Commentary on Isaiah — John Calvin

Commentary on Isaiah · John Calvin

THE IX. CHAPTER.

Verſ. 1. Yet the darkenes ſhall not be according to the affliction that it had whē at the firſt he touched lightly the land of Zebulon, and the land of Nepthaly; nor afterward when he was more grieuous by the way of the ſea beyond Iordan in Galile of the Gentiles.

HE begins to comfort y^e afflicted with hope of a mitigation of the chaſtiſements, leaſt they ſhould be ſwallowed vp with ſo great an heape of calamities. Many draw theſe words to a cleane cō trarie ſenſe, ſaying, that it is a threatning which preſageth a more heauie affliction to the Iewes,2. King. 15.29. & 17.6. then that wherewith they were chaſtiſed by Tiglath-pelezer, or by Salmanazar. The firſt did them much euill, and the ſecond more then the former: for he caried the ten tribes away captiue, and aboliſhed the name of Iſrael. Some thinke then that the Prophet in this place foretels of a more heauie calamitie then euer they yet taſted of, which being compared to the two former, ſhould much ſurpaſſe them. Although I am not minded to reiect this expoſition becauſe it is ſomething probable; yet notwithſtanding I am of a contrarie opinion, albeit this firſt hath the fairer ſhew: the Prophet meant to take all pleaſures from the hypocrites, leſt they ſhould imagine that this deſtruction which was to ouerflow all, ſhould be like ſome little ſpoile which might paſſe away by and by as the former afflictions had done; and ſo ſhall we take the particle Ci in his proper ſignification. But me thinks the naturall ſenſe of the place will agree better if we ſay, that it is a conſolation, wherein the Prophet begins to moderate that which he had formerlie ſpoken of theſe horrible darknes, and driuings forward: and in mitigating the bitternes of theſe chaſtiſements, he comforts and drawes them to hope that God will ſhew them merciemercy; as if he ſhould ſay, And yet, euen in this cruell deſtruction which the Iewes ſhall vndergoe, the darknes ſhall not be ſuch as it was when the land of Iſrael was firſt afflicted by Tiglath-pelezer, and then a little more ſeuerely by Salmanazer: for the faithfull might hauehave growne out of heart in ſuch diſtreſſes, if they had not had ſome conſolations to hauehave cheered and comforted them. The Prophet then ſpeakes vntounto them, to the end they ſhould not thinke themſelues vndone, and declares vntounto them that the rods wherewith God meant to beate them ſhould be more eaſie then the firſt. We ſhall eaſily diſcerne hereafter by the context how proper and naturall this expoſition is.

But why ſaith the Prophet that this deſtruction which will lay all things waſte, Queſt. ſhall yet notwithſtanding be more gentle and ſupportable? for Ieruſalem ſhould be razed, the Temple broken downe, the Sacrifices aboliſhed, which notwithſtāding in former warres remained wholie vntouched? this then ſhould ſeeme the cruelleſt, and the others but light in compariſon. Anſ. We muſt obſerue that there is a certaine promiſe added to this, which was not to the others; now it is by this promiſe only that temptations may be ouercome, and the iudgements made more light: this (I ſay) is the only remedie which ſweetneth our euils, ſo that thoſe who are deſtitute thereof muſt needs fall into deſpaire. If the Lord confirme vsus by this meanes, giuing vsus hope of his helpe, there is not the greateſt affliction which we ſhall not eſteeme very light. This may be illuſtrated by a ſimilitude: It may fall out that a man ſhall drowne himſelfe in a little riuer, if he fall thereinto with his head downward; the which notwithſtanding in the midſt of the ſea might hauehave been ſaued, if he had had ſome planck or boord which might hauehave brought him to the ſhore. So alſo the little calamities will ouerwhelme vsus if we be deſtitute of the grace of God; whereas being grounded vponupon the word of God, we can eſcape and come forth out of an extreme ruine ſafe and ſound.

As touching the words, ſome take Muaph for an adiectiue, as if the Prophet ſhould ſay, It ſhall not be darkened: but the relatiue of the femenin gender which followes a little after, hindreth from referring this vntounto men. The opinion of thoſe who ſay it is a noune ſubſtantiue is better, & therefore I hauehave thought good to tranſlate word for word: There ſhall be no darkenes in Iudea according to the time, &c. Whereas ſome expound the verbe Hekal, as if the earth had been oppreſſed and burdened with people led into captiuitie; this is vtterlie wide from the Prophets meaning, neither agrees it to the ſcope of the Text: for it is ſaid, by and by after, that the neighbor region was burdened with a ſecond warre: no doubt then but this verbe anſwers to the former, Hariſhon. Becauſe then that Tiglath-pelezer aſſailed but a little portion of the kingdome, it is ſaid that the warre which he made is but light in compariſon of that of Salmanazar. He alſo ſaith by the way of the ſea, becauſe Galile was neere the riuer of the Mediterraneum ſea, on the other ſide it was inuironed with the flood Iordan. It is called Gallile of the Gentiles, not onelyonly becauſe it was neighbour to Tyre and Sidon, but alſo in regard many nations were mingled there amongſt the Iewes; for after Dauid gaue this countrie to king Hiram, 1. King. 9.12.it could neuer be ſo quiet but the Gentiles would alwayes occupie ſome part of it.

Verſ. 2. The people that walked in darknes hauehave ſeene a great light: they that dwelled in the land of the ſhadow of death, vponupon them hath the light ſhined.

HE ſpeakes of things to come, and yet notwithſtanding vſeth the time preſent, that in this deſtruction of the Citie, and in the captiuitie and ruin thereof, the people might behold the light of God. The ſumme is then, that euen in the midſt of darkenes, yea of death it ſelfe, they were neuertheleſſe to hope, ſeeing God is able ſufficientlie to giuegive life to his people when they ſhall be thought as good as dead. It ſeemes that S. Matthew in alledging this place turnes it to an other purpoſe: for he ſaith this propheſie was fulfilled when Ieſus Chriſt preached by the ſea ſide, Math. 4.15. But if we rightlie conſider the Similitude, S. Matthew hath iuſtlie applied this place vntounto Chriſt, and hath obſerued the true ſenſe. Although it ſeemes our expoſitors can not tell how to make it hang together: for whereas they ſimplie affirme, that this appertaines to the kingdome of Chriſt, they yeeld no ſufficient reaſon of it, neither doe they ſhew how this agrees to this place. If we will hauehave the true ſenſe then, we muſt call to mind what hath been ſaid heretofore, namely, that the Prophet in ſpeaking of the returne of this people from the captiuitie of Babylon, preſented not one age or ſeaſon before his view, but comprehended all others, euen to the comming of Chriſt, who brought a full and perfect libertie with him to his people. For the deliuerance from Babylon was as an entrance and beginning of the reſtauration of the Church, not to eſtabliſh it for ſome few yeeres, but till ſuch time as the Meſſiah ſhould come, who brought ſaluation, not to mens bodies only, but alſo to their ſoules. We ſhal finde this maner of ſpeech to be very familiar with Iſaiah, after we hauehave proceeded further, and ſhall be a little better exerciſed in reading of his propheſie.

The Prophet then hauing ſpoken of the captiuitie of Babylon, which ſhewed a very great calamitie to come, declares that it ſhall yet be more light then that which Iſrael had ſuſteined at the firſt, becauſe the Lord had moderated and limited a certaine end to this calamitie, to wit, the ſpace of 70. yeares,Iere. 25.11.12. and 29.10. which being paſt, the light of the Lord ſhould ſhine againe vponupon them. By this hope of deliuerance then he cheares vp the hearts of ſuch as were caſt downe with feare, to the end they ſhould not be diſcouraged. And thus he hath put a difference betweene the Iewes and the Iſraelites, who had not any certaine hope of ſo neere a deliuerance. For howſoeuer the Prophets had giuen a certaine taſte of the merciemercy of God to a ſmall number of the faithfull amongſt the people of Iſrael, yet notwithſtanding becauſe the deliuerance of this people was as an ouerplus, and depended vponupon the deliuerance of Iudah, the Prophet iuſtlie affirmes that a new light is offred, in as much as God hath determined to redeeme his people. Saint Matthew alſo rightlie ſpreads the beames of this light ouer Galile, and the land of Zabulon.

Darknes and the ſhadow of death.] Heere he compares their exile in Babylon to darkenes and death, becauſe thoſe which were deteined therein were poore and miſerable, and were altogether like dead men: as alſo Ezechiel out of their mouth declares, namely, that the dead ſhould riſe out of their graues, Ezech. 37.11.12. Their condition then was ſuch, as if no brightnes or ſparkle of light had ſhined vponupon them. Yet notwithſtanding he ſhewes that this ſhall be no hinderance at all, that they ſhould enioy the light, and recouer their firſt libertie againe: which libertie he ſtretcheth not to a little ſpace, but euen vntounto Chriſt his time, as hath been alreadie ſaid.

And hence we obſerue how y^e Apoſtles were wont to alledge y^e teſtimonies of y^e Prophets,How the Apoſtles are wont to alledge teſtimonies out of the Prophets. and to ſhew the end and true vſe of them. As S. Paul alledgeth the teſtimonie of Hoſea, I will call them my people which were not my people, Rom. 9.26. Hoſea 1.10. Where he appropriates this to the calling of the Gentiles, although it be properlie ſpoken of the Iewes: and ſhewes that it was fulfilled when the Lord did incorporate the Gentiles into his Church. Thus when this people were in this baniſhment and incloſed therein as in a ſepulcher, they differed nothing from the heathen. And in regard they were in one and the ſame condition, it is good reaſon that this teſtimonie ſhould appertaine to the Gentiles as well as to the Iewes. Neither muſt it be referred to an externall miſerie only, but to the ſhadow of eternall death, vntill Chriſt ſhine vponupon vsus by the doctrine of his word, which is the cauſe why Paul ſaith, Awake thou that ſleepeſt and ſtand vp from the dead, and Chriſt ſhall giuegive thee light, Epheſ. 5.14. If then we extend the beginning of the deliuerance from the returne out of Babylon vntill the comming of Chriſt, from whom proceeds all bountie and libertie of good things, we ſhall hauehave the true ſenſe of this place, which otherwiſe hath not been expounded clearely enough by the expoſitours.

Verſ. 3. Thou haſt multiplied the nation and increaſed their ioy: they hauehave reioiced before thee according to the ioy in harueſt, and as men reioice when they diuide a ſpoile.

THis place is ſomewhat obſcure, as well in regard of it ſelfe, as alſo becauſe of the diuerſities of interpretations: for it ſeemes abſurd to ſay that the ioy was not increaſed, ſeeing he by and by addes, They reioiced. For this cauſe the Iewes ſay that the particle Lo is not negatiue here, as if one letter were put in ſtead of another, to wit Al…ph for Vau: as alſo that this is found in the ſcripture,Exod. 21.8. albeit very ſeldome: and this they publiſh, becauſe they can not make the text hang together as they would.2. King. 19.35. Some referre this to Sennacherib, becauſe his ſo great an armie brought him no matter of ioy, but rather of ſorow. Others not amiſſe expound it of the Church: but they giuegive no reaſon for it, for they thinke the Prophet ſpeakes this becauſe the faithfull are ſubiect to many miſeries and troubles thorowe out their whole life. Others drawe out a ſenſe further from the purpoſe, to wit, that the Gentiles which ſhould increaſe the Church, ſhould not bring any ioy to the Iewes, nor to the auncient Synagogue. But I cannot approue any one of theſe interpretations. And therefore I expound it thus: that euen as in the beginning of the Chapter the Prophet ſaid, the benefit of this redemption ſhould be greater then all the reſt, although it ſeemed not ſo in regard of the ſmall number of thoſe which ſhould returne home into their countrie: ſo now alſo he repeates the ſame compariſon againe: or at the leaſt, another eueryevery way like vntounto it: namely, that the grace of God ſhould ſhine much more then it did when he multiplied the people. For if we compare the eſtate of the kingdome of Iudah, before the captiuitie of Babylon, with that which followed after the returne; wee ſhall well perceiue that it gained at that time more than it loſt before.

There returned but a ſmall handfull of people indeede, in compariſon of the great multitude which had been led captiue thither. Moreouer, they inhabited not freely in their owne countrey, but by way of lone: and they were to pay tribute to the Perſians, ſo as they held not any appearance in a manner of their firſt dignitie. Who would not then hauehave preferred the flouriſhing eſtate which was in the houſe of Dauid before this? Yet notwithſtanding the Prophet affirmes, that this laſt eſtate, howſoeuer it appeared much leſſe, and more miſerable, is yet neuertheleſſe to bee preferred before the firſt flouriſhing eſtate and glorie of it. Hee ſhewes alſo that there ſhall bee greater ioy then, than when there was abundance of all ſorts of riches and good things: which Agge likewiſe witneſſed,Hagga. 2.1… to wit, that the beautie of the laſt Temple ſhould be greater than the firſt; although to outward view it ſhould ſeeme farre otherwiſe. It is as much then as if Iſaiah ſhould hauehave ſaid, There was neuer greater ioy, no not when the multitude of people was much more: for howſoeuer we be few, and a ſmall number, yet notwithſtanding thou haſt ſo reuiued vsus by the light wherewith thou haſt ſhined vntounto vsus, that there was no ioy in the former …ſtate comparable to this. For this deliuerance was as an entrance of the true and perfect ſaluation, which was at the laſt brought and offered by Chriſt.

Before thee.] His meaning is, that the ioy ſhall not be light nor momentanie. For men often reioyce; but it is with a vaine and a falſe ioy which brings nothing in the end but ſorrow and teares. Now he declares that the roote of this ioy ſhall be ſo ſtedfaſt, as it ſhall neuer periſh nor be mooued. And hereunto appertaines the particle before thee, becauſe there is nothing that glads the hearts of the faithfull more, then when God cauſeth the light of his countenance ſweetely to ſhine vponupon them.The faithfull are not caried away with a blind ioy, as the children of this world are. They are not caried hither and thither with a franticke and blinde ioy, after the manner of the children of this world, but their full and perfect ioy is to repoſe themſelues in the louing fauour of God. It may be alſo that the Prophet alludes to that ſentence wh…ch is ſo often found in the bookes of Moſe…: Leuit. 23.40Thou ſhalt reioyce before the Lord thy God, Deut. 12.12. For although hee there ſpeakes of the Tabernacle, yet may this manner of ſpeech be fitly applied to the preſent purpoſe, namely, that the ioy of the godly ſhall not bee prophane, but ſhall ariſe from hence that they know God, and by faith beholde him to bee the author of their ſaluation.

Others expound it ſomewhat more ſtrictly, as if the faithfull ſhould reioyce before God in their conſciences, becauſe in the world they finde nothing but ſorrow and continuall cauſe of griefe. Now although this be true, yet notwithſtanding wee may gather a leſſe conſtrained ſenſe from the circumſtance of the place, to wit, that the faithfull which ſhould be miraculouſly deliuered, ſhould reioyce with true gladneſſe, becauſe they were aſſured by this deliuerance that God was their father, and therefore might boldly reioyce, as being for euer exempt from all euill, when they ſhall be receiued into his protection. This ſets forth a perpetually ioy then, as I ſaid ere while.

The ſimilitudes which he addes of the haruest, and ſpoyles, whereby he amplifies the greatneſſe of this ioye, are cleare enougn of themſelues. To conclude, it appeares by this place, what profit Chriſt brings vntounto vsus; to wit,Ioh. 16.20. What maner of ioy it is which Chriſt brings vsus. a ſtedfaſt & perfect ioy, which can by no meanes whatſoeuer, bee plucked away from vsus; no, not although we be aſſailed with waues and ſtormes, yea and preſſed with all manner of anguiſhes. For howſoeuer we be weake and feeble, yet muſt we reioyce and be of good courage: for our ioy conſiſts not in multitudes, neither in riches nor outward appearances; but in a ſpirituall felicitie which wee obtaine by the preaching of the Goſpell.

Verſ. 4. For the yoke of their burthen, and the ſtaffe of their ſhoulder, and the rod of their oppreſſion haſt thou broken as in the day of Midian.

HE ſhewes the cauſe of this ioy; to wit, that the faithfull being deliuered from an horrible and cruell tyrannie, ſhould eſteeme of this benefit euen as much as if they had been drawne out of the iawes of death. Now to the end this fauour might bee the better illuſtrated, Iſaiah ſets forth the vile and inſupportable ſlauery wherewith the Iewes were oppreſſed: and hereunto belongs this heaping vp of wordes, heauie yoke, rod of the ſhoulder, ſtaffe of the oppreſſor, or, exactor. For although wee bee ouertender and delicate when afflictions preſſe vsus; yet notwithſtanding as ſoone as the bitterneſſe is paſt, we by and by forget them. To the end then that this redeemed people might keepe the ſingular benefit of God in remembrance, and in a reuerend regard, the Prophet would hauehave them to conſider how hard and lamentable this ſeruitude was, wherein they groned and bowed vnderneath heauy burthens, when as the ſtaffe neuer moued from off their ſhoulders, being preſſed by a Tyrant which inſulted ouer them: for which cauſe they might well reioyce and bee glad of their deliuerance.

And hee yet extolles the excellency of this fauour by another circumſtance, in regard that God did openly diſplay his arme and power in their deliuerance, euen as it were from heauen it ſelfe. And therefore he brings in an antient and memorable example: that as God had in times paſt diſcomforted the hoſt of the Midianites, Iudg. 7.22.by a wonderfull and incredible meanes, without the ſtrength and ſuccours of men: ſo now alſo he would diſplay euen the very ſame power; to wit, that he will deliuer his people from vnderunder that tyrannie which ſhall oppreſſe them, without the helpe of any man: euen then, when none of the poore Iewes ſhall dare to lift vp their finger (as they ſay.) We muſt alſo obſerue, that God ſo ſuccours his, that ſometimes hee ſerues himſelfe of ordinary meanes:Why God deferres ſometimes to ſuccour vsus by meanes. but when hee ſees that theſe meanes will bee hurtfull vntounto men, and hinder them from looking to the hand of their deliuerer; he then works alone and by miracles, leſt any thing ſhould ouer ſhadow or hinder men from the manifeſt beholding and knowledge of his power.Iudg. 7.16.19.21. Thus the arme of the Lord appeared from heauen in this victorie of Gedeon, where the enemies were cut off without any helpe of mans hand at all. For what had Gedeon but a noiſe of broken pitchers, with which hee ſhould very hardly hauehave ſcarred a ſort of poore miſe: hee had a little handful of mē againſt a great hoſt: and in ſtead of all ſorts of weapons, they had vaine and ridiculous ſcarcrowes.

For this cauſe he compares the future deliuerance of the people to this other deliuerance, and ſheweth that the manifeſt power and vertue of God ſhall bee knowne vntounto all in this laſt, as well as in the victorie of Gedeon. Some expound this place ſimply of the Law; which may well be called a heauie yoke & a ſtaffe burthening the ſhoulder. But this expoſition agrees not with the text; for ſo it might ſeeme that the Prophet ſpake from the purpoſe, which were as much as to o…fer violence (as it were) to this place. Let vsus hold the meane then whereof I hauehave ſpoken before; to wit, that God hauing brought his people out of Babylon, cōtinued on this benefit ſtil euen vntounto the comming of Chriſt. This is the ſenſe then; Thou haſt taken off theſe burthens, vnderunder which thy people was vniuſtly and cruelly oppreſſed.

Others apply this to the deſtruction of Ieruſalem, which was vnderunder Ʋeſpaſian. But they hauehave no ground for it. Almoſt all the Iewes referre this to Hezechias, 2. Kin. 19.35.when the Lord deliuered the Citie from the ſiege of Senacherib, and did cut off his hoſt. But this interpretation cannot agree,Chap. 38.36 becauſe Hezechias raigned not tyrannically ouer the Iewes. Moreouer, the Lord deliuered his people then out of the danger, and from the feare wherein they were, and not out of any ſeruitude. Whence it appeares, that the Prophet looked further off; and that our expoſition is both true, and ſutes beſt with the text.

Verſ. 5. *Or, Although.Surely eueryevery battell of the warriour is with noiſe, and with tumbling of garments in blood:*Yet. but this ſhall bee with burning and deuouring with fire.

ALmoſt all the expoſitours agree in this, that Iſaiah meant to oppoſe all other victories to that which God ſhould giuegive vntounto his people. For other conquerours obtaine victorie in ouerthrowing their enemies: but here the Lord ſhall ouercome by his immediate hand. He expounds this ſpeech then,Ʋerſe 4. As in the day of Madian, more fully. The Lord ſaith, hee ſhall not vſe many mens helpe in this worke: but ſhall winne the victory from heauen. Now when God workes thus himſelfe alone, hauing reiected all impediments, wee can cleerely diſcerne that he is the author of our life and ſaluation. Seeing alſo there is an oppoſition which ſhewes the difference betweene the common manner of warfare, and the miracle of deliuerance, the coniunction vau, which is in the midſt of the verſe, ſhould be reſolued into a particle aduerſatiue: as if he ſhould ſay; Enemies are wont to bee put to flight by a furious fight: but God will worke otherwiſe; becauſe hee will cut off the enemies of his Church, as if he ſhot forth his lightnings, and ſhould ſend downe fire from heauen vponupon them. Wee may well receiue their opinion who expound it, With a breath; namely, that all warriours ſhal be aſtoniſhed, and, In burning of fire. But the firſt ſenſe agrees beſt, and is confirmed euen by the Prophets owne words. It appeares alſo that the Prophet ſpeakes not here onelyonly of that deliuerance which the people receiued vnderunder Cyrus, who gaue them libertie to returne into their Country; but wee muſt apply theſe things alſo to the kingdome of Chriſt.

Verſ. 6. For vntounto vsus a childe is borne, and vntounto vsus a ſonne is giuen, and the gouernment is vponupon his ſhoulder: and …ncy. O…, his name ſhall be call…d.hee ſhall call his name Wonderfull, Counſell…r, The mighty God, The*Or, of the world. euerlasting father, The Prince of peace.

ISaiah ſhewes now the finall cauſe; wherefore this deliuerance was to bee preferred before all other benefits of God; becauſe hee will not onelyonly bring his people out of captiuitie, but will alſo eſtabliſh Chriſt in his royall throne; vnderunder whoſe Kingdome there ſhall be ſeene a ſoueraigne and an eternall felicitie. And thus he ſhewes that this deliuerance ſhall be no temporary or periſhable benefit, ſeeing hee comprehends the whole time wherein the Church ſhould be preſerued vntill the comming of Chriſt. Neither is it any meruaile if the Prophet paſſeth forthwith from the returne of the antient people, to the full & whole reſtauration of the Church, which notwithſtanding ſhould not come to paſſe many ages after. For we hauehave ſaid heretofore in the ſeuenth Chapter,2. Cor. 1.20. All the promiſes of ſaluation grounded vponupon the Mediator. verſe 14. that all the promiſes of ſaluation are grounded vponupon the Mediator, for whoſe ſake onelyonly God is mercifull vntounto vsus: and therefore the Prophets were often wont to propound this pledge and earneſt penny, as oft as they would encourage the faithfull, and raiſe them vp to a comfortable expectation of deliuerance. And thus it came to paſſe, that the returne from the captiuity of Babylon, was a beginning of that reſtauratiō of the Church, which in concluſion happened in the perfection thereof; to wit, when Chriſt appeared: in regard whereof, there is no abſurditie in this ſo continuall a progreſſe of time. And therefore Iſaiah teacheth, that they were not to ſtay their mindes in the beholding of the preſent benefit, but to conſider the end; and thereunto to referre all theſe things: as if they ſhould hauehave ſaid; Our happineſſe conſiſts in our deliuerance from death; not to leade our liues onelyonly in the land of Canaan; but rather that we ſhould aſpire to the kingdome of heauen.

This place admoniſheth vsus, that we ſhould not ſwallow vp the benefits which wee receiue from God, ſo as wee ſhould forthwith put them to forgetfulneſſe; but ought r… ther to lift vp our mindes vntounto Chriſt: for otherwiſe it will bee but a flaſhing and vaine ioy; becauſe ſuch benefits will not make vsus taſte the ſweeteneſſe of the louelove which God our Father beares vsus, vnleſſe his free election ratified in Ieſus Chriſt goes before. Laſtly,To reſt in the enioying of outward benefits, without hauing an eye vntounto Chriſt, will proue but a vaniſhing ioy in the end. the Prophet would not hauehave this people to reſt in the pleaſure of that one outward and tranſitory deliuerance, which they obtained; but that they ſhould conſider the end thereof; to wit, the conſeruation of the Church vntill ſuch time as Chriſt the onelyonly Sauiour and redeemer ſhould appeare. For hee it is who ought to bee the matter and end of all our ioy.

A childe is borne to vsus.] The Iewes doe impudently wreſt this place: for they expound it of Hezekias; who was born notwithſtanding before this propheſie was publiſhed. But hee here ſpeakes as of a new and rare matter; yea, which more is, it is a promiſe to confirme the faithfull in the hope of a thing to come; whence wee may truely gather, that ſuch a child is here ſpoken of as ſhould be borne afterward. He is alſo called the Sonne of God. I deny not but the name of Sonne ſtretcheth very far in the Hebrue tongue,Chap. 65.20. but it is when ſome other word is ioyned therewithall. EueryEvery man is the ſonne of his Father: thoſe who hauehave attained to the age of an hundreth yeeres, are called Sonnes of an hundreth yeeres: the wicked are called Sonnes of iniquitie: thoſe which are bleſſed, Sonnes of bleſſing. Heretofore in the fifth chapter, verſe 1. Iſaiah called the fruitfull hill, the Sonne of the Oliue. But this word Sonne by it ſelfe, can be vnderſtoode of none but of the Sonne of God. And here it is attributed vntounto Chriſt by way of excellencie, to the end we might kn…w that by this marke he is ſeparated from all other men. Neither is there any doubt but the Prophet had reſpect to that famous Propheſie which was ſo often in the mouthes of all; I will be his Father, 2. Sam. 7.14.and he ſhall be m… Sonne, Pſalm. 86.27. as it is ſaid in the ſecond Pſalme, Thou art my Sonne, this day hauehave I begotten thee. For had it not been a thing commonly knowne, that the Meſſias ſhould be the ſonne of God, the Prophet had vnaptly and to little or no purpoſe mentioned the name of Sonne barely and ſimplie. This title therefore depends vponupon the Prophecie before going: from whence the Apoſtle concludes, that Chriſt is more excellent then all the Angels, and is exalted farre aboue them, Heb. 1.5.

Moreouer, although Chriſt ſhould be contemptible in the perſon of a little child, yet notwithſtanding his dignitie is adorned with the title of Sonne. I confeſſe indeede that he might alſo hauehave been called the Sonne of Dauid: but it is better referred vntounto God. Now the other titles following (we know) doe in no ſort belong to Hezkeias. And I will hereafter refute at large the cauils wherewith the Iewes arme themſelues to corrupt this place. Let them barke as long as they will, yet is the thing cleare and moſt apparent vntounto all ſuch as will iudge thereof peaceably, and with ſound iudgement. There is alſo great weight in this which he addes, that this ſonne is giuen to the people: to the end the Iewes might know their ſaluation, and alſo the ſaluation of the whole Church was incloſed in the perſon of Chriſt. And this gift is one of the principall articles of our faith, for the birth of Ieſus Chriſt ſhould little auaile vsus vnleſſe hee were giuen vntounto vsus.Chriſts bi… ſhould l…t…l… auaile vsus vnleſſe the Father had giu…n him vntounto v…. Now in the verſes following, Iſaiah ſhewes what this child, and his condition ſhall be.

His gouernment is laid vponupon his ſhoulders.] It is vtterlie friuolous to thinke (as many do) that the Prophet alludes to the Croſſe of Chriſt. He bare his Croſſe vponupon his ſhoulders,Iohn 19.17.18. and thereon triumphed gloriouſlie ouer y^e prince of the world. But ſeeing it is heere ſaid, That the gouernment is laid vponupon his ſhoulders, in the ſame ſenſe as it is ſaid, that the key of the houſe of Dauid is laid vponupon the ſhoulders of Eliakim, as we ſhall ſee in the 22. Chapter, we hauehave no need to coine new inuentions without a foundation. Me thinks heere is rather a cloſe oppoſition betweene the gouernment which the redeemer ſhould beare vponupon his ſhoulders, and the yoke which was mentioned before, verſe 4. wherewith the tyrants oppreſſed the poore captiues. This expoſition agrees well, and is not ſubiect to any cauill whatſoeuer. The Prophet ſhewes then that the Meſſiah ſhall in nothing reſemble thoſe fooliſh kings who giuegive themſelues to laſciuiouſnes, neuer taking thought for the diſcharge of their duties, for he ſhall be ſtrong and mightie to vndergoe the burthen impoſed vponupon him. Thus he extolles the maieſtie and excellencie of Chriſt, becauſe he ſhall obteine honor and authoritie by his owne power, and ſhall not execute his office with his fingers ends only, but with his whole ſtrength.

His name ſhall be.] Although the verbe be of the actiue ſignification, yet notwithſtanding becauſe it is taken indefinitlie, I hauehave been bold to render it in the neuter gender: for it is as much as if the Prophet ſhould hauehave ſaid in the plurall number, They ſhall call. This maner of ſpeech is in vſe amongſt vsus Frenchmen, ſaying,*On appellera. They ſhall call. For whereas the Iewes referre this vntounto God, and reade it thus, Wonderfull, Counſeller, The mightie God, The eternal father, and Prince of peace, ſhall giuegive him his name; wee ſee eaſily that they do this of ſet purpoſe, and with an affectation of darkning the glorie of Chriſt: for were they not ſo obſtinate as to deſire to ſpoile him of his Deitie, the text would run exceeding well as our men hauehave turned it. Beſides, what need was there to adorne God with theſe epithites, if the Prophet had only meant to ſay that he ſhould giuegive the name to Meſſiah? For the epithites which are wont to be giuen to God are either perpetuall, or applied to the matter which ſhall be handled, which we ſee is not ſo in this place. Furthermore, it were a peruerting of order, to put the name of God in the middeſt of diuers epithites, but it ſhould rather be put before the verb Shall call, to wit, The mightie God ſhall call, &c. Moreouer, I ſee not how the name of Counſeller, can ſimplie agree vntounto God: for it muſt be referred to thoſe which are aſſiſtants or counſellers to kings, or ſome others. If any cauiller will yet reſt himſelfe too obſtinately in this wrangling of the Rabbins, he ſhall do nothing elſe but manifeſt his impudencie. Let vsus follow that which is plaine and cleare.

Wonderfull.] We muſt note,1. Wonderfull. Theſe titles giuen to Chriſt be no vaine things. that theſe titles be no vaine things, but fitlie applied to the preſent occaſion: for the Prophet teacheth what a one Chriſt ſhall ſhew himſelfe to be towards the faithfull. Now he diſputes not of his incomprehenſible eſſence, but extols his vertues, whereof we ſhal hauehave experience by faith. Which we ought ſo much y^e more to keepe in mind,Mē are wont to content themſelues w…th the bare name of Chriſt, without conſideration of his power. becauſe men for the moſt part content themſelues with the bare name of Chriſt, without conſideration of his vertue and efficacie; the which indeed we ought euermore chieflie & principallie to weigh and conſider. In the firſt epithite he prepares the minds of the faithfull to the conſideration of a very rare thing, to wit, that they ſhould expect ſome more excellent and greater matter from Chriſt, then that which we ſee in the courſe of Gods ordinarie workes. As if he ſhould ſay, There are ineſtimable treaſures, & wonderfull things hidden in Chriſt. And the very truth is, that his redemption farre ſurpaſſeth the worke of the creation of heauen and earth. So then the ſumme is, that the grace which God hath manifeſted in Chriſt is more excellent then all other miracles.

The ſecond epithite ſignifies,2. Counſeller. that the redeemer ſhall come adorned and decked with all wiſedome. But heere we muſt call that to mind which I hauehave touched before, namely, that the Prophet diſputes not in this place of the hidden and ſecret eſſence of Chriſt, but of that vertue which he manifeſted towards vsus. He calles him not Counſeller then becauſe he knowes and vnderſtands all his Fathers ſecrets,Iohn 1.18. but rather in regard he iſſued out of his Fathers boſome, and therefore performed all the parts of the office of a ſoueraigne and perfect Teacher: ſo as it is not lawfull for vsus now to be wiſe further then his Goſpell; to the praiſe whereof alſo this appertaines,1. Cor. 1.24.30. Epheſ. 1.17. Col. 1.9. for therein the wiſedome of God is fullie conteined, as Saint Paul alſo often ſhewes; and therein alſo Ieſus Chriſt manifeſts and declares whatſoeuer is neceſſarie for our ſaluation; and that ſo familiarly, that he ſpeakes no more to his diſciples as vntounto ſeruants, but as vntounto friends, Iohn 15.14.15.

The mightie God. 3. The mightie God.] El is one of the names of God, which notwithſtanding is deriued from might or power, ſo as ſometimes it is added in ſtead of an epithite. But here we may perceiue it is a proper name, becauſe Iſaiah contents not himſelfe therewith, but hath added the epithite Gibbor, which ſignifies ſtrong. And truly if Chriſt were not God, it were ill done to reioyce in him; for it is written, Curſed is he that truſteth in man, Iere. 17.5. The maieſtie of God then muſt of neceſſitie ſhine in him; that in him we may place our confidence, becauſe we can not reſt vponupon any creature without high ſacriledge. He is called the Mightie God then, for the ſame reaſon that he was heretofore called Immanuel, Chap. 7.14. For if in Chriſt we only find fleſh, and the nature of man, our reioycing ſhould be friuolous and peruerſe, and the ſtay of our hope ſhould be grounded amiſſe, and without any ſtedfaſtneſſe.If Chriſt bee God, yea a mighty God, …hen wee may boldly repoſe our confidence in him. Eph. 6.12. But if ſo be he ſhew himſelfe to be a God to vsus; yea a mightie God, then may wee boldly and ſecurely repoſe our confidence in him. There is alſo very great reaſon why the Prophet calles him the Mighty and Strong: for we hauehave to fight againſt the diuel, death, and ſinne; enemies that are farre too mightie and ſtrong for vsus to deale withall, who would quickly maſter vsus, if wee were not clothed with the inuincible ſtrength of Chriſt. By this epithite then wee are taught that Chriſt is ſtrong enough to vphold our ſaluation, to the end wee ſhould deſire none but him:Chriſt is a ſtrong God for vsus. for he is God, and wil ſhew himſelfe ſtrong for vsus. This application is the key of this place, and of others like vntounto it; to wit, that we diſtinguiſh betweene the incomprehenſible eſſence of Chriſt, and that power by which he manifeſteth himſelfe vntounto vsus.

4. Eternall Father.Eternall Father.] The Greeke Tranſlator hath added, To come: and in my iudgement hath rightly expounded it; for it ſets forth the Eternitie: vnleſſe wee had rather ſay, that a perpetuall and continuall order of times and ſeaſons ſhould agree better, leſt the heauenly life, which is yet hidden from vsus, ſhould needleſly bee reſtrained to this place. It is true that the Prophet alſo comprehends that; yea, and admoniſheth vsus that Chriſt ſhall come to make his elect immortall: but becauſe the faithfull being yet in this world, muſt paſſe from death to life, this time to come, is referred to the eternall eſtate of the Church. The name Father, is taken for Author; becauſe Chriſt maintaines his Church in all ages, and giues immortalitie as to the whole body thereof in generall, ſo to euerie member in particular. Whence wee learne, how fraile and brittle wee are, being out of him. For be it that wee liue very long, according to the manner of men, what ſhall become of this old age at the laſt? Let vsus therefore lift vp our mindes to that eternall and bleſſed life, which wee poſſeſſe by faith and hope, although wee ſee it not viſibly with our bodily eyes.

5. Prince of peace.The Prince of peace.] Behold the laſt epithite; whereby the Prophet declares, that Chriſt ſhall bring full and perfect felicitie with him at his comming; or rather a quiet and bleſſed ſecuritie. For the word peace ſignifies as much oftentimes amongſt the Hebrews, as proſperitie, in regard that among all bleſſings, none are found better or more deſireable then peace. The ſumme is, that all thoſe who will ſubiect themſelues vnderunder the gouernement of Chriſt, ſhall leade a quiet & a happy life vnderunder his obedience. Whence it followes, that where this King raignes not, mens liues are moſt miſerable and full of troubles. But herewithall wee muſt obſerue, that the nature of this peace, and of this kingdome are both alike. For it hath his principall ſeate in the conſciences of men: otherwiſe it muſt needes be that wee ſhould be alwaies in conflicts, and exerciſed through continuall aſſaults. And therefore Iſaiah doth not promiſe an external peace only, but ſuch a peace whereby wee may enter againe into fauour with God, from whom we were vtterly eſtranged and enemies before. Being iuſtified by faith, we hauehave peace with God, ſaith S. Paul, Rom. 5.1 Now after Chriſt hath quieted our conſciences,Phil. 4.7. Col. 3.15. this very peace ſhall hauehave the chiefe place in our hearts, ſo as we ſhall carry our ſelues patiently vnderunder all afflictions: and beſides, from this fountaine we ſhall ſee outward proſperity to ſtreame downe vntounto vsus, which is nothing elſe but an effect of the bleſſing of God.

Now to the end we may apply this doctrine to our vſe; as oft as wee are vexed with any diffidence, and that all meanes doe faile vsus, yea when all things ſeemes in a confuſion before vsus, let vsus remember that Chriſt is called wonderfull; becauſe hee hath incredible meanes in his hands to aide his withall,1. Wonderfull. and is able by his power to ſurmount farre aboue all that we can imagine. And when we ſhall be deſtitute of counſell, let vsus remember that hee is that Counſeller. 2. Counſeller.And if our power and ſtrength doe faile vsus, yet let vsus remember that he is the mightie God. 3. The mightie God.And when we ſhall ſee new feares euer and anon to terrifie vsus, and that many deaths doe enuiron vsus on all ſides, let vsus reſt and relie vponupon his eternitie; 3. The eternall Fatherwhereof hee is not called the Father for nothing. And let vsus learne to ſweeten all the miſeries of this world euen by this remedie. And if it fall out that wee bee toſſed vp and downe with diuers tempeſts, and that Satan labours to diſquiet our conſciences, let vsus remember that Chriſt is the Prince of peace, 5. Prince of peace.who can eaſily quiet all our troubles. And thus theſe epithites ſhall confirme vsus more and more in the faith of Chriſt, and ſhall fortifie vsus againſt Satan and hell it ſelfe.

Verſ 7. The increaſe of his gouernment and peace ſhall hauehave none end: hee ſhall ſit vponupon the throne of Dauid, and vponupon his kingdome, to order it and to eſtabliſh it with iudgement and with iustice, from hence forth euen for euer: the zeale of the Lord of hosts will performe this.

HE here begins to expound and confirme that which he had ſaid before, where he called Chriſt. The Prince of peace; to wit, that his gouernment muſt endure for euer, and that there ſhall be no end of his dominion, nor of his peace;Dan. 7.27. which alſo was repeated by Daniel. The Angell Gabriel in like manner had reſpect hereunto when he brought the meſſage to the Virgin; or rather hee expounded this place, becauſe it can bee vnderſtood of none but of Chriſt. He ſhall raigne, ſaith he, ouer the houſe of Iacob for euer, and of his Kingdome there ſhall be none end: Luke 1.33. Nowe wee ſee by experience, that the greateſt dominions in the world, doe quickly fall to the ground through ſudden mutations, no leſſe then if they were built vponupon yce. We may alſo know both by hiſtories and examples of things which fall out eueryevery day, how variable and vnſtable earthly kingdomes are.Earthly kingdomes vnſtable, Chriſts kingdome ete…nall. There is none but this gouernment onelyonly then, which is immutable and eternall.

Now this ſpreading and perpetuitie whereof Iſaiah here ſpeakes, containes two members: for it referres it ſelfe as well to the time, as to the ſtate thereof. Now albeit the ſtate of Chriſts Kingdome be ſuch, as it ſeemes euer & anon likely to periſh: yet notwithſtanding God contents not himſelfe onelyonly to defend and keepe it, but doth alſo enlarge the bounds thereof farre and wide; and then vpholds it, and cauſeth it to ſtand faſt for euer and euer. Which we are diligently to note, to the end the continual aſſaults wherewith the Church is aſſailed, doe not ſhake our faith; becauſe we are here aſſured, that amidſt theſe furious threats, yea amidſt the very ſwords of the enemies, the Kingdome of Chriſt ſhall ſtand ſtedfast by the inuincible power of God: ſo as in deſpite of the whole world, it ſhall flouriſh for euer. We muſt not iudge of the ſte…faſtneſſe of Chriſts Kingdome by worldly things.Indeede we muſt not iudge of the ſtedfaſtneſſe thereof by the appearance of worldly things, but by the promiſe; which makes vsus certaine of the eternity and continuall increaſings of this kingdome.

The eternitie of peace is added to the gouernment, and not without cauſe, ſeeing the one cannot be ſeparate from the other: adde alſo that it ſhould be impoſſible for Chriſt to be a King, but by meanes thereof hee muſt hold his ſubiects in a happy and quiet peace vnderunder him, and alſo inrich them with all manner of bleſſings. But in regard they are ſubiect daily to infinite ſorts of troubles, bearing many hard brunts, yea tremble and are preſſed with feares and perplexities; therefore they ought to apprehend this peace of Christ; which hath the chiefe ſeat in the heart: to the end they may continue ſafe and ſound, yea and may ſtand faſt in the midſt of the ſhakings of this whole world.

Whereas the letter mem, placed in the word Lemarbeh, is cloſe, contrary to the common ma…er of the writing of the Hebrewes; ſome thinke it ſignifies the bondage wherein the Iewes ſhould bee till the comming of Chriſt. Others thinke that by this ſigne, this people were excluded out of the fellowſhip of the kingdome, becauſe of their diſloyaltie: and for mine owne part I reiect none of theſe expoſitions. But yet can wee ſcarcely affirme that the Prophet wrote thus; notwithſtanding becauſe it hath been giuen vsus from hand to hand, and that the Rabbines are ſuch diligent obſeruers euen of the leaſt pricke or point, wee cannot thinke that this was done vnaduiſedly.

If we grant that the Prophet wrote thus of ſet purpoſe, mee thinks it is an aduertiſement very profitable to the faithful, leſt they ſhould imagine that the Kingdome of Chriſt was to flouriſh in outward pompe; alſo leſt hereupon they ſhould forge any carnall triumphs through a vaine hope; but might rather bee aſſured onelyonly amidſt ſo many afflictions, that the Kingdome of Chriſt ſhould grow, no man perceiuing how; becauſe they had a promiſe thereof made vntounto them.

Ʋpon the throne of Dauid.] Becauſe the Lord had promiſed Dauid that the redeemer ſhould be borne of his ſeede,2. Sam. 7.12.13. and that the kingdome of Dauid was nothing but a little ſhadow of a more perfect and happy eſtate which God had determined to eſtabliſh by the hand of his Sonne, the Prophets are accuſtomed to call Chriſt the Sonne of Dauid; Ier. 23.5. & 33.15.to the end they might bring the people backe to the remembrance of this ſo memorable a miracle. For howſoeuer the name of ſo holy and renowned a King was for iuſt cauſe pretious and honourable; yet notwithſtanding the faithfull much more eſteemed the promiſe touching the reſtoring of ſaluation which was promiſed vntounto Dauid; yea and the very remembrance of this prophecie was famous amongſt all; ſo as there was none, no not the ſimpleſt which did not reuerence it, being aſſuredly perſwaded of the truth of it. I will not heape vp together all the teſtimonies wherein the Prophets promiſe the afflicted that they ſhall be reſtored in the perſon of Dauid, Ier. 30.9. Ezech 34.23, 24. & 37.24. Hoſea 3.5.or of his Sonne. For they ſometimes ſay, that Dauid ſhould be King, who yet notwithſtanding was dead long time before. So Iſaiah in this place ſhewes that hee propounds nothing of his owne head, but onelyonly refreſheth their memories with the conſideration of that which God had in times paſt promiſed touching the eternitie of this Kingdome. By the way then, hee touched that which Amos had handled more fully; to wit, that the throne of Chriſt which had been ouerthrowne for a time, ſhould be ſet vp againe, Amos 9.11.

Iſaiah alſo deſcribes the eſtate of this kingdome, but it is vnderunder a ſimilitude taken from earthly kingdomes. For he ſaith; that Chriſt ſhall be a King, who ſhall order and establiſh his kingdome by iudgement and by iustice. Theſe indeede are the two meanes whereby worldly gouernments doe flouriſh and ſtand ſtedfaſt; which on the contrary doe by and by fall to ruine, when they are gouerned by violence and tyranny.Iuſtice the fortreſſe of Kingdomes. Therefore in regard that iustice is an excellent defence and fortreſſe of kingdomes and gouernments, and that the felicitie of the whole people depends thereupon; the Prophet by this particular teacheth, that the Kingdome of Chriſt ſhall bee an example and paterne of an excellent gouernement.

But this iudgement and iustice whereof hee heere ſpeakes,Chriſts Kingdome ſpirituall. appertaines not to outward policie; becauſe wee muſt hold the proportion which is between the kingdome of Chriſt and the conditions of it. Now it being ſpirtuall, it is eſtabliſhed by the power of the holy Ghoſt. Laſtly, all this ought to be referred to the inward man; to wit, when we are regenerate of God to be made truely righteous. The outward iuſtice indeede followes forthwith: but it is neceſſary that this renouation of the ſpirit and heart doe goe before.We are none of Chriſts vnleſſe we be giuen to vprightneſſe. We are none of Chriſts then vnleſſe wee bee giuen to vprightneſſe and equitie, bearing that righteouſneſſe in our hearts, which he hath engrauen and fixed there, by his holy Spirit.

Where it is added, from hence forth, it ſeemes it ſhould rather be referred to the perpetuity of iuſtice and doctrine, then to the eternitie of the Kingdome; to the end wee ſhould not t…nke his lawes reſemble thoſe of Kings and Princes, which continue in compariſon but three daies, or a very ſmal time, and are ſometimes renued, that a little while after they ſhould come to nothing; but that wee might know how the vertue and power thereof endures for euer. For they are eſtabliſhed as Zachariah ſaith (in his ſong) that wee might ſerue God in holineſſe and righteouſneſſe before him all the daies of our life.Luke. 1 75. Rom. 6.9. For as Chriſts Kingdome is perpetuall, becauſe himſelfe dieth not; ſo alſo iuſtice and iudgement endures for euer, and cannot be changed by any time.

The zeale of the Lord.] By zeale, I vnderſtand a burning affection and care which God will manifeſt in the conſeruation of his Church, by remouing all difficulties and impediments which otherwiſe might hinder the deliuerance of it. For euen as when wee enterpriſe ſome difficult and hard matter, our affection, vehemencie, and ardent deſire ſurmounts all the hinderances which lie in our way to breake off or let our indeuours: ſo Iſaiah ſhewes that God will be inflamed with a rare and ſingular deſire to ſaue his Church, that if the faithfull in their vnderſtandings cannot comprehend the promiſe which hee erewhile made them, yet they ſhould not ceaſe therefore to be of good comfort, becauſe the way and courſe which God holds, is wonderfull and incomprehenſible. Laſtly, hee ſignifies that the Lord will not come with a light and ſlowe arme to deliuer his Church, for hee will alwaies be inflamed with an ineſtimable louelove which hee beares to his faithfull ones, and with the care of their ſaluation.

Verſ. 8. The Lord hath ſent a word into Iacob, and*Or, is fallen. it hath lighted vponupon Iſrael.

HEere followes a new prophecie. And as I thinke, this Sermon is diuided from the former, becauſe the Prophet ſpeakes now of the future eſtate of the Kingdome of Iſrael, which was then aduerſarie to the Iewes. Now wee know that the Iewes were terrified with the forces and power of this Kingdome, and not without cauſe: eſpecially when the Iſraelites made a league with the Syrians, becauſe the Iewes were too weake to reſiſt their power. Wherefore for the comfort of the faithfull, hee ſhewes what the eſtate of the Kingdome of Iſrael ſhall be. He takes Iacob and Iſrael for one and the ſame: but this variety hath his elegancie; when hee ſhewes that the wicked ſhall gaine nothing by their deuices, in ſeeking to winde themſelues out of Gods iudgements, and to blot out the remembrance thereof. He alludes to the ſpeech of thoſe, who thinke to eſcape by ſcoffes and taunts, turning whatſoeuer the Prophets doe threaten, vntounto ſport and matter of merriment: as if ſome wiſe man would ſtriue to beate backe a tempeſt, by blowing againſt it with his mouth. It is a yeelding of the thing vntounto them then by way of deriſion; as if hee ſhould ſay, You are of opinion that God will bring eueryevery thing to paſſe which hee hath threatned, vponupon others: but all the menaces which he pronounceth againſt Iacob, ſhall alſo fall vponupon Iſrael.

The verbe To ſend, is taken, To appoint, or ordaine. The particle Beth, ſignifies, into Iacob himſelfe. For the word of God muſt abide and reſt there; becauſe it cannot be, that the ſame ſhould vaniſh away without his fruit. So then he teacheth that in this place, which he will repeate heereafter in other tearmes, My word ſhall not returne to me in vaine: Chap. 55.11. becauſe looke what hee hath once decreed, is neuer publiſhed but it fructifieth. For by the word to fall, he ſhewes the certaine effect and euent of the thing: as if he ſhould ſay, I imagine not, neither doe I foreſhew theſe things out of mine own braine; but it is God which hath ſpoken, who can neither change, nor be deceiued.

Verſ. 9. And all the people ſhall know, euen Ephraim and the inhabitants of Samaria, that ſay in the pride and preſumption of their heart.

BY the word people, I vnderſtand not the Iewes, but rather the Iſraelites: as alſo that herewithall the Prophet looſeth this knot, by naming Ephraim expreſly. He addes Samaria thereunto, which was the capitall citie of this people, or of y^e ten Tribes; becauſe the ſtrong and beſt furniſhed Cities, which think thēſelues out of all danger, are for the moſt part much more proud then others. For they thinke by agreeing with the enemie, to bee alwaies able to eſcape out of danger, although all the reſt of the Country villages be deſtroyed. And therfore Iſaiah threatens, that it alſo ſhall bee enwrapped in the very ſame deſtruction with others. Hee ſaith alſo, that all ſhall feele, that the proprieſies which are come out of the mouth of God, ſhal not bee pronounced in vaine. And by the word To know, which is to bee referred to experience it ſelfe, hee priuily taxeth their infidelitie; as if hee ſhould ſay, Becauſe I ſpeake but to deafe eares, and to ſuch as make none account of my admonitions, experience ſhall make you wiſe; but yet too late.

Which ſay.] Heere the Prophet inueighes againſt the obſtinacie and rebellion of this people; who hauing been chaſtiſed many times with the rods of God, and that very ſharpely, were yet notwithſtanding ſo farre off from repentance, that they hardened their hearts more and more, as if they had been made fat with blowes. Truely thoſe who mocke thus proudly at the Lord, cannot bee brought within compaſſe, till they be wholly ouerwhelmed. Now ſuch a conſpiracie doth manifeſtly prouoke God to anger, and that of ſet purpoſe. This is the cauſe why the Prophet ſaith, that this proceeds from pride and preſumption: whence it followes, that it is iuſt with God to apply to hard and knottie wood, hatchets harder then it.

Verſ. 10. The brickes are fallen, but we will build it with hewen ſtones: the wilde figtrees are cut downe, but we will change them into Cedars.

THeſe were the words of the rebellious, and deſpiſers of the calamitie which was befallen them, as though it had bin for their profit; becauſe they take occaſion thereby to decke their houſes and fields the more richly. We will build more ſtately ones (ſay they.) The houſes of bricke are fallen, that we may dwell in excellent palaces. The trees are cut downe; but we will plane them with more fruitfull ones. The ſtate of Europe.This vice hath not raigned in one age alone; for wee ſee the like obſtinacie euen now in the world. With how many calamities hath Europe been afflicted within theſe foure hundred yeares? with how many ſcourges hath it been called to repentance? and yet notwithſtanding wee perceiue not that any one of them hath done it any good: but exceſſe contrariwiſe increaſeth day by day, the voluptuous inflame themſelues, mē perſeuere in their vices and wickedneſſe with greater boldneſſe then euer before. In a word, it ſeemes that afflictions are euen prouocations to pride and exceſſe: what muſt we looke for then, but to be broken with harder blowes then any of the former?

Verſ. 11. Neuertheleſſe, the Lord will raiſe vp the aduerſaries of Reſin against him, and*Or, gather his, &c. ioyne his enemies together.

BEcauſe the Iſraelites were puffed vp with the confederacie which they had with Syria, and thought that all things ſhould fall out according to their wiſh, Iſaiah threatens a ſudden change which ſhould cut off all their hope, and ſhould wholly ouerthrow all their plots. For the Aſſyrians roſe vp ſoone after, and made warre with the Syrians. And Rezin being ſlaine, the eſtate of that kingdome was wholly ouerthrowne. He amplifies the matter when hee addes, he will gather together. For his meaning is, that the Lord will aſſemble and mingle diuers enemies together, whom he will ſend to deſtroy the King of Syria; as indeed the army of that great Monarch of the Aſſyriaus was compoſed of diuers nations.

Verſ. 12. *Or, Syria.Aram before, and the Philistims behind, and they ſhall deuoure Iſrael*Or, with all the mouth. with open mouth: yet for all this his wrath is not turned away, but his hand is ſtretched out ſtill.

2. King. 16.9THe Prophet ſhewes what this change ſhall be, and what ſhall come to paſſe after the death of Rezin, who banded himſelfe with Iſrael againſt Iudah: to wit, that whereas the Syrians were friends to the Iſraelites before,2. King. 17.3 they ſhould preſently after the death of their King, become their enemies, and make warre vponupon them, which alſo came to paſſe. And this is his meaning when he ſaith that Syria ſhall be before. For their expoſition who by Syria, vnderſtand them of the Eaſt; and by the Philistims them of the Weſt, is not agreeablee. The plaineſt ſenſe is, that the enemies ſhall nuiron and aſſaile them on all ſides, becau e thoſe whom they thought to enioy as faithfull friends, ſhould riſe vp round about them to ouerthrow them. Where he ſaith before, and behind, it anſwers to the common maner of ſpeech, ſo as we need not ſeeke a new or ſtrange expoſition.What it is to put confidēce in confederacies. Let vsus learne by this example what it is to put confidence in the power of men, and in confederacies with Princes, and eſpeciallie when we wax ſecure, being ſnared with vnlawfull bands: for whē the Lord will, thoſe who before were on our ſide, in an inſtant ſhall band themſelues together for our deſtruction: and the remedies which we ſhall take to be profitable, ſhal be hurtfull vntounto vsus, and ſhall compaſſe vsus round before, and behind. We muſt alſo obſerue, y^t God manifeſts not his plagues all at once, but when we ruſh againſt him obſtinately, and prouoke him more and more, then he augments and redoubles alſo his blowes, and ſends new chaſtiſements, to the end he may tame and breake our rebellion and ſtubbornes. With all the mouth, ſignifies the ſame which wee hauehave in our common phraſe of ſpeech, With full mouth, as if he ſhould ſay, Iſrael ſhall be expoſed as an open pray vntounto his enemies, ſo as he ſhall be deuoured with open mouth, as of the Syrians; ſo of the Philistims.

Yet for all this.] This is a harder ſentence then all the reſt, and ought to hauehave terrified the vnbeleeuers more then any thing whatſoeuer. For although they hauehave ſuffred many puniſhments, yet are they not at an end: he hath ſtill new rods readie prepared againe for them, becauſe by going on in their rebellion they draw the wrath of God more and more downe vponupon them. For men take occaſion to become vtterlie obſtinate and to ouerflow in all euill whilſt they ſuffer but ſome light puniſhment, thinking they ſhall ſuffer no more, and ſo become the more ſtiffenecked. They alſo perſwade themſelues they ſhall be deliuered from the iudgement of God, imagining that all his rods are ſpent or worne, ſo as they giuegive themſelues the bridle, and ſhake off the yoke, as if they were whollie eſcaped out of his hands. For this cauſe Iſaiah threatens that the hand of the Lord is ſtretched forth ſtill, that they ſhould not ſuppoſe they were able to eſcape the ſame.

Now he rather vſeth accuſation, then doctrine, although the threatnings tend alſo to this end that the doctrine may be the better vnderſtood. But becauſe he had to deale with deſperate people who had profited nothing at all for any blowes they had receiued, therfore it is that he ſhewes the end of their calamities is not yet accompliſhed: ſo that although God ſeemed to ceaſe ſtriking for a time, yet notwithſtanding he had not ſpent all his ſcourges, but had his hand ſtill ſtretched out to afflict them with a new plague.

Verſ. 13. *O…, but yet.For the people turneth not vntounto him that ſmiteth them, neither do they ſeeke the Lord of hostes.

THey exp…und this as if the Prophet yeelded a reaſon why God ceaſed not to ſtrike them blow vponupon blow with new chaſtiſements, to wit, becauſe the people are ſo obſtinate and ſtifnecked, that they will not come to an acknowledgment of their faults, nor to amendment. For wherefore ſhould God giuegive place to the obſt…nate, in whom he ſees no repentance? ſo it might ſeeme they were ſtronger th…n he. This is the cauſe then why he continues to ſmite them more ſharply. And ſeeing Iſrael amended not for any correction whatſoeuer, his deſt…uction was iuſt: ſuch was their extreme obſtinacie, that not ſo much as any one of them were moued, or turned any whit, although they had been chaſtiſed and beaten ſo often. This forme of chiding is terrible. For when the Lord not only admoniſheth vsus with words, but pricks vsus forward, and conſtreines vsus by his works, namely, by diuers chaſtiſements, and yet we remaine obſtinate, not enduring that hee ſhould pluck vsus from our wicked delights: is it not a ſigne of a deſperate malice; and can one thinke or ſpeake of a thing more horrible? It is too much when men ſubmit not themſelues to his doctrine as ſoone as it is propounded vntounto them: but the ſinne is yet greater when they are not moued by any reprehenſions; but greateſt of all is their ſinne when they ha…den themſelues againſt the rods of God, yea kick and wince, or by their brutiſhnes inflame the wrath of their Iudge more and more againſt them: neuer calling themſelues to account wherefore they are ſmitten, nor what it is to which the Lord thereby calles them. When the remedies then profit nothing, what ſhould we thinke, but that the malice of ſuch is become incureable and paſt all hope of amendment?

Now this reprehenſion appertaines not to the Iſraelites only, but to vsus alſo. For the Lord hath alreadie chaſtiſed all the world in ſuch wiſe by diuers plagues and calamities, that there is almoſt no part thereof free. And yet notwithſtanding it ſeemes that all hauehave obſtinately cōſpired againſt God, in ſo much that albeit he do his vtmoſt, yet they are alwaies like themſelues, neuer ceaſing to goe on ſtill in their leaudnes. The Lord then may iuſtly take vp this complaint againſt vsus. And the truth is, that he ſpeakes now to vsus by his Prophet Iſaiah: neither ought we to looke for another Prophet which ſhould threaten new chaſtiſements, ſeeing our caſe differeth in nothing from that of the Iſraelites, being guiltie of the ſame iniquities with them.

When he ſaith, that they hauehave not ſought the Lord, he therein expounds the firſt member of the verſe; for God ſmites, to draw ſuch vntounto him as recoile back from him. And yet it ſeemes notwithſtanding that by this meanes he driues men farre off from his preſence: but becauſe his propertie is to draw thoſe out of their graues whom we thinke he hath ouerwhelmed with his chaſtiſemēts, he humbleth poore ſinners by fearing them only, to the end they ſhould returne vntounto him. And truly the beginning of our conuerſion, yea the only rule of good life is, to ſeeke God. If we ſeeke any other way, we goe vtterlie awrie. But let vsus now ſee what it is to ſeeke God, or how we ought to do it. For hypocrites will alwaies alledge this for themſelues, that they carefullie humble thēſelues before the Lord to obteine remiſſion of ſinnes by prayer, faſting, teares,How the Lord will be ſought. and other outward ſhewes of ſorrow. But God will be ſought farre otherwiſe, to wit, The Sinner being humbled before him in good earneſt, muſt willinglie receiue the yoke of obedience which before he had ſhaken off, and whollie imploy himſelfe in his ſeruice, whom he before deſpiſed.

Verſ. 14. Therefore will the Lord cut off from Iſrael head and taile, branch, and ruſh in one day.

15. The ancient and the honorable man, he is the head: and the prophet that teacheth lies, he is the taile.

HIs meaning is, that the vengeance of God ſhall be vniuerſall, and that it ſhall wrap all eſtates in it: for the whole people was corrupt, and the contagion thereof had ſo inuaded the whole countrie, that there was nothing whole nor ſound amongſt them. Now then when impietie hath thus gotten the ſwinge, men begin to flatter themſelues, and eueryevery one thinks to frame goodly excuſes when they hauehave many to beare them companie; and imagine that they hauehave ſufficient reaſons to d…fend themſelues withall, when they make compariſon of themſelues with others. This is the cauſe then why he denounceth this vengeance againſt all in generall, becauſe they were all alike infected with a common diſeaſe. By branch he vnderſtands the mightie and ſtrong: by ruſh, or r…ede, the weakeſt; that is, the people of baſe eſtate, who in a maner had no wealth at all. He ſhewes then, that the wrath of God is readie prepared, which ſhall ſpare neither weake nor ſtrong, neither ſmall nor great, becauſe there was none which were pure and cleane from the common contagion of filthineſſe.

But in the next verſe hee expounds that which he ſpake allegorically of head and taile, plainely and without figure; and ſaith, that the antient and honourable which ſwayed the common affaires, and had the managing of the Commonwealth, are the heads: to whom he ioynes the falſe Prophet, which he comprehends vnderunder the word taile. Now he explaines both the firſt part of the former verſe, making no mention at all of branch and ruſh But wee may yeelde a good reaſon why hee omitted this. For his meaning was to preſſe them chiefely which ſinned moſt, and thereby drew others to ſin alſo by their example, becauſe they were reſpected in regard of their eſtates. Hee brands the Prophets with this name of taile, not that they were abiects and contemptible, as ſome thinke: but his meaning is to expreſſe the loweſt part of the body. The magiſtrates and Iudges are in the head or higheſt ranke, becauſe they are promoted to the chiefeſt place: he puts the falſe Prophets in the taile, becauſe they abuſed the people by their cunning and hypocriſie: as if hee compared the one to lyons or beares, and the others to foxes. We are heere admoniſhed not to ſleepe in our vices, although iniquitie raigne in all eſtates; yea although there ſhould not be a man left that were pure and vpright. For by how much the more wickedneſſe increaſeth, ſo much the more will the wrath of God bee kindled both againſt ſmall and great. Which wee ought to take good heede of in this deluge of all miſchiefes which wee ſee at this day; namely, leſt when the wrath of God ſhall once beginne to burne, that all things bee not vtterly conſumed by it.

Verſ. 16. For the leaders of the people cauſe them to erre: and they that are led by them are duoured.

OThers tranſlate, They which bleſſe thee, or ſpeake bleſſedly: as if hee ſhould ſay, There is no greater peſtilēce amongſt people then flatteries, which nouriſh al licentiouſnes of diſſolutions. But yet I will follow that reading which I hauehave approued of before; where wee met with the very ſame word: Chap. 3.12. Now his meaning is, that the gouernours and magiſtrates, whoſe office it was to leade and hold the people in good order, and in an honeſt courſe of life, gaue liberty and licence to all to doe what them liſted, ſuffering them to follow vice and wickedneſſe; and that in regard thereof, they were worthily eſteemed ſeducers and corrupters: for the corruption flowed from them vponupon all the people, as from the head into the members.The dutie of Magiſtrates of Miniſters. Magiſtrates and Paſtors are choſen to repreſſe the diſſolutions of people; to ordaine that which is good and right; and eſpecially to maintaine the honour of God. If they contemne theſe things, they are rather to bee eſteemed impoſtors then Paſtors, becauſe they bring in horrible confuſion. And when eueryevery one gouernes as he liſts without any order; what is to be expected but ſome woful euent? Whereas the people bee ſo chaſtiſed for their offences, wee muſt not therefore ſay, that the gouernours ſhould looke for leſſe puniſhment: for they made none account of the charge which was committed vntounto them, and in ſo doing, were the cauſe of all thoſe euils.

When hee addes, that thoſe which are led, are deuoured: although by this particle his meaning is to ſay, that wicked Princes, and thoſe who rule as they liſt, cannot but bring all things to ruine: as alſo becauſe the teachers deceiue and abuſe the people, in ſtead of ſhewing them the right way, becauſe the people periſh through their owne default: yet notwithſtanding he therewithall ſhewes, that neither the one nor the other is to be excuſed: as if the wicked gouernours ſhould ſerue as a couert for their faults, as commonly men are wont to imagine. For if the blind leade the blind, as Ieſus Chriſt ſaith, they ſhall both fall into the ditch, Matth. 15.14. It being certaine that there was none of them all who was not willingly miſled. And therfore thoſe onelyonly who tooke delight to bee deceiued, were deuoured by the wicked and diſloyall leaders.

Verſ. 17. Therefore ſhall the Lord hauehave no pleaſure in their young men, neither will hee hauehave compaſſion on their fatherleſſe, and of their widowes; for eueryevery one is an hypocrit, and wicked, and eueryevery mouth ſpeaketh folly: yet for all this his wrath*Or, ſhall not be, &c. is not turned away, but his hand is ſtretched out.

HEere Iſaiah ſhewes more plainely how horrible this vengeance of God ſhall be againſt all eſtates. So farre off is it that the guilty ſhould ſaue themſelues, that euen children, young men and widowes, ſhall not eſcape; although they hauehave been wont to ſpare ſuch, and that in the cruelleſt warres. Which mercy, hiſtories doe ſhew hath been practiſed euen by the very heathen at the ſacking of Cities. But the Lord ſhewes heere, that he will hauehave neither reſpect to age nor ſexe. Although yet another ſenſe will not bee amiſſe; to wit, that though the battels depriue many women of their husbands, and children of their fathers; yet that God will not ceaſe for all that to chaſtiſe both widowes, children, and fatherleſſe. But becauſe this ſenſe concernes the principall point very little, I therefore ſtay not my ſelfe in it. Now to the end they ſhould not accuſe God of crueltie, hee therewithall ſhewes good cauſe why hee ought to be thus ſeuere towards them; becauſe they ſhall bee found wicked; and therefore worthy to bee equally caſt headlong into deſtruction, and that by a moſt iuſt ſentence.

Hypocrites.] I minde not to differ from the common opinion touching this word, although Chanaph, ſignifies a wicked one, diſloyall, & corrupt. For it ſeemes he toucheth the chiefe ſpring and fountaine of all euils; ſaying, that there was no ſparke of the true feare of God amongſt them. Hee ſpeakes not of ſome light diſſimulation then, but of an inward contempt which benummes mens conſciences, ſo as they cannot be moued by any admonitions at all: as if hee ſhould ſay, They are wholly ſunke deepe in their rebellion. But for as much as iniquitie drawes the hands, feete, and other parts of the bodie with it, after it hath once gotten poſſ…ſſion of the vnderſtanding: therefore the Prophet addes,Gen. 34.7. Ioſh. 7.15. that they a…e all wicked. In the third place hee affirmes they ouerſlowed ſo farre, as without bluſhing to boaſt of their ſins. The word N…balah, which ſome tranſlate folly, hath oftentimes a larger ſignification among the Hebrewes: for it is taken for villanie, wickedneſſe, and frenſie. The Prophet therefore as I thinke, meant to ſay, that they are ſo giuen to iniquitie, that there need none other witnes to be takē againſt thē, then their own togues.

Yet for all this &c.] He againe repeates this ſentence, which indeed ought often to be repeated, becauſe it ſufficeth not to be once inſtructed how grieuous the iudgemēts of God are againſt the vngodlie, ſeeing we eaſily and quicklie forget them; and thereof it comes that we ſoone caſt off all care and feare. And b…ſides, a falſe opinion b…guiles and blindfolds vsus, which is, that after God hath chaſtiſed vsus only once, we think his power is ſpent. Wherfore as oft as God corrects vsus, it is good we hold vsus to this principle, namely, that by y^e firſt, God threatens vsus with a greater calamitie,The fi…ſt ſtroke God giues vsus … fore…unn…r of a g e…ter, vnl…ſſ… w… pr…uent the ſ…me …y timely repentance. See Leuit. 26 18.21.24.28. vnleſſe we repent betimes. And ſeeing the Lord …eiterateth this admonition ſo oft, let vsus learne thereby to ſet it alwaies before our eies; to wit, that the wrath of God is not yet appeaſed, although it ſeemes he hath ſharplie corrected mens iniquities. What are we to iudge then when hee giues vsus but a fillip and away? as at this day indeed we hauehave been afflicted; but what is it in regard of theſe extreme calamities wherewith this people were oppreſſed; and yet the Prophet threatneth that the Lord prepareth new rods for them? What will become of vsus then? Truelie the Lord will doe his office, and will alwaies bee like himſelfe. If this terror do not awaken vsus, our blockiſhneſſe is intollerable. I hauehave tranſlated the verbe To turne, in the time to come; to the end the ſenſe might bee the more cleere: for although he ſpeakes as of a thing paſt, yet notwithſtanding he threatens a cōtinual ſucceſſiō of puniſhments to y^e rebellious.

Verſ. 18. For*Or, vnbeliefe. wickedneſſe burneth as a fire; it deuoureth the briars and the thornes, and will kindle in the thicke places of the forrest: and they ſhall mount vp like the lifting vp of ſmoke.

THe Prophet taxeth the wicked, who make a trade of diſcharging themſelues of their faults to lay them vponupon God. For either they ſeeke ſtarting holes by perſwading themſelues that they are innocent, or they extenuate their ſinnes, if they be conuinced; as if God were too rigorous. And the truth is, that they will neuer confeſſe God to bee iuſt in correcting them, vnleſſe it bee by conſtraint: and albeit they dare not excuſe themſelues openly, yet they fret and grumble inwardly. The Prophet minding to repreſſe ſuch a ſtubburnnes, compares the calamities to a fire; but he addes, that the impietie of men is the wood and fewell which kindles Gods wrath: as if he ſhould ſay, They all of them cry out and complaine that the wrath of God burnes fiercely, and yet they conſider not in the meane while, that they kindle and enflame the ſame by their ſinnes, as with bellowes, and that theſe ſinnes doe adde new matter daily to this fire: yea euen they themſelues burne and conſume inwardly in the fire of their iniquities.

That which he ſaith of the briars and thornes, is as much as if hee had ſaid; that this flame ſhould ſpread it ſelfe throughout all the quarters of Iudea. Now he expreſſeth two things together; to wit, that the chaſtiſements of the wicked did proceede from the iudgement of God; and yet that the fault is wholly in the ſinners; to the end they might not mutter as if God had dealt cruelly with them. But his manner of ſpeaking hath an elegant degradation: for experience ſhewes, that when the fire is kindled in any low place, it increaſeth by little and little, and then ſpreads it ſelfe more and more, euen till it hath attained the top. Iſaiah ſhewes that in ſuch wiſe ſhall the wrath of God be; becauſe it ſhould not inuade the wicked at the very firſt, but ſhould kindle by little and little, ſo as at length it ſhould ouerſpread farre and wide. In the beginning, the Lord proceeds moderately: if he gaine nothing by touching and going, then he doubles his blowes. But if he ſee vsus altogether indurate, then hee ſets his wrath on fire,Chap. 33.11 Chap. 5.24. Pſal. 83.14. Chap. 40.24. & 41.2. & 47.14 vtterly to deſtroy and conſume vsus, euen as the fire burnes vp a thicke forreſt. Laſtly, as the other Prophets ſay; Wee ſhall finde our ſelues to be but ſtraw and ſtubble, when the wrath of God is once kindled.

Verſ. 19. By the wrath of the Lord of hosts ſhall the land be darkened, and the people ſhall be as the meate of the fire: no man ſhall ſpare his brother.

HAuing ſhewed that the cauſe of all euils proceeds from our ſelues, to whom they therefore ought to be imputed; hee teacheth by conſequence, that God reuengeth himſelfe iuſtly. For ſeeing men draw miſeries and calamities vponupon themſelues, God permits them not to eſcape his hands. Not that hee is inclined to crueltie, (for hee is louing and gentle) but becauſe he is iuſt, and cannot indure the wicked. Hee expreſſeth the vengeance of God by the ſimilitude of ſmoke and darkeneſſe, then which nothing is more heauie and dolefull; becauſe ſo fearefull a iudgement could not well be expreſſed, but vnderunder borrowed ſpeeches. Although it ſeemes hee alludes to the ſmoke whereof hee had ſpoken before. For when a fire is growne to ſuch greatneſſe, and burnes ſo on eueryevery ſide, the brightneſſe muſt needees be obſcured by the darkneſſe of the ſmoke.

No man ſhall ſpare his brother.] In this laſt particle, and in the verſe following, the Prophet deſcribes by what meanes the Lord will execute his wrath after it ſhall bee ſo inflamed. For though wee diſcerne no enemies which might aſtoniſh vsus, God can arme one of vsus againſt another to deſtroy our ſelues. As if he ſhould hauehave ſaid, that God will not be much to ſeeke in bringing his vengeance vponupon you which he hath threatned; becauſe although others ſhould let you alone, & not moleſt you, ye the can ouerthrow you euē by ciuill warres. Now it is an horrible thing and monſtrous to ſay, that none ſhould ſpare his brother: and that eueryevery one ſhall deuoure his fleſh. For a man neuer hated his owne fleſh: Epheſ. 5.19. But when God hath blinded vsus, what letteth that wee ſhould not deſtroy one another? And although this bee odious, yet it comes to paſſe eueryevery day. There is neither coniunction of blood,Gen. 1.27. & 9.6. nor of religion, nor of the image of God, which we all beare, that can hold vsus in, although euen the very heathen ſometimes deferred to do euill, being bound with nothing elſe but the common band of naturall ſocietie, becauſe they knew that the beaſts themſelues agree together, taking knowledge of one another, not exerciſing crueltie to any of their owne kinde: for one Wolfe will not eate another, neither one Beare another. It is much againſt nature then that men, from whom the name of humanitie proceeds, ſhould be ſo cruell, as to eate one an other; therein ſurpaſſing the rage of wilde beaſts. This euill then can not fall out but by reaſon that God hath blinded them, and giuen them vp vntounto a reprobate ſenſe: for when as men are in peace, they thinke themſelues free from all dangers, and feare nothing. But the Lord derides ſuch ſecuritie, and ſhewes, that he will execute his wrath vponupon them, euen by their owne hands, which he wil arme and prouoke againſt them.

Verſ. 20. And he ſhall ſnatch at the right hand, and be hungrie; and he ſhall eate on the left hand, and ſhall not be ſatisfied: eueryevery one ſhall eate the fleſh of his owne arme.

THis is a common ſpeech, To pull and hale on all ſides: and this phraſe ſets forth an inſatiable or cruell auarice. Alſo this deſire of ſnatching pricks men forwards vntounto crueltie. Now he expreſſeth their inſatiable deſire with greater vehemencie, in that being prouoked by a blinde crueltie, & poſſeſſed with more then a brutiſh furie, their teeth alſo ſhall be ſet on edge with no leſſe appetite to ſuck the blood of their brethren, then to eate the fleſh that is bought in the ſhambles. This circumſtance greatly aggrauates the ſharpnes of the vengeance,A ſigne of ſome fearfull puniſhment enſuing, whē brethren bite and teare one another. to wit, that the children of Abraham, and the holie poſteritie of the choſen people ſhould ouerflow into ſo horrible a rage. Let vsus remember then that it is a token of a fearefull puniſhment of God when brethren band themſelues one againſt an other, with a furious deſire or luſt to teare one another in pieces.

Verſ. 21. Manaſſeh Ephraim, and Ephraim Manaſſeh, and they both ſhall be againſt Iudah: yet for all this his wrath is not turned away, but his hand is ſtretched out ſtill.

THeſe two Tribes were ſpeciallie linked together, for beſides that they deſcended of one father Abraham; there was yet a neerer coniunction, in that they tooke their originall of one Patriarke Ioſeph, Gen. 41.50.Abrahams great grand-child. Now although they were ſo neere allied, yet notwithſtanding God ſhewes that he will cauſe them to hauehave ſuch conflicts together, that they ſhall deſtroy each other, euen as if they ſhould deuoure the fleſh of their owne arme; in regard whereof, they ſhould neede no forreine enemies. He addes alſo, that when Manaſſeh and Ephraim hauehave wearied themſelues in fight, both of them ſhall ioine together and ſet vponupon Iuda to deſtroy them alſo.

Yet his wrath.] If any man ſhall ponder in his mind what calamities Iſaiah hath ſet forth; he will, I doubt not, be aſtoniſhed, and wonder very much in himſelfe to ſee that he yet denounceth ſharper puniſhments then the former. But the Lord deales thus with the wicked, neuer ceaſing to afflict them, till he hath whollie ouerwhelmed and rooted them out, becauſe they hauing been often ſummoned to repentance hauehave refuſed, and ſtill refuſe to be reconciled vntounto him. We are not therefore to maruell if plagues after plagues be heaped vponupon them, as is alſo declared by Moſes, namely, that he wil yet ſend ſeuen times more puniſhments vponupon thoſe which would not come to repētance,Leuit. 26.18 21. leſt they ſhould imagin that after they had been chaſtiſed once or twiſe, all their puniſhments were then at an end. Now when he ſaith, that the hand of God is ſtretched forth ſtill, he meanes, that new rods are ſtill in making, which he hath in a readineſſe to ſmite them withall: for the Lords anger is not like to that of women; but his corrections and wrath go both together.

Commentary on Isaiah, Commentary on Isaiah · Chapter 9

p. 100THE IX. CHAPTER.

THE IX. CHAPTER.