Annotations Upon Isaiah, Chapter 32
CHAP. XXXII.
VERSE 1. BEhold, a king ſhall reign in righteouſneſs, &c.] It is not certain, whether this be a new Prophecy, diſtinct from that which went before, or whether rather it be not added as a farther ſupplement to that. Many Expoſitors hold, that primarily and literally Hezekiah is the King here intended; and that as he was a type of Chriſt. But with one conſent, all Chriſtian Expoſitors hold, it is Chriſt that is here principally and myſtically meant under the type of Hezekiah. Taking it to be a diſtinct Prophecy by it ſelf, I ſee not why it might not be prophecied in the days of Ahaz, purpoſely to comfort the people under his abominable tyranny, with a promiſe of a better King ſhortly to come; and that therefore this particle of admiration, Behold, was prefixed, it being a thing very remarkable, that the Son of ſuch a wicked Father, ſhould prove ſuch a good, juſt and gracious King. But if we do take it as prophecied, even when Hezekiah ſate already in the Throne, there is no incongruity in ſaying of him, Behold, a King ſhall reign in righteouſneſs, and his Princes in judgment, to wit, with reſpect to that far greater care which he and his Princes ſhould take to govern the People with all poſſible righteouſneſs and judgment, after the Lord had wrought that wonderful deliverance for them by the deſtruction of the Aſſyrian Army. But however, moſt exactly and clearly was this accompliſhed in the Lord Chriſt: Behold, a King ſhall reign in righteouſneſs; that is, he ſhall govern his people with perfect righteouſneſs; ſee the Notes, Chap. 11.5. Pſal. 45.6, 7. and 72.1, 2. and his Princes ſhall rule in judgment; that is, they that ſhall miniſter unto Chriſt in the Government of his Church, ſhall do it moſt juſtly, according to the Rule of the Goſpel. But ſee the Note alſo, Pſal. 45.16.
Ver. 2. And a man ſhall be as a hiding place from the wind, and a covert from the tempeſt, &c.] To wit, Hezekiah, that man before ſpoken of; or more indefinitely, Hezekiah and each one of his Princes, ſhall be as a place where one may cover himſelf from the violence of ſome rough wind, or as a haven where ſhips may be ſhelter'd from all damage in great ſtorms and tempeſts. The meaning is, that by the righteous and wiſe government of Hezekiah, and his Princes, the People ſhould be defended from all violence and oppreſſion; and that their government ſhould be as welcome and acceptable to the Subjects, as ſuch a hiding place is wont tribe to men in ſuch tempeſtuous times. Yea, this might be ſpoken with particular reſpect to the deſtruction of Sennacheribs army. For ſuch a hiding place was Hezekiah to the poor Jews in thoſe ſtormy days, when by his prayers he prevailed with God for the breaking of that army; and ſo Jeruſalem was ſecured, and the enemies were kept from making ſuch havock all the land over, as they had done in ſome parts of it. And ſo likewiſe the following words ſet forth how chearing and comforting, yea, how abundantly comfortable this government ſhould be unto them, as Rivers of water in a dry place, which do not only moiſten the parched ground, and make it pleaſant and fruitful, but alſo yield great refreſhing to the thirſty traveller; that is, the wronged and oppreſſed, who are wont earneſtly to thirſt to have Juſtice done them, ſhall be exceedingly joyed by the relief the Magiſtrate ſhall afford them; as the ſhadow of a great rock in a weary land, See the Note, Pſal. 63.1. It ſhall be as great a refreſhment to them, as it is to one that travelleth in the ſcorching heat of the Sun thorough a deſert, where there are no houſes or trees to ſhelter him, to get within the hollow cave of ſome great rock, or to ſtand under the ſhadow of it. But now this is principally meant of the man Chriſt: He is a hiding place by his merits, from the wrath of God, Satan, Sin, Death and Hell. And ſo likewiſe he ſhelters and ſafeguards his people in the windy days of affliction and perſecution, of outward troubles and inward temptations, from all dangers and evils, and diſcouraging fears and terrors: He is as rivers of water in a dry place, as the ſhadow of a great rock in a weary land; to wit, in that by his grace he cools and ſuppreſſeth the diſtempered heats of all ſinful paſſions and corruptions in them and refreſh their ſcorched conſciences with the promiſes of the Goſpel, and the comforts of his Spirit.
Ver. 3. And the eyes of them that ſee, ſhall not be dim; and the ears of them that hear, ſhall hearken.] That is, they ſhall not be ſpiritually blind and deaf to the hearing of Gods word, as they were before; ſee the Note, Chap. 29.18. (for this is now oppoſed to the judgment before threatned, concerning the blinding their eyes, and deafning their ears, Chap. 6.9, 10.) And this, I conceive, is principally meant of the enlightning of mind, and teachable frame of Spirit, which Chriſt would work in his people in the days of the Goſpel.
Ver. 4. The heart alſo of the raſh ſhall underſtand knowledg, &c.] That is, They that were heady and raſh (as all fooliſh and unregenerate perſons are, doing inconſiderately whatever their own carnal hearts, or others, as fooliſh as themſelves, ſhall ſuggeſt to them, without ever adviſing, whether it be good or evil, ſafe or perillous), ſhall become underſtanding, prudent and diſcreet perſons. Though none are more hard to be taught than ſuch giddy-headed and raſh perſons, yet even they ſhall learn to be ſerious and well adviſed in all their ways. So that here again, the knowing and underſtanding heart now promiſed, is oppoſed to the fat and ſtupid heart before threatned, Chap. 6.10. Yea, and obſervable it is, that the knowledg here promiſed, is aſcribed to the heart: The heart alſo of the raſh ſhall underſtand knowledg. The knowledg and underſtanding of the natural man, is only in his mind and head; but that which is here promiſed, is ſuch as ſhall be accompanied with the fear and love of God, and other holy affections wrought in the heart.
And the tongue of the ſtammerers ſhall be ready to ſpeak plainly.] Or elegantly, as it is in the margin: That is, They that before were able to ſpeak of the things of God, and the truths of his Word but weakly, and as it were, ſtammeringly and doubtingly, ſhall be then able to ſpeak of them plainly, and fully, and excellently, and withal ſincerely; as when they confeſs their ſins, they ſhall do it freely and fully; and when they make profeſſion of their faith, they ſhall do it clearly and plainly, &c.
Ver. 5. The vile perſon ſhall be no more called liberal, &c.] That is, The vicious worthleſs man, or the baſe ſordid miſer; which agreeth beſt with that which followeth: nor the churl ſaid to be bountiful. The meaning, as many think, is, that in the better part of Hezekiah's Reign (to wit, when God had delivered Jeruſalem from that dangerous invaſion of the Aſſyrians, and himſelf from a very dangerous ſickneſs), there ſhould be ſuch a reformation in the land, that ſuch wicked wretches, and covetous churls, ſhould neither 1. be ſoothed up by falſe Prophets in their vile ways, as they had been: Nor 2. be admired, applauded and extolled by the people, as very good men, and liberal, bountiful men, when it was done meerly out of fear or flattrery, becauſe they were rich or great in the world: Or 3. much leſs be advanced to, or continued in places of Honour and Magiſtracy, as it had been in the days of Ahaz; of whom it may be ſome had continued too in their places, during the former and more unſetled time of Hezekiah's Reign. And the ground of this laſt is, that amongſt the Jews, Princes and men in high places, had uſually theſe Titles of Honour given them, liberal and bountiful, and benefactors, as we find it, Luke 22.25. The Kings of the Gentiles exerciſe lordſhip over them; and they that exerciſe authority upon them, are called benefactors: whence it is, that the word in the Hebrew, here tranſlated liberal, is often in the Old Teſtament uſed for Princes, as Prov. 17.7. and Mal. 1.8. But now underſtanding this, as we muſt, myſtically, of the days of the Goſpel, then the meaning ſeems to be, either as before, that in thoſe days men ſhall be eſteemed as they are: Vice ſhall not be counted Vertue, nor vicious men be admired and advanced: Or rather, that Chriſt by the Goſpel ſhould ſo clearly diſcover what is good and what is evil; and ſo powerfully convince the conſciences of men, that the fair ſhews and pretences of wicked men ſhould not ſerve their turn; and that the godly being in eſteem, ſhould have the more liberty and power to reſtrain the petulancy of ungodly men.
Ver. 6. For the vile perſon ſhall ſpeak villany, &c.] In this and the following verſe, a Reaſon is given of that in the foregoing verſe, to wit, why vile wickked perſons, or baſe covetous churls, ſhould not be admired or extolled as liberal bountiful men by the people; or ſhould not be in places of Dignity, and Power, and Authority (eſpecially (ſay ſome) when the Goſpel-light ſhould come to make a clear diſcovery of men); namely, becauſe ſuch perſons would, both by word and deed, make it apparent what they were; no way fit to be ſo admired, or ſo advanced. For the vile perſon will ſpeak villany; that is, his tongue will vent the wickedneſs and villany that is in his heart: and his heart will work iniquity; that is, in his heart he will be ſtill plotting and contriving wickedneſs and miſchief; to practice hypocriſie; that is, even to cover over his wicked practices with fair pretences of Religion and Juſtice, which makes his wickedneſs the more abominable: and to utter error againſt the Lord; that is, to pronounce unjuſt ſentences in judgment, or to ſay any thing to cauſe them to be pronounced contrary to the law and command of God. (This, I conceive, is the meaning of this expreſſion. For though thereby might be meant alſo, all his blaſphemous and Atheiſtical ſpeeches againſt God and his Providence, his flouting at Gods Word, and Worſhip, and Prophets, all Religion and Piety, and all prophane ſpeeches, as are with ſuch men; yet I rather think that particular before mentioned is here, at leaſt, principally intended, becauſe this ſuits beſt with that which went before, and that which follows after): to make empty the ſoul of the hungry; and he will cauſe the drink of the thirſty to fail; that is, to oppreſs the pooreſt amongſt the people, and to bereave them of thoſe things wherewith their lives ſhould be ſuſtained. Some, I know, do underſtand thoſe words, and to utter error againſt the Lord, of the wicked mans ſpreading falſe Doctrines amongſt the people, whereby they are led into error: and accordingly they alſo expound the following words; to make empty the ſoul of the hungry, &c. of his with-holding the Doctrine of Life and Salvation from the people, that ſpiritual nouriſhment wherewith their hungry and thirſty ſouls ſhould have been refreſhed. But this is not the uſual ſin of the vile perſon, and the churl, of whom the Prophet is here ſpeaking,
Ver. 7. The inſtruments alſo of the Churl are evil, &c.] That is, ſay ſome, All thoſe he imploys as his inſtruments for the effecting of his wicked practiſes, his Servants and Miniſters, are as baſe and vile likewiſe as he is: he makes uſe of no other but ſuch as himſelf is; Or rather, all the tricks and artificial devices and means he uſeth to effect his deſigns, are ſtark naught; for ſo this ſeems to be explained in the following words, he deviſeth wicked devices to deſtroy the poor with lying words; that is, By falſe Informations and Witneſſes, or by unjuſt Cenſures, proceedings wherein Juſtice is pretended, when nothing but injuſtice and oppreſſion is intended; even when the needy ſpeaketh right, that is, When his cauſe is juſt, and he deſireth and pleadeth nothing in his defence but what is moſt equal and juſt. Indeed this laſt clauſe may be read as it is in the Margin, when he ſpeaketh againſt the poor in judgment; and then the meaning is, That the Churl will not ſtick to deſtroy the poor with lying words, even when the poor man ſtands before Judgment ſeat, which ſhould be a Sanctuary for innocent perſons.
Ver. 8. But the liberal deviſeth liberal things, &c.] That is, The charitable man is continually ſtudying and contriving how to do good bountifully; for this is added in oppoſition of what was ſaid before of the covetous Churl, See the Notes before, ver. 5, 6, 7. Indeed ſome would have it underſtood of ſuch a Prince as really deſerveth the title of bountiful and liberal. But it is clear, that our Tranſlators did intend it of all liberal perſons in general; and by liberal things ſhall he ſtand, or, be eſtabliſhed, that is, The more liberal he is, the ſurer he ſhall ſtand, the more firmly he ſhall be ſetled in a proſperous condition.
Ver. 9. Riſe up, ye Women that are at eaſe, &c.] Having in the foregoing part of the Chapter promiſed a time of mercy and deliverance to the faithful, here the Prophet returns again to threaten the Jews with thoſe grievous Calamities that ſhould come upon them, before thoſe comfortable times ſhould come, of which he had now ſpoken, Riſe up, ye Women that are at eaſe, hear my voice ye careleſs Daughters, &c. Some by the Women here ſpoken to, underſtand the Cities of Judea; and by the Daughters, the Villages belonging to thoſe Cities. But I ſee not why it ſhould not be underſtood literally of the Women amongſt the Jews, and thoſe eſpecially that living in great plenty, idleneſs and luxury, were moſt void of all care and fear; for to theſe the Prophet might purpoſely addreſs his ſpeech; 1. Becauſe ſuch are apt to live moſt at eaſe, and to be moſt ſecure. 2ly. Becauſe Women are moſt likely to be affrighted with the prediction of approaching Calamities, and would be moſt unable to bear what in ſuch times they were like to endure. And 3ly. eſpecially to imply, the greatneſs of the vengeance that was coming upon them, wherein the very Women ſhould not be ſpared; no, the greateſt or richeſt of them, though beſt provided to make an eſcape, ſhould be able to get out of the enemies hands, but ſhould ſuffer with the common ſort. As for that expreſſion, Riſe up ye Women that are at eaſe, it is uſed to imply, either 1. with what great attention and reverence it was fit they ſhould hearken to what he would ſay to them, as being of matters of great concernment, and given him in charge by the Lord their God, See the Note, Numb. 23.18. Or, 2ly. the folly of their ſecurity in a time of ſo great danger. It was no time for them to ſit ſtill; as fearleſs and careleſs as they were, it would not belong ere God would rouze them up.
Ver. 10. Many days and years ſhall ye be troubled, ye careleſs Women, &c.] That is, ye that are now ſo careleſs and fearleſs, ſhall then be piteouſly troubled. And becauſe it is ſaid of the Judgment here threatned, that it ſhould continue a long time (many days and years) therefore many Expoſitors hold, That a long ſucceſſion of ſeveral calamities is here intended; and ſo that it muſt not be reſtrained only to Sennacheribs invading of Judea, and blocking up Jeruſalem, but muſt be extended to the deſtruction of Jeruſalem by Nebuchadnezzar, and the ſeventy years of the Babylonian Captivity, yea, to the utter deſolation that was afterwards brought upon this land and people by the Romans. And indeed ſome of the following paſſages muſt neceſſarily be underſtood in this large extent, for the vintage ſhall fail, the gathering ſhall not come; to wit, Either becauſe of the havock the enemy ſhould make in their Country, or becauſe it ſhould afterward lye deſolate and untilled, and without inhabitants; See the Notes, Exod. 23.16. and Levit. 26.34.
Ver. 11. Tremble ye women that are at eaſe, be troubled ye careleſs ones, &c.] As if he had ſaid, As fearleſs as ye are now, ye ſhall be troubled and tremble; Strip ye, and make ye bare, and gird ſackcloth upon your loyns; that is, put off your ordinary attire, and clothe your ſelves with ſackcloth, as mourners uſe to do: yet this laſt clauſe may be intended as by way of foretelling how they ſhould be uſed by their enemies, when they prevailed over them.
Ver. 12. They ſhall lament for the teats, &c.] That is, Becauſe the Womens breaſts (and ſome would extend it alſo to kine and ſheep) were dried up for want of food, and ſo they wanted milk for their little ones. And ſo indeed it was, when Jeruſalem was beſieged by the Babylonians, Lam. 4.3, 4. Even the Sea-monſters draw out the breaſt, they give ſuck to their young ones; the daughter of my people is become cruel, like the Oſtriches in the wilderneſs. The tongue of the ſucking child cleaveth to the roof of his mouth for thirſt, &c. But yet very many Expoſitors by the teats here, do underſtand their fields and vineyards, the two breaſts which did continually yield plenty of nouriſhment to the inhabitants; and thus, ſay they, the Prophet explains himſelf in the following words, for the pleaſant fields, for the fruitful vine. But this may be added, as a further cauſe of their ſorrow, to wit, That they ſhould mourn, as for the drineſs of their breaſts, ſo alſo for the want of the fruit of their Fields and Vineyards.
Ver. 13. Upon the land of my people ſhall come up thorns and briars, &c.] The Expreſſion here uſed, ſeems to intend, That the land of Judea ſhould be wholly overgrown with briars and thorns, See the Notes Chap. 7.23, 24▪ and that, notwithſtanding it was the land which God had appointed to be the inheritance of his peculiar people; ſo that there was no cauſe upon that account to flatter themſelves that it ſhould not be ſo; yea upon all the houſes of joy in the joyous City; that is, even in thoſe places where thoſe gallant houſes ſtand in the City of Jeruſalem (ſee the Note, Chap. 22.2.) where there is nothing now, but pleaſure, and mirth, and great jolity, ſhall briars and thorns grow up, the houſes themſelves being burnt down by the enemy. And indeed ſome read this laſt clauſe ſo, burning upon all the houſes of joy in the joyous City; which how it was accompliſhed when Jeruſalem was taken by the Babylonians, we may …ead 2 King. 25.9.
Ver. 14. Becauſe the palaces ſhall be forſaken, &c.] That is, The ſtately houſes of their Kings, Princes, and other great men; the multitude of the City ſhall be left, that is, ſay ſome, They ſhall be left without a King or other Princes to defend them. But there is rather here an inverſion of words, the multitude of the City ſhall be left, for the City ſhall be left of its multitude, according to that ſad complaint, Lam. 1.1. How doth the City ſit ſolitary that was full of people! See the Notes alſo, Chap. 6.11, 12. The forts and towers, (or the clifts and watch-towers) of which ſee the Note 2 Chron. 27.3. ſhall be for dens for ever, that is, For a long time, as indeed during the Babylonian Captivity it was ſo for ſeventy years; a joy of wild aſſes, See the Note, Chap. 13.21. a paſture of flocks, ſee Chap. 17.2.
Ver. 15. Until the Spirit, &c.] By affixing this period to the deſolation before threatned, the Prophet returns again to the comforting of his faithful Servants. This deſolation ſhall be in the land of Judah, ſaith he, until the Spirit be poured upon us from on high, that is, Until God from heaven do by his quickning Spirit, abundantly poured forth upon us, reſtore his people to a comfortable and flouriſhing eſtate and condition. And this ſeems to import, 1. That whereas they were in as hopeleſs a condition, as ſo many dead men (as it is ſaid of them, Lam. 3.6. He hath ſet me in dark places, as they that be dead of old) God would breathe a ſpirit of life into them, and quicken them again; which is that Ezekiel foretold in his Prophecy, Chap. 37. concerning the Reſurrection of the dead and dry bones. 2ly. That whereas they were like trees or plants that ſeem in winter to be quite dead, God would make them alive again, and cauſe all things to be with them in a flouriſhing condition again, as it is with the Creatures, Pſa. 104.30. Thou ſendeſt forth thy Spirit, they are created, and thou reneweſt the face of the earth; concerning which, ſee the Note there. And 3ly. That whereas they were ſpiritually dead in ſin, God would by his ſpirit of Grace revive and quicken them, and make them a holy people: So that as the deſolation before threatned may be underſtood to have been accompliſhed gradually at ſeveral times; (See the Note before) ſo this period ſet for the reviving of them again by the pouring forth of the ſpirit upon them from on high, may be underſtood likewiſe of ſeveral times; as 1. partly of the reviving and the reformation of the ſtate of Judea in Hezekiahs days, after God had ſo wonderfully deſtroyed Sennacheribs Army. Or, 2ly. more fully and clearly of that ſtrange quickning and reviving of the Jewiſh State, when that people were ſet free out of Babylon, and coming home again to their own Country, Jeruſalem was rebuilt and reinhabited with multitudes of people as in former times: Or, 3ly▪ and principally, of the glorious change that was wrought in the Church in the days of the Goſpel, when God did ſo abundantly pour forth of his Spirit, firſt upon the Apoſtles, and afterwards upon the whole body of his people that embraced the faith of Chriſt according to that promiſe, Joel 2.28. And it ſhall come to paſs afterward, that I will pour out my ſpirit upon all fleſh, &c. whereupon the Church did ſpring up and flouriſh again after an unuſual and unwonted manner. As for that which is mentioned in the following words, as the effect of this pouring forth of Gods Spirit upon them; and the wilderneſs be a fruitful field, and the fruitful field be counted for a foreſt, See the Note Chap. 29.17. underſtanding it of Goſpel-times, the meaning ſeems to be, That after that plentiful effuſion of Gods Spirit upon his people, thoſe that were before as a barren wilderneſs, ſhall become fruitful; and they that before had ſome beginnings of Grace wrought in them, ſhould bring forth fruits in ſuch abundance, that their former life ſhould ſeem but as a wilderneſs, where no fruits were.
Ver. 16. Then judgment ſhall dwell in the wilderneſs, and righteouſneſs remain in the fruitful field.] That is, Juſtice ſhall be duly executed, and men ſhall carry themſelves juſtly towards thoſe with whom they converſe (which alſo implies the true fear of God) all the land over; ſee the Note, Chap. 29.17. But if we will take it as ſpoken myſtically concerning the days of the Goſpel, then the meaning ſeems to be, that both amongſt the Gentiles, that were as a barren wilderneſs, and among the Jews that had been for many years his peculiar fruitful field, where he was only known and worſhipped, when they were gathered into the Church of Chriſt, both the righteouſneſs of faith and the righteouſneſs of works ſhould be continually found.
Ver. 17. And the work of righteouſneſs ſhall be peace; and the effect of righteouſneſs, quietneſs and aſſurance for ever.] That is, The fruit of this righteouſneſs amongſt Gods people, ſhall be all manner of peace (inward and outward, with God and with men, as far as is good for them), and ſo withal a quiet recumbency upon God, in the aſſurance of his love and provident care over them; and that not for ſome little while only, as it is with the peace of the wicked, but conſtantly and for ever; ſee the Notes, Chap. 26.3, 4. Pſal. 72.2, 3. and 119.165.
Ver. 18. And my people ſhall dwell in a peaceable habitation, and in ſure dwellings, and in quiet reſting places.] That is, By reaſon of Gods protection, they ſhall dwell ſafely and without fear wherever they are: ſee the Note, Prov. 1.33.
Ver. 19. When it ſhall hail, coming down on the foreſt, &c.] This, according to our Tranſlation, muſt be referred to that which was ſaid in the two foregoing verſes, to wit, thus, that Gods people ſhould enjoy that peace and ſafety there promiſed, even when it ſhall hail, coming down on the foreſt; that is, when the judgments of God ſhall be poured forth upon the Heathens, or the wicked of the world round about them, that were as a wild and fruitleſs foreſt. But yet, they that underſtand the foregoing promiſes of the peace and quietneſs of ſpirit which Chriſtians ſhould enjoy in the days of the Goſpel, do accordingly alſo underſtand this, when it ſhall hail, coming down on the foreſt, either of a ſtorm of divine wrath, that ſhould then fall upon the Nation of the Jews, who had been Gods fruitful field, but were then become a foreſt: Or elſe myſtically, that whilſt true Believers enjoyed ſuch wonderful peace, the Goſpel ſhould pour forth a ſtorm of dreadful terrors and vengeance upon the conſciences of thoſe to whom it ſhould prove a ſavour of death unto death, 2 Cor. 10.4, 5, 6. As for the next clauſe, If we read it, as it is in the margin, and the city ſhall be utterly abaſed, then the intendment of it muſt be the ſame with that which went before; to wit, either that Gods people ſhould be ſafe and fearleſs, when the Cities of Gods and his peoples enemies, or Babylon in particular, ſhould be utterly ruined; ſee the Note, Chap. 26.5. or that the Church of Chriſt ſhould enjoy the peace promiſed them, when other places ſhould be like Cities levelled with the ground. But if we read it, as it is in our Bibles, and the city ſhall be low in a low place, the words ſeem to be added as a farther illuſtration of the ſafety and peace of Gods people; namely, that they ſhould not need to build their Cities on high and ſteep places, as men uſe to do, that they may be made the more defenſible, becauſe even in thoſe Cities that were in Plains and Valleys, and ſeemed to lye moſt open to invaſion, they ſhould be, through Gods protection, ſafe and without all fear of danger.
Ver. 20. Bleſſed are ye that ſow beſide all waters, &c.] This may be underſtood, 1. literally, as ſpoken by way of admiring the great plenty wherewith the Prophet foreſaw God would bleſs the land of Judah, after thoſe times of peace, of which he had now prophecied: Bleſſed are ye that ſow beſide all waters: As if he ſhould have ſaid, Happy ſhall they be that ſhall live to ſee that day, when your land, that was waſted by the Aſſyrians, or that lay over-grown with briars and thorns, during the Babylonian Captivity, ſhall be ſo fruitful, that it ſhall yield as rich Crops to thoſe that ſow their ſeed therein, as thoſe grounds uſually do, that lye by great Rivers, or are any way beſt watered; that ſend forth thither the feet of the ox and the aſs, to wit, to till, and plow, and harrow the Grounds; and ſo to fit them for the ſowing of ſeed in them, or to tread out their Corn, after it is reaped, with the feet of thoſe Cattel: Or the meaning may be, that their land ſhould yield them ſuch plenty of Corn, that they ſhould not need to ſpare it to grow up for Harveſt; but ſhould turn out their Cattel to …eed in their Corn-fields, as in their Paſture-grounds; or at leaſt, that they ſhould put in their Cattel to crop it for a time, becauſe it ſhould grow up ſo exceeding rank. But 2. It may be underſtood myſtically, as ſpoken with reſpect to Goſpel-times: Bleſſed are ye that ſow beſide all waters, that ſend forth thither the feet of the ox and the aſs: that is, Bleſſed ſhall they be, that ſhall in thoſe days be ſent forth to ſow the ſeed of the Goſpel; and that becauſe they ſhall, to their great joy, find the hearts of the people, where their ſeed is ſown, to be as fat and well watered ground, that ſhall bring forth fruit abundantly. Some indeed, by ſowing beſide all waters, do underſtand, ſowing the ſeed of the Goſpel among all Nations. But I conceive it is only the fruitfulneſs of the ſoil that is implied by that expreſſion.