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

CHAP. XLIII.

Ver. 1. BUt now thus saith the Lord] Here the Prophet comforteth those with the Gospel, whom he had frighted with the Law, saith Oecolampadius.

That created thee O Jacob] By a new creation, especially Isa. 9.23. Eph. 2.10. 2 Cor. 5.17. Magna sunt opera Dei Creatoris, Dei Recreatoris longe maxima: The work of Redemption is far beyond that of Creation.

And he that formed thee O Israel] As the Potter formeth to himself a vessel of honor, and distinguisheth it from other vile and sordid vessels: so have I dealt by thee.

I have redeemed thee] A mercy much celebrated in this book; and for very great reason.

I have called thee by thy Name] Which was no small favor; See Exod. 33.17. Psal. 147.4. Some think he alludeth to his giving Jacob the name of Israel, when he had wrestled with God and prevailed.

Thou art mine] I have adopted thee, which is no small honor, 1 Joh. 3.1. Meus es tu, may very well be the new name spoken of, Rev. 2.17. with Hos. 2.23. better than that of sons and of daughers, Isa. 56.5. See it displayed, 1 Pet. 2.9.

Ver. 2. When thou passest through the waters] Fire and water, we say, have no mercy, when once they get above us: extreme calamities are hereby denoted, Psal. 66.12. But God's gracious presence kept the bush from burning (burn it did, but was not consumed, through the good will of him that dwelt in it, saith Moses, Deut. 33.16.) the Israelites in the red sea from drowning, Exod. 14. His presence made the fiery furnace a gallery of pleasure, the Lions den an house of defense, the Leonine prison a delectable Orchard, as that Italian Martyr phrased it; the fiery trial a bed of roses, as another, Tua praesentia, Domine, Laurentio ipsam craticulam dulcem fecit. Jerome of Prague and other Martyrs sang in the very flames. Blessed Bilney being condemned to be burnt for the Testimony of Jesus, when he was comforted by some against the extremity of the fire: he put his hand toward the flame of the candle burning before them: and feeling the heat thereof, Oh said he, I feel by experience, and have learned by Philosophy, that fire by God's Ordinance, is naturally hot; But yet I am persuaded by God's holy Word, and by the experience of some spoken of in the same, that in the flame they felt no heat, and in the fire no consumption. I constantly believe, that howsoever the stubble of this my body shall be wasted by it, yet my soul and spirit shall be purged thereby: a pain for the time, wherein notwithstanding followeth joy unspeakable; and here he much treated on this text, Fear not when thou passest through the waters, &c. So that some of his friends there present took such sweet benefit therein, that they caused the whole said sentence to be fair written in Tables, and some in their books: the comfort whereof in divers of them was never taken from them to their dying day.

Ver. 3. I gave Egypt for thy ransom] quasi victimam piacularem à Sennacheribo mactandam loco Judaeae, in exchange for thee; so the Septuagint render it: This was done when Tirhakah King of Egypt and Ethiopia was beaten by Sennacherib, who was then making toward Jerusalem, which he had already devoured in his hopes, chap. 37.9. Thus the righteous is delivered out of trouble, and the wicked cometh in his stead, Prov. 11.8. Saul and his people were afflicted by the Philistines that David might escape, 1 Sam. 23. The Canaanites were rooted out, to make room for the Israelites. Charles the fifth, and Francis the French King, after a mutual agreement to root out Lutheranism, fall together by the ears, and the Church the while hath her Halcyons. So the Turks and Persians are at deadly feud, to the great safeguard of Christendom: and the Popish party are as a bulwark betwixt those Mohammedans, and the Protestants.

Ver. 4. Since thou hast been precious in my sight] Nothing so ennobleth as God's grace, and being in the Covenant, Gen. 17.20, 21. I have blessed Ishmael; twelve Princes shall he beget: but my Covenant will I establish with Isaac. Some read the text thus, Because thou wast precious in my sight thou wast honorable, and I loved thee, therefore will I give men for thee, and people for thy life.

Ver. 5. I will bring thy seed from the East] From all coasts and quarters. This was a Type of the Church in the New Testament, see Mat. 8.11. Joh. 11.52. Joh. 10.16. Gal. 3.28. this was also a type of the last Resurrection. See Revel. 20.13.

Ver. 6. I will say to the North, Give up] I will do it with a word of my mouth: Ipse dixit, & facta sunt.

Bring my sons from far, and my daughters] That is, say some, my stronger and also weaker children, of what size or sex soever. Souls have no sexes.

Ver. 7. Even everyone that is called by my Name] i. e. My sons and my daughters, ver. 6. with 2 Cor. 6. ult. such as have Christian for their name, and Catholic for their Sirname.

I have created him for my glory] See on ver. 1.

Yea I have made him] i. e. Advanced him, as 1 Sam. 12.6.

Ver. 8. Bring forth the blind people] Such as were blind and ignorant, but now are enlightened.

And the deaf] Such as were cross and rebellious, but now are tractable and obsequious, chap. 42.7, 16.

Ver. 9. Let all the Nations] See chap. 41.1.

And show us former things] Much less can they show us things future. Varro calleth all the time before the flood 〈 in non-Latin alphabet 〉 Obscure, because the Heathens had no certain relation of anything then done. And Diod. Siculus acknowledgeth, that all that was written amongst them before the Theban and Trojan wars, was little better than fabulous. The gods of the Gentiles had not so much as any solid knowledge of things past; neither could they orderly and perfectly set them forth by their Secretaries.

It is truth] sc. That there is but one true God; Phocyllides did say so, 〈 in non-Latin alphabet 〉 , &c. Socrates suffered for holding this truth at Athens: Plato held the same: but durst not speak out; these are his words, It is neither easy to find out the Maker of all things, nor safe to communicate to the Vulgar what we have found out of him. Here, for fear of the people, he detained the truth in unrighteousness. And the like did Seneca, whom Austin accuseth, quod colebat quod reprehendebat; agebat quod arguebat; quod culpabat, adorabat: that he worshipped those gods, whom he disliked and decried.

Ver. 10. Ye are my witnesses] He taketh to witness of this great Truth in question, not heaven, earth, sea, &c. but his people, among whom he had given in all ages so many clear arguments and experiments of his Divinity; his Oracles and Miracles for instance.

And my servant whom I have chosen] i. e. Christ, saith the Chaldee Paraphrast: the Prophet Isaiah, say others; or (which is more likely) Cyrus, who is called God's Elect servant, chap. 42.1. and his Testimony concerning God, is to be read, Ezra 1.3. The Lord God of Israel he is God. Every true believer doth as much, if not more: for, He that believeth, hath set to his seal that God is true, Joh. 3.33. hath given him a Testimonial, such as is that, Deut. 32.4. A God of truth, and without iniquity, just and right is He. Such a sealer was Abraham, Rom. 4.20. and such honor have all his Saints.

That ye may know and believe and understand] That ye may have a full assurance of knowledge, as Luk. 1.4. and a full assurance of Faith, Heb. 10.22.

Ver. 11. I even I am the Lord] This redoubled I is Emphatical, and Exclusive.

And beside me there is no Savior] They are gross idolaters therefore, that set up for Savior's the Saints departed.

Ver. 12. I have shown, when there was no strange God amongst you] See Deut. 32.12. See also the Note on Exod. 34.14.

Therefore ye are my witnesses] See on ver. 10.

Ver. 13. Yea before the day was I am He] The Ancient of days, yea the Eternal. The God of Israel was long before Israel was in being.

And there is none that can deliver out of my hand] So Nebuchadnezzar vainly vaunted, but was soon confuted, Dan. 3.15, 17, 29.

I will work and who shall let it?] Angels may be hindered: God can come between their Essence and their executive power, and so keep them from doing what they would. In fire there is the substance, and the quality of heat: between these God can separate: as he did in the Babylonish fire, Dan. 2. But who shall hinder the most High?

Ver. 14. Thus saith the Lord your Redeemer] For their greater comfort and confirmation, the Prophet purposely premiseth, to the promise of deliverance from Babylon, these sweet Attributes of God: Each of them dropping Myrrh, and Mercy.

For your sakes I have sent to Babylon and have brought down] Or, I will send— and I will bring down.

All their Nobles] Heb. bars, Psal. 147.13. Bars Noble men should be, to keep out evils, and to secure Saints: Eut these were cross-bars, &c.

Whose cry is in the ships] Or, whose out-cry is to the ships: whereby they thought to save themselves but could not, because Cyrus had drained and dried up their river Euphrates. Tremellius rendereth it The Chaldees with their most famous ships.

Ver. 15. I am their Lord] More of God's holy Attributes are her heaped up for like reason as ver. 14.

Ver. 16. Which maketh a way in the Sea] Or, that made a way in the Sea, &c. sc. when your Fathers came out of Egypt. Why then should you doubt of deliverance?

Ver. 17. Which bringeth forth the Chariot and horse] Or, who brough forth the Chariot and horse, the army and the power, viz. Pharaoh 's forces, Exod. 14.4.9.23.

They are quenched as tow] Heb. as a candle-weik made of flax quickly quenched with water poured on it: See how easily God can confound his foes.

Ver. 18. Remember ye not the former things] sc. in comparison of those things I shall now do for you by Cyrus, but especially by Christ: who is that way in the Wilderness, and that running Rock (1 Cor. 10.4.) ver. 14.

Ver. 19. Shall ye not know it?] Or, Do ye not perceive it? He speaketh of it as present and under view.

And rivers in a desert] As once when I set the flint abroach, Exod. 17.6. Num. 20.8, 11. Psal. 105.41. By this way in the Wilderness, and rivers in the desert, understand the doctrine of the Gospel, and the comforts of the Spirit, Joh. 7.38, 39.

Vet. 20. The beasts of the field shall honor me] i. e. In their kind they shall: so shall brutish and savage persons, when tamed and turned by the word of God's Grace. The malignities of all creatures are in man (as Plato also observed) in doloso enim est vul • es, in crudeli leo, in libidinoso amica luto sus, &c. Gregory by Dragons here understands profane and carnal people: by Owls or Ostriches, hypocrites. These being converted shall sing Halleluja's to God: but let them take heed that they turn not, with the dog, to their own vomit again, &c. 2 Pet. 2.22. For

Ver. 21. This people I have formed for myself] Even the Gentiles now, as well as the Jews.

They shall show forth my praise] They shall preach forth the virtues (or praises) of him who hath called them out of darkness into his marvelous light. 1 Pet. 2.9.

Ver. 22. But thou hast not called upon me, O Jacob] During the captivity, they prayed not to any purpose: as Daniel also acknowledgeth, chap. 9.13. All this evil is come upon us; yet made we not our prayer before the Lord our God that we might turn from our iniquities and understand thy truth. Nevertheless, of his free Grace, God brought them back again.

But thou hast been weary of me, O Israel] Accounting my service a burden, and not a benefit. See on Mal. 1.13.

Ver. 23. Thou hast not brough me, &c,] Not Me, but a God of thine own framing: such a one as would take up with external heartless services, formal courtings, and complements.

Ver. 24. Thou hast bought me no sweet cane] or calamus, whereof see Plin. lib. 12. cap. 22.

Neither hast thou filled me with the fat] The Heathens had a gross conceit, that their God's fed on the steam that ascended from their fat sacrifices. And some Jews might haply hold the same thing. See Deut. 32.38. Psal. 50.13.

But thou hast made me to serve with thy sins] With thine hypocrisy, and oppressions especially, Isai 1. The Seventy render it, Thou hast stood before me in thy sins, as outbraving me. Thou hast tried my long patience, in seeing and suffering thy sins, to my great annoyance: so Diodate paraphraseth.

And hast wearied me] Exprimit rei-indignitatem cum iniquitate conjunctam. God had not wearied them, but they had wearied him sufficiently. Some make these to to be the words of Christ to his ungrateful Country-men.

Ver. 25. I even I am he] Gratuitam misericordiam diligentissime exprimit. God diligently setteth forth his own free grace, and greatly glorieth in it: showing how it is that He freeth himself from trouble, and them from destruction; viz. for his own sake alone.

That blotteth out thy transgressions] Heb. am blotting out, constantly and continually I am doing it. As thou multiplyest sins, so do I multiply pardons, chap. 55.7. So Joh. 1.27. he taketh away the sins of the world; its a perpetual act, like as the Sun shineth, the Spring runneth, Zech. 13.1. Men gladly blot out that which they cannot look upon without grief. Malunt enim semel delere quam perpetuo dolere: so here we are run deep in God's debt book: but his discharge is free and full.

For mine own sake] Gratis & propter me.] Let us thankfully reciprocate, and say as he once did, Propter te Domine, Propter te, For thy sake, Lord, do I all.

And will not remember thy sins] Discharges in Justification are not repealed, or called in again. Pardon proceedeth from special love and mercy, which alter not their consigned acts.

Ver. 26. Put me in remembrance] sc. of thy merits, if thou hast any to plead. Justitiaries are here called into Judgment, because they slighted the Throne of Grace.

Ver. 27. Thy first Father] Adam, or Abraham, say some.

And thy Teachers] Heb. thine Interpreters, Orators, Ambassadors, that is, thy Priests and Prophets.

Ver. 28. Therefore I have profaned the Princes of the Sanctuary] Or, of holiness: that is, those that under a pretence of Religion, affected a kind of Hierarchy, as did the Scribes and Pharisees, who with the whole Jewish Politie were taken away by the Romans, both their place and their Nation, as they had feared, Joh. 11.48.

CHAP. XLIV.

Ver. 1. YEt now hear] Hear a word of comfort after so terrible a Thunder-crack, chap. 43.28. But there it is bare Jacob and Israel, who are threatened: here it is Jacob my servant, and Israel whom I have chosen: it is Jeshurun or the righteous Nation, who are comforted. And because we forget nothing so soon as the consolations of God, as is to be seen in Christ's Disciples, and those believing Hebrews, chap. 12.5. therefore doth the Prophet so oft repeat and inculcate them; like as men use to rub and chafe in Ointments into the flesh, that they may enter and give ease.

Ver. 2. Thus saith the Lord that made thee] See on chap. 43.1, 7, 21. and observe how this Chapter runneth parallel with the former: yea how the Prophet from chap. 41. to chap. 47. doth one and the same thing almost; laboring to comfort his people against the Babylonian captivity, and to arm them against the sin of Idolatry, whereunto, as of themselves they were over-prone, so they should be sure to be strongly tempted amongst those Idolaters.

And thou Jeshurun] Thou who art upright or righteous, with a twofold righteousness, viz. Imputed and Imparted. The Septuagint render it Dilecte, or Dilictule, my dearly beloved.

Ver. 3. For I will pour water upon him that is thirsty] Or, upon the thirsty place, hearts that hunger and thirst after righteousness, Matth. 5.6. See the Notes there.

I will pour my Spirit — and my blessing] When God giveth a man his holy Spirit, he giveth him blessing in abundance: even all good things at once, as appeareth by Matth. 7.11. with Luke 11.13. Here are three special operations of the Spirit instanced. 1. Comfort. 2. Fruitfulness. 3. Courage for Christ, ver. 5.

Ver. 4. As willows by the water-courses] Not only as the grass, (but by a further growth) as the willows, which are often lopped, sed ad ipso vulnere vires sumunt, but soon thrust forth new branches; and though cut down to the bottom, yet will grow up again: so will the Church, and her Children.

Ver. 5. One shall say, I am the Lord's] When God seemeth to cry out, Who is on my side, who? then the true Christian, by a bold and wise profession of the truth, answereth as here. After the way that they call heresy, so worship I the God of my Fathers, said that great Apostle. We are Christians, said those Primitive Professors: and some of them wrote Apologies for their Religion to the persecuting Emperors, as did Justin Martyr, Athenagoras, Arnobius, Tertullian, Minutius Felix, and others. The late famous Reformers Zwingli, Luther, Musculus, &c. had been Franciscans, Augustinians, Dominicans: but relinquished those superstitious titles and gave up their names to Christ and his truth. I knew a Noble-man (saith Mr. Burroughs ) who when he came into jeering company of great ones, would begin and own himself one of those they called Puritans, a nick-name then put upon the godly party; and so odious to the profaner sort, that the same Author elsewhere telleth us of a Scholar in Queens college, who professed he had rather suffer the torments of hell, then endure the contempt and scorn of the Puritans.

Subscribe with his hand] Or, write on his hand, I am the Lord's.

And surname himself] So Christian is my name, said an Ancient, and Catholic my surname.

Ver. 6. Thus saith the Lord] Here and in the subsequent verses we have an evident and excellent testimony of the Unity of the true God, and vanity of Idols.

Ver. 7. And who as I shall call, and shall declare it?] These are alleged by God as Arguments or Demonstrations of his Deity, praedicare, & indicare & ordinare, to call his Elect (styled here his ancient people, populum aternum ) to foretell them things to come, and to order all occurrences for their eternal good.

Ver. 8. Have I not told thee from that time] Ever since I made thee mine ancient people, well-affected to old truths, and diffasting novel-opinions.

Is there a God besides me?] Vehementi spiritu hoc quaerit, & gravitate magna respondet, There is no God (no other God) I know not any. This was spoken by the Prophet, say some, in the days of Ahaz, that notorious Idolater.

Ver. 9. And their delectable things] their Mawmets and puppets, which they so dearly affect and take so great delight in. He speaketh thus, saith Diodate, because that Idolatry is a kind of spiritual concupiscence, and unchaste or disordered love: like as fornication or adultery.

And they are their own witnesses, &c.] Or, even themselves are their own witnesses to their shame, that they neither see nor know ought.

Ver. 10. Who hath formed a god — that is profitable for nothing?] q. d. Who but a mad man? 〈 in non-Latin alphabet 〉 , such as was Julian the Apostate, called therefore Idolian by some.

What can be more ridiculous, saith Basil, then for man to go about to make God? and yet Popish Priests take upon them so to do: which made Averroes abhor Christianity, and wish that his soul might rather be among the Philosophers.

Ver. 11. Behold all his fellows] his fellow fools.

Shall be ashamed] they may be well enough, of their madness: they shall be (sure enough) of their disappointments.

And the work-men, they are of men] Not of Angels, or the heavenly virtues, saith Oecolampadius; but vile varlets.

Let them all be gathered together] As were, at Ephesus, Demetrius and his Associates, Acts 19.29.

Yet they shall fear] As Tullus Hostilius did with his new God's Pavor & Pallor: as Papists do with their Valentine, Antony, Sebastian, &c. whom they worship as the senders of such and such diseases.

Ver. 12. The Smith with the tongs, &c.] He lively setteth forth the weakness of the work-men, that thereby may be understood the weakness of the Idols: since they cannot help in the least those that take such pains about them. All these things must be taken as spoken with utmost scorn, and stomach.

And fashioneth it with hammers] He knocks and works his Idol, in manner as he doth his coulter, or Plow-share.

With the strength of his arms] Tanto conatu tantas nugas agit, cum sit calidus in re frigida: he much troubleth himself about such trifles.

Ver. 13. The Carpenter stretcheth out his rule] As did the Carpenter of Cockram, who yet made but an ill-shaped Rood, and was forced to sue for his money. Mrs. Catismore suffered in King Henry the eighth his days, for saying that Images were but Carpenters chips: and yet they are no better. That's a remarkable saying of Seneca, Ridiculum est genu posito &c. It is a ridiculous thing to worship Images, and yet to slight the man that made them.

And maketh it after the figure of a man] God made man after his own Image: and man to be even with God, will needs make him after his image.

Ver. 14. He heweth him down Cedars] Choice wood, yet but wood: Qualis igitur inde Deus confurgat?

And the rain doth nourish it] Not the Idol: for it can do nothing toward the production of that matter whereof it is made. Some have observed, that the four sorts of Trees here mentioned, are all of them fruitless, and growing in woods.

Ver. 15. Then shall it be for a man to burn] The chips at least shall, and the offal.

Yea, he maketh a god and worshippeth it] Quod Dei est, trunco tribuit.

Ver. 16. He burneth part thereof in the fire] which is to far better purpose, then the other part made into an Idol.

I have seen the fire] i. e. I have felt it: one sense put forth another.

Ver. 17. He falleth down unto it and worshippeth it] Do not Papists even the same, whatever they pretend in defense of their Idolatry? (See Rev. 9.20. with the Note.) so loath they are to have their Asses-ears to be seen.

Ver. 18. They have not known nor understood] How should they (say) when infatuated and given up to an injudicious mind, or reprobate sense? as those, Rom. 1.28.

For he hath shut their eyes] Heb. danbed up their eyes from seeing, their hearts from understanding.

Ver. 19. Shall I fall down to the stock of a tree?] This the besotted Papists do to this day, by the command of the Council of Trent. But before that Council so decreed it, Ludovicus Vives (a learned Papist) confessed, that there could no other difference be found of Paganish and Popish worship before Images, but only this, that names and titles were altered; viz. we cry Jehovah, and they Jupiter: we Mary, they Diana; they Minerva, we Katharine, &c. And here I bethink me of what Luther on the ninth Commandment writeth of a base and beastly woman, Quae ut falleret ejusmodi superstitionis quendam fatuum cultorem, pubim suam totondit, & illi porrexit, suadens quod essent capilli S. Catharinae trans mare advecti. Credidit ill cuculus, & pro reliquiis osculandos praebuit & venerandos: & ecce quid fit? caepit etiam miracula operari pubes illa turpitudinis.

Ver. 20. He feedeth on ashes] i. e. he seeketh comfort of his Idol, but findeth as little as he doth nourishment who feedeth upon ashes.

A seduced heart hath turned him aside] And hence it is that he is brought to deify a thing so contemptible. From this expression note that man is the cause of evil to himself; and is so blinded by his own default, that he cannot so much as once think seriously of his souls health: His deluded heart, that hath so oft deceived him, may well say to him, as the heart of Apollodorus the Tyrant seemed to say to him, who dreamed one night that he was flayed by the Scythians, and boiled in a Caldron, and that his heart spake to him out of the kettle, 〈 in non-Latin alphabet 〉 , It is I that have drawn thee to all this.

Is there not a lie in my right hand?] i. e. An idol that is nothing in the world, and nothing it can do for me. How then are Images fit to be Lay men books? being unprofitable, lies and teachers of lies? Jer. 10.8. and 16.19. Hab. 2.18.

Ver. 21. Remember these O Jacob and Israel] i. e. Remember these abominable Idolaters, and enjoy their madness: learn wisdom by their folly.

Thou shalt not be forgotten of me] Or, forget me not, as some render it. Scultetus addeth that whereas many sacred sentences are written upon our walls, this ought to be written upon our hearts, O Israel forget me not.

Ver. 22. I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins] God blotteth out or wipeth away the thick cloud as well as the cloud, enormities, as infirmities: like as the Sun dispelleth fogs and mists with his bright beams. Think of this sweet similitude, together with that other, Mic. 7.19. Thou wilt cast all our sins into the bottom of the sea, and then despair if thou canst. The sea by its vastness can drown mountains as well as mole-hills: and the Sun by his force can scatter the greatest mist, as well as the least vapor. So here.

Ver. 23. Sing O ye heavens, for the Lord hath done it] It is usual both with the Prophets and the Apostles, when they mention the great work of man's Redemption (typified by that famous deliverance from Babylon ) to break forth into praise and thanksgiving to God, the sole Author thereof. See Psal. 68, 89, 93, 95, 96, 97, 98, 99, 100. Isa. 12.25, 26. Rom. 7.24, 25. 1 Cor. 15.56, 57. 1 Tim. 1.17. Rev. 5.11, 12. Here is hinted, that so very great is the benefit of our Redemption, that it might well affect Heaven and Earth, and all things, high and low.

Ver, 24. Thus saith the Lord thy Redeemer] All this God had said oft before; see chap. 42.5. but, for the further confirmation of some who were unsettled by the contrary predictions of some vain diviners and wizards, he saith it over again.

Ver. 25. That frustrateh the tokens of the liars] Their false Prognostiks of the long lastingness of the Babylonian Empire; and therefore no likelihood of the Jews enlargement.

And maketh diviners mad] Diviners the Latins call Soothsayers and such fellows, by a term that is altogether too good for them; quum sint potius diabolici, saith Piscator, since they are rather Devils incarnate than Divines. By a like form of speech Alsted said of his Germans, that if the Sabbath day should be named according to their observing of it, Daemoniacus potius quam Dominicus diceretur.

That turneth wise men backward] The worlds Wizards, who approved of that which the Diviners affirmed, judging according to outward appearance, &c.

Ver. 26. That confirmeth the word of his servant] i. e. Of myself and other Prophets, saying the same with me.

That saith to Jerusalem] Who then shall gainsay it? is not God's Word his Will? and his Will his Work?

Ver. 27. That saith to the deep, Be dry] i. e. That will put it into the heart of Cyrus to dry up Euphrates, and so to take Babylon: which, (according to some) is here called the Deep or Abyss, because situated in a plain well watered with sundry rivers, had wealth at will, and many Princes who ran into her, as rivers do into the sea.

And I will dry up thy rivers] This Basil expounds of the end of the world.

Ver. 28. That saith of Cyrus] One hundred and seventy years at least before he was born.

Thou art my Shepherd] i. e. Princeps meus beneficus. Coresh in the Persian tongue signifieth food, saith Scaliger: and then there might be some allusion here to his name in calling him a Shepherd, or Feeder.

CHAP. XLV.

Ver. 1. TO his anointed] i. e. To his appointed and enabled one, to subdue many Nations. Xenophon in his first book de Cyropaed. gives us a lift of them, Cyrus subdued, saith he, the Syrians, Assyrians, Arabians, Cappadocians, Phrygians, the Lydians, Carians, Phoenicians, Babylonians: the Bactrians, Indians, Cilicians, Sacians, Paphlagonians, Maryandines, and many other Nations. He also had dominion over the Asiatikes, Greeks, Cyprians, Egyptians, &c. He vanquished, saith Herodotus what Country soever he invaded. And what wonder when God himself, as here, held or strengthened his right hand, and loosed the loins of Kings that were his adversaries; that is, disarmed and disabled them: for it is he alone who strengtheneth and weakeneth the arm of either party, Ezek. 30.24. Et nemo vir magnus sine afflatu divino unquam fuit, saith Cicero. God transferreth Kingdoms, and setteth up Kings, Dan. 2.21.

To open unto him the two-leaved gates] Or doors: whether doors of houses or gates of Cities, all shall fly open before him, as Act. 12.10.

Ver. 2. And make the crooked places even] Or the hilly places level.

I will break in pieces the gates of brass] This God would do, that his Temple might be built; confer chap. 44.28. but in the New Testament, Christ throweth the gates of hell off their hinges (like another Sampson ) that he may build his Church, Mat. 10.18. And it is this Aedificabo Ecclesiam meam that hath made all the stir in the world.

Ver. 3. And I will give thee the treasures of darkness] All that Croesus (that rich King) had amassed, and other Princes, but especially Babylon, Jer. 50.37. and 51.1 • . See Strabo lib. 15. Plin. 33. c. 3. Dan 5.3. Pliny saith that Cyrus brought out of Asi • , which he had subdued, as much treasure as amounteth in our money to three hundred millions. And yet this same Cyrus was within few years after, made as poor as Irus: for being in Scythia, and there making show of his great riches at a feast, he was on the sudden slain and spoiled of all by Tomyris Queen of that Coun • rey.

Ver. 4. For Jacob my servants sake] That the enemies of my people being subdued, they may have some breath • ng-while, and liberty to live quietly in their own Country. For which purpose also, it was the will of God, that this Prophecy of Isaiah should be made known to Cyrus for the good of the Jews, that he might favor them: and so it was, as appeareth by Ezra 1.2. and by Josephus, Antiq. lib. 11. cap. 1.

I have even called thee by thy Name] Thy name of honor: for Cyrus signifieth the Sun, saith Plutarch: Lord, say others, in the Persian: as in Hebrew it seemeth to signify an heir, or possessor. Some derive our word Sir from it. Cyrus was at first called Achzadat and Space, being the son of Cambyses a noble Persian, and Mandane the daughter of Astyages King of Medes. The name of Cyrus he took when he entered upon the Kingdom; and that from Cyrus a river of Persia, as some hold.

I have surnamed thee] Or, I have entitled thee, sc. My Shepherd, mine anointed, &c.

Though thou hast not known me] sc. Savingly. For albeit he knew the true God in part, and acknowledged him to be great above other gods; yet he forsook not his Idols, saith Jerome: and therefore perished miserably by the hands of the Scythian • . Nevertheless others are of opinion, that he was instructed by Daniel, and brought to a true belief: as was also Darius.

Ver. 5. I am the Lord and none else] None of thy Persian gods to whom thou didst offer solemn sacrifice, both at the beginning of thy reign, and likewise at thy death (if Xenophon may be believed) saying, Jupiter patriae & Sol, &c. magnas ago vobis gratias, quod vestram de me curam intellexi, &c.

Though thou hast not known me] Or, when as yet thou wast altogether ignorant of me. That he afterwards believed the immortality of the soul, Tully testifieth in his Cato Major; and that he believed in Christ for the salvation of his soul, Scultetus thinketh, because he was a type of Christ; as was also Solomon, saith he; which to me is one good argument, that he was saved.

Ver. 6. That they may know from the rising of the Sun] i. e. All the world over, by thy Proclamation, Ezra 1.1, 2.

That there is none besides me] Quia nihilum praeter me: ego Dominus & nihil • iltra; so Oecolampaedius rendereth it; and saith further, that it is oppido profunda sententia, a very profound sentence, teaching us that where God is not, there is nothing: for in him we are, move and live: and it is he who worketh all in all things.

Ver. 7. I form the light and create darkness] sc. By withdrawing the light, whence darkness succeedeth; so doth misery when God withholdeth mercy. But what an odd or rather mad conceit was that of the Manichees, that there were two beginnings of things, a good one, and an evil! that the latter was the God of the Old Testament, and the former of the New! that the God of the Old Testament did good by accident and occasionally, but created evil of himself, even evil of sin! for so they mistook this text, which is to be understood of evil of punishment only, (see Am. 3.6. Lam. 3.38) which he inflicteth on evil-doers for the manifestation of his justice and power, ac propterea recte, & non male eo pacto quo per nos mala male fiunt.

I make peace and create evil] Evil, that is, war, by a specialty, and 〈 in non-Latin alphabet 〉 . O mega nostrorum Mors est, Mars Alpha malorum. Sin, Satan and War have all one name: evil is the best of them. The best of sin is deformity, of Satan enmity, of War misery.

Ver. 8. Drop down ye heavens from above] A prayer of the poor captives in Babylon, say some, for a speedy performance of their promised deliverance: and this the rather, because else Christ could not come of them, teach in their Country, work miracles, and fulfill the office of a Mediator, as the Prophets had foretold. Whereunto God immediately answereth: I the Lord have created him, or will create him; that is, send him in due time, doubt ye not. Others make it a description of Cyrus his just and happy reign; see the like of Solomon, Psal. 72.6, 7. And indeed Cyrus is famous in Heathen Histories for his wisdom, justice, temperance, magnanimity and liberality; It is not the custom of Cyrus to hoard up money, saith Xenophon; for he taketh more delight in giving than in getting or possessing. But it seemeth rather to be a command from God of plenty and prosperity, opposite to that countermand, chap. 5.6. The Papists apply it to Christ, and his Mother: and hence their roaring out of Rorate, in their solemn service, a month before the feast of the Nativity, and then they call for their carousing cups.

Ver. 9. Woe unto him that striveth with his Maker] That chats against him, Rom. 9.20. or presumes to prescribe to him, as some impatient spirits among the Captives may seem to have done. We may not measure God's dealings by our Models, nor murmur against his counsels; since his holy will is the most perfect rule of right.

Let the potsherd strive with the potsherds of the earth] And not dash against the Rock of ages: Let him meddle with his match, and not contend with a mightier than he, Eccles. 6.10. What though God create him darkness and evil, as ver. 7. let him wait upon God for better times; and not think to mend himself by murmuring against his Maker as too severe.

Shall the clay say, &c.] q. d. This were an intolerable petulancy.

Or thy work, it hath no hands?] Or, he hath no hands, sc. to fashion me aright. Thus the work seemeth to make answer to the clay: for as the clay said to the Potter Quid fecisti, what hast thou made? So the work saith, by way of jear, He had no hands, sc. to make me as he should have done.

Ver. 10. Woe unto him that saith to his Father] Are these fit words to a Father? Is it not an impious morosity to talk unto him in this sort, Why hast thou begotten me at all? or if at all, why not rich, fair, wise, &c.

And to the woman] i. e. To his Mother, as chap. 49.15. but such as he can hardly find in his heart to call Mother.

Ver. 11. Thus saith the Lord, &c.] q. d. Leave off such insolent and unbecoming language; and learn of me about what ye should rather busy yourselves.

Ask me of things to come] Me, and not your Wizards. Have recourse to my Prophets, believe them and ye shall prosper. Let your patient mind be known to all men, the Lord is at hand for your deliverance.

Command ye me] This is a wonderful expression, and doth notably set forth the power of prayer. Luther, it seemeth, well understood the latitude of this royal Charter, saith One, when praying for the recovery of a godly useful Preacher who was far gone in a consumption, amongst other passages he let fall this transcendent rapture of a daring faith, Let my will be done: but then he falls off sweetly, My will, Lord, because thy will.

Ver. 12. I have made the earth] q. d. I am the mighty Maker and Monarch of the world; therefore pray on, and patiently wait for a gracious answer: he that believeth, maketh not haste.

Ver. 13. I have raised him up] i. e. Cyrus, Ezra 1.1.

And I will direct all his ways] sc. When he cometh against the Babylonians, Lydians, &c. on mine errand. But when moved by his ambition, he invaded Scythia, and cruelly wasted the Country, God took no further charge of him, as I may say: He that is out of God's precincts, is out of his protection.

Ver. 14. Thus saith the Lord, the labor of Egypt] Here he turneth his speech to Cyrus, promising him that he should be no loser by his generous carriage toward the poor people of God, his captives, whom he freely dismissed without ransom, ver. 13. God's retributions are more than bountiful.

Men of stature] The Arabians are reported to have been goodly personable men by Agatharchides an ancient writer, from whom Plutarch and Pliny borrowed much.

They shall come over unto thee] Commodissime dicemus promissionem hanc referendam ad tempus revelati Evangelii. This was fulfilled chiefly when the Gospel was preached, and Nations thereby converted. See Psal. 45.5. and 149.6.—8. The bonds of the holy Spirit are stronger than Adamant, saith Ambrose.

Surely God is in thee] Or, with thee: and hence thou (O Cyrus) so prevailest, and prosperest. Thus these conquered Kings shall supplicate and say to Cyrus.

And there is none else, there is no God] Hence Mohammedans seem to have taken that, which out of their Quran, they daily proclaim in their Moschies or meeting-houses, There is no god but God, and Mahomet his Counselor. Thus those Kings: but what saith the Prophet?

Ver. 15. Verily thou art a God that hidest thyself] As thou art invisible and dwellest in light inaccessible: so in thy dispensations thou goest a way by thyself, and thy judgments are unsearchable. Thou hidest thyself, and standest off a while sometimes from the help of thy poor people, but wilt appear to them and for them in due time. The Septuagint here translate Tues Deus & nescitbamus. Thou art God, and we knew thee not: And this the Fathers interpret concerning Christ: and hence the Jews seem to have drawn that speech of theirs, Christ when he cometh, no man knoweth whence he is.

Ver. 16, That are makers of Idols] The Word rendered Idols, signifieth properly Tormina, cruciatus, pains and throws, and straits: Idolaters heap up sorrows to themselves and terrors of conscience. See Psal. 16.4. with the Note.

Ver. 17. But Israel — with an evelasting salvation] By Cyrus they were not so: for not long after, Antiochus afflicted them, Herod gat the Scepter from them, the Romans came and took away both them and their Nation: But the Israel of God were, and are still, saved by Jesus, with an everlasting salvation.

Ver. 18. He created it not in vain] Therefore never think that he will forsake it, or not take care of his Church therein, for whose sake he made it at first and still upholdeth it by the word of his power, 1 Cor. 3.22, 23. Now if God created not the earth in vain, much less the heavens (wherein he hath shown his greater skill, Heb. 11.10. See the Note there) but that his people might there inhabit forever. And here it is that they shall be saved in the Lord with an everlasting salvation: Yea they shall not be ashamed or confounded world without end. ver. 17.

Ver. 19. I have not spoken in secret] As the Sibylls did out of their dens; as the Idol-priests did out of their holes, and under-ground vaults; as heretics and seducers, who creep into corners and there vent their false wares, as Vincentius Lirinensis long since observed: ( Epiphanius fitly compareth them to Mouls, who do all their mischief by working under ground:) But God as he delivered his Law openly on Mount Sina: so his Gospel he commanded to be preached on the house-top, and in Mount Zion. Christ spoke openly to the world, Joh. 18.20. Truth seeketh no corners: I am not ashamed of the Gospel of Christ, Rom. 1.16. But what was this word that was delivered so plainly and pespicuously?

Seek ye me] And for your encouragement, ye shall not do it in vain: for I am a rewarder of all those that diligently seek me, Heb. 11.6. Let Heathen deities disappoint and delude those that seek to them; Jacob's God scorneth the motion: he is better to his people then their prayers, better then their hopes: and when with Gehazi they ask but one talent, he, like Naaman, forceth them to take two.

I the Lord speak righteousness, I declare the things that are right] Or, even: so doth not the Devil, but things sinful and obscene; as human sacrifices, promiscuous uncleannesses, ut in nefariis Priapi & Veneris sacris. Contrariwise, all the words of God's mouth are in righteousness; there is nothing froward or perverse in them, Prov. 8.8.

Ver. 20. Ye that are escaped of the Nations] That have escaped the sword of Cyrus: and well proved how little your gods can do for you.

That set up the wood of their graven Image] Qui levant lignum, carrying them in pomp and procession upon their shoulders, as Papists now do their pictures, their breaden god especially, and crying to it Holy, holy holy Lord God of Sabbath.

Ver. 21. Who hath declared this] sc. that the people of God should be set at lilerty by Cyrus.

Ver. 22. Look unto me and be ye saved] Whiles the Moon looketh directly upon the Sun, she is bright and beautiful: but if she once turn aside and be left to herself, she looseth all her glory, and enjoys but only a shadow of light, which is her own: so while men look to Christ the Sun of righteousness, and toward the stars in his right-hand, &c.

For I am God and none else] This, Judas Maccabeus acknowledged in his Ensign wherein this Motto was written Mi Camoca Belohim Jehovah, i. e. Who is like unto thee among the God's O Lord? from the capital letters of which Motto he took his name Maccabi.

Ver. 23. That unto me every knee] I will be known and obeyed all the world over, sc. by Christians. Of the Jews Jerome noteth, quod mentis superbiam demonstrantes genu non flectunt, that they bow not the knee in God's service, but only stand up at times.

Ver. 24. Surely shall one say] This shall be the Christian Confession, In the Lord have I righteousness, &c. righteousness. i. e. Mercy to those that come over to him, and strength to enable them to come; as the Sea sendeth out waters to fetch us to it, &c.

Ver. 25. Shall be justified] by faith in Christ, Rom. 5.1.

And shall glory] Having peace of Conscience they shall glory in tribulation, Rom. 5.1, 3. Note this against Meritmongers.

CHAP. XLVI.

Ver. 1. BEl is bowed down] Jupiter Belus (as Pliny calleth him) Babels chief God, is now become a prey to the Persians: and might be to them of as great worth as was Nebuchadnezzar's massy Image of gold dedicated in Dura, Dan. 3.1, 2. This great golden image, some think to be the same that is here called Nebo or Nebuchadnezzar. Others think it to be Apollo Deus vaticinus. Tremellius rendereth it, the prophesying or oracular God. Jeremy seemeth to call him Merodach, chap. 51.1. Dagon the Septuagint render him; but not well.

Your carriages were heavy laden] tam estis dii graves.

Ver. 2. They stoop] The Babylonians together with their Mawmets: Ridiculous God's, that could be thus plundered, carried captives, born on the backs of Asses.

But themselves are gone into captivity] Heb. and their soul went into captivity, that is, their Idols, that were dear unto them as their very souls.

Ver. 3. Which are born by me from the belly] You do not bear me, as they do their Idols in procession and otherwise, but I bear you: and so have done from the first and shall do the last: like as the tender mother doth her beloved babe, or as the Eagle doth her young upon her wings, Exod. 19.4. Deut. 32.11.

Ver. 4. And even to your old age I am he] The mother beateth not her child in her bosom, when grown to some bigness. The Eagle beateth her young out of the nest when able to prey upon their own wing: but God dealeth better a great deal with his whom he never casteth off: as neither doth he his laboring and languishing Church, upon whom the ends of the world are come.

I have made, and I will bear, even I will carry] God himself will do it; I is emphatical, and exclusive.

How sweet should this precious promise be unto us, and how sovereign against the fear of want in old age? Plutarch giveth this for a reason why old men are so covetous, viz. because they fear they shall not have 〈 in non-Latin alphabet 〉 , such as will keep them whiles they live, and such as will bury them decently, when dead. The Lord here assureth all his, that he will see to their support and sustentation as long as life lasteth; yea for spirituals as well as temporals. This was no small comfort to old David, Psal. 71. to Dr. Rivet and others, And well it might. See Psal. 48. ult. with the Notes.

Ver. 5. To whom then will ye liken me, &c.] q. d. To which of your paramours? for here the Lord rerurneth to his discourse against idolaters, and their Idols, earumque inanitatem & inopiam demonstrate, inveighing against them with no less stomach and indignation then a jealous husband against his adulteresses stallions. Let every godless person, who idolizeth his lusts, think he heareth God thus bespeaking him as in this Text.

Ver. 6. They lavish gold out of the bag] They spare for no cost: Nebuchadnezzar did not in that vast Colossus, Dan. 3.1. Canutus bestowed upon a Cross his whole annual Entrado, or revenue. He also gave an hundred talents of silver and one of gold, for St. Augustine arm, which he bestowed on Coventry as a memorial of his blind zeal. The Lady of Loretto hath her Churches so stuffed with vowed Presents and memories as they are fain to hang their Cloisters and Church-yards with them.

Ver. 7. They bear him upon their shoulders] As the Papists breaden god furfuraceum illud numen is, at this day, born about to be adored: whereas the true God beareth up all things by the word of his power, Heb. 1.3.

Yea one shall cry unto him] As they did to Baal in Elijah's days: and the Cretans to their Jupiter, whom they therefore pictured without ears.

Ver. 8. Remember this] Suffer me not to press these things so oft upon you to no purpose.

And show yourselves men] Roboramini, fortify your hearts by the Word of God and true reason, renewing your good resolutions oft against this senseless sin of Idolatry.

Bring it again to mind] Heb. bring back to heart, turn short again upon yourselves, recognize your iniquities, and be humbled.

Ver. 9. Remember the former things of old] Again he calleth upon them to remember who had so foully forgot themselves in the days of Ahas and Manasseh; and would do so again in Babylon, where they kept not themselves from Idols: Papists unman themselves, or otherwise they could not be such gross Idolates.

Ver. 10. Declaring the end from the beginning] This forttelling of things future, is a precellency in God above Idols, that he much standeth upon.

I will do all my pleasure] What God pleaseth to do, there is no question but he is able to do. But they are out, who argue from God's power to his will.

Ver. 11. Calling a ravenous bird] i. e. Cyrus, who was hawk-nosed, and came swiftly to seize upon Babylon, like a Falcon, or some such ravenous bird; So Nebuchadnezzar is called an Eagle, Jer. 48.49. Xenophon testifieth that Cyrus had in his standard a golden Spred-Eagle, as had after him the Persian Kings, and likewise the Romans: See Matth, 24.28. with the Note.

Ver. 12. Hearken unto me ye stout-hearted] Ye cruel Chaldeans; And here some begin the next Chapter.

That are far from righteousness] And therefore not far from ruin, Psal. 119. ver. 155.

Ver. 13. I will bring near my righteousness] I will suddenly right my wronged people, by Cyrus my servant, but especially by Christ my Son: therefore it followeth.

I will place salvation in Zion for Israel, my glory] Or, in Israel my magnificence. i. e. Now which of your Idols can do thus for their worshippers?

CHAP. XLVII.

Ver. 1. COme down] from thy lofty top, and towering state, as the head. City of the world.

Sit in the dust] as a mourner, Job 2.8. & 42.6. So Judea being subdued by Vespatian was pictured upon money coined by him, as a hand-maid sitting on the ground. Sic ruet alto à culmine Roma.

O Virgin daughter of Babylon] Thou that hast never yet been subdued: So Venice hath for her Motto Intacta manto: So Cullen upon Rhine is called The Virgin-City.

Thou shalt no more be called tender and delicate] so as Queens use to be: Cleopatra for instance.

Ver. 2. Take the mil stone] As the most abject slaves used to do, qui in pistrinum trudebantur. Neither is this an end of thy sorrows: for out of the mil-house thou must be carried captive into a far Country, and therefore, in order thereunto,

Uncover thy locks] Cast away thy diadem:

Make bare thy leg] Denuda turpituainem, the Vulgar rendereth it: that thou mayest pass through the waters naked, and squalid into captivity.

Ver. 3. The nakedness shall be uncovered] Thou shalt be stripped, and worse dealt with: the ordinary lot of women-prisoners. At the sack of Magdeburg by Monsieur Tilly, Ladies, Gentlewomen, and others, like beasts and dogs, being naked and coupled together, were led into the woods, and there ravished. Such as resisted, the Soldiers stripped naked, whipped them, cropped their ears, and so sent them home again.

I will not meet the as a man] But as a Lion rather: thou shalt have vengeance without mixture of mercy (See 2 Sam. 7.24.) Isa. 13.6. & 27.7, 8, Hos. 5.14.) Men use sometimes to deal favourably with women: but they shall not do so with thee.

Ver. 4. As for our Redeemer, &c.] This comes in by way of Parenthesis, for the comfort of God's poor people.

Ver. 5. Sit thou silent] Here he threateneth Babylon with loss of her former fame: she shall be buried in obscurity and oblivion, as out of sight, and out of mind: no longer called the Lady of Kingdoms, but a wretched drudge, ut de Hecuba tradunt Tragici.

For thou shalt no more be called] Heb. thou shalt not add to be called. Ocolampadius senseth it thus, Thou wast wont to be called the Lady of Kingdoms; now they shall call thee, Non adjicies, as desperate and irrecoverable. And why?

Ver. 6. I was wrath] See on Zach. 1. ver. 15.

I have polluted mine inheritance] God is his people's inheritance, and they are his: but now, for their sins, He had dealt with them as with a profane and unclean thing.

Thou didest show them no mercy] Heb. thou didst set them no bowels. Cruelty cries for vengeance. See Jer. 50.17. with 51.24.

Upon the ancient] Who should have been born with for their age and weakness.

Ver. 7. I shall be a Lady forever] Presumption precedeth destruction, Psal. 10.6. Rev. 18.7.

So that thou didst not lay these things to thy heart] The daughter of Pride is security, and pleasure is her niece, ver. 8.

Nor didst remember the latter end of it] Heb. her latter end. Memorare novissima tua, & in aeternum non peccabis: See Lam. 1.4.

Ver. 8. Thou that art given to pleasure] Delicatula; It is not good to take pleasure in pleasure, no not to go as far here as we may: verecunda sunt omnia initia peccati, sin seemeth modestat first, &c.

Thou faist in thine heart, I am] sc. the Lady of the world. Heathen Rome was called by the Heathens Terarum dea gentiumque. Rome Papal saith as much, Rev. 17.4.

And none else besides me] i. e. None worth speaking off. The Jesuits brag in like sort of their transcendent learning, and profess skil beyond the periphery of possible knowledge.

I shall not sit as a widow] i. e. Be bereft of my Monarchy, which is as it were my husband.

Neither shall I know the loss of children] I shall not cease to subdue Countries and Kingdoms, which are added unto me as so many children.

Ver. 9. But these two things shall come upon thee in a moment] Accidit in puncto, &c. Babylon was suddenly taken in one night, as the Prophet had foretold, chap. 21. and as the history testifieth, Dan. 5. Periit inter pocula.

For the multitude of thy sorceries] Thy taking upon thee to divine of each man's life and fortune by the Stars and Horoscope: for which profession the Chaldeans were famous. But what a madness was it in Cardanus, who by the like skill went about to demonstrate that it was fatal to our Savior Christ, to die the death of the Cross?

Ver. 10. Thou hast trusted in thy wickedness] God calleth that wickedness which they counted wisdom.

None seeth me] Ne Deus quidem novit rations meas. Graceless men having hid God from themselves, think also to hide themselves from God.

Thy wisdom and thy knowledge] Thy Magical arts and practices. Quantus artifex pereo? quadrabit in te peritum & periturum.

Ver. 11. Therefore shall evil come upon thee] An evil, an only evil, as Ezek. 7.5. both unexpected and inexpiable; such as thou canst neither avoid, nor abide.

Ver. 12. Stand now with thine enchantments] Try thine utmost skill, and let's see what thou canst do forthy self: this is spoken in way of derision.

Wherein thou hast labored from thy youth] But found them to be no better than toilsome toys, quae nec ignoranti nocent, nec scientem juvant. Against judiciary Astrology, see Aug. de civ. Dei lib. 5. cap. 1, 2, 3, 4, 5.

Ver. 13. Thou art wearied in the multitude of thy counsels] As all such are sure to be (with a woe to boot) as take counsel but not of God; and that cover with a covering, but not by his spirit that they may add sin to sin, Isa. 30.1. Thus do those vain Astrologers, that pretend to read men's fates and fortunes in the Heavens, velut in Minervae peplo; and thence to foretell good and evil. But experience frequently confuteth them, as it did Abraham the Jew, who foretold by the stars the coming of their Messiah, Anno Domini 1464. And Albumazar a Mahometan Wizzard, who predicted an end of the Christian Religion, Anno 1460. at utmost. A great flood was foretold by these Diviners to fall out in the year 1524. cum planetae comitis in piscibus celebrarent. This caused the Prior of St. Bartholomews in London (wise-man-like) to go and build him an house at Harrow on the hill, for his better security.

Stand up and save thee] Save thee if they can; but Baltasar found they could not, though he called for them all, Dan. 5.7, 8. and they likely had promised him an everlasting Monarchy: (as some did the Romans imperium sine fine ) but falsely: for now the Roman Empire is at a very low ebb, and who shall be Emperor, is much questioned.

Ver. 14. Behold they shall be as stubble] As dried stubble, Nah. 1.10. See the Note there.

They shall not deliver themselves] Much less others.

There shall not be a coal to warm at] Like a fire of flax, which is soon extinct, and leaves no embers or cinders behind it. In a spiritual sense, it may be said of most of our hearts and houses as here, There's not a coal to warm at: Deest ignis, as Father Latimer was wont to say, the fire of zeal is wanting; that flame of God, Cant. 8.6.

Ver. 15. Thus shall they be unto thee with whom thou hast labored] But all in vain, viz. with thy Wizards and Diviners, those deceivers of the people, concerning whom Cato once said, Potest Augur Augurem videre & non ridere? Can those fellows look one on another, and not laugh when they consider how they cozen people, and cheat them of their moneys? hence they are called merchants also in the next words, as some think, qui non tam coeli rationem quam coelati argenti ducunt. Such money-Merchants hath mystical Babylon also not a few, Rev. 18.11. Non desunt Antichristo sui Augures & malefici, saith Oecolampadius; Antichrist hath those abroad that trade with him, and for him: these shall be cast alive with him into the burning lake, Rev. 19.20. and though they wander, yet not so wide as to miss of hell.

CHAP. XLVIII.

Ver. 1. HEar ye this O house of Jacob] Ye stiffnecked of Israel, and uncircumcised in heart and ears, who do always resist the Holy Ghost, Act. 7.51. to you be it spoken: for to the Israelites indeed enough hath been said of this subject already.

Which are called by the name of Israel] Sed nomen inane crimen immane: Ye are called Jews, and make your boast of God, Rom. 2.17. having a form of knowledge, Rom. 2.20. and of godliness, 2 Tim. 3.5. and that's all: the voice of Jacob, but the hands of Esau. Let such fear Jacob's fear, My Father perhaps will feel me, and I shall seem to him as a deceiver: and I shall bring a curse upon me and not a blessing, Gen. 27.12. 'It is sure enough.

And are come forth out of the waters of Judah] i. e. Out of the bowels, as Gen. 15.4. as waters out of a spring, Deut. 33.28. Psal. 68.26. Judah was the tribe royal (hence they so gloried) and remained ruling with God, and faithful with the Saints, when other tribes revolted.

Which swear by the Name of the Lord] And not of Baal.

And make mention of the God of Israel] Who was near in their mouths, but far from their reins, Jer. 22.2. Psal. 50.16. Religionem simulabant, cum in cute essent nequissimi, arrant hypocrites.

But not in truth, nor in righteousness] i. e. Without faith and sound conversion.

Ver. 2. For they call themselves of the holy City] Inhabitants of Jerusalem and men of Judah: yea they swore by their City and Temple, as appeareth in the Gospel, and cried out ad ravim usque, The Temple of the Lord, the Temple of the Lord, Jer. 7. like as the Romists now do, The Church, the Church; glorying in the false and empty title of Roman Catholics, Sed grande est Christianum esse, non dici, saith Jerome: and it is a great vanity, saith the Poet,

And stay themselves] As far as a few good words will go. See on Mic. 3.11.

The Lord of hosts is his Name] So said these hypocrites, bearing themselves bold upon so great a God, who had all creatures at his command.

Ver. 3. I have declared the former things] This God had said oft before: but being now to conclude this comfortable Sermon, he repeats here the heads of what had been spoken in the seven foregoing Chapters.

Ver. 4. Because I knew that thou art obstinate] Heb. hard, obduraete: therefore do I so inculcate these things, if by any means I may mollify thee. Hypocrites are harder to be wrought upon then other sinners.

And thy neck is an iron sinew] Thou art utterly averse from, yea adverse to any good, no more bended thereunto than if the body had for every sinew a plate of iron.

And thy brow brass] Sinews of iron argue a natural impotency and somewhat more: but brows of brass impudency in evil; quando pudet non esse impudentes, when men are shameless in sin, setting it upon the cliffe of the Rock, Ezek. 24.7. and declaring it as Sodom, Isa. 3.9.

Ver. 5. I have even from the beginning, &c.] See ver. 3. It is probable that there were many among the Jews, who when they saw themselves to be so punished, and the heathen prospered, would be ready to think that the God of Israel either could not or would not do for his people, as those Devil-gods did for theirs. For their help therefore under such a temptation, God was pleased to foretell his people what good or evil should betide them; and accordingly to accomplish it.

Ver. 6. Thou hast heard; see all this] Here God extorteth from them a confession of the aforesaid truth; and urgeth them to attest and publish it.

Ver. 7. They are created now] i. e. They are now brought to light by my Revelations and predictions.

Behold I knew them] By my gods or Diviners, or by my natural sagacity.

Ver. 8. Yea thou heardest not, yea thou knewest not] Yea so oft used here, is very emphatical; and showeth how hardly sinners are born down, and made to believe plain truths, where they are prepossessed with conceits to the contrary.

And wast called a transgressor from the womb] Ever since thou madest and worshippedst a golden Calf in the wilderness (See here the Note on Psal. 58.3.) and art still as good at resisting the Holy Ghost, as ever thy Fathers were, Act. 7.51.

Ver. 9. For my name sake will I defer mine anger] Heb. prolong it. Here he setteth forth the cause of his patience toward so perverse a people, viz. the sole respect to his own glory whereof he is so tender, and so loath to be a loser in: Propter me faciam.

And for my praise] The praise of my might and mercy.

That I cut thee not off] Which I would do, were it not that I feared the wrath of the enemy, lest thine adversaries should behave themselves strangely, and lest they should say Our hand is high, and the Lord hath not done all this, Deut. 32.27.

Ver. 10. Behold I have refined thee, but not with silver] Much less as gold, which is wont to be fined most exactly, and to the uttermost; because these precious mettles will not perish by fire. But thou hast more dross in thee than good oar: therefore I have refined thee with favor, Psal. 118.18. Ne totus disperires, lest I should undo thee: for if thy punishment should be commensurate to thine offense, thou must needsly perish.

I have chosen thee in the furnace of affliction] i. e. In affliction, which is as a furnace or crucible. See Ezek. 20.37.

Ver. 11. For mine own sake, even for mine own sake] This is oft repeated, that it may once be well observed. Bene cavet spiritus sanctus ubique in Scriptures ne nostris operibus salutem tribuamus; it is Oecolampadius his Note upon the first verse of this Chapter, i. e. The holy Ghost doth everywhere in Scripture take course that we ascribe not our safety to our own works. See on chap. 43.13.

For how should my Name be polluted?] As it will be by the blasphemous Heathens, who else will say that their gods are fortiores & faventiores, more powerful and more merciful than the God of the Hebrews. Thus the Turks at this day, when they have beaten the Christians, cry up their Mahomet as mightier than Christ.

And I will not give my glory to another] Press this in prayer: 'tis an excellent argument, Exod. 32.12. Josh. 7.9. Psal. 79.9, 10. Psal. 115.1, 2. The Saints after all other arguments used, hunc quasi arietem admovent, mind God of his glory engaged; and then doubt not to prevail with him.

Ver. 12. I am he] Heb. Hu; this the Rabbin's make to be one of the names of God. Sanchez here observeth, that by this threefold I is meant the holy Trinity: the Deity of Jesus Christ is rightly proved from this text, compared with Rev. 1.11. and 22.13.

Ver. 13. My hand hath also laid the foundation of the earth] My left hand, say the Rabbins, as my right hand spanned the heavens; that is, meted them out as a workman doth his work. God did but call unto them both, and they stood up together; Vain therefore and needless was the disputation of the Samerites and the Hillelites among the Jews, Whether was first created the heaven or the earth?

Ver. 14. The Lord hath loved him] i. e. Cyrus. He so loveth his people that for their sakes he loveth all their Benefactours and well-wishers. See Gen. 12.3.

He will do his pleasure] See chap. 43.14.

Ver. 15. I have brought him] Heb. made him to go, or caused him to come, who of himself had no such mind to come on such a design. Herodotus telleth us, that Cyrus had once resolved to let alone the siege of Babylon as unfeisable: but God altered his mind, as we here read, and prospered his work.

Ver. 16. Come ye near unto me and hear this] God calleth often for audience, as knowing our dullness and crosseness, our oscitancy and inadvertency: a good mirror for Ministers.

I have not spoken in secret] See chap. 41.26.

From the time that I was, there am I] Viz. At the Creation, as Prov. 8.22, 23. Or, I have from everlasting been the Author of that counsel by which all these things have had as is were their first beginning; and afterwards, in their appointed time, I have brought them forth by my power.

And now the Lord God and his Spirit hath sent me] i. e. Me Isaiah the Prophet; whose writings should therefore be prized and believed by us as most authentic and authoritative, because he was commissionated by the blessed Trinity.

Ver. 17. I am the Lord thy God which teacheth thee to profit] And do therefore so oft call upon thee to hear me, not for any benefit to myself but to thee alone. And the truth is, In all the Commandments of God, if they were open to us, if we did see the ground of them, we should see there were so much reason for them, and so much good to be got by them, that if God did not command them, yet it would be best for us to practice them.

Which leadeth thee by the way that thou shouldest go] Heb. making thee to tread in the way thou shalt walk, carefully choosing thy steps for thee, and setting thy foot right: thus he led Joseph like a sheep, Psal. 80.2. and Israel through the deep as an horse in the wilderness that they should not stumble, Isa. 63.13. Thrice happy are the Saints in such a guide. The steps of a good man are ordered by the Lord, and he delighteth in his way, Psal. 37.23.

Ver. 18. Oh that thou hadst hearkened to my Commandments] See the like wishes, Deut. 32.29. and 5.29. Psal. 81.13. implying, that so they might have redeemed many sorrows, escaped many miseries.

Then had thy peace been as a river] Great peace have all they that love God's Law, and nothing shall offend them, Psal. 119 105. they shall have a confluence of all comforts and contentments: yet ever with an exception of the cross, as need requireth.

And thy righteousness as the waves of the sea] Which are perpetual, fluctus fluctum trudit.

Ver. 19. Thy seed also had been as the sand] As was promised to Abraham, and performed to his posterity: Such a 〈 in non-Latin alphabet 〉 there is in godliness, and in doing of God's Commandments so great reward.

His name should not have been cut off] As it was of old among the heathens (see Horace, Juvenal, Martial, &c.) and is at this day among the Turks, who usually swear, Judaeus sim si fallam, &c. See Zach. 8.13. with the Note.

Ver. 20 Go ye forth of Babylon] The word among the Jews, that despaired of ever returning from Babylon: but the Prophet by an unexpected alarm commandeth them to return, showing how and why they should do so; and carrieth himself no otherwise than as if he had been a Captain in the midst of those captives, &c.

Ver. 21. And they thirsted not when he led, &c.] Your Fathers did not of old: nor shall you now in your return homeward. The Jews tell us of many miracles then wrought also: but we read of no such matter in Ezra; and we know that God's pilgrims shall want no necessary accommodation: that, he will be sure to see to.

Ver. 22. There is no peace, saith the Lord, unto the wicked] Babylon's best days are past: therefore go ye forth of her, ver. 20. The wicked of what Nation soever that hearken not to God's Commandments (as ver. 18.) well they may have a truce, but no true peace certainly. That which they have is pax infida, pax incertae (as that of the Romans with the Samnites ) a peace no peace: and how can it be better, so long as their wickednesses and witchcrafts are so many? 2 King. 9.22. Tranquillitas illa tempestas erit: as after a South-wind arose Euroclydon, Act. 27.13, 14. so after a false peace storm and tempest everlasting: this shall be the portion of their cup, Psal. 11.6. See chap. 57.20, 21.

CHAP. XLIX.

Ver. 1. LIsten O Isles unto me] i. e. Ye foreigners; for wicked Israel will not, and therefore have no true peace, chap. 48.22. with Psal. 119.165.

Unto me] Understand it of Isaiah. but especially of Christ: for from hence to the end of this book (as the Jew-Doctors also acknowledge) are visions and Sermons set down concerning Christ's twofold Kingdom, viz. of Patience and of Power. See Act. 13.47. 2 Cor. 6.2. Rev. 7.10.

The Lord hath called me from the womb] Called me and qualified me, appointed and anointed me to the office of a Mediator. This, those that attend not, though never so remote, are deeply guilty before God, Deut. 18.18, 19. Act. 3.22, 23.

Ver. 2. And he hath made my mouth like a sharp sword] He hath added efficacy to my doctrine; and will protect my person till I have finished the work that he gave me to do.

And made me a polished shaft] That, being well pointed, will pierce at a distance, and either prick Converts at the heart, as Act. 2.37. or cut refractories to the heart, as Act. 7.54. Christ will pursue his enemies both with the terrors of his words, his mouth being made like a sharp sword; and with the plagues of his hands, being made like a polished shaft.

Ver. 3. Thou art my servant O Israel] i. e. O Christ, who best deservest to be called by that name, who art also the head of the Elect that Israel of God, Gal. 6.16.

Ver. 4. Then said I, I have labored in vain] I have done little more than preached my hearers to hell. The Pharisees and the Lawyers rejected the counsel of God against themselves, Luk. 7.30. they would not be forewarned to flee from the wrath to come, Mat. 3.7. to escape the damnation of hell, Mat. 23.33. Our Savior lost his sweet words upon them: so did the Prophet Isaiah upon his untoward Countrymen, who refused to be reformed, hated to be healed. Nothing was unconquerable to his pains, who had (as one saith of Jul. Scaliger) a golden wit in an iron body; but this matter was not malleable: hence he spake to them to as little purpose as Bede did when he preached to an heap of stones. Hence his complaint, chap. 53.1. Who hath believed our report? he might haply hope at first, as holy Melanchthon did, that it was impossible for his hearers to withstand the evidence of the Gospel: but after he had been a Preacher a while, 'tis said be complained that old Adam was too hard for young Melanchthon. Reverend Mr. Greenham, besides his public pains in season and out of season, was wont to walk out into the fields, and to confer with his neighbors as they were at plough. But Dry-Draiton (the place where he was Minister many years) though so often watered with his tears, prayers and pains, was little the better for all: the generality of his parish remained ignorant and obstinate, to their Pastors great grief, and their own greater damage and disgrace. Hence the verses,

He might well cry out, as many also do at this day, Eheu, quam pingui macer est mihi taurus in arvo! Our people, alas, are like Laban's-lambs or Pharaohs kine: they are even Ministrorum opprobria. But if Ministers toil all night and take nothing, 'tis to be feared (saith one well) that Satan caught the fish ere they came at their net.

Yet surely my judgment is with the Lord] He will do me right and reward me howsoever: The Physician hath his praise and pay, though his Patient dies. The Lawyer hath his see though his Clients cause miscarry. Curam exigeris, non curationem, saith Bernard to a frienk of his, it is the care not the cure of your charge that is charged upon you. Jeremy was impatient, and would preach no more, but that might not be. Mr. Greenham left Dry-Draiton, upon friends importunity, and removed to London, but he afterwards repented it. Latimer speaking of a certain Minister, who gave this answer why he left off preaching, because he saw he did no good: This, saith Latimer, is a naughty, a very naughty answer.

Ver. 5. To bring Jacob again to him] To convert and reduce him to the fold: this is the proper work of the Archshepherd, 1 Pet. 2.25. and 3.18. and 5.4. Men may speak persuasively, but Christ alone can persuade the heart. Meum est docere, saith Cyril, vestrum auscultare, Dei vero perficere.

Though Israel be not gathered] Viz. By God's Word which is his Arm, chap. 53.1. or will not be gathered, as Mat. 23.37.

Yet I shall be glorious in the eyes of the Lord] Who will reward me 〈 in non-Latin alphabet 〉 , according to my pains, and not according to my success: yea it is more than probable, that such as patiently persist in the work of the ministry, though few or none be converted thereby, shall have a greater measure of glory, than those that see much fruit of their labors, and so have their honey-comb here to feed on.

Ver. 6. I will also give thee for a light to the Gentiles] De vocatione gentium illustre testimonium; and to this purpose it is cited by Paul and Barnabas, Act. 13.47. See Joh. 12.46. Luk. 1.78, 79.

That thou mayst be my Salvation] Vide quam Deo cordi & curae sit salus nostra, cum eam vocat suam. See how God mindeth and fancieth our salvation, when he calleth it here his salvation.

Ver. 7. To him whom man despiseth] Christ was extremely despised in the state of his humiliation, Isa. 53.2, 3. his Soul was filled with scorn and contempt, as Psal. 123.3, 4. he was heartily hated.

To him whom the Nation abhorreth] Jerome saith that, to this day, that execrable nation curseth Christ three times a day in their Synagogues: and professeth that if their Messiah should come, rather than the Gentiles should share with them in his benefits, they would crucify him over and over.

To a servant of Rulers] Christ was basely used by the Rulers of the Jews, who never left till they had nailed him to the Tree; which was a slaves death among the Romans.

Kings shall see and arise, Princes also shall worship] As did Constantine, Theodosius, Valentinian, Charles the Great, &c. who called themselves vasallos Christi, the vasals of Christ.

And he shall choose thee] i. e. He shall declare that he hath chosen thee to be the Savior of his people.

Ver. 8. In an acceptable time] Heb. In a time of my good pleasure, or goodwill, i. e. when of free grace I am pleased to send thee into the world, and to cause the Gospel to be preached all abroad: thereby declaring myself fully appeased which the men of my good will, as the Elect are called, Luk. 2.14. Confer 2 Cor. 6.2.

Have I heard thee] Or, will I hear thee, sc. interceding, and will I help thee, sc. conflicting.

And give thee for a Covenant] i. e. For a Mediator of the New Covenant, which is ratified by thy blood: as was signified by the book sprinkled with the blood of the slain sacrifice.

To establish the earth] Had not Christ undertook the shattered condition of the world to uphold it, it had fallen about Adams cares.

To cause to inherit the desolate heritages.] i. e. Heaven forfeited by us in our first Parents: or, as others, the Countries of the Nations now converted.

Ver. 9. That thou mayst say to the prisoners] i. e. To such as lie hampered and enthralled in the invisible chains of the Kingdom of darkness: To these Christ saith, be refreshed with the light of saving knowledge, and with the liberty of the sons of God.

They shall feed in the ways] As cattle do, that are removed from place to place: they shall have a subsistence till they get home to their Fathers house, where is bread enough.

Ver. 10. They shall not hunger nor thirst] A sufficiency the Saints have, even of outward comfotts, if not a superfluity: and for inward, sunt nobis pascua, pocula, & panis coelestis, they shall not want, Psal. 23.1. yea they shall over-exceedingly abound, 2 Cor. 7.4. So little cause is there for the Jew to jear us as poor and forlorn; spiritual alimony we are sure of: and bread and water with the Gospel are good cheer. See Rev. 7.16.

Neither shall the heat nor Sun smite them] As Psal. 121.6. See the Note there.

For he that hath mercy on them] He saith not Pastor but Miserator, a sweeter title.

Even by the springs] See Psal. 23.3. with the Note.

Ver. 11. And I will make all my mountains] I will remove all rubs, and lay all level: pacifica erunt omnin, foecunda & suavia: who would not then take up Christ's so easy a yoke, &c?

Ver. 12. Behold, these shall come from far] The Jews from all parts, whither they have been dispersed: the Elect from all quarters of the earth, Mat. 8.11. with the Notes.

And these from the land of Sini] Or, of the Sinites, that is of the Chinois (saith Junius and others) whom the Greek Geographers call Sinois, a very populous Nation. Botterus saith, that there are reckoned seventy millions of men, which are more than are to be found in all Europe: and who knows but many of those of the ten tribes of Israel are there?

Ver. 13. Sing O heaven] The Prophet having thus foretold the Saints happiness in and by Christ, cannot hold but breaketh forth into God's praises, calling into consort all creatures, which since the Fall have lain bed-ridden, as it were looking with stretched-out neck for their full deliverance, Rom. 8.23.

For the Lord hath comforted his people] This is just matter of general joy.

Ver. 14. But Zion said] The Church hath her vicissitudes of joy and sorrow: mercies and crosses are interwoven: God checkereth his Providences white and black; he speckleth his work, as Zach. 1.8.

The Lord hath forsaken me] No, never: Non deserit Deus, etiamsi deserere videatur: non deserit etiamsi deserat: God may withdraw, but not utterly desert his; he may change his dispensation, not his disposition toward them.

My Lord hath forgotten me] My Lord still, though little enjoyed at present. So Psal. 22.1. Plato could say that a man might believe, and yet not believe: I believe saith he in the Gospel, help mine unbelief, that is, my weak and wavering faith.

Ver, 15. Can a woman forget her sucking child] Twere a wonder she should grow out of kind, as to be so unkind. The mother fasteth, that her child may eat; waketh that he may sleep; is poor to make him rich; slighted to make him glorious. Occidar modo imperet, said she in story. God's love to his is more than maternal. All the mercies of all the mothers in the world being put together, would not make the tythe of his mercy: David saith much, Psal. 103.13. As a Father pitieth his children, &c. great was Jacob's love to Benjamin, David's to Absalom, so that Job upbraideth him with it, 2 Sam. 19 6. But God here saith more, Can a woman forget, &c. The harlot could not yield to have her child divided. Arsinoe interposed her own body betwixt the sword of the murderer and her dear children. Melancthon telleth of a Countess of Thuringia, who being compelled by her husbands cruelty to go into banishment from her children, when she took leave of her eldest son she bit a piece of his cheek out, amoris notam cruento morsu imprimens, and so marked him for her own. This is somewhat: but what's all this to the infinite? Was there ever love like God's love in sending his son to die for sinners? Christ himself wondereth at it, Joh. 3.16. this was a sic without a sicut, there being nothing in nature wherewith to parallel it. See Rom. 8.32.

Yea they may forget] They may put off natural affection, as some did in times of Popish persecution; Julius Palmers mother for instance. King Edward the Martyr was basely murdered by his own Mother: Egelred succeeded him, and much mourned for his brother, (being but ten years old) which so enraged his mother, that taking wax-candles which were readiest at hand, she therewith scourged him so sore, that he could never after endure wax candles to be burnt before him.

Ver. 16. Behold I have graven thee] So that as oft as I look upon mine own hands I cannot but think on thee: We read of one who had written the whole history of Christ's passion upon the nails of his hands, in small letters. The signet on his finger a man cannot lightly look beside. See Cant. 8.6. Jer. 22.24. Some think here is alluded to that precept given by God, of binding the Commandments to their right hand, Deut. 6.

Thy walls are continually before me] The Lord doth so delight in his servants, that their walls are ever in his sight, and he loveth to look upon the houses where they dwell. See on Psal. 87.6.

Ver. 17. Thy children shall make haste] People shall come in a main to the Church. Nescit tarda molimina Spiritus sancti gratia. God can make a Nation to conceive and bring forth in a day, chap. 66.8. How quickly was the Gospel divulged and darted all the world over, as the beams of the Sun? so in the late blessed Reformation begun by Luther.

And they that made thee waste] Tyrants and heretics shall be cashiered, as Zach. 13.2. Fiat, Fiat.

Ver. 18. Lift up thine eyes round about and behold] As those use to do, which look upon ought with wonder and delight.

Thou shalt surely clothe thee with them, as with an ornament] The good sons of Zion are a great honor to their mother, as the two Scipio 's were to Cornelia; and as that Elect Ladies children were to her, Joh. 2. A godly man is a gallant man: but the wicked are botches and blots to a Church.

Ver. 19. For thy waste, and thy desolate places] Heb. thy wastnesses and thy desolations.] The true Church then may lie waste and desolate, and not be so gloriously visible, as the Papists falsely say it always is.

Shall even now be too narrow] A Metaphor from Cities, that being over-full, send out colonies into other Countries,

And they that swallowed thee up] See ver. 17.

Ver. 20. The children] Heb. the children of thine orbity: such as are not yet received into the Church.

Give place to me that I may] People shall offer violence to heaven, and the violent stall take it by force: valde avide & quasi ambitiose accessuri sunt. Ezekiel describeth the Church of the New Testament to be very large and spacious: and yet she shall be so crowded as is a be-hive, out of the mouth whereof the bees oft hang on heaps, for want of room within.

Ver. 21. Then shalt thou say in thine heart] Est artificiosa fictio, & color rhetoricus.

A Captive and removing too and fro] The condition of God's Church on earth to be afflicted and tossed from post to pillar, having no settled abode: as neither had the Ark, but was transportative, till settled at length in Solomon's Temple.

Ver. 22. Behold I will lift up my hand, &c.] i. e. I will call them by the Gospel, which is the power of God to salvation to all believers, Rom. 1.16.

And they shall bring thy sons in their arms] sc. when they bring them to be baptized. Respicit ad puerilem conditionem: yet some expound it Metaphorically, as Deut. 32.10. Hos. 11.3.

Ver. 23. And Kings shall be thy nursing-fathers] Such were David, Solomon, Hezekiah, Josiah, Constantine, Theodosius, Placilla, Queen Elizabeth, &c.

They shall bow down to thee] They shall give thee civil worship, and low obeisance: and that for Christ's sake who is thine head and husband, and dwelleth in thee.

They shall bow down to thee, &c.] Such honor hath every Saint through Christ. The Popes Parasites would hence ground his holding out his feet to be kissed; yea his treading upon Kings and Emperors. But Peter would none of this, Act. 10.25, 26. so little cause had that Pope once to cry out Et mihi & Petro. Interpreters do rightly note that in these and the like texts, the Prophet alludes to the manner of the Persians, amongst whom those that would speak unto the King, did first kiss the pavement that the King had trodden upon: Hence Martial,

The ancient Christians also, to honor and hearten their Confessors, and such as suffered imprisonment for the truths sake, did use to kiss their hands, yea to cast themselves down at their feet. Tertullian writing to some of the Martyrs, saith, Non tantus sum ut vos alloquar, I am not good enough to speak unto you. He telleth also of some in his time that they did reptare ad vincula Martyrum, creep to the bands of the Martyrs in way of honor to them.

Ver. 24. Shall the prey be taken from the mighty] Not unless he be overmatched and over-mastered. The heathens were wont to ask, Who can wring a club out of Hercules his hand, or a light-bolt out of Joves? The Captive Jews here seem to ask, Who can deliver us from the Babylonians, who have both might and right for them? for we are their lawful Captives, and we see not how we can be set at liberty. Thus they thought at least, if they spoke not as much; not looking at all to the power and faithfulness of God, sed ad praesentium rerum spectra, ac hostium potentiam. Those that look downward on the rushing and roaring streams of miseries and troubles which run so swiftly under them, shall be sure to be taken with a giddiness, &c but such as steadfastly fasten on the power and Promise of God all-sufficient, shall be established.

Ver. 25. But thus saith the Lord] Here's a full answer to the former objection, as God doth usually in the Scripture frame answers to men's thoughts: the Law is spiritual and heart-reaching.

And I will contend with him that contendeth with thee] I will over power the devil, and thy most head-strong lusts; bringing thee out of his slavery, so that thou shalt be able to do all things through Christ who strengtheneth thee, Phil. 4. Thy temporal enemies also, thy persecutors shall feel my power, as did Pharaoh, Nero, Diocletian, Julian, &c. See on Gen. 12.2.

Ver. 26. And I will feed them that oppress thee with their own flesh] Which yet no man ever hated, but nourisheth and cherisheth it, Eph. 5.29. But Zion's enemies should one destroy another, and be put to such straits, as the Jews were in the siege of their City by Titus, that they fed upon their own flesh, and the flesh of their children. So hard a thing it is to kick against the pricks: quae in coelum expuunt, in faciem ipsurum recidunt.

And they shall be drunk with their own blood] Yea drowned in it, as was Attilas King of Huns, Felix Count of Wartenburg (a great Warriour and bloody persecutor of the Lutherans ) who was choked in his own blood; and Charles the ninth of France, to whom a certain Poet thus rightly speaketh,

CHAP. L.

Ver. 1. WHere is the bill of your mothers divorcement, Heb. abscission: this bill was called by the Greeces, 〈 in non-Latin alphabet 〉 : but none such could here be produced or proved, as given by God to the Jewish State: but that the disloyalty was theirs, and their dereliction on their part: God had neither rejected them though innocent (as some husbands did their wives out of a peevish and selfish humor) nor sold them though obedient, as some fathers did their children for payment of their debts: for he is neither debtor to any, nor non-solvent, Rom. 11.35, 36.

Behold for your iniquities ye have sold yourselves] O duram servitutem! O miseram necessitatem! You have sold yourselves, as Ahab did, to work wickedness, 1 King. 25.29. and therefore I have justly sold and abandoned you into the hands of your enemies, Judge. 2.13, 14. & 3.7, 8. Psal. 44.11, 12.

Is your mother] i. e. The Synagogue, whereunto the Jews do yet still adhere as to their mother: and the Lord did then acknowledge himself to be her husband, but now he hath worthily cast her off.

Ver. 2. Wherefore when I came was there no man?] Christ came unto his own, but his own received him not, Joh. 1. This was condemnation, Joh. 3. their rebelling against the light of the Gospel; this was the great offense, the damning sin, the very cause of their utter rejection.

Is my hand shortened at all?] Or rather have not you by your obstinacy and incredulity transfused as it were a dead Palsy into the hand of Omnipotency? Mar. 6.5. He could do there no mighty work because of their unbelief; of so venomous a nature is that cursed sin.

Behold at my rebuke I dry up the Sea] I have done it (you know) Psam. 106.9. and can do it again. Be not therefore faithless but believing, as Joh. 20, 27.

Ver. 3. I clothe the heavens with blackness] I did so in that three-day darkness in Egypt, Exod. 10.21, 22. and shall do so again at the time of my Passion: I can therefore, doubtless deliver you not only from Babylon, but from sin, death, and hell, by giving you an entrance into Heaven by the waters of Baptism, and by bringing you out of darkness into my marvelous light, 1 Pet. 2.9.

And make sack-cloth their covering] Ita ut coelum pullata vest obtensum fuisse dixeris. So Rev 6.12.

Ver. 4. The Lord God] Heb. the Sovereign self-being.

Hath given me] Me Isaiah, but much more Jesus Christ the Arch-Prophet of his Church, who spake as never man spoke, Joh. 7.46. See Matth. 7, 28, 29. Luke 4.22. Grace was poured into his lips, Psal. 45.2. and it was no less poured out of his lips, whilst together with his words there went forth a power, and he could persuade as he pleased; for why? God had blessed him: ib.

The tongue of the learned] A learned and elaborate speech it had need to be that shall affect the heart. Matth. 13.52. Not every dolt can do it; but he who is an Interpreter, one amongst a thousand, Job 33.23. who can speak as the Oracles of God, 1 Pet. 4.11. sell oil to the wiser Virgins, Matth. 25.9. comfort the feeble-minded, support the weak, be patient or for bearant toward all men, O quam hoc non est omnium! Such a choice man, thus taught of God, is worth his weight in gold. Such an one was Luther, such was Latimer, (who was Confessor general to all Protestants troubled in mind) Bradford, Greenham, Dod, Sibbs, &c.

That I might know how to speak a word in season] Tempestivare, to time or season a word, to set it on the Wheels, as Solomon phraseth it, Prov. 25.11. that it may be as apples of gold in pictures of silver, not only precious for matter, but delectable for order, Eccles. 12.10. Surely such a speaker hath joy by the answer of his mouth: and a word spoken in his season how good is it? Prov. 15.23. This is the right Physic for the soul (as Heathens also hammered at) far beyond all Philosophical discourses, or any other consolatiunculae creaturulae, as Luther fitly expresseth it.

He awakeneth morning by morning] He constaintly calleth me up betime, as a Master doth his scholar to his book and business, for the which the morn is fittest. Christ's indefatigable assiduity in teaching his perverse Country-men, left them without all excuse, Joh. 15.22.

To hear as the learned] i. e. Attentively, as those that would be learned, and are therefore 〈 in non-Latin alphabet 〉 desirous to hear. Aristotle calleth hearing the learned sense.

Ver. 5. The Lord God hath opened mine ear] Removing all lets, and making the bore bigger, as it were thereby speaking home to my heart, and making me morigerous and obedient, against all affronts and misusages. For here our Savior setteth forth his active obedience, as in the next verse his Passive.

Ver. 6. I gave my back to the smiters] Ecce pro impio Pietas flagellatur, &c. saith Ambrose Behold the man (as Pilate once said) the just man scourged for the unjust, (1 Pet. 3.18.) wisdom derided for the fools sake; truth denied for the liars sake; mercy afflicted for the cruel man's sake, life dying for the dead man's sake. What are all our sufferings to his? how oft have we been whipped, depiled, despitefully spit upon, &c. for his sake? Oh that I might have the maiden-head of that kind of suffering, said One of the Martyrs in the Marian times! for I have not heard that you have yet whipped any: Bishop Bonner, afterwards, with his own hands whipped some, and pulled a great part of their beards off.

I hid not my face from shame and spitting] That is, from shameful spitting: See Matth. 26, 47. & 27.3 • . with the Notes. Discamus etiam hoc loco, saith Oecolampadius, Learn here also what is the character of a true Christian Minister, namely to express Christ to the world as much as may be, viz, by apt utterance, seasonable comforts, divine learning, ready obedience, constant patience, exemplary innocence, discreet zeal, &c.

Ver. 7. For the Lord God will help me] And again, ver. 9. Behold the Lord God will help me. This lively hope held head above water. Hope we also perfectly (or, to the end) for the grace that is to be brought unto us at the revelation of Jesus Christ, 1 Pet. 1.13.

Therefore shall I not be confounded] Heb. ashamed, notwithstanding the shame they seek to cast upon me, ver. 6. I am as marble to which no dirt will stick.

Therefore I have set my face as a flint] Or, as steel (which is medulla sive nucleus ferri, saith Pliny: ) I have steeled my countenance, as Luke 9.51. See Ezek. 3.8, 9. So did Luther when he resolved to appear at Wormes before the Emperor, though he were sure to encounter as many devils there as were tiles upon the houses. See Acts 21.13.

Ver. 8. He is near that justifieth me] i. e. God the Father will shortly clear up mine innocence, and declare me to be the Son of God (my only crime now) with power by the resurrection from the dead. Rom. 1.4.

Who will contend with me] So Joh. 8.46. & Rom. 8.33.34. where the Apostle Paul, as a stout soldier and imitatour of Christ, the Captain of his salvation, useth the same argument, and teacketh us to do likewise.

Ver. 9. Behold the Lord God will help me] See ver. 7.

Who is he that shall condemn me] If Libanius could say of his friend Basil (though of a different Religion) Let but him praise me, and I care not who dispraiseth me: how much better might Christ and may every good Christian say the same of God!

Lo, they shall all wax old as a garment] The Scribes and Pharisees (those old cankered carles ) shall: for of them Jerome, Cyril and others understand it: The Romans (according as they feared, and therefore crucified Christ, Joh. 11.48.) came upon them and toke away both them and their Nation.

The moth shall eat them up] i. e. They shall be irrecoverably ruined, being once laid aside by God as an old ore-worn garment, which is made thereby meat for moths. Thus it befell Pilate (saith Lyra here) banished by Tiberius; and thus it besel the Priests, who were burnt by Titus in the Temple: who also added, that it was fit that those which served in the Temple should perish together with it.

Ver. 10. Who is among you that feareth the Lord] This Question implieth that there were not many such among them: See the like, Hos. 14. ult.

That obeyeth] The fear of God frameth the heart to the obedience of faith, Eccles. 12.13.

That walketh in darkness and hath no light] That being for the time deserted, are in a mist: so as that ye cannot read your own graces, see your own comforts, but walk in darkness though children of light, and are in such a state as Paul and his company was, Acts 27.20. when they saw neither Sun nor Stars for many days together, but were almost past hope.

Let him trust in the name of the Lord] Let him do as those above-mentioned did, cast anchor, even in the darkest night of temptation, and pray still for day, and it will dawn at length: before daybreak the darkness is greatest; so is it oft in this case. Here then as a child in the dark clasps about his father: so let the poor deserted soul about God. Distrust is worse then distress: and although the liquor of faith is never pure in these vessels of clay, without the sees of distrust, yet true faith will trust in God where it cannot trace him, and by an assurance, of adherence at least, get to Heaven through mourning: as Christ was taken up in a cloud, or as the kine that carried the Ark went right, but they lowed as they went.

And stay upon this God] As the vine doth upon some support. Faith hath a catching quality at whatoever is near to lay hold on: like the branches of the Vine, it windeth about that which is next and stays itself upon it, spreading further and further still. Fides est quae te pullastrum, Christum gallinam facit, saith Luther.

Ver. 11. Behold all ye that kindle a fire] That instead of relying upon God, would relieve yourselves by carnal shifts and fetches, a fire of your own kindling, or rather sparks of your own tinder-boxes, strange fire, and not that of God's Sanctuary: Or say they be your own good works you trust to; like as the Phoenix gathereth sweet odoriferous sticks in Arabia together, and then blows them with her wings, and burns herself with them.

That compass yourselves about with sparks] Away with those tinder-boxes of yours; what are your sparkles but such as are smitten out of a flint, which 1. Yields no warmth or good light. 2. Are soon extinct. 3. Nevertheless, you are sure to lie down in sorrow, to be cast into utter darkness, where you shall never see the light again till you see the whole world all on a light fire at the last day.

Walk in the light of your fire] Do so, if ye thing it good: but your light shall be put out into darkness and worse: like as lightning is followed by rending and roaring Thunder.

This shall ye have of my hand] This I will assure of: and having spoken it with my mouth, I will fulfil it with my hand.

Ye shall lie down in sorrow] As sick folk, who being in grievous pain and teen, would fain die, but cannot: Cubatum ibitis, adignes, ad dolores & cruciatus. You shall make your beds in the bottom of Hell, as it is said of the King of Babylon, chap. 14.11. and as of Pope Clement the fifth it was reported, that upon the death of a Nephew of his whom he had sensually abused, he sent to a certain Magician to know how it went with his soul in the other world? The Magician shown him to the messenger as lying in Hell in a bed of fire: Whereupon the Pope was so struck with horror, that he never held up his head more, but soon after died also.

CHAP. LI.

Ver. 1. HEarken unto me ye that fellow after righteousness] Heb. ye that pursue or follow hard after it, as Paul did, Philip. 3. The speech is directed to those Jews that embraced the Gospel: persuading them to persist in the faith, in nothing terrified by their adversaries, since Almighty God would keep and help them, as he had done faithful Abraham and Sarah, their Ancestors: to whom also he would of stones raise up sons in the conversion of the Gentiles, and could do it as easily as he had hewed the Hebrews, that great Nation, out of aged Abraham, and superannuated Sarah; who are here compared to a dry-rock, and a deep pit.

And to the hole of the pit whence ye were digged] Est honesta periphrasis actus conjugalis. The word here used is of the same root with Nekebah the female kind of all creatures.

Ver. 2. Look unto Abraham your Father] Look and again Look: hearken and again hearken: These poor Jews, before the coming of Christ in the flesh, were vino somnoque sepulti, drunk with the cup of God's fury, ver. 17. and so fast asleep, that they needed to be thus roused and raised up to the hope of better times, which now were at hand.

And unto Sarah that bare you] By the force of her Faith also, Heb. 11.11. her son Isaac was emeritae fidei filius. Now these domestical examples are alleged, to assure them that God could do the like again in respect of spiritual children, Abraham 's right seed, Gal. 4.

For I called him alone] Be not ye therefore troubled at your alonenesse.

And blessed him, and increased him] God's benediction is his benefaction; the Popes is not so: fumos vendit, fumo pereas.

Ver. 3. For the Lord shall comfort Zion] (As once he did Abraham ) by multiplying her children, giving her in good store of Converts: these were the Apostles and the Primitive Christians, those earthly Angels, who made the world (which before was as a waste wilderness) to become a most pleasant and plentiful Paradise. Chrysostom somewhere calleth them Angels, and saith that they were puriores coel • afflictione facti, more clear then the azured sky.

Joy and gladness shall be found in them] See chap. 35.10.

Thanksgiving and the voice of melody] Paul as the Pracentor sweetly sings and gives the Note to us all, Eph. 1, 3, 4, 5. &c. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us, &c.

Ver. 4. Hearken unto me] See on ver. 2.

For a Law shall proceed from me] i. e. The Gospel of grace, that perfect Law of liberty, the Law of the Spirit of life, Rom. 8.2.

And I will make my Judgment to rest] I will firmly and irrevocably establish the government of my Word and Spirit in the Church for a secure guide to bring it to eternal life. Some render it thus, My Judgment. (i. e. My Gospel) shall be for a light of the people, whereby I will give rest: So that here is a double effect of the Gospel, viz Saving light, and Peace of Conscience.

Ver. 5. My righteousness] i. e. my faithfulness, or my Son, that Sun of righteousness, is already on the way, and will be with you forthwith.

And mine arm shall judge the people] i. e. All that set themselves against the Lord and against his Christ, Psal. 2.2. these shall feel his power to their perdition, even the force of both his arms.

The Isles shall wait upon me] They shall stretch out their souls as a line, (so the word importeth) and direct them toward Christ.

And on mine arm shall they trust] i. e. On my power, or on my Gospel-promises.

Ver. 6. Lift up your eyes to the Heavens] Man hath a muscle more then ordinary to draw up his eyes heavenward.

And look upon the earth beneath] How fast and firm it standeth, Eccles. 1.4. Yet the whole engine shall be changed, 2 Pet. 3.10.

Shall die in like manner] Or, like a louse, as some render it.

But my salvation shall be forever] The Gospel, together with the spiritual benefits thereby, shall out last Heaven and Earth.

Ver. 7. Hearken unto me] See on ver. 2.

Ye that know righteousness] with a knowledge Apprehensive, and Affective also.

The people in whose heart is my Law] and not in your heads only.

Fear ye not the reproach of men] Tertullian thinketh that our Savior alludeth to this of Isaiah in that, Luke 6.22. We should not be scoffed out of our Religion, but patiently suffer cruel mockings.

Ver. 8. For the moth shall eat them up] They shall be crushed before the moth, Job 4 19. that is, easily be destroyed, and their own consciences shall grub upon them too, throughout all eternity.

But my righteousness shall be forever] Bear therefore bravely all contumelies and contempts of men.

Ver. 9. Awake, awake O Arm of the Lord] God had promised what his holy arm should do for his people, ver. 5. Now they beg of him to use it, and bestir himself for their relief and rescue: and this they do magno affictu atque animi impetu, heartily wishing the coming of Christ and the declaration of the Gospel, to their Salvation.

Awake as in the ancient days] God seemeth sometimes to be asleep, and we must wake him; to delay, and we must quicken him: to have lost his compassions (which yet never fail: ) and we must find them for him.

Art not thou it that hath cut Rahab] Or hew • d Egypt with thy ten plagues successively, though she were a proud and potent State?

And wounded the Dragon] Or Crocodile? That is, Pharaoh, Psal. 74.14. whom thou didst put to pain, even the pains of a travelling woman (as the word signifieth) when he sank as a mil-stone in the mighty waters.

Ver. 10. Art not thou it which hath dried the sea?] And canst not thou do as much again for thy poor people? This is an excellent way of arguing with God in prayer: viz. from his ancient acts.

Ver. 11. Therefore the redeemed of the Lord, &c. This is God's answer, as some: or the good people's confidence as others: that God would deliver them now, as he had done their forefathers from Pharaoh.

And everlasting joy] As a fair and precious crown, 2 Tim. 4.8. Some make it a Metaphor from those that carry heavy burdens on their heads. St. Paul calleth it a weight of glory.

They shall obtain joy] See chap. 35.10.

Ver. 12. I even I am he that comforteth you] This is certainly an Answer to that supplication ver. 10. and it comprehendeth a reprehension and an expostulation about their pusillanimity, which was more then womanly: therefore it followeth,

Who art thou] Heb. thou woman, thou hen-hearted creature.

That thou shouldest be afraid of a man] Heb. sorry-man, ab homine misero, aerumnoso, damnato ad mortem, ab host faeneo, an enemy of clouts, as we say. We trouble ourselves oft through ignorance. In the dark everything scares us.

Ver. 13. And forgettest the Lord thy Maker] Thou considerest not wisely, 1. How fearfully and wonderfully thou art made. 2. What a mighty power God put forth in the Creation of the whole world: all which he will rather unmake again then thou shalt want seasonable help.

And hast feared continually every day] P • jor est morte timor ipse mortis.

And where is the fury of the oppossour?] q d. It is but fury and not power; and that not illimited neither; for in the thing wherein they deal proudly I am above them, Exod. 18.11.

Ver. 14. The captive exile hasteneth that he may be loosed] i. e. Deliverance is even at the next door by: Or it is a description, saith Diodate, of the believers readiness in answering with the motion of their hearts to God's calling and deliverance.

Ver. 15. For I am the Lord thy God that divided the Sea] Or, I the Lord thy God am he that stilleth the Sea when the waves of it roar: How much more then can I curb and control the rage of man? Surely, saith David, the wrath of man shall praise thee: the remainder of wrath shalt thou restrain: where the Septuagint have it, It shall keep holy day to thee.

Ver. 16. And I have put my words in thy mouth] O Isaiah, my servant: but especially O Christ my Son.

Than I may plant the Heavens, &c.] God doth as great a wonder in saying to Zion, Thou art my people in the work of renovation, as if he had made a new world. Whosoever is in Christ, is a new creature, or a new Creation, 2 Cor. 5.17. Christ is called The beginning of the Creation of God, Rev. 3.14. Some by planting the Heavens and laying the foundation of the Earth here, understand the state of the Gospel, called by St. Peter a New heaven and a new earth: and the same they say is called by our Savior Regeneration, Matth, 19.28. Ye which have followed me in the Regeneration, &c. and by the Author to the Hebrews The world to come, Heb. 2.5.

Ver. 17. Awake, awake] Suscita te, suscita te: As the Church had stirred up the Arm of the Lord to awake, ver. 9. so here he doth the Church: cheering her up, and as it were drinking to her in a cup of Nepenthe, after her bitter cup of gall and Aloes, which she had drunk to drunkenness, and had none to guide her, v. 18. as a drunken man had need to have.

That hast drunk at the hand of the Lord] Herein happy yet, that God had a hand in the mingling of thy cup: who, being a wise and gracious Physician and Father, would be sure not to overdo; for he knoweth our frame, he remembereth that we are dust, Psal. 103.

The cup of his fury] Or his cup of poison, as Deut. 32.24, 33. so thou mistakest it, and therefore sputterest as if poisoned indeed, Lam. 3.19.

Thou hast drunk the dregs] Crassamentum, that thick stuff that settleth in the bottom, and usually is reserved for the worst of wicked ones, Psal. 75.8. whiles the Saints sip only of the top of the cup. See Ezek. 23.34.

Of the cup of trembling] Poculum horrificentissimum bibisti, exsuxisti, the cup of concuffion or horror, as a just punishment of thy cup of slumbering and security, wherein thou hadst afore caroused, chap. 29.9, 10.

Ver. 18. There is none to guide her] This was a point next the worst, as we say: She was without prudent and pious Magistrates and Ministers, or other friends to advise her: and so she was 〈 in non-Latin alphabet 〉 twice miserable. Christ hath promised all his, I will not leave you destitute or orphans.

Among all her sons] Who should see to their aged Parents and sublevate them; as pious Aeneas did, and as Scipio, who therehence had his name: but Zion's sons were themselves in a dreadful plight, ver. 26. and in an ill case to relieve their Mother.

Ver. 19. These two things are come unto thee] As they seldom are separated: as some write of the Asp that he never wanders alone, without his companion.

Who shall be sorry for thee] Condole and comfort thee.

Desolation and destruction, and the famine and the sword] i. e. Desolation by famine and destruction by the sword: or, as some will have it, desolation by famine and sword, and want of consolation, as ver. 18.

By whom shall I comfort thee?] By whom but by myself, when thou art at thy greatest under, and even forsaken of thy hopes. See ver. 12.

Ver. 20. Thy sons have fainted] Fame, macie, tabe, vulnere, utterly disabled to relieve thee, ver. 18.

As a wild Bull in a net] Taken in a toil, where he struggles and strives, foames and fumes, but cannot get out.

Ver. 21. Thou afflicted and drunken] With a dry drunkenness, which thou canst not so easily sleep out. See ver. 17.

Ver. 22. Behold I have taken] Though man could not. Where human help faileth, Divine help beginneth.

Thou shalt no more drink it] i. e, Not of a long time, till thy last devastation by the Romans.

Ver. 23. But I will put it into the hand of them that afflict thee] Who shall drink it not to drunkenness only as thou hast done, but unto madness, Jer. 25.10. Baltasar and his Babylonians did so: the revenging hand of God was afterwards upon Antiochus, Vespatian and his children: Antichristians drink of the wine of God's wrath, Rev. 14.10.

Bow down] This passage setteth forth their extreme cruelty and Thrasonical insolency. But the case shall be altered. Rev. 3.9.

CHAP. LII.

Ver. 1. AWake, awake] Pluck up thy best heart, as we say, and rouse up thyself to receive the sweet promises. For as man's laws, so God's promises favor not them that are asleep, but awake, and watchful.

O Jerusalem the holy City) Thou that hast been brought through the fire; being refined as silver is refined, and tried as gold is tried, Zach. 13.9.

There shall no more come into thee] Or, against thee, i. e. I will not suffer tyrants to vex thee, or profane ones to harbor with thee. See chap. 35.8.

Ver. 2. Shake thyself from the dust] Wherein thou layest along when trampled on, chap. 51.23.

Arise and sit down O Jerusalem] Rather, arise sit up O Jerusalem. It hath been noted before, that when Vespasian had subdued Judea, money was stamped with a woman sitting in the dust with this inscription, Judea subacta.

Loose thyself from the bonds of thy neck] From thy spiritual servitude especially, as Luk. 1.74. Rom. 6.19. shake the devils-yoke from off thy neck, gestaque monilia sponsae & libertatis, and get on the Spouses ornaments.

Ver. 3. For thus saith the Lord] Thus he pleadeth the cause of his people, chap. 51.22.

Ye have sold yourselves for naught] Heb. ye were sold for naught; I had not so much as thanks for you from the enemy; no more hath he from the devil: and yet a letter was framed in Hildebrands days, as sent from the devil, wherein he kindly thanked the Popish Clergy for the many souls they daily sent him to hell, by their negligence and wickedness.

And ye shall be redeemed without money] Heb. without silver, so were we, 1 Pet. 1.18.

Ver. 4. And the Assyrian oppressed them without cause] Nulla injuria lacesssitus. So did the Primitive Persecutors, the Christians of those times: though they were non aliunde noscibiles quam ex vitae integritate, saith Justin Martyr, eminent for their innocence; as Pliny also in his Epistle to Trajan the Emperor testifieth. What hurt had the Israelites ever done to malicious Moab, that he was irked at them? Num. 22.3. or the Hebrews to the Assyrians, that they should oppress them?

Ver. 5. Now therefore what have I here?] Cui bono? to what purpose or profit? for what wealth or worth suffer I my poor people to lie captives here at Babylon? Or, as others sense it, what make I here any longer at Jerusalem when my poor people are in durance at Babylon? why hasten I not to help them out?

They that rule over them, make them to howl] i. e. The Chaldaans, and after them the Romans, and then the Scribes and Pharisees, by binding heavy burdens grievous to be born, and laying them on men's consciences, Mat. 23.4.

And my name continually every day (or, all the day long ) is blasphemed] That's all I get by the bargain.

Ver. 6. Therefore my people shall know my name] sc. That I am Jehovah, as Exod. 6.3. the God of Amen, Isa. 65.16. who will not suffer my faithfulness to fail, nor alter the thing that is gone out of my mouth, Psal. 89.33, 34. And it shall therefore be so because my name (that nomen majestativum ) hath been blasphemed and vilified: God's people fare the better for their enemies insolencies.

That I am he that doth speak: behold it is I] Or, that it is I that do speak, saying, Loe here I am. This some understand of the second person in Trinity, the eternal Son of the eternal Father, called the Word. Joh. 1.1. and there are that give us this Rule, Where the Old Testament bringeth in God appearing and speaking, we are to understand it always of the second person. See Joh. 12.37, to 42.

Ver. 7. How beautiful!] Quam amaeni, i. e. amabiles! How amiable or desirable. Interrogatio admirantis & exultantis.

Upon the mountains] Whence they may best be heard, as Judge. 9.7. saying as there, Hearken unto me, that God may hearken unto you. Our Savior (that Arch-Evangelist who, as some, is here first and chiefly meant by Mebassher, him that bringeth good tidings) seeing the multitudes, went up into a mountain, Mat. 5.1. which is said to be in the tribe of Naphtali, and called Christ's mount to this day. blis Apostles afterwards traveled and trudg'd on foot over hills and dales (What a compass fetched Paul, Rom. 15.19? Inter valium illud est milliarium Germanicorum 350. so that he might better be called than afterwards George Eagles the Martyr was Trudge-over-the world ) to preach the Gospel and to plant Churches, to whom their feet though fouled and worn (how much more their faces?) were deemed delectable and debonnaire, Gal. 4.14. Act. 10.21. The Pope ( Peters pretended successor) holdeth forth his feet to be kissed, but preacheth not; or not peace, but war, which he stirreth up by his roaring Bulls.

Of him that bringeth good tidings] Whosoever he be that preacheth the Gospel (that chief work of a Minister) Rom. 10.15. Of Mr. John Dod it is written (and I know it to be true) that he was very Evangelical: striving first to make men see their lost condition clearly (for, said he, sense of misery must go before sense of mercy ) and then largely and excellently opening the promises, and the grace of God in Christ according to the Gospel, looking at that as the most effectual preaching. Some, said he, labor still to keep men under terrors, loading them with threatenings, &c. lest they should not be humbled enough: but the Gospel worketh true humiliation, not the law; it ariseth from sense of sin and misery joined with hope of mercy. The damned have terror and sense of misery enough; but that doth not humble them.

That publisheth peace] The Gospel is a doctrine of peace, Eph. 2.17. whose Author is the God of peace, 1 Cor. 14.33. whose Ministers are Messengers of peace, Rom. 10.15. whose followers are the children of peace, Luk. 10.6. &c. If any know not how they came by their peace, but are like the Israelitish women, quick of delivery before ever the Midwife (the Minister) can come at them, they have cause to suspect their peace.

That bringeth good tidings] As before, (but never enough) mentioned and memorized. Some Critics tell us, that the Hebrew word here used signifying also Flesh, shown that the incarnation or taking flesh should be generally good news to the whole world; even the best tidings. The Old Church had 〈 in non-Latin alphabet 〉 the Promise: we have 〈 in non-Latin alphabet 〉 the joyful tidings.

That publisheth Salvation] Publicantis Jesum, so some have rendered it: the concrete for the abstract.

That saith to Zion Thy God reigneth] Maugre the malice of earth and of hell; this is the sum of all the good news in the world. It is happy that Christ liveth and reigneth, said a godly man, for else I had utterly despaired.

Ver. 8. Thy watchmen shall lift up the voice] Heb. the voice of thy watchmen. sc. Thy God reigneth: or, as in the following verse, Break forth into joy, &c.

They lift up the voice, they sing together] As having no greater joy than that their children walk in the truth, 2 Joh. 4. 1 Thes. 3.8. and the contrary.

For they shall see eye to eye] And be able to say, as 1 Joh. 1.1. That which we have seen with our eyes, which we have looked upon, (and what so sure as sight?) declare we unto you.

Ver. 9. Break forth into you] This is the subject matter of Gospel-Ministers discourses: they shall call upon God's people to rejoice, ver. 9.10. and to repent, ver 11, 12. and shall show them that it is as well a sin not to rejoice as not to repent.

Ver. 10. The Lord hath made bare his holy arm] Nudavit, id est, exeruit, in answer to your prayer, chap. 51.9. God oft answereth his praying people ad cardinem desiderii, (as Austin saith) letteth it be to them even as they will. Skanderbeg ever fought against the Turks with his arm bare, and that with such fierceness, that the blood did oftentimes burst out of his lips. It is written that he with that bare arm of his slew three thousand Turks, in the time of his wars against them.

Shall see the Salvation of the Lord] Shall see it and sing of it, ver. 9.

Ver. 11. Depart ye, depart ye, go ye out, &c.] Here we have a double repetition redoubled, and all little enough to bring them out of Babylon (not half, as may be probably thought, returned, which was no small prejudice to those that did) and us out of this wicked world; whereunto we are so affixed and addicted, that nothing can sunder us but an extraordinary touch from the hand of heaven. Save yourselves from this perverse generation, Act. 2.40. Exter not into the path of those wicked, and go not in the way of evil men: avoid it, pass not by it, turn from it and pass away, Prov. 4.14, 15. a parallel place.

Be ye clean, ye that bear the vessels of the Lord] Id est qui gestatis arma, instramenta, adeoque insignia Christi, all ye true believers who are made spiritual Priests, Rev. 1.6. and especially all ye holy Ministers who (as Mystagogues ) handle the Law, Jer. 2.8. and administer the Sacraments, being yourselves choice vessels of honor to bear Christ's name unto his people, Act. 9.15. See 2 Tim. 2.21.

Ver. 12. For ye shall not go out with haste] Neither with fright nor flight shall ye depart, as once ye did out of Egypt. And this spiritually denoteth the mature deliberation and calm mind with which believers do forsake the world to follow Christ.

For the Lord will go before you] He will be unto you both Van and Rear. The Lord is a man of war, Exod. 15.3. yea he alone is a whole army of men, as here.

Ver. 13. Behold my servant shall deal prudently] Or, shall prosper, as chap. 53.10. Here some (and not unfitly) begin the next Chapter, which hath Christ also for its subject, as the Chaldee Paraphrast, and some old Jew-Doctors acknowldge: Johannes Isaac a Jew was converted by reading of it: This I confess ingenuously, saith he, that that Chapter brought me to the Faith of Jesus Christ; and well it might; for taken together with these three last verses, it is an entire Prophecy, or rather an history of Christ's person and acts, both in the state of his Humiliation, and Exaltation.

He shall be exalted and extolled and be very high] This great advancement was the consequent of his great abasement, Phil. 2.6, 7, 8, 9, 10, 11. His human nature, wherein he suffered so for our sakes, hath by virtue of the Union with the Deity, these high prerogatives; 1. An exuberancy and excess of glory, Eph. 1.21. 2. The grace of divine Adoration together with the Deity, Heb. 1.6. Phil. 2.9. 3. Power over all things for his people's use, Mat. 28.18. 4. Judiciary power, to be Judge of all, Act. 17.30.

Ver. 14. As many were astonied at thee,] Viz. at thine abasement first, and then at thine advancement thereupon. All things in Christ are admirable: well therefore might he be called wonderful, Isa. 9.6.

His visage was so marred, more than any man] Partly through the anguish of his mind at his passion and on the cross, and partly also by the misusage of his body, whilst they made totum pro vulnere corpus, by their scourging, scratching, racking on the tree, piercing, buffeting, &c.

And his form more than the sons of men] Plusquam filii Adae, more than those of the vulgar sort: whereas naturally his body, being of the finest temperament, and no way diseased, could not but be very beautiful. See Psal. 45.2. with the Note.

Ver. 15. So shall he sprinkle many Nations] With his Doctrine, Ezek. 20.46. Am. 7.16. or with his blood, that blood of sprinkling. See Heb. 10.22. or with water in baptism, wherein sprinkling insufficient.

Kings shall shut their mouths at him] As being astonied at his prudence and prosperity, ver. 13. They shall also silently and reverently submit to his Scepter, and to the Laws of his Kingdom with all humble observance.

For that which had not been told them] The mystery of the Gospel so long time concealed, Rom. 15.21. and 16.25.

Shall they see] Viz. with the eyes of their faith, God enlightening both Organ and Object.

And that which they had not heard] Gospel-truths. See 1 Cor. 2.9. with the Note.

CHAP. LIII.

Ver. 1. WHo hath believed our report] q. d. The Gentiles, some of them, even of their Potentates, have believed our report concerning the Messiah, chap. 52.13, 14, 15. But Lord, how few Jews will give credit to what we have said? Albeit this Chapter may not unfitly be called The Gospel of Jesus Christ according to Isaiah: and things are here set down so plain that Austin thinks they need no exposition: yet those Buzzards the later Rabbin's, cannot, or rather will not see that the Prophet speaketh here all along concerning Christ: but do strangely writh, wring, and wrest his words to a wrong sense; applying them, some to Moses, some to Ezra, some to Joshua the son of Josadak, &c. John Isaac indeed the Jew confesseth of himself, as hath been said before, that by pondering upon this Chapter he was converted to the Christian Religion: the like we read of some few others in Andreas Bayna and Cornelius à Lapid. But the Jews themselves will tell you (falsely and maliciously) that such pretended Proselytes are not of them, but poor Christians hired by us to personate their part: such a thick veil is still before their eyes, such a hard hoof upon their hearts, till God pleases by his own holy arm made bare, to remove it. They could not (that is, they would not) believe Joh. 12.39. They have not all (nay scarce any in comparison) obeyed the Gospel, Rom. 10.16. but blasphemously call it Avengelaion a volume of vantiy: scorning to be saved by a crucified God, although by mighty miracles wrought amongst them, he shown himself to be the Son of God, and an arm to save all that believe in his name, Joh. 12.37.

And to whom is the Arm of the Lord] i. e. His Gospel which is his power to salvation, Rom. 1.16. and is hid only to them that perish, 2 Cor. 4.3.

Ver. 2. For he shall grow up before him as a tender plant] His beginning shall be mean and despicable. See chap. 11.1. with the Notes. God hid his Son under the Carpenters son: this the Jews much stumbled at, Matth. 13.55, 57. Luke 24.1. Joh. 7.27, 41, 53. 1 Cor. 1.23. that Christ should come without sightly show or state. But they should have known that his Kingdom is not of this world. Some of their Rabbin's can say In regno Messiae nihil mundanum.

He hath no form or comeliness] How could he (say) when his fair face was covered sanguine, sputo spinis lacrymis, with blood black and blew, swelths, spettle, tears, scratches, so that Pilate wondering at it, said Behold the man? q. d. he is not dealt with as a man: but being in greatest misery he deserveth to be pitied.

And when we shall see him] Here the Prophet taketh upon him the person of a carnal Jew, who judged of Christ according to his outward appearance, Joh. 7.24. But what saith the Chaldee Proverb? Ne spectes cantharum vel urceum, sed id quod in eo est: Look not on the pitcher, but on the liquor, that is contained in it.

And when we shall see him there is no beauty] Heb. And we shall see him and no sight or sightliness.

That we should desire him] And yet he was a Man of desires, yea the desire of all Nations, Hag. 2.7. all over desirable, Cant. 5.16. but so he is only to such as have their senses exercised to discern good and evil, Heb. 5. ult.

Ver. 3. He is despised and rejected of men] Heb. desitus virorum one at whom the nature and name of man endeth: as we would say the very list and fag-end of mankind, nullificamen hominis, a worm and no man, not held so good as wicked Barabbas, but crucified betwixt two thieves as worse then either of them, and made nothing of, Mar. 9.12. This is so plainly here set forth, that some of the Jew-doctors ( Ibn-Ezra for one) when as they cannot rightly distinguish betwixt the two comings of Christ, the one in humility and the other in glory, duos construunt Christos, they make us up two Christ's: the one the Son of Joseph, to whom agree those things which the Scriptures speak of concerning Christ's meanness and sufferings; the other the Son of David, to whom they apply those things that are written concerning the glory, majesty, and triumphs of Christ.

A man of sorrows] q. d. made up of sorrows. Atque hic mirus artifex est Propheta, and here the Prophet showeth singular skill in discribing Christ's state of humiliation through all the degrees of it: And Faith is much happier in finding out his cross, blood, nails, tomb, and all, then ever Helen was or any Popish relique-monger: and in making use of them too, to better purpose then that Popish Covent of Friars do, who have hired those places of the Turk, built Temples, altars and silver floors in honor of the Passion.

And acquainted with grief] Heb. knowing of infirmity, or inured to it: see Heb. 4.15. The Greek Litany hath By thine unknown sorrows and sufferings, Good Lord deliver us.

And we hid as it were our faces from him] Or, And he hid as it were the face from us, viz. as one for his loath somenesse, his low condition, ashamed to be seen. The Jews in their Talmud question What is the name of Messiah? Some answer Hhenara leprous: and he sitteth among the poor in the gates of Rome, carrying their sicknesses.

He was despised] double-despised; and for the unworthiness of the things this is repeated.

And we esteemed him not] i. e. We contemned and derided him.

Ver. 4. Surely he hath born our griefs] He took our infirmities natural, though not sinful: or He suffered for our offenses: and his satispassion is our satisfaction, as Luther phraseth it: he suffered, saith Peter, the just for the unjust: he bore our sins in his own body on the tree, 1 Pet. 2.24. he (the true scap • -goat) taketh away the sins of the world, Joh. 1.29. bearing them into the land of forgetfulness: this is his continual act, and this should be as a perpetual picture in our hearts. Surely he did all this for us: Juramentum est Vere: This Surely or Truly is an oath, for better assurance and satisfaction to any doubting conscience. For which cause also the same thing is said over again, ver. 5. and herewith agreeth that of the Apostle, 1 Tim. 1.15. This is a sure saying and worthy of all men to be received, that Jesus Christ came into the world to save sinners:

Yet we did esteem him stricken, smitten of God] sc. for his own deserts (and not for ours:) we looked upon him as a deceiver, a wine-bibber, a blasphemer, and one that wrought by Beelzebub, &c. and therefore we crucified him.

Smitten of God] Percussus Dei, saith the Syriac: The Apostle saith, God spared not his Son, Rom. 8.32. and because the creature could not strike a stroke hard enough, himself was pleased to bruise him. But that this was done for his own proper sins, and in a way of vengeance, was a gross mistake.

And afflicted] Or, humbled: He was stricken, smitten, afflicted: But then afterwards he was exalted, extolled, and made very high, ch. 52.13. We also who suffer with him shall be glorified together, and in a proportion, 2. Tim. 2.12.

Ver. 5. But he was wounded for our transgressions] Not for his own: for he knew no sin, neither was guile found in his mouth: nevertheless he took upon him whatsoever was penal that belonged to sin, that we might go free: he was content to be in the wine-press, that we might be in the wine-cellar.

He was bruised for our iniquities] 〈 in non-Latin alphabet 〉 , as Anacreon did upon a worse occasion.

Oh love, that love of his! as Bernard speaketh: let it bruise our hard hearts into pieces, grind them to powder, and make them fall asunder in our bosoms like drops of water. Let us propagate our thankfulness into our lives; meditating returns answerable in some proportion to our Savior's sufferings.

The chastisement of our peace was upon him] They which offered burnt-offerings, of old, were to lay their hand upon the head of the beast: thereby signifying the imputation of our sins unto Christ, and that we must lay hand on him by Faith, if we look for any comfort by his death and passion.

And with his stripes we are healed] By the black and blew of his body after he was buffeted with dry-blows: and by the bloody wails left on his back, after he had been scourged, which was a punishment fit for dogs and slaves. Nero they threatened to scourge to death, as judging him rather a beast then a man: But what had this innocent Lamb of God done? And why should the Physicians blood thus become the sick man's salve? We can hardly believe the power of Sword-salve, &c.

Ver. 6. All we like sheep have gone astray] Gone of our own accords, as longing to wander, Jer. 14.10. to wander as sheep (lost sheep) then the which no creature is more apt to stray, and less able to return. The Ox knoweth his owner, and the Ass his masters crib: the very Swine accustomed to the trough, if he go abroad, yet at night will find the way home again: Not so the silly sheep. Loe ye were all as sheep going astray, saith Peter, but are now returned unto the Shepherd and Bishop of your souls, 1 Epist. 2.25.

We have turned everyone to his own way] Quo variae errorum formae inuunntur, dum suas quisque opiniones sectatur. Each one, as he is out of God's way, so hath his own by-way of wickedness to wander in: Wherein yet (without a Christ) he cannot wander so far as to miss of hell.

And the Lord hath laid on him the iniquity of us all] i. e. Of all his Elect: the iniquity of us all he hath made to meet on him (so the Hebrew hath it) or, to light on him, even the full weight of his wrath and dint of his dipleasure, for our many and mighty sins imputed unto him. Let the Jew jear at this and say, that Every fox must pay his own skin to the fleare: Let the Romist reject imputed righteousness, calling it putative, by a scoff: there is not anything that more supporteth a sinking soul, then this righteousness which is through the faith of Christ, the righteousness which is of God by faith, Philip. 3.9. This Manus Christi (as nailed to the cross) is the only Physic for a sin-sick soul; believe it.

Ver. 7. He was oppressed and he was afflicted] Heb. It (the punishment of our sin) was exacted, and he (being our surety) was afflicted. Or, It was exacted, and he answered, i. e. satisfied.

Yet he opened not his mouth] Though he suffered, the just for the unjust, with the unjust, upon unjust causes, under unjust Judges, and by unjust punishments: Silence and sufferance was the language of this Holy Lamb, dumb before the shearer; insomuch as that Pilate wondered exceedingly. The Eunuch also wondered when he read this Text, Acts 8.32. and was converted. And the like is related of a certain Earl called Eleazar, a choleric man, but much altered for the better by study of Christ and of his patience. I beseech you by the meekness of Christ, saith Paul: and Peter, who was an eye-witness of his patience, propoundeth him for a worthy partern, 1 Epist. 2.23. Vide mihi languidum, exhaustum, cruentatum, trementem, & gementem Jesum tuum, & evanescet omnis impatientiae effectus. Christ upon the Cross is as a Doctor in his chair, where he readeth unto us all a lecture of Patience.

He is brought as a Lamb to the slaughter] Or, as a sheep that is led to the slaughter: which when we see done, we should bethink us of Christ, and see Him as it were in an Optick glass. The Saints of old did so in their Sacrifices: and this was that hidden wisdom David speaks of Psal. 51.8. the Ceremonial Law was their Gospel.

And as a sheep before her shearer is dumb] The word Rachel signifieth an Ew, Gen. 31.38. & 32.14. This Ew hath brought forth many Lambs; such as was Lambert and the rest of the Martyrs, who to words of scorn and petulancy returned Isaac 's Apology to his brother Ishmael, Patience and Silence: insomuch as that the Persecutours said that they were possessed with a dumb devil. This was a kind of blasphemy.

Ver. 8. He was taken from prison and from judgment] Absque dilatione & titra judicium raptus est, sc. ad crucem; so Vatablus rendereth it: He was hurried away (to the Cross) without delay and against right or reason. Or, as others, he was taken from distress and torment into glory, when he had cried consummatum est, It is finished; and, Father, into thy hands I commit my Spirit. The Seventy render it somewhat otherwise, as may be seen. Act. 8.33. the Apostle Peter explaineth it, Act. 2.24.

And who shall declare his generation?] Or, who can reckon his age, or his race? Or, who can utter or describe his generation? i. e. The wickedness of the men of those times he lived in: or the history of his life and death? Some understand it of his eternal generation, Prov. 8.24, 25. Others of his Incarnation, that great Mystery of godliness: Quantus enim Deus quantillus factus est homo! Others of his holy seed, his Cross being fruitful, and his death giving life to an innumerable generation, Revl. 7.9.

For he was cut off out of the land of the living] Quasi arbor saevis icta bipennibus, as a tree that is hewn down, 2 King. 6.4.

For the transgression of my people] Our iniquities were the weapons, and ourselves the traitors, that put to death the Lord of Life; Judas and the Jews were but our workmen. This should draw dreary tears from us, Zach. 12.10.

Ver. 9. And he made his grave with the wicked] i. e. He should have been buried among malefactors, had not rich Joseph begged his body: Or, his dead body was at the disposal of wicked ones, and of rich men or Rulers (the Jews, and Pilate) at his death.