things are hudled together by the hand of fortune but it is our parts to looke higher to wit that the Lord rewards the wicked according to their vvickednesse so as in the end they shall feele by the effects that he wil not suffer the wrongs to goe vnrecompenced which they haue done to the innocents The euents of things haue confirmed the truth of this prophecie The euents of things haue confirmed the truth of this prophecie for soone after the Caldeans subdued Niniuie who by this meanes lost their Monarchie yea and in few yeares it was raced and brought into obliuion that she might lose her name Now in respect that Babylon which succeeded it was no lesse replenished with robberies the Prophet doth rightlie affirme that other robbers shall destroy it and the Monarchie being subdued they shall pill and take to themselues that which the Chaldeans had purloined from others Vers 2. O Lord haue mercie vpon vs we haue waited for thee be thou which wast their arme in the morning our help also in the time of trouble THe Prophet addes this sentence to shew the faithfull whereunto they should haue their refuge in such distresses yea euen then when there seemed to be no hope of saluation to wit vnto prayers beseeching God that these promises might take effect when they should be in the greatest miserie and the enemies power at the highest to oppresse them We haue neede to obserue this order diligentlie for the Prophet hath no sooner propounded these promises vnto them Gods promises should forthwith kindle in vs an ardent affection of prayer but he forthwith exhorts them vnto prayer Yea suddenlie breaking off his speech he comes abruptlie as it were vnto inuocation for he saw how hard a thing it was for the Iewes who were in such miserie to ouercome that feare wherewith they were almost ouerwhelmed It is not to be doubted but the Lord hastens to performe the promises which he hath made to his children yet for a while he deferres to do it that he might thereby exercise our patience But if it come once to vvaiting no constancie nor perseuerance at all is to be found in vs for our hearts are by and by danted and broken in sunder Is it not needfull then to haue our recourse vnto prayers for therby are our spirits cheered and fortified when we cast our eye vpon the Lord by whose only direction we get out of all the agonies and anguishes which presse vs yet let vs patientlie vvait in assured hope for that which he hath promised for our God is a faithfull God Deut. 7.9 he neither will nor can deceiue vs. Our Prophet further admonisheth the Iewes not only to consider in generall the iudgement of God against the Assyrians but also to behold therein his fatherlie loue towards his chosen people as if he should say the Assyrians shall be spoiled in deed God iudgeth the enemies of his church not only to recompence the wrongs and cruelties they haue done her into their own bosoms but also to manifest the care he hath of her saluation yet not so much to receiue the iust reward of their couetousnes and crueltie as that God thereby meanes to shew what care he hath for the saluation of his Church Moreouer when he exhorts them to cry for mercie therein he sets forth our miserie Then to the end the faithful might incourage themselues in seeking to obteine fauor they testifie that they vvaited vpon this God on whom they called For in deed our prayers are vaine and friuolous vnlesse they be grounded on this principle Let thy mercie ô Lord be vpon vs saith Dauid as vve haue trusted in thee Psal 33.22 For it were presumption otherwise to presse into the presence of God if he gaue vs not entrance by his call who as he for his part graciouslie inuites vs to come vnto him so must we on the other side be readie to yeeld our selues obedient to his word as oft as we approch neere vnto him Next of all patience must be ioined with faith without which we be vnworthie to be heard because wee call not vpon God with confidence Now faith only is the mother of prayer The promises begets faith faith brings forth prayer Psal 50.15 Patience must vnderprop faith and prayer Faith the mother of prayer as the Scripture often testifies in many places without which what remaines but hypocrisie a vice most detestable before God aboue all others Hence it also appeares that Christianitie is banished out of the whole kingdome of Poperie for if Gods chiefest seruice consist in prayer and they know not what true prayer is Papists know not what true prayer is because they will haue men continuallie to doubt and accuse the faith of the Saints of presumption how can their seruice be acceptable vnto God Can that be a lawfull prayer which is made in doubting and without resting assuredly vpon Gods promises Those great Rabbins which will be called Doctors of Diuinitie forsooth are they not more simple in this matter then little children Certainely our children vnderstand what prayer is better then they and haue more godly affection Wee may also learne from this text that faith is proued by afflictions Faith is proued by afflictions and the true triall of it consists in a constant vndergoing of all dangers and assaults and in resting securely vpon the word and promise of God For thus we make it manifest that we haue truly beleeued As touching that which followes Thou vvhich vvast their armes c. Others translate as if it were a continued prayer Be thou our arme in the morning and our help in the time of trouble And whereas the faithfull speake in the third person they take it for a change much vsed among the Hebrues But I thinke the Prophet hath another meaning that is rather to set forth the ardent desire which is conceiued from the consideration of former benefits And therefore me thinks these words arme of the morning are fitlie added in which must be supplied Thou vvhich vvast and so the faithfull set before them the fauours which God bestowed vpon their fathers As if he should say Lord See Psal 22.4.5 thou hast heard our fathers prayers and vvhen they cried vnto thee thou gauest them help Be thou now our succor and saluation in our afflictions Arme and Saluation differ in this that arme is taken for the power which the Lord shewed in defending his Church before it was afflicted and saluation for the deliuerance thereof when she seemed vtterlie wasted He records the benefits then which the Lord had done to the fathers that he might moue him to bestow the like fauor vpon their children as if he should say Lord thou hast heretofore turned away the euils vvhich vvere readie to seaze vpon thy Church and by thy fauor she florished and prospered vvhen she vvas in trouble thou deliueredst her canst thou now do lesse for our sakes
the Lord God of hostes send among his fat men leannes and vnder his glory shall he kindle a burning like the burning of fire HE goes on still with the former doctrine signifying that God will shew the Assyrian how hee hath lifted vp himselfe too too much and that hee will bring that his arrogancy downe to the ground wherein he foolishly pleased himselfe For in as much as hee put his trust in his forces and in the multitude of his munition Isaiah declares that God will take all this away from him and this vnder the similitude of fat and leane For by this word fat hee signifies as well riches as strength of warre and by the word leane the want and neede of these things wherein the Assyrian trusted too much as if he should say The Lord will cause all the fat and well fed things of the Assyrian to waxe leane It is no new thing to compare prosperitie vnto fatnesse for euen as horses that are ouermuch pampered become proud so as they are readie to cast their rider or wince and fling with their heeles if any offer to come neere them so abundance makes men become wild and cruell insomuch that a man cannot master them but by bringing downe their flesh The other similitude is yet more proper to wit that the fire shall be kindled vnder his glorie for his meaning is that by how much the more his felicitie increased the hotter should the flame bee which should consume it And therein also he shewes that the Assyrian shall be vtterly brought to nothing euen as if one should plucke vp a tree by the rootes or should race an house to the very foundation For if a man should onely loppe off the branches of a tree it would easilie bring forth other branches or if the roofe of an house were onely burned all the other parts would remaine safe and sound He leaueth nothing then to the Assyrian but affirmes that hee shall be vtterly consumed By this word As or like which imports a similitude hee fitly shewes that the flame shall bee such that it shall consume all the glorie of the Assyrian Vers 17. And the light of Israel shall be in fire and his holy one shall be as a flame the which shall burne and consume his briars and thornes all in one day HE makes an elegant allusion to this burning wherewith he had threatned the Assyrians For there are two things in fire to wit light and heate and as God consumeth his enemies by his heate so he also inlighteneth his faithfull ones with his light Now it is well enough knowne that God is sometime called deuouring fire in one place Deut. 4.24 Heb. 12.29 Chap. 60.20 Mich. 7.8 and light in an other as Psal 36.9 in diuers respects because the power which he sheweth towards the faithfull is not like vnto that which he manifests against the vnfaithfull In a word he so threatens the Assyrians with destruction that therewithall he comforts the faithfull and that two waies first because they shall see that God will be reuenged vpon the iniuries done vnto them in the second place being gladded with his light they shall receiue new strength and life He plaineâ—y without any figure sheweth what this light is when he addeth his holy one so as there needs no long exposition to wit that he wil defend and keepe this people whom he hath elect and chosen to himselfe as his owne from amongst other nations He saith then that the fauor of God which shines vpon Israel shall be as a fire to deuoure the enemies at the last In a day that is to say it shall burne with a sudden fire For he signifies a fearefull and vnaccustomed burning which we commonlie see to befall the wicked euen then when they thinke themselues safest and furthest off from danger To concude he shewes that all the forces which they shall oppose shall be as Tow which being once set on fire shall quicklie come to nothing Vers 18. And the glorie of his forrest shall come to an end with his fruitfull territorie from the soule to the flesh and shall be broken as the breaking of a standard HE continueth still the same similitude of burning and declareth that the fire shall as well consume the high things as the low and shall leaue nothing found for it may fall out that the fire will seaze vpon the top of a place and in the meane while it shall leaue the botome vntouched The word Carmel which is put here is not a proper name as I thinke but is rather to be taken for a fat and fruitfull territorie and there would also be some absurditie in it to say that Mount Carmel was in the land of Assyria The sense therefore is that not only the ruin of the forrests of Assyria drawes neere but also that the graine or corne shall be consumed by the same fire because it shall not only run vpon the vpper parts of the land but shall pearce downe euen into the bottoms He addes also another similitude taken from man Euen as a man is composed of body and soule so also his diseases shall seaze vpon him one by one till euery part be smitten For it often falles out that the body will be sick and impotent and the spirit will be sound and so on the contrarie but when both together are smitten it is very dangerous By this similitude then he threatens that nothing shall remaine in good plight to the Assyrians who are now destinate to destruction because they shall perish both soule and flesh not that mens soules are mortall but because God will openly shew his vengeance vpon them Surely this is very terrible for the end of corrections are that the soule might be saued although the bodie should perish 1. Cor. 5.5 but when the spirit also is destroied with the dodie can we imagine any thing more miserable For the flame onelie toucheth the faithfull but consumes them not as it doth the vnfaithfull in whom it findes nothing but fewell fit for the fire As the breaking of a standard There are here a meeting together in the Hebrew words which cannot be expressed in another language But it is the same thing which he hath set before vs in his other similies to wit an extreame discomfiture for when the standard is beaten downe the whole armie is put to flight For when ensignes are taken then there is the greater bloodshed As when the Historiographers mention any great slaughter they say that the standards are taken Now the Prophet threatens not the Assyrians thus in fauour towards them that they being admonished might profit thereby and be touched with true repentance but it was to comfort the faithfull to the end they should not thinke the Assyrian should escape vnpunished when he had exercised his cruelties against the people of God as also lest they should imagine that the Lord had forgotten his promise or that he was not able to bring
dangerous nor deadly enemies then those that haue been nourished and maintained in her owne lappe I answere Ans that the Prophet heere comprehends the whole Kingdome of Iesus Christ and not one age or generation For in this life wee doe but onely taste the first fruits as it were of this Kingdome Moreouer although the Church be vexed with enemies as well strangers as domesticall yet euen in the midst of them God ceaseth not to preserue and maintaine it and thus in the end ouerturnes all his enemies Also this prophecie properly appertaines to the true and lawfull children of Abraham whom the Lord daily purgeth by afflictions and banishments causing them by this meanes to forget all ambition and enuie for we shall not vsually find desire of vaine glorie amongst them who haue been meekened and instructed in the schoole of Christ Thus then that which Isaiah heere promiseth hath alreadie beene fulfilled in some part and is accomplished euery day But we must goe on still in these exercises and haue fightings daily as well within as without vntill wee obtaine that eternall peace which wee shâ—ll inioy heereafter with all felicitie in the Kingdome of God Vers 14. But they shall flee vpon the shoulders of the Philistims toward the west they shall spoile them of the East together Edom and Moab shall be the stretching out of their hands and the children of Ammon in their obedience HIs meaning is that the Lord will also assist his people by another means to wit that he will triumph ouer his enemies subdue them vnder his power For as he hath hitherto spoken of the safetie of the Church so now also he declares that shee shall obtaine victorie ouer her enemies Now hee makes mention of the nations against whom the Iewes had continuall warres the Philistims assailed and molested them on the one side on the other side they had the Ammonites and Moabites by whom they were conioyned both by consanguinitie and neighbourhood And on the other side were the Idumeans who were not withheld by any neerenesse of kinred whatsoeuer Gen. 36.1.8.9 from being the sworne enemies of the Iewes they came of Esau the brother of Iacob the remembrance whereof ought to haue turned them from all hatred and rancour The Church ouercomes by suffering And therefore the Lord promiseth to his Church that although she should haue enemies that yet notwithstanding by suffering vnder them shee shall conquer and bring them vnder in the end The stretching forth of the hands signifies the domination which the Church shall obtaine ouer her enemies for ordinarily the hand signifies power and the Hebrues vse the phrase To stretch out the hand to subdue this or that So as it is said in the Psalme I will set his hand in the sea and his right hand in the floods Psal 89.26 To stretch out the hand then signifies power to rule and gouerne and contrariwise he also addes the obedience which the enemies shall yeeld vnto her The Iewes who dreame of an earthlie kingdome and Messiah interpret all these things carnallie and draw them to I wot not what outward power whereas they should rather be esteemed according to the state and condition of Christes kingdome True it is that the effect of this prophesie was seene to be fulfilled in some part when the Lord brought back the Iewes from captiuitie at which time he raised them vp into a good estate in despite of all their neigbour enemies but the faithfull were to expect a more excellent victorie which in the end they obteined by the preaching of the Gospel For albeit we must fight continuallie vnder the crosse yet we ouercome our enemies notwithstanding first when being deliuered from vnder the tyrannie of the diuell vnbeleeuers we are called and maintained in freedome by Iesus Christ that the flesh with all his lusts may be brought vnder secondly when by meanes hereof we liue to him Luk. 21.19 and possesse our soules in patience quietly with a meeke spirit bearing whatsoeuer befalles vs. We also heape coles of fire vpon the heads of our enemies Rom. 12.20 and by this meanes likewise we obteine victorie ouer them and ouer all their iniuries and reproches vnder which it seemes we are subiect Vers 15. The Lord also shall vtterlie destroy the tongue of the Egyptian sea and with his mightie wind shall lift vp his hand ouer the riuer and shall smite him in his seauen streames and cause men to walke therein with shooes He meanes nothing else in this verse but to shew that the Lord by his admirable power will open a way vnto his people which seemed to be shut vp before Now he speakes by a figure for one side of the sea is called a tongue because when the sea enters vpoÌ„ both lands and occupies one part it seemes like a tongue thrust out He speakes of the Egyptian sea then yea of Egypt it selfe which he yet more plainly declares hereafter But he principallie names the sea and the riuers because these be fortresses of the regions and the closings in of all passages Vpon the riuer No doubt but he meanes the riuer Nilus which watereth and compasseth all Egypt in many places by meanes whereof they might haue shut vp the passage before the people returning into Iudea I doubt not but the word Ruach is here taken for wind although these words of the Lord be ioyned therewith for all the winds are the Lords seeing he gouernes and guides them as it pleaseth him and especiallie a vehement whirlewind raised vp miraculouslie is so taken when this word is vsed Now he alludes to the first deliuerance of the Church wheÌ„ it was brought out of Egypt For wheÌ„ it pleased God to giue them passage he dried vp the sea by the violence and force of the winds Exod. 14.21 I grant that God needed not the help of winds because he was able to haue done it of himselfe but when he vseth ordinarie meanes first from thence wee learne that all creatures are readie to yeeld obedience vnto him And howsoeuer they haue their naturall course What we haue to learne from Gods working by ordinary meanes yet are they all in his hands so as he will turne their force and violence which way soeuer it shall please him For example when the wind ariseth it takes his beginning of a naturall cause all the winds also haue their seuerall proprieties the south wind is moyst the north wind cold and the effects which proceed from them are altogether alike for the south wind makes the bodies moist and the north wind dries them The Lord shewes by admirable miracles that he hath a superior power and an ouerruling hand farre aboue these naturall causes so as nature that is to say the disposition of things as prophane men haue imagined ouerrules not but he only Secondly he shewes that when he thinks good he changeth the nature and order of things to the end he may be acknowledged
himselfe nor to clime vp thereunto of his owne head And concerning those who are exalted vnto high degree and dignitie they ought to carry themselues humbly and modestlie not feinedly but with such meekenesse of spirit as if they were not exalted at all Besides we may sufficientlie see wherefore the Prophet accuseth this tyrant of Babylon particularly of such outrage and also what the scope is to which these figuratiue speeches do aime the rather by those that follow to wit that he desired to mount into the mountaine of the testimonie and by such pride to make himselfe equall with God For howsoeuer he made these discourses after the ordinarie maner of men that he was able to conquer the Iewes yet because he despised the helpe of God vnder which they shrowded themselues as he had often heard tell it was as much as if he had conspired to ouerthrow the heauens Now in stead of the mount of Zion he puts the sides of the north which description is also conteined in the 48. Psalme The mountaine of Zion in the sides of the north is the citie of the great King He called it before the mountaine of the testimonie which title is drawne from the verbe Iaad which signifies to vnite to agree and make peace And therefore Moed signifies peace couenant and day prefixed Lastly it may be referred to time place and persons But I had rather take it heere for couenant or agreement For the Lord speaking of the Tabernacle of the couenant in Exodus saith I will there make appointment with you Exod. 25.21.22.29.42 We must not thinke then that he speakes heere of an assemblie of men as when the profane meete in fayres or in their feast dayes but that the Lord meant there to shew a signe of his presence and to ratifie his couenant which we ought diligentlie to obserue because this condemnes the sacriledge of this wicked king who rather fought against y◠very heauens then against an earthly place Vers 14. I will ascend aboue the height of the cloudes and will be like the most high A Man would maruell that the Prophet doth thus accuse the king of Babylon as if he would be check-mate with God seeing that as wee haue said such a thought could not once enter into any mans heart but that he must needs quake and tremble for feare For euen as there is in vs some seed of religion by nature so also are we constreined in despite of our teeth to beare some reuerence to this diuinitie which we thinke to be the most excellent aboue all things And there is no man so senselesse that would imagin to cast God out of his throne because we are all taught by nature rather to honor and worship God And therefore howsoeuer the heathens knew him not yet notwithstanding they worshipped their Idols Thus we may imagin it was not likelie that the king of Babylon meant to driue God our of heauen and to reigne there himselfe Yet doth not the Prophet accuse him without cause for although the vngodlie resolue not to reigne in Gods stead yet notwithstanding they fight against him whē they exalt themselues more then they ought hereby attributing that to themselues which is proper vnto him which is as much in effect as if they meant to pluck him out of his seate And what did satan else when he deceiued the first man You saith he shall be as gods Gen. 3.5 Therefore all such as dare attribute more to themselues then God permits do lift vp themselues no otherwise then if they meant to proclaime open warre against him for where pride gets the masterie Where pride gets the masterie there the contempt of God must needs follow there of necessitie must be the contempt of God And thus also we may note that which we haue touched before to wit that this tyrant bent himselfe of set purpose against God as it were in rushing himselfe against the Church which is his holy heritage Seeing then that he violated the heauenlie Sanctuarie this ought not to seeme any excessiue maner of speech vnto vs. Now from hence we obserue a doctrine full of consolation for wee are taught that the wicked doe arme themselues euen against God The wicked arme themselues against God is often as they set themselues against his Church as oft as they set themselues against his Church This king heere is not accused for lifting himselfe aboue the Angels but for indeuoring to ouerwhelme the Church of God Now the seruice of God at this day is not shut vp in any certain place but is spread thorowout the whole world In what part soeuer then the name of God is called vpon if there any tyrant do purpose or practise the destruction of the faithfull let vs know that such a one sets not himselfe so much against men as against God who will not long indure the proud so to make warre vpon him We shall finde the like example hereafter in Senacherib of whom the Prophet saith that in threatning and offring violence to Zion Chap. 36.18.19.20 37.4.6.17 he did it to God himselfe Let vs therefore be assured that we are so vnder the protection of God that whosoeuer doth vs wrong shal haue God for his enemie He that hurts you saith the Lord hurts the apple of mine eye He that wrongs any member of Christ may assure himselfe to haue God for his enemie Zach. 2.8 He also testifieth that he dwels in the midst of the Church Psal 46.5 so as none can assaile it but he must beare the first brunt He will then surely take vengeance of all the wrongs which the Church indures although he suffer it to be afflicted for a time Vers 15. But thou shalt be brought downe to the graue to the sides of the pit HE hath heretofore shewed how it was the King of Babel that enterprised to set his seate aboue the cloudes And now he opposeth an euent quite contrarie to wit the sides of the pit or caue that is to say some corner of the sepulchre into which he should be cast For he said before that this tyrant would ascend aboue the mountaine of Zion in the sides of the north because the place on this side was high aboue the rest Now he takes this word sides in a contrarie sense as if he should say that he shall be put in the most contemptible place of the pit or sepulchre euen as when a man thrusts one into some darke or by-corner For if so be a sepulchre be large and spatious they desire to lay the honorablest personage in the midst of it but he saith that this fellow shall be cast into some hole or into the sides that shall be left emptie See how the Lord scornes the pride of the wicked from an high so as when they shall haue deuoured all by their couetousnes and pierced the cloudes the heauens with their pride yet will he expose them to derision at the
fight in Now the Prophet speakes of those whereupon the horsemen were mounted Vers 7. Or and that it came to passe c. And thy chiefe vallies were full of Chariots and the horsemen set themselues in array against the gates IF this be a threat it should be expounded in the time to come to wit And it shall come to passe But because the words following are put in the time past and that it appeares the Prophet speakes of things alreadie fallen out I haue not been afraid to appropriate this beginning to that which is by and by added The chiefe of the vallies is taken for faire and fruitfull Now he puts the Iewes in mind of these distresses into which they were brought by Senacherib whilest hee besieged them and whilest the enemies were before the gates of the Citie for then ought they to haue fled vnto God for succour But then did these poore Iewes runne so much the further away from him and the more shamefully did they manifest their rebellion herein shewing themselues vtterly desperate Therefore is it that hee vpbraides them with this obstinate rebellion Vers 8. And he * Or carried away discouered the couering of Iudah and thou didst looke in that day to the armour of the house of the forrest HE shewes in what anguish the Iewes were when they were thus hardlie besieged Some referre this speech vnto God others to the enemies but I had rather take it indefinitlie for he hath caried away is a phrase of speech vsed of the Hebrues that is the couering of Iudah was caried away By the word couering all almost vnderstand the Temple or the name of God it selfe vnder which the Iewes falslie bragged But for mine owne part I take it more simplie for their Armorie wherein they shut vp as in a most secret place their instruments and furniture for the warre For he calles it not a couering as if these things were not discouered to all but because they were laid vp in a place pur apart or consecrate And thus hee sets that forth which we see to happen in great hurlie burlies for then euery one runnes to his weapon bringing out the munitions for war which were hidden before The latter member is ioined with this to wit that they then searched diligentlie euery place where they might get weapons in such an extreame necessitie because the furniture for warre had been hid a long time whilest they inioyed peace Now the holie historie witnesseth that Salomon had built this house of the forest 1. King 7.2 that all the armor and instruments of warre might be laid vp there The change of the person in this word thou darkens not the sense but rather confirmes that which I haue said to wit that the Prophet recites after what maner the Iewes were letted in making preparations to defend the Citie Vers 9. And ye haue seene the breaches of the citie of Dauid for they were many and ye gathered the waters of the lower poole HE coÌ„tinues forth his discourse for whilst matters go well and that all things are in quiet men care not greatlie neither for munition nor for warlike furniture nothing but necessitie awakens men Necessitie is it which coÌ„monly awakens vs. and makes them carefull peace and rest makes vs become lazie slothfull As long then as they thought themselues free from gunshot they neglected to make vp the breaches of the walles but when the drum once stroke vp then they gaue themselues to the care of these things and to take order for letting the enemie froÌ„ getting passage By the Citie of Dauid hee meanes the middest of the Citie which was deuided into two parts which we may see in many Cities Ierusalem was enuironed with walles and ditched round about but this middle place was the strongest fortresse they had and it was called the Citie of Dauid The Temple also was fortified so as the Citie was deuided as it were into three Now Isaiah meant to say that the Iewes had almost lost all hope of sauing the Citie when they thus retired into the middlemost which was strongger then all the rest And it appeares very well by the holie historie that their case was very desperate Thus wee may also gather that the prophesies were not gathered in order so as they which put them into one volume did not stand much vpon the circumstance of the time He addes the waters were gathered for their necessitie that the necessities of those which were besieged might be supplied therewith and thus the poole serued them for a Cisterne Vers 10. And yee numbred the houses of Ierusalem and the houses haue yee broken downe to fortifie the wall HIs meaning is that they viewed the Citie narrowlie and on euery side that no house nor building might annoy the defence of it Others say that the houses were numbred that they might haue watchmen out of them but the first exposition seemes the sittest for it is confirmed by that which is added after that there were houses broken downe to repaire the walles of the Citie We make no â—eckning of these things in the time of peace and oftentimes men of meane estate will build houses euen vpon the very ramparts therefore they must be pulled downe in time of warre that from thence they may fight and repulse the enemie and also lest any should haue any secret speech with the enemie if houses were so neere the walles Vers 11. And haue also made a ditch betweene the two walles for the waters of the old poole and haue not looked to the maker thereof neither had respect vnto him that formed it * Or long agoe THe first part of this verse is conioined with that which hath been expounded heretofore for his meaning is that they were put to their plunges and so flighted with imminent danger that they were driuen to vse all meanes possible to fortifie themselues against the enemie In the second part of the verse he taxeth their senselesnes in being so taken vp with seeking after worldlie helps that they forsooke that which was the principall For whereas they should first haue had their recourse vnto God they neglected it in contriuing of ditches ramparts walles and other defences of warre and yet did their chiefe defence all this while rest in God Now then it appeares that that which I saide in the beginning is true to wit that he forctels not heere the destruction of the Iewes but only puts them in minde of that they had felt in former time that from thence he might take occasion to shew how iustlie the Lord was angrie with them because no chastisement nor correction whatsoeuer could amend them For their extreame dangers into which they were fallen ought to haue admonished them of their impietie and contempt of God but they became so much the more hardened And yet there is scarcely any man so obstinate who in time of aduersitie and especially in the middest of great
good lawes by the which they might liue but because they haue not obserued my iudgements and haue cast my statutes behind their backs prophaning mine ordinances and setting their eies towards the Idols of their fathers It is iust with God to mâ—ke vs serue cruel Lords when we will not yeeld willing obedience to his lawes therefore I also gaue theÌ„ statutes which were not good and iudgements in which they should not liue Ezech. 20.24 Now in regard they might haue prosred and beene happie by Gods blessing in times past if they had yeelded their obedience to his word therefore Ezechiel threatens them that Tyrants shall rule ouer them and in spite of their teeth shall cause them to submit themselues to their cruell edicts and lawes yea and that without bringing any profit or reward at all vnto them Isaiah in this place bewailes the like miserie Oh saith he whilst the Lord reigned ouer vs we had much adoe to content our selues with our estate but now we are constreined to beare a wofull seruitude and therein are iustlie punished for our wickednes The faithfull also which liue vnder the Papacie or such as are forced to yeeld in any sort to wicked lawes and constitutions full of superstition may well take vp the like complaint for they are vnder such an authoritie as is against God The slauerie of such as are vnder the tyrannie of the Romane Antichrist they are oppressed vnder more then a barbarous seruitude which binds not the bodie only but leades them to the flaying of their soules But we will remember thee only It seemes this particle should be opposed to the former thus Albeit these prophane Lords would turne and withdraw vs from vnder thy gouernment yet will we hold our selues fast vnto it because we assuredlie know our selues to belong to thee But there may be gathered from hence a more ample doctrine to wit that although carnall reason is readie to say that such as are made a pray to their enemies and cruellie vexed vnder their tyrannie are forsaken of God yet the Iewes cease not therefore still to reioyce in him notwithstanding they saw him nothing neere vnto them for the only remembrance of his name susteined them and did sweetly feede and nourish their hope Thus there is an opposition of great weight betweene the remembrance of Gods name A singular grace of God it is to cleaue fast vnto him wheÌ„ he seems to forsake vs. and the present feeling of his fauor for it is a rare and singular grace of God constantlie to cleaue vnto him when he seemes to be absent and farre off from vs. Others translate In thee and in thy name but here is no such coniunction To let that passe therefore A Consolation fitting our times this place affords vnto vs such consolation as is exceeding necessarie for our times wherein the peruerse vnthankfulnes of men by casting off the sweet yoke of God haue drawne vpon themselues a grieuous and cruell slauerie neither are we to wonder if we see this tyrannie alreadie exercised euen in many places where the name of God is called vpon The faithfull I say must not therefore be discouraged only let them rest their hopes vpon this consolation to wit God will neuer vtterlie forsake those whose whole ioy and delight consists in the remembrance of his name Let them not feare then I say at any hand to professe this their confidence before all men What confidence Truly that they had rather die ten times then once to recoile back from God Better to die often then once to reuolt and so to darken his glorie For whosoeuer he be that through feare giues place to men They that sin against conscience for feare of men neuer yet tasted in truth how gracious the Lord is let him know for a truth that he hath not as yet rightlie tasted how gracious the Lord is Whilest we enioy the free vse of Gods word then let vs diligentlie exercise our selues in it that so we may arme our selues therewith against the time of need to the end the world may know that we haue not studied it as in a dreame Vers 14. * Or being dead they c The dead shall not liue * Or being slaine they shall not c. neither shall the dead arise * Or for this cause thou hast c. because thou hast visited and scattered them and destroyed all their memorie THe Prophet comes againe to speake of the wofull end of the wicked whose prosperous estate often disquiets and dismaies vs as we may see in the 37. Psal and in the 73.17 That our eies then may not be dazeled in the beholding of present things the Prophet threatens that their end shall be most wofull Others expound this place of the faithfull who seeme so to die in the eyes of the world as if they should neuer rise againe but it is very cleare that he here speakes of the wicked and reprobates which will euidentlie appeere by the contrarie to this which is added in the 19. verse For we haue in this place an opposition betweene the resurrection of the good and the bad whose estates would be little differing one from another vnlesse it should appeere that the one sort were iudged to eternall death Euery iudgement that lights vpon a reprobate in this life is a seale vnto him of his endlesse torment in the life to come and the other to a blessed and an euerlasting life Nay the wicked are not simplie condemned to eternall perdition but all the iudgements of God which befall them in this life are as it were the beginnings and seales vnto them of their endlesse torment for they can not be relieued by any consolation at all Why so Because they inwardly feele that God is their enemie Whereas we haue translated Slaine others reade it Giants but seeing the word Rephaim in many places of the Scriptures is taken for the slaine Psal 88.10 Prou. 2.18 9.18 21.16 it will agree best if wee take it so here otherwise the opposition would not be fitting That which followes For this cause hast thou visited them is put here by way of exposition for he shewes why the reprobates perish without hope of any restauration to wit because God hath determined to cast them away Now what can they expect from Gods wrath which is inflamed against them but death and perdition Vers 15. Thou hast increased the nation O Lord thou hast increased the nation thou art made glorious thou hast enlarged all the coastes of the earth THis verse is diuersly expounded for some think the Prophet shewes how the faithfull are not pressed with one affliction alone but are plunged ouer head and eares as it were in extreme miseries and yet can see no issue out of them Others expound it more simply thus O Lord thou hast inriched thy people with many benefits and so they think that the Prophet mentions those
he calles this one Tribe and an halfe but a remnant in respect of the other ten Tribes yet wee shall see hereafter that he puts a difference betweene those who were of the Tribe of Iudah onely Neither are wee to wonder that the Prophet speakes thus diuersly of one and the same people for sometimes he directs his speech to the whole body as it was generally infected with vices and another while he applies himselfe to the faithfull in particular It is certaine that hee rightly calles the Iewes a remnant of people in regard of the ten Tribes which had reuolted from the pure seruice of God and had separated themselues from the vnity of faith but if we shall consider them without comparison and shall view them as they were in themselues apart from the rest hee had iust cause to tax their wickednesse I am not ignorant that others are of a contrary iudgement the reason is because he by and by speakes of wine vers 7. and so they thinke this sentence should bee ioyned with the beginning of the Chapter thus It may be the Lord will spare the Iewes but how is it possible he should seeing they are as bad as the rest Seeing then that they are guiltie of the same sinne of vnthankfulnesse must they not needes share with them in their punishment But these expositours doe not aduisedly consider that the Prophet is about to set forth a testimonie of Gods singular fauour in that hee did not cause his whole indignation to fall at once vpon all the race of Abraham but albeit hee ouerthrew the Kingdome of Israel yet he gaue the Iewes respite to see whether they would repent or no. Now with the setting forth of Gods patience towards them hee vnder hand amplifies the fault of this peoples ingratitude For should not they haue learned wisdome by their brethrens harmes yes the calamitie of the Israelites should surely haue awakened them and drawn them to repenâ—â—nce But they past it ouer lightly and neuer tooke it to heart Were they not vnworthy of so many benefits then that would take no benefit thereby Well yet the Lord was pleased to conserue his Church euen in the middest of them Now you see the cause why hee deliuered Iudah and the halfe Tribe of Beniamin out of that calamitie in which he wrapped the Israelites Moreouer because Iudah was a verie small Tribe and was therefore contemned of their brethren the Israelites the Prophet affirmes that there is glory and riches enough in God to supply all outward wants Our true way vnto happinesse is to place it wholly in God By this place we are taught what is the true way vnto saluation euen to place our whole happinesse in God himselfe for we no sooner turne backe to the world but wee gather flowers which fade and wither yea and vanish away by and by But alas this phrensie reignes in euerie place more then it should for men will seeke to bee happie without God that is to say without happinesse it selfe Isaiah also shewes that no calamity be it neuer so great can any way let God to inrich and adorne his Church For when all things shall seeme as good as desperate yet God liues still to crowne his seruants with glory It is to be noted also that he promiseth the Church shall bee beautified with a new hew euen then when her multitude shall be diminished that by this meanes the faithfull might neuer be dismaied in the most horrible waste that may befall them Vers 6. And for a spirit of iudgement to him that sitteth in iudgemeÌ„t and for strength vnto them that turne away the battell in the gate THe Prophet shewes the cause why the Lord wil beautifie the remnant with new glorie For hee propounds before them the estate of a right gouernment vnder which a people is preserued which consists in two things principally that is to say Counsell and strength By counsell and wisdome affaires ought to bee managed amongst the subiects at home force and munition are for the annoiance of the enemie abroad Now for as much as Kingdoms and Commonwealths vphold and maintaine their estates by these two meanes therefore God promiseth the spirit of wisdome and strength vnto his people Wisdome and strength are the Lords Iob 12.13 Psal 127.1 And therewithall teacheth them that the gift of both these are in his owne hands and that they are not to be sought elsewhere for neither can the Magistrates gouerne the Citie well in giuing to euery one his due neither can the Captaines and Leaders repulse the enemie vnlesse both be led and directed by the Lord. Vers 7. But they haue erred because of wine and are out of the way by strong drinke the Priest and the Prophet haue erred by strong drinke they are swallowed vp with wine they haue gone astray through strong drinke they faile in vision they stumble in iudgement HEe now directs his speech vnto the profane despisers of God who were Iewes onely in name and sets forth their ingratitude to the full for albeit they had so euident a testimonie of Gods wrath before their eyes and saw their brethren seuerely chastised in their sight yea albeit they had good experience of his mercie patience towards them yet could they not be brought into the right way by this so fearefull an example of seueritie neither could they be brought to anie amendment by so liuely a taste of Gods goodnesse in sparing of them He speakes here of wine and strong drinke by way of similitude for I vnderstand not this place of the common sinne of drunkennesse against which he spake in the first verse but I rather thinke hee meanes they were become like vnto drunkerds in regard they were depriued of common sense and vnderstanding If the word As therefore be supplied to wine and strong drinke then the sense will be the more plaine and euident I deny not but men wax worse then beasts by the excesse of taking in meates and drinkes nay questionlesse their excesse therein had sore dazeled the spirits of the Iewes but if we consider well of the whole course of the text it will bee easie to see that he condemnes their iniquitie vnder a similitude Where hee addes the Priest and the Prophet he continues the amplification of their sinne whereof wee spake before so that the common people were not onely drunke but euen the Priests themselues who should haue been lights to haue giuen direction vnto others for they are compared to the salt of the earth as Christ teacheth now if they grow vnsauorie and gracelesse what shall become of the multitude if the eye be darke what shall become of the parts of the whole body Mat. 5. 13. and 6.23 But the worst of all was that they erred not onely in open wickednesses but in vision and iudgement also whence we may gather that the state of the Iews was very desperate And here haue we a faire looking glasse wherein we
that they were smitten with thunder and lightning For as they are bold to coine fables so are they not afraid to auouch any thing that comes in their heads euen as if they had found the same recorded in some anthentique historie But the words shew that this was no such apparant slaughter for the Prophet saith that they lay all dead vpon the earth if they had bin smitten with lightning euery one would haue perceiued it neither would the Prophet haue concealed it The coÌ„iecture of the Rabbines then you see is confuted out of the very text but I had rather lane off in the mid way It sufficeth that wee know thus much the Lord was minded to deliuer Ierusalem out of the hand of the Assyrian and he smote the host with sudden death altogether without mans helpe Vers 37. So Sennacherib King of Ashur departed and went away and returned and dwelt at Nineueh NOw Isaiah shewes with what dishonour this Tyrant retired who before in his conceit had deuoured all Iudeah and durst challenge the Lord himselfe In that he expresseth his recoiling backe with so manie words to one purpose it is to cast disgrace vpon his cowardly flight for it is no superfluous repetition when he saith he departed hee vvent his vvay and he returned Il partit il s'en alla il retourna The name of King is also added to his further shame As if he should say See this King this great King Chap. 36.4 whom Rabshekeh extolled so highly because of his power Hee came not into Iudeah to returne with infamie but God for his mercy and truthes sake droue him out thence euen as chaffe before the wind Where it is said hee returned to dwell in Nineueh it shewes vs further that hee not onely left his courage but his forces also quailed for hee would not willingly haue staied at home if despaire had not been as a chaine to keepe him in he contented himselfe with his kingdome then whereof Nineueh was the mother Citie Afterwards when the Caldeans had subdued the Assyrians the Monarchy was transported vnto Babylon to wit ten yeeres after the death of Sennacherib in which time Esar-haddone of whom mention is here made reigned For Paricides being winked at and supported by many the forraigne enemies might easilie conquer and subdue a nation full of factions and therefore Merodach hauing made vse of this occasion inuaded the Assyrians and brought them vnder his command Vers 38. And as hee was in the Temple worshipping Nisrock his God Adramelech and Sharezer his sonnes slew him with the sword and Esar-haddon his sonne reigned in his stead THe Rabbines Rabbins bold in coining fables giue themselues the like libertie heere to coine deuices for they faine that Sennacherib asked his idoll why he could not vanquish the Iewes and it answered because Abraham meant to haue sacrificed his sonne to God And then this Tyrant following this example determined to offer howsoeuer he could not by and by dispatch himselfe out of these incumbrances Rom. 8.26 yet the holy Ghost did suggest into this confused and perplexed spirit of his such groanes as could not be expressed And in truth it had been an vncoth and absurd message if so bee God had not conforted him inwardly by the secret worke of his Spirit who was now a good as stricken downe to hell with the outward sound of the Prophets words Now for as much as hee would neuer haue repented being seased on by despaire mortification went formost next followed that secret worke of the Spirit which consecrated this poore dead body a liuing sacrifice acceptable vnto God Vers 3. And said I beseech thee Lord remember now how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight and Hezekiah wept sore IT seemes here that he meant to reason the case with God and to rip vp his former life vnto him as one being wrongfully afflicted but he meant nothing lesse He rather furnisheth himselfe with arguments to buckle against the sharpe and dangerous temptations which might follow For when the Lord dealt thus roughly with him he might thinke himselfe forlorne forsaken and reiected as it God had disliked of all that he had done before for which cause he fortifies cheeres vp himselfe by protesting that all his actions proceeded from the vprightnesse of his heart In a word hee concludes that his indeuors were not displeasing vnto God though hee were presently taken away and thus he makes way for good hope and praier Hee opposeth not his merits then to the righteousnesse of God Hezekias opposeth not his merits against Gods righteousnes but armes himselfe against a shâ—rp temptation neither complaines he as if he were punished vniustly but armes his selfe against a sharpe temptation to the end Gods dealing might not seem too seuere in his eies in regard that hee had so well reformed and taken away corruptions which had then the full swinge in his kingdome but chiefly in the Church God admits his children sometime to glory in their well doing I denie not but the Lord sometimes admits his children to reioice in the things which they haue well done not as vanting of their deserts in his sight but to acknowledge his benefits and to be so touched with the remembrance thereof that they may the better fit themselues thereby to beare all their aduersities patiently Sometimes also the importunitie of their enemies constraines them to glory with an holy boasting that they may commend their cause to God as to him that is the Iudge and defender of it and so Dauid boldly opposeth his innocencie against the slanders of his aduersaries and that euen before the iudgement seate of God Psal 7.9 and 17.3 It is an old practise of Satan vnder colour of humilitie to driue vs into despaire But Hezekiah meant here to preuent Satans sophistrie whereof the faithfull haue sufficient experience whilest vnder pretence of humilitie hee ouerwhelmes them in despaire We must be very warie therefore that our hearts be not swallowed vp of it Besides from his words we gather the true rule of a well ordered life The rule of a well ordered life The first rule Nothing prouokes God more then fained holinesse Ioh. 4. to wit when the integritie of the heart holds the first place for there is nothing that displeaseth God so much as when we goe about to cosen either him or meÌ„ by our dissimulatioÌ„ for as a glistering shew of works is wont to dazle our eies so nothing prouokes his wrath more theÌ„ feined holinesse in regard his name is thereby most profaned We know he is a spirit is it not good reason then that he should be worshipped spiritually especially seeing he protesteth that a double heart is an abomination vnto him Hezekiah therefore had good cause as you see to beginne at the vprightnesse of his heart The word Chalem which is translated perfect
as he is boâ—h God and man in regard he hath obtained righteousnesse for vs in his flesh For hee calles him not My sonne but My seruant that whilest we consider him as God we may also apprehend his humane nature in which hee yeelded that obedience which absolues vs before God The foundation of our saluation This is the foundation of our saluation then namely that hee offered vp himselfe in sacrifice as he testifies in the Gospell And for their sakes sanctifie I my selfe that they also may be sanctified through the truth Iohn 17.19 Vers 12. Therefore will I giue him a portion with the great and hee shall diuide the spoile with the strong because hee powred out his soule vnto death and he was counted with the transgressors and he bare the sin of many and praied for the trespassers The victory that Christ obtained by his death ISaiah shewes further what issuâ— Christs death shall haue for it was necessary hee should adde this doctrine touching the victorie which he obtained by his passion because the knowledge of our reconciliation with the Father by his death would not otherwise haue sufficiently confirmed our hearts Now hee borrowes a similitude heere from those who vsed triumphes For hauing obtained the victory they were gloriously apparrelled and receiued with stately shewes so Christ as a valiant and noble Generall triumphed after the conquest ouer his enemies He shall diuide the spoile vvith the strong It is the same with the former member and a repetition much vsed among the Hebrewes for those which before he called great now hee calles mightie and strong Those who translate I will giue him a portion with many peruert the meaning of the Prophet as I thinke All the difference in the two members is that God first shewes what he gaue to Christ and in the second hee addes that Christ inioied this benefit Now he inioies it not for himselfe but for vs for the fruit of this victory is made ours Christ conquered Satan sin and deaâ—h not so much for himselfe as for vs. How so Christ hath subdued death the world and the diuell for vs. In a word the Prophet heere extolles this victory which Christ atchieued by his sufferings who though he died concerning to the infirmitie of the flesh yet hee was raised againe by the wonderfull power of the holy Ghost 2. Cor. 13.4 and triumphed ouer all his and our enemies Heereunto appertaines the similitude of spoi les which the Prophet vseth For he ascended into heauen led captiuitie captiue and gaue gifts vnto men Psal 68. Eph. 4.8 And afterwards he ads that the abasing of Christ was the beginning of his imperiall dignitie As also S. Paul saith that after Christ had taken away the hand writing which was against vs he triumphed vpon the crosse Col. 2.14 So far was it off then that the reprochfull death which he suffered did any thing diminish his glory that it was rather a meanes by which God his Father aduanced him into an high degree of honour Isaiah also expresseth the kinde of death as S. Paul also who hauing set forth Christs obedience and shewing that hee humbled himselfe vnto the death addes by and by that it was no common death but the death of the Crosse that is to say a shamefull and an accursed death Phil. 2.8 Now the Prophet minding yet to amplifie this contumelie to the full saith that Christ vvas counted among the vvicked But the greater the contempt was before men so much the greater was the glory of his resurrection Saint Marke alleadgeth this place when hee tels vs how Christ vvas hanged betweene tvvo theeues Mark 15.28 for then was this prophecie truly accomplished indeed But the Prophet spake generally to shew that Christ died not a common death For that they might make him the more odious they hanged these two theeues with Christ and himselfe in the midst as the Captaine And thus Saint Marke alleadgeth this text to very good purpose and according to the circumstance of this place He bare the sinne of many This is added by way of correction lest in hearing tell of the ignominie of this death we should conceiue somewhat that might redound to Christs indignitie With which conceit our mindes being possessed we might happily be depriued of the victory which hee hath purchased for vs to wit the fruit of his death The Prophet then shewes that all this was done to the end hee might receiue the burthen of our sinnes vpon himselfe as also that when mention should bee made of Christs death wee might forthwith remember our owne purgation This fruit swallowed vp all the shame of his crosse so as his maiestie glory shined more fully then if we had seene him sit in the heauens Why so Note Because in him we haue a memorable testimonie of Gods loue in that he was thus humbled scorned and misused with all the indignities that might be that we who were appointed vnto eternall destruction might with him inioy immortall glory and happinesse I haue followed the common translation in these words he hath borne the sinne of many although by the Hebrew word Rabbim wee may vnderstand the Great and Noble and so the opposition would be the more manifest namely that Christ being accounted among the vvicked is appointed and offered as a pledge of the most noble and excellent and bare the shame which those that are in highest degree in the world had deserued But I leaue it to the iudgement of the readers to chuse whether of both readings they like best In the meane while I approue the common translation that hee alone hath borne the sâ—nne of many in respect the condemnation of the whole world was laid vpon him And the word many is sometimes taken for All The word Many sometimes taken for All. as it appeares by many testimonies especially in Rom. 5.19 For as by one mans disobedience many were made sinners c. And praied for the trespassers Because the purgation wherewith we are clensed that is Christ suffers and praies for trespessers the death of Christ was ratified and approued in regard of his intercession towards the Father it was necessary this should be added For as in the old Testament the high Priest who neuer entred without blood made praiers also forthwith for the people Exod 30.10 Heb. 5.7 so that which was there prefigured was accomplished in Christ First he offered his body in sacrifice and shed his blood for the ransome of our sins then that the purgation might be auaileable he performed the office of an aduocate and intercessor for all those that imbrace this his sacrifice by faith as it appeares in that famous praier which himselfe hath left vpon record in Iohn 17.20 Father I pray not onely for these that is for my Disciples but also for all those that shall beleeue in me through their word If wee then be of that number let vs know for certaine
to know that this was done by his commandement For some might obiect Obiect How can it be that the nations who now proudly resist God should come to yeeld him obedience He answers Ans Because the Lord will proclaime your returne in such wise that they shall vnderstand how you must be restored by his commandement But as touching that he addes Tell the daughter of Zion it properly appertaines to the Prophets and Ministers of the word to whom the Lord giues this charge to promise saluation and deliuerance vnto his Church Hence wee gather that these promises ought not to be restrained to one particular time Doctrine but must bee extended euen to all ages till the second appearing of Christ For if wee beginne at the returne out of Babylon into Iudea wee must passe along still to the comming of Christ because then this prophecie was truly fulfilled and the end of the deliuerance came because the Sauiour then appeared when the grace of God was published by the Gospell In a word he affirmes that Gods voice shall one day sound from the East to the West and shall not be vnderstood of one people onely but of all Now this voice is Behold thy Sauiour commeth which we know is the proper voice of the Gospell He therefore inioines the Teachers of the Church to raise vp the hearts of the faithfull vvith the comming of the Lord though vnto the people it seemed a thing far remote But this promise belongs chiefly to Christes kingdome who fully and perfectly did accomplish these things for he indeed shewed himselfe to be the sauiour of the vvorld as we haue seene heretofore in Chap. 40.10 And lest any scruple might remaine he furnisheth the Lord with power when he shall appeare as it is in that very place which we before alleaged for hee vseth the very same words there which are heere mentioned as if he meant to shew that as soon as it should please God to stretch forth his hand the effect will in a moment appeare for whilest he either ceaseth or deferres flesh and blood esteemes him idle Wee also see that many fantasticall spirits forge I know not what diuinitie as if they meant to paint out a dead image The Prophet therefore very aptly addes the vvorke and reward before God to shew that he is the iust Iudge of the world in the time of neede Vers 12. And they shall call them the holy people the redeemed of the Lord and thou shalt be named a Citie sought out and not forsaken HE sets forth the benefit of the Lords comming The fruit of the Lords comming namely that in shewing how his elect are as deare vnto him as his owne heritage he will make it knowne to all the world that the couenant of Adoption by him contracted with Abraham is not in vaine for this cause he calles them the holy people in regard the Lord had separated and consecrated them vnto himselfe for though he gouerned all the nations of the world yet he vouchsafed to chuse the posteritie of Abraham to haue a speciall care thereof And in this sense God meant to say that his people shal be holy when he shall appeare their sauiour and redeemer And as the people are called prophane when they be plunged in their dregs being afflicted and vexed by the scoffings of the wicked so on the contrarie they are said to be holy when the Lord shewes himselfe by effects to be the God of their saluation which came to passe in their wonderfull deliuerance for then God shewed indeed that he remembred his holy couenant touching his heritage which he had as mans reason deemed vtterly reiected and cast off For in these words sought out and not forsaken we must note the opposition betweene the time wherein the Lord sued out this diuorce against his people and that wherein he reconciled those againe vnto himselfe vvhom he had put away THE LXIII CHAPTER Vers 1. Who is this that commeth from Edom with red garments from Bozrah he is glorious in his apparrell and walketh in his great strength I speake in righteousnes and am mightie to saue A preuention of a dangerous temptation THE expositors Christian haue misinterpreted this place as if that which is heere said should appertaine vnto Christ seeing the Prophet speakes simplie of God himselfe and thus they haue made a Iesus died all ouer vvith red in regard he was thorowly bathed in his owne blood which he shed vpon the Crosse But the Prophet had no such meaning at all The true and plaine sense is That the Lord presents himselfe here clothed vvith red garments before the people to aduertise all that he vvould maintaine the cause of his chosen The naturall meaning of this verse and be auenged on their enemies For whilest the people of God were pressed with infinite miseries and that the Idumeans with the rest of their aduersaries who were as it seemed out of all danger ouerflowed in all excesse of riot it might dangerouslie tempt the Iewes to thinke either that these things were guided by fortune or that God made light account of his children or that at least he chastised them with ouer great seueritie So then if God corrected the Iewes because of the contempt of his name and religion how much more were the Jdumeans and other enemies to bee roughlie dealt withall being the sworne enemies thereof The Prophet meetes with this so cumbersome a temptation by bringing in God the auenger Psal 94.1 returning from the slaughter of the Edomites as if hee had been stained all ouer vvith their blood The force of interrogations Now this description is liuely and full of efficacie when hee saith Who is this For such an interrogation rauisheth the minds of the hearers into an admiration and affects them more then if it had been vttered in plaine termes The Prophet did the rather vse it that hee might thereby awaken the Iewes who were become drâ—uzie and besotted We know that the Idumeans were somewhat akin to the Iewes in regard they were descended from the same ancestors with them For they were thus called of Esau who was also called Edom Gen. 36.1 These hauing corrupted the pure worship of God See Obad. 10.11 though they had the same marke of circumcision notwithstanding persecuted the Iewes most despitefully And besides they exasperated the rage of other enemies against the Iewes manifesting to all what great pleasure they tooke in the ruine of this poore people as it appeares by their egging on of the Babylonians Remember O Lord saith the Church Psalm 137.7 the children of Edom who in the day of Ierusalems ruine said downe with it downe with it euen to the ground Thus then the Prophet denounceth that the Edomits shall also keepe their turne in being iudged according to their deserts that none might otherwise think but they should surely bee punished for the barbarous crueltie by them exercised against their brethren For the Lord wil