Commentary on Isaiah, Commentary on Isaiah · Chapter 34
THE XXXIIII. CHAPTER.
Verſ. 1. Come neere yee nations, and hearken yee people: let the earth heare, and all that is therein; the world, and all that proceedeth thereof.
HItherunto our Prophet minding to comfort the children of the Church, hath preached as it were in the midſt of their aſſembly. But now he directs his ſpeech vntounto the Gentiles, and takes vp the ſame argument ſtil, albeit after another maner then before. For hauing ſhewed that the Lord hath ſuch care ouer his Church, that hee will alwaies prouide meanes for her ſafetie: hee now alſo addes that which we hauehave ſeene heretofore; to wit, that he will at laſt take his peoples cauſe in hand, and reuenge their quarrell, though for a time hee hath ſuffered the wicked to take their penniworths of them. He continues to handle the ſame matter then, but by a conſolation of another kind. For he ſhewes how ſeuerely God will plague thoſe wicked ones, which hauehave perſecuted his Church. The Prophet according to his office therefore, ſummons them by proclamation on Gods behalfe (that he might the better awaken them) to aſſemble themſelues together, and appeare before his iudgement ſeat. For thus the wicked muſt be rouzed out of their ſecurity, who in time of proſperitie deſpiſe all admonitions; thinking that God either will not, or cannot puniſh their iniquities. Yet in ſpeaking thus vehemently, his greateſt reſpect was to the Church: for otherwiſe hee found but deafe eares among the nations, they would hauehave profited nothing at all by it.
In this place hee addreſſeth his ſpeech to the Idumeans, who were like enough proudly to deſpiſe theſe threatnings, and therefore he calles heauen and earth to witneſſe againſt them, ſaying, that the iudgements which God will execute, ſhall bee ſo apparant and manifeſt, that not onelyonly all people, but all the inſenſible creatures alſo ſhall ſee it: for it is the maner of the Prophets to ſpeake thus to the dumbe creatures, when men indued with reaſon and vnderſtanding, grow deafe; as wee hauehave ſeene before in the firſt Chapter.
Verſ. 2. For the indignation of the Lord is vponupon all nations, and his wrath vponupon all their armies: hee hath deſtroyed them, and deliuered them to the ſlaughter.
BY nations, he meanes thoſe enemies which bordered vponupon the Iewes, who were inuironed with many Countries: for they had as many enemies almoſt, as borderers. Now albeit there were other cauſes of this malice, to wit, enuie: yet becauſe they were of a contrarie religion, that did wonderfully inflame their rage againſt them, in regard they thereby condemned their ſuperſtitions, which cauſed the Lord the rather to promiſe his helpe, as a Iudge to reuenge their quarrell.
He addes, vponupon all their armies, becauſe the Iewes were but an handfull of people, being compared with other nations. Although theſe nations then boaſted, becauſe of their great armies, and deſpiſed the ſmall number of the Iewes; yet the Prophet affirmes, that God can eaſily conſume their multitudes, & bring them all to nought, rather then he will hazard the loſſe of his little flocke, whereof he is the ſhepheard. And albeit hee ſpeakes of things to come, The Prophets vſe the preſent tence when they ſpeake of things to come, to ſhew the certaintie of their prophecies.yet vſeth he the preſent tence, becauſe he might ſet the thing before the eyes of the poore Iewes, which were almoſt ouerwhelmed with afflictions. For, as I hauehave touched before, he foretels not theſe things in reſpect of the Idumeans, who would receiue no inſtruction; but in reſpect of the Iewes, whom he meant to comfort, becauſe they were miſerably vexed by their enemies.
Verſ. 3. And their ſlaine ſhall bee caſt out, and their ſtinke ſhall come vp out of their bodies; and the mountaines ſhall be melted with their blood.
BY this circumſtance hee ſhewes that the deſtruction ſhall be great: for if but a few perſons be ſlaine, they burie them. But when ſo many are ſlaine, that thoſe which be left aliue, are not able to burie them, they care not much to leaue them vnburied: ſo as the ſtinke of the carkaſes, as yee know, aſcends and corrupts the ayre. Thus it appeares that God is ſtrong enough to roote out infinit armies. It may be alſo the Prophet meant to ſet forth this iudgement of God at large, becauſe beſides the killing of the nations, there would be ſhame and diſgrace brought vponupon them, in regard their dead were depriued of the right and honour of buriall. Afterwards he amplifies the horrour of the diſcomfiture, in ſaying, that their blood ſhall flow from the mountaines, as if they were diſſolued or molten: as when breaches of great riuers doe violently deſcend, and carry earth and all before them. And thus he againe ſhewes, that no meanes ſhall be left them to eſcape, becauſe the ſlaughter ſhall bee no leſſe in the mountaines, then in the plaine where the battell is pitched.
Verſ. 4. And all the hoſt of heauen ſhall bee diſſolued, and the heauens ſhall bee folden like a booke: and all their hostes ſhall fall, as the leafe falleth from the vine, and as it falleth from the figgetree.
ISaiah vſeth here an exceſſiue manner of ſpeech, as others of the Prophets likewiſe often doe, to ſet forth the terror of Gods iudgement, and deepely to wound dull and dead hearts. For otherwiſe, his ſpeech would hauehave been of no force, neither would it much hauehave profited the careleſſe and ſecure perſon. He addes then, that the very ſtarres themſelues ſhall bee darkened in this waſte, as if they were conſtrained to fall: the better to manifeſt the wailing which ſhould be there. For when the heauens are clowdie and gloomie, it ſeemes the cloudes wrap and fold themſelues vp one in another, the Sunne and ſtars begin to grow wan and weake, and the whole frame of the heauens ſhake, as if they were readie to fall. Now he ſhewes the like ſhall happen at this time, becauſe eueryevery thing ſhall ſhew ſignes of ſorrowe and lamentation.
But this muſt be referred to the apprehenſion of men, for the heauens mooue not out of their place: but when the Lord manifeſts ſome tokens of his diſpleaſure, wee are as much terrified therewith, as if the heauens were ready to fall vponupon our heads, and to burie vsus vnderunder them. Not that ſuch things befall the heauens; but he ſpeakes as it were to braſen faces, whom hee was faine thus to awake, that they might not take him as if hee told them a tale of Robbin Hood, as they ſay; no, you ſhall bee ſo ſmitten with feare, ſaith he, that you ſhall imagin the very heauens are readie to fall about your eares. This is the iuſt reward of a drouzie conſcience,The reward of a benummed conſcience. to wit, that wicked perſons which cannot bee touched with any feare of God, ſhall be afraid of their owne ſhadow, and ſhall as much tremble at the falling of a leafe, as if the Sunne and ſtarres fell from heauen. And thus he alſo notes a wofull change, which ſhall trouble and mingle all things together.
Verſ. 5. For my ſword ſhall be drunken in the heauens: behold, it ſhall come downe vponupon Edom, euen vponupon the people of my*Or, diſcomfiture, in iudgement. curſe, to iudgement.
HE ſaith that the ſword of the Lord is drunke with blood, as when one hath made a great ſlaughter, ſwords are bathed in blood. And that the ſpeach might hauehave the more force,My ſword. he brings in the Lord himſelfe vttering of it.Note. But why, ſaith he, it is in heauen? For God calles not men vp thither to puniſh them, but executes his iudgemēts here below in earth, and that by the hands of men. But the Prophet reſpects that ſecret counſell of God, by which he deliberates and ordaines all things before the execution therof: he vnderſtands it not then of the act it ſelfe, but commends the efficacie of his owne propheſie, in regard that by the immutable counſell of God this ſlaughter ſhould certainely fall out. Alſo he meant to informe the faithfull hereby, that God examins the doings of the wicked in heauen, howſoeuer they giuegive themſelues to all iollitie on earth, and go on in their bad courſes vnpuniſhed. Laſtly, that the ſword wherewith they ſhould be ſlaine was alreadie bathed in blood in God his account, euen when he is only determined to puniſh them, which he will aſſuredlie performe, notwithſtanding all their proſperitie.
Gen. 18.20.Sodome burnt alreadie in Gods account, whileſt ſhe gaue her ſelfe to drunkennes, diſſolutions, and execrable villanies: as much may likewiſe be ſaid of all other wretched people which lie fettered in Satans chaines, to be ſlaine by the ſword of the Lord of hoſts, euen then when they wallow themſelues moſt in their voluptuouſnes. Let vsus not therefore ſtand gazing vponupon the proſperitie of the wicked, whileſt they inioy more then their hearts can wiſh; neither let vsus linger after the ſame: for albeit no man moleſt them, yet are they not far off from ruin. Why ſo? poore ſoules! God is againſt them.
But our Prophet names the Idumeans here, who were enemies to Gods people, notwithſtanding they were of affinitie with them, and bare the ſtamp of the ſame religion, for they were children of Eſau, Gen. 36.8.and of the ſtock of Abraham, as was ſaid before. As at this day, what greater enemies hauehave wee then the Papiſts,Papiſts the greateſt enemies the Church of God hath. which are baptized with the ſame baptiſme that we are, and make profeſſion of the name of Chriſt? and yet they furiouſlie perſecute vsus, and would hauehave vsus vtterlie rooted out, becauſe we condemne their ſuperſtitions, and Idolatries. Euen ſuch were the Idumeans, and therefore the Prophet culled them out from amongſt all the reſt of the enemies of the Church.
In calling them the people of his diſcomfiture, he confirmes the former ſentence: for it is as much as if the Lord had ſaid, It will be but in vaine for you to thinke you can eſcape my hands, ſeeing you are alreadie ordeined to deſtruction. For by this phraſe of ſpeech he pronounceth definitiue ſentence vponupon them, as being alreadie condemned in his heauenlie decree, and that no leſſe, then if at that preſent they had been put apart, and cut away from off the land of the liuing.
And leſt it might ſeeme that God did them any wrong, he addes, in iudgement: for there is nothing vntounto which men are more prone then to accuſe God of crueltie: ſo as the greateſt part can not be brought to acknowledge him their competent Iudge, eſpeciallie if he chaſtiſe them ſomewhat ſeuerely. Iſaiah therefore ſhewes, that this ſlaughter muſt needs be mixt with equitie, ſeeing God neuer xceeds in ouermuch ſeueritie.
Verſ. 6. The ſword of the Lord is filled with blood: it is made fat with the fat, and with the blood of the lambs, and the goates, with the fat of the kidneys of the rammes: for the Lord hath a ſacrifice in Bozrah, and a great ſlaughter in the land of Edom.
HE goes on ſtill with the ſame argument, but by another deſcription, which amplifies the matter greatlie: wherein his drift is to rouze vp the wicked who were wont to gibe and geere at all admonitions, as we hauehave ſaid before. Is it not needfull then that Gods iudgements ſhould be diſciphered out in liuely tables to wound the hearts of the enemies, and to animate the minds of the faithfull with an holy pride, in aſſurance that their foes can not any way ſhift it for all their ſtoutnes and rebellion, but that they muſt be brought to the ſhambles like beaſts as ſoone as God doth but hold vp his finger, as they ſay?
He compares their deſtruction to the ſacrifices: for as they were wont to ſacrifice beaſts for the ſeruice and honor of God, ſo ſhould he be glorified by the ſlaughter of this people. The Prophet then confirmes that here which he hath ſaid before touching the iudgement: for when the Lord executes Iuſtice,Verſ. 5. his glorie ſhines thereby: men reuerence and worſhip him, ſo as the deſtruction of the wicked you ſee is rightlie compared to ſacrifices, which were a part of his ſeruice.
Indeed there was no great pleaſure in beholding the ſacrifices: for the cutting their throats, the guſhing out of the warme blood, and the ſtinck of the ſmoke ſerued rather to driue men away; yet the honour and glorie of God ſhined euen in theſe things. So, this deſtruction of the Idumeans no doubt was an horrible ſpectacle to looke vponupon, and made no ſuch goodly ſhew, as to bring one in louelove with the ſight of it: but that the faithfull euen in this reſpect, might learne to ſanctifie the name of God, they were commanded to lift vp their eies to heauen, becauſe God in executing ſuch a vengeance, did as it were erect and ſet vp ſo many altars for his ſacrifices. And becauſe they had vniuſtly afflicted the Church of God, and had cruelly intreated his choſen, without all compaſſion or humanitie, Iſaiah… pronounceth that the offering vp of their blood, was a ſacrifice acceptable and of a ſweet ſmelling ſauor vntounto God, becauſe it is the execution of his iudgements.
By lambs and goates, vnderunder a figure he means the people which ſhould be ſacrificed: and in alluding to the ſundry kinds of offerings, he comprehends all the people, as well ſmall as great: to ſhew, that when God ſhall take his enemies in hand to puniſh them, hee will not let ſo much as any one of them eſcape. He mentions Bozrah, which was the chiefe and head Citie of the Country, in which the greateſt ſlaughter ſhould bee executed: and in the next place addes the land of Edom, through which this diſcomfiture ſhould paſſe, without ſparing any corner of it.
Verſ. 7. And the vnicornes ſhall come downe with them, and the*Or, calues. heifers with the bulles: and their land ſhall bee drunken with blood; and their duſt is made fat with fatneſſe.
THis verſe is annexed to the former, for it is no new thing he ſpeakes of; but hee continues the ſame figure, amplifying what hee had ſaid touching goates and lambes: to which, hee not onelyonly addes calues, but wilde beaſts alſo. The ſumme is, that Gods vengeance is bounden, ſo as he will ſpare neither age nor eſtate; for he will put to the ſword as well the cruell and proud Giants, with their vaine brags, as the feeble weakling: as if one prepared a ſacrifice, in which, beasts of all ſorts were mingled one with another. Neither ſhould any thinke it abſurd, that lambs are coupled with cruell beasts in this ſacrifice: for by the word lambs in this place, hee meanes not harmleſneſſe and innocencie; but the poore and weake are called ſo by compariſon, becauſe their meane condition held them vnderunder ſome appearance of modeſtie.
Now albeit it may ſeeme ſtrange that the Lord ſhould thus ſmite his enemies, without ſparing of any at all; notwithſtanding by the word ſacrifice, he ſhewes he doth nothing but that which is iuſt and equall, and for which he ought to be praiſed. And indeed whoſoeuer ſhall examin this fact, ſhall be inforced to lay his hand vponupon his mouth, and to confeſſe, that God had iuſt occaſion to cut them off all, not one excepted. The like end are all reprobates to looke for; namely, to be ſacrificed by the hands of thoſe that are as wicked as themſelues. Some take the word Abbirim, for Strong: I had rather follow them which tranſlate it Bulles, it being ſo taken, Pſal. 50. Albeit by Bulles here, vnderunder a figure, he meanes the ſtrong and mighty.
Verſ. 8. For it is a day of the Lords vengeance, and the yeere of recompence for the iudgement of Zion.
THis verſe muſt be ioyned to the former; for it containes the end why the Lord corrected the Idumeans ſo ſeuerely, namely, becauſe he meant now to maintaine and reuenge the quarrell of his people. For had he not added this reaſon, that which hee ſpake before, might hauehave ſeemed not onelyonly darke, but improper. For it would be but a flitting and vncertaine knowledge of things, vnleſſe in the conſideration of Gods puniſhing of the wicked, we did alſo therein ſee, that hee manifeſts the continuall care and louelove which he hath to his choſen, in the preſeruation of them.From particular threatnings, wee may deſcend to the generall. Now that which is here ſaid of the Idumeans, ought to bee applied to all the enemies of the Church; for vnderunder this one particular, our Prophet comprehended them all: and for this cauſe are we to cheere vp and refreſh our hearts with this conſolation in time of aduerſitie, and to ſuſtaine the iniuries which are done vsus, which God ſhall reuenge himſelfe. For is he called the auenger, thinke you, for nought? See Pſal. 94.1. It is not our Prophets meaning then alone to ſay, that God hath power ſufficient to puniſh the wicked when he thinks good, but alſo that he reignes in heauen, to reuenge all wrongs in due ſeaſon.
But the two words, day and yeere, is to bee noted: for thereby he giues vsus to vnderſtand, that God ſleepes not in heauen, whileſt hee ſeemes to winke at the enemies crueltie; but onelyonly deferres to puniſh, till the appointed time; to the end the faithfull might learne in the meane ſpace,Luke. 21.19 to poſſeſſe their ſoules in patience, and ſuffer him to gouerne all things according to his incomprehenſible wiſdome.
Verſ. 9. And the riuers thereof ſhall be turned into pitch; and the duſt ehereof into brimſtone; and the land thereof ſhall be burning pitch.
THis whereof he ſpeakes, hath relation to that which went before; in which hee addes a more ample declaration of this deſtruction. We told you erewhile why the Prophets doe liuely repreſent and ſet forth Gods iudgements in ſuch plaine tables as it were; euen to bring men vponupon the ſcaffold, thereby conſtraining men to take knowledge of thoſe things, which otherwiſe they would neither ſee nor comprehend; and if they did, yet they would vtterly forget them as ſoone as they had ſeene or apprehended them. But beſides this, we muſt note that the Prophets ſpake of ſecret and hidden things, which ſeemed altogether incredible: for many thought the Prophets bolted out things at a venture in theſe matters. There needed many confirmations therefore: and ſuch are thoſe that he vſeth in this, and other the like places.
The ſumme then is, that he ſpeakes of ſuch an horrible change, as ſhall vtterly waſte the land of Edom. Moreouer, he alludes to the deſtruction of Sodome and Gomorrah: Gen. 19.24. which is a forme of teaching much vſed among the Prophets: for in this ruin we hauehave (as Saint Iude Iude 7.telles vsus) a perpetuall example of Gods wrath againſt the reprobate: neither is it without cauſe that the Prophets doe ſo often renue the remembrance thereof, for they would hauehave all men learne thereby to tremble at Gods iudgements. Hitherunto appertaines that which is ſaid in the verſe following.
Verſ. 10. It ſhall not bee quenched night nor day: the ſmoke thereof ſhall goe vp euermore: it ſhall be deſolate from generation to generation: none ſhall paſſe through it for euer.
QVeſtionleſſe the Prophet vſeth an exceſſiue manner of ſpeech; but the Lord is conſtrained thus to deale with vsus, to awaken our dulnes; for an vſuall forme of ſpeech would not moue or affect vsus. In ſaying then, that the wrath of the Lord againſt the Idumeans, reſembles a fire that neuer goes out, he takes from them all hope of pardon: for as they ceaſed not to prouoke him, ſo ſhould they find him a ſeuere Iudge vntounto them. And Malachi notes it as a ſigne of the reprobation of this people, that the Lord was angry with them for euer: Malachi 1.4. The oppoſition muſt be ſupplied, becauſe Gods children alwaies receiue ſome conſolation, leſt they ſhould be diſcouraged. But we need not ſtand long vponupon this matter: it ſufficeth that we hauehave the drift and ſcope of the Prophets words.
Verſ. 11. But the pellican and the hedgehog ſhall poſſeſſe it, and the great owle and the rauen ſhall dwell in it: and he ſhall ſtretch out vponupon it the line of vanity, and the ſtones of emptineſſe.
AS touching theſe creatures which Iſaiah here mentions, there are diuers opinions: neither are the Hebrew expoſitors themſelues well reſolued touching the ſame: yet wee may perceiue the Prophets drift well enough; to wit, that hee ſets out the face of a Country laid waſte & deſolate. For doubtleſſe he ſpeakes of hideous monſters in nature, which come not among men, neither are they acquainted with them. And this he doth the rather to deſcribe the horror of this deſtruction. The firſt member of the verſe then is cleere enough of it ſelfe: but there is ſome difficultie in the ſecond. Some expound theſe words, lines of vanitie, by an*A figure, tha… hath a contrarie meaning. antiphraſe, and vnderſtand it of the Iewes: but I rather thinke it ſhould bee referred to the Idumeans, as the former words are. And to the end we may the better know that this is the Prophets true meaning, the ſame words are found in the firſt Chapter of Malachi, verſe, 4, 5. who came long after our Prophet: in which place, hee confirmes that which Iſaiah here denounceth. Though Edom ſay, we are impoueriſhed, but we wil returne & build the deſolate places; yet ſaith the Lord of hoſtes, they ſhall build, but I will deſtroy it; and they ſhall call them, the border of wickedneſſe, and the people with whom the Lord is angry for euer. And your eies ſhall ſee it, and yee ſhall ſay, The Lord wil be magnified vponupon the borders of Iſrael. Malachi then plainely expounds that which Iſaiah ſpake ſomewhat darkly in his time: Iſaiah ſaith, the Idumeans ſhall build in vaine: the other, that they ſhall ſpread the lines of vanitie: for it is all one in effect as if he had ſaid, that the maſter-workmen (as Maſons and Carpenters) ſhall but loſe their labour in going about to build the Cities againe: for men of ſuch craft, vſe ſmall lines and plummets to meaſure their works by. Thoſe then that ſhould take in hand the reſtauration of Edom, ſhould beſtow coſt in vaine: for they ſhall be ſo confounded, that they ſhall not know at what end to begin, nor where to make an end. And albeit God vſeth to mitigate the miſeries which he ſends vponupon others, by ſome conſolation in the end, yet they muſt looke for none at all.
Hence we may collect a very profitable doctrine, which is this: doe wee at any time ſee that cities heretofore ruinated, are now built againe and brought into ſome good faſhion? Therein wee may behold a ſingular note of Gods fauour:Except the Lord build the houſe, they labour but in vaine that build it: Pſal. 127.1. for the labour of Maſons and handicrafts men would hauehave been to no purpoſe, vnleſſe the Lord had put his hand both to the beginning, middeſt, and end thereof; for what can proſper, vnleſſe he guide things from the laying of the firſt ſtone, to the laſt: and likewiſe, vnleſſe hee keepe them vnderunder his protection? Men may well disburſe great ſummes of monie then, yet in vaine: yea, they ſhall vexe themſelues, without bringing to paſſe, vnleſſe hee be pleaſed to gouerne the buſineſſe, and to powre out his bleſſing vponupon that which they take in hand.Pro. 10.20. His onelyonly bleſſing therefore makes rich▪ …nd that alone is it which vpholds vsus in any eſtate or condition. For which cauſe it is ſaid, that his hands built Ieruſalem: Pſal. 47.2. Now as touching that which Iſaiah here threatens againſt the Idumeans, the holy Ghoſt pronounceth the like elſewhere, againſt the houſe of Ahab: meaning that it ſhould bee raced euen with the ground: 2. King. 21.13.
Verſ. 12. The Nobles thereof ſhall call to the Kingdome, and there ſhall be none: and all the Princes ſhall bee as nothing.
THis text is diuerſly expounded: but I will not trouble you with the reciting of the expoſitions; for in refuting of them, I ſhould make my ſelfe more worke then needes. That which is moſt probable, is this, They ſhall call the Nobles of Edom to rule, but it ſhall be in vaine: As if he ſhould ſay, In ſo miſerable an eſtate there ſhall none be found that will willinglie beare rule, or take vponupon him the gouernment of ſtate-matters.Chap. 3.6.7. This ſentence is read elſewhere, yea, we hauehave had the ſame in a maner before, albeit ſomewhat differing in words. Now this maner of ſpeech leads me to think, that the Prophet meant cloſely to taxe the pride of this people, who were waxen ouerhaughtie, by reaſon of their peace and abundance. For as much then as the Idumeans being ſeated vpō high mountaines grew proud, the Prophet ſhewes, that they ſhould be brought downe with ſhame, ſo as none of the Nobilitie ſhould be left, neither ſhould there remaine any man of great place: for when kingdomes are ruinated, all gouernment is alſo aboliſhed. The people are as a bodie without an head, neither is there any diſtinction of perſons, or places.
Thus then by way of ſcorne he ſaith, that theſe braue Nobles which were ſo highlie exalted, ſhalbe as Lords without Lordſhips,Lords without Lordſhips. which appeares yet better by the ſecond member where it is added for expoſitions ſake, that they ſhall be brought to nothing. The ſumme is, that Edom ſhall reſemble a bodie ſhattered in peeces, in which ſhall appeare nought elſe but an horrible confuſion of all things. Oh fearefull curſe of God! What doe men differ from beaſts, I pray you, if they want the execution of good lawes? Is their condition any whit better? No ſurely. The beaſts may well be without any head or gouernour, becauſe they will not offer crueltie to thoſe of their owne kinde: but Lord, what is more cruell then man, if he be not kept vnderunder! Is he not caried an end by his paſſions as a furie of hell to runne out into all diſſolutions?
Verſ. 13. And it ſhal bring forth thorns in the pallaces thereof, nettles and thiſtles in the ſtrong holds thereof, and it ſhall be an habitation for Dragons, and a court for Ostriches.
HE continues on his ſpeech, wherein he ſets forth an Image of an horrible deſolation: to wit, when beautifull houſes and pallaces are razed euen with the ground; or, ſo laid on heapes, that men can hauehave no vſe of them: being rather fit for thornes, briars, and nettles to grow in, then for dwelling places, which is farre worſe, then if they had bin conuerted into meadow or errable ground. But ſee how the Lord puniſheth the pride of ſuch as delight in building of ſumptuous houſes,How God puniſheth the pride of ſuch as delight in building ſumptuous houſes. and gorgeous pallaces; they thinke to make their names immortall, as it were: but God driues them out, and makes nests therein for birds; and dennes for wild beasts: and thus they ſerue as perpetuall enſignes of their vaine ambition, who by ſuch buildings thought to make thēſelues garlands of their owne renoume and excellencie. Mens places then are inhabited of ſuch beasts, The houſes of men inhabited by beaſts, anſwerable to their natures that dwelt in them.who repreſent the nature & diſpoſitions of thoſe which built and dwelt in thoſe ſo goodly houſes. Now this ouerturning of order is alſo a wofull ſigne of Gods wrath; to wit, when the earth which was created for the vſe of man, is cōſtreined to receiue inhabitants of other kinds,A note of Gods curſe in this change. and to ſpew out their right and lawfull owners: but by meanes thereof no doubt it ſhall be purged of that filthines wherewith it was in times paſt defiled.
Verſ. 14. There ſhall meet alſo Ziim and Iim, and the Satyre ſhall crie to his fellow, and the Skritch-owle ſhall reſt there, and ſhall finde for her ſelfe a quiet dwelling.
15. There ſhal the Owle make her neſt, and lay, and hatch, and gather them vnderunder her ſhadow: there ſhall the Vultures alſo be gathered eueryevery one with her make.
SOme affirme that theſe beaſts are Fayries, others, Hobgoblins; others, Satyres: neither do the Hebrues themſelues agree about the proper ſignification of their names. But what need we ſtand much about the matter? It ſufficeth vsus that wee hauehave the Prophets ſcope and drift. He meant to decipher out an horrible deſolation. As if he ſhould ſay, Idumea ſhall be laid ſo waſt, that it ſhall be left without inhabitants:The like was threatned before Chap. 13.21.22. againſt Babell. for in ſtead of them it ſhall be repleniſhed with wild beasts. See here the iuſt reward of thoſe vaineglorious fooles, which built ſuch ſumptuous pallaces to continue the perpetuall memorie of their names forſooth. And here by the way alſo is a prediction of the chaſtiſement wherewith this curſed nation was to be ſcourged for their crueltie, in regard they whollie bent themſelues to ſeeke the ouerthrow and deſtruction of their brethren and neighbours.
Now howſoeuer it be doubtfull whether the Prophet ſpeakes heere of*Ladies of the Fayries or Elfes. Fates,*A Skritch-owle, or an vnlucky kind of bird. Hobgoblins, or*Gods of the wods, hauing the head of a man, and bodie of a goate. Satyres, yet all agree that theſe words ſignifie ſuch beaſts as hauehave the faces of men. We alſo ſee how cunning the Deuill is by diuers illuſions, ghoſts, and fearefull apparitions; by ſounds, and hidious noyſes, to inchant deſolat places: but of this wee hauehave ſpoken in the 13. Chap. Now this vice which God hath ſo ſharplie puniſhed in one people, is almoſt common to all: for who is he that builds ſuch ſtately houſes, but the price therof is wrung out of the poore? ſometimes by violence and extorſion;Sumptuous buildings for the moſt part reared vp by extortions. ſometimes by continuall moleſtations; ſo as the very morter, ſtones, & wood, are repleniſhed with blood, in Gods ſight: Therefore the ſtone ſhall crie out of ye wall (ſaith Abacuck Abacuk. 2.11.) and the beame ſhall anſwere vntounto it, Woe to him that builds a Towne with blood, &c. Let vsus not wonder at theſe ſtrange iudgements and horrible changes then, when wee ſee that ambition drawes with it theſe wicked extortions and robberies, but rather let vsus ſeriouſlie therein conſider Gods iuſt reuenging hand.
Verſ. 16. Seeke in the booke of the Lord, and reade: none of theſe ſhall faile, none ſhall want her make: for his mouth hath commanded, and his very ſpirit hath gathered them.
BY the booke of the Lord, ſome vnderſtand this prophecie; as if he ſtirred them vp to reade it diligently: and ſo it is, as if he ſhould ſay, not one title of it ſhall faile, when the time is expired: as he addes by & by after. Others expound it more ſubtillie of Gods eternall decree, thus; Search whether he hath not ſo ordained it: but this expoſition is too farre fetched.The word Law expounded. I expound it of the law it ſelfe therefore, which by way of excellencie is called the booke of the Lord, becauſe out of it, the Prophets drew all their doctrine, as we hauehave often told you heretofore. That the noueltie of ſuch a fact then, ſhould not make them reiect this prophecie, Iſaiah ſaith, that they were aduertiſed of it long before: and thus hee priuily taxeth their incredulitie, for remaining ſo groſſe conceited, as to eſteeme this thing altogether new and vnheard of.
Now he hath good reaſon to bring them to the law, wherein God ſo often declares that he will hauehave care of his people, and will puniſh the wicked ſort. Seeing Moſes therefore ſpake of it ſo long agoe, the Prophet ſaith, that none ought to be ſo incredulous touching the truth of his prophecie, ſeeing he telles them of no ſtrange matters, but onelyonly confirmes that which Moſes hath long ſince teſtified and taught. This I take to be the natiue ſenſe of our Prophet, who by theſe words meant to fortifie the Iewes, to the end they ſhould wait with patience for the promiſe of the Lord, as being aſſured that the euent would manifeſt the truth of thoſe things, which were alreadie foretold to fall vponupon the Idumeans, and other enemies of the Church. Why ſo? Becauſe Moſes had teſtified (without cauſe of blame) that God would alwaies protect and defend his people. Againe, it was needfull they ſhould be aduertiſed hereof, that when the Idumeans ſhould be thus dealt withall indeed, they might not thinke it fell out by chance, but might acknowledge God the author of this iudgement. For ſuch is the peruerſitie of mans nature, that he beleeues not, though he be forewarned, till the very pinch: and beſides, hee is giuen to attribute that vntounto fortune, which proceedes from the iuſt iudgement of God. Iſaiah therefore preuents theſe inconueniences, in willing them to aske of Moſes touching the truth hereof, becauſe hee was reuerenced of all, in reſpect of his authoritie.
None of them, to wit, of the beasts: for the Hebrewes vſe theſe two wordes Iſch, and Iſhah, not only when they ſpeake of men and women, but alſo of males and females of all kinds. For his mouth. He confirmes that which he ſaid before; for albeit Gods works be manifeſt inough, yet he makes vsus comprehend them better by his mouth, that is to ſay, by his word, that thereby wee may hauehave a clearer ſight of them: and this is the right viewing of the works of God, to wit, when with a quick eie we behold them in the cleere glaſſe of his word. For we are too bold and preſumptuous, and giuegive our ſelues the raines too much, vnleſſe we be guided by this heauenlie doctrine, as it were by torch-light. The pride and ouerweening of men therefore is here to be repreſſed,Men erre, becauſe they ſea…ch not the Scriptures. Mar. 12 who will call into queſtion, and cenſure the iudgements of God and all his workes, without being ruled by his word: for if they would ſeeke in his booke, and aske at his mouth, wee ſhould ſee greater pietie and religion in them then there is.
Now the Prophet in ſpeaking of the mouth of the Lord, meant to confirme that which was ſaid before touching this iudgement; the reaſon is, becauſe nothing can faile of that which iſſues out of his ſacred mouth. Iſaiah affirmes it to be a thing impoſſible then, that that which is once decreed of God, which he alſo hath cō manded him to publiſh in his name, ſhould euer be called backe by any meanes. And thus with this buckler, hee repulſeth all the difficulties which eaſilie ariſeth, as oft as the promiſes of God doe ſurmount our reach.
I grant he ſometimes threatens with condition, as he threatned Abimelec, Gen. 12.17. and Pharaoh, Gen. 20.3. and the Niniuites, Ionah. 1.2. whom afterwards hee pardoned, becauſe they repented: but if he hauehave once determined to puniſh men indeed, hee will ſhew by the effects, that hee is both true of his word, and able to performe it, as well as hee is able to deliuer his in the time of neede.
This the Prophet expreſſeth againe when he maketh the mouth and ſpirit or breath to conſent together: for albeit the ſpirit of the mouth and the word, doe often ſignifie one and the ſame thing; and that the Hebrewes are wont to repeate one thing twice: yet here he makes an elegant alluſion vntounto the breath, from which the words proceed, and of which they be formed: as if he ſhould ſay; this prophecie ſhall not want his efficacie, becauſe God, who by his voice hath commanded the brute heaſts to poſſeſſe Idumea, wil alſo draw them thither with his onelyonly breath.
Now hee ſpeakes of a ſecret inſpiration. What maruell is it then, if all beaſts aſſemble themſelues together at Gods firſt becke; as we ſee it came to paſſe in the deluge; yea euen in the creation of the world; when Moſes teſtifies, that at Gods commandement all beaſts came by and by vntounto man, to ſubiect themſelues vnderunder his gouernment? Gen. 2.19. & 7.15.The bruit beaſts would hauehave been ſubiect to man, if man himſelfe had been ſubiect to God. And would they not thinke you hauehave been ſubiect and obedient to him ſtill, if he himſelfe had not been depriued of this authoritie by his owne rebellion? But being now reuolted from God, the beaſts forthwith began to band themſelues againſt him, and to offer violence vntounto him.
Verſ. 16. And hee hath caſt the lots for them, and his hand hath diuided it vntounto them by line: they ſhall
ſmite the eares in ſpeaking, and ſhould not therewithall cauſe the ſame to ſinke into our hearts, all would be to no purpoſe. In that he attributes this efficacie vntounto the word then, let vsus alſo therein know that it is himſelfe from whom that power proceeds, that ſo it might not be ſpoken fruitleſlie, but might worke inwardlie vponupon the conſcience,The Lord works not vponupon all, nor at all times, inwardly vponupon mens conſciences. not at all times, nor vponupon all, but then, when it pleaſeth him thus to worke by the ſecret power of his holy ſpirit.
Hence we gather, that by the ſame word we be brought into the right way of Gods ſeruice, for without it we ſhould remaine ignorant, all our reaſon would faile, and not only ſtagger, but our infidelitie would make vsus become whollie brutiſh. It is more then need then that the Lord ſuccor vsus this way, that our feares being appeaſed, & our weaknes ſtrengthened, we may be fitted to walke on in our chriſtian courſe. For if we had theſe words Feare not, Behold your God, well fixed in our hearts,How to be eaſed of fainting fits. all faintings would ſoone vaniſh. Men no ſooner feele that God is neere vntounto them, but they caſt away feare, or at the leaſt ſo reſiſt it, that they are not ouercome of it. In nothing be carefull ſaith S. Paul, for the Lord is at hand, Philip. 4.5. and 6. of which ſentēce we hauehave intreated at large elſewhere. It ſeems alſo that the Apoſtle to the Hebrues alludes to this place, Chap. 12.3. and 13. where hauing forbidden them to be grieued or diſcoraged with Gods correction, he recites the words of our Prophet, and applies this ſentence to all the faithfull, that ſo they might ſtirre vp themſelues vntounto perſeuerance, and conſtantlie to hold out vntounto the end, in regard they were to ſuffer many aſſaults.
Neither is it ſuperfluous that the Prophet addes your God: for if we be not aſſured that he is ours, his comming ſhall bring vsus terror rather then comfort. Therefore he ſets not God forth here in his Maieſtie, which caſts downe the pride of the fleſh; but his grace which comforts the afflicted & weake. We ſee then it is not without cauſe that he thus adornes God with this title, namely, that he is the protector of the faithfull, to retaine them in ſafetie.
Obiect. If any obiect that God muſt needs be dreadfull when he comes to puniſh in his wrath: I anſwere, Anſ. that this vengeance is threatned againſt the wicked, and the enemies of his Church; ſo that albeit it be terrible vntounto thē, yet it ſhall bring conſolation to the faithfull. This is the cauſe why he addes, that he will come to ſaue: for otherwiſe the Iewes might hauehave replied, What benefit ſhall the deſtruction of the enemie bring vsus? What ſhall we be the better for it? Should wee delight in their calamities? This is the cauſe I ſay why he ſaith expreſlie, that he will turne this vengeance and recompence (touching their enemies) vntounto their ſaluation: The puniſhment of the wicked is alwa…es ioined with the ſaluation of the faithfull.for the ſaluation of the godly is alwaies ioined with the puniſhment of the wicked. We ſhewed in the ſeauenth Chapter verſ. 4. how the faithfull are deliuered from perplexed cares by this fauor of God, and by the hope of his defence. For the preſent; let vsus obſerue, that God is readie armed with vengeance, to the end his children may learne to reſt vponupon his help, and not to thinke him idle in the heauens: this is the cauſe of theſe repetitions, for infidelitie hath gotten ſuch faſt rooting in vsus, that is not plucked vp by and by.
In the end of ye verſe there may be a double reading, to wit, either that God ſhall come with a recompence, or, that he will come with the recompence of God; chooſe whether of the two you like beſt, for the ſenſe is all one. Notwithſtanding if you reade Elohim in the genetiue caſe, Recompence ſhall be called the recompence of God, becauſe it properlie belongs vntounto him, that ſo the faithfull may know aſſuredlie that he is no leſſe a rewarder, then God.
Verſ. 5. Then ſhall the eies of the blind be lightened, and the eares of the deafe opened.
6. Then ſhall the lame man leape as an heart, and the dumb mans tongue ſhall ſing: for in the wildernes ſhall waters*Or, be digged. breake out, and riuers in the deſert.
HE ſpeakes ſtill of the promiſe touching the reſtauration of the Church, that he might comfort the harts of the faithfull who ſhould be ſharplie aſſaulted with the grieuous calamities of which he had foretold. Now ſeeing Chriſt is the fountaine from whence this reſtauration ſprings, we muſt of neceſſitie ſtill hauehave recourſe vntounto him, if we will hauehave the right vnderſtanding of that which Iſaiah ſaith in this place, for by him alone it is in deed that we are begotten againe to the hope of the heauenlie life. Now it is not vnlike but our Prophet alludes to the propheſie which we hauehave ſeene in the 29. Chapter verſ. 9.10. where he threatens the Iewes with a fearefull blinding of their eies, and an hardening of their hearts, for which cauſe he here promiſeth that at Chriſtes comming mens mindes ſhall be enlightened and cleared by regeneration, whereas before they ſate in darknes.
There is great force in the word Then: for thence wee may gather, that being out of Chriſt we are dumb, blind, and lame: Being out of Chriſt, we are ſpirituallie blind, dumb, and lame.in a word, void of all abilitie to performe any thing that is good; but Chriſt renues vsus by his ſpirit, that in him we may recouer our true health.
By tongue, eyes, eares, and feete, he meanes all the faculties of our ſoules, which in themſelues are ſo corrupted, that we can not draw thence ſo much as a good thought; till we be made new creatures by the benefit of Chriſt: for our eies Eyes.can not ſee the truth, our eares Eares.can not vnderſtand it, neither can our feete Feet.walke in it, vntill we be vnited vntounto Chriſt. The vnderstandings of men indeed are very accute in apprehēding miſchiefe,We are naturallie prone and wiſe to do euill, but to do well we hauehave no knowledge. Iere. 4.22. their tongues eloquent and prompt vntounto ſlanders, periuries, lying, and vaine ſpeach, their hands and fingers but too nimble to theft and violence, their feete to ſhedding of blood: in a word, all the powers both of ſoule and bodie not only inclined, but alſo ſet on fire to doe wickedly. But come we to the performāce of that which is good, eueryevery finger is a thumbe, as they ſay. Is it not more then needfull then that wee be reformed by the power of God, that thence wee may beginne to vnderſtand, comprehend, ſpeake, and put in execution thoſe things which God hath called vsus vntounto?1. Cor. 12.3. for none can ſo much as ſay, that Ieſus is the Lord, but by the holy Ghoſt.
This reformation then we ſee proceedes onelyonly from the grace of Chriſt: thoſe therefore which are conuerted vntounto him, doe recouer new ſtrength, whereas before they were wholly vnfruitfull, and as good as dead. For out of him, we are either depriued of all good things; or elſe they are ſo corrupted in vsus, that they can be applied to no right vſe, but are rather prophaned by our abuſing of them.Mat. 1.11.5. & 15.3. Ieſus Chriſt hath both fully teſtified and taught the truth of this point, when hee gaue ſpeech to the dumbe, ſight to the blind, legs to the lame and impotent: but that which he did to the body, was but a glimpſe of that which he works much more abundantly and powerfully in our ſoules.
In ſaying that the waters ſhall be digged out, he addes other benefits wherewith the faithfull are inriched ſoone after the eſtabliſhing of Chriſt his Kingdome: as if hee ſhould ſay; You ſhall not neede to feare any want, after you be reconciled vntounto God through Chriſt; for plentifull and perfect felicitie ſtreames from him vponupon vsus. But theſe things the Prophet ſets before vsus vnderunder borrowed ſpeeches.
Wee are poore and beggerly, …ill God inrich vsus with Chriſts benefits.Firſt, he ſaith the vvaters are digged. For whereas all things were barren before, now there ſhould be great abundance. How poore and beggerly are we then, vnleſſe God, for the louelove which hee beares to Ieſus Chriſt, powres out his bleſſing vponupon vsus; which Ieſus onelyonly brings with him from his heauenly Father, and then imparts it to the members of his body. I denie not but the wicked thriue wonderfully in outward abundance; but all is accurſed of God; becauſe they are out of Chriſt: from whom onelyonly flowes that true and ſauing influence of all riches. Truly it were much better to wiſh death,Death is rather to be wiſhed, then that abundance with which we muſt needes ſwallow Gods curſe. rather then the abundance of wine and oyle, with which wee muſt needes ſwallow the curſe of God. When Chriſt then ſhall beginne to manifeſt himſelfe, then ſhall riuers and waters flow forth, to the healthfull vſe of the faithfull.
Verſ. 7. And the dry ground ſhall be as a poole, and the thirstie as ſprings of water: in the habitations of dragons, where they lay, ſhall bee a place for reedes and ruſhes.
HE confirmes the former ſentence; to wit, that Chriſt ſhall come to ſatisfie his choſen with abundance of all good things. Why ſo? Becauſe waters ſhall iſſue and flow out of the dry ground. But we muſt remember what I ſaid erewhile; to wit, that the Prophet here deſciphers out vntounto vsus, an image as it were of euerlaſting happineſſe: for howſoeuer this outward change appeared not viſible to the eye at Chriſts comming; yet Iſaiah not without good cauſe affirmes, that vnderunder his gouernment, all things ſhall be fruitfull: for hee hath ſaid before, that without him all things are accurſed vntounto vsus. This whole world will bee but as a parched heath and wilderneſſe,The world but a wilderneſſe without Ch…iſt. Pſal. 67.9, 7. Pſal. 84.11. where lions, dragons, and wild beaſts range after their pray, vntill the kingdome of our Lord Ieſus Chriſt bee erected and ſet vp amongſt vsus: let it bee once eſtabliſhed; the faithfull ſhall feele no want at all.
The Lord did ſet his ſeale to the truth of this doctrin, whē he deliuered his people out of Babylons captiuitie. Yet we are to ſeek the accompliſhment of this prophecie in Ieſus Chriſt, who ſets all things that are out of frame, in their perfect eſtate againe. For that deliuerance was but a darke ſhadow of this; and yet wee are not to ſeeke the full accompliſhment of this promiſe in this world; neither, becauſe as our bleſſedneſſe conſiſts onelyonly in hope, ſo muſt wee frame our mindes to wait for the ſame till the laſt day;As our full bleſſedneſſe conſiſts in hope, ſo muſt we patiently wait for the ſame till the laſt day. when wee ſhall be put into the full poſſeſſion of our happineſſe, which now for the preſent is hidden as it were from vsus. It ſufficeth vsus that God giues vsus ſome ſweete taſte thereof in theſe our conflicting daies, that with the greater affection wee might learne daily to aſpire to that full felicitie which is reſerued for vsus in the heauens.
Verſ. 8. And there ſhall bee a path way, and the way ſhall bee called holy: and the polluted ſhall not paſſe by it: for he*Or, ſhal go. ſhall be with them, and walke in the way, and the fooles ſhall not erre.
THe Prophet promiſeth the Iewes heere, that they ſhall bee ſet at libertie to returne home againe into their country, to the end that being afterward carried captiue into Babylon, they might not imagin it to be a perpetuall baniſhment. And yet me thinkes this ſentence ſhould extend it ſelfe further. For as heretofore hee promiſed them abundance and ſtore of bleſſings,Verſ. 7. where there was nothing but barrenneſſe; ſo he ſaith now, that the place where none dwelt, ſhall be inhabited and frequented by multitudes. To bee ſhort, that Iudea ſhall be in ſuch league and amitie with other nations, that one of them ſhall mutually paſſe to the other without any danger at all: for where places are not inhabited, what traffique can men hauehave there? You ſhall ſee no man paſſe to and fro there. He ſaith then it ſhall come to paſſe that the Iewes ſhall hauehave egreſſe and regreſſe (as we vſe to ſpeake) to traffique with others, after they are come home, and ſhall bee ſetled in their Country.
But it is not without cauſe our Prophet addes, that the way ſhall be holy. For where there is much concourſe of people, vices and corruptions hauehave their ſwinge on eueryevery ſide. How could it bee auoided then, but theſe great troupes muſt needs pollute the land, yea, and infect one another with a mutuall contagion. The Prophets meaning is then, that not only the land, but the minds of men ſhould be purged and renued by the benefit of Chriſt, that both the one and the other which in times paſt were wont to be prophaned by their vncleanes, ſhould now be ſanctified. And yet we muſt keepe that in minde which I hauehave touched before, to wit, that the Iewes whoſe way ſhall be made holy, ſhould returne into their countrie again to ſerue their Redeemer therein. As if he ſhould ſay, The land ſhall be purged from thoſe filthie ſinkes which in times paſt were in it, that it may be inhabited by the true ſeruants of God.
He ads alſo a more ample expoſition when he ſaith, that no polluted ſhall paſſe by this land now hallowed by the Lord for his children. As if he had ſaid, God will ſo ſeparate the faithfull from the prophane, that they ſhall no more be mingled one with another: and this doubtleſſe was to be eſteemed as one of the principall bleſſings that the Church receiued. But this is not accompliſhed in this life, for hypocrits and contemners of God intrude thēſelues pell mell into the Church, and many times hold great places in it: and yet we may ſee ſome ſigne of Gods fauor this way, when he takes off the ſcumme from his Church by diuers meanes;The Church ſh…ll not be fullie purged till the laſt day. only we muſt wait for the full purgation of it vntill the laſt day: yea, euen the ſeruants of God thēſelues, who are regenerated by the worke of his holy ſpirit, are yet compaſſed about with many corruptions: for albeit the Lord hath begun to ſanctifie them, yet it ſhall not be perfected in this life: their old man is not whollie mortified, but only tamed and repreſſed to giuegive way for obedience to the new. Now becauſe the Lord liues and reignes in them, and ſubdues their luſts, they are called holy, in reſpect of ye principall part of regeneration in them.The elect are called Saints, in regard the principall part is regenerated.
The expoſitors turne the end of the verſe diuerſlie, where he ſaith, he ſhall goe with them: for ſome tranſlate, They ſhall walke that way, and ſhall not erre after they hauehave been accuſtomed to walke in it, no, not they which knew it before others. This way ſhall be for the children of Iſraell, thoſe which walke in it ſhall not erre though they be fooliſh. But me thinks the pronowne demonſtratiue he, may better be referred vntounto God. As if the Prophet had ſaid, God ſhall goe before you to prepare the way, and the ſcope of the text alſo requires it to be ſo vnderſtood: for it was not enough for them to hauehave an open way, vnleſſe God went firſt before to direct his choſen. Our Prophet then magnifies this ineſtimable grace, by bringing in the Lord walking with-his people: for if he ſhew vsus not the way we ſhall alwaies erre, being of our ſelus whollie addicted to vanitie. Nay, though the way be plaine, and be before our eies; yet can not wee diſcerne it from that which is crooked: and although we hauehave made ſome good entrance, yet will our follie carrie vsus hither and thither out of it by and by.
But our Prophet telles vsus, that we ſhall not neede to feare miſſing of the way when we follow God, whileſt he goes before vsus; ſeeing it pleaſeth him to take this office vponupon him. It is very likely alſo, that he alludes to the hiſtorie of the firſt deliuerance, becauſe God then led his people in the day vnderunder the cloude, and in the night vnderunder a piller of fire, Exod. 12.21. Therewithall he alſo ſhewes how needfull it is that God ſhould gouerne vsus: he alſo taxeth vsus all of follie (be wee neuer ſo wiſe in our owne conceit) when he addes that the fooles ſhall erre no more: for God lets them wander by crooked paths, which thinke themſelues wiſe enough to be their owne guides: if we therefore deſire to keepe him in the way with vsus, let vsus acknowledge that we ſtand in neede of his direction. In the meane while he offers vsus a good recompence when he promiſeth that all ſuch as forſaking their owne counſels ſhal be content to follow him, ſhall not erre in any thing though they be none of the wiſeſt. And yet his meaning is not that the faithfull ſhall remaine fooles ſtill after the Lord hath taken them by the hand: but he ſhewes what they were, before God vouchſafed to leade them the right way.
Verſ. 9. There ſhall be no lyon, nor noyſome beasts ſhall aſcend by it, neither ſhall they be found there, that the redeemed may walke.
HE addes yet another fauour of God, and that is, that the people ſhall be deliuered frō all dangers, though they walked through the deſerts. Before,Chap. 30.6. among other curſes of God he put this; that wild beaſts ſhould meet the Iewes in all places which way ſoeuer they trauailed: but now, being receiued into fauor, they ſhould be aſſailed neither by lyons, nor any other cruell beaſts, becauſe God would chaſe them away, that his redeemed might paſſe without hurt or danger. For albeit they had libertie to returne, yet they might well meete with many impediments in the way, and therefore he ſaith, The Lord ſhall remoue all anoyances that might any way ſtop their paſſage.He that begins a good worke, will accompliſh it vntounto the day of Chriſt Philip. 1.6. Hence we gather a very neceſſarie doctrine, to wit, that the Lord not only begins the worke of our ſaluation, but cōtinues it vntounto the very end, leſt otherwiſe his grace might be fruteleſſe and vaine in vsus. Firſt then he opens the way to giuegive vsus entrance. Secondly, he makes it plaine and eaſie, and takes away all impediments. Thirdly, he goes with, and before vsus in the way. Lastly, he ſo continues forth this grace in vsus, that at the laſt he brings vsus vntounto his perfection. We ought to make vſe of this doctrine for the whole courſe of our life.We muſt make vſe of theſe foure points eueryevery day. For albeit our hearts be ſet (whileſt we liue in this world) to aſpire to our inheritance which is in heauen, yet Satan laies many ſtumbling blocks before vsus, and we are inuironed on eueryevery ſide with infinit dangers, but the Lord who hath ſet vsus in this way, and goes before vsus, leading vsus by the hand, will neuer leaue vsus in the midway, but wil fullie perfect that vntounto the end which he hath begun in vsus by his Spirit. We may alſo obſerue, that the mouthes of rauening and wilde beaſts are muſled ſo by the grace of God, they cannot hurt vsus, nor exerciſe their crueltie vponupon vsus; according as it is ſaid in Hoſe. 2.18. I will make a couenant for you with the beasts of the field, and with the birds of the aire.
Verſ. 10. Therefore the redeemed of the Lord ſhall returne and come to Zion with praiſe: and euerlaſting ioy ſhall be vponupon their heads; they ſhall obtaine ioy and gladneſſe, and ſorrow and mourning ſhall flee away.
THe Prophet confirmes the former doctrine; to wit, that nothing ſhall hinder the Lord from working the full redemption of his people; becauſe he hath decreed it. He calles them the redeemed of the Lord: firſt, that he might prouoke them to the conſideration of his power: ſecondly, that they ſhould not meaſure the promiſe of their returne, by looking vntounto humane helpes. Moreouer, hee ſhewes that they ſhall come to Zion. Thereby giuing them aſſurance, that God will not bring them out of Babylon, to leaue them in the way. Hence we learne, that we cannot enter into Zion, which is the Church, vntill God hauehave redeemed vsus: We cannot enter into the Church till God hauehave redeemed vsus.for in this example of the ancient people, we hauehave a patterne ſet before vsus, in which wee may ſee that no man is deliuered from vnderunder the tyrannie of the diuell (whoſe vaſſals we are all of vsus by nature) vntill God hauehave preuented vsus by his grace. For who is ſufficient to be his owne redeemer? Now becauſe the worke of this redemption belongs in particular vntounto the kingdom of Chriſt, it thereupon followes, that hee is onelyonly the finiſher of it; as himſelfe ſaith, Iohn 8.36. Againe, it is not enough to be once redeemed: for marke what the end of it is here, to wit, that he might remaine in the Church of God, and grow daily from faith to faith. Hath Chriſt redeemed vsus then? let vsus aime at this marke with all our might.
Obiect. If any ſhall reply, that we need not goe far to be receiued into the Church, for wee are brought into it by Baptiſme: I anſwere, the Prophet vnderunder this figure, Anſ. ſpeakes of the whole courſe of our life; becauſe the redeemed of the Lord are then ſaid to bee truly come into Zion, when hauing ended this their pilgrimage, they enter into the poſſeſſion of the heauenly life. We may therewithall alſo note that the more we profit in the grace of God, and proſper in the Church, the neerer we are vntounto him.
By the words of ioy and gladneſſe, he meanes there ſhall be ſuch felicitie vnderunder the Kingdome of Chriſt, that we ſhal hauehave ample matter of reioicing. But wherein doth true ioy and gladneſſe conſiſt? And ſurely the true and onelyonly way to obtaine gladneſſe▪ is to feele that God is reconciled vntounto vsus, whoſe fauor alone is ſufficient to yeeld vsus perfect felicitie; yea ſo far, as to make vsus reioyce in tribulation: Rom. 5.1, 2, 3. Contrariwiſe, what can comfort or glad vsus, if God bereaue vsus of this reconciliation? Hence wee gather a ſure doctrine; to wit, the faithfull cannot be ſaid to reioice as they ought, vnleſſe they ioine praiſes vntounto God therewith: this ſpirituall ioy therefore muſt be diſtinguiſhed from carnall and prophane ioy and delights, into which the wicked plunge themſelues: for they reioice indeed, but the iſſue ſhewes how dangerous this laſciuiouſneſſe of the fleſh is, when wee flatter our ſelues in the contempt of God. It is not without good cauſe therefore that S. Paul calles this ioy ſpirituall; for it conſiſts not in the inioying of earthly things, as in riches, honours, treaſures, which periſh and come to nothing in a moment; but this ioy is ſecret, it hath his ſeat in the heart, and out of it can it not be remoued nor taken away by any meanes whatſoeuer, though Satan indeuors with might and maine vponupon all occaſions to diſturbe and afflict vsus.
And therefore our Prophet addes verie well, that it is euerlasting, and driues away all ſorrow: for albeit the children of God do eueryevery day vndergoe many anguiſhes, yet ſo great is the power of their conſolation which they hauehave by the Spirit, that in the end it ſwallowes vp all ſorrow and mourning. We glorie, ſaith Paul, Rom. 5.3. euen in our tribulations: now this glorying or boaſting cannot be without ioy. The Apoſtles went away reioicing from before the Councell, that God vouchſafed them the honour to ſuffer rebuke for the name of Ieſus: Act. 5.41. I grant ye faithfull are not exempt vtterly from ſorrow: nay, they are oftentimes plunged in great diſtreſſes: it is moſt true, but they are not ouercome of them, becauſe by faith they looke directly vntounto this redeemer, by whoſe power they are more then conquerors. For they may bee compared to one that being gotten vp to the top of ſome high mountaine,Simile. beholds the Sunne, and is gladded with the brightneſſe of it; and in the meane while ſhould ſee others vnderneath him below in the vallies, ſo choked and ſtifled with fogges and miſts, that they could not behold this light.
The hiſtorie contained in the next Chapter, and that which followes, is as it were a ſeale ſet vntounto the former prophecies.