calamity all fare alike, Lord's and Losels.

And the Prophet that teacheth lies, he is the tail] Such, like Dogs do caudâ adblandiri, sooth and smooth men up in their sins, and are the vilest of men. Quid enim contemptius & abjectius animo fingi potest quam assentari divitibus, linguamque venalem habere? Such also, as Serpents, glide smoothly over the body; but sting with their tails.

Ver. 16. For the leaders of this people cause them to err] by their ill counsel and example. Exempla enim non ibi consistunt, ubi caeperunt. The Ancients placed the Statues of their Princes and Patriots near the fountains: to show that they were the springheads of good or evil to the public. Some read the words thus, Those that bless this people ( viz. the false Prophets) have been misleaders; ductores fuerunt seductores. Pope Pius 2. hath this memorable saying, Nihil excellenter malum in Ecclesia, Catholica patratur cujus prima origo à sacerdotibus non dependeat, ni forte occulto quodam Dei consilio fiat.

And they that are led of them] Or, blessed by them.

Are destroyed] Or swallowed up, or blindfolded.

Ver. 17. Therefore the Lord shall have no joy in their young men] Nay he shall laugh at their destruction, Prov. 1.

Neither shall have mercy on their fatherless and widows] They are deceived therefore that being unregenerate, hope to find favor with God, merely for their adversity: and because they have their Hell, as they call it, here, think to have Heaven hereafter.

Because everyone is an hypocrite and an evil-doer] That facies hypocritica of our nation is facies Hippocratica, saith One; a mortal complexion, a sad Prognostick.

And every mouth speaketh folly] Or villainy; sapless, worthless, rotten and stinking stuff, Eph. 4.29.

Ver. 18. For wickedness burneth as a fire] God will burn up these wicked Israelites, as once he did those sinful Sodomites: for unregenerate Israel is to him as Ethiopia, Am. 9.7. when once scelera abierunt in mores, and there is a general defection of all sorts and States, God will make an utter riddance of them; he will fire the whole forest.

Ver. 19. Through the wrath of the Lord of hosts is the Land darkened] viz. by that pride of smoke or vast pillar of smoke mentioned ver. 18. Tristem & miseram rerum faciem designat.

No man shall spare his brother] Wickedness is cruel: and a man had as good deal with a Cannibal, as with a truly covetous caytiffe.

Ver. 20. And he shall snatch on the right hand, and be hungry] Inexplebilem illorum avaritiam & rapacitatem notat. They shall rape and scrape by right or wrong, and yet as sick of a bulimy, or under the curse of unsatisfiableness, they shall never have enough, Eccles. 5.10. See the Note there.

They shall eat every man the flesh of his own arm] that is, they shall make a prey of they nearest allyes. Some understand the text of civil wars which indeed are most unnatural: and concerning which One saith well, Dissidia nostra sunt amicorum dispendia, hostium compendia, & publica irae divinae incendia.

Ver. 21. Manasseh Ephraim, and Ephraim Manasseh] Snarling at and intertearing one another as dogs, about the kingly dignity, or some other reasonless reason. Thus the Prophet exemplifieth what he had spoken.

And they together shall be against Judah] So Herod and Pilate could unite against Christ, Luk. 23.7, 8, 9 and those that were at greatest enmity amongst themselves, against the Church, Psal. 83.5, 8. So in Julian the Apostates time, Jews and Gentiles combined against Christians: and in our days Papists and Lutherans against Calvinists. How unworthily and impotently do the Lutherans of Suevia rail upon that holy man Oecolampadius, whose note it is upon this text, that these last dangerous times were foretold by St. Paul, 2 Tim. 3.1, 2. Annon eosdem describunt Paulus & Jesaias? saith He; Do not Paul and Isaiah describe the same men? Bullinger observeth concerning the Anabaptists of Germany, that as they are at great odds among themselves, so they all agree against godly Ministers of the truth, to despise and disparage them to the utmost.

CHAP. X.

Ver. 1. WOe unto them that decree unrighteous decrees] Having denounced Woe to wicked of all sorts, the Prophet here threateneth wicked Princes in particular; as the chief causes of God's judgments by their misgovernment. Periculosissimum Prophetae factum, & cui seditionis dica scribi poterat! This was boldly done of the Prophet: and there wanted not those doubtless, that would say it was sedition. Luther, for like cause, was called the Trumpet of rebellion, sc. for declaring against the Popes decrees and decretals, though never so unrighteous and vexatious; not much short of that made by Nero, Whosoever confesseth himself a Christian (so, a Protestant) let him, without further defense of himself, be put to death as a convicted enemy of mankind?

And that write grievousness] Or, and to the writers that write grievous things, viz. the public Notaries, registers, and other under-Officers; such as were those Persian Scribes and Posts, Esth. 3.12, 13. who should, in such a case, have obeyed God rather then men.

Ver. 2. To turn away the needy from judgment] To put them beside their right because indigent, and overweighed by the wealthy ones, quorum aureae literae apud tales judices possunt omnia.

And to take away the right] Heb. to tear it away by force.

And that they may rob the fatherless] rob the Spittle, as we use to say. Unrighteous ruledom is but robbery with authority.

Ver. 3. And what will ye do in the day of visitation] that is, of vastation by the Assyrians.

To whom will ye flee for help] Who have denied help to the poor that fled unto you; but sped no better then the Sheep that flieth to the Bush for defense in weather, where he is sure to lose part of his fleece.

And where will ye leave your glory] Where will ye betrust or bestow your wealth, power, and worldly pomp, purchased by you at too dear a rate, who paid your honesty to get it (O magno emptas, & parum proficuas divitias!) and must now lose not it only, but your liberties and lives also in the next verse▪

Ver. 4. Without me they shall bow down under the prisoners] i. e. Without any fault of mine, as Hos. 13.9. Or as some render it, Ne corruat inter vinctos, & inter occisos cadant: that it (your glory) should not bow down under the prisoners, and they fall under the slain. i. e. that ye be not some of you captivated, and others slain by the enemy. And yet behold a worse matter.

For all this his anger is not turned away] Endless torments will follow, unless ye prevent them by repentance: and all your present sufferings are nothing else but a typical hell. Ecce quot mala à contemptu Dei proveniunt.

Ver. 5. O Assyrian, the rod of mine anger] Or, Woe to the Assyrian: Or, Heu Assur, Alas, the Assyrian, q. d. Alas that I am forced by this sharp and iron rod to correct my people whom I have bred so choicely. Dolentis vocem assumit Deus, saith Oecolamp.

The rod of mine anger] Or, my rod of anger. A rod of anger to beat the little ones, and a staff of indignation to bastinado the bigger and more stubborn. So Nebuchadnezzar is called the hammer of the whole earth, Jer. 50.23. Tamerlan called himself The wrath of God, and the Desolation of the world. Attilas styled himself King of Huns, Medes, Goths, Dacians, the Terror of the world, and God's scourge. The wicked are God's rod, said that Martyr: whom when he hath worn to the stump, he will cast into the fire.

Ver. 6. I will send him — I will give him a charge] Non patefactâ quidem voluntate, sed arcanâ providentiâ, I will stir him up by a secret providence, which (being nothing else but the carrying on of the divine decree) is that Helm that turneth about the whole Ship of the Universe.

Against an hypocritial nation] Pretenders only to religion (see chap. 9.17.) qui toti ex hypocrisi sunt conflati, such as are wholly made up of hypocrisy: God was near in their mouth, and far from their reins, Jer. 12.2. Nemo tam prope proculque Deo. Mat. 15.8. hot Meteors they are, saith One, shooting, yet showing like stars: shaming goodness by seeming good; virtutis stragulam pudefaciunt, as Diogenes said to Antipater, who, being vicious, wore a white cloke the ensign of innocence. These are little better then Devils wrapped up in Samuel's mantle: odious therefore to God, whom they would cozen of Heaven, if they could tell how.

And against the people of my wrath] Who are therefore the worse (and shall fare the worse) because they ought to have been better. Indignation and wrath shall be upon the Jew first (because of his privileges) and then upon the Gentile, Rom. 2.9.

To take the spoil, and to take the prey] As had been foretold in Maher-shalal-hash-baz his name, chap. 8.1.

And to tread them down like mire in the streets] To make mortar of them, as we use to say; Gens simulatrix tota terrena, is trodden underfoot as unsavory salt, which is not good enough for the dunghill.

Ver. 7. Howbeit he meaneth not so] He is otherwise minded and affected then I am; and doth my will merely beside and against his own will. As in applying of leeches the Physician seeketh the health of his Patient, the leech only the filling of his gorge: so is it when God turneth loose a bloody enemy upon his people. He hath excellent ends which they think not on.

But it is in his heart to destroy and cut off] This was to exceed his Commission, which was only to take the spoil, and to take the prey, ver. 6. not to cut off Nations, and to make havoc of all. How much better our King Edward the Confessor, who when his Captains promised for his sake, they would not leave one Dane alive, thought it better to lead a private and unbloody life, then to be a King by such bloody butcheries? Of Charles 5. Emperor we read, that when Antonius Leva and other of his chief Commanders commended Alexander the Great, and Julius Caesar for their great exploits in over-running and destroying nations not a few, to their great renown; and on the other side complained that Charles made not the like use of his power and victories as he might and ought to do for such a purpose: he gravely replied, that Alexander and Julius had in waging wars nothing else to aim at besides Honor and glory: but that Christian Princes were in all their enterprises to mind the glory of God, and the salvation of their own souls.

Ver. 8. For he saith] Sennacherib saith, See Chap. 36.9, 15, 18, 20. and 37.10, 13, 24, 25. A great part of this whole book of Isaiah concerneth Sennacherib.

Are not my Princes altogether Kings] Behold a right, Pyrgopolynices , when as he was set a work by God, exalting himself both against God and man. And saith not the Pope the same when he claims to be Dominus feudi, Lord paramount in spirituals and temporals? And when in creating his Cardinals he useth these words, Estote confratres nostri, & Principes mundi; Be ye fellow-brethren to us, and Princes of the world? The Assyrian styled himself King of Kings, and accounted his Commanders Compters to Hezekiah, chap. 36.9. So Cardinal Bellarmine held himself King James his Mate.

Ver. 9. Is not Calno as Carchemish?] Here in a vaunt he reckoneth up six royal Cities vanquished by himself and his ancestors: and boasteth how with a wet finger, as we say, he had taken in all the country betwixt Nineveh, and Jerusalem. Of the destruction of Calno and Hamath, see Am. 6.2.

Is not Hamath] Afterwards called Antiochia.

As Arpad] Hear how this proud Braggad • chio

Is not Samaria as Damascus?] Have not I subdued them both pari fortitudine & felicitate?

Ver. 10. As my hand hath found] Nota fastum tyranni, Note the arrogancy of this tyrant saith A Lapide. It was his hand did all, and not God's (like as afterwards Timothaus, the victorious Athenian, into whose toils cities were said to fall even as he was sleeping, telling his Countrymen of his great successes, inserted ever and anon these words Herein Fortune did nothing ) and then, His hand only found those Kingdoms, as an obvious prey, which he did no more but meet, and it was taken.

The Kingdoms of the idols] In despite of their Tutelary deities, which indeed were but deunculi petty-gods, as the word here used (Elil) signifieth.

And whose graven images did excel them of Jerusalem] Os ferreum! vah scelus! Prodigious blasphemy! this absurd collation and prelation of dumb and dunghill idols before the true and living God, is omnium mortalium execratione dignissima.

Ver. 11. Shall I not as I have done] God is not in all this man's thoughts: himself doth all that's done.

So do to Jerusalem] Why, no: for their Rock is not as our Rock (might God's people have replied) our enemies themselves being judges. Vere magnus est Deus Christianorum, said a certain Pagan truly. The God of the Christians is a great God above all gods. But the Devil doth all he can to drive us to despair.

Ver. 12. Wherefore] Heb. And. A close connection; where pride is in the saddle, there destruction is on the crupper. When the scum is at highest, it falls in the fire.

When the Lord hath performed] When he hath sufficiently chastised his children by this rod of his wrath, he will cast it into the fire. So Jer. 25. when other Nations have drunk deep of the cup of the divine displeasure, Babylon shall suck up the dregs. What became of the Primitive Persecutors and of such as were most active here in those dog-days of Q. Mary? See the Acts and Monuments of the Church.

Upon mount Zion] For there he usually beginneth, Jer. 25.18. 1 Pet. 4.17. his own he least of all spareth, Am. 3.2.

I will punish the fruit of the stout heart] His arrogant words and lofty looks, proceeding from the pride of his heart. But let himself tell what those fruits are.

Ver. 13. For he saith, By the strength of my hand, &c.] Viva haec est istius Vejovis Latialis, hoc est Pontificis pictura, saith Scultetus. i. e. Here we have a lively picture of Antichrist, who speaketh great things and blasphemies, Rev. 13.5. arrogateth to himself all power and wisdom, disposeth of Kingdoms at his pleasure, robbeth their treasures, &c.

Ver. 14. And my hand had found] See ver. 10.

As a nest] Or, as in a nest, where a man need but only put in his hand and take out the birds or eggs, and hath none to withstand him. Thrasonica Allegoria.

The riches of the people] Whereon they sat abrood as it were; but I have unnested and despoiled them: They meanwhile, as silly doves, saved themselves by flight not fight: or else sitting in their dove-coats saw their nests destroyed, young ones taken away and killed before their eyes, never offering to rescue or revenge.

Ver. 15. Shall the ax boast itself] Is not God the Architect and chief Agent? the Assyrian only the Instrument in his hand? What a madness then is it for him thus to vaunt and vapor? Is the man in his right mind, trow ye? How much better that victorious Emperor Charles 5. who instead of Caesar's Veni, Vidi, Vici, wrote Veni, Vidi, sed Christus vicit? Christ is the only Corquerour,

As if the staff should lift up itself] Or, When the rod is lift up, is it not wood, lignum inanime, sorry wood?

Ver. 16. Therefore shall the Lord— send among his fat ones] i e. Pingues torosos & validos milites, his lusty and mastive soldiers, in whom he confided.

Leanness] i. e. Luem, a plague to tame them, and take them down: See this fulfilled, chap. 37.36.

And under his glory] i.e. His huge army wherein he glorieth. What need we to fear the Turks, said Sigismund the young King of Hungary, who need not at all to fear the falling of the Heavens; which if they should fall, yet were we able with our spears and halberds to hold them up for falling upon us?

He will kindle a burning] A plague parching up their vitals. The Hebrews say that the bodies of Sennacherib's soldiers were by the stroke of an Angel so consumed and burnt up, as that their garments and weapons were not burnt at all.

Ver. 17. And the light of Israel shall be for a fire] To Israel he shall be a comfortable Light, to their enemies a consuming fire, as Exod. 14.24. Ecce idem justis & fidelibus suavis, impiis autem gravis.

His thorns and his briars] His army, which is so troublesome and vexatious to Israel: God will go thorough them, he will burn them together, Isai. 27.4.

In one day] i. e. In one night, being part of the natural day. So the Spanish Armada was quickly dispersed, which had been so many years in rigging and setting forward.

Ver. 18. And he shall consume the glory of his forest] i. e. Of his army, cutting his way thorough a wood of men, and felling the very glory of his glory, even his best soldiers. All this God shall do to his stout Warriers, and stately Princes.

Both soul and body] i. e. full and whole, both here and in hell.

And they shall be as when a standard-bearer fainteth] Heb. Melteth, i.e. through fear casting away his colors: soon after which the whole regiment is routed, and cannot he rallied.

Ver. 19. And the rest of the trees— shall be few] Heb. a number: methe mispar, a poor few, and inconsiderable company, that may soon be told.

That a child may write them] The Hebrews say that Sennacherib escaped home with ten only in his company.

Ver. 20. And it shall come to pass in that day] Meras consolationes hic loquitur Deus, saith Scultetus: Here God beginneth to speak pure comforts to his poor people. Here he setteth forth how he will be a lively light to Israel; like as he had been a devouring fire to the Assyrians.

Shall no more again stay upon him that smote them] Piscator ictus sapiet: they had paid for their learning, smarted for their creature confidence: and now they would be better advised, viz. under Hezekiah, then they had been under Ahaz, 2 King. 16.10. Hos. 14.3.

Ver. 21. A remnant shall return] sc. to the Lord by true repentance, from whom they had deeply revolted. But of these there is but as a remnant (a poor few) in comparison of the whole piece of cloth.

Ver. 22. Yet a remnant of them shall return] i. e. Shall be saved from Senn • cherib, but especially from Satan that old manslayer, Rom. 9.27, 29. and 11.5. The greater part of the Jews were then cut off by the Assyrians; and so they are spiritually still by the evil spirits, which hold them in their hardness of heart, and hinder them from embracing the Christian faith. But this befalleth them by God's holy decree, Rom. 9.27, 28. and just judgment.

The consumption decreed shall overflow with righteousness] i. e. The utter destruction of this perverse people (both temporal and spiritual, Rom. 9.27. for the generality of them) is not to be accounted cruelty, but overflowing righteousness. For God could not in justice but thus rigorously deal with them; and then, for his promise sake to Abraham, Isaac and Jacob, reserving a remnant, show favor to them again.

Ver. 23. For the Lord God of hosts shall make, &c.] Here the same thing is repeated by way of asseveration; because not easily believed or digested, but would lie heavy as hard meat. Behold the severity of God, Rom. 11.22. and stoop to it.

Ver. 24. O my people that dwellest in Zion, be not afraid] Quàm pattern omnia! As a father bespeaketh his little son passing with him thorough a dark entry, &c.

He shall smite thee with a rod] Chasten thee, but not slay thee. Sinite virgam corripientem, ne sentiatis malleum conterentem.

And shall lift up his staff against thee] Or, but he shall lift up his staff for thee (so some render it) i.e. God shall: and that, after the manner of Egypt, as of old he did for thy Fathers against Pharaoh.

Ver. 25. For yet a very little while] Heb. a little little, or a little of a little. Yet a little modicum, and wrath shall be at an end. Oecolampadius rendereth it, adhuc paululum, minus quàm paululum: Hold out therefore faith and patience.

Ver. 26. And the Lord of hosts shall stir up a scourge for him] Far worse then that rod, ver. 24. this scourge was that Angel that slew to many Assyrians in a night, according to that slaughter of Midian, Judge. 7.22. Psal. 83.9, 11.

At the rock of Oreb] Where Oreb was slain; like as was Sennacherib after this, in his Temple at Nineveh.

And as his rod was upon the sea] As Moses by his rod or staff held over the red Sea made way for Israel, but brought destruction on the Egyptians, Exod. 14.26.

Ver. 27. And the yoke shall be destroyed, because of the anointing] That is, because or for the sake of Messiah the Prince, Dan. 9.25. the Lord Christ our 〈 in non-Latin alphabet 〉 and Sospitator, the foundation of all the Churches deliverances. The whole 11 ^th Chapter following is a comment on this sweet promise.

Ver. 28. He is come to Aiath] Elegans hypotyposis, a dainty description of Sennacherib's ingress into the Land, and progress with his army toward Jerusalem, thorough the tribe of Benjamin.

He is passed to Migron] 14. Cities are here set down in order, as distressed by this Poliorcetes, of whom it might be truly said as it is now of the Grand Signior, that no grass groweth on that ground where he hath set his foot once.

At Michmash he hath laid up his carriages] i.e. He shall: but the Prophet speaketh of it, as if presently done: or as if himself had been marching along with them.

Ver. 29. They are gone over the passages] i. e. The straits, between two rocks, 1 Sam. 13.23.

Ver. 30. Lift up thy voice] Heb. Hinni, i. e. claram vocem ede, • amque lugubrem, make a grievous out-cry, ejula, quiritare: Nam certa tibi imminet vastitas, for thou art undone.

O poor Anathoth] Jeremiah's country, poor because plundered.

Ver. 31. Madmena is removed] i.e. Fled for fear, as Gibeah, ver. 29.

Ver. 32. He shall shake his hand] Viz. at Jerusalem, as threatening her destruction; but she shall shake her head at him in contempt, chap. 37.21. God oft lets his enemies go to the utmost of their tedder, and then pulls them back to their tasks with shame enough, as he did Pharaoh.

Ver. 33. Behold, the Lord shall top the bough] i.e. Those of greatest state and stature in the Assyrian army.

And the haughty shall be humbled] See chap. 2.11, 17.

Ver. 34. By a mighty one] That is, by an Angel, as chap. 37.36. See Psal. 78.25. and 89.5, 6.

CHAP. XI.

Ver. 1. ANd there shall come forth a rod] i. e. Christ shall be born: whom our Prophet having called the annointing or Messiah, chap. 10.27. maketh him and his Kingdom hence forward the chief matter of his discourse, to the end of his book. Here he beginneth with his Nativity, calling him a Rod or Twig springing not out of the stock of David, but out of the stump of Jesse a mean man, and that then, when the Royal Family was sunk so low as from David the King, to Joseph the Carpenter. Well might Chrysostom say, that the foundation of our Philosophy was humility: And another, that at Bethlehem brake forth that well of Salvation, which in the type once David so thirsted after, 2 Sam. 23.15.

And a branch] Or the Nazaren born at Nazareth (saith Junius ) which signifieth a branch; for so it was generally deemed: and our Savior styleth himself Jesus of Nazareth, Act. 22.8. and on his Cross they wrote Jesus of Nazareth King of the Jews: wherein that Prodigie (faith A Lapide ) seemeth to have fallen out, concerning which the Poet inquireth,

For Nazareth, he interpreteth a Flower, or something flowery; and for (shall grow) others render shall bud, or bear fruit.

Ver. 2. And the Spirit of the Lord shall rest upon him] After such a description of Christ's person, as ver. 1. followeth here a Declaration of his Kingdom, which is set forth to be First, Spiritual, ver. 2. Secondly, Just, ver. 3 4.5. Thirdly, Peaceable, ver. 6.7, 8, 9. Fourthly, Ample, as made up of Gentiles and Jews, ver. 11, &c.

Shall rest upon him] His Humanity shall be filled topful with the Gifts and Graces of the Holy Ghost, to be as it were an Everlasting Treasure and Cistern full of them for the use of the Church, John 1.16. & 3.34. Acts 2.33. And this was typified by the Holy Ghosts descending in the likeness of a Dove at the time of his Baptism, and resting upon him. Matth. 3.16. John 1.32, 33.

The spirit of wisdom and understanding] These six Princely Virtues (for the Schoolmen, misled by the vulgar Translation, falsely found their septiformem gratiam spiritus sancti ) were eminently and transcendently in Christ, they should be also found in some measure in all Rulers, Deut. 1.16. Exod. 18.25. Lev. 19. 1 King. 3.12.

Ver. 3. And shall make him of quick undestanding] Heb. It shall make him scent or smell, sc. by a singular sagacity and sharpness of judgment in smelling out an Hypocrite, as Simon Peter did Simon Magus, who had deceived Philip, even unto Baptism; but Peter soon found him out: how much more will Christ? His sharp Nose easily discerneth and is offended with the stinking breath of the Hypocrites rotten Lungs; though his words be never so scented and perfumed with shows of holiness. So for the innocence of the godly, when being defamed they pray as Paul, apologize and cannot be heard as the Primitive Christians; Christ will bring forth their Righteousness as the Light, and their judgment as the noon day.

And he shall not judge after the sight of his eyes] He cannot be cozened, as knowing all hearts, and as having all things naked and dissected before his eyes, Heb. 4.1 • . Matth. 9.12. John 2.24. Others judge by relation of others, and secundum allegata & probata, not so Jesus Christ: but he shall always proceed upon his own knowledge, and so pass a most righteous Sentence. Oecolampadius thinks the Prophet here alludeth to Solomon's sentence passed on the two Harlots, 1 King. 3.

Ver. 4. But with righteousness judge the poor] i.e. The poor in spirit, those meek ones of the earth. So the Anabaptists of Germany called themselves, and said, that now the Promise must be fulfilled, The meek shall inherit the earth; when as they by blood, rapine, cruel wars, seized on the possessions of others. And have we not now amongst us many loaves of the same Leven, brats of the same breed, bloody in their positions and dispositions (the fifth Monarchy-men they call themselves) Christ Jesus (as he hath lately to his great praise, so still) preserve, and bless us out of their bloody fingers, and from their prodigious principles, and practices. He hath promised it here, and much more; Thou shalt give thy Judgment to the King (Christ) and he shall deliver the poor, Psal. 72.2. viz. from all foes and persecutors.

And he shall smite the earth] i. e. Earthly-minded men, who are of the earth, speak of the earth, and the earth heareth them, John 3.31. As the earth is cold and dry: so are they. As the earth is heavy and beareth downward: so do they. As the earth keepeth down hot exhalations that naturally would ascend: so is it with such. And lastly, as the earth standeth still in the midst of Heaven, and taketh no notice of the whole circumference that is carried round about it: so are earthly men stupid and insensible, &c. Howbeit, by the Rod of his mouth, that is, by the preaching of the Gospel, Christ doth eftsoons secretly smite the earth, that is, the consciences of carnal people, glued to the earth, making them sound heavily as a shawlm.

And with the breath of his lips shall he stay the wicked] The Devil and his Deputies, Antichrist especially, 2 Thess. 2.8. and that with little ado, even with a blast of his lips only: as with his bare Word he laid on their backs, those Soldiers that came to apprehend him.

Ver. 5. And righteousness shall be the girdle of his Loins] Symbelum Regis hoc est, saith Scultetus. Kings and Princes have their scita in scutis, their Motto's on their Escucheons; so hath our King here, viz. Righteousness and Faithfulness: and this is so manifest as if written on his girdle, or belt: See Rev. 19.16. where for like cause, Christ's high Titles are written on his vesture, and on his thigh. Others, by this Expression understand Christ's alacrity and promptitude to vindicate his Elect, and to punish the wicked, according to his promise, Vaticinatur de Christi solertia in obeundis regni Dei negotiis, ac tribuit illi cincturam, seu industriam spiritualem pro qualitate obeundae dispensationis. Let us also, Christ-like, gird up the loins of our minds, he sober, and hope perfectly, 1 Pet. 1.13. Gird ourselves and serve him, Luke 17.8. readily, nimbly, handsomely and hardily: A loose discinct and diffluent mind is unfit for God's service.

Ver. 6. The Wolf also shall dwell with the Lamb] Not worrying as he was wont, but made tame and tractable. Lo, such a blessed change is wrought in all true Converts, as is to be seen in Paul, that Wolf of the Tribe of Benjamin prophesied of by Jacob, Gen. 49.27. as some hold. And the like may be said of Petrus Paulus Vergerius, once the Popes Nuntio, but afterwards a great Preacher of the Gospel. Hugh Latimer once as obstinate a Papist as any was in England (they are his own words) but converted by blessed Bilney (as he called him usually) he became a zealous promoter of the truth according to godliness, Confessor general to all Protestants troubled in mind, and the Treasury into which restored ill-gotten goods were cast, to be bestowed on the poor according to his discretior.

And the Leopard shall lie down with the Kid] As they did at the Creation, and afterward in Noah's Ark, all bloodiness and rapine laid aside. Those that love not one another out of a pure heart fervently, but are filled with envy, malice, debate, deceit, malignity, are none of Christ's subjects, nor fellow Citizens with the Saints.

And a little child shall lead them] That is, the child Jesus (say some Interpreters) by the conduct of his Holy Spirit: or the Apostles and other godly Ministers, who were counted but as little children to the Pharisees and Philosophers, called the Grandees and Princes of this world, 1 Cor. 2.8. But they do best that understand it of such a tractableness and teachableness in Christians, that they can be content to learn of any one, though never so mean, that can better inform them. See this in Apollos, Act. 18.26. Augustine, as himself witnesseth thus in one of his Epistles, En adsum senex à juvene cöepiscopo, Episcopus tot annorum à collega nondum anniculo paratus sum discere, I am here an old man ready to learn from a young man my Coadjutor in the Ministry; and so old a Bishop, from one who hath scarce been a year in the service. Hippocrates adviseth men not to slack or disdain to learn even of those who are counted Idiots.

Ver. 7. And the Cow and the Bear shall feed] An Allegorical description of greatest confidence and innocence, saith Junius; Bears are angry and vindictive creatures; so are the best by nature, Tit. 3.3. till cicurated and mansuefied by God's distinguishing Grace. As for those semiperfectae vertutis homines (as an Ancient calleth them) Temporaries and Hypocrites, who do only the outward works of duty, without the inward principle, it may be said of them as the civil Law doth of those mixed beasts, Elephants, Camels, &c. operam praestant, natura fera est, they do the work of tame beasts, yet have the nature of wild ones.

Their young ones shall lie down together] Heb. their children, i e. say some, children after Parents shall do thus, and their children after them from age to age: not revolting anymore to barbarism.

And the Lyon shall eat straw] Not men, and other sensitive creatures, as now. This (say the Chiliasts after some Rabbins ) shall be literally fulfilled in that golden Age of Christ's personal Reign upon earth: A mere fancy, first vented by Papias, a man of some holiness, but ingenii pertenuis, of very little judgment, saith Eusebius.

Ver. 8. And the sucking child shall play upon the hole of the asp, &c.] There shall be no danger from calumniators and cruel-crafties, Asps and Basiliskes, quorum in labris venenum sessitat, Psalm 140.4. These homines damnosissimi shall have a new nature transfused into them; their malign • ties and mischievous qualities shall cease when once truly converted.

Ver. 9. None shall hurt] Here the foregoing Allegory is fully explained. In God's Holy Mountain, that is, in the Church, there shall be an holy harmlessness, and a sweet Harmony of hearts: The word amongst them shall be this, Beloved, if God so loved us, we ought also to love one another, 1 John 4 11. Some differences and jars there may fall out among the best, as did betwixt Paul and Barnabas, Jerome and Austin, Luther and Zwingli: but these last not long; at utmost but till they come to Heaven: and the ground of such a distemper, is, that we know but in part, and therefore love but in part, 1 Cor. 13. O pray for that blessed sight, Eph. 1.17, 18. and for a fuller comprehension of those several dimensions, Eph. 3.18. that the earth may be full of the Knowledge of the Lord.

As the waters cover the sea] i e. The bosom and bottom of it, that God's Word may dwell richly in us in all wisdom, and that the knowledge we have of it may be a transforming knowledge, 2 Cor. 3.18. Two or three words of God's mouth hid in the heart, and there mingled with faith, work such an evident and entire change in a man (saith Lactantius ) that you can hardly know him to be the same. Da mihi virum qui sit iracundus, maledicus, effraenatus, paucissimis Dei verbis tam placidum quam ovem reddam. Da cupidum, avarum, tenacem, &c. Give me a man that is angry, ill-spoken, unruly; with a few words of Almighty God, I will make him as meek as a Lamb. Give me one that is covetous, an oppressive hold-fast, a very Nabal, I will make him a Nadib, of a covetous carle a liberal person, of a Viper a child, of a leacher a chaste man, &c. Lo this is the fruit of the sound and saving Knowledge of God, and of his Word, of ourselves and of our duties.

Ver. 10. And in that day] In the day of Christ's power (or Kingdom) the people shall be willing, Psalm 110.3. The Isles shall wait for God's Law, Isa. 42.8. Multitudes of Nations shall come crowding in to his greatest glory, Prov. 14.2. and for the fulfilling of old Jacob's Prophesy, Gen. 49.10.

There shall be a root of Jesse] See on ver. 1.

Which shall stand for an Ensign] or Standard, whereto all the Elect must Assemble: and hereby is meant the preaching of the Gospel.

Shall the Gentiles seek] Ferventi studio, magno desiderio, non coacti: they shall fly thereto as the Clouds, and as Doves scour to their windows, chap. 60.8.

And his rest] that is, His Church, with whom he resteth and resideth, Psal. 132.8. He resteth also in his Love to his people, and rejoiceth over them with singing, Zeph. 3.17. See the Notes there.

Shall be glorious] Heb. glory, sc. per sanctitutem, chap. 4.5.

Ver. 11. The Lord shall set his hand again the second time] Not to bring them back to the promised Land, to Palestine, as once he did out of Egypt: thats but a Rabbinical dream, not unlike that other, viz. that all Jews, in what Country soever they are buried, do travel thorough certain under-ground-passages till they come to their own Country of Jury. But with a stretched-out hand he shall recover the remnant of his people that shall be left: So the Poet,

He shall recover] Or get, buy, purchase, that poor dissected Nation, out of all places of their dispersion; uniting their minds, and subduing their enemies.

Ver. 12. And he shall set up an Ensign] See on ver. 10.

The dispersed of Judah] See John 7.35. Jam. 1.1. The word dispersed in the Hebrew is Feminine, to show that no sort or sex shall be excluded, Col. 3.11.

Ver. 13. The envy also of Ephraim shall depart] The fierce wrath or deadly feud that was betwixt the ten revolted Tribes of Judah, the like whereunto was between England and Scotland, and in England between the Houses of York and Lancaster: in which last-mentioned dissention were slain fourscore Princes of the blood Royal, and twice as many Natives of England as were lost in the two Conquests of France. This emulation and hatred of Ephraim against Judah was to be abolished by Christ, Ezek. 37.17. The Disciples, being of several Tribes, were all of one heart, and of one soul, Act. 4.32. Neither was there any controversy at all amongst them, as one ancient Greek Copy addeth to that forecited Text.

Ver. 14. But they shall flee upon the shoulders] A Metaphor from Conquerers who pursue their enemies, and fall upon the bones of them, as we say. The meaning is, The Gentiles shall be converted to the Christian faith by the Jews, viz. by the Apostles and other Preachers of the Gospel. Thus Philip was found at Azotus, or Ashdod, Act. 8. Peter at Joppe, Act. 10. At Gaza and Askelon were many flourishing Churches in the times of Athanasius and Chrysostom, saith Adrichomius. Brittannorum inaccessa Romanis loca, Christo patuerunt.

Ver. 15. And the Lord shall utterly destroy the tongue of the Egyptian sea] that is, by drying up, or driving away the waters, He shall open a way through the red Sea, which representeth the form and fashion of a Tongue. He alludeth to Exod. 14. for Christ being our Conduct we do enter by Baptism (as by the red Sea) into the Church: and after this life present, into the Kingdom of Heaven.

He shall shake his hand over the River] The River Nile. The sense is, he shall remove all obstacles and impediments. This was fulfilled, Acts 2.

With his mighty wind] The Chaldee paraphraseth in eloquio prophetarum suorum, by the word of his Prophets: quod Apostolis non parum congruit, (saith Oecolampadius ) which very well agreeth to the Apostles, converting the Elect, whom neither heighth, nor depth could keep from the love of God which is in Christ Jesus our Lord, Rom. 8.39. The Jews expect (but in vain) that all these things should be fulfilled unto them in the letter by their Messias, as once they were by Moses at the red Sea.

And make men go over dry-shod] without boat, or boot.

Ver. 16. And there shall be an high-way] Agger, via strata, a Causey, chap. 7.3.

In the day that he came up out of the Land of Egypt] This signal deliverance was a clear Type of our Redemption by Christ. And this Prophesy was fulfilled when thousands of the Egyptians were converted by Mark the Evangelist and other Preachers: as also when other Nations forsook Spiritual Egypt, Rev. 11.8. and embraced the Truth.

CHAP. XII.

Ver. 1. ANd in that day] sc. when there shall come forth a Rod out of the stem of Jesse, as chap. 11.1. Blessed be God for a Christ. See Psalm 96.1. —13. Rev. 6.11.

Thou shalt say] It is not a dumb kind of thankfulness that is required of the Lord's Redeemed, but such as from an heart full of Spiritual Joy breaketh forth into fit words, such as are here set down in this ditty, or Directory.

I will praise thee] The whole life of a true Christian is an holy desire, saith an Ancient: It is or should be surely continua laetitia & laus Dei, a continual Hallelujah. Deo gratias was ever in Austin's mouth. Laudetur Deus, laudetur Deus, in Another's. i.e. Praised be God▪ praised be God. The Saints here with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ, Rom. 15.6. The Saints and Angels do so in Heaven incessantly, Rev. 4. hoc est juge eorum negotiosum otium & otiosum negotium.

Thine anger is turned away] My sins are forgiven me: and hence I am of so good cheer, though otherwise distressed. Feri Domine, feri: à peccatis absolutus sum, said Luther Strike while thou wilt Lord, so long as my sins are pardoned. See Psal. 103.1, 2, 3.

And thou comfortedst me] viz. with Gospel-comforts, which are strong and satisfying. I do over-abound exceedingly with joy in all our tribulation, saith Paul, 2 Cor. 7.4.

Ver. 2. Behold, God is my salvation] Let such take notice of it as said when time was, There is no help for him in God; Salvation itself cannot save him. Behold, and My: there is much matter in this Adverb, and that Pronoun, saith an Interpreter. Behold God is my Jesus, so Jerome readeth it: according to that of old Simeon, Mine eyes have seen thy Salvation; And in this and the next Verse Salvation is thrice mentioned, so sweet it was to those that thus sang of it. See the Note on 1 Cor. 1.8.

I will trust and not be afraid] There is an Elegancy in the Hebrew that cannot be Englished. This Spiritual security floweth from Faith: Experience should both breed and feed it. See Psalm 46.3. 2 Cor. 1.10.

For the Lord is my strength] Salvation properly denoteth the privative part of man's happiness, viz. freedom from evil: but it includeth also position in a good estate, and preservation therein, whilst we are kept by the power (or strength ) of God through faith unto Salvation.

Ver. 3. Therefore with joy shall ye draw water] Joy is the just man's portion: and Christ is the never-failing fountain, whence by a lively faith he may infallibly fetch it, John 4.10, 14. & 7.37. Christ was much delighted with this Metaphor: see Joh. 1.16. Out of this Fountain only may men quench their Spiritual thirst after Righteousness. Haec sola est aqua quae animas arentes, maerentes & squalidas reficit, & recreate. These Wells of Salvation are those Words of Eternal Life, John 6 68. the rich and precious promises, 2 Pet. 1.4. whereby we are made partakers of the Divine Nature, and of the Holy Spirit, which is frequently and fitly compared to water in regard of First Ablution, Ezek. 36.25. Secondly, of Fructification, Job 8.11. Isa. 35.6, 7. & 44.3, 4. And thirdly, of Refrigeration, Psalm 42.1. Rom. 5.5. Some think the Prophet here alludeth to those softly-running Waters of Siloam, chap. 8. or to the Rock-water that followed them in the Wilderness, or to that famous Fountain, Numb. 21.16,—18. whence they drew waters with so much mirth and melody.

Ver. 4. And in that day shall ye say, Praise the Lord] Viz. with us, and for us. Every true Confiteb • r tibi, hath its Confitemini Domino annexed unto it. The Saints are unsatisfiable in praising God for the great work of their Redemption: and do therefore call in help, all that may be.

Call upon his Name] Which is a special way of praising Him, whilst we make Him the sole Object of our prayers: professing our distance from him, our whole dependence upon him, &c. See 1 Chron. 16.8. and Psalm 105.1.

Declare his doings] Sept. his glorious things; those many Miracles of Mercy wrought in our Redemption, which is a work much more excellent then that of making all things at first of nothing, keeping Heaven still upon its hinges, and upholding the whole Universe without a Foundation. Magna sunt opera Dei Creatoris, Recreatoris autem longe maxima, saith Gregory.

Make mention that his Name is exalted] Or, celebrate his Name which is High, far above all praise.

Ver. 5. Sing unto the Lord] Or, sing of the Lord. Sing a concise and short Song, amputatis omnibus supervacantis.

He hath done excellent things] Heb. Excellency or Majesty. All other Spiritual Blessings meet in our Redemption by Christ, as the lines do in the Center, streams in the Fountain.

This is known in all the earth] Or, let this be known, let all the world ring of it. As when the Argives were delivered by the Romans from the Tyrannie of the Macedonians and Spartans, the air was so dissipated with their acclamations and out-cries, that the Birds that flew over the place fell down amated to the ground.

Ver. 6. Cry out] Heb. hinni, neigh as Horses do, that are full fed, or fitted for fight. Jubila quantum potes, valide & totis viribus clama, claram & laetam vocem ede.

For great is the Holy One of Israel in the midst of thee] Or, for the Holy One of Israel who is great, is in the midst of thee. How shouldest thou then do otherwise then well?

CHAP. XIII.

Ver. 1. THe burden] That is, the burdenous Prophesy, it should not have seemed a burden, Jer. 23.36. but it is a grievous burden to graceless persons to be told of their sins, and foretold of their punishments.

Of Babylon] Not that Babylon in Egypt (of which St. Peter, 1 Epist. 5.13. as some hold) now called Gr • ndcair the Soldans Seat-royal: but the Metropolis of Chaldea▪ built by Semiramis about an hundred years after the Flood, whethe • the Jews were to be carried captive: and concerning which calamity they are here aforehand comforted. See Mic. 7.8, 16.

Ver. 2. Life up a Banner] Deus hic quasi classicum cannot, God, as Generalissimo gives forth his Orders to the Medes and Persians. He is a man of War, Exod 15.3. yea the Lord victor of War, as the Chaldee there paraphraseth. See the like, Jer. 50.2.

Upon the High Mountain] Where it may best be seen, Media is a Mountanous Country. Or, contra montem cal • ginosum, against the dark Mountain. i. e. Babylon, which though situated in a Plain, yet was tu • ou • 'd up with her wealth and power, and seemed immovable. Famous this City was for an hortus pensilis, an Artificial Garden (made by Nebuchadnezzar for the pleasure of his Wife Nicotris ) which hanging over the City darkeneth it: like as that continual Cloud doth the Island of St. Thomas, on the backside of Africa:

Exalt the voice unto them, shake the hand] Propinquos voice, longinquos signification adarma convocate: give the alarm to those that are near-hand, and further off.

That they may go into the gates of the Nobles] Or, of the munificent or Bounteous Lord's: for such all Nobles are or ought to be: Our English word Lord, contracted of the Saxon word Laford, cometh of Luef to sustain or succor others.

Ver. 3. I have commanded my sanctified ones] i. e. I have by my secret instinct stirred up and set on my Medes and Persians, ver. 17. whom in my Decree I have set apart for this holy work of executing vengeance on the Babylonians.

I have also called my Mighties] My Heroes, armed with my Might.

Even them that rejoice in my Highness] Heb. Exultantes superbiae meos, My brave Soldiers, whom I render victorious and triumphant.

Ver. 4. The noise of the multitude] The Medes that come against Babylon are both numerous and streperous: as is here graphically described by an Elegant Hypotyposis.

The Lord of Hosts mustereth the host of the battle] No marvel then that the Forces are so many and mighty. For if he but stamp with his foot, all creatures are up in Arms immediately.

Ver. 5. They come from a far Country] Heb. from a Land of Longinquity.

Even the Lord, and the weapons of his Indignation] 〈 in non-Latin alphabet 〉 Vessels of wrath, the Septuagint render them: but in another sense then the Apostle useth that expression, concerning Reprobates designed to destruction.

To destroy the whole Land] Or, the whole world: for so the Chaldees in the pride of their Empire, styled it. The Romans did the like, Luke 2.1. The Turks do the same at this day; such is their ambition.

Ver. 6. Howl ye] For the evils that are coming upon you, as Jam. 5.1. we may well say the same to mystical Babylon.

For the day of the Lord is at hand] And yet it came not till above two hundred years after. Think the same of the day of Judgment: and reckon that a thousand years with God is but as one day.

It shall come as a destruction from the Almighty] Heb. Cleshod Mishaddai, an elegancy that cannot be Englished. Sh • ddai (God's name) signifieth a Conqueror, say some; a Destroyer, say others, which a Conqueror must needs be: Eundem victorem & vastatorem esse oportet. Here is threatened a devastation from the Devastatour.

Ver. 7. Therefore shall all hands be faint] Base fear, that cowardly passion shall betray them to the enemy, by expectorating their courage, and causing their hearts to fall into their heels, as we say. But this also cometh from the Lord of •• osts, who is wonderful in Counsel, and excellent in working; for He ordereth the Armor, Jer. 50.25. and he strengtheneth or weakeneth the Armies of either party, Ezek. 30.24. whencesoever the Sword cometh, it is bathed in Heaven, Isa. 34.5.

And every heart shall melt] How much more shall wicked men's hearts do so at the day of Judgment, when the Powers of Heaven shall be shaken, Luke 21.26. Allegorice; haec veriora erunt in di • judicii cujus hic est typus.

Ver. 8. And they shall be afraid]

They shall be amazed one at another] Amused, amazed, amated, as being at their wits ends.

Their faces shall be as flames] So Jer. 30.5, 6. a voice of fear and trembling, every man with his hands on his loins (the posture of a travelling Woman) and all faces turned into paleness. The Prophet here alludeth, saith Musculus, to the face of a Smith at dark night, when he standeth blowing his fite: for his face appears as if it had no blood in it, most wan and pa • e. Or, as others think, to a man affrighted, who first looketh pale (the blood running to the heart to relieve it) afterwards, upon the return of the blood to the outward parts, he looketh red, and of a flame-color.

Ver. 9. Behold the day of the Lord cometh cruel] So it shall seem to the enemies: because an evil, an only evil behold is come, Ezek. 7.5. without mixture of Mercy.

Ver. 10. For the Stars of Heaven — shall not give their light] They shall have punishment without pity, misery without mercy, sorrow without succor, mischief without measure, crying without comfort, &c. and all this shall be but a typical hell to them, a foretaste of eternal torments.

The Constellations thereof] Which yet some Interpreters take for some single and signal Star, magnam luceus magnae sequuntur tenebrae.

The Sun shall be darkened] They shall neither have good day, nor good night.

Ver. 11. And I will punish the world] That is, the Chaldean State: for they reckoned themselves 〈 in non-Latin alphabet 〉 or Lord's of the world. See on ver. 5. Or to show that if the whole world should conspire against the Lord, he can as easily punish them, as he did that rabble of Rebels the old world.

And lay low the haughtiness of the terrible] Or, of the roysters, or Tyrants.

Ver. 12. I will make a man more precious] Quod rarum carum: Men shall be reduced to a small number, not Nobles only, sed triobolares homunciones, but Pesants; nor shall any money be taken in exchange for lives.

Ver. 13. Therefore I will shake the Heavens] i.e. for the pride, arrogancy, cruelty, and other impieties of these Babylonians, I will bring upon them Tragical calamities and horrid confusions, so that they shall think that Heaven and earth are blended together, and each be ready to say,

Ver. 14. And it shall be as the chased Roe] Or, she, that is Babylon, shall be, when drunk with security (that Usher of De • truction) she shall be suddenly surprised. So strong were her Walls and Bulwarks, that she feared no irruption of the enemy: and so bold she bore herself upon her twenty years provision laid in aforehand that she feared no famine, by the straitness of a long siege. Herodotus telleth us, that when Babylon was taken by Cyrus, some part of the City knew not of their condition, till the third day after; the suddenness of their surprisal must needs be very dreadful.

They shall every man] i.e. All her Confederates and Presidiaries.

Ver. 15. Everyone that is found, shall be thrust thorough] This maketh them fly for it: Quis enim vult mori? prorsus nemo. Life is sweet: and men will rather fly then die.

Everyone that is joined unto them] Or, that is decrepit, worn out with old age: See 2 Chron. 36.17.

Ver. 16. Their children shall be dashed in pieces, &c.] As had been prayed and prophesied long before, Psal. 137.9. and this was but lex talionis: See 2 Chron. 36.17. Lam. 5.11.

Their houses shall be spoiled, and their wives ravished] As those three Commandments. Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, are ranked together in the Law: so they are commonly violated together in the lawless violence of war.