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

CHAP. LIV.

Ver. 1. SIng O barren, thou that didst not bear] O Church Christian, O Jerusalem that art above, the mother of us all, the purchase of Christ's passion, chap. 53. to whom thou hast been a bloody spouse, Acts 20.28. an Acheldama or field of blood, 1 Pet. 1.18, 19. he hath paid dear for thy fruitfulness. As the blood of beasts applied to the roots of trees maketh them sprout and bear more fruit: so doth the blood of Christ, sprinkled on the roots of men's hearts, make them more fruitful Christians: as it did the Gentiles whose hearts were purified by Faith, Acts 15.9. See Gal. 4.27. The corn of wheat that fell into the ground and died there, abode not alone, but brought forth much fruit, Joh. 12.44.

For more are the children of the desolate] The Christian Church, made up of Jews and Gentiles, shall have a more numerous and glorious offspring then ever the Synagogue had: Sarah shall have more issue then Hagar, Hannah then Peninnah.

Ver. 2. Enlarge the place of thy tent] Thus he speaketh after the custom of those Countries, wherein was frequent use of tents: neither is it without a mystery, since we are all strangers in this world, neither have we here any continuing City. Justin Martyr saith of the Christians of his time, that every strange Land was to them a Country, and every Country a strange Land: they looked upon themselves as Citizens of the new Jerusalem.

Ver. 3. For thou shalt break forth] i. e. Bring forth abundantly, and beyond belief. Margaret Countess of Henneberg, brough forth at a birth in Holland 365 children, one skul whereof I have seen, saith mine Author, no bigger then a bead or bean. The Church brought forth three thousand at one birth, Acts 2.41. and some whole Nations at another, Isa. 66.8. Rom. 10.18.

And thy seed shall inherit the Gentiles] Shall spiritually become Lord's of the world, peopling it with a new and holy generation of such as seek God's Face: this is Jacob, Psal. 24.6. This text the Jews and Millenaries carnally construe.

Ver. 4. Fear not, for thou shalt not be ashamed] As widows and barren women wont to be. Thou hast been without God and without Christ in the world: but henceforth thou shalt be married to him who is raised from the dead, that thou mayest bring forth fruit unto God, Rom. 7.4. Ipse enim quod vult jubet, & dat quod jubet. When you would and should be certain and quiet in Conscience (saith Mr. Bradford Martyr, in a sweet letter of his to a woman troubled in mind) then should your faith burst through all things, until it come to Christ crucified, and the eternal sweet mercies and goodness of God in Christ. Here, here is the bridal-bed, here is you Spouses resting-place: creep into it, and in your arms of faith embrace him. Bewail your weakness, your unworthiness, your diffidence, &c. and you shall see he will turn to you: what said I you shall see? nay I should have said you shall feel he will turn to you.

Ver. 5. For thy Maker is thine husband] Heb. thy Makers, as Job 35.10. See the Note there. De sancta Trinitate dictum, saith Junius. Isaac hath the name of the most loving husband we read of in holy Writ: but his love to Rebecca was not comparable to this of Christ to his Church, Ephes. 5.25, 26. where I doubt not but the Apostle Paul had respect to this passage in Isaiah.

The Lord of Hosts is his name] Therefore thou his wife art sure of Protection and provision, of all things necessary to life and godliness: for he hateth putting away, Mal. 2.16. and will bear with more then any husband else would, Jer. 3.1. Joh. 13.1. Surely as the heaven is high above the earth, so great is his mercy toward them that fear him, Psal. 103.11.

The God of the whole earth] Of the Church universal.

Ver. 6. For the Lord hath called thee] Or, recalled thee.

As a woman fosaken, grieved in spirit] Because forsaken. This, the Lord, out of his conjugal affection, cannot endure.

And a wife of youth] Which can least of all bear such a rejection, as being in her prime, and likely to be longtime desolate and disconsolate. If the Church in this condition can but say (as that Duchess Douager of Milan once did) Sola facta solum Deum sequor, he will say as Jer. 2.2. I remember thee, the kindness of thy youth, the love of thine espousals.

Ver. 7. For a small moment have I forsaken thee] I have made thee believe so at least, by suffering thee to fall into manifold temptations, Jam. 1.2. but for thy greatest good, Heb. 12.11. as 1. For Probation. 2. For Prevention. 3. For Purgation. 4. For Preparation to mercy. And although it should last as long as life, yet that were but for a moment: for what is life but a spot of time betwixt two eternities? And God therefore taketh liberty to do it, because he hath such an eternity of time to reveal his kindness in; time enough for kisses and embraces. But usually God taketh off the smarting plaster, as soon as it hath eaten away the proud flesh.

But with great mercies] Heb. with great tender mercies, such as the mother beareth towards the babe of her own body, 1 King. 3.16. God's Mercies are more then maternal.

Will I gather thee] Or, take thee up, as Psal. 27.10. See the Note there.

Ver. 8. In a little wrath] God can let forth his wrath in minnums, in little bubbles, as the word here rendered wrath properly signifieth. This wrath to the Saints, is but love displeased, and soon pacified again.

I hid my face from thee] God sometimes concealeth his love out of increasement of love: he departeth from us, but then turneth again and looketh through the chinkers (as that Martyr phrased it) to see how we take it. Fathers leave their children (saith One) the other side the style, and help them over when they cry: they seem to leave them sometimes in a throng, and then reach them the hand again upon their complaint: So is it here. To say God hath cast me off because he hath hid his Face, is a fallacy fetched out of the devils Topics. When the Sun is eclipsed, foolish people may think it will never recover light: but wise men know it will. As, during the Eclipse, though the earth wanteth the light of the Sun for a time, yet not the influence thereof: for the metals that are engendered in the bowels of the earth are concocted by the Sun at the same time: so doth God's favor visit men's hearts in the power, heat, and vigorous influence of his grace, when the light and comfort of it is intercluded.

But with everlasting kindness] See a like elegant Antithesis with a double Hyperbole to boot, 2 Cor. 4.17.

Ver. 9. For this is as the waters of Noah] Gen. 9.9, 11,

For as I have sworn] i. e. I have said it: God's Word is as good as his oath. See the like Exod. 32.13. with Gen. 12.7.

So have I sworn] And given thee the Sacraments for thy confirmation, like as I gave him the Rainbow.

Ver. 10. For the mountains shall depart] See Mat. 24.35. Psal. 46.2. with the Notes.

But my kindness shall not depart from thee] This sweet Promise comforted Olevian at the point of death; Although sight, hearing, speech depart from me, said he, yet God's loving-kindness shall never depart. This was somewhat like that of David, Psal. 73.26. my flesh and my heart faileth: but God is the strength of my heart, and my portion forever.

Neither shall the Covenant of my peace] God is in a league with his people, offensive and defensive, such as was that of Jehoshaphat with Ahab: and this Covenant is an hive of heavenly honey.

Ver. 11. O thou afflicted, tossed with tempest, and not comforted] This is the Churches style and state in this present life: Ecclesia est haeres crucis. Luth. None out of hell have suffered more than Saints.

Behold I will lay thy stones with fair colors] So that thou shalt be a City of pearl, having for thy foundation the Lord Christ, 1 Cor. 3.11. for thy windows, the holy Prophets, Apostles and other faithful Preachers, by whose ministry thou shalt receive the light of true knowledge; and for thy walls and gates the divine protection. See Rev. 21.11.—21. All this is to be understood of the spiritual excellency of the Church, which is begun in this life, and to be perfected in the life to come.

And lay thy foundations with Sapphires] Confer Exod. 24.10. where Moses and the Elders are said to have seen the God of Israel; and there was under his feet as it were a paved work of a Sapphire-stone, and as it were the body of heaven in its clearness: To show that God had now changed their condition, their bricks made in their bondage to Sapphire, their lying and sooting among the pots into the wings of a Dove covered with silver, and her feathers of pure gold, as Psal. 68.13.

Ver. 12. And I will make thy windows of Agates] Or of Crystal, which is purus & durus.

And thy gates of Carbuncles] Which are of a flame-color.

And all thy borders] That is, all thy bordering Cities, say the Rabbin's: As Plutarch saith of the neighbor-villages of Rome, in Numa 's time, that sucking in the air of that City they breathed righteousness, may be much better affirmed of the Church.

Ver. 13. And all thy children shall be taught of the Lord] Outwardly by his Word, inwardly by his Spirit: and here he explaineth that which he had spoken before concerning gems and jewels. The glory of the Church consisteth not in outward splendor, but in inward virtues and gifts of the Holy Ghost, which are found only in God's Disciples.

Ver. 14. In righteousness shalt thou be established] Righteousness is here opposed to oppression. Regiment without righteousness, is but robbery with authority.

For thou shalt not fear] Or, that thou mayst not fear.

And from terror] Tyranny is terrible.

For it shall not come near thee] See Psal. 32.6. with the Note.

Ver. 15. Behold they shall surely (or sedulously) gather together ] Heb. He shall gathering gather together, i. e. the enemies as one man. Some understand it of heretics and hypocrites, who shall dwell together with the Church (so they render it) but shall be evil-affected toward it, but to their own ruin.

Whosoever shall gather together against thee] Qui accolit tecum contra te. Such are those Renegado Jesuits, that run over to the Lutherans, pretending to be Converts, when it is only to keep up the bitter contention that is between them and us.

Ver. 16. Behold I have created the Smith that bloweth the Coals] i. e. The devil say some; rather his imps, and instruments, those kindle-coals, and tools of his.

And I have created the waster to destroy] Those brats of Abaddon: I have determined their evil-doings, over ruling the same, and directing them to a good end.

Ver. 17. No weapon that is formed against thee shall prosper] But shall be as the Poets fain of Aiax his sword, which so long as he used against men, his enemies, served for help and defense: but after he began to abuse it to the hurt of hurtless beasts, it turned into his own bowels.

And every tongue—thou shalt condemn] As the eclipsed Moon by keeping her motion, wades out of the shadow, and recovers her splendor, so shalt thou when slandered. See Psal. 37.6. with the Note.

This is the heritage] Given them freely, and for perpetuity.

And their righteousness] The clearing up of their wronged innocence.

CHAP. LV.

Ver. 1. HO everyone that thirsteth] Sitit sitiri Dominus saith Nazianzen, the Lord even thirsteth to be thirsted after; he seeketh such to worship him as will worship him in spirit and in truth, Joh. 4.23. Hence this present Proclamation, Ho everyone, of what Nation soever, that is duly affected with the preceding discourse of Christ's all sufficiency to save, chap. 53. and the Churches glory and safety, chap. 54.

That thirsteth] That, being scorched and parched with the sense of sin and fear of wrath, brayeth and breatheth after true grace and sound comfort, as the hunted Hind doth after the water-brooks, Psal. 42.1, 3. (See the Note there) as David did after the water of the well of Bethlehem, 2 Sam. 23.15, 16. as the Lamb of God did when roasted in the fire of his Fathers wrath he cried aloud Sitio I thirst; Joh. 19.28, Psal. 22.11, 16.

Come] Non passibus sed affectibus itur ad Christum. Repent and believe the Gospel, Mar. 1.15. Repentance is here set out by a word of activity. Come, buy, &c. The frame of a true repenting heart is in an active coming posture, fitted for any service; when the wicked pine away in their sin, Ezek. 33.10. and so perish eternally, Psal. 9.17.

To the waters] To Christ the fountain of living water, upon which you had turned your backs, Jer. 2.13. Ortelius telleth us that in Ireland there is a certain fountain whose water killeth all those beasts that drink thereof; but hurteth not the people that usually drink of it. Christ also is set for the fall and rising again of many in Israel, Luk. 2.34. his ordinances are a savor of life to some, and of death to others, 2 Cor. 3.16.

And he that hath no money] Or moneys-worth. Many would come to Christ, but they would come with their cost: wherefore they run up and down to borrow money of the creatures or of the Ordinances, using the means as Mediators, and sharking in every by-corner for comfort: but men may be starved before they buy, if they go this way to work: for these in themselves are broken cisterns, empty granaries, and

In the Lord Christ is all fullness, Joh. 1.16. not of plenty only, but of bounty also. To this fountain if we bring but our empty vessels well washed, Jer. 4.14. we shall return well refreshed, and replenished with good things, when the proud Self-Justitiary shall be sent empty away, and shall not once taste of Wisdomes dainties, Prov. 9.

Buy] Emite, i. e. comparate & comed • te, get Christ with all your gettings: get him whatever else you go without: part with all you have to compass this pearl of price, Mat. 13.44, 46: and 16.24, 25. this gold cannot be too dear bought, Rev. 3.18. Heus saeculares, comparate vobis Biblia, animae pharmaca, saith Chrysostom, by a like expression.

And eat] That is, believe: hic enim edere, est credere, and this water, this wine may be eaten also: nec enim rigat tantum sed & cibat. Christ is to his water to cool them, wine to comfort them, milk to nourish them, bread to strengthen them: he is all that heart can wish or need require. They who have once tasted how good the Lord is, cannot but thirst after him, and be unsatisfiable, Optima demonstratio est à sensibus: Eat therefore: it is a virtue here to be a holy glutton.

Yea come] Heb. And come: Come and come, yea come, come, come: linger not, loiter not, frame not excuse, strain not courtesy, hang not off by a sinful bashfulness; tis good manners to fall to your meat.

Buy wine and milk] Any thing, everything, that is good and comfortable: for Christ is all and in all. As the worth and value of many pieces of silver is in one piece of gold, so all the petty excellencies scattered abroad in the creatures, are united in Christ. Apollonius writeth, that in the Court of Aeta King of Colchis, were three fountains which flowed, one with milk, another with wine, and a third with honey: Christ is all this and more in one. And of believers it may better be said than Justin doth of the Scythians, Lacte & melle vescuntur: nihil alienum concupiscunt, &c. they feed upon milk and honey, they desire nothing more than what they have: vines they have none, but gods they have; as they use to glory. Nazianzen and Jerome tells us, that anciently in some Churches they used to give to those Proselytes whom they baptized, wine and milk: grounding upon this text, by a mistake.

Without money and without price] All things for nothing, gratis: this is doubled and trebled for the comfort of poor trembling consciences: Christ is rich to all that call upon his Name, Rom. 10.12. none giveth to him, Rom. 11.35. but he to all his freely, Isa. 43.25. for the praise of his gloriour grace, Eph. 1.6. It is his good pleasure to do so, Luk. 12.32. And if so, what can man, devil or any distrustful heart say against it?

Ver. 2. Wherefore do ye spend money for that which is not bread?] Heb. for not bread, for that which can no more feed you than those husks could the hungry Prodigal, Luk. 15.16.

The saying of the Roman General to the Soldier that kept the Tents, when he should have been fighting in the field, Non amo nimium diligentes, I love not those that are over-diligent, will be used of God, if when he calleth us to the care of higher things, we busy ourselves only about matters of an inferior alloy. Surely as Domitian the Emperor spent his time in catching flies: and Artaxerxes in making haftes for knives: so do most men in trifles and lying vanities, neglecting the One thing necessary (with Martha) and preferring as those Gergesites in the Gospel, haram domesticam arae Dominicae, a swine-sty before a Sanctuary. Betwixt such and true believers there is as much difference as is betwixt substantial merchants who deal in rich commodities, and those nugivenduli Agyrtae, who sell gawdes, rattles and trangums: as is betwixt Spiders that catch flies, and Eagles that hunt after Hares and Hirons; as is betwixt Fowlers that follow after Quails, and children that run after butter-flies. Had men but tasted of God's bread, they would never set such a price upon Doves-dung. Had they drunk of Christ's wine (which is beyond the best Nectar or Ambrosia ) they would never thirst again after the worlds delights, Joh. 4.14. which are such as whereof a man may break his neck before his fast, Eccles. 1.8.

And your labor for that which satisfieth not] The world is full of pomp and pleasure, 1 Joh. 2.15. and yet it satisfieth not, because it is full of nothing but of emptiness: the creature is now ever since the fall as the husk without the grain, the shell without the kirnel: yea the world passeth away and the lust thereof, ver. 17. for a man cannot make his heart long to delight in the same things, but ipsa etiam vota, post usum, fastidio sunt, we loath after a while what we greatly lusted after, as Amnon did Tamar. Therefore love not the world, ver. 15. labor not for the meat that perisheth, Joh. 6.27. but hasten heavenward, saying as that Pilgrim did who travelling to Jerusalem, and by the way visiting many brave Cities with their rare-Monuments, and meeting with many friendly entertainments, would say eftsoons, I must not stay here, this is not Jerusalem.

Hearken diligently unto me] Heb. hearing hear, i. e. hear as for life, with utmost attention of body, intention of mind, and retention of memory.

And eat ye that which is good] Not only hear the Word of God, but eat it: turn it in succum & sanguinem, digest it, incorporate it into your souls, Jam. 1.20. for it is the heavenly Manna; that hath all manner of good tastes in it, and properties with it, 2 Tim. 3.16.

And let your soul delight itself in fatness] Talis est doctrines & gratia Evangelica qua mentem saginat & impinguat. A good soul feedeth on the fat and drinketh of the sweet that is found in the precious promises, Psal. 36.8. and 63.5.

Ver. 3. Incline your ear] Hear with all your might. Alphonsus King of Aragon is renowned for his attentive hearing: so is our King Edward 6. who usually stood, and took notes all the Sermon while. Origen chideth his hearers for nothing so much as for their seldom coming to hear God's Word, and for their careless and needless hearing it when they did come. whence their slow growth in godliness.

Hear and your soul shall live] God hath ordained (as it were to cross the devil) that as death entered into the world through the ear, by our first Parents listening to that old man slayer, so should life enter into the soul by the same door, as it were. The dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5.25. The Romanists hold not hearing so absolutely needful: the Mass only they make a work of duty, but the going to Sermons but a matter of conveniency, and such as is left free to men's leasures and opportunities without imputation of sin.

And I will make an everlasting Covenant with you] Heb. I will cut out unto them a Covenant of perpetuity. A Covenant is a cluster of Promises solemnly made over.

Even the sure mercies of David] Or firm, faithful. The Greek, Act. 13.34. hath it, The holy things, or the venerable things of David, that is of Christ: for the ratifying and assuring whereof it was necessary that Christ should rise from death and enter into glory: for which purpose Paul alledgeth this text, Act. 13.34.

Ver. 4. Behold I have given him] i. e. Christ called David, ver. 3. because typed out by David, promised to him, and sprang of him.

For a witness] To teach and testify his Fathers will and counsel, at which, being his eternal wisdom, he had been present. See Rev. 3.14.

A Leader and Commander to the people] Of Christ's Priestly office had been spoken, chap. 53. here of his Prophetical and Princely. These were frequently set forth even in the Old Testament: by the Crown or golden plate on the high-Priests head was signified Christ's Kingly office: by the breast plate his Priestly, and by the bells his Prophetical.

Ver. 5. Behold thou shalt call a Nation] Yea all Nations that yet dwell in darkness and in the shadow of death: being utterly ignorant of God and his will, of themselves and their duties. But now when they shall know God or rather be known of him, they shall run to Christ, and yea fly as a cloud, and flock into the Church, as doves scour into their columbaries, rushing into the windows, chap. 66.8.

Because of the Lord thy God] Through the mighty operation of his Spirit by the preaching of his Word. The Philosophers though never so able, could hardly persuade some few to embrace their Tenants. Plato went thrice into Sicily to convert Dionysius, but could not do it. Socrates could not work upon Alcibiades, nor Cicero upon his own son, because God was not with them, nor was willing to glorify his Son Christ by them, as he did afterwards by his holy Apostles.

Ver. 6. Seek ye the Lord while he may be found] Seek not his Omnipresence (for that ye need not do, since he is not far from any one of us, Acts 17.27.) but his gracious presence, his face and favor: seek to be in the fear of the Lord, and in the comforts of the Holy Ghost, in communion with him and conformity unto him; and give not over till you find it. Seek him seriously, seek him seasonably. There is a time when men shall seek the Lord with their flocks and herds, and yet not find him, when once he hath withdrawn himself from them, Hos. 5.6.

Call ye upon him while he is near] In a time of acceptance, Psal. 32.6. before he hath sworn that he will not be spoken with, Psal. • 5.11. God is but a while with men in the opportunities of grace, Prov. 1.24, 28.

Ver. 7. Let the wicked forsake his ways] Or else never think of finding favor with God, or of calling upon him to any purpose: The Leapers lips should be covered according to the Law: A good motion from an ill mouth will never take with God.

And the unrighteous man his thoughts] See Jam. 4.8. with the Note. A Pilate may wash his hands, a Pharisee cleanse the outside of the platter. Castae manus sunt, sed men's habet piacula, said an Heathen, who saw by the light of nature that clean hands and foul hearts did not suit well.

And let him return unto the Lord] See the Notes on Zach. 1.2. Joel 2.12, 13.

For he will abundantly pardon] Heb. he will multiply to pardon: as we multiply sins, he will multiply pardons. God in Christ mollis est & misericors, not an austere man, implacable, inexorable, but multus ad ignoscendum, as the Vulgar here rendereth it: and Fulgentius thus descanteth upon it, In hoc multo nihil deest, in quo est omnipotence misericordia & omnipotentia misericors, &c. In this much nothing is wanting (how can there, say) since there is in it omnipotent mercy, and merciful omnipotence? A pardon of course He giveth us for involuntary and unavoidable infirmities; this we have included in that general pardon which we have upon our general repentance. And for other sins (be they blasphemies, Matth. 12.13.) God hath all plasters and pardons at hand and ready made and sealed: for else we might die in our sins, while the pardon is in providing. He hath also hanged out his tables, as I may say in the holy Scriptures, showing what great sinners he hath pardoned, as Adam that Arch-rebel, Manasseh who was all manner of naughts, David, Peter, Paul, Magdalene, &c. The Lord Hungerford of Hatesby was beheaded for buggery in Henry the eights time: The Lord Thomas Cromwell a better man, but executed together with him, cheered him up and bad him be of good comfort: for, said he, If your repent and be heartily sorry for that you have done, there is for you also mercy with the Lord, who for Christ's sake will forgive you: therefore be not dismayed. God seemeth to say to sinners as once the French King Francis the first did to one that begged pardon for some ill words spoken against his Majesty; Do thou learn to speak little (so to sin no more) and I will not fail to pardon much: I can remit whatsoever you can commit, never doubt it.

Ver. 8. For my thoughts are not your thoughts] q. d. You may think it impossible likely, that such great and grievous sinners as you have been, should ever be received to mercy: but what talk you of your thoughts? mine are infinitely above them: neither may you measure my mercies by your own models. Bring broken and bleeding hearts to my Mercy-seat, and I shall soon think all the meritorious sufferings of my Son, all the promises in my Book, all the comforts of my Spirit, all the pleasures of my kingdom but enough for you.

Ver. 9. For as the heavens are higher then the earth] And that's no small deal: see the Note on Psal. 103.11, 12. Lo, such is the proportion that my mercy beareth to your mercy (even the very best of you) that the heaven doth to the earth, i. e. That a most vast circumference doth to one little point or center.

Ver. 10. For as the rain cometh down] Simile omnium elegantissimum pariter & notissimum. Of the use and efficacy of fit similitudes, See the Note on Hos. 12.10.

Ver. 11. So shall the word be that goeth out of my mouth] The word in general, but specially the word of Promise: it shall surely give seed to the sower, and bread to the eater, comforts of all sorts both for the present, and for the future. Only we must see that we be good ground, and then pray that the heaven may hear the earth, as Hos. 2.21.

But it shall accomplish that which I please] It shall produce the sweet fruits of righteousness, Rom. 8.13, 14. There is (saith a good Author) a certan shell-fish that lieth always open towards Heaven as it were looking upward, and begging one fruitful drop of dew: which being fallen, it shutteth presently, and keepeth the door close against all outward things, till it hath made a pearl of it. In reading or hearing the Promises, if we open our shells, our souls, the Heaven will drop the fruitful dew of grace to be employed worthily in making pearls of good works and solid virtues. Who is she that cometh out of the wilderness to join herself to her well-beloved! Cant. 6.9.

Ver. 12. For ye shall go out with joy] sc. Out of your spiritual bondage, worse then that of Babylon.

The mountains and the hills] The mute and brute creatures, as they seem to groan together with the fathfull, Rom. 8. so here by a Prosopop • ia they are brought in as congratulating and applauding their deliverance.

Ver. 13. Instead of the thorn shall come up the fir-tree] There shall be a blessed change of men and of manners: those who before were stark naught or good for naught, yea vexatious and mischievous, shall become fruitful and beneficial: The Fir-tree is good for many uses, the Myrtle brings berriers of excellent taste, as Pliny tells us. The Chaldee thus paraphraseth here, Just men shall rise up instead of sinners, and such at fear the Lord in the room of the unrighteous. Sed cave ne hic somnies, saith Oecolampadius, but be warned you dream not as some do, that in this world and before the day of Judgment the wicked shall all be rooted out. For there will always be Cain's to persecute Abel's, &c.

And it shall be to the Lord for a name] i. e. For an honor: it shall be much for his glory, which is the end that he propoundeth to himself in all that he doth: and well he may; since 1. He is not in danger of doing anything through vain-glory. 2. He hath none higher then himself, to whom to have respect.

For an everlasting sign] In monumentum non momentaneum, Heb. for a sign of pepetuity or eternity.

That shall not be cut off] Or, that it (the Church) shall not be cut off.

CHAP. LVI.

Ver. 1. Thus saith the Lord, Keep ye judgment and do justice] i. e. Repent ye, as ye were exhorted, chap. 55.6, 7. and bring forth fruits meet for repentance, as Matth. 3.8 for the Kingdom of Heaven is at hand, Matth. 3.1. Tit. 2.12. Christ came to call sinners to repentance, Mar. 2.17. and to good works of all sorts, which are here called Judgment and Justice: as he himself is here called not only God's salvation but his righteousness.

Ver. 2. Blessed is the man that doth this] And withal layeth hold on that, i. e. That performeth the duties of both Tables, of Piety and of Charity: that maketh conscience of keeping the Sabbath especially: the fourth Commandment standeth fitly in the heart of the Decalogue, and betwixt the two tables of the Law, as having an influence into both.

From polluting it] Either by corporal labor or spiritual idleness: spending the holy time holily.

And keepeth his hand from doing any evil] That is, righteous as well as religious: not yielding his members as instruments of unrighteousness unto sin, Rom. 6.13.

Ver. 3. Neither let the son of the stranger] If a Proselyte, let not him interline the Covenant of Grace in Christ, and say It belongeth not to me: Let not him turn the back of his hand to the promise, as if he were not concerned in it, because no Jew born; for now the partition-wall is by Christ to be broken down, and the rigor of that old prohibition taken away, Acts 10.34, 35. Gal. 3.28. Colos. 3.11. Ezek. 47.22.

Neither let the Eunuch] See the Note on Mat. 19.12.

Ver. 4. For thus saith the Lord] Who comforteth those that are cast down, 2 Cor. 7.6. those that are forsaken of their hopes, Jer. 30.17.

That keep my Sabbaths] Which who so do not, are worthily deemed to have no true goodness in them at all.

And choose the things that please me] Choose them upon mature deliberation and good advice, as Moses did, Heb. 11.25. By a free election, as Psal. 119.30. so showing themselves wise Eunuchs, such as have their name 〈 in non-Latin alphabet 〉 , as Scaliger deriveth it, i. e. well-minded men, egregie cordati homines.

And take hold of my Covenant] By a lively faith which is said to have two hands: one wherewith she layeth hold on Christ; and another whereby she giveth up herself unto him: and although the Devil rap her on the fingers for so doing, yet she is resolute and holds her own.

Ver. 5. Even unto them will I give in mine house] In the Church of the New Testament, Ephes. 2.19, 20, 21.

A place] Heb. a hand. A door-keepers place in God's House is worth having. Psal. 84. this was that one thing that he so dearly begged, Psal. 27.4.

And a name] That new name, Rev. 2.17. that power or prerogative royal (that heavenly honor, Nonnus there calleth it) Joh. 1.12. viz. to be the Sons of God, and so to be called 1 Joh. 3.1. to have both the comfort and the credit of it: this is nomen in mundo prastantissimum; none to this, 2 Cor. 6. ult. for if sons, then heirs, &c. Rom. 8.16, 17.

Ver. 6. Also the sons of the stranger that joineth] Relinquishing his heathenish superstition, and devoting himself to my fear. The Levites had their name from the word here used; and Leviathan, whose scales and parts are so fast joined and jointed together.

To love the name of the Lord, to be his servants] Plato could say, Parere legibus est Deo servire: & haec summa est libertas. To obey the laws, is to serve God; and this is the chiefest liberty, this is perfect freedom; But Plato never knew what it was to love to be God's servant. Lex voluntarios quaerit, saith Ambrose. All God's Soldiers are volunteires, all his people free-hearted, Psal. 110.3. they wait for his Law, Isa. 42.8. See Deut 10.12.

Everyone that keepeth the Sabbath] See on ver. 2.

Ver. 7. Even them will I bring unto my holy mountain] i. e. Into my Church and Church-Assemblies. Quaere whether Eunuchs and strangers were made partakers of all holy services in the second Temple, according to the letter? Sure we are, that that holy Eunuch. Acts 8. and the rest of the Gentiles had and still have free admission under the Gospel.

And will make them joyful in mine house of prayer] by their free access unto me, and all good success in their suits. Pray that your joy may be full, Joh. 16.24. Draw water with joy out of this well of salvation, Isa. 12. Rejoice evermore, and that you may so do, Pray without ceasing, 1 Thes. 5.16, 17.

Their burnt offerings and their sacrifices shall be accepted upon mine Altar] Their Evangelical Sacrifices of prayer, praise, alms, obedience, &c. shall be accepted through Christ, Heb. 13.10, 15. who is the true altar that sanctifieth all that is offered on it, Rev. 8.3, 4.

For mine house shall be called, &c.] See on Mat. 21.13.

Ver. 8. Which gathereth the outcasts of Israel] According to that ancient promise of his, Deut. 30.4. None of his shall be lost for looking after: he will fetch back his banished, as that witty woman said, 2 Sam. 14.14.

Yet will I gather others to him] Strangers, Eunuchs, all mine other sheep that are not yet of this fold, Joh. 10 16. together with all my stragglers, those that are relapsed will I recover.

Ver. 9. All ye beasts of the field come to devour] Statim quasi vehementer ira accensus, &c. All upon the sudden, as one much enraged against the wicked Priests especially (as greatest Traitors to the state) the Lord thundereth and threateneth terribly. By the beasts here called for, we may understand the Babylonians, Grecians, Syrians, Egyptians, but especially the Romans, who made clean work of them, when as they were grown extremely wicked, and even ripe for ruin, as Josephus witnesseth. See Jer. 50.17.

Ver. 10. His watchmen are blind, they are all ignorant] Invehit in Pseudepiscopos, such as were (and are still in part) the Popish Clergy, those of the ninth age especially, and not much better a little before Luther stickled: blind leaders of the blind, lamentably ignorant, as the Bishop of Dunkelden in Scotland for instance; who professed that he knew neither the New Testament nor the Old: so Bishop Albert reading the Bible, and being asked by a Noble-man What book it was he read? I know not, said he, what book it is; but all that I read in it, is contrary to our Religion. As for the other ill qualities of the watchmen here enveighed against, Hugo the Cardinal said, that the Devil had two daughters, Covetousness and Luxury: the former he had heretofore married out to the Jews, the latter to the Gentiles: but now the Monks and Priests had gotten them both from their old husbands, and taken them for their own use. The Hebrew Critics have observed, that the word here rendered watchmen, hath a Tsade bigger than ordinary; to show what odious creatures such are as are here described.

They are all dumb dogs that cannot bark] i. e. Will not deal plainly and faithfully with men's souls: but either preach not at all, or placentia only, toothless truths. Pliny tells of the dogs in Rome that were set to keep the Capitol; because, when the Gauls scaled it, the dogs being fed too full, lay sleeping and did not give warning, they not only hanged them up, but every year on that day of the year, hanged up certain dogs in the City for exemplary justice; yea crucified them alive upon an Elder-tree. Let dumb dogs and parasitical Preachers (treacherous to men's souls) take heed they be not one day hanged in hell.

Sleeping, lying down, loving to slumber] Non dormiunt solum, sed dedita opera dormiunt; so full they have farced themselves, and so deeply drunk they are, that they sleep soundly (though Lions roar, and wolves worry the poor flock) and that many times far enough from the fold; wherein they show themselves to be worse then Ulysses his swineherd, of whom Homer saith,

that he would not be drawn to sleep from his swinesty.

Ver. 11. Yea they are greedy dogs that can never have enough] Heb. strong of soul, or of appetite, they know not to be satisfied. Lac & lana is that they look for; the instruments of a foolish shepherd, forcipes & mulctra, the sheares and milk paile are in their hand, Zach. 11.15. they eat the fruit and drink the milk, as Ezek 25.4. yea they eat the fat, and tear the claws in pieces, Zach. 11.16. Albertus Magnus complained heavily of the covetousness of Pastors in his time: Temporalia colligunt perse, spiritualia seminant per alios, saith he; they take little pains, but care not how much profit they make: he that made Fasciculus temporum, doth the like. Another modern writer fitly applieth that to them, which Oedipus in Sophocles saith of Tiresias the Heathen-Prophet,

i. e. that he looked only to his gain, but was little seen in his profession. Such a one was Balaam, Jude 11. such were those false Prophets, Ezek. 13. the covetous Pharisees, Luke 16.14. the false Apostles, Rom. 16.18. called dogs, Phil. 3.2. such as had a greedy worm under their tongues, and could never be satisfied.

And they are shepherds that cannot understand] The dust of covetousness hath even put out their eyes: as it fared with the blind and greedy Pharisees, Avidi à non videndo: the world is a pearl in their eyes, they cannot see God, nor skill of their office. Tremellius rendereth it nesciunt docere, they know not to teach, as being choked haply with a fat benefice; a common practice of the Pope.

They all look to their own way] Mind their own commodity, whereby they are led up and down, as an Ox may be all a ground over, by a bottle of hay.

Ver. 12. Come ye] The wicked have their Come ye; as well as the godly, chap. 2. 3. See there.

I will fetch wine] A Pastor should be no winebibber or Alestake, 1 Tim. 3.8. Ebrietas in se culpas complectitur omnes. Drunkenness is a foul fault in any man (saith Petrus Ravennas ) but in a Minister, it is sacrilege; especially if he draw on others to it as here: and as the Popish Priests do at Paris and Lovain, where the best wine is called Vinum Theologicum, and they use to lengthen out their drunken compotations.

And tomorrow shall be as this day] Words of profane secureness and dissoluteness. See Chap. 22.13. Prov. 23.35.

CHAP. LVII.

Ver. 1. THe righteous perisheth] So the world deemeth, but not rightly: for the righteous hath hope in his death, when the wicked dying is driven away in his wickedness, Prov. 14.32. (by him that hath the power of death, even the devil, Heb. 2.14.) having been through fear of death all their life-time subject to bondage. The Lacedemonians all the time of their life adored death. The righteous can defy death with Paul, and sing, Death, where's they sting? Hell, where's thy victory? he is not killed with death, as Jezebel's children were, Rev. 2.23. but dieth in peace, though he die in battle, as Josiah did: of whom some interpret this Text.

And no man layeth it to heart] Heb. upon his heart, that it may sink and soak into it; so as to be soundly sensible of God's holy hand and end in such a providence. See chap. 5.12. There is a woe to oscitancy and stupidity of this kind.

And merciful men] Heb. men of piety or pity, such as all righteous persons are: they have received mercy, and they can show it, Colos. 3.12. they have steeped their thoughts in the mercies of God, which have died theirs, as the die-fat doth the cloth.

Are taken away] Heb. gathered, as corn is into the garner, or fruit into the storehouse; so they into Abraham's bosom.

No man considering] None of those debauched ones, chap 56.12. to be sure of; These are glad to be rid of the righteous, as the Sodomites were of righteous Lot; as the Heathen persecutors were of the Martyrs, whom they counted 〈 in non-Latin alphabet 〉 , 1 Cor. 4.13. the sweepings of the world and the off-scourings of all things.

That the righteous is taken away from the evil to come] As was Methuselah a year before the flood; Jeroboams best son, before the downfall of his Fathers family, 1 King. 14.12, 13. Josiah before the captivity, and first destruction of Jerusalem, 2 King. 22.23. James before the second, Act. 12. Austin a little before the sack of his City Hippo by the Vandals. Felix Nepotianus qui haec non vidit, saith Jerome. Stilico said, that when Ambrose was dead, Great changes would follow: and it fell out accordingly. Luther was taken away in peace, a little before the calamity of Germany, which he foretold for contempt of the Gospel. Pareus died a little before Heydelberg was taken, futuro malo substractus. Mr. Brightman was buried a day or two before the pursevant was sent for him. God had housed him, as he had Lot before the storm: hid him as he had done Moses in the hole of the Rock, till the tempest was blown over: dealt by him, as once by Daniel (chap. 12, 13.) who was hid to go away and rest before those great clashings and confusions should come, which had been foreshewn to him. Howbeit this is not generally so: for Jeremy lived to see the first destruction of Jerusalem: John the Evangelist, the last Mr. Dod, and many other holy men outlived our late unhappy wars, and deeply shared in them: But usually God taketh away his most eminent servants from the evil to come: as when there is a fire in a house or Town, men carry out their jewels; 〈 in non-Latin alphabet 〉 , saith an Ancient; the best die first, commonly: The comfort is, that though as grapes they be gathered afore they be ripe, and as lambs slain before they be grown, yet this benefit they have, that they are freed from the violence of the wine-press that others fall into, and they escape many storms that others live to taste of.

Ver. 2. He shall enter into peace] i. e. Into heaven, where the righteous (however looked upon as lost, ver. 1.) shall have life and peace, Rom. 8.6. joy and bliss, Mat. 25.21, 23. rest and peace, Rev. 14.13. and this 〈 in non-Latin alphabet 〉 amodo, strait upon it so soon as ever they are dead; from henceforth, forthwith their souls have happiness inconceivable. As for their bodies,

They shall rest in their beds] So their graves are called, by an elegant Metaphor: like as the bier that carrieth to it, is called Matteh, a couch, 2 Sam. 3.31. the burying-place a dormitory, or place to sleep in, and the Resurrection an awaking, Psal. 17. ult. To this bed Moses went up, when his Father bad: he died ad • s Jehovah, Deut. 34.5. which the Jew-Doctors expound, as though God did take away his soul with a kiss: like as the loving mother kisseth the child, and then layeth it down to sleep. Rhodingus, a Dutch Divine, when he perceived he should die, desired to be laid in another hed which he called his bed of rest, and upon which he had long before written this verse,

In this short bed of the grave shall be laid up the infinite miseries of many years; the bodies of the Saints shall by rotting, be refined, their precious dust preserved, till at last it arise incorruptible. O dieculam illam!

Each one walking in his uprightness] Or, walking before him, or right over against him: that is, keeping equipage with him; as when one friend walketh with another.

Ver. 3. But draw near hither ye sons of the sorceresse] Here Isaiah is very bold, (as the Apostle saith of him in another case, Rom. 10.20.) and maketh it appear, that he was none of those dumb dogs he had rated as, in the former Chapter. The Jews gloried much in their pedigree and descent from Abraham, and that they were born of the free-woman: he telleth them flat and plain, that they were witches children, whores-sons, a bastardly brood (as our Savior afterwards called them) a race of rebels, a seed of serpents, shamefully degenerate from their praise-worthy Progenitours.

Ver. 4. Against whom do ye sport yourselves?] You that are the wits, the merry Greeks of the times, that instead of trembling at God's Word, and humbling before him, hold it a goodly thing to gibe and jear at it, to mock and scoff at those that preach it, 2 Chron. 36.16. See chap. 5.19. and 22.13. and 28.14, 22. These were their game-stocks, and the matter of their mad mirth; neither is it any otherwise to this day: for the world ever was, and will be still, beside itself in point of salvation. Not the sinful Sodomites only, but Lots sons-in-law, who should have learned better, laughed him to scorn for his good counsel, Gen. 19.14. Ridetur cum suo Jehovah: Lot is counted but a Job, and bid to keep his breath to cool his broth. Erasmus is blamed for his dry scoffs at Capi • e and other Reformers: but Parsons the Jesuit is able to put Rabshaketh, Thersites and Lucian himself to school, for railing, deriding and scurrilous language.

Against whom make ye a wide mouth, and draw out the tongue?] By such base gestures did they show their contempt of the Prophets, as they thought: but indeed (and as it was construed) of God himself. See Exod. 16.8. Num. 16.11. Luk. 10.16. 1 Thes. 4.8. Look how unskillful hunters, shooting at wild beasts, do sometimes kill a man: so profane persons, shooting at God's Ministers, hit him. If we be served in like sort as those of old were, if we be for signs and for wonders in Israel, as Isaiah and his fellows were, chap. 8.18. If in mockage they imitate our language, as they did good Jeremiah's, crying at him, The burden of the Lord, the burden of the Lord, chap. 23. If they blow their noses at us, as they did at our Savior, Luk. 16.14. taunt and reproach us, as they did Paul, Act. 17.32. set us upon a stage to be laughed and hooted at, as they did those worthies of whom the world was not worthy, Heb. 10.33. 1 Cor. 4.9. let us not strange or startle at the matter, as if some new thing had befallen us; but rejoice and be exceeding glad: for so persecuted they the Prophets that were before us, Mat. 5.12. See 1 Pet. 4.14. with the Note.

Ver. 5. Enflaming yourselves with idols] That it might appear that there was good cause of so much sharpness, and that he did them no wrong, he painteth them out in their colors, to the life: Incalescitis, id est concumbitis, whilst ye commit folly and filthiness with your idols, ye are all adulterers, as an oven heated by the baker: your baker sleepeth all the night, in the morning it burneth as a flaming fire, Hos. 7.4, 6. And as the love of Harlots is oft hotter than that of husband and wife, so superstition many times out-doeth true religion.

Slaying the children] A barbarous practice, taught them by that old man-slayer. Careless parents do little less: whom therefore Bernard calleth peremptores potius quam parents, rather Parricides than Parents.

Ver. 6. Among the smooth stones of the stream is thy portion] Pars & sors tua: a poor portion it is, but such as thou art well apaid of ( viz. thine altars and thine idol-service) and settest up in my place: how exceeding devout in their way are some misled and muzzled Papists (those of the weaker sex especially) in the service of their god Mauzzim, in the honor of their over-admired relics, which they esteem no less than the people of the Isle Zeiilon in the East-Indies did their consecrated Apes-tooth; which being got from them, they offered an incredible mass of treasure to recover it.

Should I receive comfort in these] Or, should I not ease myself of these? as Jer. 5.9.

Ver. 7. Upon a lofty and high mountain] In all places hast thou poured out thy whoredoms, setting thy sin upon the cliffe of the rock, as it were a sunning: so shameless art thou grown.

Thy bed] i. e. thy Temples and Altars; as likewise do the Mass-mongers at this day.

Ver. 8. Behind the doors also and the posts] Where my Law should have been written, Deut. 6.9. and 11.20.

Hast thou set up thy remembrance] Thy mawmets and monuments of Idolatry: such as Papists now call Memories, and Lay-men's books.

Thou hast discovered thyself] Thy nakedness like a meretrix meretricissima, divaricasti tibias, as Ezek. 23. Omnibus modis t • comparans ut impudentissimum scortum, prostituting thyself as a most impudent Harlot, prodigiously lascivious.

Ver. 9. And thou wentest to the King] The King of Assyria, who styled himself the great King, to whom Ahaz both sent and went, 2 King. 16.8, 10.

With ointment] Heb. with oil, that is, with balsam, such as Judea only afforded, and was therefore highly esteemed in other countries.

And didst debase thyself even unto hell] By crouching and cringing to those foreign states, in a most submiss and servile way, as Ahaz had done with his, I am thy servant and thy son, 2 King. 16.7. to the dishonor of God, and to the reproach of Israel, who was God's first-born, higher than the Kings of the earth, Psal. 89.27.

Ver. 10. Thou art wearied in the greatness of thy way] Great pains thou hast taken to small purpose, and yet thou thinkest and hopest (but groundlessly) that.

Thou hast found the life of thy hand] A sure way of subsistence; thy desired help and safety.

Ver. 11. And of whom hast thou been afraid or feared?] q. d. Not me surely as thou oughtest: but thy fellow-creatures, whom thou shouldest have looked upon as so many mice.

That thou hast lied] i. e. So basely flattered the Assyrian.

Have I not held my peace] i. e. Born with thee, more than any else would ever have done? and yet my lenity is even worse than lost upon thee.

Ver. 12. I will declare thy righteousness] i. e. Thine unrighteousness, by an Irony: or thy righteousness secundum dici, non secundum esse, thine hypocrisy.

For they shall not profit thee] Nay they shall undo thee.

Ver. 13. When thou criest, let thy companies (Heb. thy gathered ones or troops) deliver thee] See Deut. 32 37, 38. Judge. 10.13, 14. with the Note.

But the wind shall carry them all away] The wind of God's power shall scatter them, quisquiliarum in morem.

Ver. 14. And he shall say] Or, and it shall be said: This is further added, for the comfort of those that trusted in God, that they shall have a smooth and clear passage home. This is literally meant of their return from Babylon: but mystically of the recollection of the Church out of the captivity of the devil, and power of sin.

Ver. 15. For thus saith the high and lofty one] Higher than the highest: so high, that he is said to abase himself to behold things done in heaven, Psal. 113.6. to look out of himself upon the Saints and Angels there. He is a God, saith one, whose nature is Majesty, whose place is immensity, whose time is eternity, whose life is sanctity, whose power is omnipotency, whose work is mercy, whose wrath is justice, whose throne is sublimity, whose seat is humility.

That inhabiteth Eternity] Gigas saeculorum, saith the Syriac. The Apostle Paul hath a like stately description of Almighty God, 1 Tim. 6.16. who yet is above all Name or Notion, and must be thought of as one not to be thought of. Herein he is most unlike to men, who the higher they are, the less they look after the poor afflicted.

I dwell in the high and holy place] In the light which no man can approach unto, 1. Tim. 6.16. In the holy place (of the material Temple) which was without windows, there burned lights perpetually; to represent the celestial lights: but in the most holy place, there was no light at all; to show, that all outward light is but darkness being compared with that light which God inhabiteth, and which is inaccessible.

With him also that is of a contrite and humble spirit] In the lowest hearts he dwelleth, as well as in the highest heavens. A broken heart is God's lesser heaven: here he dwelleth with delight. Not that the affliction of a man's spirit is pleasing to God, but the separation of sin from the soul: when the solder that joineth a sinful action and the heart together, is dissolved, this pleaseth the Lord.

To revive the spirit of the humble] As this very text hath done many a one.

Ver. 16. For I will not contend forever] It soon repenteth the Lord concerning his servants: Et pro magno peccato parum supplicii satis est patri. See Psal. 103.9.

For the spirit would fail before me] Heb. would be overcovered, sc. tenebris a • terroribus, it would even sink and faint away. When the child swoons in the whipping, God lets fall the rod, and falls a kissing it, to fetch life into it again, Jer. 31.20. As the rule in Physic is still to maintain nature, so doth he their spirits, by Cordials.

Ver. 17. For the iniquity of his Covetousness] Or of his Concupiscence, the sin of his nature. But covetousness is a wickedness with a witness; the root of all evil, 1 Tim. 6.10. Timon could say, that there were two sources of all sin, viz. 〈 in non-Latin alphabet 〉 covetousness and vain-glory.

And he went on frowardly in the way of his own heart] i. e. Exco • atus sequitur animalem suum spiritum, he blindling blundered on, without fear or wit, cross-grained and irreclaimable.

Ver. 18. I have seen his ways] His ways of covetousness, crossness, &c. I could be as cross as he for the heart of him, Psal. 18.26. But,

I will heal him] q. d. I see these froward children will say nothing to heart: frowns will not humble them, blows will not benefit them: if I do not save them, till they seek me, they'll never be saved. Therefore I will work for mine own name sake. See Ezek. 20.8, 14, 22, 44.

And restore comforts unto him, and to his mourners] To those that mourn in secret for his sins and miseries, Ezek. 9.4. Matth. 5.4. and to others for their sakes, ration consortii.

Ver. 19. I create the fruit of the lips] i. e. I speak peace to my people by the mouths of my faithful Ministers, applying and setting home the promises: And this I do most magnificently and mightily.

Peace, peace] See on chap. 26.3.

Ver. 20 But the wicked are like the troubled sea] Whose surges are not more lofty, then muddy. The sea is of itself unquiet and troublesme: much more when tossed with winds and tempests: So wicked men, when tis at best with them, are restless; but under terrors and temptations, they cast up the mire and dirt of desperation and blasphemy; as did Cain, Judas, Julian, Latomus, &c. God in afflictions marks men out: and then, conscience will prey upon them, as Simeon and Levi did upon the Shechemites, when sore: then, as Prov. 5.12, men shall cry out, How have I hated instruction, and my heart despised reproof! Then, as Gen. 42.21. Afflictions are to the soul, as storms are to the sea, or as earthquakes to the ground, which discover a great deal of filth. Vatablus rendereth the text thus, Imp • i autem Euripi instar fremunt. Now Euripus ebbeth and floweth seven times a day, and must needs therefore be in continual motion and agitation. Mr. Dod was wont to compare wicked men to the waves of the sea; those which were of a great estate were great waves, said He; those that were of small estate, were small waves: but all were restless as waves, Job. 20.20.

Ver. 21. There is no peace] a truce there may be for a time, and a seeming peace: but it is pax infida, pax incerta, a peace no peace. The sea may seem sometimes still, but it is never so: no more are the wicked. And this is twice here affirmed for more assurance: like as he had twice said I will heal them, ver. 18.19. and as he had promised peace peace to the mourners • ib. who, having soaked themselves in godly sorrow, are washed from their wickedness by the blood of Jesus Christ, and being justified by faith have peace with God: This is a peerlelesse pearl, which no cock on the dunghill ever knew the worth of.

CHAP. LVIII.

Ver. 1. CRy aloud] Heb. Cry with the throat, or with full throat, as Jer. 12.6. plenis faucibus, voice sonora, & quasi tubali; set up thy Note; not only say to the wicked it shall be ill with him, chap. 3.11. there is no peace to him, chap. 57.21. but cry it aloud.

Spare not] Singulae particulae habent emphasin; use utmost intention of spirit, and contention of speech: thou hast to do with an hypocritical Nation, then which kind of people nothing is more stupid, more uncounselable or impenitent; for how should such repent as have converted conversion itself into a form, yea into sin? Bestir thee therefore against these deaf Sea-monsters; Sic clames ut Stentora vincere possis. If a man's house be on fire, we must not speak softly (as loath to awaken him) Sir your house is on fire.

Lift up thy voice like a trumpet] Non ut tibia, sed ut tuba; Not as a pipe for delight, but as a trumpet alarm against sin and Satan: as all the Country was filled with the sound of that trumpet at the giving of the Law, and as all the world shall hear the sound of that trumpet of God, 1 Thes. 4.16. when the Law shall be required: so let the Preachers voice be a summons to speedy repentance, or else to unavidable judgment. There is one that descanteth thus upon the words: Divers things there are saith he, that sound louder then a trumpet; the Sea, the Thunder, or such like: Yet he saith not Lift up thy voice as the Sea, or as the Thunder, but as a trumpet: because a Trumpeter, when he sounds his trumpet, he winds it with his mouth, and holds it with his hands; and so a Preacher, which is a spiritual Trumpeter, must not only, by preaching well, sound forth the word of Truth with his mouth, but also by doing well, he must support and hold it up with his hands: and then doth he lift up his voice as a Trumpet.

And show my people their transgressions] Let God's watch-men cast away the inverse trumpets of Furius Fulvius which sounded a retreat when they should have sounded an alarm; but deal freely and faithfully with men souls, taking the same liberty to cry down sin, that men take to commit sin.

Ver. 2. Yet they seek me daily] In pretence at least: and this their dissembled sanctity, double iniquity, is one of those great transgressions of theirs, against which thou must declaim, yea proclaim hell-fire, in case they amend it not.

And delight to know my ways] They seem to do so, by frequenting mine Ordinances, and attending to my Priests, whose lips preserve and present knowledge.

As a Nation that did righteousness] But it is but as a Nation that did it: they had but a form of knowledge, Rom. 2.20. and a form of godliness, 2 Tim. 3.5. Ejusdem farinae nobiscum sunt religiosu i quidam in speciem, saith Oecolampadius: the Church is still full of such hypocrites, that only act religion, play devotion, wherein they may out do better men, for the external part of religion, and pretence of zeal, as the Pharrisees in the Gospel, fasted more then the Disciples, wanzing their visages, and weakening their constitutions with much abstinence. The Sorcerers of Egypt seemed to do as much as Moses: so do these as much or more, then sound Christians. The Apostles were as deceivers and yet true, 2 Cor. 6.8. but these are as true and yet deceivers.

They ask of me the Ordinances of Justice] As not willing to deviate: but they are ever learning, yet never come to the knowledge of the Truth.

And take delight in approaching to God] Which yet no hypocrite can do from the heart, Job 27.10. for God is light, and holiness, and therefore hated by the blind and soul hypocrite, Joh. 3.20. all whose devotions are effects rather of Art and parts then of the heart and grace: hence God abhorreth them; for he loveth truth in the inward parts, Psal. 51.6.

Ver. 3. Wherefore have we fasted, say they, and thou seest not? ] Here they begin to bluster, and their hypocrisy to blister out at their lips. God, they held, was not a little beholden to them: and now also behind hand with them. For as that Heathen Emperor said once of his God's, Non sic deos coluimus, ut iste nos vinceret, We have not served our gods, that they should serve us no better then to suffer our enemies to get the better of us: so were these proud pretenders ready to say of God Almighty, We have better deserved then to be so served; rated by these Prophets, and evil entreated by our enemies; beaten on both sides. A rich Chapman, that hath had a good stock and trading, is loath to be a journey-man again; he'l be trading though it be but for pins: so we, bankrupt in Adam, yet will be doing, and think to be saved for a company of poor beggarly duties, dead prayers, formal fastings, &c. and to set off with God by our good deeds for our bad, as the Papists do, and not a few Ignorants amongst us.

Behold in the day of your fast] which is called a day of Restraint, because therein you should amerce yourselves and abridge yourselves of all sorts of delights.

Ye find pleasure] Ye find your own desire, pleasure or will: ye gratify your flesh, pursue your sinful lusts and purposes. Grande malum propria voluntas (saith Bernard) qua fit ut bona tua tibi bona non sint. A man's own will or pleasure proves a great evil to him many times, making his good duties (fastings, prayers, and the like) no way good to him. In vain is the body macera • ed, if men's lusts be not mortified.

And exact all your labors] i. e. Your debts and dues with rigor and extremity; not considering that utmost righ is utmost wrong: and that howsoever, you should take another time for such work. Feriu jurgia amovento, brawl not on an holy-day, was one of the laws of the twelve Tables in Rome.

Ver. 4. Behold] Take notice whence it is, that ye so miscarry in your services: and leave muttering against me.

Ye fast for strife and debate] Or, unto strife and debate, i. e. On your Fast-days ye contend and quarrel; being hungry you are angry; as emptiness whetteth choler. Sed quid prodest pallor in ore, si sit livor in cord? to what purpose is a pale face, and a spiteful spirit? and what is an humbling day without an humbled heart? not only an irreligious incongruity, but an high provocation: like Zimries act, when all the Congregation were weeping before the door of the Tabernacle. Get thee behind, said Jehu to the messenger, what hast thou to do with peace? Confessions and prayers are our messengers; but if the heart be not broken, there is no peace to such wicked.

And to smite with the fist with wickedness] sc. Your servants, or your debtors; as Matth. 18.28. They should have had, on such a day especially, Pacem cum hominibus, cum vitiis bellum, (which was Otho 2. His Motto ) peace with men, and war with their wickednesses.

Ye shall not fast as ye do this day] For ye fast not to God, Zech. 7.5, 11, 12. but bear fruit to yourselves, like that empty Vine Ephraim, Hos. 10.1. and so are not a button the better for all you do, Jer. 14.1, 2. When they fast I will not hear their cry.

To make your voices to be heard on high] Out of ostentation of Devotion: but secrecy here were a better argument of sincerity. Or, do ye think to be heard on high. i. e. in Heaven for such outside services?

Ver. 5. Is it such a fast that I have chosen] No: for God hates that mar-good formality: and displeasing service is double dishonor.

A day for a man to afflict his soul] i. e. His body a whole day at least, from evening till evening, Levite. 23.32. or from morning till evening, Judge. 20.26. 2 Sam. 3.35. Yet so as that nature be chastised, not disabled for service; and that we take not the more liberty afterwards to pamper the flesh which we have pined, as those dames of Athens did in their Thesmophoria, a feast of Ceres; to the which they prepared themselves with fasting: but after that, took their liquor more freely then was fit. And as the Turks do at this day in their solemn Fasts: they will not so much as taste a cup of water, or wash their mouths with water all the day long, before the stars appear in the sky: but then they lay the reins in the neck, and run riot.

Is it to bow down the head as a bulrush] Whiles the heart is unbowed, and stands bolt upright. Hypocrites, like bulrushes, hang down their heads for a day, while some storm of trouble is upon them. But when a fair sun-shine day is come, to dry it up again, they lift up their heads as before. Fitly, saith a grave Divine, is formality compared to a bulrush; the color is fresh, the skin smooth; he is very exact that can find a knot in a bulrush: but if you pill it, what is under, but a kind of spungious unsubstantial substance, of no use in the world worth the speaking of. Such are hypocrites; a fair outside, specious pretences of piety &c. all the rest not worth a rush. Pictures saith another, are pretty things to look on: and thats all they are good for. Christ looked on, and loved the young Pharisee, &c.

And to spread sack-cloth and ashes under him] The Jews did so usually in their solemn mournings, Esth. 4, 3. Jer. 6.26. The Heathens also did the like, Jonah 3.5. Matth. 11.21.

Wilt thou call this a fast?] Is it not a mere mock-fast as was that of the Pharisees? and is that of the Papists, who pride themselves that day with opinion of merit, for their mere outward abstinence. Some Protestants also fast, but they had need to send, as God speaks, for mourning-women, that by their cunning they may be taught to mourn, Jer. 19.17. and for reformation (the main business of a fast) they mind it not.

And an acceptable day to the Lord] Heb. a day of good-will, or well-liking: therefore called elsewhere a day of Atonement, or Expiation; and hath most excellent promises made to it, Joel 2.12, 18. Only there must be withal a turning from wicked work • ; without which, God seeth no work or worth in a Fast, Jon. 3.10. nor can it be an acceptable day to the Lord.

Ver. 6. Is not this the Fast that I have chosen] There is a three-fold Fast; from meat, mirth, sin: this last crowns both the former: and yet we say not (as the Papists falsely say we hold) that fasting is no more but a moral temperance, a fasting from sin, a matter of policy.

To lose the bands of wickedness] i. e. Juramentum, literariam cautionem, vincula, carceres, servitutem: the unjust bonds and obligations of Usurers and oppessors, whereby poor non-solvents were imprisoned, or imbondaged. These are also here further called heavy burdens, and yokes: as elsewhere nets, Psal. 10.9. that is, saith Chrysostom, bonds, debts, morgages.

And to let the oppressed go free] Heb. the bruised or broken, sc. in their estates.

And that ye break every yoke] Cancel every unjust writing, say the Septuagint. They took twelve in the hundred in Nehemiah 's time: this was a yoke intolerable: I pray you let us leave off this usury saith he, chap. 5.10. At this day the Jews are in all places permitted to strain up their usury to eighteen in the hundred upon the Christians: but then they are used, as the Friars, to suck from the meanest, and to be sucked by the greatest.

Ver. 7. Is it not to deal thy bread to the hungry] Thine own bread it must be, and that especially whereof thou hast on the fast-day abbridged thyself: for what the rich spare on such a day, the poor should spend. Hereby 1. Men's prayers shall speed the better, Acts 10.4. 2. They shall make God their debtor, Prov. 19.17.3. That is best and most pleasing alms to God, that is given in Church assemblies: for 1. It is an Ordinance of God, and a Sabbath-duty, 1 Cor. 16.1, 2. 2. Christ there sitteth, and seeth the gift and mind of every alms-giver, Luke 21.1, 2. setting it down in his book of remembrance, Mal. 3.16.

And that thou bring the poor that are cast out] Scilicet tanquam rebels, as those poor Albigenses were in France, and their posterity lately in Piedmont: the Protestant Lorainers proscribed for religion by their Duke, and entertained by the State of Strasbourg, at the earnest suit of the Ministers there, till they could be conveniently provided for elsewhere: there being some thousands of them, which, till then, were forced to feed upon hips, haws, leaves of trees, and grass of the field.

That thou cover him] Duties of the second Table only are here enjoined, because they are excellent evidences of true piety, and pure religion, Jam. 1. ult.

And that thou hide not thyself from thine own flesh] Thy poor brother, who is of the same nature with thee, and is as capable of grace and glory as thyself. Learn to see Christ in thy poor P • titioner; and thou wilt the sooner yield, Matth. 25. Consider also what is said of him that shutteth up his bowels of compassion from his necessitous brother, 1 Joh. 3.17.

Ver. 8. Then shall thy light break forth as the morning] He saith not shall appear, but shall break forth, ut velocitatem & copiam dantis exprimeret, saith Chrysostom: that he might express the swiftness and bountifulness of God the giver of it.

And thy health shall spring forth speedily] The Sun of righteousness shall arise unto thee with healing under his wings, Mal. 4.2. See the Note.

And thy righteousness shall go before thee] Thou shalt have the comfort and credit of thy bounty and charity, which is oft called righteousness, as Psal. 112.9. Dan. 4.24. Acts 10.35.

And the glory of the Lord shall be thy rearward] i. e. The glorious Jehovah shall see to thy safety. See Psal. 27.10. with the Note. See also Isa. 52.12.

Ver. 9. Then shalt thou call, and the Lord shall answer] Thou shalt have the royalty of his ear, easy access to, and all best success at the throne of grace: no such cause to complain, as thou didst, ver. 3. that thy prayers were lost.

If thou take away from the midst of thee] E meditullio tui, from thy very heart, by an inward reformation: si animo, opere, & sermon aversaberis inhumanitatem, if thou heartily hate cruelty, and act accordingly.

The yoke] As ver. 6.

The putting forth of the finger] The finger of that wicked fist, ver. 4. or that finger wherewith thou threatenest thy servants, or pointest at others in scorn or disdain; as the proud Pharisee seemeth to have done at the poor Publican, when he said I am not as that fellow, Luke. 18.11.

And speaking vanity] Or, violence (as the Chaldee here) talk concerning the wringing and wronging of others. All this must be done, or else no hope that God will hear prayers: look to it. See Psal. 66.18. with Notes.

Ver. 10. And if thou draw out thy soul to the hungry] Not thy sheaf only: relieving the necessitous out of deep commiseration: and couldest part with thy very life also for them, if duly called thereunto. Compassion excelleth alms and outward works of mercy: for when one giveth an alms, he giveth something without himself: but by compassion, we relieve another by somewhat within, and from ourselves.

And satisfy] Not save him alive only, by a scant allowance, prisoners pittance.

Then shall thy light arise in obscurity] Thou shalt abound with blessings of all sorts: See my common place of Alms.

And thy darkness be as the noon-day] In agone & horrore mortis erit tibi consolatio & spes salut • ac lucis. God will make thy bed in all thy sickness: and comfort thee at the hour of death.

Ver. 11. And the Lord shall guide thee] Or, lead thee: as thou leadest the harborless outcast into thine house, ver. 7,

And satisfy thy soul in drough] As thou didst satisfy the poor hungry man's soul, ver. 10. See Psal. 33.19. and Prov. 28.27. with the Notes.

And make fat thy bones] i. e. Chear up thy heart: for a sorrowful spirit drieth up the bones, Prov. 17.22. The Vulgar Translation hath it, he will deliver or set free thy bones, sc. from bands and fetters; as thou hadst loosed or set free thy poor brethren from their bands and yokes, ver. 6.

And thou shalt be like a watered garden] Filled with the fruits of righteousness, and with spiritual consolations, unspeakable and glorious joys.

And like a spring of water, whose waters fail not] Similitudines & Allegoriae, magnam habent gratiam. Who would not now turn spiritual purchaser?

Ver. 12. And they that shall be of thee] Thy posterity that have taken their being and beginning from thee.

Shall build the old waste places] Heb. the wastes of antiquity, i. e. The ruinous places of Jerusalem. The Apostles also, as master-builders, and others as builders together with them, have an happy hand in rearing the fair fabric of the new man, that hidden man of the heart, See Ephes. 2.20, 21, 22.

And thou shalt be called the Repairer of the breach] The Father of thy Country, the repairer of peace, the restorer of lost liberty, &c. Such honor had Nehemiah of old; Hunniades alate, who having overthrown Mesites the Turks General, at his return into the Camp, a wonderful number of the poor Captives came, and falling at his feet and kissing them, gave God thanks for their deliverance by him: some called him the Father, some the Defender of his Country: the Soldiers their invincible General: the Captives their Deliverer: the women their Protectour: the young men and children their most loving Father. He again, with tears standing in his eyes, courteously embraced them; rejoicing at the public good: and himself, giving most hearty thanks to God, commanded the like to be done in all the Churches of that Province, &c. On the contrary, our Henry the third, for his ill managing of matters, was called Regni dilapidator; and Richard the third, The Calamity of his Country.

Ver. 13. If thou turn away thy foot from the Sabbath] If thou abstain from Journies and all secular businesses, as much as may be, Ezek. 22.26. Otherwise God will sue thee upon an action of waste: and the superstitious Jew will rise up and condemn thee; who if in his journey he be overtaken by the Sabbath, he must stay, though in the midst of a field or wood; though in danger of thieves, storms, or hunger, he may not budge.

From doing thy pleasure on mine holy day] Plutarch thought Sabbath was from Sabbos, a name of Bacchus, that signifieth to live jocundly and jovially. The Sabbath that many pleasure mongers keep, may well have such a derivation, and their Dies Dominicus be called dies Daemoniacus: for they make it as Bacchus his Orgies rather then God's holy solemnity; as doing thereon things no day lawful, but then most abominable.

And call the Sabbath a delight] Counting it so, and making it so. The Jews call it Desiderium dierum, the desirable day: they meet it with these words, Veni sponsa mea, come my Spouse. Of old, they blessed God for it, Neh. 9.14. and gave the whole week the denomination from it, Luk. 18.12. they strictly and spiritually kept it: but now they think the Sabbath is not sufficiently observed, except they eat and drink largely, and give themselves to other sensual delights. After dinner, the most of their discourse is about their use-money, and other worldly businesses, &c. They pray indeed, but it is that Elias would hasten his coming, even the next Sabbath if he please: that he might give them notice of the Messiah's his coming, &c. Let us take heed of being weary of the Sabbath and wishing it over, as they did, Am. 8.5. Mal. 1.12, 13. walk into God's garden, taste how good the Lord is in his Ordinances, feel a continual increase of sweetness, in the pleasure and dainties of holy duties, whereof we have such variety that we cannot easily be sated: so little need is there that we should, with the R • bbines, expound this delight in the text, of dainty and delightful meats to be eaten on this day.

The holy of the Lord, honorable] And therefore honorable because holy: as it is said also of the Lord of the Sabbath Holy and reverend is his name, Psal, 111.9. A holy convocation the Sabbath is called, Levite. 23.3. See Levite. 19.30. and 26.2. Let us sanctify this holy Rest; else it will degenerate into idleness, which is a sin any day (one of Sodom's sins) but on the Lord's day a double sin. Better not do our own work any day, than not God's work on his day. Deb • t totus dies festivus à Christiano expendi operibus sanctis, saith Rob. Grosthead Bishop of Lincoln. The whole Sabbath should be spent in holy duties. Debemus die Dominico solummodo spiritualibus gandiis repleri, we should be in the spirit on the Lord's day, and be filled with spiritual delights only, saith the Council of Paris held Anno Dom. 829. Christ hath for this purpose made us an holy Nation, and a Kingdom of Priests, Exod. 19.9. that is, holy and honorable: and God hath sanctified it for a day of blessing to those that sanctify it, Exod. 20.11. Ezek. 20.12. He hath called it an everlasting Covenant by way of eminency, Exod. 31.16. as if nothing of God's Covenant were kept, if this were not kept holy.

Not doing thine own ways] Ea tantum facias quae ad anima salutem pertinent, saith Jerome. Those things only are then to be done, that pertain to thy souls health, works of piety, of charity, and of necessity, none else. Tantum divinis cultibus serviamus, saith Austin. What meant then that good King Edward 6. (and where were those that should have better instructed him, Cranmer, Ridley &c.) to deliver to his Council these Articles following; that upon Sundays they intend public affairs of the Realm, dispatch answers to letters for good order of the State, and make full dispatches of all things concluded in the week before; Provided that they be present at Common-Prayer▪ &c?

Nor speaking thine own words] Those words of vanity or vexation, ver. 9. but words of wisdom and sobriety suitable to the holiness of the day.

Ver. 14. Then shalt thou delight thyself in the Lord] Find such inexplicable sweetness in communion with God use of his heart-ravishing ordinances, meditation on his word and works, especially that of our Redemption, as far far exceedeth all the dirty delights of profane Sensualists and Sabbath-breakers, Job 27.10. Prov. 14.10.

And I will cause thee to ride upon the high places of the earth] Yea upon the heights of heaven; where thou shalt keep an everlasting Sabbath;in which all Sabbaths meet, and whereof there is no evening.

And feed thee with the heritage of Jacob thy Father] i. e. With heavenly Manna, such food as eye hath not seen, ear heard, or mouth of natural man ever tasted.

For the mouth of the Lord hath spoken it] The Lord, cujus ego sum os & organon, will certainly do all this: you may build upon it.

CHAP. LIX.

Ver. 1. BEhold the Lord's hand is not shortened] That their Fasts were not regarded, their Sabbath-keeping rewarded, as chap. 58.3, 14. their prayers answered, chap. 59.1, 2. according to expectation; the fault is not at all in God, saith the Prophet, as if he were now grown old, impotent, deafish, or bison (as they were apt to conceit it) but merely in themselves, as appeareth by the following catalogue of sins; which he therefore also, in his own and their names confesseth to God, and assigneth for the cause of their so long-lasting calamity.

Ver. 2. But your iniquities have severed] i. e. Have set you at a very great distance (hinted also by the redundancy of speech that is here in the Original) or rather defiance, Psal. 5.5. Prov. 15.29. chap. 29.13. Nothing intricates our actions more than our sins, which do likewise ensnare our souls whiles they are as a wall of separation between God and us, Ezek. 43.8. and as an interstitium, such as is the firmament that divideth the upper and the lower waters, Gen. 1.6.

And your sins have hid his face from you, that he will not hear] Crudelem medicum intemperant aeger facit. Sin is as a devil in the air, saith one, to hinder our prayers: turning from sin will charm the devil, and make him fall from heaven.

Ver. 3. For your hands are defiled with blood] The Prophet well knew, that these perverse Jews would stand upon their justification, and put God to his proofs (as their posterity also did, Jer. 2.35.) catalogum ergo been longum texit, therefore he here brings in a long bedrol of their sins; wherein their hands, lips, heart, feet, &c. were found guilty of high offense. See chap. 1.15.

Your lips have spoken lies] Those very lips of yours that have uttered prayers, have muttered lies. See James 3.10.

And your tongue hath muttered perverseness] How this was done, none hath better set forth than the Prophet Jeremy, chap. 9.3, 4, 5, 6, 7, 8.

Ver. 4. None calleth for justice] Mindeth the Judges of their duty, but rather connive, collogue, partake, &c. The Chaldee hath it, There is none that delivereth the poor and needy.

They trust in vanity] As those did, Jer. 7.4. making a bridge of their own shadows, they fall into the brook.

They conceive mischief, &c.] This is taken out of Psal. 7.14. See the Note there: as also on Job. 15.35. Heb. Going great with grievance, and bringing forth vexation.

Ver. 5. They hatch cockatrice eggs] i. e. Poisonous and pernicious designs; there are that interpret it of false doctrines, as destructive to men's souls: as Cockatrice eggs-eaten, or but broken, would be to their bodies. As the bird that sitteth on the serpents eggs, by breaking and hatching them, bringeth forth a perilous brood, to her own destruction: so here.

And weave the spiders web] Good for nothing but to catch flies. The natural man is ever either weaving spiders webs (which are futiles and fragiles ) or hatching Cockatrice-eggs. Vanity or villainy is his whole study and practice.

Ver. 6. Their webs shall not become garments] Garments quasi gardments; one use of them being to guard our bodies from the injury of wind and weather. Wicked devices and false doctrines profit not those that are therein occupied, as Heb. 13.9. In the day of God's wrath, they will prove but as a coat of cobweb.

Their works are works of iniquity] Here Ministers may learn roundly to reprove the sins of the people.

Ver. 7. Their feet run unto evil, &c.] They trot apace toward hell; they take long strides, as if they feared least hell should be full before they come thither.

And they make haste to shed innocent blood] This is taken from Prov. 1.16. and fitly applied by St. Paul to the whole race of mankind, Rom. 3.15. since by nature there's never a better of us: we are all in a pickle; Ecce hic te las aranearum & ova aspidum explicat.

Wasting and destruction are in their paths] A Metaphor from torrents or tempests: or from a pestilence that sweepeth all, as now it doth at Genna, and as it did not long since at Naples.

Ver. 8. The way of peace they know not] Like Salamanders, they love to live in the fire of contention, to swim against the stream with the Trout, to sow sedition, as the devil, &c.

Shall not know peace] Shall not know what it meaneth.

Ver. 9. Therefore is Judgment far from us] Here followeth, the complaint of the godly party, together with their confession: this they knew well to be the readiest way to get off with comfort. God, say they here, hath neither avenged us on our enemies, nor shown us favor: he letteth our foes deal with us, as we have dealt one with another.

We wait for light, but behold obscurity] We promised ourselves a better estate: but the matter mendeth with us, quoth that Martyr, as sour ale doth in summer.

Ver. 10. We grope for the wall like the blind] We are altogether to seek, utterly destitute of good counsel or advice: neither can we enjoy those comforts that we have.

We are in desolate places as dead men] As free among the dead, free of that company, Psal. 88.5. Leo Judae rendereth it, we are in our graves as dead carcasses. Piscator thus, In fatnesses (that is, in the abundance of all things) we are as dead men.

Ver. 11. We roar all like bears] Fremimus, ac gemimus. The bear, when hurt or robbed, runs into his den and roareth. Doves, when bereft of their mates, sit solitary and groan. So do we indisinenter & intime gemimus, make pitiful moan: and that's all we can do.

Ver. 12. For our transgressions are multiplied before thee] When complaints end in confessions, it is right: the Physic worketh kindly. Some furious fools have brutish and fell affections, full of rage, when in pain or grief they fly upon God and man, and all that comes next hand; hoping to ease themselves, not by confession or reformation, but by revenge.

And our sins testifying against us] Sin put a sting into their crosses: and hence it was they lay so heavy. This brought such roarings and groanings upon them, and that also when salvation was looked for.

For our transgressions are with us] They lie like a lo • d of lead upon our consciences, where they are yet unpardoned.

And as for our iniquities, we know them] Our consciences are burdened with them, and we feel the terrors of God in our souls. Conscientia nihil aliud est quam cordis scientia: Conscience is the reflection of the soul upon itself. See 1 Cor. 4.4. So here, As for our iniquities we know them, namely by a second act of the understanding, whereby, after we think or know a thing, we think what we think, and know what we know, and this is properly the action of Conscience.

Ver. 13. In transgressing and lying against the Lord] Or dealing disloyally with him. This is to lay on load; to be full in the mouth, to enter into particulars, and to confess them all with utmost aggravation.

Ver. 14. And judgment is turned away backward] Nihil amplius ex aequo & bono agitur: All's out of order: causes are carried the contrary way.

Truth is fallen in the streets] When the disputation at Oxford with Cranmer, Ridley and Latimer Martyrs was finished, Weston the Prolocutor triumphed with Vicit Veritas: whereas he should rather have said, Vicit Potestas, not Truth but Force hath carried it. In the Convocation at Paul's about the same time, when Philpot and other good men argued for the truth against the Popish Prelates, it was said, that those distressed Ministers had the Word for them, but the Prelates had the sword on their side, and would therefore get the better.

Ver. 14. Yea truth faileth] See ver. 13.

And he that departeth from evil, maketh himself a prey] Praedae patet, is like to suffer for his singularity and preciseness. The luxurious Ephesians once made this decree, 〈 in non-Latin alphabet 〉 , Let there be never a sober man suffered to live amongst us. The Athenians were wont to cast good men out of their Common-wealth by an Ostracisme. Thrascaes was commanded by Nero to die, because he was a better man then was fit to live in so loose an age. Josephus saith, that before the last destruction of Jerusalem, Religion was not only a matter of form, but of scorn. Bede reporteth of the ancient Brittons immediately before their destruction by the Saxons, that they were come to that height of wickedness, as to cast odium in religions professores tanquam in adversarios, hatred upon professors of religion, looking upon them as their adversaries.

Ver. 15. And wondered] The vulgar hath it Aporiatus est.

That there was no Intercessor] No Interposer (as Job 36.32.) that would stickle for truth and right, as did Nehemiah, Athanasius, Luther, &c.

Therefore his arm brought salvation—and his righteousness] i. e. Christ, the power of God, and the wisdom of God, 1 Cor. 1.24, 30.

Ver. 17. For he put on righteousness as a breast-plate] i. e. Christ did; and so must every Christian, Eph. 6.14. where the Apostle Paul soundeth the Alarm, and describeth his weapons as here, defensive and offensive; alluding likely to this text.

Ver. 18. Fury to his adversaries] Viz. The Devil and his Agents, his people's adversaries.

Ver. 19. So they shall fear the Name of the Lord] Christ shall get him a great Name, as a renowned Conqueror.

When the enemy shall come in like a flood] When they shall pour out a deluge of evils upon the Church, Rev. 12.15.

The Spirit of the Lord shall lift up a standard against him] i. e. Against strong temptations, corruptions, persecutions: the Motto shall be (as once) Christus nobiscum: state.

Ver. 20. And the Redeemer] Shall come to the Israel of God.

That turn from transgression] See Rom. 11.26. with the Note.

Ver. 21. My spirit which is upon thee, and my words] The efficacy of the Word is by the Spirit; the expression of the Spirit by the Word: both are here promised to the Church, as her true goods, Isa. 30.20, 21. Joh. 14.16, 26. It is with the Word and Spirit, as with the veins and arteries in the body: as the veins carry the blood, so the arteries carry the spirits to quicken the blood.

CHAP. LX.

Ver. 1. A Rise] Thou O my Church that now liest in pulvere vastitatis as a forlorn captive, rouse up thyself, change both thy countenance and condition, tanquam libera ac laeta ad novum nuncium: up, and look up; I have joyful tidings for thee.

For thy light is come] Christ, who is 〈 in non-Latin alphabet 〉 light essential, Joh. 12.48.

And the glory of the Lord is risen upon thee] The glorious Gospel of grace, 2 Cor. 3.7. and 4.4.

Ver. 2. For behold the darkness shall cover the earth] As once it did Egypt, Exod. 10.21. when there was light in the land of Goshen: so is there in the Church, when all the world besides lieth buried in a fog of ignorance, and a bog of wickedness. The separation of the Saints in light, is a wonderful separation, Exod. 33.16.

But the Lord shall arise upon thee] The Lord Christ who is the true light, Joh. 1.9. the light of the world, Joh. 8.12. the Sun of righteousness, Mal. 4.2. See the Note there.

Ver. 3. And the Gentiles shall come to thy light] The Apostles, those shining Luminaries, were Christ's 〈 in non-Latin alphabet 〉 , holding forth the light of life to all people, as Simeon said, Luk. 2. And we may well say, as our Savior did, Luk. 4.21. This day is this Scripture fulfilled in our ears, and made good to our hearts; praised be his holy Name throughout all eternity.

And Kings to the brightness of thy rising] As did our King Lucius, who is reckoned to be the first Christian King. Our Constantine, the first Christian Emperor; our Edward 6. the first reforming Prince, and many others. Facit hoc contra Anabaptistas, qui exclusos putant Reges ab Ecclesia.

Ver. 4. Lift up thine eyes] As from a watchtower: for so Zion signifieth.—

All they gather themselves together, &c.] See chap. 49.18.

Thy daughters shall be nursed at thy side] Like sucking children: they shall suck and be satisfied, chap. 66.11. The vulgar version here hath surgent for sugent: as it hath unus de similibus for unus e millibus, Job 33.23. and evertit for everrit, Luk. 15.8. with other such gross mistakes, not a few.

Ver. 5. Then thou shait see and flow together] Or, thou shalt break forth as a river, or thou shalt shine.

And thy heart shall fear] At first, at least; to see such a confluence of people unto thee.

And be enlarged] With joy, upon better consideration.

Because the abundance of the sea] i. e. The multitude of the Islanders and such as dwell by the sea-side, which are noted for the worst of men, whence the Proverb, Maritimi mores. Such are we Britones.

Ver. 6. The multitude of camels shall cover thee] i. e. Of such people's as usually ride upon Camels, viz. the Arabians and the adjacent Countries: these shall come flocking and flowing to the Church with their precious and pleasant riches.

The Dromedaries] A lesser and lower kind of camels, commended for their swiftness, Jer. 2.23. (we call slow people Drom • daries by Antiphrasis ) and for this, that they can travel four days together without water. Bajazet beaten by Tamberlan fled for his life, and might have escaped, had he not stayed to water his mare by the way, which thereupon went the more heavily, and was overtaken by the Tartars.

They shall bring gold and incense] This, the ancients interpret of those wise men from the East, Mat. 2.11. which was indeed a small essay of this Prophecy. But why should the Papists call them the three Kings of Cullen?

And they shall show forth the praises of the Lord] This is more than all their rich gifts. A thankful man is worth his weight in the gold of Ophir.

Ver. 7. All the flocks of Kedar] i. e. The Kedarens and Nebateans with their flocks, whereof they had abundance: and they now had hearts to honor the Lord with their substance, and with the best of their increase. See chap. 23.17, 18.

Ver. 8. What are these that fly as a cloud] Which flieth more swiftly than any bird, and covereth the sky far and near. Deus bone, quam multi catervatim accurrunt! (saith the Church here) wonderful! what trooping and treading upon the heels one of another is here?

And as the doves to their windows] To their columbaries, whereinto they scour and rush gregatim, & mira pernicitate, especially if they have young ones there, or else are driven by some hauke or tempest. God's people are free-hearted, Psal. 110.3. they serve the Lord with cheerfulness, Psal. 100.2. Amor enim alas addit: and well might Plato descant upon the word, 〈 in non-Latin alphabet 〉 , whom men call Love, the Immortal call winged.

Ver. 9. Surely the Isles shall wait for me] They shall come off freely, & non quasi angariati ad auditum verbi & Sacramentorum usum. And this is taken to be God's answer, declaring the cause of that wonderful concourse, ver. 8.

And the ships of Tarshish first] i. e. With the first, or in the beginnings, as the vulgar hath it. The Islands were converted as soon as any; as this of Britain is said to have been by Joseph of Arimathea; Omnium provinciarum prima Britannia publicitus Christi nomen recepit, saith Sabellicus; Of all Provinces, Britain first embraced the faith of Christ. From the which also, as we first of all the ten Kingdoms, ( Rev. 17.) revolted to the Pope, so we were the first that shook off that yoke: our Henry 8. being the first that broke the neck of the Popes usurped authority.

Because he hath glorified thee] By his gracious presence, and the sanctification of his Spirit by the Word.

Ver. 10. And the sons of strangers shall build up thy walls] By preaching and writing for the truth; as did many famous Greek and Latin Doctors; and since them not a few of all Nations.

And their Kings shall Minister unto thee] As did Cyrus and Darius: but especially Constantine the Great (who cared not what he bestowed upon the Church, and was therefore in a jear, by the Heathens called Pupillus, as if he needed a Guardian to order his expenses) Valentinian, Theodosius, Honorius, Justinian: Our Edward the sixth (beside the much good he did at home,) sent at one time five thousand pounds, to relieve Protestants beyond seas. Queen Elizabeth sent both men and means in abundance to the relief of the French and Hollanders.

Ver. 11. Therefore shall thy gates be open continually] Such shall be thy spiritual security; and so great the resort unto thee.

And that their Kings may be brought] Led captive, saith the Chaldee, sc. to the obedience of Faith, as Psal. 149.8. or led in state: so others.

Ver. 12. For the Nation and Kingdom that will not serve thee shall perish] They are utterly out then, who hold that men may be saved in what Religion soever, so be it they lead an honest life. And Pope Julius the third is justly accused of sacrilege, for stamping money with his own image and this inscription, The Nation and Kingdom that will not serve thee shall perish.

Ver. 13. The glory of Lebanon] The best Cedars there, in allusion to the building of the material Temple by Solomon, and afterwards by Ezra. q. d. Whatsoever is good in the world either in understanding, virtue or doctrine, shall be sanctified and employed for the building up of the Church.

The Fir-tree, the Pine-tree, and the Box tree] Which from those that would but cannot bring better, shall be well accepted.

And I will make the place of my feet glorious] i. e. My Church, when at lowest, and the members thereof even the meanest of them. Hence also Christ's name King of Kings and Lord of Lord's, is written on his thigh, i. e. On his lower parts, Rev. 19.16.

Ver. 14. The sons also of them that afflicted thee] When once they shall return and discern betwixt the righteous and the wicked, as Mal. 3.18. there shall be a strange alteration wrought in them as was in Paul, Cyprian, Vergerius, Latimer, others.

Shall bow themselves at the soales of thy feet] Such was the custom of the Easterlings: And this, the Popish writers say, is fulfilled in their Vice-god; as we may in the worst sense best call him. The first that held forth his feet to be kissed was Dioclesian the Tyrant.

Ver. 15. Whereas thou hast been forsaken and hated] The Primitive Christians suffered Odio humani generis, saith Tacitus, through the general hatred conceived against them: and non tam crimen quam nomen puniebatur, saith Another, their very name was odious.

I will make thee an eternal excellency] Here in part: but hereafter, in all perfection. God so favored the first orthodox Christian Emperors, ut cum illorum pietate, Dei liberalitas certare videretur, That God's liberality might seem to strive with their piety.

Ver. 16. Thou shalt also suck the milk of the Gentiles] Satiaberis divitiis populorum, saith the Chaldee. Thou shalt be satisfied with the riches of the people's.

And shalt suck the breast of Kings] i. e. With Kingly dainties and delicacies, saith Zanchez after the Rabbin's.

Ver. 17. For brass I will bring gold] i. e. I will beautify my Church with far greater gifts of my Spirit then now. The New Jerusalem (which signifieth, say some, the state of the Church in this world) when it shall be refined to the utmost, is all of gold: and these golden times are yet to come.

Thine exactours] Or, Overseers: thy Bishops, say the Sept.

Ver. 18. Violence shall no more be heard in thy land] The full accomplishment of this is not to be expected here.

But thou shalt call thy walls salvation] sc. When thou hast got the great gulf, Luke 16.26. betwixt thee and thine enemies.

And thy gates praise] God will continually come to thee with new benefits, and thou shalt go forth to meet him with thanksgiving, Psal. 89.16.

Ver. 19. The Sun shall be no more] God shall be thy Sun and shield, thy solace and safety, Psal. 84.11. the light of his loving countenance shall be lifted up upon thee: and this shall be better to thee then all outward comforts.

Ver. 20. Thy Sun shall no more go down] Thy joy shall no man take from thee: thou shalt have an habitual cheefulness.

Ver. 21. Thy people also shall be all righteous] Professional Saints at least they shall all be: Saints by calling: some of them also shall be really righteous and religious, justified by the merit, and sanctified by the Spirit of Christ. And these together make up a true visible Church, such as was that of Corinth and of Sardis. A mature there will be to the worlds end.

They shall inherit the land forever] Those that are righteous indeed, are heirs of the world together with faithful Abraham. The meek shall inherit the earth: and as for the poor in spirit, theirs is the kingdom of Heaven, Mat. 5 3, 5.

The branch of my planting] So may some be that yet bear no fruit, Joh. 15.2.

The work of my hands] By regeneration, Eph. 2.10. And so are such as are sanctified by habitual infusion, and not by baptismal profession ony. In both sorts God is glorified.

Ver. 22. A little one shall become a thousand] Three thousand were added to the Church in one day, Acts 2. five thousand in another, Acts 4. Homo ill tricubitalis (as Chrysostom calleth Paul ) that little man and least of all the Apostles, what great pains took he? how many Churches planted he? how many thousand souls gained he to Christ? See what a circuit he set, and what a deal of work he dispatched at one bout, Rom. 15.18, 19, 20. Here was minimus in mille, as tis Here. Think the like of the rest of the Apostles; as also of Luther, Melancthon, Ferellus, &c. Mr. Fox telleth us that many were made to see the falsities of Popery by reading Chaucer, more by reading Erasmus his Colloquies.

I the Lord will hasten it in his time] Heb. In its time; that is, in the time of the New Testament: but most completely and gloriously, at the Resurrection, shall all these things that are foretold be accomplished.

CHAP. LXI.

Ver. 1. THe Spirit of the Lord God is upon me] Christ had graciously promised to accomplish his people's happiness in its due time, chap. 60.22. Here he showeth how and when he will do it, viz. by himself, anointed and appointed by his heavenly Father to be Messiah the Prince, Dan. 9.25. Christ the Lord, Acts 4.26. Priest, Prophet, and King of his Church, a Savior ex Professo, consecrated as the Priests of old were, first with oil, and then with blood: So was he, 1. By the holy Spirit, invisibly at the first instant of his conception, and visibly, at his Baptism. 2. By his own blood sprinkled upon him at his Circumcision, but especially at his Passion, which was another Baptism, Matth. 20.23. Luke 12.50.

Because the Lord hath anointed me] Prae consortibus & proconsortibus, Psal. 45.7. Above thy fellows and also for thy fellows, as some render that text; See Joh. 1.33. & 3.34. Luke 4.18. Acts 10.38. Heb. 1.8. with Psal. 105.15. 2 Cor. 1.21, 22. 1 Joh. 2.20, 27. Only unto everyone of us is given grace according to the measure, of the gift of Christ, Ephes. 4.7. but God gave not the Spirit unto him by measure, Job. 3.34. he had it in an abundant and transcendent manner, good measure, pressed down shaken together and running over, even as much as his human nature was capable of. Let the Saints love him for this, Cant. 1.2. and labor to be more and more made partakers of his holiness: for of his fullness we all receive grace for grace Joh. 1.16. a persection in some sort answerable to Christ's own perfection. There are that observe in this text (and not amiss) the Mystery of the holy Trinity: viz. God the Father anointing his Son Christ, with the Holy Ghost. See the like at Christ's baptism, Mat. 3.16. with the Note there.

To preach good tidings to the meck] To preach: this referreth to Christ's Prophetical Office; as doth binding up the broken-hearted to his Priestly, and proclaiming liberty to the captives, to his Kingly Office. To these three offices as God, he was consecrated, (set apart for a Mediator, as Exod. 30.30) and as Man, he was qualified, as before. That which Christ came to preach was good tidings, goodspe • or Gospel, as we call it, the best news that ever came into the world, Luke 2.10. This he came and preached not in his own person only, but by his Prophets and Apostles, Ephes. 2.17. in whom he spake, 2 Cor. 13.3. and before all whom himself preached the first Gospel to our first parents, Gen. 3.15. even the Gospel of grace.

Unto the meek] Or lowly: for humility and meekness are s • roars collactancae, twin-sisters. These are those poor that are Gospelized, viz. the poor in spirit, sensible of their utter indigency and nothingness, Matth. 5.3. whereby also our Savior proveth himself to John 's disciples, sent unto him for the purpose, to be the true Messiah, foreshowed by Isaiah, and foreshadowed in him, Matth. 11.5. Luke 7.22.

He hath sent me to bind up the broken hearted] This Christ doth as a fit High priest, sensible of our miseries, Heb. 4.15. He hath manum medicam, he is the true Samaritan: not the Physician only but the Surgeon of his people, cataplasmans & obligans, plaistering and binding up their wounds given them by the Devil, (that wicked chief,) then when the Priest and the Levite (the Law) had passed them by, and yielded them no help at all.

The broken-hearted] Broken with the sense of sin and fear of wrath; so broken, as if all their bones were rattling within their skin. This was David's case, Psal. 51.8. and this he pleads, as one in case and capacity for mercy, ver. 17. he knew well enough, that God poureth not the oil of his mercy, save only into broken vessels: for whole vessels are full vessels, and so this precious liquor would run over, and be spilled upon the ground.

To proclaim liberty to the captives] Liberty from the tyranny of sin, and terror of Hell. This Christ doth as a King, with great power, Joh. 8.32, 34. Rom. 6.17, 18. Col. 1.13. 2 Tim. 2.26.

And the opening of the prison] i. e. Of Hell, called here koach of lakach to receive: because it is capacious, and still taking in more company; sic infernus dicicitur ab inferendo, ut aliqui volunt.

Ver. 2. To proclaim the acceptable year of the Lord] The new and true Jubilee or year of releasment, called here in the Hebrew the year of good-will, like as the Elect are called the men of God's good-will, Luke 2.14. This year is now, 2 Cor. 6.2. and the present now must be embraced and improved; since God is but a while with men in the opportunities of grace; which opportunities are headlong, and once past, irrecoverable.

And the day of vengeance of our God] Tribulation to them that trouble his people, 2 Thes. 1.6, 7. Gog and Magog shall down in that day; all Haman's be hanged up at that feast royal, at the last day especially, Luke 19.27.

To comfort all that mourn] This, Christ did both by word and deed: and this must all his Ministers do: comfort the feeble-minded, 1 Thes. 5.14. not burdening men's consciences with human traditions and merit of works. Popery is a doctrine of desperation.

Ver. 3. To appoint unto them that mourn in Zion] Here is shown how it is that Christ comforteth his people, sc. by clearing up their consciences from the stain and sting of sin, and by healing their natures, causing them to grow in grace as trees of righteousness, well rooted and well fruited.

To appoint unto them] sc. Comfort, as ver, 2.

To give unto them beauty for ashes] Cidarim pro cinere, lusum pro luctus, risum pro rictu, &c. to turn all their sighing into singing, all their musing into music, all their sadness into gladness, all their tears into triumphs. But then those that would rejoice with joy unspeakable, must stir up sighs that are unutterable: for even Christ himself favos post fella gustavit, tasted first of the sower, and then of the sweet.

That they may be called] Have the comfort and the credit of growing Christians, full of goodness, and filled with all knowledge, able also to admonish one another, as were those Romans, chap. 15.14. to their eternal commendation. See Joh. 15.5, 8. Philip. 1.11.

That he might be glorified] As indeed he is by one gracious action performed by a fruitful Christian, more then by all his works of Creation and Providence.

Ver. 4. And they shall build the old wastes] Desolationes saeculi, the Gentiles that have long lain forlorn and desolate, as ruinated houses, or the wild waste, shall, by the Apostles and other Doctors of the Church, be brought to Christ, and built up in holiness.

And they shall repair] The same thing is four several times said over for better assurance: and to set forth the miracle.

Ver. 5. And strangers shall stand and feed your flocks] i. e. Shall be very well please to serve you, so they may serve the true God with you: yea, being proselyted, they shall become eminent Pastors and Teachers of the Gospel; such as were Justin Martyr, Cyprian, Austin, &c.

Shall be your plow-men] See 1 Cor. 3.9.

Ver. 6. But ye shall be named the Priests of the Lord] Or, Princes of the Lord, as the word is used, 2 Sam. 8.18. See Exod. 19.6. Rev. 1.6. 1 Pet. 2.9. Rom. 12.1. Heb. 13.15.

Ye shall eat the riches of the Gentiles] Ye shall have the double honor of countenance and maintenance.

Ver. 7. For your shame ye shall have double] i. e. Plentiful reparation, double damages, as Job had, chap. 42.10, 12.

And for confusion they shall rejoice] Your grief shall be turned into joy as our Savior somewhere saith: See Mat. 5.12.

Everlasting joy shall be unto them] They shall be everlastingly merry: not so much for the double honor done to themselves, as for the enlargement of God's Kingdom, and the increase of his people: with whom they shall spiritually rejoice and reign forever.

Ver. 8. For I the Lord love Judgment, &c.] One rendereth it roundly thus, For I the Lord love right; I hate rapine by iniquity: q. d. Therefore I will right and repay the wrongs and damages done to my people. Neither is it for any one to think to expiate his bad deeds by his good, to set off with God, and to make him amends. In the times of Popery indeed men were taught so to do; they were persuaded that God would accept rapinam in holocaustum, and they practiced accordingly: as did the French Fury Brunhildis, who founded many Colleges: and our King Stephen who built many Monasteries: eo scilicet beneficio maleficia sua expiaverunt, saith mine Author. How much better Selymus the great Turk, who being on his death-bed moved by Pyrrhus his favourite, to bestow the great wealth taken from the Persian Merchants in divers places of his Empire, upon some notable Hospital for relief of the poor, refused so to do, and forthwith commanded restitution thereof to be made to the right owners.

And I will direct their work in truth] i. e. In sincerity: there shall be good actions and good aims; which two make a good Christian. Some render the words thus, And I will give them according to their work in truth; making in truth to be God's oath: q. d. Truly and without all doubt, I will perform my promises: you have mine Oath and my Covenant both, for your better assurance.

Ver. 9. And their seed shall be known among the Gentiles] i. e. Shall be noted and noticed for eximious and exemplary: non aliunde noscibiles quàm ex vitae emendatione, as it was said of the Primitive Christians, famous among the very Heathens, for their holy conversation. Pliny giveth a very honorable testimony of their innocence, in his second Epistle to Trajan. Those that stood with the Lamb had his Fathers name in their foreheads, Rev. 14. they led convincing lives, so that their friends could never sufficiently praise them, not their foes justly find any fault with them. Such a one was Luther, Bucer, Bradford, &c. Christians should shine as lamps, show forth the power of godliness in their whole practice, do more then others possibly can do, Matth. 5.47. that all may see and say, These are the seed that the Lord hath blessed, these are his darlings, his earthly Angels. What a shame was it to those flagitious Jews that it should be asked Are these the people of Jehovah? Ezek. 35.20. And the like to profligate Professors, that Papists should say, Are these your new Gospelers? For certain, (said One when be had read Christ's Sermon in the Mount) Either this is not Gospel, or we are not right Gospelers.

Ver. 10. I will greatly rejoice in the Lord] Me beatam! quare dolerem? O happy am I, said the Church; why should I be troubled at ought: why should not I over-abound exceedingly with joy, who have such rich and precious promises! gaudium in re, gaudium in spe; gaudium de possessione, gaudium de promissione, &c. i. e. Joy in hope, and joy in hand: joy in possession, and joy in reversion, &c. as Bernard sweetly. When once a soul enjoyeth God, it is quiet (as a Be that is got into her hive, or a Bird got into her nest, or the Dove into the Ark) nay it is triumphant, as more then a conqueror.

For he hath clothed me with the garments of salvation] By salvation and righteousness, Jerome here understandeth Christ our Savior and Justifier, whom we are bidden also to put on, Rom. 13.14. Gal. 3.27, Rev. 12.1.

As a Bridegroom decketh himself with ornaments] Tanquam sponsum qui sacerdotem resert ornatu (so Piscator rendereth it) as a Bridegroom bravely arrayed, like a Priest, Os humerosque Deo similis.

And as a Bride adorneth herself with jewels] Mundo suo, with her ornaments, habiliments, Heb. implements. The Church is here compared to a Bridegroom for her strength and constancy, saith Cyril: and again to a Bride for her fruitfulness, beauty and glory, here begun, and hereafter to be perfected.

Ver. 11. For as the earth bringeth forth her bud] Hic rursum loquitur Christus, saith Piscator, here Christ speaketh again, giving us to understand that piety is planted by God in the hearts of his people. We are God's husbandry, saith the Apostle, See Mark. 3.26, 27, 28. The Church is Christ's garden, Cant. 5.1. Howbeit it is with holy affections, as with exotique noble plants: this Country is not so kindly for them, being but a stepmother to them; therefore must they be much watered and cherished, &c. We have a gracious Promise that our hearts shall be like watered gardens, chap. 58.11. and that if we quench not the Spirit, but quicken and cherish it, there shall flow out of our belly, that is, out of the bosom and bottom of our souls shall flow rivers of living water, Joh. 7.38. better than those that watered the garden of Eden; so that we shall be filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God, Philip. 1.11.

CHAP. LXII.

Ver. 1. FOr Zion's sake I will not hold my peace] Habes hic orationem prophetae sanctissimam, saith Oecolampadius; Here we have the Prophets Oration; yea here we have the Prophets Panegyric to the Church, saith Hyperius, by way of congratulation for her felicity and dignity in Christ her head and husband: as also his resolution to be earnest and importunate with God and men for her deliverance and restitution. Terentius that noble General under Valens the Emperor, a • ked nothing but that the Church might be freed from Arians: and when the Emperor tore his Petition, he said that he would never ask anything for himself, if he might not prevail for the Church.

Until the righteousness thereof go forth as brightness] Till Christ come in the flesh, if I should live so long; as long as I have any being howsoever (See the like 1 Tim. 6.14.) and after that, by my writings, which shall continue to the worlds end.

Ver. 2. And the Gentiles shall see thy righteousness] The Prophet here very artificially turneth his speech to the Church herself, as if he would pronounce his Panegyric in her presence: and presently celebrateth her dignity and happiness herein, that the Gentiles should worship her, and be joined unto her. Some read it, And the Gentiles shall see thy righteous one, i. e. Christ, who came of the Jews, was preached to the Gentiles, believed on in the world, received up to glory, 1 Tim. 3.16.

And thou shalt be called by a new name] Viz. Hephzibah, i. e. My darling: and Beulah, i. e. a married woman, ver. 4. There are that by this new name will have to be understood the name of sons and daughters of the Almighty, Rev. 2.17. 2 Cor. 6. ult. Others the name of the Church Catholic. And others again the honorable name of Christians, which yet is at this day in Italy and at Rome a name of reproach, and usually abused to signify a Fool or a Dolt, as Dr. Fulk proveth out of their own Authors.

Ver. 3. And thou shalt be a crown of glory in the hand of the Lord] Or, a glorious crown by the hand (the good hand) of the Lord upon thee. The Saints are God's glory, chap. 46.13. the house of his glory, ch. 60.7. a crown of glory and a royal diadem here: the throne of glory, Jer. 4.21. the ornament of God, Ezek. 7.20. the beauty of his ornament, and that also set in Majesty, ib. Oh learn and labor to live up to such high preferment.

Ver. 4. But thou shalt be called Hephzibah] i. e. My delight is in her: as if Christ should say to his Church, as Judge. 14.3.— Tu mihi sola places, thou art mine only joy. The Lord taketh pleasure in them that fear him, Psal. 147.11. Let us reciprocate, love the Lord Jesus Christ in sincerity, not only with a love of Desire, as Psal. 42.1, 3. but also of Delight and complacency, solacing ourselves in the fruition of him, as Psal. 16.5, 6. and of his people those excellent ones of the earth who were David's Hephzibam, ver. 3. in whom was all his delight.

Ver. 5. For as a young man marrieth a Virgin, so shall thy Sons marry thee] This translation (saith one who preferreth the Vulgar, The young man shall dwell with the Virgins ) marreth the sense: since it is improper to say of sons, that they shall marry their mother. But I say that the Church never flourisheth more, than when the son marrieth the mother, and doth his utmost to beautify and amplify her. See 2 Cor. 11.2.

And as the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee] Communicating with our souls his sweetest favors in his Ordinances, as in the Bridal-bed, and making us to be conceived with the fruits of righteousness to everlasting life. It is therefore a most unworthy thing, that men should go a whoring from under him, Hos. 4.12. and seek to themselves among the creatures, alias delieias & amasias other sweet-hearts.

Ver. 6. I have set watchmen upon thy walls] i. e. Angels, say some (who are called watchers, Dan. 4.13, 33. See the Note there) Prophets and Pastors, say others, who are as watchmen upon the walls to admonish thee by their preaching, and to preserve thee by their prayers to God, Chap. 21.11. Ezek. 13.17. and 31.7.

Which shall never hold their peace] Never but be either praying or preaching, as Act. 6.4. Deut. 33.10. Austin desired that death might find him aut precantem aut praedicantem. Of Paul's uncessancy, see Act. 20.31. 1 Thes. 3.10.

Ye that make mention of the Lord] Or, ye that are the Lord's rememberancers, that jogge him as it were, and mind him of his people's necessities and miseries. The Kings of Israel, Persia, and of other Nations, had their Mazkirim, or Remembrancers, to mind them of those matters that concerned the weal public, and to these he here alludeth: All the Saints are such-like Officers and must be active.

Keep not silence] Be still suing and soliciting.

Ver. 7. And give him no rest] Heb. no silence, the same word as before, to quicken their diligence and to set forth the necessity of the work. Continue instant in prayer, Rom. 12.12. give not in, but persevere, without remission or intermission.

Till he establish, till he make Jerusalem a praise] Till he send the Messiah, who may restore Zion, set up and illustrate his Church, &c. Such lawful petitions from honest hearts have unmiscarrying returns.

Ver. 8. The Lord hath sworn by his right hand] i. e. By his Almighty power, or as Oecolampadius holdeth, by his Son by whom he made the worlds, and upholdeth all things, Heb. 1.2, 3.

Surely I will no more give thy corn to be meat for thine enemies] Or if I do, yet I will give you to suffer with joy the spoiling of your goods, as knowing in yourselves that ye have in heaven a better and an enduring substance, Heb. 10 34. Spiritual security and safety from the devil and all the enemies of our souls, is also signified by this similitude of protection against corporal enemies and plunderers, saith Piscator.

Ver. 9. But they that have gathered it shall eat it] A sufficiency of outward comforts they shall be sure of, together with righteousness and peace and joy in the holy Ghost; so much at least as shall support their spirits. Mr. Paul Bain saith thus of himself, I thank God in Christ, Sustentation I have, but suavities spiritual I taste not any.

Shall drink it in the courts of my holiness] He alludeth to their manner of feasting before the Lord, when they brought thank offerings: and the like is still done by us at the Eucharist, or Lord's supper especially.

Ver. 10. Go thorough, go thorough the gates] Thus the Prophet bespeaketh the Teachers and Keepers of the Church, with great alacrity of Spirit, and most ardent affection; being as it were in a spiritual rapture. That which he exhorteth them to do, is, rightly and faithfully to teach the people: and next, to take out of the way stumbling-blocks, as chap. 57.14. such as are heresies, foul offenses, &c. to the scandal of the weak, and scorn of the wicked.

Lift up a standard for the people] q. d. Certa & solida omnia constituite, settle all things fast and firm, that all men may be sure of their way, and what they ought to follow. It was a sad complaint of holy Melanchthon, Quos fugiamus habemus: quos sequamur, non intelligimus: but this lasted not long with those first famous Reformers whom the Lord soon set in a course.

Ver. 11. Behold thy salvation cometh] i. e. Christ thy Savior, as Luk. 2.30.

Behold his reward is with him] See on chap. 40.10. The three Beholds in this verse, should be well weighed.

And his work before him] i. e. That which he worketh for us and in us, rewarding the work of his own free grace.

Ver. 12. And they shall call them the holy people] Profane persons therefore, and persecutors of holiness are not to be reckoned among the people of the Lord: Are not all the Lord's people holy? said those rebels: but that helped them not.

And thou shalt be called sought out] Or much set by, contrary to that, Jer. 30.17. This is Zion that none seeketh after.

CHAP. LXIII.

Ver. 1. WHo is this that cometh from Edom] It had been said, chap. 62.11. Behold thy salvation (thy Savior) cometh. Here therefore by an elegant Hypotyposis, the Sionidae or Saints are brought in wondering at his coming in such a garb, and asking Who's this? what gallant Conqueror have we here? Edom or Idumaea signifieth Red, Bozrah (the chief City of Idumaea ) a vintage; confer ver. 2. It may very well be also, that this Prophecy was uttered in vintage-time, and therehence haply might grow the comparison here used. John the Divine, representing to us Christ's coming to Judgment, useth the same Simile, Rev. 19.13. Some also of good note do understand this Prophecy of Christ's triumphing over all his and our enemies (the Romish Edomites especially) at the last day.

With died garments] Heb. leavened, i. e. drenched, besmeared.

This that is glorious in his apparel] Which is the more glorious, because laced or embroidered with the blood of his enemies.

Walking in the greatness of his strength] Fortiter grassans, walking and stalking, going in state, gressu grallatorio, Emperor like, so as Epaminondas marched before his army; which when Agesilaus King of Spartans beheld, he cried out, O virum magnificum! O that's a gallant man! Ye shall see the Son of man coming with great power, saith Christ.

I that speak in righteousness] Christ's answer, q. d. Fear not little flock: this strange garb and gate of mine portendeth no hurt but good to you, to whom whatsoever I have faithfully promised, I will powerfully perform. As King of Zion I will

At the last day also I will come to be glorified in my Saints, and to be admired in all them that believe, 2 Thes. 1.10. See Rev. 19.11.

Mighty to save] Sufficiens ad salvandum, sive Magister ad salvandum, a Master to save. This those Lepers had learned, and therefore cried, Jesus Master, have mercy on us, Luk. 17.13.

Ver. 2. Wherefore art thou red in thine apparel?] The wondering Church had proposed two questions, ver. 1. viz. who that was? and why so bloodyed? To the first she had an answer in few, but very full, ver. 1. To the second she here again presseth for an answer: and the rather because candor magis quam cruor, clemency would better he seem a Savior, than cruelty.

Ver. 3. I have trodden the wine-press alone] I the Sole and All sufficient Savior of my Church have executed God's just vengeance upon all her enemies, spiritual and corporal: (confer Lam. 1.15. Rev. 14.19, 20. and 19.15.) and this with as much ease as men tread grapes in a wine-press.

And of the people there was none with me] Christ maketh use of men for the beating down of Satan's strong-holds: but the power whereby it is done, is from Christ alone, 2 Cor. 10.4, 5. and 4.7. Papists who will needs share with Christ and make him but an half-Savior, have no share in his salvation.

For I will tread them in mine anger] I have already done it: and I will much more at that great day of wrath, and revelation of the righteous judgment of God, Rom. 2.5. See Rev. 19.20, 21.

And their blood shall be sprinkled] Or, was sprinkled. Their blood, not his own. The Fathers therefore and others who interpret this text of Christ's passion, were mistaken. There is one among the rest who thus descants upon this verse, but not so well. The wild bull saith he, of all things cannot abide any red color. Therefore the Hunter for the nonce standing before a tree, puts on a red garment: whom when the Bull seeth, he runs hard at him as hard as he can drive: But the hunter slipping aside, the bulls horns stick fast in the tree: as when David slipped aside, Saul's spear stuck fast into the wall: such an hunter is Christ. Christ standing before the tree of his Cross, putteth on a red garment dipt and died in his own blood, as one that cometh with red garments from Bozrah: therefore the devil and his Angels, like wild bulls of Basan run at him: but he saving himself, their horns stick fast in the Cross; as Abraham's ram by his horns stuck fast in the briars. Thus he.

Stain my raiment] Heb. pollute it: for other blood polluteth, Chap. 59.3. Lam. 4.14. but the blood of Jesus Christ cleanseth us from all sin, 1 Joh. 1.7.

Ver. 4. For the day of vengeance is in mine heart] Or, was in mine heart: hence I made such havoc. Christ is the Lord God of Recompences, Jer. 51.56. and the Lord God of revenges, Psal. 94.1. he is jealous and furious, Nah. 1.2. (See the Note there) his feet wherewith he treadeth down his enemies, are like unto fine brass as if they burned in a furnace, Rev. 1.15. Oh it is a fearful thing to fall into the punishing hands of this living God, Heb. 10.31.

And the year of my Redeemed is come] Their joyful Jubilee. It is hail with the Saints when ill with the wicked. The deliverance of those is oft the destruction of these.

Ver. 5. And I looked and there was none to help] See on chap. 59.16.

Ver. 6. Make them drunk in my fury] I will give them large draughts of my displeasure, as Psal. 75.9. I will infatuate and utterly disable them to rebel and resist: yea I will make them drunk with their own blood, as with new wine, chap. 49.26. See Rev. 16.6. with the Note. The perverse Jews, as the last destruction of their City, became a famous instance, being buried as it were in a bog of blood.

And I will bring down their strength] Or, their blood, as it is rendered, ver. 3. eo quod vita & virtus hominis in sanguine, because life and strength is in the blood.

Ver. 7. I will mention the loving kindnesses of the Lord] sc. As an aggravation of Israel's great unkindness and unthankfulness to so liberal a Lord, so bountiful a Benefactour. Good turns exaggerate unkindnesses: and men's offenses are increased by their obligations. See Deut. 32.7, 14.

According to his mercies, &c.] Which are such, as words are too weak to utter: hence this Copia verborum, and all too little: See the like, Ephes. 2.5, 7.

Ver. 8. For he said, Surely they are my people, children that will not lie] q. d. I presume they will not, it were a foul shame for them if they should deceive my expectation, deal disloyally, show themselves deceitful in the Covenant. The Officers of Merindol in France answered the Popish Bishop that moved them to abjure, that they marvelled much that he would offer to persuade them to lie to God and the world. And albeit that all men by nature are liars, yet they had learned by the Word of God, that they ought diligently to take heed of lying in any matter, be it never so small; Also that they ought diligently to take heed that their children did not accustom or use themselves to lie, and therefore punish them very sharply when they took them with any lie, even as if they had committed a robbery; for the devil is a liar, &c. Here the Bishop rose up in a great anger, and so departed.

Ver. 9. In all their afflictions he was afflicted] See Exod. 3.7, 9. Judge. 10.16. Zach. 2.8. Act. 9.4. Jer. 31.20. Of God we may better say, than the Poet did of Augustus,

And the Angel of his presence saved them] i. e. Jesus Christ, who is called the face of God, Exod. 33.14, 15. the image of the invisible God, Colos. 1.15. whom who so hath seen, hath seen the Father also, Joh. 14.9. He who is in the bosom of the Father, Joh. 1.18. and as an everlasting Priest mediateth and ministereth in the presence of his Father, making request for us, Heb. 9.24. Rev. 8.3. that Angel of the Covenant, Mal. 3.1.

And he bare them] As Parents do their young children.

And carried them] As Eagles do their young. See Exod. 19.4. Deut. 32.11. with the Note.

Ver. 10. But they rebelled and vexed his holy Spirit] By sinning against light, checks of conscience, motions of the Spirit, mercies without measure, &c. Junius thinketh this a clear place for proof of the Trinity in Unity.

So he was turned to be their enemy] This was an ill turn for them: abused mercy turneth into fury: with the froward God will wrestle, Psal. 18.

Ver. 11. Thou he remembered] i. e. Israel remembered the days of old, Heb. of antiquity, the days of yore, as some old Translations have it. See Psal. 89.50, &c.

Saying, Where is he that brought them up out of the sea?] q. d. How is it that he is not now to be found, as then he was for the succor of his poor people? They had vexed his holy Spirit, and therefore he withdrew himself. See Hos. 5.6.

With the shepherd of his flock] Or shepherds (as some ancient copies had it) viz. Moses and Aaron, Psal. 77.20.

Where is he that put his holy spirit within him?] But this holy Spirit they had vexed, ver. 10. and now they sorrowfully inquire after. Delicata res est spiritus sanctus: ita nos tractat, sicut tractatur, saith a Father, i. e. The Spirit of God is a delicate thing: he deals with us, as we deal by him.

Ver. 12. That led them by the right hand of Moses with his glorious arm] Or, that ma • e his gallant arm to go at Moses his right hand.

Dividing the water before them] So that Pseudo-Moses (the devil likely) made many over credulous Jews of Crete believe, that he would do for them whom he cozened into the midst of the sea, to their destruction, Anno Christi 434. Some are of opinion, that this affectionate prayer was purposely penned by the Prophet, for the use of those poor Jews, who after the coming of Christ, and manifestation of the Gospel, should see themselves to be rejected by God and his Church, and should now beg to be owned again: cui sanc instituto omnia, magis quam dici queat, convenient, saith Hyperius; the ensuing petitions suit very much.

Ver. 13. That led them through the deep] Which threatened to swallow them, but indeed preserved them: so doth every main affliction.

As a horse in the wilderness] Or, as an horse goeth in the plain, (when led by his rider) in qua non est lutum vel lapis, where there is neither mire to stick in, nor stone to stumble at. See Psal. 106.

Ver. 14. As a beast goeth down into the valley] i. e. Gently and leisurely, according to that known Distich,

The Spirit of the Lord caused him to rest] Or, led them until he brought them to rest, sc. in the promised land.

To make thyself a glorious name] q. d. So thou mayest do again, if thou please to show mercy unto us: Name is here put for fame or renown.

Ver. 15. Look down from heaven] Affectus dolentium atque ardenter petentium scite exprimuntur: a pathetical and pithy prayer.

And behold from the habitation of thy holiness, &c.] They pray otherwise now, then when the Temple stood, Psal. 121.1. now they look higher: and Oh that they would do so! The modern Jews pray thus daily; but because not from a right principle, they are not heard.

Where is thy zeal?] Thine ancient fervor, and forwardness in vindicating thy people, and being avenged of their enemies.

The sounding (rumbling or yearning) of thy bowels, &c.] Sometimes God seemeth to loose his mercy, and then we must find it for him, as here: sometimes to sleep or delay, and then we must waken quicken him, Psal. 40.17. Isa. 62.7.

Are they restrained?] Chrysostom exhorteth people, whether God grant or not, to pray still; for when God denies, it is as good as if he grants: And if we pray for any temporal mercy, the very ability to pray, is better then the thing we pray for; for Whosoever calleth upon the name of the Lord, shall be saved.

Ver. 16. Doubtlest thou art our Father] Though thou frownest and withdrawest: The people of God saw that He was angry, that their hearts also were hard: yet they thought they should know him amidst all his austerities, and they make to him for help. And, doubtless, help the Jews might yet have, could they seriously say as here, Certainly thou art our Father, and would no longer rest upon carnal things, boasting of Abraham their Father, Circumcision, and other external privileges.

Though Abram be ignorant of us] Ipsi nunc sua quiet fruuntur, they are at rest, and know nothing of our affairs. The Monks tell us that the Saints departed see things done here in the face of God, as in a glass. But this is a mere fiction of theirs: See Psal. 27.10. 2 King. 22.20. Augustine saith of his mother Monica deceased, that she did now no longer yield him comfort, because she knew not what befell him. The greatest Popish Clerks themselves confess, that the invocation of Saints departed hath neither precept, promise, nor precedent in the Book of God. Moreover they cannot determine how the Saints know our hearts and prayers; whether by hearing, or seeing, or presence everywhere, or by God's relating, or revealing men's prayers and needs unto them. All which ways some of them hold as possible, or probable: and others deny and confute them as untrue. The Syriac and Arabic render the text thus, Thou art our Father, we are ignorant of Abraham, and we acknowledge not Israel. Thou O Lord art our Father, &c. Agreeable whereunto is that of the Heathen, Contemno minutos istos Deos, moao Jovem mihi propitium habeam, I care not for those petty-gods, so that Jupiter will stand my friend. And that better saying of a devout Christian,

It hath been well observed, that the defeat given to the Spanish Fleet Anno 1588. fell out to be on St. James his day, whom the Spaniards pray to as their Patron, or St. Tutelar.

Thy name is from eternity] i. e. This name of thine our Redeemer. Some read the text thus, Our Redeemer is from of old thy Name. Our Redemption was not of yesterday, but verily fore ordained before the foundation of the world, 1 Pet. 1.20.

Ver. 17. O Lord, why hast thou made us to err from thy ways? &c.] i. e. Given us up to error and obstinacy? Why dost thou thus punish sin with sin, for the illustration of thy Justice and jealousy against us, who have rebelled and vexed thine holy Spirit? ver. 10. Oh be pleased to deal with us rather according to thy mercy, Return for thy servants sake, the good people that are yet left amongst us: give us hearts of flesh, and lead us in the way everlasting. Here observe that God's best children may find in themselves hardness of heart, Hos. 4.16. yet not total, but mixed with softness and tenderness in every part, so that though they resist, neglect, profit not as they might do (through pride, worldliness, voluptuousness, Mat, 13.22. Luke 21.34. hypocritical hiding of any sin, Psal. 32.3, 4. Prov. 28.14. letting fall the watch of the Lord, 2 Chron. 32.25.) yet it is not done with full consent, but with reluctance now, and repentance afterwards.

The tribes of thine inheritance] q. d. Wilt thou abhor thy people in covenant with thee, and abandon thine own inheritance? How few are there that thus urge the seal, and enter a suit with the Lord?

Ver. 18. The people of thine holiness have possessed it but a little while] viz. In respect of that perpetuity promised them by Thee, Gen. 17.8. & 26.3. & 28.13. Exod. 32.13. Besides the many calamities that have befallen us whereby we have had small enjoyment of this thine inheritance. All the days of the afflicted are evil, Prov. 15.15. their life lifeless, and not to be reckoned on.

Our adversaries have trodden down thy Sanctuary] This they did in the days of Antiochus, but especially about the time of our Savior's incarnation: when the scepter departed from Judah, Pompey with his Army entered into the Sanctuary, Herod got the government, the Romans sat up their Ensigns and Statues in the holy of holies, &c. This desolation of the second Temple the Jews do here bewail: but we have cause to rejoice, for that by Christ the whole world is now become a Temple, and every place a goodly Oratory, 1 Tim. 2.8.

Ver. 19. We are thine] And shouldest thou then deal with us as some profane idolatrous Nation? See here the holy boldness of Faith, standing upon interrogatories, 1 Pet. 3.21. and filling her mouth with arguments of all sorts.

Thou never barest rule over them] No such reason or relation is there of children, servants, subjects, wherefore they should thus be favored, and we disowned, Amos 3.2. See on ver. 17.

CHAP. LXIV.

Ver. 1. O That thou wouldest rent the Heaven] That Thou wouldest lie no longer hid there, as to some it may seem; but making thy way through all impediments and obstacles, thou wouldest powerfully appear for our help, as out of an engine. Utinam lacerares coelos & descenderes. Some take the words for a hearty wish that Christ would come in the flesh: others that he would make haste, and come to Judgment, late fisso coelo ad percellendum impios. The Metaphor seemeth to be taken from such as being desirous suddenly and effectually to help others in distress, do break open doors, and cast aside all lets, to make their way to them.

That the mountains may flow down] As Judge. 5.5. By mountains some understand the enemies kingdoms.

Ver. 2. As when the melting fire burneth] So let the mountains burn and boil at thy presence. Aristotle reporteth that from the hill Aetna there once ran down a torrent of fire, that consumed all the houses thereabout. The like is recorded of Vesuvius, and of Peitra Mala a mountain in the highest part of the Apenines, which perpetually burneth.

Ver. 3. When thou didest terrible things] Or, As when thou diddest, &c. as thou didst of old for our Forefathers.

Which we looked not for] See Deut. 4.32, 33. where God himself extolleth them.

Ver. 4. For from the beginning of the world men have not heard] sc. The mysteries of the Gospel, revealed by the Spirit: whereunto the Angels also desire to look, as the Apostles witness, 1 Cor. 2.9. & 1 Pet. 1.12.

Neither hath the eye seen O God besides thee] or a God beside thee, i. e. That can do as thou doest.

For him that waiteth for him] For them that love him, saith the Apostle. It is by faith and hope that we wait upon God: now Faith, Hope, and Charity are near of kin, and never severed. All that truly love God are well content to wait for him, yea to want, if he see it fit: being desirous rather that God may be glorified than themselves gratified.

Ver. 5. Thou meetest him that rejoiceth and worketh righteousness] That doth thy work diligently and with delight; that being acted by thee, acteth vigorously for thee. Tantum velis, & Deus tibi praeoccurret, saith an Ancient: as the Prodigals Father met him upon the way. If ye be willing and obedient, ye shall eat the good things of the land, chap. 1.21. which that we may be, Nolentem praevenit Deus ut velit, volentem subsequitur ne frustra velit. God worketh in us both to will and to do, of his own good pleasure. Howbeit he expecteth that we shou • d go as far as we can naturally, if ever we look that He should meet us graciously. Though the Miller cannot command a wind, yet he will spread his fails, be in the way to have it, if it come.

In those is continuance] i. e. In those sins of ours: and shall we be saved? Or, in those ways of thine, thy ways of mercy and fidelity is permanency: therefore we shall be saved, our sins notwithstanding.

Ver. 6. But we are all as an unclean thing] Both our persons and our actions are so: for who can bring a clean thing out of an unclean? What a mercy is it then, that God should look upon such walking dunghills as we are, and accept the work of our hands?

And all our righteousnesses are as filthy rags] Or, as a coat of patches, a beggars coat, vestis centonum, vestis e vilibus paniculis consuta, Heb. a cloth of separations,