Commentary on Isaiah, Commentary on Isaiah · Chapter 13

Commentary on Isaiah · Commentary on Isaiah · Chapter 13

p. 142THE XIII. CHAPTER.

Verſ. 1. The burden of Babel, which Iſaiah the ſonne of Amoz did ſee.

Seuen reaſons ſhewing the cauſe why God cauſed the ruine of the Churches enemies to be foretold.FRom this Chapter vntounto the 24. the Prophet foretelles the grieuous and horrible calamities which ſhould befall the Nations and Countries then knowne to the Iewes; either becauſe they were neighbours vntounto them, or elſe in regard that they had traffique or leagues with them.

And this he doth vponupon good reaſons: for 1when diuers changes happened, ſome thought that God did ſport himſelfe as it were, and tooke pleaſure to bring baſe things 2to confuſion: others thought that all things were guided by a blind violence of fortune; of which profane hiſtories giuegive ſufficient teſtimonie: and verie few there were who could be reſolued that theſe caſuall miſhappes were ordained and gouerned by the counſell of God. For no one thing is ſo hardly beaten into mens heads as this; namely, that the world is gouerned by the prouidence of God. Many indeed wil confeſſe this with their mouth, but the number of them is verie ſmall which hauehave it truely engrauen in their hearts. We neede but one little puffe of wind to trouble vsus, and behold we are vndone: then fall wee to ſearching the cauſes of it, as if this depended vponupon the will of men. What will we doe then, when all the world is in an vproare, and that all things are ſo changed in diuers places, that it ſeemes they muſt needes ſhiuer into peeces? Well, we ſee then it is very profitable that Iſaiah and the reſt of the Prophets ſhould ſpeake of ſuch calamities, to the end that all might vnderſtand, that they come not to paſſe but by the ſecret and wonderfull counſell of God.

For if they had prefixed no prophecie touching 3this matter, things being thus ſuddenly confuſed, it might eaſilie hauehave troubled and appalled the hearts of the faithfull. But when they knew long time before that this ſhould come to paſſe, they had therein a mirour wherein to behold Gods prouidence touching the things that happened.

After that Babylon was taken, vſe and experience 4taught them, that thoſe things which they had learned in times part from the mouth of the Prophets, had not been foretold at random nor in vaine. Notwithſtanding, there was an other cauſe why the Lord commanded that the ruine of Babylon and other places with it was foretold: not that the Babylonians had any profit at all by theſe prophecies, neither yet the other Nations, as though theſe writings came to them.

Another cauſe then was this, God meant by 5this conſolation to aſſwage the ſorow of the faithfull, leſt they ſhold grow out of hert, as if their eſtate had bin worſe then that of y^e heathen, p. 143if they ſhould hauehave ſeene them eſcape the hand of God altogether without puniſhment. For if ſo be the monarchie of Babylon ſhould hauehave continued ſafe, the Iewes would not only hauehave thought they had ſerued the Lord in vaine, and that the couenant which he had contracted with Abraham had been to no purpoſe, ſeeing ſtrangers and wicked men were better dealt withall then the elect people of God: but they might alſo hauehave entred into a worſe ſuſpition, to wit, that God had fauored theſe curſed theeues, who trod all iuſtice and equitie vnderunder their feet by their robberies and ſeditions; truely they 1might by and by hauehave thought either y^e God 2had had no care of his people, or elſe that he wanted power to ſuccor them in their need; 3or that all things were turned vpſide downe by the confuſed mouing of fortune. To the end then they ſhould not be too much appalled, nor become vtterlie deſperate, the Prophet preuents this by the conſolation of this propheſie, ſhewing therein that Babylon alſo ſhall be puniſhed.

6Moreouer this compariſon did admoniſh them how grieuous the chaſtiſement ſhould be, which they of ſet purpoſe had pulled down vponupon their owne heads: for if God threaten the vnbeleeuers and prophane nations ſo ſharplie, who yet hauehave erred in darknes, how much more ſeuere ought his anger to be againſt his people, who had wittinglie he rebelled againſt him?Luk. 12.47.Luke 12:47 Iuſt it is that the ſeruant which knew his maſters will and did it not, ſhould be beaten with more heauie ſtripes. When God then denounceth ſuch rough puniſhments againſt poore blind wretches, he therein did ſet a looking-glaſſe before the Iewes (who had been trained vp in the law) what chaſtiſement they had deſerued.

And yet the chiefe marke that Iſaiah aimes 7at in theſe propheſies, is to ſhew the Iewes how deare and pretious their ſaluation was in Gods eyes, when they ſaw that he tooke their cauſe into his owne hand, and executed vengeance vponupon the wrongs which had been done them.

Now in the beginning the Prophet ſpake of the deſtruction and waſting of the kingdomes of Iuda and Iſrael (as we hauehave ſeene) which was to come,When God corrects, he alwais begins with his owne. becauſe iudgement muſt firſt begin at the houſe of God, 1. Pet. 4.17. for the Lord hath a ſpeciall care of his owne, and chiefly regards them. Wherefore euen as often as we reade theſe propheſies, let vsus learne to applie them to our vſe. True it is that the Lord doth not by piecemeale foretell all things which come to paſſe at this day in kingdomes and amongſt nations, and yet notwithſtanding hath he not reſigned vp the adminiſtration of the world, which himſelfe keepeth in his owne hand, to another, When we then ſee the ruin of cities, the calamities which befall nations, and the change of kingdomes, let the things aforeſaid come vntounto our minds, to the end we may humble our ſelues vnderunder Gods ſcourges, and learne to be wiſe by other mens coſts, and crie vntounto the Lord for comfort in our afflictions.

Verſ. 1. The burden.] As touching this word b…en, What is vnderſtood by this word burden.which we ſhall meete ſo often withall, I will brieflie ſhew how we are to vnderſtand it. When the Prophets meane to denounce any aduerſitie, they vſuallie vſe this word burden, that the people might know 1how no aduerſitie ſhould happen which the Lord himſelfe ſhould not lay vponupon them, euen as a burden or fa…dle is laid vponupon mens ſhoulders. Now in regard that the wickednes and inflexiblenes of the people conſtreined the Prophets to ſpeake inceſſantlie of Gods ſcourges, thence it came to paſſe by a common ſtout or deriding maner of ſpeech, that the Iewes gaue this name of burden to all the propheſies, as it appeareth in the 23. of Ier. verſ. 36. where the Lord ſharplie rebukes them, becauſe by this flouting kind of ſpeech they not only diſfamed his word, but alſo made it odious and contemptible.

Moreouer this word ſhewes, that God ſends 2all calamities and afflictions to the end eueryevery one may beare the puniſhment of his owne ſinne. He expreſly ſhewes, that that which he was to threaten was reuealed vntounto him by a heauēly viſion, to the end this authoritie might put all diſcourſes of fleſhlie wiſdome to ſilence. It was a thing no doubt hard to be beleeued, that a Monarchie ſo beautifull, and abounding with ſo great riches, could be ouerthrowne by any meanes. In regard therefore that ſo great a power might not dazell their eyes, the Prophet brings them to the truth of the heauenly oracle, to the end they might by faith vnderſtand that iudgement of God which they were not able to comprehend by ſenſe.

Verſ. 2. Lift vp a ſtandard vponupon the hie mountaine: lift vp the voice vntounto them that wag the hand, that they may go into the gates of the nobles.

THere is a ſimilitude in the word mountaine, becauſe it is ſpoken to Babylon, 1which (as we know) was ſeated vponupon a plaine: but he ſets it as it were vponupon an hie place like a fortreſſe mounted vp aboue all peoples, and that in regard of the Monarchie. Vnleſſe any 2had rather take this word indefinitly: as if he ſhould ſay, that whē the ſtandard ſhall be lifted vp, they ſhall runne thither from farre countries, becauſe it will draw people vntounto it from all parts by the ſight of it. I take this latter ſenſe to be the moſt probable; but I thought it not amiſſe to ſet downe that firſt which was commonly receiued.

Notwithſtanding, this might ſeeme ridiculous, that the Prophet ſhould heere lay a commandement vponupon the creatures, as vponupon his ſubiects; were it not that he was taught to doe ſo of God, and was furniſhed as it were with his authoritie. For a priuate man heere commands the Medes and Perſians; hee calles armies, he bids them diſplay the banner, ſound the trumpet to prepare vntounto battel. In this place then wee hauehave to conſider the Maieſtie of God, in whoſe name he ſpeakes; Doctrine. and alſo the vertue and efficacie which is alwaies ioyned to his word. Wee often meete with theſe p. 144kindes of ſpeech in the Prophets, to the end we might know that God threatens nothing by his ſeruants, the execution whereof is not at hand. Iſaiah might hauehave ſpoken more ſimply, and in plainer tearmes might hauehave told them, that the Medes and Perſians ſhall come, and breake open the gates of Babylon, how ſtrong and inuincible ſoeuer they ſeemed to be. But theſe exclamations hauehave much greater vehemencie in them, when hee not onelyonly threatens war, as taking to himſelfe the perſon of an Herald; but with ſoueraigne authoritie, commands the Medes and Perſians to come, as if they were ſouldiers vnderunder his pay. Beſides, he not onelyonly teacheth that they ſhall bee readie when God ſhall onelyonly make a ſigne vntounto them, becauſe they ſhall be pricked forward by his ſecret inſtinct: but being ſent of God to denounce the ruine of Babylon, he attributes the effect of ſo incredible a thing to his owne voice. The ſumme is, that when God hath once ſpoken, we neede make no doubt but that his word ſhall be accompliſhed.

This is alſo worthy our obſeruation, that he ſpeakes to the Medes and Perſians, and yet names thē not: and this hath much greater vehemency in pointing them forth with the finger: as when we ſay, This man, and that man. This manner of ſpeech ſerues to confirme the prophecie, when he ſhewes things which were far off, as being preſent. When he ſaith; Shake the hand, and they ſhall enter: his meaning is, that the Medes and Perſians ſhall no ſooner ſet forward at Gods commandement, but they ſhall hauehave an open and eaſie way to march, without any impediment. Now although the Hebrewes call Princes, gracious Lords, and bountifull, (as our Lord Ieſus Chriſt alſo giues them this title in the Goſpell) notwithſtanding it rather ſeemes that the Prophet ſpeakes of the excellent power whereof the Babylonians boaſted.Luke 22.25.Luke 22:25 For they were furniſhed with multitudes of people, and all preparations for war, aboue any others: ſo as it was a thing incredible vntounto them, that they ſhould euer be ouercome. But the Prophet declares that nothing ſhall bee able to let, that God ſhould not prepare the way, and giuegive paſſage to the enemies.

Verſ. 3. I hauehave commanded them that I hauehave ſanctified: and I hauehave called the mightie to my wrath, and them that reioyce in my glory.

HEere the Prophet brings in the Lord ſpeaking and declaring his Commandements. He calles the Medes and Perſians his ſanctified: that is to ſay, thoſe which hee had prepared. For the verbe To ſanctifie, is diuerſly 1taken: ſometimes it is referred to the ſpirit of regeneration, which is peculiarly giuen to 2the elect of God. Sometimes alſo it ſignifies to ſet apart, or prepare: which ſignification is the moſt fitting to this place. Now all thoſe whom the Lord creates, hee alſo appoints to ſome certaine vſe; and ſcatters not men here and there vponupon the earth at randome, to range whitherſoeuer they think good: but he gouernes them by his ſecret counſell, orders and moderates the violences of the reprobates, ſo as hee moues them at his pleaſure, this way or that way; and then repreſſeth and pulles them in ſhort when hee liſteth. And therefore he calles them ſanctified, whom hee hath ſet apart, and prepared for his ſeruice, howſoeuer they bee no whit aware of it,

Whence wee are taught, to attribute and referre all the changes in this world, to the ſecret counſell of God. In this place alſo wee hauehave a meruailous conſolation; to wit, that the wicked ſhall be able to doe nothing but that which is decreed of God, let them enterpriſe what they will. Where hee immediately addes, that he hath called them; it is much more then to command: which hee puts in the firſt place. For his meaning is, that the enemies ſhall not onelyonly rouze vp themſelues at the ſigne which God ſhall giuegive them, but at his expreſſe commandement: euen as if I ſhould call one to come vntounto mee, and hee ſhould forthwith follow me. He ſhewes then that Babylon ſhall be deſtroyed by the Medes and Perſians, no otherwiſe then if they ſhould yeelde obedience to the call of God. For although their ambition, pride, and crueltie, was the motiue (touching themſelues) which prouoked them to the warre; yet God fitted them thereunto without their priuitie, that they might bee the executioners of his iudgement.

Verſ. 4. The noiſe of a multitude in the mountaines like a great people: a tumultuous voice of the Kingdomes of the Nations gathered together: the Lord of hostes numbreth the host of the battel.

HE now addes a more liuely deſcription, by which he ſets the things themſelues as it were before their ſight, becauſe y^e Prophets contented not to ſpeake only, vnleſſe therewithall they did euen plainely repreſent the things wherof they ſpake; for words barely and coldly pronounced after a common maner, moue not ſo much; neither doe they touch mens hearts ſo to the quick as fuguratiue ſpeeches doe, which repreſent the liuely image of things. It is then as if the Prophet ſhould ſay, You now heare a man ſpeake, but know ye that this voice ſhall hauehave ſuch great efficacie that by the very ſound thereof nations ſhall be moued, peoples ſhall make a noyſe, and a great ſound, for the great multitudes of them; yea, they ſhall caſt forth fearefull cries, and all to bring Babylon to ruin. This cry then ſhall hauehave ſuch force, and that after my death, as if that which I now threaten were preſentlie before your eyes.

By this therefore we ſee of how great efficacie the word of God is, when all creatures both in heauen & in earth yeeld obedience vntounto it. So much the more then ought we to be confirmed in this doctrine, ſeeing nothing p. 145came to paſſe which was not foretold long time before. This is the reaſon why he affirmes in the latter end of the verſe, that God will aſſemble diuers nations together vnderunder his conduct: and howſoeuer they ſhall hauehave no meaning at all to execute thoſe correctiōs which he hath ordained, yet ſhall they do nothing but by his appointmēt, euen as if ſome Captaine amongſt vsus ſhould muſter or ſet his ſouldiers in array.

Verſ. 5. They come from a farre countrey, from the end of heauen: euen the Lord with the**Or, veſſels, or inſtrumēts. weapons of his wrath to destroy the whole land.

HE yet more fullie confirmes that which I ſaid erewhile, to wit, that the preparations of warre come not out of the earth nor by hap hazard: for albeit men by their luſts raiſe vp thoſe troubles which are in y^e world, yet God hath an ouerruling hand aboue them. Iſaiah therefore rightlie attributes the preheminence vntounto him, ſeeing men are nothing but the weapons of his wrath. Now he ſaith, that the deſtroyers of the Monarchie of Babylon ſhall come from a farre countrie, the reaſon is, becauſe we ſeldome feare any dangers, vnleſſe thoſe which be very neere vntounto vsus. Babylon was in ſuch wiſe fortified and well compaſſed about with ſo many kingdomes and prouinces which were ſubiect vntounto it, that it ſeemed no enemies could euer ſo much as approch vntounto it. In a word, ſhe feared no dangers at all, euen as if ſhe had been compact together, and built in the cloudes.

In as much then as there was no danger which threatned this citie any way round about it, he therefore ſhewes that the destruction thereof ſhall come from farre. For although all things may ſeeme quiet and peaceable in our conceit, hauing no controuerſies at all with our neighbours, yet notwithſtanding God is able to cauſe enemies to come from the vttermoſt part vnderunder heauen. Wherefore we hauehave no occaſion to promiſe a ſecure and proſperous eſtate vntounto our ſelues, although we ſhould diſcerne no danger neere at hand to threaten vsus. If this propheſie ſhould hauehave been caried to Babylon, no doubt but they would hauehave deſpiſed it as a meere fable. For let it bee granted that they would hauehave had ſome reſpect of the Prophets perſon, yet would they (in this their proud confidence wherewithall they were poſſeſſed) hauehave contemned theſe threatnings as vaine and friuolous. An example whereof wee hauehave readie at hand: for wee at this day ſpeake of the Turke in our Sermons, yet eueryevery one thinks they be idle tales, becauſe we thinke they are very farre off: notwithſtanding wee ſee how much ground he hath gotten in a ſmall time, in ouerrunning thoſe which were farre remote from him, and were more mightie then he. The ſottiſhnes of men is ſo great, that they can not be awakened vnleſſe they be beaten vponupon till they may feele the blowes. Let vsus therefore ſet the Babylonians before vsus as an example to teach vsus wiſdome, that ſo we may ſcare the threatnings which the Prophets denounce in their Sermons betimes, leſt we be ouertaken with the reprobates, who truſting to their tranquillitie are ſo aſtoniſhed when the hand of God appeares and ſmites them, that they are vtterly vnable to ſtand, but rather fall downe ſenſeleſſe and amazed.

Whereas he puts the whole land for Babylon, he hath reſpect to the largeneſſe of the kingdome, that they might not thinke to preuent the aſſaults of the enemies by meanes of the prouinces wherewith they were inuironed on eueryevery ſide: yea, notwithſtanding that he ſhewes the calamitie ſhall be ſuch, that it ſhall not only come in one way vponupon them, but ſhall be as a deluge, ouerſpreading a great part of y^e world. Moreouer, the Medes and Perſians are here called instruments, or veſſels of the wrath of the Lord in a contrarie ſenſe to that which the reprobates are ſo called by S. Paul Rom. 9.22. For there the Apoſtle oppoſeth the veſſels of wrath to the veſſels of merciemercy; and teacheth, that the free grace of God ſhines in the elect, and his iuſt and ſeuere iudgement in the reprobate. But the Prophets meaning is, that the Medes and Perſians are as darts in Gods hand, of whom he ſerues his turne to execute his wrath and vengeance.

Verſ. 6. Howle you for the day of the Lord is at hand: it ſhall come as a deſtroyer from the**Or, of the ſtrong, or, deſtruction of the deſtroyer. Almightie.

HE followes the matter ſtill, and commands the Babylonians to howle; not that he directs his ſpeech to them, as if he were in hope that it ſhould profit them, but in ſhewing what effect it ſhould hauehave, hee intermingles this maner of ſpeech with great vehemencie. He ſpeakes of the day of the Lord after the vſuall phraſe of the ſcripture, becauſe that when the Lord deferres his iudgements, it ſeemes he ceaſeth from performing of his office, euen as Iudges do when they go not vp into their Iudgement ſeates. Let vsus then obſerue this language well; the reaſon is, Doctrine. we would willinglie ſubiect the Lord to our fancies, that ſo he might by and by pronounce ſentence againſt the vnbeleeuers. But hee hath prefixed his owne time, and knowes the opportunities right well in which wicked men are to be puniſhed, and when to giuegive ſuccor to the good. In the next place he ſhewes that the rigour of Gods iudgement ſhall be ſo great, that it ſhall not only giuegive iuſt occaſion to the Babylonians to weepe, but alſo to howle, becauſe he will openlie diſplay his ſtrength for their destruction. For the verbe Shadad ſignifies to ſcatter and to deſtroy, whence Shadai one of the names of God, which ſome hauehave tranſlated Almightie, is deriued. Heere is then an elegant alluſion to this etymologie, as if he ſhould ſay, The Babylonians in their deſtruction ſhall feele it is not vaine that God is called Shadai, that is to ſay ſtrong, and Almightie to deſtroy.

p. 146Verſ. 7. Therefore ſhall all hands bee weakened, and all mens hearts ſhall**Or, run out. mel….

HE ſhews that the Lord ſhal hauehave ſo great power to deſtroy the Babylonians, that they ſhall be vtterly deſtitute of any thing whatſoeuer, that might hinder or turne backe his wrath. For albeit they were very rich and mightie, yet ſhould they hauehave ſuch deiected hearts, and ſuch weake hands, that they ſhould neither hauehave will nor power to reſiſt. And thus by the way hee glanceth at the crueltie wherewith the Babylonians were puffed vp: ſeeing it is in the power of God to diſſolue mens hearts, to breake, looſen, or weaken their hands, or armes, in ſuch wiſe that all valour ſhall fall to the ground, and ſtrength ſhall be turned into ſmoke. Now when the heart quailes, what auailes caſtles, great troopes of men, riches, forts, and fortreſſes? what auailes a ſhop well fraught with tooles withou… a workeman? we hauehave experience of this daily, euen in thoſe to whom God notwithſtanding giues great meanes. And thence we may perceiue how vaine that confidence is, which wee put in the helps of fleſh, ſeeing they are ſo vnprofitable, if God doe ſmite our hearts but with the leaſt aſtoniſhment.

Verſ. 8. And they ſhall be afraid, anguiſh and ſorrow ſhall take them, and they ſhall hauehave paine as a woman that trauelleth: eueryevery one ſhall be amazed at his neighbour; and their faces ſhall be like flames of fire.

BEcauſe the ſignification of the word Tſirim, is doubtfull, the Greeke tranſlatours hauehave turned it, Ambaſſadours. But here it ſignifies anguiſh, as may ſufficiently be perceiued by the ſimilitude of the woman in trauaile with child: which is afterwards added. For he heere ſets before them as it were in one word, that which he had told them before; to wit, that their hearts ſhould melt,Verſ. 7. and their hands ſhould be weakened, becauſe, ſaith he, anguiſh and ſorrow ſhall ſurprize them. But whence comes this aſtoniſhment? From God. The ancients called this aſtoniſhment, a diſtracted feare. Thus called they the hobgoblins viſions, and ſuch like things which frighted men, albeit they had no inward occaſion at all ſo to doe. This was not altogether from the purpoſe; but yet notwithſtanding they erred too groſly, becauſe they vnderſtood not that ſuch a thing proceeded from God.

As a woman is trauell with child.] Surely the Babylonians had iuſt occaſion of feare, ſeeing themſelues aſſailed by valiant and warlike men; but yet the Prophet threatens them that they ſhall quaile and be in a ſwound, although they were ſtrong enough to reſiſt them; becauſe they ſhould bee dulled by a ſecret iudgement of God. To this appertaines that which he addes; namely, that euerie one ſhall be amaſed at his neighbour, euen as when men affrighted, looke gaſtly here and there: and not onelyonly that, but alſo when there ſhall be any hope of ſuccour, yet they ſhall ſtand ſtill like blockes, as men depriued of all feeling. But the vehemencie of the feare is yet much more cleerely expreſſed in the member following, when he attributes vntounto them faces like fire. For they are too ſparing, who thinke (as ſome doe) that this word ſignifies ſhame; as if it were ſaid in one word, they ſhal bluſh with ſhame. Iſaiah meant a greater and a more fearefull thing then ſo. When torments preſſe vsus indeed, the face will be inflamed, and wee ſhall glow as being cloſed in with dolours: truely it were too light then to referre it to a bluſhing onelyonly, in ſuch an horrible deſolation. For he deſcribes ſo ſtrange a calamitie, that for the bitterneſſe of it, flames ſhall ſparkle as it were out of the face: which indeed comes to paſſe, when men are vexed with extreame dolour. The ſimilitude of a woman in trauile, not onelyonly expreſſeth the greatneſſe of the griefe, but alſo a ſudden hurliburly. Euen as the calamitie then ſhould be bitter and violent, ſo alſo Iſaiah ſaith, it ſhall be ſudden: and good reaſon, for the Babylonians, who wee furniſhed with ſo many forces, could neuer hauehave dreamed that they ſhould euer be moleſted by any means whatſoeuer.

Verſ. 9. Behold, the day of the Lord commeth, cruell with wrath and fierce anger, to lay the land waste: and hee ſhall destroy the ſinners out of it.

HE repeates that which he touched heeretofore; to wit, that although the Babylonians reſted ſecurely in their abundance; that the day of the Lord notwithſtanding is at hand, which will aſtoniſh theſe ſecure fellowes. But yet it may be demanded, Queſt. for what cauſe the day of the Lord is called cruell, ſeeing there is nothing more deſireable, then to inioy the preſence of God: neither is there any thing indeed but this onelyonly, which makes vsus happy. I anſwere, Anſ. we muſt alwaies obſerue to whom the Prophet ſpeakes. For the Prophets were accuſtomed to dieſcribe God in diuers ſorts, according to the diuerſity of the auditors: as Dauid alſo teſtifies where hee ſaith; that hee is mercifull and fauourable to the good, ſeuere and rigorous to the wicked: Pſal. 18.16.27. For what can the wicked conceiue in God, but an extreme ſeueritie? and therefore they tremble as ſoone as they heare him ſpoken of. But the faithfull on the contrarie, conceiue and receiue great ioy and ſweetneſſe in ſuch words; ſo as nothing can bee propounded vntounto them more delectable. And therefore when the Prophets turne themſelues to the faithfull, they mingle ioy and gladnes therewithall in mentioning of God; becauſe they onelyonly feele him gracious and mercifull vntounto them: but if they ſpeake to the vnfaithfull, the iudgement of p. 147God is no ſooner propounded, but they adde teares and ſorrowes. For euen as the faithfull reioyce at the preſence of God, becauſe they apprehend his goodneſſe by faith: ſo alſo the wicked on the contrary are afraid, becauſe their conſciences reproues them, and findes them guiltie in regard their ſeuere Iudge is at hand.Amos 5.18.20.Amos 5:18Amos 5:20 And becauſe hypocrits alſo ſeeme to wait for the day of the Lord with great deſire, boaſting that he will aſſiſt them; the Prophets are wont to vnmaske them, teſtifying alſo, that this day ſhall be cruell and terrible.

Iſaiah alſo applies a deſcription to this prophecie, much vſed; the better to ſhew how greatly the wrath of God is to be feared. For inaſmuch as we are ſlow by nature, or rather blockiſh, wee moue not much if the Lord ſhould ſpeake of his iudgements ſimply. Becauſe therefore a bare and naked ſpeech ſhould hauehave little vehemencie, hee findes out new kindes of ſpeakings to awaken our drouſineſſe. By ſinners, hee meanes not all men in generall; but thoſe wicked and deſperate wretches which dwelt in Babylon.

Verſ. 10. For the ſtarres of heauen, and the planets thereof ſhall not giuegive their light: the Sunne ſhall bee darkened in his going forth; and the Moone ſhall not cauſe her light to ſhine.

TO the end men might be the more liuely and effectually touched with the feare of Gods iudgemēt, the Prophets are wont to adde exceſſiue manners of ſpeeche to their threatnings, which ſhould euen ſet the wrath of God as it were before their eyes; that ſo it might pierce into all their ſenſes: euen as if there were not one of the elements which ſhould not riſe vp on Gods behalfe to execute his vengeance. And yet theſe exceſſiue ſpeeches exceede not the heinouſneſſe of the offence: for it is impoſſible to ſet forth ſo horrible a repreſentation of Gods iudgement; but the feeling thereof ſhall be far more terrible. Well, he ſpeakes of the Sunne, Moone, and ſtarres, and the reaſon is, becauſe theſe are excellent teſtimonies of the fatherly kindneſſe of God towards men. Chriſt therfore ſhewes, that Gods goodneſſe doth in ſpeciall maner appeare, becauſe he makes his Sunne to ſhine vponupon the good and bad: Matth. 5.45. When the Sunne, Moone, and ſtarres then ſhine in the heauen, God giues vsus cauſe of reioycing, euen as it were by a ſweete and amiable countenance. In as much then as in the brightneſſe of the heauens, he ſhewes a ioyfull and cheerefull face, euen as if he laughed: the darkneſſe which the Prophet here deſcribes, ſignifies as much, as if God hauing hid his face, would caſt men headlong into ſorrowes and into darkneſſe, becauſe he is angry with them.

There is the like deſcription in the ſecond Chapter of Ioel: and wee hauehave alreadie ſaid, that this manner of ſpeech is familiar in the Prophets; to let vsus know, that all things ſhall turne to our ruine, if God be once againſt vsus. True it is hee ſometimes ſhewes ſignes of his indignation in the Starres; but that is extraordinarie: and the darkneſſe which the Prophet here deſcribes, ſhall not come before the laſt cōming of Chriſt Ieſus. But this ought to ſuffice vsus, namely, that all creatures which imploy themſelues for our ſeruice, as teſtimonies and inſtruments of the louing kindneſſe of God, ſhall not onelyonly ceaſe from the ſeruice which now they doe vsus; but ſhall euen arme themſelues for our deſtruction, as ſoone as God ſhall aſcend to iudgement.

Verſ. 11. And I will viſit the wickedneſſe vponupon the world, and their iniquities vponupon the wicked: and I will cauſe the arrogancie of the proud to ceaſe, and will cast downe the pride of tyrants.

THe Prophet ſpeakes not heere of all the world: but Babylon being then the ſeate of the mightieſt Monarchy in all the earth, therefore it is that hee attributes this name world vntounto it by a phraſe of ſpeech, hauing great weight in it For Babylon then was as a world, and ſeemed to occupie almoſt all the earth. But in the meane while, he declares that nothing is ſo highly exalted in this ſame 1world, which God ſhall not eaſilie bring downe euen with his leaſt finger. On the other 2ſide, hee aduertiſeth that God will then take vengeance vponupon the crueltie which the Chaldeans exerciſed. Let vsus alſo therewithall obſerue that hee ſets the malice and wickedneſſe of Babylon in the firſt place, to the end wee might know that God is not to be eſteemed cruell, in regard he chaſtiſed it ſo ſeuerely, ſeeing hee ſmites not this people, but according as the meaſure of their offences and iniquities had deſerued. He takes away all occaſion of falſe accuſations then, to the end we might vnderſtand that God is not delighted with the calamities of men: for when hee deales with them according to their deſerts, all muſt hauehave their mouthes ſtopped, in regard hee neuer ſends bitter and ſharpe afflictions, but he findes the cauſe thereof in men themſelues. And yet we muſt keepe in minde that which I touched; to wit, that the Prophet greatly comforts the faithfull when he ſhewes them that he will puniſh the crueltie of the Babylonians at the laſt, howſoeuer hee ſpared them for a time.

Hee expreſſeth this immediately, in touching one particular vice; to wit, pride: for thence it was that Babel tooke libertie to oppreſſe the poore to the vttermoſt, euen as ſhe liſted. But from thence ought we alſo to gather a very profitable doctrine; namely, that God muſt needes viſit vsus ſharpely, if wee be proud, and pleaſe our ſelues in our ſelues. For vnderunder this word, the Prophet comprehends all maner of arrogancie and high imaginations. Be it then that men thinke themſelues ſomething; or that they admire their riches, and care for none in reſpect of themſelues; the Lord cannot beare anie p. 148arrogancie,God c…n not in… e the pr…d. P…o 8.13. …n. 4.6. 1. Pet. 5.5.1 Pet 5:5 neither will he leaue it vnpuniſhed. Seeing then that this is noted heere as the principall and moſt notorious wickednes amongſt a great many other wherewith Babylon was ſtuffed, ſo alſo the wrath of God we ſee is moſt ſet on fire by this ſinne. Now this arrogancie was not without tyrannie and crueltie as it ordinarilie falles out: and therefore he addes immediatlie the glorie of tyrants. For violences, outrages, and oppreſſions do follow, when men deſpiſe others; neither can it be choſen that a man ſhould abſteine from offring violence vntounto another, vnleſſe he put off all perſwaſion and opinion of himſelfe. Let vsus pull down our peacocks feathers then, and learne we alſo to bring vnderunder our loftineſſe to a true and voluntarie humilitie; vnleſſe peraduenture we had rather be ſmitten downe and humbled to our confuſion and deſtruction.

Verſ. 12. I will make a man more pretious then fine gold, euen a man aboue the wedge of Ophir.

HE heere deſcribes in particular the cruell and horrible warre which ſhall be made vponupon the Babylonians: as alſo the faithfull being inſtructed by theſe propheſies, wiſhed (by the ſpirit of propheſie) for that which was the extreameſt and moſt cruell ſtratageme of warre, to wit, that the Medes and Perſians might pluck the little children from their mothers breaſts to daſh them againſt the ſtones: the ſumme is, that Babylon ſhall not only be deſtroyed, but alſo whollie rooted out. For when he ſaith the life of man ſhall be more p…tious then gold, he meanes, that the enemies ſhall be ſo fleſhed in ſhedding of blood, that men ſhall not eſcape their hands for any ranſome whatſoeuer. Why ſo? Becauſe they ſhall louelove rather to maſſacre then to take any ranſome.

Queſt. Some may demand whether this diſcomfiture were ſo cruell as Iſaiah heere deſcribes it, for hiſtories witnes otherwiſe: and Daniel himſelfe (who was there preſent) ſaith,Dan. 6.1.Dan 6:1 that the citie was taken only, Dan. 5.30. This is the cauſe why ſome expoſitors hauehave beene driuen to referre eueryevery thing which is ſaid here of Babylon to all reprobates: Anſ. but therein they hauehave wreſted the text, for the Prophet by and by after ſpeakes of the Medes and Perſians. Moreouer, the threatnings which wil orderlie follow hereafter touching the Moabites, Tyrians, Egyptians, and other nations, doe ſufficientlie ſhew that this propheſie is properlie againſt the Chaldeans, whom the Prophet placeth in the firſt rank: not that their deſtruction was ſo neere at hand as was the deſtruction of the reſt; but becauſe y^e Church had no greater nor more dangerous enemies then they. And wee muſt obſerue that Iſaiah ſpake not this whilſt the Monarchie of Nineue floriſhed, but whatſoeuer he foretold againſt the profane nations in the whole courſe of his miniſtrie, is put all vponupon one heape as it were. Thus then the order of time was not kept, but the likenes of things was the cauſe why they hauehave put all theſe propheſies in one. For whence is it that Iſaiah makes no mention of Nineue, ſeeing hee afterward ſheweth that the Aſſyrians only were they which moleſted the Iewes (with whom the Babylonians were in league) but in regard that he ſpeakes not of the hiſtories of his time till he comes to the three and twentie Chapter, but only propheſieth of the iudgements of God which came to paſſe after his death?

Now when he declares that Babylon ſhall be deſtroyed vtterlie; it is certaine he ſpeakes not of one deſtruction barely, but vnderunder it comprehends the full ruin thereof, which followed long time after the firſt. For Babylon floriſhed, yea after the Perſians had ſubdued it, and kept the name and dignitie of a thrice renoumed citie. And howſoeuer it be true that another citie was built, called Cteſiphon, that part of the glorie and riches of Babylon might be taken away; yet notwithſtanding the commoditie of the place, the ſumptuous buildings and fortreſſes of the citie, cauſed that (the dignitie royall excepted) ſhe was in nothing inferior to the head citie of Perſia. Yea, after the death of Alexander the Great, when Seleucia was built neere vntounto it, yet could it not ſtaine the name and reputation of this ſo ancient a citie. From hence then we gather, that the things which are heere ſpoken, can not be reſtrained to one time. And yet is it not without cauſe that the Prophet threatens them ſo ſharplie, ſeeing the change of their empire was the beginning of diuers calamities which followed thereupon afterwards.The change of Babels Empire, the beginning of future calamities. So that howſoeuer all the people were not ſlaine, yet notwithſtanding in regard the citie was forciblie aſſailed and taken by a ſodaine aſſault, and that by night when all the kings court were drowned in drunkennes; it could not be but the Medes and Perſians hewed all thoſe in pieces which they met withall: and therefore we need not doubt but the moſt valiant of the enemies made many ſlaughters before they receiued all the people to their merciemercy. For will any man doubt but that this proud nation was diſhonorablie handled by theſe barbarous conquerors, ſeeing it was vnpoſſible to ſubdue them by any other meanes?

Now after that Babylon was by little and little brought vnderunder, ſhee by and by after changed her king, and after ſhe had been a while vnderunder the gouerment of Alexander the Macedonian,Alexander the Macedonian. Seleucus. B…bel brought to ruin at laſt. ſhe ſodainly f…ll into the hands of Seleucus, who indeuored by all meanes to abate the greatnes of it, till at the laſt it was brought vtterlie to ruine. And thus whilſt God ſuffered her to ſtand, ſhe ſerued as a deformed and ſhamefull ſpectacle, that the accompliſhment of this propheſie might be the more excellent and certaine: and therefore our Prophet rightlie affirmes, that the wrath of God ſhall not be appeaſed, vntill this den of theeues ſhal be wholly brought to nought. As touching the words, ſome of the expoſitors take Enoſh (which we hauehave tranſlated man) for a warlike and noble man: and Adam (which wee hauehave expounded perſon) for all handicrafts men. But in as much as the Etymologie p. 149agrees not well herewith; I doe not thinke the Prophet meant ſo: I am rather of opinion, that it is a repetition of words, which is common with the Hebrewes. Others take the word Ophir, (which I, according to diuers expoſitours, hauehave tranſlated, pure gold) for a precious ſtone: but we gather from many places of the Scripture, that it ſignifies very pure and tried gold.

Verſ. 13. Therefore I will ſhake the heauens, and the earth ſhall remoue out of her place, in the wrath of the Lord of hostes, and in the d… of his fierce anger.

THis is an other figure which ſerues for an amplification. For God cannot repeate this doctrine too often. The reaſon is, not onelyonly to aſtoniſh the infidels, but alſo to bring conſolation to the good, who are often times diſquieted, when the wicked are at their eaſe, and hauehave all things at their deſire: which Dauid confeſſeth when he ſaith; I hauehave cleanſed mine heart in vaine, and waſhed mine hands in innocencie: Pſal. 73.13. Theſe liuely images then are for good cauſe thus painted out before our eyes, to ſhew vsus plainly the deſtruction of the wicked. And therefore it is as if Iſaiah ſhould ſay; Were it ſo that the verie heauens had neede to be ſhaken for the bringing downe, and the rooting out of infidels; euen that ſhould be done. For they thinke themſelues out of all danger, and ſo deepely rooted in the earth, as if it were impoſſible to plucke them vp: but the Prophet ſhewes that they greatly deceiue themſelues, becauſe the Lord will rather ſhake the heauen and the earth alſo, then that they ſhould not come tumbling downe from their greatneſſe, whereunto they are mounted vp aloft. Whence it followes, that although the world preſents a thouſand leaning ſtockes vntounto vsus, as well high as lo…e, yet notwithſtanding there ſhall be no ſtedfaſtneſſe in any of them, vnleſſe God therewithall be mercifull vntounto vsus. And if this appeares in particular iudgements, how much more will it appeare in that generall iudgement, when Chriſt ſhall aſcend into the iudiciall throne of his maieſtie to pronounce ſentence of condemnation againſt all the wicked?

Verſ. 14. And it ſhall be as a chaſed Doe, and as a ſheepe that no man taketh vp: eueryevery man ſhall turne to his owne people, and flee each one to his owne land.

HEe declares that outward ſuccours ſhall profit the Babylonians nothing at all: and by theſe ſimilitudes, ſhewes with what feare the ſouldiers ſhall be ſeazed. Now Babel did not onelyonly ſtrengthen her ſelfe with the men of warre of her owne Countrie, but ſhe had ſtrangers alſo vnderunder her pay. He ſaith, they ſhall all reſemble little Fawnes or Does, which are very timerous beaſts: and to ſcattered ſheepe; ſo as they ſhall retire neither to their Enſignes nor Gariſons, nor yet keepe any order. And when he addes, euerie one ſhall flee to his land; it ſufficiently appeares from thence, that the Prophet ſpeakes not of the inhabitants of Babel, nor of her people; but of ſtrangers which had been called to her ſuccour. For it hath been ſaid heretofore, that the hearts of men are ſo in the hands of God, that when it pleaſeth him they ſuddenly recouer new ſtrength, who were before fearefull and amazed: and contrariwiſe, thoſe who hauehave ſhewed great valour and boldneſſe, loſe it all in an inſtant, and become weake and effeminate.

Verſ. 15. Euerie one that is found, ſhall be ſtricken thorow: and whoſoeuer ioyneth himſelfe, ſhall fall by the ſword.

HE here confirmes that which he ſaid heretofore; to wit, that none ſhall eſcape out of Babylon, and that all thoſe which ſhall be therein ſhall periſh. Xenophon Xenophon.telles, how by the commandement of Cyrus, Cyrus.all thoſe which were met withall the firſt night, were put to death: and the next day, all thoſe which had not brought in, or laid downe their weapons. But we hauehave already ſaid, that this prophecie hath a further extent; becauſe this firſt taking was onelyonly the beginning of all other calamities, whereunto Babylon was expreſly reſerued by the Lord, to the end it might be puniſhed the more often. Others expound the ſecond member otherwiſe then I hauehave tranſlated it: for in as much as Saphah ſignifieth, To loſe, or, To conſume; they reade, Whoſoeuer ſhall be loſt; and expound this of old men, who by reaſon of their age, can liue no longer: as if he ſhould ſay; they would not pardon, no not euen thoſe who are alreadie worne with age, and vponupon the brim of their graues, yea when they ſhould hauehave one foote within as it were, and ſhould bee ready to yeeld vp the ghoſt. But becauſe this is a conſtrained expoſition, and that the very ſame verbe ſignifies, To be ioyned, I had rather follow Ionathan, Ionathan.and others, who thinke the Prophet ſpeakes of the bands and ſquadrons: as for example, when a Citie is to be taken, the ſouldiers ioyne together to beate backe the aſſaults of the enemies. Vnleſſe any had rather vnderſtand by theſe words, the confederates and companions which were ioyned together with the Babylonians, the more to amplifie the greatneſſe of this diſcomfiture.

Verſ. 16. Their children alſo ſhall be broken in pieces before their eyes: their houſes ſhall be ſpoiled, and their wiues rauiſhed.

HEe paintes out an image of more then barbarous crueltie. For behold the vttermoſt extremitie of the enemies rage; when no age whatſoeuer ſhall be ſpared; when little children are ſlaine, who ſhould rather bee defended in regard of their young yeares. p. 150And yet he further amplifies the crueltie, when he ſaith that this ſhall be done in the preſence of their fathers and mothers. That which followes of the houſes which ſhall be ſpoiled, and of the women which ſhall be rauiſhed, tends alſo to the ſame end: and this falles out when the enemies hauing forgotten all humanitie, and being inflamed with crueltie, would y^t thoſe whom they hauehave ſubdued were vtterlie rooted out, with their name alſo.

Verſ. 17. Behold, I will ſtirre vp the Medes againſt them, which ſhall not regard ſiluer, nor be deſirous of gold.

THe Prophet hauing propheſied the deſtruction of y^e Babylonians, ſhewes therewithall alſo the authors; or, he rather expreſſeth, that God ſhall be the mouer of them: and therein alſo ſpecifies how or by whom this worke ſhall be done: for he ſaith, that he will ſtirre vp the Medes. Certainlie he could not coniecture this by any humane reaſon; for there was then no enmitie nor diſſenſions betweene the Medes and the Babylonians. And although there had been diſcord; what was the power of the Medes then, to doe the Babylonians any harme? Seeing things were not ſo fitted then that the Medes could make warre with the Babylonians, it is very certaine that the Prophet was inſpired of God in this matter, eſpeciallie if we conſider that he foretold th…ſe things more then an hundred yeres before they came to paſſe. When he addes that they ſhall not couet gold, nor ſiluer, he excuſeth not the Medes of their rauening and auarice, as if they ſhould be ſo liberall as to deſpiſe gold and ſiluer: but he rather meant to ſay, that this warre ſhall be ſo cruell & terrible, that nothing ſhall be ſeene but a final deſtruction; for example, becauſe the ſpeciall drift which the Spaniards aime at now adaies when they make warre,The Spaniard. is only to ſpoile and rob, they doe more eaſily ſpare mens liues, and are not ſo addicted to ſhed blood as the Almans or Engliſhmen be,Almans. Engliſhmen. who thinke of nothing but killing their enemies.

Now let it not ſeeme ſtrange to any man that the Lord who is louing & gratious doth yet notwithſtanding ſerue his turne of ſo cruel executioners: for he works iuſtlie euen by the wicked; and yet is not ſpotted himſelfe with their malice. Wherefore we muſt not iudge of the worke of God by the executioners thereof, who are caried away with ambition, couetouſnes, or crueltie: but wee ought to conſider therein the iuſt vengeance of God, which the Babylonians had well deſerued, becauſe of their wickedneſſes.

Verſ. 18. With bowes alſo ſhall they destroy the children, and ſhall hauehave no compaſſion vponupon the fruite of the womb, and their eyes ſhall not ſpare the children.

SOme tranſlate, They ſhall cut, and thinke that this is ſpoken by an exceſſiue maner of ſpeech, as if they ſhould vſe the children of the Babylonians in ſtead of arrowes, in regard they daſhed them againſt the ſtones, that they might breake them with the greater violence. But I had rather take it more ſimplie, namely, that the crueltie of y^e Medes ſhall be ſo great, that they ſhall not ſpare ſo much as the little children, which notwithſtanding are neuer touched except it be there where they commit exceeding outrages. In a word, that neither old nor yong ſhould be ſpared, as we hauehave ſaid erewhile. But we reade not that the Medes vſed any ſuch crueltie: and Babylon was in good eſtate, and floriſhed long time after this diſcomfiture: and although the ſeate of the kingdome was caried thence, yet ſhe kept her renoume ſtill, for the very day and night before that it was taken, there was no hurt done, except it were to thoſe which bare armes. In the meane while howſoeuer it was the Prophets meaning to comprehend other iudgements of God alſo which threatned the Babylonians, and came to paſſe long time after this firſt calamitie: yet is it not without reaſon, neither from the purpoſe that he deſcribes the maners of barbarous nations, that ſo the Iewes might the better vnderſtand that God had a iuſt recompence readie in his hand to execute vpō the Babiloniſh tyranny. No doubt but y^e faithfull alſo vpō the ground of this promiſe made the imprecation cōteined in the 137. Pſalme, Bleſſed ſhal he be that takes thy children and daſheth them againſt the ſtones.

Verſ. 19. And Babel the glorie of kingdomes, and the beautie and pride of the Chaldeans, ſhall be as the deſtruction of God in Sodome and Gomorah.

ISaiah meant to cōclude his propheſie touching the ruin of y^e Babylonians in a briefe maner in this place, although he addes ſome amplifications to confirme his ſpeech touching the full rooting of them out. For the Prophets ſpeake in ſuch ſort of the puniſhments of the wicked, that they leaue them no hope of merciemercy wherewith they might comfort themſelues. But as touching the faithfull, although it ſeemes now and then that they ſhould be chaſtened too ſeuerely, yet are they ſuſteined with this aſſurance, that the Lord will hauehave pitie vponupon them, and will not vtterlie deſtroy them. Whence we ought to gather, that we muſt not alwaies iudge according to the outward appearance. For we ſhall many times thinke that the children of God are vtterlie vndone, whoſe ſaluatio… notwithſtanding is neere, yea euen in the midſt of death it ſelfe.

In Sodome and Gomorah.] Sodome and Gomorah.This example is oft alledged by the Prophets, to the end wee might know that howſoeuer all chaſtiſements be not equall, yet notwithſtāding in as much as God is vnpartiall in his iudgements, the memorable example which he ſhewed thereof in the deſtruction of Sodom appertaines to all reprobates:Gen. 19.24.Gen 19:24 ſo as thoſe who harden themſelues in their ſinnes with the like obſtinacie, ſhall be no leſſe puniſhed then they were. And they diſtinguiſh betweene the puniſhments p. 151of the elect, and reprobates, in ſuch wiſe, that ſtill God left ſome ſeed to the Iſraelites; but to the wicked none: as we hauehave ſeene in the firſt Chapter;Chap. 1.9. If the Lord, ſaith he, had not left vsus a ſeed, we had bin as Sodome and as Gomorah. But he purſues the reprobate with all ſeueritie: and therefore the Prophets threaten them with the very ſame ruine which happened to the Sodomites; that is to ſay, an vtter deſtruction without all hope of recouerie.

He ſaith it is the ouerthrow of God; to the end wee ſhould not thinke it came to paſſe by chance, or by the will of men. For euen as the fire fell not vponupon Sodome & Gomorah from heauen at randome; ſo Babylon alſo was not deſtroyed by haphazard, but by the iuſt vengeance of God. Which being alwaies like vntounto himſelfe, did execute his iuſt iudgement againſt them, and will ſtill doe the ſame againſt all reprobates euen vntounto the end. Whereas Babylon is called the glorie and bright beauty of Kingdomes;No glory can withſtand Gods almightie power. this is added for amplifications ſake, to teach vsus, that God cannot bee hindered from performing his worke by any glorie or excellencie whatſoeuer, that hee ſhould not vtterly roote out the wicked. For in regard that this deſtruction was incredible, therefore ſo much the more did an excellent example of Gods mightie power appeare in the confuſion of it.

Verſ. 20. It ſhall not be**Or, ſit vponupon. inhabited for euer, neither ſhall it be dwelled in from generation to generation: neither ſhall the Arabian pitch his tents there; neither ſhall the ſheepheards make their foldes there.

BY the word To ſit, hee ſignifies a firme eſtate; as if he ſhould ſay, Neuer looke that Babel ſhall be reſtored any more. For all theſe phraſes of ſpeech tend to one and the ſame end; namely, the Babylonians ſhall be ſo deſtroyed, that their ruine ſhall be perpetuall. This alſo he further amplifies when he addes, that the deſtruction ſhall be ſo great, that the verie Arabians ſhall diſdaine to pitch their tents there, and the ſheepheards their foldes. Now wee may well ſay that this place was become wonderfull deſert, and inhabitable, ſeeing theſe vagabonds made no reckoning of it: for this nation of the Arabians in verie deed,Arabians vagabonds and theeues. did nothing elſe but trot vp and downe, and had no ſetled abiding. For hauing left their owne Countrie, becauſe it was barren; and therefore is called the deſert Arabia, (for of that wee ſpeake) and being giuen to nouriſh cattell and to hunting, they frisked it hither & thither, and abode in the midſt of the fields; eſpecially in places of beſt paſture. Thence it came that the Greekes called them by a name which ſignifieth dwellers in tents.

The region of Babylon was wonderfull fruitfull before this deſtruction, by reaſon whereof this change was ſo much the more terrible, and as it were prodigious, whether in regard that it loſt the firſt fruitfulneſſe, or that all abhorred the ſight of it, becauſe of the continuall calamities wherewith it was waſted. Certaine it is the Prophet declares it ſhal come to paſſe, that not only the buildings ſhall be broken downe, but that the land alſo ſhall be accurſed.

Verſ. 21. But Ziim ſhall lodge there, and their houſes ſhall be full of Ohim: Ostriches ſhall dwell there, and the Satyres ſhall dance there.

HE goes on in deſcribing a deſert place, and alludes to that he ſaid before; to wit, that Babylon ſhould be vnhabited. I cannot well tell how this word Ziim ſhould be tranſlated, in regard the opinions of the expoſitours are ſo diuers; who agree no more in this, then they doe about ſundry names of beaſts and hearbs. The vſe of theſe things continued not alwaies, and the Iewes being ignorant themſelues, hauehave not the knowledge of them; although ſome amongſt them are not aſhamed to brag of their skill in phyſicke: and yet notwithſtanding are ignorant not onelyonly of the nature of plants, but of beaſts alſo. Whereas ſome are of opinion that Ziim, was a wild beaſt: others, that it ſhould be a bird: and ſome others a fourefooted beaſt: herein there is no great difference. For mine owne part, I make no queſtion but the Prophet meant in this place to ſpeake either of wild beaſts which cannot be tamed, or of birds which make their neſts in forreſts farre remote from men. And there will be no inconuenience in it, if we expound that which followes of Satyres, or Fairies, which the Frenchmen, according to the diuerſities of regions, in one place call Hobgoblins, Robin good fellowes; and Bugbeares in an other. For as Satan abuſeth men by diuers impoſtures, ſo alſo he allots diuers names to eueryevery one of theſe.

It is certaine that the word Ziim, is ſometimes taken in the Scripture for wicked ſpirits: for it comes of Ziiah, which ſignifies drineſſe or deſert: as Iim comes of Aiam, which ſignifies feare. For in as much as the diuell workes ſtrange illuſions by Fairies and Satyres, therefore the names thereof are attributed vntounto him. The Prophets drift is, to ſhew that there ſhould be ſuch deſolation, that the place ſhould not onelyonly be forſaken of men, but the euill ſpirits alſo ſhould worke their illuſions there: for by the ſolitarineſſe of the place they take occaſion to terrifie thoſe which paſſe thereby. And looke how theeues and enemies ſhew themſelues more cruell when they come out of ſome obſcure place or caues: ſo alſo the diuels ſeeke for the night, darkeneſſe, and places far remote from mens ſight, to the end they may the more affright them which are fearefull and timerous of nature.

Verſ. 22. And Iim ſhall cry in their palaces, and dragons in their pleaſant palaces: p. 152and the time thereof is readie to come, and the daies thereof ſhall not bee prolonged.

HEe ſets forth that which hath been touched before, and ſhewes how horrible this change ſhall be; that it might appeare that this ſhall come to paſſe from the iudgement of God, and not by fortune. He alſo amplifies it whē he ſaith, that this ſhal happē not to houſes, but to pleaſant palaces. The ſhortneſſe of time whereof he ſpeakes here, may be referred to the firſt deſtruction; yet ſo, as it was requiſite that the expectation of the faithfull ſhould bee held the longer in ſuſpence. I hauehave told you that Babylon was not ſo quickely ouerturned; and that the diſcomfiture made by the Medes, was not ſo great that the Citie might therefore be compared to a deſert. He ſaith then, that the deſtruction thereof ſhall ſhortly come; the beginnings whereof were ſeene ſoone ofter, for the Iewes were to content themſelues, in regard that this vengeance vponupon Babylon was not promiſed them in vaine.

The holy Ghoſt in like manner is wont to preuent our heate and haſtineſſe,A iuſt reproofe of our impatiency. becauſe we would hauehave God execute his iudgements out of hand, and ſhould chaſtiſe the wicked as ſoone as we thinke good. But he only knowes the fit ſeaſon, which yet wee are impatient in waiting for, by reaſon of the boiling of our paſſions.The meditation of Gods eternitie, the beſt bridle to curbe our impatiency. But if wee could meditate of his euerlaſtingneſſe, we ſhould eaſilie bridle this ouer great haſtineſſe by patience: but becauſe we hauehave much adoe to hold in our importunitie, God doth ſomewhat incline vntounto vsus, ſhewing that he will come by and by. And yet let vsus not iudge of the ſhortneſſe of the time,We muſt not iudge of this ſhortneſſe of time according to our carnall reaſon. according to our reaſon: but let vsus lift vp our hearts to heauen, and deſpiſe the daies of this life. Aboue all, let vsus learne to ſtoope as ſoone as we begin to ſee the iudgements of God comming towards vsus, yea though it be in the leaſt meaſure: although he deferre the execution of them for a long time. The ſecond member is immediately added for a confirmation; to wit, that the daies of Babylon ſhall not be prolonged: as if he ſhould ſay; The Lord hath appointed a day, ſo as none ſhall be able to make truce any longer.