Commentary on Isaiah, Commentary on Isaiah · Chapter 33

Commentary on Isaiah · Commentary on Isaiah · Chapter 33

p. 328THE XXXIII. CHAPTER.

Verſ. 1. Woe to thee that ſpoileſt and waſt not ſpoiled; and doſt wickedly, and they did not wickedly againſt thee: when thou ſhalt ceaſe to ſpoile, thou ſhalt bee ſpoiled; when thou ſhalt make an end of doing wickedly.

Whither this woe be pronounced againſt the Caldeans.IF we expound this of the Caldeans, the ſcope of the place will very well beare it. For ſeeing in chap. 32.15. hee promiſed freedome to the vanquiſhed, it was high time for him now to direct his ſpeech againſt the vanquiſhers. Not onelyonly that, but the faithfull alſo ſtood in need to be confirmed in particular manner, to the end they might be drawne to beleeue this prophecie, which was almoſt incredible. It was verie vnlikely that ſuch a Monarchie could ſuddenly be brought to nought; or that theſe poore priſoners, deſtitute of all hope, ſhould by and by be ſet at libertie, to returne into their owne Country. The Iewes therefore you ſee, might very well hauehave fainted in waiting for any ſuccour in ſuch extremities, vnleſſe the Prophet had preuented the ſame by this and the like inſtructions. He takes away the occaſions then which might otherwiſe hauehave incited and prouoked them to diſpaire, when the Caldeans led them captiue into Babylon; for they then ſaw no performance at all of theſe promiſes, but felt the cleane contrary.

Notwithſtanding, becauſe all are of opinion, that this is the beginning of a new ſermon, and that theſe words are directed againſt Senacherib and his hoſt, I alſo am drawn to admit, that the Prophet here threatens the Aſſyrians,Or, againſt the Aſſyriās. with the chaſtiſement of their vniuſt oppreſſions and cruelties by them committed, againſt their neighbours; that ſo comfort might bee giuen by meanes hereof, to the comfortleſſe and oppreſſed. His meaning is then, that there ſhall be a wonderfull change when this floriſhing eſtate of Niniue ſhall be brought to ruin, albeit it ſeemed impregnable. Why ſo? Becauſe the Caldeans ſhould come againſt it, and ſhould reuenge the cruelties which the Aſſyrians had exerciſed againſt ſo many Countries.The Caldeans ſent to reuenge the cruelties committed by the Aſſyrians. And to the end his words might hauehave the greater efficacie, he addreſſeth his ſpeech euen to the Aſſyrians, ſaying; Ho, thou vvhichwhich ſpoileſt; as if he ſhould ſay; thou haſt now libertie to range abroad at thy pleaſure, no man dares reſiſt thee; but a day vvill come, vvherein others ſhall make their pray vponupon thee, as thou haſt done vponupon them.

He ſpeakes in the ſingular number, but it is by a noune collectiue; which is an vſuall phraſe of ſpeech. Others read it by an interrogation, Shalt thou not be ſpoiled? Thinkeſt thou thy violences ſhall eſcape vnpuniſhed? No, they ſhall one day render thee like for like. But we may follow the vſuall interpretation, by which Iſaiah amplifies the iniquitie of the enemie, who was ſo greedie after his pray, that he ſpared none: no not thoſe innocents vvhichwhich neuer vvronged him. Wherein we may behold a ſigne of extreme crueltie. I am very willing to receiue this expoſition then; to wit, that in this firſt member, he deſcribes the diſpoſition of the Aſſyrians; ſhewing that they were mercileſſe theeues and robbers: and further inlargeth their crueltie, in regard they vexed and ſpoiled thoſe which neuer hurt thē: and all to this end, that when the Iewes ſhould behold ſuch wickedneſſes, they might firſt bee brought to conſider of 1Gods iuſtice therein; and in the ſecōd place, 2that hee would not ſuffer ſuch barbaritie to eſcape vnpuniſhed.

When thou ſhalt ceaſe.] This is the ſecond part of this verſe, in which the Prophet ſhewes, that the Aſſyrians do now ſpoile, becauſe the Lord lets them run riot: but the time of their reſtraint drawes on, ſo as they ſhall hauehave no more power of doing hurt. If it were ſaid; they ſhal ceaſe to ſpoile, when they were able to ſpoile no longer; the ſenſe would be too barrē. Our Prophet therefore mounts higher; to wit, that the time will come, that they ſhall indeed ceaſe to ſpoile, becauſe the Lord will tame them, and take downe the pride of their power. Which is as much as if he had ſaid; euen then, when thou ſhalt be at the higheſt. Hence we may learne, that tyrants hauehave their terme limitted, which they ſhall not paſſe.Tyrants hauehave their terme prefixed, which they ſhall not paſſe. They rob and ſpoile whileſt they hauehave run the length of their chaine, but when they are come to the end of it, they ſhall be conſtrained to ſtay there, as at their laſt exploit. Let this conſolationA conſolatiō. then cheere vp our hearts, when we ſee tyrants take their ſwinge, and doe furiouſly band themſelues againſt the poore Church: for the Lord will calme their rage well enough; and by how much the more they hauehave exerciſed their crueltie; ſo much the more ſhall God heape his wrath vponupon them. The Lord will cut them off in a moment; for hee will raiſe vp enemies againſt them, which ſhall ſacke and ſpoile them forthwith, and ſhall reward them that which they hauehave done to others.

We are here alſo to note Gods prouidence in the change of kingdomes;Gods prouidence ſeen in the change of kingdoms. for vnbeleeuers thinke that all things are hudled together by the hand of fortune: but it is our parts to looke higher; to wit, that the Lord rewards the wicked according to their vvickedneſſe; ſo as in the end, they ſhall feele by the effects, that he wil not ſuffer the wrongs to goe vnrecompenced, which they hauehave done to the innocents.

The euents of things hauehave confirmed the truth of this prophecie:The euents of things hauehave confirmed the truth of this prophecie. for ſoone after the Caldeans ſubdued Niniuie, who by this meanes p. 329loſt their Monarchie; yea, and in few yeares it was raced and brought into obliuion, that ſhe might loſe her name. Now in reſpect that Babylon which ſucceeded it, was no leſſe repleniſhed with robberies; the Prophet doth rightlie affirme that other robbers ſhall destroy it, and the Monarchie being ſubdued, they ſhall pill and take to themſelues that which the Chaldeans had purloined from others.

Verſ. 2. O Lord, hauehave merciemercy vponupon vsus, we hauehave waited for thee: be thou, which waſt their arme in the morning, our help alſo in the time of trouble.

THe Prophet addes this ſentence, to ſhew the faithfull whereunto they ſhould hauehave their refuge in ſuch diſtreſſes; yea, euen then when there ſeemed to be no hope of ſaluation: to wit, vntounto prayers; beſeeching God that theſe promiſes might take effect when they ſhould be in the greateſt miſerie, and the enemies power at the higheſt to oppreſſe them. We hauehave neede to obſerue this order diligentlie, for the Prophet hath no ſooner propounded theſe promiſes vntounto them,Gods promiſes ſhould forthwith kindle in vsus an ardent affection of prayer. but he forthwith exhorts them vntounto prayer. Yea, ſuddenlie breaking off his ſpeech, he comes abruptlie as it were vntounto inuocation: for he ſaw how hard a thing it was for the Iewes who were in ſuch miſerie to ouercome that feare wherewith they were almoſt ouerwhelmed. It is not to be doubted but the Lord haſtens to performe the promiſes which he hath made to his children: yet for a while he deferres to do it, that he might thereby exerciſe our patience. But if it come once to vvaiting, no conſtancie nor perſeuerance at all is to be found in vsus, for our hearts are by and by danted and broken in ſunder. Is it not needfull then to hauehave our recourſe vntounto prayers? for therby are our ſpirits cheered and fortified, when we caſt our eye vponupon the Lord, by whoſe only direction we get out of all the agonies and anguiſhes which preſſe vsus, yet let vsus patientlie vvait in aſſured hope for that which he hath promiſed: for our God is a faithfull God,Deut. 7.9.Deut 7:9 he neither will, nor can deceiue vsus.

Our Prophet further admoniſheth the Iewes not only to conſider in generall the iudgement of God againſt the Aſſyrians, but alſo to behold therein his fatherlie louelove towards his choſen people: as if he ſhould ſay, the Aſſyrians ſhall be ſpoiled in deed,God iudgeth the enemies of his church not only to recompence the wrongs and cruelties they hauehave done her into their own boſoms, but alſo to manifeſt the care he hath of her ſaluation. yet not ſo much to receiue the iuſt reward of their couetouſnes and crueltie: as that God thereby meanes to ſhew what care he hath for the ſaluation of his Church. Moreouer when he exhorts them to cry for merciemercy, therein he ſets forth our miſerie. Then, to the end the faithful might incourage themſelues in ſeeking to obteine fauor, they teſtifie that they vvaited vponupon this God on whom they called. For in deed, our prayers are vaine and friuolous, vnleſſe they be grounded on this principle, Let thy merciemercy ô Lord be vponupon vsus (ſaith Dauid) as vve hauehave trusted in thee, Pſal. 33.22. For it were preſumption otherwiſe to preſſe into the preſence of God, if he gaue vsus not entrance by his call: who as he for his part graciouſlie inuites vsus to come vntounto him, ſo muſt we on the other ſide be readie to yeeld our ſelues obedient to his word as oft as we approch neere vntounto him.

Next of all, patience muſt be ioined with faith, without which, we be vnworthie to be heard, becauſe wee call not vponupon God with confidence. Now faith only is the mother of prayer,The promiſes begets faith, faith brings forth prayer. Pſal. 50.15. Patience muſt vnderprop faith and prayer. Faith the mother of prayer.Ps 50:15 as y^e Scripture often teſtifies in many places, without which what remaines but hypocriſie, a vice moſt deteſtable before God aboue all others. Hence it alſo appeares that Chriſtianitie is baniſhed out of the whole kingdome of Poperie: for if Gods chiefeſt ſeruice conſiſt in prayer, and they know not what true prayer isPapiſts know not what true prayer is. (becauſe they will hauehave men continuallie to doubt, and accuſe the faith of the Saints of preſumption) how can their ſeruice be acceptable vntounto God? Can that be a lawfull prayer which is made in doubting and without reſting aſſuredly vponupon Gods promiſes? Thoſe great Rabbins which will be called Doctors of Diuinitie (forſooth) are they not more ſimple in this matter then little children? Certainely our children vnderſtand what prayer is better then they, and hauehave more godly affection. Wee may alſo learne from this text that faith is proued by afflictions,Faith is proued by afflictions. and the true triall of it conſiſts in a conſtant vndergoing of all dangers and aſſaults, and in reſting ſecurely vponupon the word and promiſe of God. For thus we make it manifeſt that we hauehave truly beleeued.

As touching that which followes, Thou vvhichwhich vvaſt their armes, &c. Others tranſlate, as if it were a continued prayer; Be thou our arme in the morning, and our help in the time of trouble. And whereas the faithfull ſpeake in the third perſon, they take it for a change much vſed among the Hebrues. But I thinke the Prophet hath another meaning, that is, rather to ſet forth the ardent deſire which is conceiued from the conſideration of former benefits. And therefore me thinks theſe words arme of the morning are fitlie added; in which muſt be ſupplied, Thou vvhichwhich vvaſt, and ſo the faithfull ſet before them the fauours which God beſtowed vponupon their fathers. As if he ſhould ſay, Lord, See Pſal. 22.4.5.Ps 22:4Ps 22:5thou haſt heard our fathers prayers; and vvhen they cried vntounto thee thou gaueſt them help. Be thou now our ſuccor and ſaluation in our afflictions.

Arme and Saluation, differ in this; that arme is taken for the power which the Lord ſhewed in defending his Church before it was afflicted; and ſaluation, for the deliuerance thereof when ſhe ſeemed vtterlie waſted. He records the benefits then which the Lord had done to the fathers, that he might moue him to beſtow the like fauor vponupon their children: as if he ſhould ſay, Lord, thou haſt heretofore turned away the euils vvhichwhich vvere readie to ſeaze vponupon thy Church; and by thy fauor ſhe floriſhed and proſpered: vvhen ſhe vvas in trouble thou deliueredſt her: canſt thou now do leſſe for our ſakes, ſeeing it is thy propertie to relieue thy ſeruants vvhen all hope in men is paſt.

The particle alſo hath great force in it to confirme our faith, and to acertaine vsus that p. 330God, who alwaies continues like himſelfe and neuer degenerates from his nature, being euer immutable, will deliuer vsus alſo; for ſuch a one the faithfull hauehave found him to be. Let vsus remember therefore in all extremities how the Lord hath been helpfull vntounto our fathers that truſted in his helpe,Pſal. 22.4.Ps 22:4 and hath deliuered them, that thence we may conclude, he will no more faile vsus, then he hath done them.

Verſ. 3. At the**Or, voice. noiſe of the tumult the**Or, peoples. people fled: at thine exalting the nations were ſcattered.

Hee returnes now to the former doctrine; or rather continues it; hauing in the middeſt thereof placed a briefe exclamation. Firſt, hee ſhewed that the Aſſyrians ſhould be deſtroyed, albeit they then ſeemed out of danger. Now he calles forth the Iewes to be eye-witneſſes of the ſame: for the multitudes of the enemies being in a maner infinit, euerie one quaked and thought them inuincible. Iſaiah therefore ſets before their eyes their fearfull ruin, and that no leſſe then if it were alreadie come to paſſe. He ſpeakes in the plurall number, calling them peoples, becauſe the Monarchy of the Aſſyrians was compact of many nations, and their Campe was gathered out of many Countries. But be it their numbers were ſo infinit. What then? Yet they ſhall miſerably periſh, ſaith our Prophet.

Some expound the exaltation, Manifeſtation; whereby God did notably ſhew his power: but I take it more ſimply; to wit, that the Lord, who ſeemed before to ſleep (as it were) whileſt the Caldeans ſpoiled and pilled at their pleaſure, ſhall notwithſtanding ſuddenly awake, and come forth of his place. Neither is it to bee doubted, but the enemie proudly derided this his patience, as if the God of Iſrael had been ſubdued and ouercome: but in the end he roſe vp, and being ſet in his throne, he reuenged himſelfe vponupon the wickedneſſe of his enemies to the full. There is here then a cloſe oppoſition betweene this exalting, and that appearance of weakneſſe which ſeemed to bee in the Lord for a time, whileſt hee ſuffered his people to be ſpoiled and waſted.

By the voice of the tumult, ſome thinke the Lord would put his enemies to flight, onelyonly with a noiſe: but I feare leſt this interpretation ſhould be more ſubtile then ſound. I willingly take the word voice then, for the noiſe which ſhould moue the Medes and Perſians.

Verſ. 4. And your ſpoile ſhall be gathered like the gathering of caterpillers: and he ſhall goe againſt him like the leaping of the graſhoppers.

HE ſpeakes here of the Aſſyrians. Vnleſſe any had rather referre it vntounto the Iewes, and ſo take the word ſpoile, in the actiue ſignification; albeit the firſt ſenſe agrees beſt. Now this change of perſons giues great vehemencie to the prophecie, in that he ſo plainly aduanceth himſelfe againſt ſuch proud aduerſaries, and doth as it were name them. Yet ſome doubt whether he ſpeakes heere of the finall deſtruction of this nation, or of that diſcomfiture in which the hoſt of Sennatherib was deſtroied before the walles of Ieruſalem, by the hand of the Angell. All expoſitors almoſt hauehave followed this latter opiniō, which notwithſtanding, as I think, is too much conſtrained. For it ſeemes the Prophet meant to ſay ſomewhat more in the beginning of the Chapter, when he ſpake of the deſtruction of this people. Yea, as I hauehave touched a little before, this prophecie may be extended further off; ſo as it may comprehend alſo the Caldeans, which were the laſt enemies of the Iewiſh Church. But not to ſtand much vponupon it, it appeares ſufficiently that the Prophet directs his ſpeech againſt the Monarchy of the Niniuites.

Now hee compares this warlike people to caterpillars, The firſt Simile.becauſe they ſhould hauehave no power to reſiſt, but ſhall tremble and be ſo ouertaken with feare, that they ſhall be taken vp by troopes and heapes. The ſimilitude is verie fit: and Nahum vſeth it, Chap. 3.15. although ſomewhat in a different ſenſe. Wee know that this kind of vermin do much hurt, eſpecially to trees; ſo as they may well bee called the calamitie of the earth. But in regard they are void of defence, albeit they flie in troopes; we know that little children can eaſilie ſhake them downe, gather them vp, and kill them by heapes, as many as they meete withall. Our Prophet ſaith, that the like ſhall befall to theſe inſatiable robbers: for albeit in that trade they had done much hurt a long time together, yet in the end they ſhould bee eaſily ruinated, becauſe being faint and feeble hearted, they ſhall fall into the hands of their enemies, in ſuch wiſe, that the riches which were hoorded vp in Niniue by theft, ſhould bee caried into Babylon.

The other ſimilitude of the graſhoppers is added,The ſecond Simile. to ſhew that the Caldeans ſhall come vp leaping as it were to deuoure the Country. For as theſe little wormes eate vp all before them; ſo they flie without ceaſing, and in leaping nimbly vp and down, they mar all the fruits of the earth: whereas others refer this to the Aſſyrians, as if the Prophet compared them to graſhoppers, becauſe it was eaſie to ſcatter them one from another, it agrees not: for the Prophet ſets the armie of graſhoppers in battel aray as it were, who by their leaping ſhould ouerſpread the earth: and very fitly oppoſeth them to the caterpillers, reſpecting herein as well the inſatiable couetouſneſſe as the multitudes of the Aſſyrians and Caldeans.

Verſ. 5. The Lord is exalted,**The Lord which dwels in the moſt high places is exalted. He hath, ctc. for hee dwelleth on high: he hath filled Zion with iudgement and iuſtice.

HE ſets that forth at large, which he ſpake erewhile touching Gods exaltation, going p. 331on with the ſame argument which was handled before; to wit, that in the deſtruction of ſo famous a Monarchy, men ſhould know how deere and precious the ſafetie of the Church is vntounto him, ſeeing for her ſake he will roote out Niniue the Queene of Cities, with her inhabitants alſo. Now this aduertiſement is wonderfull neceſſarie: for hereby we perceiue, that God ſpares not the prophane & wicked; for in ſetting himſelfe againſt their rage, he mindes to let his elect ſee what tender care he hath ouer them.

Firſt hee ſaith, the Lord is exalted on high: whereas on the contrary, the wicked thought to hauehave beaten him downe to the ground, in the deſtruction of his people. But to the end they ſhould not thinke God to be like vntounto thoſe, who being ouercome, recouer new ſtrength vntounto them when things are in better plight (as often it falles out in the world, that ſuch win that at one time, which before they had loſt at another) he ſaith expreſly, y^t God is exalted in the preſence of all, and that ſuch an high dignitie belongs vntounto him, becauſe he dwels in the heauens. Whence it appeares, that he is neuer depriued of his diuine right, howſoeuer often times hee ſuffers his power to lie hid: but when it ſeemes beſt vntounto him, he will manifeſt his greatneſſe in the view of the whole world: for dwelling in heauen, as wee know, ſignifies an imperial ſoueraignty vnderunder which the whole world is ſubiected. Thus he ſhewes, not onelyonly that God can eaſily ouerthrow all the pride of fleſh; but alſo concludes from the nature of God, that hee muſt needes ſhew forth his glory at the laſt, when the wicked fall to deſpiſing of him: for otherwiſe he ſhould renounce himſelfe.

Where hee ſaith, that Zion was filled with iudgement and iustice, it is another confirmation; to wit, that God will ſhew ſignes of his ſpeciall fauour, when the Iewes ſhall be deliuered from the tyrannie of the Caldeans. And it was no leſſe then needfull, to ſet the author of ſo great a benefit before their eies:He hath filled. for we ſee how peruerſly we darken his glorie 1by our ingratitude. To be filled with iuſtice and iudgement, ſignifies, that God will liberally and abundantly ſhed abroad his grace 2in the reſtauration of his Church. Neither will the ſenſe be much impertinent, if we refer this to a right politike order, when all things are iuſtly and wel mannaged: for without that, the Church ſhall neuer floriſh, though all things elſe ſucceed according to our wiſh. We muſt meaſure our proſperous eſtate then by iustice and iudgement rightly executed, and not by the ouerflowing of theſe corruptible things.

Verſ. 6. And there ſhall be ſtabilitie of thy times, ſtrength, ſaluation, wiſdome, and knowledge: for the feare of the Lord ſhall be his treaſure.

HEe promiſeth that the eſtate of the kingdome ſhall ſhall bee happie and glorious vnderunder Hezechias, hauing reſpect principally to that wofull and miſerable ſcattering which was ſeene in Achaz his daies. For albeit the enemie was expulſed, yet was there ſmall hope that the Iewes (being in ſuch extremitie) ſhould hauehave recouered their firſt condition. As touching the words, ſome tranſlate thus; There ſhall bee in thy times, truth, ſtrength, and ſaluation: as if the Prophet ſhould relate what felicitie the people ſhould inioy vnderunder this holy King: and they thinke that eueryevery word containes in it ſo many benefits of God. Others take the word ſtabilitie, for fidelitie; as if the Prophet ſhould hauehave ſaid; that it ſhould bee in ſtead of ſaluation and ſtrength. Otherſome draw a ſenſe from hence a little differing; to wit, that ſtrength, ſaluation, and knowledge, ſhall bee ſtable vnderunder Hezechias. But when I ſcan the words of the Prophet conſiderately, I had rather make another diſtinction; to wit, that ſtabilitie, ſtrength, and ſaluation ſhall reigne in wiſdome and knowledge vnderunder Hezechias: and ſo, that which is by and by added, the feare of the Lord ſhall be the treaſure of this good King, will follow and agree well. For in time of peace, eueryevery one deſires to be ſecured: yet how few are there that care to vſe the meanes to inioy ſo great a benefit? Nay, doe not the moſt part pamper themſelues as ſwine in the ſtie? ſo as whileſt blind couetouſneſſe drawes all the world after things earthly, few make any reckoning of that incomprehenſible light of the heauenly doctrine.

The Prophets meaning then is, that the Churches felicitie ſhall be ſtable, when vviſdome 1and knowledge beares ſway therein, and 2that ſtrength ſhall long indure, when the knowledge 3of God is aduanced: thirdly, that eternall ſaluation ſhall dwell there; when men ſhall be taught rightly to know it. This is a verie excellent place: from whence we may learne, that ingratitude ſhuts out Gods bleſſings from vsus: that is, when we forſake them to wallow our ſelues in earthly and carnall deſires: alſo, that although all the benefits we could imagin or deſire, were giuen vntounto vsus,No benefits of God ſweet and ſauorie to vsus, vnleſſe they be ſeaſoned with the ſalt of faith and knowledge. Where the light of Gods word is quenched, our g eateſt proſperitie is worſe then the worſt thing the world can afford without it. yet ſhall all turne to our ruin and deſtruction, vnleſſe they bee ſeaſoned with the ſalt of faith and knowledge.

Wee may therefore hence conclude, that the Church hath no ſtrength, vnleſſe the knowledge of God preceede all other benefits, and that ſhe then truly floriſheth, whileſt ſhe willingly confeſſeth to hold all the graces ſhee hath of Gods free bountie. But where this light of the word is wanting, and the true knowledge of God is either dimmed, or put out, the greateſt proſperitie we can inioy, is worſe then all the miſeries the world can afford. I therefore refer ſtabilitie, ſtrength, and ſaluation, to one & the ſame thing; to wit, that the Church ſhall hauehave ſtabilitie, when blindneſſe and error being baniſhed, men ſhall begin to learne the knowledge of God.

By this wee ſee what Church there is amongſt the Papiſts, (a pompous and glorious one it is indeed in outward ſhew); but where is this knowledge? Therfore cā ſhe not be ſtable; neither is ſhe the Church of God. If the Lord then ſhew vsus that fauour, that the light of faith may ſhine truly amongſt vsus, other p. 332bleſſings no doubt ſhall eaſily flow vntounto vsus: and if it fall out we be ſhaken with diuers ſtormes, yet God will vphold vsus alwaies with his hand. Now when he ſaith, thy times, he ſpeakes to Hezekias, not as to a priuat perſon, but as to the head of the people, vnderunder whom alſo the whole bodie is comprehended.

But ſeeing the kingdome of Hezekias was but a little ſhadow of Chriſt his kingdome as we hauehave touched before, theſe things therefore ought to be referred vntounto Chriſt,Coloſſ. 2.3.Col 2:3 in whom are hid all the treaſures of vviſdome and knowledge. We are alſo to note theſe titles which are vſed to ſet forth the commendation of Gods word, and the doctrine of the Goſpell: S. Paul alſo doth the like, Coloſſ. 1.9. when he ſaith, Teaching in all knowledge and wiſdome: for by this praiſe, he extols the dignitie of the Goſpell. Whence we alſo gather, that where Ieſus Chriſt is not truly knowne, there men are deſtitute of true vviſdome, although they be expert in all other ſciences, which without this are all but vanitie.

Moreouer it ſeemes the feare of God ſhould be added for an expoſition, that the Prophet might the better manifeſt that the knowledge whereof he ſpake was the gouerneſſe of pietie,Knowledge the gouerneſſe of pietie. being neither idle nor vaine, but penetrating with efficacie into our hearts to conforme vsus to the feare of God. See therefore why this feare is elſewhere called knowledge, Prou. 1.9. and 9.10. yea,The feare of God not only the beginning, but alſo the end of wiſdome. the beginning of it, that is to ſay, the ſumme and principall part of wiſdome. And thoſe deceiue themſelues which take the word beginning for the firſt rudimēts or elements, ſeeing Salomon meanes the beginning, and the end: for as men are fooles vntill they hauehave ſubmitted themſelues vntounto the word of God, ſo the perfection of wiſdome flowes from teachablenes, or the obedience of faith.All outward felicitie meere beggerie without the feare of God. The feare of God then is called his treaſure, becauſe without it all proſperitie is but miſerie: whence it yet further appeares that all the parts of a proſperous life conſiſts in the knowledge of God, which we attaine by faith.

Alſo vnderunder the perſon of this king he ſhews that it is an ineſtimable treaſure to ſerue God in ſuch deuotion and humilitie as is meete: and further he eſteemes all them miſerable and forlorne people which are void of this feare of God. On the contrarie, bleſſed and happie are all thoſe which feare him, albeit of the world they be iudged the moſt miſerable of all others. But what feare ſpeakes he of here? Euen of that which conteines in it true obedience, and a reformation of our minds and affections. For the wicked hauehave a feare of God, but they feare him as malefactors doe their Iudge. Such a feare deſerues no ſuch praiſe, becauſe it proceeds not from the true knowledge of God, nor from a readie deſire to ſerue him. It therefore is directlie contrarie to that vviſdome whereof our Prophet ſpeakes,Theſe things hauehave reference firſt to Hezekiah, ſecondly to the people, but eſpeciallie to Chriſt. who hath ſo applied theſe things vntounto Hezekias, that in the meane while they alſo appertaine to the whole bodie of the people, as we hauehave ſaid before. Whence we gather, that they hauehave relation vntounto the people as well as the king: but much more vntounto Chriſt, who was filled with the Spirit of the feare of the Lord (as we hauehave ſeene in the 11. Chapter) to make vsus partakers with him of y^e ſame grace.

Verſ. 7. Behold, their meſſengers ſhall crie without, and the Ambaſſadors of peace ſhall weepe bitterlie.

8. The paths are waſt: the wayfaring man ceaſeth: he hath broken the Couenant: he hath contemned the Cities: he regardeth no man.

IT is not very certaine whether Iſaiah here 1mentions the perplexitie and danger in which the Iewes were, the rather to ſet forth the greatnes of their deliuerance: or, whether 2he foretels the calamitie which was to come, that the faithfull ſhould not faint vnderneath it. For mine owne part, I thinke this is not to be referred to the hiſtorie of that which already happened: for in regard: that ſharp and ſore temptations were at hand, it was neceſſarie that the faithfull ſhould be fortified to wait patientlie for the help of God euen then whē things ſhould be growne deſperate. Howſoeuer it be, it is a wofull and lamentable deſcription of the waſt of the Church; that in theſe dangers the faithfull might hold faſt their confidence: ſecondly, that ſeeing themſelues deliuered, they might acknowledge they were no other way rid from them but by the wonderfull power of God.

The ſigne of a deſperate eſtate is noted out, when he ſaith, that the Ambaſſadors which were ſent to appeaſe this tyrant, could obteine no truce, for which cauſe they returned with bitter ſorrow and teares, not being able to hide the ſame in their iourney, but were willing to manifeſt to others what was in their hearts, in regard they were in ſuch a wretched eſtate. No doubt but Sennacherib with proud and ſcornefull reproaches refuſed the conditions of peace which were offred him, ſo as the Ambaſſadors were conſtreined openly to lament and crie, as hauing forgotten the dignitie of their perſons; and letted not to publiſh the anſwer which this tyrant gaue them, euen before they returned to the King their maſter to giuegive an account of their Ambaſſage. Others by the Ambaſſadors of peace. vnderſtand thoſe which were wont to proclaime peace: but this interpretation is vnapt, and as I thinke, too farre fetched. By the Ambaſſadors of peace, I vnderſtand thoſe which were ſent to appeaſe Senacherib, and to redeeme peace with any conditions.

In the next verſe he addes, that the waies ſhall be ſo ſtopped vp that there ſhall be no commers or goers, as it falles out when open warres are proclaimed. Now it ſeemes that the Prophet brings in the Ambaſſadors, telling how it ſhall not be lawfull for them to paſſe to nor fro any more, the paſſages ſhall be ſo dangerous. As touching that which followes, he hath broken the Couenant, ſome expound it, as if the hypocrits complained that God kept not his promiſe. But if this be referred p. 333vntounto God, ſuch a complaint may be attributed not onelyonly to the hypocrits, but to the faithfull alſo, who ſometimes expoſtulate the matter on this wiſe with the Lord: but I like not this ſenſe. And therefore I rather thinke the Prophet continues to ſet forth the crueltie and vnappeaceable furie of Sennacherib, who diſloyally brake the couenant which he made before with Hezechias. For albeit he promiſed truce; yet as ſoone as any occaſion offered it ſelfe to inuade Iudea, he falſified his faith, and began warre afreſh. Thereunto appertaines that which is in the end of the verſe, he contemned the Cities, and regarded no mans perſon: wherein he ſhewes, that the crueltie of this tyrant was ſuch, that hee could not be withheld, neither by feare, nor ſhame.

Verſ. 9. The earth mourneth and fainteth: Lebanon is aſhamed, and hewen downe: Sharon is like a wilderneſſe, and Baſhan is ſhaken and Carmell.

10. Now will I ariſe, ſaith the Lord, now will I bee exalted, now will I lift vp my ſelfe.

HE here more fully expreſſeth after what maner they ſhould ſee the eſtate of Iudeah miſerably diſtreſſed, yet ſo, that their faith in the end ſhould breake forth as out of a bottomleſſe gulfe. He alſo names the places particularly, to wit, Lebanon, Baſhan, and Carmell, which are far diſtant one from another, being as it were the borders of the holy land: all which is to ſhew, that no corner ſhall be ſpared, or reſt in ſafetie. And in the deſcription of this deſolation, hee attributes to eueryevery ſeuerall place, that which agreed with the ſituation of it; as to Lebanon, ſhame and confuſion: becauſe glory and beautie are attributed vntounto it in other places,1. King. 7.2. Pſal. 92.12. Chap. 35.2.1 Kgs 7:2Ps 92:12 in regard it was repleniſhed and adorned with great and goodly trees. As touching Sharon, becauſe it was a plaine and fertile ſoile, he ſaith, it ſhall be like a wilderneſſe. That Baſhan and Carmell is ſhaken, becauſe there grew abundance of fruits. Thus he alludes to the nature of theſe places, and deſcribes the miſerie and calamitie which ſhould befall the ſame, that hee might the better amplifie and ſet forth the mercy and goodneſſe of God, which ſhould be the cauſe of their deliuerance, albeit for the preſent, they ſaw themſelues as good as forlorne. For here was cauſe to behold the immediat hand of God. Vnleſſe any had rather ſay, that the Prophet recites a thing already done, to ſtir the people vp to thankſgiuing.

Verſe 10.Now I vvill ariſe] The particle now, is of great weight: alſo this double repetition, I vvill be exalted, I vvill ariſe: for we muſt note the time to which this is to bee referred; to wit, euen to that in which the Church in mans iudgement was brought to nought: for then will it bee ſoone enough for God to yeeld her ſuccour. There is here therefore a compariſon of things contrary: for hee ſets the horrible calamities before the faithfull, which ſhould oppreſſe & eaſily ouerwhelme them, had they not been fortified with ſome conſolation. As if he ſhould ſay; The Lord will indeed ſuffer you to bee brought to the extremitie; but when you ſhall lie as it were at the laſt gaſpe, and in vaine ſhall hauehave proued all waies to diſpatch your ſelues thereout, himſelfe will ariſe for your deliuerance. For it is of neceſſitie that wee be thus afflicted and preſſed to the vtmoſt; to the end wee may know God to be the onelyonly author of our ſaluation,

The word now therefore ſignifies a time of extreme miſerie. A man would thinke this to be a ſtrange kind of dealing in the Lord: but the anſwere is at hand; God thus defers his ſuccour, becauſe it is good, firſt that the patience of the faithfull ſhould be exerciſed: ſecondly, that their faith ſhould bee tried: thirdly, their fleſh tamed: fourthly, that they might be the better ſtirred vp to feruencie in praiers: fiftly, that they might be raiſed vp in the hope of the life to come.Afflictions exerciſeth our patience, tries our faith, tames the fleſh, quickens praier, and raiſeth vp in vsus the hope of the life to come. And therefore this blocke is laid in our way, leſt they ſhould preuent the time which the Lord allotted out vntounto them.

The repetition is very weightie, and is added for the greater confirmation of the matter: for when things ſtand perplexed, wee thinke our ſelues vndone; whereas we ſhould hope aboue hope, becauſe then is the time when the Lord vſeth chiefly to manifeſt his power. For this cauſe he exhorts the faithfull to be of good courage, in ſetting before them theſe commendations of his glorious puiſſance; that none neede to feare, but valiantly to buckle with the pride of their enemies.

Verſ. 11. Yee ſhall conceiue chaffe, and bring forth ſtubble: the fire of your breath ſhall deuoure you.

12. And the people ſhall bee as the burning of lime: and as the thornes cut vp ſhall they be burnt in the fire.

NOw hee turnes his ſpeech againſt the enemies of the Church, which vainelie and fooliſhly exalt themſelues: for when God ſhould once begin in wonderfull manner to vtter forth his power, they ſhould then hauehave triall of the vanitie of their enterpriſes, and ſhould be able to bring nothing to paſſe, although by great troopes they aſſembled themſelues together, to put their plots in execution. For the Lord ſcornes their rage, in regard they imagined they were Lords of the world; whereas he in a moment can cut them off, notwithſtanding all their preparations. Now it is an vſuall maner of ſpeech in Scripture,Pſal. 7.14. Iſai. 59.4.Ps 7:14Isa 59:4 to call mens deliberations and enterpriſes conceptions. The ſimilitude is taken from women with child. And therefore it is ſaid, that men conceiue & bring forth, when they imagin and put ſome wicked thing in execution: but our Prophet telles them, that ſuch conceptions ſhall turne to nothing, and p. 334that the birth alſo ſhall vaniſh into ſmoke, ſo as they ſhall not proſper in any thing which they take in hand. What neede we then to feare all theſe goodly and gay ſhewes which our enemies make? For ſay, that God ſuffers them for a time to conſuit, to imagin, and rage again… vsus, yet in the end he wil ſcatter all that they hauehave raſhly, and proudly done, as chaffe before the winde. Let vsus alſo know that this which Iſaias▪ hath propheſied againſt Senacharib, doth likewi…e appertaine to all the enemies of the Church and faithfull people.

Where he denounceth that they ſhall be deuoured by the fire of their owne breath, or ſpirit. Some are wont to expound it, Your ſpirit is like a fire which ſhal conſume you: but this ſimilitude is both vnapt and abſurd. The true expoſition is cleare enough, The fire which your breath hath kindled, ſhall deuoure you: for we are wont to kindle the fire by blowing of it. He teacheth then that the fire which the wicked hauehave kindled by their wicked deuices, See Chap. 50.11.ſhall turne to their ruine, becauſe they ſhall be conſumed by them.

Now this ſentence is the ſame which the Scripture ſo often and ſo diuerſlie repeates, as, They ſhal fall into the pit which they hauehave digged: In the nets which they hauehave laid are their owne feet taken, Pſal. 7.15. Their ſword which they hauehave drawne ſhall pierce their owne bowels, and their bow ſhall be broken, Pſal. 37.15. The Prophet ſhewes then that this wretched tyrant (which had deſtroyed all Iudea, and laid ſiege with great force againſt Ieruſalem) as likewiſe the reſt of y^e Churches enemies, ſhould draw ruine vponupon their owne heads, and in the end vtterlie periſh. In a word, the fire which themſelues had kindled ſhould, be the only meanes to conſume them.

Afterwards he compares them to the burning of lime, in regard y^t …heir flintines ſhould be mollified, euen as the fire deſolues the ſtones, ſo that they ſhould be brought to pouder and duſt very eaſilie. Queſtionles the wicked ruſh themſelues vponupon their owne deſtruction by their owne headines, ſo greedie they are to doe hurt. The ſimilitude of thornes is no leſſe proper, for albeit they wound thē ſhrewdly which touch them, yet there is no wood that burnes ſo violentlie, or is ſooner conſumed. The like is to be ſeene in lime, for the fire ſoftens and deſolues it, notwithſtanding it be neuer ſo hard at the firſt. This he ſaith ſhall befall the Caldeans, becauſe the Lord ſhall cut them off in an inſtant, albeit they were then feared of all: and that their conſumption ſhould be brought to paſſe, when there was no appearance thereof at all.Whatſoeuer prep…rations the enemies of the Church make to con…ume her, is bu… the kindling and blowing …f that fi…e which in the end ſhall conſume themſelues. As oft then as wee ſee the enemies of the Church heape vp treaſures, and gather men and munition together to bring vsus to wrack, and to put all the world in an hurliburlie, let vsus aſſure our ſelues they are kindling the fire in which themſelues ſhall miſerablie be conſumed.

We know this was fulfilled in Senacherib, for time was the beſt expoſitor of the truth of theſe propheſies, how incredible ſoeuer they ſeemed then. Let vsus hope then againſt hope that the ſame wil befall thoſe that tread in the ſteps of this tyrant, and by this and infinite other examples let vsus fortifie our ſelues and others in our miſeries and calamities, out of which doubtleſſe we ſhall be deliuered, and ſhall behold the horrible vengeance which ſhall fall vponupon our enemies.

Verſ. 13. Heare, ye that are farre off, what I hauehave done: and ye that are neere know my power.

ISaiah makes a Preface here, as one minding to ſpeake ſomething of great importance: for he calles for audience of his hearers, which men are wont to doe when any excellent or matter worthie of note is to be propounded. He ſpeakes to them that were neere, which ſhould be eie-witneſſes as it were of this ſpectacle: alſo he calles thoſe a farre off, which ſhould heare of it by report. As if he ſhould ſay, Such ſhall be the power of God, that it ſhall not only be manifeſted to ſome neere bordering nations, but alſo to thoſe that are very farre remote from them. His meaning is then, that God will make his worke knowne by ſome notable and ſpeciall ſigne of his preſence. Why ſo? Becauſe the wicked which before quietlie repoſed themſelues in ſafetie as being exempt out of all danger, ſhould now on the ſudden be ſurprized with feares and terrors.

Verſ. 14. The ſinners in Zion are afraid: a feare is come vponupon the hypocrits: who among vsus ſhall dwell with the deuouring fire: who among vsus ſhall dwell with the euerlasting burning.

BVt ſome might replie, Obiect. that there is no ſuch great matter here to vſe ſo ſolemne a Preface, as to ſummon all the world to hearken, was it a thing of ſo great importance that the wicked ſhould be affrighted? I anſwere, Anſ. If all be well conſidered it will be found no ſmall teſtimonie of Gods power to awaken ſinners out of their drouzines, and to make them (will they nill they) feele that God is their Iudge, but then eſpeciallie, when they hauehave couered their contempt of God vnderunder the maske of hypocriſie. For albeit it is a matter of great difficultie to awaken y^e prophane ones, when their hearts are indurate: yet the obſtinacie of hypocrits farre exceeds theirs, who thinke God much beholding vntounto thē. They are ſo bewitched then we ſee, that they contemne all threatnings, and ſcorne the iudgements of God, and with their flouts & mocks they reiect all the propheſies,It is a miracle to ſubdue an obſtinate hypocrite. ſo as it is a miracle to ouercome one of them who ſo obſtinately reſiſt. Thinke therefore that it is not without cauſe that our Prophet is ſo ſharp in rebuking of them. For doubtleſſe he galles the baſtard Iewes by mentioning Zion: who ſhrouding themſelues vnderunder the ſhadow of the Temple, thought themſelues ſecure in ſo inuinſible a fortreſſe, that no harme could befall them. And truly, there are none more proud or hautie then they (as hath bin ſaid) which glorie ſo much in the name of God, and in the titles of the Church.

p. 335The word Manephich, is trāſlated Hypocrits; but it may alſo bee generally taken for traytors and reuolters. Seeing they were ſo wicked then, as to mocke at God himſelfe, and his true Prophets, he denounceth, they ſhall feele him to be a ſharp and ſeuere Iudge, that ſo they might ceaſe to take pleaſure in their ſubtilties.

He addes a confeſſion, which hath an appearance of humility; the better to ſhew, that ſuch hypocrits as doe not willingly obey the word of the Lord, ſhall in the end feele by experience (the miſtris of fooles) how terrible Gods iudgements are. When laughter ſhall be turned into gnaſhing of teeth, then they ſhall begin to confeſſe, that all their force was nought elſe but ſtraw and ſtubble. Now for the wordes: ſome tranſlate; Who ſhall dwell for vsus? others; Who among vsus ſhall dwell? If we ſimply reade it, For vsus; this will bee the ſenſe; who dare oppoſe himſelfe againſt the fire? or, Will put himſelfe between it and vsus, that the flame thereof touch vsus not? The other interpretations will beare the ſame ſenſe; but the expoſitors differs in this, that ſome refer it to the King of Aſſyria; and others, vntounto God: which latter, I rather receiue, as I hauehave ſaid alreadie. For albeit the Aſſyrian was as a fire that burnt vp the country by his heate; yet our Prophet meant to expreſſe a more terrible thing then it; to wit, that inward torment and vexation of minde, wherewith the wicked are racked, the ſtings of conſcience which cannot be auoided, and that vnquenchable fire of offences which ſurmounts all torments. So then it is iuſtice with God to deale with ſinners as they deale with him. And therefore the Lord is called (in reſpect of them) a deuouring fire, by Moſes, Deut. 4.24.Deut. 9.3.Deut 9:3 For the Prophets (as hath been often ſaid) borrow their phraſes from him: and the Apoſtle in Heb. 12.26. doth the like.

The Prophet himſelfe confirmes this expoſition, ſhewing the cauſe of this feare: for ſome might obiect, that God was too ſeuere 1to terrifie men thus aboue meaſure. Indeed he is wont to ſhew himſelfe louing and gracious 2to the faithfull; but therewithall ſeuere and terrible to the wicked. Some thinke that the Prophet meant to conuince all men of ſinne, that hauing ſcattered all truſt of merit (into the aire) they might with all reuerence and humilitie, flee vntounto Gods free grace by true repentance. As if he ſhould ſay; None can ſtand before Gods iudgement ſeat, vnleſſe he be perfectly iuſt: and therefore that all conſequently are accurſed. But he rather ſpeakes in the perſon, and according to their meaning, who before ſcorned al threatnings: and ſo he now brings them in trembling and asking, who ſhall dare to preſent himſelfe before the face of God? For this dolorous complaint, is a ſigne of that terror which he ſpake of erewhile: where being conuinced of their weakneſſe, their diſtreſſe extorted forth theſe words; Who is able to abide the Lords preſence? Now becauſe they ceaſed not to exalt themſelues againſt God, notwithſtanding theſe words were drawne from them againſt the haire, as we ſay: therefore the Prophet, that he might preuent their wicked replies, anſwers on Gods behalfe, that he is not terrible and fearfull to men naturally; but it falles out ſo by their owne default, in regard themſelues are affrighted with the ſenſe of their owne guiltineſſe; ſo as God ſuffers not their conſciences to be at any quiet.

Verſ. 15. Hee that walketh in iuſtice, and ſpeaketh righteous things, refuſing gaine of oppreſſion, ſhaking his hands from taking of gifts, ſtopping his eares from hearing of blood, and ſhutting his eies from ſeeing euill.

NOw he expreſſeth that more fully which we touched before; to wit, y^t (theſe hypocrits) had no cauſe to accuſe God of ouer-great rigor, becauſe themſelues by prouoking him to diſpleaſure, did thereby put his 1fauour far away from them. For hee ſhewes 2that God agrees with men well enough, if they will louelove and follow iustice; if they giuegive 3themſelues to equitie; if they keepe their fingers cleane from bribes, and walke in vprightneſſe 4with their neighbours; but being infected with all maner of corruptions, and giuen to malice, ſlander, couetouſneſſe, extortion, and the like ſinnes, muſt not the Lord aſtoniſh ſuch with feares, and ſhew himſelfe terrible vntounto them? In a word, the Prophets meaning is to ſtop the mouthes of the wicked ſcoffers, that ſo they might ceaſe to accuſe God of crueltie, in bringing deſtruction vponupon them, ſeeing the whole cauſe thereof was in themſelues. They make many turnings to eſcape Gods iudgement; but the Prophet affirmes, that hee is alwaies good to thoſe which honour him. And albeit Moſes in this ſenſe calles him a conſuming fire, Deut. 9.3. leſt his maieſtie and power ſhould bee contemned; yet whoſoeuer hee be that ſhall draw neere vntounto him with a true deſire to pleaſe him, he ſhall feele by the effects, that there is nothing more ſweete and amiable then his preſence.Though God titles himſelf a conſuming fire, leſt his maieſtie ſhould be contemned, yet whoſoeuer drawes neere him with a deſire to pleaſe him, ſhall feel nothing ſo ſweet as his preſence. At ſuch time then as God cauſeth the light of his countenance to ſhine vponupon the faithfull, they hauehave peace with him in a good conſcience: whence it followes, that hee is not terrible of his owne nature, but we, (we) by our peruerſitie prouoke him to be ſuch a one vntounto vsus.

Now this is ſpecially directed to the hypocrits, who couer their villanies and ſecret miſchiefes vnderunder the cloke of holineſſe; and thus abuſe the name of the Lord to ſin the more freely. But our Prophet ſetting downe a definition of iustice, by examples, doth thereby more cleerly and plainly rebuke their vngodlineſſe. And mentions ſome principall actions touching the conuerſation of men, whereby we may eaſily take triall of our godlineſſe. For he ſets before vsus the duties of the ſecond Table (as he hath done often alreadie) which is the beſt way to diſcouer who indeed is a religious man. For as gold is tried by the fire, ſo by a mans ordinarie cariage of himſelfe, may you find how he is affected in the ſeruice page missing p. 338empt from all troubles; but rather to be prepared to vndergo all ſorts of greeuances and vexations. And yet, that they ſhould know alſo that God cared for the kingdome of Iudah, and in his good time would deliuer them out of the hands of thoſe tyrants which held them tributaries and beſieged them.

The eſtate which the Prophet heere deſcribes is very miſerable: for is it not a pitifull thing to ſee a people of a free condition ſo preſſed vnderunder ſuch a barbarous tyrannie, that all their goods muſt come to be praiſed, their houſes, poſſeſſiōs, families, & ſeruants regiſtred? Many of our times which hauehave not bin acquainted with theſe things, hauehave yet ſome little taſte how irkeſome this ſeruitude is, when their goods are praiſed to the vttermoſt mite: and not onelyonly their yeerely rents which are certaine, but alſo the hope of future gaine: and not mony and poſſeſſions alone, but their names alſo are taken. Such deuices there are to impoſe new tributes, not vponupon viands onelyonly, but euen vponupon the ſmalleſt things:Note. ſo that tyrants rake to themſelues a great part of that, which the poore people can hardly beare: yet all theſe, and infinite other calamities will nothing abate the pride, exceſſe, and rebellion of men. What will they be thinke you, being freed from theſe taxes? will they not eaſilie forget all the euils paſt, and the fauour of God alſo, and bee worſe then euer they were before, in running into all leaud and wicked behauiour.

It is not without cauſe then that the Prophet laies theſe things thus before his people, leſt after their deliuerance they ſhould range after their luſts. As if hee ſhould ſay; What a ſhame were that? nay, rather acknowledge the goodneſſe of God, who hath dealt ſo mercifully with you, and cleaue vntounto him with your whole hearts. Some hauehave falſlie imagined, that Saint Paul alledgeth this place in 1. Cor. 1.20. But ſo he ſhould miſtake the Prophets meaning, and ſhould apply theſe words to a wrong ſenſe. The cauſe of the error grew from the word Scribe, which is not taken here for a teacher. For Iſaiah calles him a Scribe in this place,What is meant by Scribe in this place. who tooke the names of men and their families, and inuentories of their poſſeſſions and houſes. To be ſhort, hee which kept the regiſter of all the taxes and tributes.

By the poiſer, he meanes him which receiued the impoſts, for hee weighed the monies which were paied in: ſuch as are our receiuers and treaſurers at this day. He addes yet a third ſort, which was the moſt intollerable of all; to wit, hee that counted the towers or chiefe houſes; for they made ſearch, and viewed eueryevery houſe, to know which were the richeſt, that they might get the more pence out of it. Tyrants hauehave ſuch at command, who like bloodhounds,Bloodhoūds in Common wealths. hauehave skill to hunt and ſmell out fat purſes; that ſo, beſides the ordinary taxes they may raiſe an extraordinary impoſt. No doubt but the ſight of ſuch exactors was greeuous to the poore people, and not without cauſe: for they neuer left them, till they had ſuckt their blood to the verie marow. If any by this word had rather vnderſtand the officers of the King himſelfe, who had the charge to pull downe the houſes adioyning to the walles; I hinder him not for following his opinion. I rather think it likely that the Prophet ſpeaks of the exactors, which the conquerours ſet ouer them, whom they had vanquiſhed, that they might the more ſecurely hold their own, as they ſay.

Verſ. 19. Thou ſhalt not ſee a fierce people, a people of a darke ſpeech, that thou canſt not perceiue, and of a ſtammering tongue, that thou canst not vnderſtand.

SOme tranſlate the word Noan, Strong; others, Impudently: but I verily thinke he meant to ſet forth the crueltie of the Aſſyrians, which he preſently declares, ſaying; There is no communication to be had with them, for they ſpeake a ſtrange language, which thou canſt not perceiue. For there is nothing that moues men more to mercy, then an interchangeable ſpeech, by which one may take knowledge of anothers miſery. But if this be wanting, what is left to cauſe an hard heart to relent? Alas, they know not what thou ſaieſt, and therfore thou canſt looke for no more compaſſion from them by thy intreaties, then if thou hadſt to deale with wilde and ſauage beaſts. Thus the Prophet further aggrauates the wofull eſtate of this people, that by contraries he might let them perceiue, how exceeding bountiful God was towards them, when he deliuered them out of ſo great a feare. As in another place the holy Ghoſt magnifies the grace of God, in that hee preſerued his people in Egypt, albeit they vnderſtood not their language. Pſal. 81.5.

Verſ. 20. Looke vponupon Zion, the Citie of our ſolemne feasts; thine eies ſhall ſhall ſee Ieruſalem a quiet habitation, a tabernacle that cannot be remoued: and the ſtakes thereof can neuer be taken away, neither ſhall any of the cordes thereof be broken.

MAny read it in the vocatiue caſe; Looke O Zion: but it is better to reade it as I hauehave tranſlated it; Looke vponupon Zion. The Prophet propounds a promiſe touching y^e reſtauratiō of y^e Church,A promiſe touching the reſtauration of the church of which y^e faithful were to make ſpeciall account: for if the Church ſhake or fall, where is their proſperitie? But he ſhewes that ſhe ſhall be in ſuch wiſe reſtored, that he ſets the thing euen before their eyes; The Prophets are wont to ſpeake of things to come, as if they were already accompliſhed.whereas indeed he ſpeakes of a thing to come. And this he doth that his words might be y^e more effectuall. As if he ſhould ſay; Thou ſhalt ſee Zion restored, and Ieruſalem floriſhing yet once againe. And albeit you now ſee all things confuſed and on an vproare, ſo as you thinke Zion is laid in the dust, yet euen in Zion ſhall you hauehave a ſafe and quiet dwelling place.

In calling it a Citie of ſolemnities, he ſhewes wherein the reſtauration of Zion did chiefly p. 339conſiſt;Wherein the reſtauration of Zion chiefly conſiſted. to wit, becauſe the people flocked thither to heare the law, to renue their couenant with God, to call vponupon his name, and to offer ſacrifices: for when they were depriued of theſe things, they were as ſheep ſcattered without a ſhepheard, or as a bodie ſeparate from the head: in a word, as a people vndone, and depriued of all ioy. And therefore the captiues in Babylon ſorrow for nothing ſo much as that they were baniſhed from Zion, and could not inioy the comforts which there they were wont to finde, Pſal. 137.5. It alſo appeares plainlie enough by many places that it hath bin the chiefe complaint of all the faithfull.

Moreouer, he calles Zion, a Citie, becauſe it ſtood in the midſt of the Citie; and it is alſo called the citie of Dauid. The compaſſe of the whole Citie of Ieruſalem was very large, for there was a double wall, as we hauehave ſhewed you heretofore, which is to be ſeene alſo in many other Cities. Note we here that in the reſtauration of the Church conſiſts the fulnes of all bleſſings,In the reſtauration of the church conſiſts the fulnes of all bleſſings. as the only bliſſe which we are to deſire and wiſh for; all other benefits abound they neuer ſo much, wāt we this, are nothing: as on the contrarie, enioy we this; we enioy all things; for we can no way be miſerable, as long as Ieruſalem, that is to 1ſay the Church, floriſheth. But when doth ſhe 2floriſh? When God ſits as chiefe in our aſſemblies, and when we couenant in his name to cleaue vntounto him for euer. The vnbeleeuers are forward to crowne themſelues as it were with the title of Gods name, as if their aſſemblies were gathered vnderunder his enſigne: but all is hypocriſie. For though they draw neere to him with their mouthes, yet their hearts are farre off from him, neither will they hauehave him nor his lawes to beare ſway amongſt them in any thing.

In the next place Iſaiah ſaith, that the faithfull, which a long time had been toſt to and fro with many tempeſts, ſhould now at the laſt hauehave a ſure and quiet abode in the Church of God. But howſoeuer the people had ſome ſmall taſte hereof vnderunder Hezekias, yet the full accompliſhmēt therof is performed in Chriſt only:What maner of peace and quietnes it is which the faithfull inioy in this world. vnderſtand me not, that euer ſince, Gods children hauehave had ſafe and quiet dwelling in this world. No, this reſt is now hidden, for wee are faine to wander and ſtray vp and downe here; and are driuen many times to ſhift from poſt to piller without any certaine abode, toſt with diuers tempeſts and whirlewinds, we are on eueryevery ſide aſſailed with infinit enemies, and yet theſe combates muſt we ſuffer, ſo as we can hardlie get ſo much as a minutes reſt here. Thinke not then that God promiſeth ſuch a peace as carnall ſenſe can comprehend. No, we muſt diue into the deepeſt thoughts of our hearts, reformed by the holy Ghoſt in righteouſnes and holines, if we will enioy this peace which paſſeth vnderſtanding, as Paul ſaith, Phil. 4.7. This peace ſhall we be ſure to enioy as the Lords gift, if we remaine in the true Church.

By tabernacle, and cords, he fitlie and aptlie deſcribes the condition of the Church. For he might hauehave called it a citie well founded; but he calles it a Tabernacle, The Church rather called a Tabernacle then a Citie.or Tent, which is apt in an inſtant to be remoued from place to place. To teach vsus, that although the eſtate of the Church ſeeme to hauehave little ſtabilitie in it, and is ſubiect to many changes, yet that ſhe ſhall ſtand ſteadie and vnmoueable for all that: ſhe ſhal ſtand againſt all ſtormes and tempeſts,Though the Church in this world be ſubiect to many changes as the Moone, yet ſhall ſhe ſtand vnmoueable againſt all ſtormes and tempeſts whatſoeuer, as is proued in the verſe following. againſt all the furie of enemies, although we thinke it vnpoſſible, and can no way comprehend the reaſon of it. Faith alone is it that can make things ſo repugnant to agree together, to wit, that there is ſafer dwelling in a ſillie tent, then in the ſtrongeſt Castles in the whole world. With this buckler muſt we beare off Satans blowes, which otherwiſe would ſhake and ſhiuer vsus to pieces as oft as we ſee the Church not a little tottering only, but caried cleane away as with a whirlewind now hither, now thither. Who would thinke there were any ſaftie, or place of reſt to be looked for in theſe tempeſtuous whirleings? But becauſe the Lord will not hauehave his ſeruants altogether hampered in the things of this life, that they may depend wholly vponupon him; this promiſed protection of his ought to be more eſteemed of vsus, then thouſands of other ſtayes beſides.

Verſ. 21. For ſurely there the mightie Lord will be vntounto vsus as a place of floods, and broad riuers, whereby ſhall paſſe no ſhip with oares, neither ſhall great ſhip paſſe thereby.

THe two particles Chi, and Im, ſtand often for a double affirmation; but they are put here for expoſitiues: we may alſo tranſlate, For if, but I willinglie retaine that which is cleareſt. Well, the Prophet giues a reaſon why the Church which reſembles a reſtleſſe pauilion, is notwithſtāding ſteadier then Cities well founded: to wit, becauſe her Lord the Almightie is in the mid…es of her, for ſo ſhe ſhall not be ſhaken, as is ſaid Pſal. 46.5. Separate God frō the Church once, and ſhe will fall of her ſelfe though no man put his leaſt finger to it. For wherof doth ſhe conſiſt, but of a ſort of poore▪ weake and fraile creatures, yea, the fraileſt of all others. But whē God dwels in the midſt of vsus, then he ſuſteines and beares vp this feeble and weake nature, and is to vsus as a ſtrong rampart, deepe trenches; yea, euen as walles and riuers which compaſſe in a Citie round about. Now the Prophet had reſpect to the ſituation of Ieruſalem, which had nought elſe but a little riuer, The Church inuincible as long as God hath his abode in the middeſt of her. Content thy ſelfe with a meane eſtate, for that which may be for thy aduantage one while, may turne to thy hurt at another time.nothing ſo large and boyſterous riuers as Babylon and other Cities had. For they were commanded before Chap. 8.6. to content themſelues with the only power of God, & not to couet after theſe great floods; as if he ſhould ſay, We ſhall ſurely be inuincible if God be reſident amongſt vsus, becauſe his defence will be a ſhield and buckler of proofe.

The ſhip ſhall not paſſe.] Great riuers hauehave this incommoditie, that they make paſſage for the enemies to ariue therein with their ſhips ſometimes more then were to be wiſhed: and thus that which ſerues at one time for a help, many times may afterward turne p. 340to our hurt and loſſe. But the Lord ſaith, he will ſo ſerue as a riuer, that yet the entrance of no enemie need to be feared, in regard of any ſuch incommoditie. Now hee mentions two ſorts of veſſels, to wit, gallies, and ſhips of burthen: and thus he ſhewes that the enemie ſhall no way preuaile. From hence wee may 1gather two very profitable doctrines. Firſt, neither to ſeeke, nor wait for ſaluation at the 2hands of any, but from God alone. Secondly, that it is in vaine to gather together much artillerie and defences, becauſe they ſhall not onelyonly become vnprofitable vntounto vsus, when God is againſt vsus, but ſhall turne to our owne ruine and deſtruction.

Verſ. 22. For the Lord is our Iudge, the Lord is our law-giuer, the Lord is our King: he will ſaue vsus.

The maner how God ſi…s in his Church. 1. 2. 3. King.NOw the Prophet ſhewes how God viſits in the middeſt of his Church; to wit, by being ſerued and acknowledged as Iudge, lawgiuer, Lawgiuer.and King. For thoſe who obey and ſubmit themſelues vntounto God, as to their King, ſhall effectually feele that he is the ſafe keeper of their ſaluation: but thoſe that glory in this falſly, ſhall looke for ſaluation from him in vaine. Submit wee our neckes therefore onelyonly to his yoke. Let vsus harken vntounto his voice, and obey him: then will he for his part manifeſtly ſhew himſelfe to be our defence and protection. But if we contemne his voice, and rebell againſt his Commandements; what maruell is it, if in dangers he leaue and forſake vsus? The true Church then, as you may obſerue, is ſhe who acknowledgeth God for her King and lawgiuer. That is the true Church, which acknowledgeth God for her Lawgiuer and King.With what face then dare the Papiſts brag, that they are the Church of God, ſeeing they reiect the lawfull gouernment eſtabliſhed by Moſes, the Prophets, and by Chriſt himſelfe, to bring in their own deuices and trumperies in ſtead of the ſame? They exerciſe a cruell tyranny ouer the conſciences of poore men and women:Papiſts exerciſe a cruell tyranny ouer the conſciences of poore men and women. and in taking that libertie away, which Chriſt hath purchaſed, they miſerably vexe the poore ſoules of his ſeruants, and as much as in them lies, would draw them into perdition with themſelues.

But it is Gods office alone to ſit in mens conſciences, ſeeing he is the onelyonly Iudge and lawgiuer, whoſe right it is to rule vsus by his word. The Prophet conioynes three words together here; Iudge, Iudge.lawgiuer, and King; becauſe it is a thing of ſuch great importance, as ought not ſlightly to bee paſſed ouer. If wee then ſuffer our ſelues to bee gouerned by his word, hee will neuer forſake vsus. Thus in few words, wee hauehave the onelyonly meane ſet before vsus how to obtaine ſaluation.

Verſ. 23. Thy cords are looſed: they could not well ſtrengthen their maſt, neither could they ſpread the ſaile: then ſhall the pray bee diuided for a great ſpoile; yea, the lame ſhall take the pray.

HEe turnes his ſpeech to the Aſſyrians, in whoſe perſon hee alſo ſpeakes to all the enemies of the Church.Verſe 21. For hauing promiſed her ſuch ſtabilitie, as ſhall neuer be ſhaken, he taxeth now the fond confidence wherewith the wicked are puffed vp; as if they were ſo well rooted, that it were vnpoſſible euer to diſplant them. Be it then that for a time they built their hopes vponupon their riches, as vponupon a ſtrong Citie, and that the ſame was as an high wall vntounto them in their imagination: whileſt they were ſo beſotted therewith, yet Iſaiah prophecies their ſudden deſtruction to be at hand, becauſe Gods hand vpheld them not. Now hee goes on with the ſimilitude which he vſed in the 21. verſe, where he compared the Church to a very ſtrong place, well inuironed with goodly riuers: by reaſon whereof, the enemy could not approch vntounto her. Now he compares the eſtate of the wicked to ſhips: ſignifying thereby their tottering foundation; notwithſtanding they plaied the bugbeares, and were caried with ſuch furie and rage, as it ſeemed they would beare downe all before them with a breath. Although they had furniſhed themſelues then both with great ſhips and gallies to ioyne in one the regions, which lay far diſtant one from another, and ſo meant to make themſelues Lords of ſea and land: yet ſhould they feele that all was but vapors and ſmoke. The Lord would turne ouer their ſhips, breake downe their masts, and cut off their Cables, and ſinke all into the bottome of the ſea. Let vsus not altogether then ſtand wondering and gazing at the ſtrength, violence, or audaciouſnes of our enemies; but let vsus looke vp vntounto the Lord, & wait for that day wherein he will tumble their furie and violence vponupon their owne heads.

Verſ. 24. And none inhabitant ſhall ſay, I am ſicke: the people that dwell therein, ſhall hauehave their iniquitie forgiuen.

NOw the Prophet returnes againe to the Church; for the ruine which he threatned ſhould fall vponupon the Aſſyrians, tended not a little to the conſolation of the faithful: for what ſecuritie could the Church hauehave had, vnleſſe God had oppoſed his helpe againſt the power of ſo many enemies, which aſſailed her on eueryevery ſide? Hauing in a word then touched the ſtate of the wicked; to wit, that they ſhall all be brought to nought, becauſe they perſecute the children of God, he aptly returnes where he left, to wit, that God will omit no occaſion that may make for the good and ſaluation of his Church. He ſaith then that the Citizens of the Church ſhall be freed from all incommodities, becauſe by the fauour of God, they ſhall inioy an happie eſtate.

The ſecond part of the verſe ſerues for an expoſition of the former: for ſinnes being forgiuen, the graces of God ſhall flow in vponupon vsus p. 341without any let or ſtay. Whence we gather, that all the miſeries which aſſaile vsus, proceeds from no other cauſe then from our iniquities. Otherwiſe,All our miſeries proceedes from our ſinnes. A Principle. the reaſon which hee yeeldes, ſhould be improper and far fetched: but this principle is to be holden, that all the miſeries which God ſends vsus, are ſo many tokens of his wrath. Thence it followes that God muſt needes vſe vsus with a fatherly reſpect, when our ſinnes are pardoned; and out of his louelove, to giuegive vsus whatſoeuer is good for vsus.

Therefore if we deſire to be eaſed of our troubles,What courſe wee are to take, that would bee eaſed of our troubles. keep we this order. Aboue all things let vsus ſeeke reconciliation with God; for the cauſe being remoued, the effect ſhall forthwith vaniſh away. But becauſe our deſires are not well nor rightly ordered, caring onelyonly to get away the rod from our backes, and neuer conſider deeply of the cauſe: we neede not wonder if wee lie groueling ſtill vnderunder the ſmart thereof. They therefore deceiue themſelues which would bee freed from croſſes, and yet will delight in their ſinnes:They deceiue themſelues, that would be f…eed frō croſſes, and yet delight in their ſins. nay, if ſuch ſhould be vnderunder no aduerſitie at all, yet ſhould they not ceaſe for all that to be miſerable people: for what reſt or tranquilitie of mind can they inioy, whileſt their conſciences in eueryevery place purſues thē with the guilt of their iniquities?

Wherein conſiſts true felicitie then? In hauing obtained forgiueneſſe of ſinnes, and in feeling ſenſibly, that all the good things we receiue from God, are ſo many pledges of his fatherly good will towards vsus. Learne we alſo, that it is impoſſible to pleaſe him, or be accounted among the number of his children, vnleſſe hee ceaſe to impute our ſinnes vntounto vsus. There is nothing then but free reconciliation alone, which can make vsus well pleaſing in his ſight; nor nothing but that, which can make way for his louelove to be ſhed abroad in our hearts.

Now albeit we be continually vnderunder the croſſe,In what the faithfull find contentment in afflictions. yet that breakes not off the promiſe; for the faithfull content themſelues with this comfort and conſolation in the middeſt of all their afflictions; to wit, that God is their God, and ceaſeth not to hold them for his deere children, though he correct them. For being regenerate by his Spirit, they begin to taſte of that happineſſe which Adam inioied in full meaſure before his fall: but being burthened with many ſinnes, therefore hauehave they neede of a continuall waſhing:Daily defilings needes daily waſhings. and yet God ſo tempers his bitter potions, that he ſupports their infirmities ſtill. He alſo lets them ſee that he hath a care of their welfare, by moderating the ſharpneſſe of his ſtripes, if he doe not at once ſet them free. It is not without cauſe then you ſee, that our Prophet exempts the renued Church from common miſeries, becauſe they carrie in them a ſtampe of Gods curſe.

Hence alſo we may note how childiſh the diſtinction of the PapiſtsA childiſh diſtinction of the Papiſts. is, touching the forgiueneſſe of the ſinne, but not of the puniſhment; as if wee were able to ſatisfie Gods iuſtice. But the Prophet teacheth vsus another leſſon, as wee may eaſilie gather from other places of their writings. But if we had but this onelyonly text, can any man ſpeake more plainly, then to ſay, that afflictions ſhall ceaſe, becauſe iniquitie is forgiuen? Truly it is all one as if it had been ſaid; The puniſhment ceaſeth, becauſe the fault is pardoned. I grant that God ſometimes afflicts the faithfull, albeit he forgiues the fault: but it is to the end that by this ſtroke of the rod, he might make them wiſer for the time to come; and not to exact a ſatisfaction of them, as if he had been reconciled vntounto them by halues. But our Papiſts will needes hauehave ſuch puniſhments ſtand for ſatisfactions: as if the ſinner in part ſhould thereby redeem himſelfe; which, wee know, directly croſſeth the doctrine of free remiſſion of ſinnes. And thus their fond inuentions, both concerning ſatisfactions, and Purgatory,Satisfactions and Purgatorie. falles to the ground.

It is alſo to be noted, that this priuiledge belongs onelyonly to the houſhold of faith: for out of the body of Chriſt, which is the communion of Saints, what hope of reconciliation with God is there left? That is the reaſon why wee are taught in the SymboleTwo Articles in the Symbole. to ſay, I beleeue, the catholike Church, the remiſſion of ſinnes. For as God loues none but thoſe whom hee findes members of his onelyonly Sonne; no more beſtowes hee his free imputation vponupon any, but ſuch as are liuely members of his body. What remaines to thoſe that are without then, and are ſtrangers from the Common-wealth of Iſrael, but that they muſt needes periſh vnderunder the curſe? Therefore to forſake the true Church, is manifeſtly to renounce eternall life.To forſake the Church, is to renoūce eternall life.