Commentary on Isaiah, Commentary on Isaiah · Chapter 14

Commentary on Isaiah · Commentary on Isaiah · Chapter 14

p. 152THE XIIII. CHAPTER.

Verſ. 1. For the Lord will hauehave compaſſion of Iacob, and will yet chuſe Iſrael, and cauſe them to rest in their own land: and the ſtranger ſhall ioyne himſelfe vntounto them; and they ſhall cleane to the houſe of Iacob.

BEcauſe the particle Ci, hath diuers ſignifications, wee may conioyne this verſe with the former, thus; But yet the Lord will hauehave pitie vponupon Zion: and ſo it ſhould ſhew how much the condition of the Church differeth from that which he deſcribed before. But I had rather take it for a particle rendring the cauſe; and that indeed agrees beſt to this place, as in many other texts: ſo as the ſenſe ſhall be this; God ſhall deſtroy Babylon, becauſe he ſhall hauehave compaſſion of Iacob; whom hee can neither deſpiſe nor reiect. Whence wee perceiue, that the Prophet hath indeuoured hitherto, to aſſwage the ſorrow of this poore people; to the end they might learne to be of good comfort in thoſe their afflictions, which God would at 1length auenge. Thus Babylon & the Church of God are here ſet before vsus as in a glaſſe: Babylon (I ſay) exalted in her ſoueraigne power, who had ſo oppreſſed the poore and deſolate Church, that ſhee was vtterly paſt hope (in a manner) that euer ſhee ſhould be 2reſtored againe. But the Lord tumbling Babylon downe from her high ſeate, therein witneſſeth, that he hath care ouer his people, …ow abiect or contemptible ſoeuer they ſeem to be.Note this conſolatio…. From hence we may gather a ſweet cō ſolation, when wee ſee that God thus gouernes all the world for our ſaluation. For all things aime to this end, that the elect may be ſaued; and not ouerwhelmed by any changes how many ſoeuer befall thē. Queſt. But ſome will aske, whether merciemercy and compaſſion ceaſed to be in God for a time? Anſ. Doubtleſſe it continued in him alwaies: but the people which were ſo greeuouſly afflicted felt it not. For being forepoſſeſſed with the ſenſe of his wrath, they iudged of themſelues according to the outward appearance, and were not able to apprehend his merciemercy. And yet was the Lord euer like himſelfe notwithſtanding, & neuer left his mercifull nature.We muſt diſtinguiſh between faith… apprehenſion, and experience. Thus then we muſt diſtinguiſh betweene the vnderſtanding or knowledge of faith, and experience: for whileſt the ſignes of Gods indignation appeare on all ſides, in regard that (according to the iudgement of the fl…ſh) we thinke hee is angrie; ſo his grace is hidden from vsus: yet faith 1notwithſtanding lifts vp our hearts aboue 2all darkeneſſe, to the end wee may behold God in heauen, who is fauourable towards vsus.

He will yet chuſe Iſrael] (ſaith he.Gods election etern…ll.) The election of God is eternall: for hee chuſeth vsus not, as if he thought not on it before: and euen as we were choſen before the foundations of the world, ſo doth he neuer repent himſelfe of the ſame his election, Epheſ. 1.4. Rom. 11.29. But when the Lord corrects his children, this hath in it ſome appearance of reiection, as we may gather from the ordinarie complaints of the faithfull:Pſal 7.4.1Ps 7:4Ps 7:1 Lord why haſt thou put vsus away for euer? Why is thy wrath kindled againſt the ſheep of thy paſture? Pſal. 74.1. For we apprehend the election or reiection p. 153of God according to our infirmitie,We often meaſure Gods affection towards vsus by his outward worke. Our vocation a confirmation of our election. How God is ſaid to elect, and reiect vsus. and meaſure his affection towards vsus by the outward worke, (I ſpeake of that knowledge which proceeds from experience, which is corrected by the light of faith.) And therefore when the Lord calles vsus, that is to ſay, when he confirmes his election, it is ſaid he chuſeth vsus; and contrariwiſe that hee reiects vsus, when he ſhewes vsus any euident ſigne of his indignation. See then how we are to vnderſtand this verſe, to wit, that although the Lord ſhould ſo ſharplie correct his people as if he meant to caſt them off, yet notwithſtanding he will ſhew in the end by the effects, and will giuegive them to know that he hath elected them, when he ſhall giuegive ſufficient teſtimonie thereof, and ſhall take compaſſion vponupon them.

Now we may eaſily collect that which I ſaid erewhile, to wit, that there is great difference betweene the chaſtiſements which the faithfull indure,Great differēce between the chaſtiſements of the elect, and thoſe wherewith the reprobate are viſited. Note. and thoſe wherewith the reprobates are viſited. For the faithfull bethinke thēſelues forthwith of their election, whereby they take heart of grace: but the vnbeleeuers ſee nothing but thick darknes, bottomles gulfes, and fearefull confuſion on all ſides. As ſoone then as the Lord corrects vsus, let vsus by and by call to mind this difference, to the end we may confirme our hearts in the hope of an happie iſſue.

When he ſpeakes of their returne into their owne land, he therein ſets before them a ſigne of grace and reconciliation: for the land of Canaan was a pledge of adoption to the children of Abraham.The land of Canaan a pledge of adoption to Abrahams poſteritie.

And the ſtranger ſhall ioyne himſelf with them.] He propheſieth of the calling of y^e Gentiles, as if he ſhould hauehave ſaid, The Lord will not 1only put them into the poſſeſſion of the land 2of Canaan, but will alſo inrich them with a great increaſe:A propheſie touching the calling of the Gentiles. for he will ioyne the Gentiles with them, that of two peoples there may be made but one only bodie. This benefit then is not to be referred to a few daies, but appertaines to the whole Church, which God promiſeth to ſet at reſt in a ſure place. For the Prophet ſpeakes not only of the Church of that time, but of that alſo which ſhould be before, and vnderunder the kingdome of Chriſt, otherwiſe this addition ſhould be improper.

Verſ. 2. And the people ſhall receiue them and bring them to their owne place, and the houſe of Iſrael ſhall poſſeſſe them in the land of the Lord for ſeruants and handmaides, and they ſhall take them priſoners whoſe captiues they were, and hauehave rule ouer their oppreſſors.

HE ſhewes that the ſtrangers ſhall willinglie accompanie the Iewes, and that in ſuch ſort, that they ſhall not refuſe to become their ſeruants. We hauehave ſeene the proofe of this when the people came out of Babylon, Ezra 1.6. but this was onelyonly a ſmall taſte of thoſe things which were done by Ieſus Chriſt, to whom all this muſt be referred. For the Lord in deed inclined the hearts of the nations which hated his people deadly, to be louing to them whom he meant to reſtore to their countrie and libertie by their meanes: but ſo farre was it off that many nations helped the Iewes after their returne from Babylon, that contrariwiſe the neighbours through enuie conſpired one with another to moleſt them. Ezra 4.4. For they were not only bent againſt them to driue them out of the land of Canaan, but alſo to roote them from off the earth. Theſe things then were accompliſhed vnderunder the kingdome of Chriſt, to whom all power is giuē not only in earth, but in heauen alſo, Math. 28.18. who by his Goſpell hath vnited the Gentiles with the Iewes, which before were ſtrangers, Epheſ. 2.14. to the end they might not only help the Iewes to take poſſeſſion of their inheritance, but alſo to bring them vnderunder ſo, as to beare the yoke quietlie and willinglie.

And hereunto appertaines that which he addes of ſeruants and handmaides: Exod. 4.22.Exod 4:22for ſeeing the Iewes are the firſt borne in the houſe of God, we which are ioined vntounto them ſeeme to hauehave bin aſſembled as it were vnderunder their hand, becauſe they were before vsus,The Iewes might hold the honor of the firſt born ſtill in the houſe of God if their owne ingratitude depriued them not of it. and obteined the firſt place before all other nations: which honor they might hold euen at this day, if by their owne frowardnes and ingratitude they depriued not themſelues of ſuch a dignitie; and yet their vnthankfulnes did not let the Lord to effect that which he here promiſeth. For the Apoſtles who were Iewes, ſubdued ſtrange nations by the word of God; yea euen thoſe which in times paſt held them priſoners, and to whom they paid tribute, to wit, the Aſſyrians, Chaldeans, Perſians, and at laſt the Romane Empire, ſo as all the Gentiles might iuſtlie be called their heritage, although they would not reigne ouer them,The Apoſtles meant not to reigne by their conqueſt, but to win men to God. but winne them to God, that ſo together they might acknowledge one Lord and Prince. This then ought to be referred to the yoke & gouerment of Chriſt whereunto the Iewes ſubdued the Gentiles, and not to a worldlie kingdome and rule, as the Iewes falſlie imagin.

Verſ. 3. And in that day ſhall the Lord giuegive thee reſt from thy ſorrow, and from thy feare, and frō the ſore bondage wherein thou didſt ſerue.

4. Then ſhalt thou take vp this prouerb againſt the king of Babel, and ſay, How hath the oppreſſor ceaſed? and the gold-thirstie Babel rested?

HEe addes a confirmation to the former promiſes:God will pr…u… the ſtedfaſtnes of our faith in p…omiſing vsus ſalu…tion, and in the meane while withholding from vsus all hope of obtaining the ſame. and thus God vſeth to prouide for our weakeneſſe, becauſe it is very hard for vsus to giuegive credit to his word; but eſpecially then when things are troubled. And yet the Lord will this way proue the ſtedfaſtneſſe of our faith, when hee ceaſeth not to promiſe vsus ſaluation, and yet all hope thereof ſhall be quite and cleane cut off from vsus. He confirmes this with many words, that ſo caſting off all doubt, wee ſhould not ceaſe to reſt our p. 154ſelues vponupon his gracious free promiſes, how deſperate ſo euer things ſeeme to be. And herewithall alſo he exhorts the Iewes to acknowledge, and neuer to forget ſo excellent and memorable a worke of God. Now of ſet purpoſe hee makes expreſſe mention of the yoke and bondage; thereby to teach the Iewes, that the Lord would take away all theſe impediments when it pleaſed him; and that nothing ſhould let him to deliuer his people, as ſoone as he ſaw occaſion.We are in theſe times to …pply this doct…in… to our vſes. Let vsus apply this doctrine to our vſe now, euen in this miſerab…e ſeruitude and vile bondage of Antichriſt, vnderunder whom poore Chriſtians are holden. For albeit they be inuironed and incloſed on al ſides in his nets and ſnares, yet hauehave they God for their deliuerer, who will eaſilie ouercome all manner of difficulties and impediments. And this may alſo bee refer…ed to all vexations, miſeries, and troubles.

Moreouer, by the word prouerbe, or, parable, (for amongſt the Hebrewes it ſignifies graue ſentences, high & worthy of note) he ſhewes that this deſtruction of Babylon ſhall be ſo great, that men ſhall make a prouerbe of it: which they are wont to do in great and wonderfull things. This word how, is an interrogation proceeding from a taunting manner of aſtoniſhment: for it was incredible that Babylon (furniſhed with ſuch abundance of riches and ſtrength) could be ouerthrowne, and fall into the hands of her enemies. Hee iuſtly mockes then at their vaine and fooliſh confidence, in regard that being puffed vp with their intollerable pride, they thought themſelues inuincible and out of all danger. But it ſeemes contrarie to the modeſtie of the faithfull, to mocke at the miſerie of others: a man would thinke they ſhould rather hauehave compaſſion on them.To ſcorne the wicked is not againſt modeſtie, when our zeale is ordered therein acco…ding to the equity of Gods iudgements. Pſal. 2.4.Ps 2:4 But this is not againſt mod…ſtie, when our zeale is ordered according to the equitie of Gods iudgement: for by humane affection, we may bewaile the miſerie of thoſe who periſh through their owne folly; and yet the…ewithall deſpiſe their pride and furie. And euen as the Lord exalts himſelf againſt them, ſcorning their beaſtlineſſe; ſo alſo hee doth in this place command vsus (which louelove and deſi…e his glory) to contemne them not after a proud and inſulting maner, but as magnifying and extolling his goodneſſe and power. By this example then it is lawfull for vsus to ſcoffe at Gods enemies, when they are ouerthrowne and abaſed: as at Antichriſt, whoſe power wee daily ſee to decay by little and little.

The word Madheuah, which is put in the end of the verſe, may be tranſlated gilt, or of gold: but becauſe this word is conioyned with tyrant, or exactor, it is very like the Prophet ſpeakes of the couetouſneſſe and inſatiable deſire of gold, which the Babylonians thirſted after. For it often comes to paſſe, that how much the more, great Empires, Commonwealths, and nations hauehave of riches, ſo much the more doe they burne with luſt of increaſing and hauing.

Verſ. 5. The Lord hath broken the rod of the wicked, and the ſcepter of the rulers,

6. Which ſmote the people in anger with a continuall plague, and ruled the Nations in wrath: if any were perſecuted, he did not let.

HE now anſwers to the former interrogation, and would not that the faithfull ſhould any way doubt of the euent thereof, but rather that they ſhould ſtand aſtonied at ſuch admirable workes of God. For the interrogation ſerued to awaken vp their minde… to the greater attention. It is as much then as if he ſhould hauehave ſaid; It came not to paſſe by chance, or by any blinde paſſion of fortune, that you were not ſtill oppreſſed vnderunder a continuall bondage, but you are wholly to attribute it to the prouidence of God, who brake ſo ſore a yoke of ſeruitude from off your neckes. Now the wicked are at their wits end when they 1ſee ſuch workes, and ſtand amazed becauſe they ſee not the reaſon of them: but the faithfull 2know that this ought to bee attributed vntounto God. Let vsus learne then to admire the workes of the Lord, and let vsus bee ſtricken with ſuch an aſtoniſhment, that we may acknowledge him to bee the author of them: and let vsus not in any wiſe paſſe lightly ouer the leaſt of them;Gods wor… ought diligently to bee obſerued, but eſpecially in the redemption of his Church. but eſpecially then when he manif…ſts his power in the redemption of his Chu…ch; when by his admirable ſtrength, he redeemes any one of vsus: from vnderunder the ſeruitude of the diuell, the tyranny of Antichriſt, and from eternall death. For theſe are no common workes; and therefore wee may not in any ſort attribute the ſame to the power of man, or to any other cauſes whatſoeuer. Hee ioynes the ſcepter of the rulers, to the ſtaffe of the wicked; ſhewing by this repetition, that an vniuſt tyranny cannot be eſtabliſhed by a power imperial in any ſort whatſoeuer. Then by and by after, he more cleerly ſhewes, that the Monarchy of the Babylonians ſhall be aboliſhed, becauſe it was vniuſt and tyrannicall; and ſaith, that the people were ſmitten with an incurable wound, and extremely afflicted, becauſe they ouerflowed in all exceſſiue diſſolutions. By this we are admoniſhed, that howſoeuer God may ſeeme to winke at the tyranny of the wicked for a time, yet that he will ſpare them neuer the more for all that in the latter end, for they ſhall be deſtroyed euen as we know Babylon was, becauſe the Lord is iuſt, and continues alwayes like himſelfe.

Verſ. 7. The whole world is at reſt and is quiet: they ſing for ioy.

8. Alſo the firre trees reioyced of thee, and the cedars of Lebanon, ſaying, ſince thou art laid downe, no hewer came vp againſt vsus.

HEere he ſhewes how Tyrants are hatefull to all the world,Tyrants hatefull to all the world. for they are no ſooner dead or deſtroyed, but all leape for ioy, ſhewing what affection they caried towards them, p. 155which for feare before they diſſembled. Then ſhall you ſee men vtter forth their diſcontentments and hatreds: and not men only diſcouer their ioy, but euen the dumb creatures alſo, as the Prophet addes afterwards, ſpeaking of the firre trees, and cedars, by way of amplification; for as all things are ouerturned and peruerted by tyranny, ſo alſo it being aboliſhed, it ſeemes all things are put into their perfect eſtate againe.

Now to the end the ſpeech might hauehave the greater vehemencie, he addes a figure called Proſopopeia, by which he brings in trees ſpeaking and reioycing, that they ſhall ſtand quietlie now this tyrant is dead. So then y^e Prophets drift is to ſhew that the heauenly Iudge can not indure tyrants alwayes to vſurp,God will not alwayes ſuffer Tyrants to vſurp. whom all the world deteſts & hates. Whence we may gather, that albeit men be ſilent, and dare not open their lips whilſt tyrants beare ſway, yet the Lord notwithſtanding heares their ſecret grones and complaints. Let vsus not wonder then if tyrants be cut off by ſuch admirable meanes; for it is neceſſarie that God who is priuie to all the outrages which they commit, ſhould fauour and aſſiſt the innocent.

Verſ. 9. Hell beneath is moued for thee to meete thee at thy comming, raiſing vp the dead for thee, euen all the princes of the earth, and hath raiſed from their thrones all the kings of the nations.

EVen as before he attributed gladnes to Trees, ſo now alſo by the ſame maner of ſpeaking hee attributes ſpeech to the dead. For he brings them as it were out of their graues, to the end they ſhould deride the pride of this tyrant; and all the words following are nothing elſe in a maner but moſt pleaſant taunts and flouts. For when great kings approch neere a place, people tremble; they go before and receiue them with great pomp and preperations: ſo Iſaiah faines that the dead ſhall goe before this tyrant, who after his death ſhall deſcend into his ſepulchre, that they may do him homage, but yet ſuch as to him appertaineth. Which is as much as if he ſhould ſay, His death ſhall not only be acceptable to the liuing, but to the dead alſo, ſo as they ſhal receiue him honorablie according to his deſerts.

Verſ. 10. All they ſhall cry and ſay vntounto thee, Art thou become weake alſo as we? Art thou become like vsus?

BEhold what taunts the dead ſhall vtter againſt this tyrant, whē he ſhall be in their companie; as if they asked a reaſon of him, why he alſo is dead as well as others. And therefore the Prophet being aſtoniſhed with the noueltie of ſuch a thing, brings in the dead enquiring thereof with admiration, as of a thing vtterlie incredible. For tyrants are ſo blinded with their greatnes, that they thinke themſelues no mortall creatures, but make themſelues halfe gods, and worſhip themſelues. For this cauſe it is well inough perceiued after their death, that their condition differed in nothing from other men; howſoeuer they thought themſelues exempted out of their ranke.

According to this ſenſe, the dead reproch him with a wonderfull nipping deriſion, in ſaying, that he is made like vntounto them: becauſe death onelyonly giues vsus to know (as the ſatyrike Poet ſpeakes) how weake a thing the bodie of man is. Dauid alſo ſpeaking of Princes,See Chap. 5. verſ. 9. ſect. 2. and of their dignitie, ſaith thus; I hauehave ſaid you are Gods: yet muſt you die like men, and fall like one of the people: Pſal. 82.6, 7. For the bodies of Princes muſt needes bee eaten and conſumed with wormes at the laſt; although ſumptuous and glorious ſepulchres be prepared for ſuch kind of perſons.

Verſ. 11. Thy pompe is brought downe to the graue, and the ſound of thy viols: the worme is ſpread vnderunder thee, and the wormes couer thee.

HE mentions the royall pompe, to the end one might more diligently note this mutation, when they ſhould compare the former things with the latter: and thus ſhewes that nothing could let this tyrant from being brought into a like eſtate with others. VnderUnder the instruments of muſicke, hee comprehends all pleaſures and voluptuouſneſſe, wherein Kings are wont to take delight: becauſe by the ſweete harmonie thereof, they not onelyonly forget death, but alſo by theſe mixed ſounds, all cares are driuen away; ſo as their mindes are ſomewhat intoxicate therewith.

In the ſecond part of the verſe, the dead doe pleaſantly ſay vntounto him; Thou hast a bed fit for thee. For in ſtead of tapeſtrie, or a ſoft pillow, thou haſt mothes; and for a ſumptuous couerlet, thou haſt wormes. To be ſhort, we hauehave heere a liuely image of mens fooliſh confidence, who being beſotted with the preſent proſperitie and peaceable eſtate of their affaires, reioyce and cheere vp themſelues. This doctrine ought to be diligently obſerued: for howſoeuer men know well enough what their condition is, and hauehave death ſtill before their eyes; yet are they ſo dulled with ambition, and tickled with pleaſures, yea bewitched with vaine glory, that they vtterly forget themſelues.

Verſ. 12. How art thou fallen from heauen, O Lucifer ſonne of the morning! and cut downe to the ground,**Or, which weaknedſt men. which didſt cast lots vponupon the nations?

ISaiah continues the matter which hee began before in the perſon of the dead; and concludes, that this tyrant differs in nothing from others, although by all his flatteries he indeuoured to perſwade himſelfe that he was ſome god. He vſeth an elegant ſimilitude in comparing him to the ſtarre of the morning; calling him the ſonne of the twilight, and that p. 156becauſe of his excellencie and glorie, which made him ſhine far aboue all others. Whereas ſome hauehave expounded this place of Satan, they hauehave done it ignorantly: for the ſcope of the text doth ſufficiently ſhew, that it ſhould be vnderſtood of the King of Babylon. But when men ſnatch vp places of Scripture at randome, and conſider not the coherence of the text, we neede not meruaile if wee often meete with ſo many errours. And yet was it a more abſurd blockiſhneſſe, when they made Lucifer the prince of diuels; making folkes beleeue, that the Prophet gaue him this name. But for as much as ſuch inuentions hauehave no colour at all; let vsus leaue them for fables as we found them.

The expoſitours hauehave been deceiued in the ſecond member of the verſe, in tranſlating the Hebrew particle in the paſſiue ſignification, ſaying, Thou art weakened; ſeeing it is in the actiue ſignification. Notwithſtanding, becauſe the verbe whence it is deriued, ſignifies to caſt the lot; and that the particle Sur, is ioyned therewith, this ſenſe agrees well, that this tyrant diuided all regions by lot, as the Lord and Maſter of them, and drew them to himſelfe, as if they had appertained to his ſucceſſion. And yet I reiect not the other expoſition; namely, that he weakened the people.

Verſ. 13. Yet thou ſaidst in thine heart, I will aſcend into heauen, and exalt my throne aboue beſides the ſtarres of God: I will ſit alſo vponupon the mount of the**Or, couenant. Congregation of God**Or, in the ſides of the north. This phraſe To ſay, expounded..

THis muſt bee ioyned to that which went before. To ſay, in this place is taken to reſolue in himſelfe; according to the Hebrew phraſe. For he derides the pride of the Babylonian, who reſting vponupon his greatneſſe, durſt be ſo bold as to promiſe himſelfe continuall happineſſe; euen as if it had been in his power to bring the euents of things to paſſe at his pleaſure. Wherein wee hauehave a faire looking glaſſe to behold the fooliſh pride wherewithall the wicked are puffed vp; which alſo ſometimes they are not aſhamed to vomit forth. Neither muſt we heere conſider the perſon of one tyrant onelyonly, but the damnable furie of all the wicked, which make their concluſions in ſecret, no otherwiſe then if they were able to diſpoſe of all things according to their owne fantaſie. Whoſe plots S. Iames deſcribes in liuely colours; We will goe into ſuch a Citie, ſay they, wee will buy, and ſell, and get gaine: and yet in the meane while, they know not what ſhall come to paſſe to morrow: Iam. 4.13. They neuer thinke they are vnderunder Gods hand; but hauehave this ſottiſh conceit, that they will doe all things by their own ſtrength. I grant that this brag, I will aſcend into heauen, and that which followes alſo, is ſo abſurd, as it ſeemes impoſſible how it could come out of the mouth of a mortall man: but in regard it was not the Prophets meaning to ſet downe the ſpeeches of Nebuchadnezzar, word for word, let it ſuffice vsus to conſider the thing it ſelfe. For to ſpeake the truth, whoſoeuer he be that attributes more vntounto himſelfe then the condition of men can beare, hee exalts himſelfe againſt God, as the Giants did, of whom the prouerb ſpeakes: whence it followes, that all their deuiſes ſhall come to confuſion. But eſpecially hee, who paſſing beyond the bounds of his calling, prouokes the Lord againſt him by his boldneſſe. And therefore let eueryevery one of vsus content himſelfe with his eſtate, and not deſire to be mounting vp aloft: but let vsus rather continue in that degree wherein God hath placed vsus. Indeed if God reach out his hand vntounto any, and lift him higher, he may go further: but he ought to vſurpe nothing to himſelfe, nor to clime vp thereunto of his owne head. And concerning thoſe who are exalted vntounto high degree and dignitie, they ought to carry themſelues humbly and modeſtlie; not feinedly, but with ſuch meekeneſſe of ſpirit, as if they were not exalted at all.

Beſides, we may ſufficientlie ſee wherefore the Prophet accuſeth this tyrant of Babylon particularly of ſuch outrage, and alſo what the ſcope is to which theſe figuratiue ſpeeches do aime, the rather by thoſe that follow, to wit, that he deſired to mount into the mountaine of the testimonie, and by ſuch pride to make himſelfe equall with God. For howſoeuer he made theſe diſcourſes after the ordinarie maner of men, that he was able to conquer the Iewes, yet becauſe he deſpiſed the helpe of God, vnderunder which they ſhrowded themſelues, as he had often heard tell, it was as much as if he had conſpired to ouerthrow the heauens. Now in ſtead of the mount of Zion, he puts the ſides of the north, which deſcription is alſo conteined in the 48. Pſalme. The mountaine of Zion in the ſides of the north, is the citie of the great King. He called it before the mountaine of the teſtimonie, which title is drawne from the verbe Iaad, which ſignifies, to vnite, to agree, and make peace. And therefore Moed ſignifies peace, couenant, and day prefixed. Laſtly, it may be referred to time, place, and perſons. But I had rather take it heere for couenant, or agreement. For the Lord ſpeaking of the Tabernacle of the couenant in Exodus, ſaith, I will there make appointment with you. Exod. 25.21.22.29.42. We muſt not thinke then that he ſpeakes heere of an aſſemblie of men, as when the profane meete in fayres or in their feaſt dayes: but that the Lord meant there to ſhew a ſigne of his preſence, and to ratifie his couenant; which we ought diligentlie to obſerue, becauſe this condemnes the ſacriledge of this wicked king, who rather fought againſt y^• very heauens, then againſt an earthly place.

Verſ. 14. I will aſcend aboue the height of the cloudes, and will be like the moſt high.

A Man would maruell that the Prophet doth thus accuſe the king of Babylon, as if he would be check-mate with God, ſeeing that (as wee hauehave ſaid) ſuch a thought p. 157could not once enter into any mans heart, but that he muſt needs quake and tremble for feare. For euen as there is in vsus ſome ſeed of religion by nature, ſo alſo are we conſtreined in deſpite of our teeth to beare ſome reuerence to this diuinitie, which we thinke to be the moſt excellent aboue all things. And there is no man ſo ſenſeleſſe that would imagin to caſt God out of his throne, becauſe we are all taught by nature rather to honor and worſhip God. And therefore howſoeuer the heathens knew him not, yet notwithſtanding they worſhipped their Idols. Thus we may imagin, it was not likelie that the king of Babylon meant to driue God our of heauen, and to reigne there himſelfe. Yet doth not the Prophet accuſe him without cauſe: for although the vngodlie reſolue not to reigne in Gods ſtead, yet notwithſtanding they fight againſt him whē they exalt themſelues more then they ought; hereby attributing that to themſelues which is proper vntounto him: which is as much in effect, as if they meant to pluck him out of his ſeate. And what did ſatan elſe when he deceiued the firſt man? You (ſaith he) ſhall be as gods. Gen. 3.5. Therefore all ſuch as dare attribute more to themſelues then God permits, do lift vp themſelues no otherwiſe then if they meant to proclaime open warre againſt him; for where pride gets the maſterie,Where pride gets the maſterie, there the contempt of God muſt needs follow. there of neceſſitie muſt be the contempt of God.

And thus alſo we may note that which we hauehave touched before, to wit, that this tyrant bent himſelfe of ſet purpoſe againſt God as it were in ruſhing himſelfe againſt the Church which is his holy heritage. Seeing then that he violated the heauenlie Sanctuarie, this ought not to ſeeme any exceſſiue maner of ſpeech vntounto vsus. Now from hence we obſerue a doctrine full of conſolation: for wee are taught that the wicked doe arme themſelues euen againſt God,The wicked arme themſelues againſt God, is often as they ſet themſelues againſt his Church. as oft as they ſet themſelues againſt his Church. This king heere is not accuſed for lifting himſelfe aboue the Angels, but for indeuoring to ouerwhelme the Church of God. Now the ſeruice of God at this day is not ſhut vp in any certain place, but is ſpread thorowout the whole world. In what part ſoeuer then the name of God is called vponupon, if there any tyrant do purpoſe or practiſe the deſtruction of the faithfull, let vsus know that ſuch a one ſets not himſelfe ſo much againſt men, as againſt God, who will not long indure the proud ſo to make warre vponupon him. We ſhall finde the like example hereafter in Senacherib, of whom the Prophet ſaith, that in threatning and offring violence to Zion,Chap. 36.18.19.20. & 37.4.6.17. he did it to God himſelfe. Let vsus therefore be aſſured that we are ſo vnderunder the protection of God, that whoſoeuer doth vsus wrong, ſhal hauehave God for his enemie. He that hurts you (ſaith the Lord) hurts the apple of mine eye.He that wrongs any member of Chriſt, may aſſure himſelfe to hauehave God for his enemie. Zach. 2.8. He alſo teſtifieth that he dwels in the midſt of the Church, Pſal. 46.5. ſo as none can aſſaile it but he muſt beare the firſt brunt. He will then ſurely take vengeance of all the wrongs which the Church indures, although he ſuffer it to be afflicted for a time.

Verſ. 15. But thou ſhalt be brought downe to the graue, to the ſides of the pit.

HE hath heretofore ſhewed, how it was the King of Babel that enterpriſed to ſet his ſeate aboue the cloudes. And now he oppoſeth an euent quite contrarie; to wit, the ſides of the pit, or caue, that is to ſay, ſome corner of the ſepulchre into which he ſhould be caſt. For he ſaid before, that this tyrant would aſcend aboue the mountaine of Zion in the ſides of the north, becauſe the place on this ſide was high aboue the reſt. Now he takes this word ſides in a contrarie ſenſe, as if he ſhould ſay, that he ſhall be put in the moſt contemptible place of the pit or ſepulchre, euen as when a man thruſts one into ſome darke or by-corner. For if ſo be a ſepulchre be large and ſpatious, they deſire to lay the honorableſt perſonage in the midſt of it: but he ſaith, that this fellow ſhall be caſt into ſome hole, or into the ſides that ſhall be left emptie. See how the Lord ſcornes the pride of the wicked from an high, ſo as when they ſhall hauehave deuoured all by their couetouſnes, and pierced the cloudes & the heauens with their pride, yet will he expoſe them to deriſion at the length, hauing ouerturned all their enterpriſes euē in leſſe then the twinkling of an eye.

Verſ. 16. They that ſee thee ſhall looke vponupon thee and conſider thee, ſaying, Is this the man that made the earth to tremble, and that did ſhake the kingdomes?

THe Prophet ſcornes this wicked king againe in the perſon of the dead, and yet this may alſo be vnderſtood of the liuing: but it is better to referre this whole ſpeech to the dead; vnleſſe we had rather vnderſtand it of the ſepulchre, which is almoſt all one in effect. Now we are wont to ſtretch forth our neck, and to ſtand vponupon the tipto when any admirable or rare thing is preſented to our view. So in regard it was a thing almoſt incredible that this king furniſhed with ſo great power ſhould be dead, the Prophet ſaith, that all hauehave caſt their eyes vponupon him to behold him diligentlie, as if they could hardly beleeue that to be true which they ſaw euidentlie before them. They aske in the firſt 1place whether it be poſſible that he which made the world to tremble with his looke only, could be ſo ſuddenlie & eaſilie brought low. Next, the Prophet ſhewes how all his wicked 2deſires and enterpriſes are ouerthrowne; as alſo that tyrants with their crueltie are like to cloudes, which poure downe water or haile on a ſudden as though they meant to deſtroy the whole world, but they are ſcattered and gone in an inſtant. And this ſimilitude that ſame good old father Athanaſius vſed,See Martin Luther vponupon the Pſalme …f degrees. fol. 33. when ſome threatned him with the furie of Iulian. Now the Prophet ſhewes that this change came from the hand of God, who by his only will can ouerthrow the whole world.

p. 158Verſ. 17. Hee made the world as a wilderneſſe, and destroyed the Cities thereof, and opened not the houſe of his priſoners.

IN this verſe he expreſſeth the crueltie and 1in humanitie of this Tyrant; namely, that 2he brought the world to a wilderneſſe, raſed the 3Cities, deliuered not his priſoners. Thoſe who hauehave obtained victorie, hauehave been accuſtomed ſometimes to releaſe their priſoners, that they might win their hearts by gentleneſſe:Tyrants had rather be feared then loued. but Tyrants had rather bee feared then loued: becauſe they perſwade themſelues, that the onelyonly ſafe way to raigne, is to make themſelues feared of all, through a brutiſh cruelty. We need not wonder then at their ſo miſerable and wofull an end: for it cannot bee but God muſt render them like for like; after hee hath corrected his Church by their crueltie, ſhewing no more mercy to them, then they did to others. Thus then he ſhewes how miſerable Tyrants are, in regard they hauehave both God and men their enemies.

Verſ. 18. All the Kings of the Nations, euen they all ſleepe in glorie, euerie one in his owne houſe.

19. But thou art caſt out of the graue like an abominable branch: like the rayment of thoſe that are ſlaine, and thrust thorow with a ſword, which goe downe to the ſtones of the pit, as a carkaſe troden vnderunder feete.

HEe oppoſeth the King of Babylon againſt other Kings; to ſhew that hee ſhall be more wretched after his death, then they all. And thus he amplifies the iudgement of God (who ſhould execute vengeance vponupon the cruelties done to his Church) by compariſon. This place is the cauſe why I dare not reſtraine that which Iſaiah ſpeakes heere of the King of Babylon, to the onelyonly perſon of Nebuchadnezzer: becauſe we finde not by hiſtories, that hee was depriued of buriall. Although the Iewes tell, how Euil-merodath commanded hee ſhould be taken out of his ſepulchre, becauſe the great Lords of his kingdome durſt not doe him homage, till they were certaine of the death of his father. But S. Ierome, howſoeuer hee be credulous enough in other things, yet holds this as a fable. He ſpeakes not then of one man particularly,2. Theſ. 2.2 Thess 2 but of the whole Kingdome: euen as when the Scripture ſpeakes of Antichriſt, it comprehends the eſtate of all the Popes. And therefore he ſcornes the pride of all Tyrants, vnderunder the perſon of one, teſtifying what their iſſue ſhall be; to wit, that they ſhall fall into ſuch miſerie, that not ſo much as a ſmall handfull of duſt ſhall be giuen them for their burial: howſoeuer in times paſt they were like inſatiable gulfes, whom all the wealth in the world was not able to ſatisfie. Thoſe which hauehave ſcarſe one foot of land, hauehave notwithſtanding the honour of buriall; and this was eſteemed ſacred and inuiolable aboue all things among the Patriarks: for it was a great diſhonour to be depriued of this priuiledge. Yet he ſhewes that the Kings of Babylon ſhould receiue ſuch an opprobie, that being caſt out of the ſepulchre of their fathers, they ſhould be a ſpectacle of diſdaine vntounto all. Queſt. But ſome may aske, whether it were ſo great a matter in Gods ſight, to bee buried with a mans predeceſſors, that it ſhould be eſteemed as a puniſhment and curſe to be depriued of it? I anſwere, Anſ. he ſpeakes not of the ſepulchre here, as of a thing neceſſarie to ſaluation: and yet that it was reputed a great ſhame for this Tyrant to want buriall.

Firſt of all then let vsus conſider why buriall was ſo eſteemed among all Nations. Doubtleſſe this came from the Patriarks, whoſe bodies the Lord commanded to bee buried, in hope of the laſt reſurrection. The carkaſes of beaſts are caſt out,The reaſon why we are buried, and beaſts are not. becauſe they are ordained to none other end but to turne to rottenneſſe: but our bodies are couered with earth, that being laid vp therein, they may wait for the laſt day; at which time they ſhall be raiſed vp to inioy the ſoule in an eternall and bleſſed life.

Whereas diuers ſuperſtitions are crept in touching the buriall of the dead, it is certaine that Satan hath brought this to paſſe by his ſubtletie; who is wont to corrupt and peruent all things, which yet in their owne nature are good and profitable: for he hath forged infinite waies whereby to bewitch men. But concerning the Iewes, we are not to meruaile if they had many ceremonies in this behalfe, neither ought wee to condemne them for it: for they had not ſo cleere and manifeſt a reuelation of the reſurrection, becauſe Chriſt was not yet reuealed. But the matter is farre otherwiſe now, ſeeing we behold our reſurrection in Ieſus Chriſt app…rently, and the vaile being taken away, wee now ſee the promiſes as in the ſunſhine, which were obſcure to the Iewes. If at this day then any would bring in and reuiue the ancient ceremonies; ſuch a one ſhould ſuppreſſe the light, and doe great wrong vntounto Ieſus Chriſt: for, they indeuour to put a vaile before him, who hath diſcouered himſelfe vntounto vsus with open face. Notwithſtanding it is not vnprofitable to regard the interring of the corps,Buriall of the dead ought to be retained, but ſuperſtitious cuſtomes therin to be reiected. The cauſe why ſome are left vnburied. becauſe it is a witneſſe of the laſt reſurrection, which wee yet wait for. But we ought vtterly to reiect all ſuch ſuperſtitions, and pompe of funerals; which indeed eueryevery faithful man ſhould abhorre.

But if any bee left vnburied, wee muſt conſider the cauſe. For many Prophets, Martyres, and holy perſonages hauehave been depriued of buriall. Wee heare how the Church complaines, that the bodies of Gods ſeruants were caſt out to the beaſts and birds, and that there was none to bury them: Pſal. 79.2. And wee daily behold how they burne, drowne, and hang the ſeruants of Ieſus Chriſt, whoſe death notwithſtanding is pretious and bleſſed in Gods ſight.Pſal. 116.15Ps 116:15 For euen as the Croſſe of our Lord was bleſſed; ſo alſo the gibbets, p. 159bands, chaines and deaths which his members endure do partake of this bleſſing, yea, and that in ſuch wiſe, that they far ſurmount the felicitie, decking-maieſtie, and pomp of all the kings of the earth: ſo as according to S. Paules example, they may boldly glory in theſe afflictions. Rom. 5.3. 2. Cor. 12.9. Gal. 6.14. Moreouer, albeit we can ſee nothing but a ſigne of Gods wrath vponupon thoſe whom he depriues of buriall, yet muſt we hauehave our recourſe to the former, and ſuch ſentences.

Iere. 22.19.Jer 22:19Now as Ieremiah threatned Ioachim that he ſhould be buried as an aſſe, becauſe he deſerued rather to be laid with the brute beaſts then with men, who after death are ſeparated from the condition of beaſts by meanes of buriall: euen ſo, in as much as this Babylonian had exalted himſelfe aboue all, it was good reaſon he ſhould be deiected beneath all, ſo as his bodie might remaine without buriall. Iſaiah then foretels that this tyrant ſhall not be buried in his houſe, that is to ſay, in the Sepulchre of his anceſters and predeceſſors: for we muſt not thinke that the Sepulchres were within the houſes. The ſimilitudes which are conioined do further expreſſe the iuſt ignominie of this tyrant: for, as hurtfull and vnprofitable trees are pluckt vp by the rootes, ſo he ſhewes that the king of Babylon was not worthie to remaine among men. Afterward, he compares him to the garments of the ſlaine, becauſe thoſe which die in battaile are not buried according to the accuſtomed maner, but as bloodie and ſtinking carrions troden vnderunder feete are tumbled into the pit clothes and all, leſt they ſhould infect the aire with their ſmell. Neither will any man offer to touch clothes defiled with blood and mire, for feare of drawing ſome infection frō them. Now we can not affirme that this hapned to the kings of Babylon, yet no queſtion but it was fulfilled, neither ought we to doubt any thing at all of it.

Verſ. 20. Thou ſhalt not be ioyned with them in the graue, becauſe thou haſt deſtroyed thine owne land, and ſlaine thine owne people: the ſeed of the wicked ſhall not be renoumed for euer.

NOw he ſhewes the reaſon why the king of Babylon is vnworthie of buriall, to wit, becauſe he which had deſtroyed his owne land, was neither worthie to be receiued into it, nor couered therewith. For euen as the earth ſuſtaines vsus whilſt we liue, ſo alſo doth it couer vsus being dead, and keepes vsus in her bowels vntounto the comming of Ieſus Chriſt. It is then a iuſt puniſhment of crueltie when ſhe refuſeth to receiue thoſe into her boſome that hauehave offred her violence, and defiled her. He yet addes a more fearefull threat, to wit, that God will poure out the remainder of his plagues vponupon the ſucceſſors. Yet when he ſaith, The ſeed of the wicked ſhall not be renoumed for euer, we may expound this member two waies, either that the race of the wicked 1ſhall not long endure, or that it ſhall be vtterlie 2put out. The diuerſitie of the interpretation conſiſts in the word alwaies, for it is either referred to the time paſt, or to come. To 1the time paſt thus, Although the ſeed of the wicked hauehave borne ſway for a while, yet the memorie thereof is vaniſhed and gone in the end. In the time to come, thus, God will 2ſo blot out the race of the wicked, that there ſhall be no more mention of them. Now it is vſuall with the Lord to curſe the ſeed of the wicked;Pſal. 112.6. Prou. 10.7. Pſal. 34.16.Ps 112:6Prov 10:7Ps 34:16 as on the contrarie he bleſſeth the of-ſpring of the faithful. And euen as the memorie of the iuſt indures for euer, ſo alſo doth it follow of neceſſitie that the remembrance of the wicked ſhould be vtterlie extinct and aboliſhed. Now howſoeuer we ſee not theſe things fulfilled with our bodily eies, yet hauehave we ample and pregnant teſtimonies for it, whereby the truth of the doctrine is ſufficientlie confirmed vntounto vsus.

But we are now to obſerue the reaſon of this vengeance, to wit, the Lord will hereby puniſh the pride of reprobates who wil needs aduance their names, and leaue a perpetuall renoume thereof behind them: and hereunto tend all the counſels, enterpriſes, and endeuors of prophane men. Contrariwiſe, the Lord blots out their name and memorie, which yet ſeemed to be ingrauen in euerlaſting monuments. Thus it comes to paſſe that they are not only expoſed to contempt, but eueryevery one deteſts and abhors them. Which in cōcluſion befalles all tyrants, for howſoeuer they be flattered and applauded of all whilſt they liue,Tyrants flattered of all whilſt they liue, but being dead, they are deteſted of all. yet are they and all their poſteritie held in vile eſtimation when they are dead and gone. And thus it appeares they are deteſtable to God, Angels, and men.

Verſ. 21. Prepare a ſlaughter for his children, for the iniquitie of their fathers: let them not riſe vp nor poſſeſſe the land, nor fill the face of the world with **Or, Cities.enemies.

HEere Iſaiah propheſieth againſt the king of Babylon in plainer termes then heretofore. Now we muſt remember what I hauehave ſaid alreadie, to wit, that hitherunto he hath not ſpoken of one particular man only, but of the whole kingdome: and now he alſo takes away the ambiguitie of this maner of ſpeech. Whereas the old tranſlation hath it, Prepare his ſonnes to the ſlaughter, it comes not neere enough, to the right ſenſe, for the letter Lamed being put before y^e word ſonnes, ſhews it ſhould be tranſlated, Prepare a ſlaughter for his ſonnes. Now let vsus ſee to whom this ſpeech is directed, for we muſt of neceſſitie vnderſtand that he here couertlie ſpeakes to certaine officers, ſergeants, or executioners, whom God commands to prepare themſelues for the execution of his iudgement. And who are they? partly the Medes and Perſians, as alſo others, by whom Babylon was raſed to the foundation. It was not vtterlie deſtroyed when the Perſians tooke it (as we hauehave ſaid before.) Thus then he ſpeakes to thoſe whom God had ordeined in his ſcret counſell to deſtroy Babylon. This phraſe of ſpeech p. 160hath greater vehemencie in it then if he had barely ſaid, The ſlaughter is prepared: for he ſhewes that God not onelyonly diſpoſeth of that which the wicked are to doe, but that hee alſo hath executioners at his commandement, to auenge himſelfe vponupon their iniquities.

Obiect. Whereas he by and by addes, that the iniquitie of the fathers ſhal be puniſhed by meanes hereof: it may at the firſt ſeeme ouer ſeuere, to couple the children with the fathers, as touching the puniſhment which the fathers hauehave deſerued, and ought to beare. And yet ſeemes it to be more hard, that the puniſhment due to the fathers ſhould be extended to the children, and their childrens children. But this abſurditie may eaſily bee auoided,Anſ. Exod. 20 5. & 34 7. Deut. 5.9. Ier. 32.18. Ezek. 18.20.Exod 20:5Exod 34:7Deut 5:9Jer 32:18Ezek 18:20 if we interpret the Hebrew word Aon. Miſerie: becauſe it ſignifies as well the puniſhment of the ſinne, as the ſinne it ſelfe. But becauſe ſuch ſentences are found in many places of the Scripture; to wit, that God will viſit the iniquitie of the fathers vponupon the children: we need ſeeke no ſuch euaſion. Neither doth the place in Ezechiel; The ſonne ſhall not beare the iniquity of his father: Ezech. 18.20. croſſe this. For God puniſheth not the innocent: neither muſt we ſo vnderſtand this place, as if the puniſhment due to the anceſtors, were conueied ouer by God vntounto the children, altogether guiltleſſe: for the fault of the children is forth-with coupled therewithall.

But leauing now to ſpeake of that vniuerſall curſe of all mankinde, whereunto all of vsus are ſubiect from our mothers wombes; let vsus take an example from ſome wicked one; whom when God reiects with his whole race, truely we hauehave no cauſe at all to complain of it. For his bleſſing is free: and it is not lawfull for vsus to compell him to beſtow it equally vponupon all: becauſe he may diſpoſe of his grace according to his owne good pleaſure; and it is the dutie of eueryevery of vsus apart, to acknowledge, that whatſoeuer good thing wee hauehave receiued, it is none of our own properly nor naturally, but comes vntounto vsus from elſewhere; namely, frō Gods free libealirty. If ſo be then that he reiect any, muſt it not alſo needes follow, that his ſeede ſhould bee accurſed? For what can remaine in thoſe which are deſtitute of his grace, but a maſſe of impiety? And if they deſerue eternal death, much more are they worthy of temporall puniſhments: for hee who expects the cutting off of his head, ought much more to iudge himſelfe worthy of the priſon and ſtripes. Wee muſt obſerue this point diligently. For I hold the ſolution of thoſe but childiſh, who thinke the Lord puniſheth the children of the wicked with temporall puniſhments, becauſe of the iniquities of their fathers: thinking it not vnbeſeeming for the Lord to correct thoſe that are innocent. Now we know he neuer puniſheth ſuch as hauehave not deſerued it: beſides, he is naturally inclined to mercy. But how ſhould he ſpare the wicked, if he ſhould exerciſe his wrath againſt the guiltleſſe? This then muſt be held as a thing reſolued; to wit, that all ſuch as are deſtitute of Gods grace, are ſubiect to the iudgement of eternall death. Whence it followes, that the children of reprobates, whom the curſe of God purſues, are ſubiect to the ſame condemnation with their fathers. And therefore Iſaiah ſpeakes not of innocent children, but of the loſt and deſperate; which, it may be, hauehave ſurpaſſed their fathers in wickedneſſe: and therefore are iuſtly coupled with them, and adiudged to the ſame puniſhments with them; becauſe they hauehave walked in their ſteps. But ſome may ſay, that then they beare their owne puniſhment; and not that which their fathers hauehave deſerued. I grant this to be true in part: but the reiection began before in their fathers; for which cauſe they are alſo forſaken and caſt away of God. And yet their fault is not ſo particular as if they were not guiltie at all; but being inwrapped in the ſame ſinnes in regard of reprobation, they are alſo liable to the ſame miſeries and puniſhment. I know wel enough that this ſolution will not ſatisfie thoſe who neuer ceaſe to diſpute & braule againſt God: but if ſo be I ſatisfie the faithfull, and thoſe that are not contentious, I paſſe not much what the reſt ſay. As for the faithfull, I doubt not but they will content themſelues with this ſolution, which I dare affirme to be moſt true.

In the end of the verſe, ſom tranſlate, That they fill the world no more with enemies: as if the Prophet meant to ſay, that all the wicked are the enemies of mankind; yea, euen of the whole earth: and therefore that the Lord prouides for the ſafety of all, when he ſweeps them from the earth: otherwiſe it ſhould be choked by them, as with thornes and briars. It ſeemes that this ſignification expreſſeth ſomewhat more; becauſe the earth receiues vsus into her lap, if we diſcharge our dutie: but if wee be contemners of God, it nouriſheth and ſuſtaines vsus vnwillingly, as her very enemies. Yet had I rather follow the other ſignification, which is more generally receiued: for I thinke the Prophet meant to ſay, that the wicked grow vp into a ſtocke and linage, and bring forth children in great abundance; ſo as they exceed their progenitors in number, and are more glorious in ſhew: and thence came the prouerbe, that an ill weede growes apace.We may thanke our ſelues that the wicked are ſo multiplied. Now whereas wee behold an infinit multitude of wicked ones, which hauehave couered the face of the whole earth as it were, we may euen thanke our ſelues for it: and yet the Lord neuer deales ſo ſeuerely with vsus, but hee reſerues alwaies ſome good ſeede, although it be very thin ſowne: yea he alwaies hath an eye vntounto ſome corner of the world, where he may giuegive his ſeruants ſome litle breathing. And if he ſhould diminiſh the multitude of the wicked nothing at all, it is certaine they would forthwith ouerſpread the whole earth. By this is confirmed that which wee hauehave ſaid before; to wit, that the children of the Babylonians were not ſlaine cauſleſſe; becauſe it is here ſaid, it was to the end they ſhould not fill the world with Cities. It followes then, that they were wicked, and therefore cut off by the iuſt iudgement of God; that by this meanes hee might prouide p. 161for the ſafetie of men; and that the Lord cannot be accuſed of cruelty or hard dealing.

Verſ. 22. For I will riſe vp againſt them (ſaith the Lord of hostes) and will out off from Babel the name and the remnant, and the ſonne, and the nephew, ſaith the Lord.

NOw the Lord teſtifieth, that he will doe that himſelfe which he before had commanded others to do by the miniſtrie of the Prophet: ſo that we muſt obſerue both the one and the other,Though God vſe men as his inſtrumēts in bringing the wicked to nought, yet the worke is properly ſaid to be his owne. namely, that it is a worke of God when the wicked come to nought, although he vſe men as inſtruments to execute his iudgements. For he ſpake thus to them heretofore: Prepare a ſlaughter, verſ. 21. Whence we hauehave to note not only the power of God, but alſo the efficacie of propheſie. Whence the Prophets (ordeined of God) giuegive commandement to all nations to do this or that, it is then ſo farre off that men can hinder the euent thereof, that they are euen conſtreined to performe the will of God. Now becauſe we ordinarilie ſtay our ſelues vponupon men, and in forſaking God attribute the power of doing all things vntounto them, we muſt hold this principle, that ſeeing God worketh by them, himſelf is properlie the author of the worke, whereof they are only but the executioners and inſtruments. This is clearely inough laid open vntounto vsus by the dependence of the places following.

I hauehave thought it beſt to reſolue the letter Vau into a particle of ſhewing the cauſe: for he yeelds the reaſon wherfore he commands the Medes and Perſians to prepare a deſtruction and ſlaughter for the Babylonians: for I will riſe vp againſt them, This phraſe I will ariſe, expounded.ſaith he: and this phraſe where God ſaith he will ariſe, is very frequent. Thus alſo the Prophet applies himſelfe to our capacitie, becauſe the maieſtie of God is ſo high that we can not comprehend it. We thinke he takes his eaſe, and is idle, whileſt he winks at the wicked: and therefore when he will cauſe men to feele his power, and giuegive ſome teſtimonie thereof by ſome viſible worke, he ſaith he will ariſe.

The epithite which he afterward addes, calling him The Lord of hostes, ſerues for a confirmation of this ſentence: as if the Prophet ſhould ſay, I hauehave not giuen theſe Commandements to the nations of mine owne head, for it is God that gouernes and leades all the battailes vnderunder his owne hand. Seeing y^e Prophet is ordeined then to pronounce the ſentēce on Gods behalfe, he may alſo command mē, to y^e end they may yeeld obedience vntounto him. He yet repeates the ſame thing in the latter end of the verſe,Sayth the Lord. ſhewing that he ſpeakes nothing but that which the Lord gaue him in charge, that ſo the propheſie might be the more autenticall.God cuts off not only the poſteritie of the wicked, but their memorie alſo. Pro. 10.7.Prov 10:7 Now it hath been often told vsus before, that Babylon was not thus ruinated till after the death of Alexander the Great. By the ſonnes, and nephewes, he meanes not only the Poſteritie, but the Memorie which the wicked would obteine, ſo as they might be long renoumed after their death. God tooke euen this alſo away from Babylon, that ſo no remembrance ſhould remaine thereof at all, but only reproch and ignominie.

Verſ. 23. And I will make it a poſſeſſion to the hedghog, and pooles of water, and I will ſweepe it with the beaſome of deſtruction, ſaith the Lord of hostes.

HE yet againe confirmes the ſame things which he ſpake heretofore touching the future deſtruction of Babylon, to wit, that men ſhall hereafter inhabit it no more, but it ſhall be made an hidious Caue, into which wilde beaſts ſhall retire. Some ſay that the word Kipod (which we hauehave tranſlated Bicure) ſignifies a Beuer, others an Hedghog, other a Torteis. But it is very likely by the circumſtance of the place that our Prophet ſpeakes of a beaſt which frequents the waters; becauſe afterwards he mentions a poole, or mariſh, which in deed properlie belongs to the ſituation of the place: for howſoeuer Babylon was not compaſſed in with pooles, yet is it ſituated in a moiſt ſoile. Euphrates waters the region on the one ſide, and Tigris on the other: thence it is that the Lord threatens to drowne it.

Verſ. 24. The Lord of hostes hath ſworne, ſaying, Surely like as I hauehave purpoſed, ſo ſhall it come to paſſe, and as I hauehave conſulted it ſhall ſtand.

IT was needfull to adde an othe for the more full confirmation of the threatning.The reaſon why God in faine to adde an oth to his threatnings. For nothing is more hardly beaten into our heads then to heare tell of a preſent deſtruction of the wicked, becauſe we ſee them floriſhing, furniſhed with all kind of helps, ſeeming to be out of all dangers, & vtterlie ſecure. Therfore wee are at our wits end in beholding them, being ſo dazled with their glorie, that we can ſcarſly beleeue God when he threatens their ruin and perdition; and therefore he addes an othe, that they might hauehave no occaſion to hang in any ſuſpence.See the like in Chap. 22.14. Whence we may ſee how gratious & louing he is towards vsus in ſuccoring our weaknes by applying this remedie vntounto it, for otherwiſe his bare word ought to ſuffice. This ſerues then for the great conſolation of the faithfull, as we ſhall ſee hereafter. But this ſhort forme of an othe which he vſeth ought to be well knowne vntounto vsus, becauſe we meete often with it in the ſcriptures:Othes ſlip out of our mouthes at randon with too much boldnes, but Gods ſparingnes in ſuppreſſing the greater part of his oth ought to bridle our intēperancie▪ and thereby the Lord bridles vsus leſt we ſhould take too great libertie in oths which ſlip out of our mouths at randon with too much boldnes: for he ſuppreſſeth the greater part of the othe, If I performe not this which I hauehave decreed, let men take me for a lier, and hold me no more for God: this I ſay, or ſome thing elſe like vntounto it (fearefull to vtter) ſhould be heere ſupplied. Men ought then to refraine their tongues, leſt they ouerflow too lightlie in execrations, making horrible p. 162imprecations againſt themſelues: yea let them rather learne by the Lords example here, to hold in their rebellion.

Verſ. 25. That I will breake Aſhur to pieces in my land, and vponupon my mountaines will I tread him vnderunder foote: ſo that his yoke ſhall depart from them, and his burden ſhal be taken from off their ſhoulder.

SOme thinke this is ſpoken of the hoſt of Senacherib, 2. King. 19.35. Chap. 37.362 Kgs 19:35which was deſtroyed by the Angell, whileſt the ſiege was before Ieruſalem. If wee ſhall receiue this interpretation, the ſenſe will be thus; to wit, The Lord will ſhortly ſhew ſome euident proofe of this ruine, wherewith hee threatned the Babylonians. For thoſe which heard the prophecies, might aske, What ſhall the ruine of Babel profit vsus, when ſhe hath deſtroyed vsus firſt? were it not better for vsus to remain in our own lād, & that ſhe might continue ſafe? What conſolation can we take in her deſtruction, ſeeing with her our ſelues muſt alſo periſh? And truely I make no queſtion but Iſaiah ſets before them a proofe of Gods fauour in the deſtruction of their enemies; which was either come to paſſe already, or ſhould ſhortly happen. I dare not affirme in what time the Prophet foretold this,There may be ſome prob…ble coniecture that Senacherib was diſcomfited before the time of this particular prophecie. vnleſſe there bee ſome probable coniecture, that the diſcomfiture of the hoſt of Senacherib, made by the Angell, was already accompliſhed. According to this ſenſe the Prophet ſhould take this famous example, to giuegive them good hope of the deliuerance to come: as if hee had ſaid; You hauehave heeretofore felt how miraculouſly God aſſiſteth his people in time of neede. And this is the reaſon which makes me thinke the armie of Senacherib was already deſtroyed. It was needfull then that there ſhould be ſome vſe of this doctrine.

Obiect. But Babylon beganne not to moleſt the Iewes, till ſhe had ſubdued the Aſſyrians, and tranſported the Monarchy. To what end then ſhould the Prophet ſpeake of the iudgement which God would bring to auēge the wrong done to his people, when as the Iewes had as yet nothing to doe with the Babylonians? There is no abſurditie to ſay, Anſ. that a thing alreadie come to paſſe, ſhould be mingled with a prophecie: neither were it amiſſe to ſay, that the Aſſyrians ſhould here be put for the Caldeans.No abſurditie would follow, if the Prophet ſhould put the Aſſyrian here, for the Caldean. For although they had no Monarchy, yet is it very likely they were alwaies firſt prepared, as oft as war was to be made with the Iewes: and ſo fought vnderunder the leading of others, that in the meane while they made the greateſt part of the armie. Firſt, they were neerer hand then the Caldeans, and thoſe which then ruled, knew well that ſuch people would be loyall and obedient, becauſe of the ancient hatred which they bare to the Iewes. Adde hereunto, that it was the benefit of the Conquerours to ſubiect the conquered by continuall warres, vntill they were inured to beare the yoke. All which conſidered, it is not amiſſe that Iſaiah ſpeaking of Babylon, comprehends all the forces thereof vnderunder the name of Aſhur; ſo taking a part for the whole.

Thus there is no reaſon that conſtraines vsus to expound this place of the diſcomfiture performed by the Angell in the hoſt of Senacherib. For as I take it, the Prophet meant only to affirme, that God would put an end to the tyrannie of the Aſſyrians; ſo as they ſhould not be alwaies ſo mightie: as if hee ſhould ſay, Although God permit the wicked to beare rule ouer you for a time, yet this domination or ſuperioritie ſhall not laſt euer; for hee will one day deliuer his people from the ſeruitude which oppreſſeth them, by breaking the yoke from off their necks. And as hath bin ſaid already; although the Aſſyrians were ſubdued by the Caldeans, yet did they not ceaſe for all that to be enemies to the church ſtill. But Babylon, which ſucceeded Ni… uie, hauing the preheminence by tranſporting thereof, began to make warre with the Iewes.

Where it is ſaid, that Aſhur ſhall be broken in Iudah: wee muſt not take it as if they ſhould be ſlaine there, or deſtroyed by ſome diſcomfiture; but that the elect people ſhould be deliuered from their tyranny: by means whereof their dominion ſhould be aboliſhed. The breaking therefore is not referred ſo much to the perſons, as to the Empire. That which he addes touching the yoke and the burden, cānot be properly vnderſtood of the Aſſyrians onelyonly, who yet neuer had taken Ieruſalem. And therfore we muſt note that ſucceſſion, whereof I ſpake heretofore: becauſe the Caldean… had no occaſion to make war, vnleſſe it were becauſe they boaſted to hauehave the preheminence ouer the Aſſyrians. Now yee ſee the cauſe why I thought good to extend this prophecie to that deliuerance whereby the Lord ſhewed himſelfe the protector of his people againſt the Caldeans and Aſſyrians; becauſe the yoke was then ſhaken off, vnderunder which the Iewes were miſerably hampered: yea, thus it comprehends the deliuerance purchaſed by Chriſt, whereof this was but a beginning.

Some thinke touching that which followeth concerning the Mountains, that they hauehave put the plurall number in ſtead of the ſinguler, as if hee ſpake of mount Zion: but I had rather tranſlate it otherwiſe. For in as much as Ieruſalem was ſituated among the mountaines, the whole countrie was contemned for that regard. Wherefore the Prophet ſpeakes by way of deriſion, granting to the enemies that the mountanous region was indeed the leſſe eſteemed becauſe of them. But this contempt ſerued to amplifie the power of God, who deliuers his Mountaines from vnderunder the dominion of a mightie Monarchie. Hereunto appertaines that which is conteined in the twentith Chapter of the firſt book of Kings, verſes 23.28.

Verſ. 26. This is the counſell that is conſulted vponupon the whole world, and this p. 163is the hand ſtretched out ouer all nations.

THe Lord contents not himſelfe with a confirmation or two: no, he hath much adoe to refraine from aſſuring vsus more and more of one and the ſame thing; and all becauſe he knowes how greatly our vnderſtanding is naturallie inclined to diſtruſt: for no repetitions ſuffice vsus, although hee makes neuer ſo large promiſes in many words, and addes his othe thereunto. The Lord then we ſee is deſirous to remedie this euil,The Lord is deſirous to cure our infidelitie. and thereto tends the repetition, that we ſhould not eſteeme it as ſuperfluous. For thoſe who think the Prophet (or rather the ſpirit of God) ſhould heape vp too many words,Thoſe who thinke the ſpirit of God is wont to vſe too many repetitions, hauehave not yet thoroughlie felt their owne weaknes. hauehave not yet attained vntounto any knowledge of their owne weakenes. Well, in the firſt place he propounds the will and counſell of God: ſecondly his power. Whence comes it that we doubt of his word, but becauſe wee attribut not that ſtrength vntounto God which to him belongeth, neither are we well perſwaded of his power? Theſe two things are whollie the cauſe of our incredulitie, againſt which wee ought to oppoſe two other things,We muſt oppoſe the counſell and power of God againſt our in…delitie. which Iſaiah heere recommends vntounto vsus, to wit, the counſell, and the power of God. For we muſt in the firſt place hold it without controuerſie that the Lord is true, becauſe he pronounceth nothing but that which is ſtable and …utable: ſecondly, that he is ſo mightie, that eueryevery knee muſt bowe vnderunder his hand. Now it is not for vsus to ſearch into the ſecret counſell of God, becauſe the Prophet commands vsus heere to reſt our ſelues contented in the decree which the Lord hath manifeſted vntounto vsus by his word. We muſt not then flie any higher to prie into the ſecrets of God, but muſt reſt ſatisfied with the infallible teſtimonies which hee propounds vntounto vsus by the mouth of his Prophets.Let vsus with all the powers of our affections imbrace the promiſes of God, and ioine his power thereto. Let vsus therefore with …ll our affections imbrace the promiſes of God, and ioine his power thereunto, becauſe his mightie hand ought neuer to be ſeparated from his mouth.

But we muſt take heed we imagin not an idle power after the maner of Philoſophers, but ſuch a one as the ſcriptures do informe vsus of, that is, a power full of efficacie, and ſpeedie in execution. Queſt. But ſome may here demand why mention is made of all the world, and of all nations, ſeeing he ſpeakes only of Babylon? Anſ. We muſt remember what I hauehave ſaid heretofore, to wit, that the Empire of Babylon hauing conquered Nineue, did ſpread it ſelfe ouer all the Eaſt, and that diuers nations were ſubiect vntounto it; for which cauſe the ruin thereof was alſo the ruin of the whole world: for ſuch Monarchies can not fall, but they muſt needs pull great deſtruction vponupon others with them. Wherefore ſeeing the huge maſſe of ſo great an Empire might peraduenture hauehave called the certentie of this propheſie into queſtion, Iſaiah ſhewes, that albeit it ſhould ouerſpread far and wid…, and comprehend infinit multitudes of people, yet none of all this ſhould let God to put his decree in execution.

Verſ. 27. Becauſe the Lord of hostes hath determined it, and who ſhall diſanull it? and his hand is ſtretched out, and who ſhall turne it?

HEere the Prophet vſeth an exclamation as it were the better to confirme the former ſentence. For hauing told them that thi… was the counſell of the Lord, to the end he might ſhew them it is ſo inuiolable that it can not be broken, Pſal. 33.11. he asks the queſtion as of a thing vtterlie impoſſible: Who (ſaith he) can diſanull his counſell, or turne his hand back? and thus by this exclamation he ſets himſelfe boldlie againſt all creatures. For the Lord no ſooner decrees a thing, but he ſtretcheth forth his hand: Is it once lifted vp? the worke then muſt of neceſſitie be put in execution. Now he not only excludes men by this his exclamation frō being able to hinder the decree of God, but all things elſe whatſoeuer; yea, be it that any other creature beſides the diuell or man would ſet it ſelfe againſt his will. To conclude, he ſhewes that God is not ſubiect to repentance or change, but whatſoeuer falles out,Num. 23.19.Num 23:19 were it in the greateſt confuſion in the world; yet is he alwaies like himſelfe: neither can his enterpriſe be foreſlowed by any occaſion. Obiect.

If any replie, that God hath changed his counſell ſometime, as when he pardoned the Niniuit…, Abimelech, God ſent a meſſage to the Niniuits by Ionah, but he manifeſted not that which he had decreed in his ſecret counſell; which was to ſhew them merciemercy.or Pharaoh: the anſwere is eaſie. For when the Lord ſent Ionah to the Niniuits, he manifeſts not that which he had decreed in his ſecret counſell, but meant to touch their hearts, and to bring them to r… pentance by the preaching of the Prophet, that he might ſhew them merciemercy, Ionah 1.2. & 3.10. The like he did when he threatned Abimelech and Pharaoh, becauſe they had taken Abrahams wife vntounto them, Gen. 12.17. and 20.3. for the Lord by fearing them cauſed them to change their courſe, leſt they ſhould be puniſhed for their obſtinacie.

Verſ. 28. In the yeere that king Ahaz died was this burden.

THis ſhould be the beginning of the fifteenth Chapter,The fifteenth Chapter ſhould begin heere. becauſe the Prophet enters now into a new argument: whence it euidently appeares how ill the Chapters hauehave been diuided, or rather torne in ſunder. For hauing ſpoken of the Babylonians, he comes to intreate of the Philiſtins, of whom he was to ſpeake before he came to mention other nations. Now theſe were the Iewes neere neighbours, and hated them deadly: theſe were the remainder of the nations which the Iſraelites had ſpared, although the Lord had expreſly commanded thē to be whollie rooted out. The peoples infidelitie was the cauſe why the Lord ſuffred this remnant to remain euen as thornes to prick their eies; which puniſhment God had threatned them with before, as the Scripture reacheth, Numb. 33.55. Deut. 7.16. Wherefore in regard there was p. 164deadlie feede betweene theſe two nations, there came no ſooner any damage vntounto the Iewes, but the Philiſtims counted it their gaine. For they deſired to ſee the Iews rooted out, neither could any newes be better welcome vntounto them, then to heare that the people of God were ouerwhelmed with all manner of miſeries and calamities. This is the cauſe why the Prophet prophecieth againſt them,The cauſe why the Prophet prophecieth againſt the Philiſtims. as againſt the perpetuall enemies of the Church.

Now the time is to be noted wherein this viſion was repreſented vntounto the Prophet: becauſe the Philiſtims were very ſtrong during the life of Ahaz: and this wretched hypocrit was puniſhed for his diſloyaltie, becauſe by forſaking God, he fled vntounto outward helpes; as namely, vntounto men. And therefore in his time the Philiſtims recouered the Cities that Ʋzziah had taken: yea they gathered more ſtrength after his death, becauſe they hoped to attaine their enterpriſes, by reaſon that the heire of the Kingdome was but a childe. For Ezechias, who was the new King, had as yet neither wiſedome, counſell, nor authoritie. It is needfull then to obſerue theſe circumſtances diligently, becauſe Iſaiah reſpects not the Philiſtims ſo much (although hee ſpeakes of them) as the faithfull whom hee would comfort by this prophecie, and fortifie thoſe with good hope, who might otherwiſe hauehave thought Iudah to hauehave been laid waſte, in regard it was aſſailed with enemies on all ſides, no ſuccour appearing from any place whatſoeuer. Iſaiah then ſeekes to eſtabliſh the faith of theſe poore afflicted ones, deſtitute of all ſuccour; and bids them be of good courage, becauſe God will vndoubtedly help them. He calles this prophecie a burden, becauſe it would be vnwelcome and troubleſome to the Philiſtims,Why the Prophet calles this prophecie a burden. who thought themſelues ſafe in regard that the Iewes were miſerably oppreſſed; neither was there any hope loſt them of a better eſtate. He ſhewes then that the deſtruction of the Philiſtims alſo draws neere.

Verſ. 29. Reioyce not (thou whole Palestina) becauſe the rod of him that did beate thee is broken: for out of the Serpents roote ſhall come forth a Cockatrice, and the roote thereof ſhall be a fierie flying Serpent.

IN the very entrance, hee beates backe that vaine confidence wherewith the Philiſtims were raſhly puffed vp: and in adding, thou whole, he ſignifies that all, how many ſoeuer, ſhall hauehave their part in this calamitie. As if he ſhould ſay; That region ſhall not be ſpoiled in one place onelyonly, but there is not the leaſt corner which ſhall not feele it: and as farre as the land doth reach, ſo farre ſhall the deſtruction and ruine thereof be perceiued on all ſides. As touching that which he addeth of the rod broken; ſome referre to Ahaz but beſides the purpoſe; for he was ouercome in all the warres which hee had againſt the Philiſtims. And therefore it ſhould rather be referred to Vzziah: and yet am I loth ſo to reſtraine it vntounto him, that it ſhould not therewithall be vnderſtood of the whole body of the Iewiſh Nation. It is as much then as if he had ſaid to Palestina, or Paleſtin; Thinkeſt thou to take thy reſt, whileſt the Iewes which afflicted thee in times paſt, are deſtroyed? No, thou greatly deceiueſt thy ſelfe: for ere long thou ſhalt be vexed much more. This is the cauſe, as I hauehave ſaid, why I reſtraine not this to one particular perſon; but rather as I take it, vnderunder the perſon of one, hee points out the whole body of the Iewes. He forthwith addes the reaſon why Paleſtin ſhould not reioyce; to wit, becauſe the Iewes ſhall be better able to annoy them then they were in former time. For if the Philiſtims receiued any detriment by the Iewes before, they ſhould feele it ten times more heauy hereafter. The which he ſets forth by a very fit ſimilitude: for the Cockatrice is more dangerous then the Adder, and the fierie Serpent more hurtfull then the Cockatrice. But God be thanked wee are not annoied with theſe hurtfull beaſts in this Country. The Prophets meaning is nothing elſe then, but to ſhew that the Philiſtims greatly beguiled themſelues, in thinking that the Iewes ſhould not ouermatch them. And therefore I conſent not vntounto them, who refer the name of the Cockatrice, and flying Serpent, vntounto Hezechias. For howſoeuer they hauehave great ſhew of reaſon for it, becauſe Hezechias conquered all that the Philiſtims held, euen vntounto Gaza: 2. Kin. 18.82 Kgs 18:8yet the Prophet meant to ſtretch this promiſe further. Let vsus know then, that albeit we begin at Hezechias, yet notwithſtanding this fauour appertaines to all the Iewes, as to the whole body. Now from hence wee may gather a generall doctrine; namely, that when wee are oppreſſed with aduerſities,The reioycing of the wīced laſts but a while. and the wicked reioyce thereat, as if wee were vtterly confounded, and they were the only happy men; the Lord teſtifies, that all this their joy is but in vaine. God will euermore vphold his Church, and ſet her in her firſt eſtate, though all men ſhould iudge her caſt away. The children of God ſhall get new ſtrength, which wil breake the hearts of the wicked for very deſpite: not that the faithfull wiſh or purpoſe any ſuch thing; but becauſe it muſt ſo come to paſſe: for God hath ſo ordained it. Neither are theſe names of Cockatrice, and fierie Serpent, any names of diſgrace vntounto them; for they are not ſuch by nature, but are ſo called,In that Gods children are hurtfull to the wicked, it is not from their owne diſpoſition, but from the wickeds malice. Pſal. 18.27.Ps 18:27 in regard they are deadly to the wicked, though harmeleſſe in themſelues. For it comes to paſſe by the iuſt iudgement of God, and the malice of the wicked, that that which is in it owne nature profitable and healthfull vntounto them, is turned into loſſe and poiſon. Such is the nature alſo euen of God himſelfe, and of his Goſpell: 2. Cor. 2.16.

Verſ. 30. For the first borne of the poore ſhall bee fed, and the needie ſhall lie downe in ſafetie: and I will kill thy p. 165roote with famine, &**Or, he. it ſhal ſlay thy remnant.

The prophets in their denunciations againſt the wicked, reſpect not thē ſo much, as the comforting and incouraging of the faithfull who are oppreſſed by them.THe Prophet, as hath beene alreadie ſaid, had not reſpect ſo much to the Philiſtims (whom his threatnings feared nothing at all) as to the Iewes, whom he meant to comfort in their afflictions: for they were ſo oppreſſed that they were now neere vntounto deſpaire; and therefore he calles them the f…ſt borne of the poore by a note of excellencie, in regard of their miſeries: for being now brought into vtter extremitie, they held as it were the firſt ranck of all wretched people. Now he promiſeth that the Lord will deliuer them from ſuch calamities, and will then feede & nouriſh them as at the firſt: whereby we may ſee that the Philiſtims were deſtroyed and cut off for the ſaluation of Gods people: who alſo had made this promiſe vntounto Abraham and his poſteritie,Gen. 12.3.Gen 12:3 ſaying, I will bleſſe thoſe which bleſſe thee, and curſe thoſe which curſe thee: for they muſt needs hauehave God for their enemie,They muſt needs hauehave God their foe, that offer violence to his children. who offer violence to his children. Then the Prophet compares them to ſheepe, whom wee ought to reſemble, if we meane to hauehave God hold vsus vnderunder his protection. We meete with no one thing oftner in the ſcripture then this ſimilitude.Pſal. 95.7. Pſal. 100.3. Iohn 10.16.27.Ps 95:7Ps 100 Doth the Lord correct vsus then? Surely wee may well be compared to ſtrand ſheep, laid open to the violence of wolues and theeues: but if contrariwiſe he ſmite our enemies, he will gather vsus againe together, that wee may reſt in a quiet and ſafe place. This is it which the Prophet ſignifies by ſaying they ſhall reſt in ſafetie. The Lord then promiſeth two things here, firſt good paſture, that is to ſay, all things needfull for food and rayment: ſecondly ſafetie and defence, to the end we may reſt incloſed & ſhrouded againſt all dangers.Two duties required in a good ſhepeard. Theſe are the two duties belonging to a good ſhepheard: & in theſe two are included all things neceſſarie for ſaluation.

In the ſecond member he directs his ſpeech againe to the Philiſtims, whom he compares to a tree, that hath his roots ſo deeplie fixed in the earth, that it ſeemes a thing impoſſible to pull it vp; but yet if the roote wither, it muſt alſo of neceſſitie loſe his vigor, though it be neuer ſo profoundlie ſetled. Whence we are to gather,The ſtate of the wicked is neuer ſo faſt rooted, but God can eaſily diſplāt them. that the eſtate of the wicked is neuer ſo firme, but that God will eaſily ouerturne it: for he will not only prune off the bowes, but will parch, and bring to nothing the very roote that lies hidden in the earth.

That which followes, he ſhall ſlay thy remnant, is commonlie referred to Hezekias; but as I hauehave alreadie ſhewed, I had rather extend it generallie to the whole bodie (of which he ſpeakes as of one man) of the King as head, who repreſented Ieſus Chriſt. We may alſo referre it to the Aſſyrian, and to all others whom God vſed for the rooting out of the Philiſtims. For the Iewes are accuſtomed to ſpeake thus indefinitly, when they minde to point out the officers by whom God executes his iudgements.

Verſ. 31. Howle ô gate, crie ô Citie, thou whole land of Palestina art diſſolued, for there ſhall come from the North a ſmoke, and none ſhalbe alone, at his time appointed.

HEre the Prophet vſeth amplifications to ſeale vp the truth of his propheſies in the hearts of the faithfull, and the more effectuallie to imprint thoſe things therein which without theſe would hardlie hauehave beene beleeued. It hath been ſaid elſewhere, that the gates ſignifies the places moſt frequented, in which they kept their meetings. He threatens then that all the Cities ſhall lament, yea and that extraordinarily, becauſe the moſt honorable aſſemblies ſhould make it. That which is added touching the ſmoke, may be taken for the fire, ſo as the thing it ſelfe ſhould be ſhewed by the ſigne, becauſe the ſmoke appeares before the fire burnes forth. By North we may vnderſtand as well the Aſſyrians as the Iewes, ſeeing both of them were ſituated on this ſide of the Philiſtims: yet had I rather referre it to the Iewes: I meane not now to ſtand refuting of the contrarie opinion. As we hauehave ſaid heretofore then, the Philiſtims thought themſelues great gayners by that which the Iewes loſt, when the Aſſyrians had done them any ſcathe. Which alſo happened not long ſince to many nations, who tooke pleaſure to ſee their enemies deſtroyed by the Turks: for they knew well inough that ſuch victories brought heauines and damage vntounto them. So as when they whoſe ruin they thirſted after were vanquiſhed, the way by that meanes was laid open for ſuch as in the end ſubdued them.

Whereas he addes in concluſion that none ſhall be alone, it appertaines to the enemies, who ſhall be ſo furniſhed with power and authoritie in the day prefixed, that is to ſay, when God ſhall hauehave decreed the deſtruction of Paleſtina, that none ſhall remaine idle in the houſe, but all ſhall be readie and prepared to march forward. As if any in prayſing the authoritie and power of ſome Prince ſhould ſay, that all his ſubiects aſſemble themſelues and are in a readineſſe as ſoone as he holds vp but his leaſt finger.

Verſ. 32. What ſhall then one anſwere the meſſengers of the Gentiles? that the Lord hath establiſhed Zion, and the poore of his people ſhall trust in it.

I Had rather interpret this of all Nations ſimply, then of any one in particular: for as ſoone as ſtrangers are entred into a Citie, they are wont to inquire what is done there, to the end they may get ſome newes. It is as much then as if he had ſaid; What anſwer ſhall they giuegive to ſtrangers, when they ſhall inquire after newes? What ſhall be the common talke after the Philiſtims be vanquiſhed? This, The Lord hath eſtabliſhed Zion. His meaning is then, that the ouerthrow of the Philiſtims, ſhall be ſuch an excellent pledge of Gods mercy towards his people, that all ſhall thereby vnderſtand,

p. 168page missingfugitiues ſhall flee vntounto Zoar, an heifer of three yeeres old: for they ſhall goe vp with weeping by the mounting vp of Luhith: and by the way of Horonaim they ſhall raiſe vp a crie of destruction.

HE heere names other Cities; for his meaning is to bundle vp all the Cities of this Countrie (as it were) in one fardle, that they may be throwne into the ſame deſtruction with the reſt; as if he ſhould ſay, Not one ſhall eſcape. Whereas he addes a little after, Therefore the harneſſed of Moab: although the Hebrue particle be a ſhewing of the cauſe, yet others expound it otherwiſe; but it is a matter of no great moment. The Prophets meaning is to ſhew that none ſhall be exempted frō howling, ſeeing the ſtrongeſt and moſt valiant amongſt them ſhall do it. Afterwards he ſhewes that eueryevery one ſhall be ſo affected with his owne griefe, that he ſhall not minde his neighbour. In the 5. verſe he takes to himſelfe the perſon of a mourner, or a ſorrowfull perſon: but it may ſeeme ſtrange, yea very vnfitting, that the Prophet ſhould bewaile the deſtruction of the Moabites, for he ſhould rather hauehave ſorrowed at the calamitie of the Church, and reioiced at the ouerthrow of the enemies. But the Prophets are wont to take vponupon them the perſon of thoſe againſt whom they propheſie afflictions, to the end they may repreſent their eſtate as it were vponupon a ſtage or ſcaffold. And thus they moued affections more, then if they had propounded the doctrine ſimplie without this art. And yet no doubt the Prophets trembled themſelues at the iudgements of God, yea euen at thoſe which they threatned the wicked withall: but that which I hauehave ſaid is leſſe cōſtreined, and agrees beſt, as we may eaſilie diſcerne by common experience. He calles them fugitiues which fled thence: for his meaning is that thoſe which ſhall eſcape frō Moab ſhall come vntounto Zoar, whom he compares to a heifer of three yeere old, which is in her full force and ſtrength, and hath not yet brought forth, nor felt labor, nor the yoke; but fetches her frisks, and playes the wanton.

Now when the forces of the enemie preſſeth neere vponupon a place, then they flee to other Cities which hau… not yet been aſſailed, and which ſeeme to be furtheſt out of danger. Zoar was ſuch a one, becauſe the enemies had not yet ouerrun it: but if any had rather expound this of the whole region, I gainſay him not,Iere. 48.34.Jer 48:34 becauſe it ſeemes Ieremiah ſpeakes in generall, who notwithſtanding borrowes many ſentences from our Prophet: vnleſſe ſome had rather affirme that he there expreſſeth as well Zoar, as Horonaim, or rather the whole region which lieth between them. If it be referred to the whole nation, the ſenſe will be, that the Moabites who were nouriſhed vp in pleaſures and abundance of all good things, felt no euill till it came vponupon them, from whence they grew proude. And therefore to tame them, it was requiſit they ſhould be driuen to Zoar, which was farre remote from the Moabites, thereby ſhewing that they could not ſaue themſelues but by flying very farre off.

Thoſe whom the Lord thus tenderlie foſters, are heere admoniſhed to be humble, and not to prouoke the wrath of God againſt them by their pride and diſſolutions:How ſuch ought to behaue themſelues vponupon whom God beſtowes moſt of his benefits. but to be ſober; yea euen thē when all things proſper with them in the beſt maner that can be wiſhed: as alſo to prepare for all changes when God ſhall be pleaſed to viſit them.

By the mount of Luhith he deſcribes other places of the countrie of Moab, and ſets forth the flight of this people, and the ſorrow that ſhall be thorowout the whole kingdome. Whereas we hauehave turned, They ſhall raiſe vp the crie; others hauehave tranſlated, They ſhall breake, or cleaue aſunder with loud cries, affirming that there is a tranſpoſition of letters, and that the letter Gnain is doubled. In this ſenſe this verb ſhould be deriued from Raah, which ſignifies to breake or bruſe: but becauſe this ſerues not much touching the principall, I hauehave let that ſtand which is moſt approued, ſo as the verb deſcends from an other, which ſignifies to waken or raiſe vp. If any had rather retaine the word, To breake, the ſenſe is, that there ſhall be a breaking, and (as it were) a bruſing of the members with ſorrow and crying when one ſmites one arme againſt an other.

Verſ. 6. For the waters of Nimrim ſhall be dried vp: therefore the graſſe is withered, the herbs conſumed, and there was no greene herb.

THe Prophet amplifies this deſolation by a kind of exceſſiue ſpeech. He ſaith, The 1graſſe ſhall wither, which falles out when God depriues a land of all helps. Alſo that the waters 2ſhall be dried vp: for it is very likely they were exceedinglie neceſſarie for this quarter which was drie: for ſuch countries as thoſe bring forth nothing vnleſſe they be watered. But howſoeuer this be an exceſſiue ſpeech, yet it conteines nothing but that which is moſt true: for he paſſed not his bounds, but was faine to lay forth theſe things in the more words, becauſe of the peoples dulneſſe, to the end they might know that this land beeing depriued of Gods bleſſing, ſhould become a deſert deformed, and void of all beautie.

Verſ. 7. Therefore what eueryevery man hath left, and their ſubstance ſhall they beare to the brooke of the willowes.

THat which eueryevery one hath reſerued, ſignifies the ſame which we vſually ſay, that which is left, or ſpared. For his meaning is to ſpeake of riches reſerued; thereby ſhewing what happens ordinarily in thoſe countries which the enemies inuade, to wit, eueryevery one labors to tranſport his goods to an other place, and to lay them vp ſafe there, that ſo they may fetch them home afterwards. Now he ſaith p. 169that theſe ſhall hauehave no fortreſſe nor refuge to put their goods in ſafetie: ſo as they ſhall bee conſtrained to hide them amongſt the willowes. See here an extreme miſerie, when wee can finde no place of refuge, to ſafegard and keepe that which wee hauehave gotten with great labour, from being a ſpoile to the enemies. It is very likely that theſe willowes ſtood in ſome ſecret and cloſe place remote from others. Some expound this of the enemies, which bring the riches which they hauehave pilled, to the riuer, to part the pray among themſelues.

Verſ. 8. For the cry went round about the borders of Moab, and the houling thereof vntounto Eglaim, and the skriking thereof vntounto Beer-Elim.

THe Hebrew particle Ci, was added for ornament. His meaning is, that all the quarters of this Country ſhall be filled with cries and lamentations in eueryevery corner; becauſe this deſtruction ſhall reach from one end to another. To the cry, he addes a skriking or double houling, to expreſſe the execeſſe of dolour; it being the maner of deſperate perſons to become vtterly deſolate, and to bee reſolued into teares.

Verſ. 9. Becauſe the waters of Dimon ſhall be full of blood: and I will**Or, increaſings. bring more vponupon Dimon, euen lions vponupon him that eſcapeth Moab, and to the remnant of the land.

HEe not onelyonly deſcribes here the dolour, houling, flight, and trembling, or the couetouſneſſe of the enemies in raking together of riches; but the ſlaughter of men, which muſt needes be fearefull, when the great and renowned riuers (as Dimon was) were filled with blood. By increaſings hee meanes that the Lord, in whoſe perſon hee ſpeakes, will augment the murthers; ſo as the dead bodies ſhall be piled one vponupon another, and there ſhall be no end thereof, till they be all put to the ſword. Now howſoeuer the aduerſaries were cruell in this deſtruction, yet the Lord paſſed not meaſure for all that: becauſe hee iuſtly puniſhed the inhumanitie which the Moabites vniuſtly exerciſed ouer the Iewes; vponupon whom they ought to hauehave had compaſſion. It was iuſt then for them to beare the ſame puniſhment which they had laid vponupon others.

Which are eſcaped.] Theſe are alſo the increaſings whereof he ſpake; or at leaſt part of them. For behold the higheſt pitch of all theſe calamities; that if any indeuoured to ſaue himſelfe in battel, from out of the hands of his enemies, hee ſhould meete with lions and cruell beaſts which ſhould deuoure him. And this is the true meaning of the Prophet, if we narrowly weigh the whole context. He meant to expreſſe this diſcomfiture, and the miſerie thereof in liuely colours, by ſhewing that the ſmall remnant which ſhall eſcape the ſlaughter, ſhall fall into the pawes of the lion: becauſe the hand of the Lord doth ſo purſue the wicked, that they can no way eſcape: if they paſſe one danger, they by and by fall into another. But withall let vsus remember, that the Prophet ſpeakes theſe things for the conſolation of the faithfull, that they might fortifie themſelues by ſome promiſes againſt the cruelty of the enemies, who in the end ſhould be cut off, and ſhould finde no refuge at all in their gods, fortreſſes, or lurking holes; neither ſhould their flight any thing at all auaile them.