Chapter 33

Vers. 1. Woe to you who spoil, and were not spoiled; and do wickedly, and they did not wickedly against you: when you shall cease to spoil, you shall be spoiled; when you shall make an end of doing wickedly.

If we expound this of the Chaldeans, the scope of the place will very well bear it. For seeing in chapter 32:15 he promised freedom to the vanquished, it was high time for him now to direct his speech against the vanquishers. Not only that, but the faithful also stood in need to be confirmed in particular manner, to the end they might be drawn to believe this prophecy, which was almost incredible. It was very unlikely that such a monarchy could suddenly be brought to nothing; or that these poor prisoners, destitute of all hope, should by and by be set at liberty, to return into their own country. The Jews therefore you see, might very well have fainted in waiting for any succor in such extremities, unless the Prophet had prevented the same by this and the like instructions. He takes away the occasions then which might otherwise have incited and provoked them to despair, when the Chaldeans led them captive into Babylon; for they then saw no performance at all of these promises, but felt the clean contrary.

Notwithstanding, because all are of opinion, that this is the beginning of a new sermon, and that these words are directed against Sennacherib and his host, I also am drawn to admit, that the Prophet here threatens the Assyrians, with the chastisement of their unjust oppressions and cruelties by them committed, against their neighbors; that so comfort might be given by means hereof, to the comfortless and oppressed. His meaning is then, that there shall be a wonderful change when this flourishing estate of Nineveh shall be brought to ruin, albeit it seemed impregnable. Why so? Because the Chaldeans should come against it, and should revenge the cruelties which the Assyrians had exercised against so many countries. And to the end his words might have the greater efficacy, he addresses his speech even to the Assyrians, saying; Ho, you who spoil; as if he should say; you have now liberty to range abroad at your pleasure, no man dares resist you; but a day will come, wherein others shall make their prey upon you, as you have done upon them.

He speaks in the singular number, but it is by a collective noun; which is a usual phrase of speech. Others read it by an interrogation, Will you not be spoiled? Do you think your violences shall escape unpunished? No, they shall one day render you like for like. But we may follow the usual interpretation, by which Isaiah amplifies the iniquity of the enemy, who was so greedy after his prey, that he spared none: no not those innocents which never wronged him. Wherein we may behold a sign of extreme cruelty. I am very willing to receive this exposition then; to wit, that in this first member, he describes the disposition of the Assyrians; showing that they were merciless thieves and robbers: and further enlarges their cruelty, in regard they vexed and spoiled those which never hurt them: and all to this end, that when the Jews should behold such wickednesses, they might first be brought to consider of God's justice therein; and in the second place, that he would not suffer such barbarity to escape unpunished.

When you shall cease.] This is the second part of this verse, in which the Prophet shows, that the Assyrians do now spoil, because the Lord lets them run riot: but the time of their restraint draws on, so as they shall have no more power of doing hurt. If it were said; they shall cease to spoil, when they were able to spoil no longer; the sense would be too barren. Our Prophet therefore mounts higher; to wit, that the time will come, that they shall indeed cease to spoil, because the Lord will tame them, and take down the pride of their power. Which is as much as if he had said; even then, when you shall be at the highest. Hence we may learn, that tyrants have their term limited, which they shall not pass. They rob and spoil while they have run the length of their chain, but when they are come to the end of it, they shall be constrained to stay there, as at their last exploit. Let this consolation then cheer up our hearts, when we see tyrants take their swing, and do furiously band themselves against the poor Church: for the Lord will calm their rage well enough; and by how much the more they have exercised their cruelty; so much the more shall God heap his wrath upon them. The Lord will cut them off in a moment; for he will raise up enemies against them, which shall sack and spoil them forthwith, and shall reward them that which they have done to others.

We are here also to note God's providence in the change of kingdoms; for unbelievers think that all things are huddled together by the hand of fortune: but it is our parts to look higher; to wit, that the Lord rewards the wicked according to their wickedness; so as in the end, they shall feel by the effects, that he will not suffer the wrongs to go unrecompensed, which they have done to the innocents.

The events of things have confirmed the truth of this prophecy: for soon after the Chaldeans subdued Nineveh, who by this means lost their monarchy; indeed, and in few years it was razed and brought into oblivion, that she might lose her name. Now in respect that Babylon which succeeded it, was no less replenished with robberies; the Prophet does rightly affirm that other robbers shall destroy it, and the monarchy being subdued, they shall pillage and take to themselves that which the Chaldeans had purloined from others.

Vers. 2. O Lord, have mercy upon us, we have waited for you: be you, who were their arm in the morning, our help also in the time of trouble.

The Prophet adds this sentence, to show the faithful where they should have their refuge in such distresses; indeed, even then when there seemed to be no hope of salvation: to wit, to prayers; beseeching God that these promises might take effect when they should be in the greatest misery, and the enemies' power at the highest to oppress them. We have need to observe this order diligently, for the Prophet has no sooner propounded these promises to them, but he forthwith exhorts them to prayer. Indeed, suddenly breaking off his speech, he comes abruptly as it were to invocation: for he saw how hard a thing it was for the Jews who were in such misery to overcome that fear with which they were almost overwhelmed. It is not to be doubted but the Lord hastens to perform the promises which he has made to his children: yet for a while he defers to do it, that he might thereby exercise our patience. But if it come once to waiting, no constancy nor perseverance at all is to be found in us, for our hearts are by and by daunted and broken in pieces. Is it not needful then to have our recourse to prayers? For thereby are our spirits cheered and fortified, when we cast our eye upon the Lord, by whose only direction we get out of all the agonies and anguishes which press us, yet let us patiently wait in assured hope for that which he has promised: for our God is a faithful God, he neither will, nor can deceive us.

Our Prophet further admonishes the Jews not only to consider in general the judgment of God against the Assyrians, but also to behold therein his fatherly love towards his chosen people: as if he should say, the Assyrians shall be spoiled indeed, yet not so much to receive the just reward of their covetousness and cruelty: as that God thereby means to show what care he has for the salvation of his Church. Moreover when he exhorts them to cry for mercy, therein he sets forth our misery. Then, to the end the faithful might encourage themselves in seeking to obtain favor, they testify that they waited upon this God on whom they called. For indeed, our prayers are vain and frivolous, unless they be grounded on this principle, Let your mercy, O Lord, be upon us (says David) as we have trusted in you (Psalm 33:22). For it were presumption otherwise to press into the presence of God, if he gave us not entrance by his call: who as he for his part graciously invites us to come to him, so must we on the other side be ready to yield ourselves obedient to his word as often as we approach near to him.

Next of all, patience must be joined with faith, without which, we be unworthy to be heard, because we call not upon God with confidence. Now faith only is the mother of prayer, as the Scripture often testifies in many places, without which what remains but hypocrisy, a vice most detestable before God above all others. Hence it also appears that Christianity is banished out of the whole kingdom of Popery: for if God's chiefest service consist in prayer, and they know not what true prayer is (because they will have men continually to doubt, and accuse the faith of the saints of presumption) how can their service be acceptable to God? Can that be a lawful prayer which is made in doubting and without resting assuredly upon God's promises? Those great Rabbis which will be called Doctors of Divinity (indeed) are they not more simple in this matter than little children? Certainly our children understand what prayer is better than they, and have more godly affection. We may also learn from this text that faith is proved by afflictions, and the true trial of it consists in a constant undergoing of all dangers and assaults, and in resting securely upon the word and promise of God. For thus we make it manifest that we have truly believed.

As touching that which follows, "You who were their arms," etc. Others translate, as if it were a continued prayer; Be our arm in the morning, and our help in the time of trouble. And whereas the faithful speak in the third person, they take it for a change much used among the Hebrews. But I think the Prophet has another meaning, that is, rather to set forth the ardent desire which is conceived from the consideration of former benefits. And therefore it seems to me these words "arm of the morning" are fittingly added; in which must be supplied, "You who were," and so the faithful set before them the favors which God bestowed upon their fathers. As if he should say, Lord, you have heard our fathers' prayers; and when they cried to you, you gave them help. Be now our succor and salvation in our afflictions.

Arm and salvation differ in this; that arm is taken for the power which the Lord showed in defending his Church before it was afflicted; and salvation, for the deliverance thereof when she seemed utterly wasted. He records the benefits then which the Lord had done to the fathers, that he might move him to bestow the like favor upon their children: as if he should say, Lord, you have heretofore turned away the evils which were ready to seize upon your Church; and by your favor she flourished and prospered: when she was in trouble you delivered her: can you now do less for our sakes, seeing it is your property to relieve your servants when all hope in men is past.

The particle also has great force in it to confirm our faith, and to assure us that God, who always continues like himself and never degenerates from his nature, being ever immutable, will deliver us also; for such a one the faithful have found him to be. Let us remember therefore in all extremities how the Lord has been helpful to our fathers that trusted in his help, and has delivered them, that from there we may conclude, he will no more fail us, than he has done them.

Verse 3. At the noise of the tumult the people fled: at your exalting the nations were scattered.

He returns now to the former doctrine; or rather continues it; having in the midst thereof placed a brief exclamation. First, he showed that the Assyrians should be destroyed, even though they then seemed out of danger. Now he calls forth the Jews to be eyewitnesses of the same: for the multitudes of the enemies being in a manner infinite, every one quaked and thought them invincible. Isaiah therefore sets before their eyes their fearful ruin, and that no less than if it were already come to pass. He speaks in the plural number, calling them peoples, because the monarchy of the Assyrians was compact of many nations, and their camp was gathered out of many countries. But be it their numbers were so infinite. What then? Yet they shall miserably perish, says our Prophet.

Some expound the exaltation, manifestation; whereby God did notably show his power: but I take it more simply; to wit, that the Lord, who seemed before to sleep (as it were) while the Chaldeans spoiled and plundered at their pleasure, shall notwithstanding suddenly awake, and come forth of his place. Neither is it to be doubted, but the enemy proudly derided this his patience, as if the God of Israel had been subdued and overcome: but in the end he rose up, and being set in his throne, he revenged himself upon the wickedness of his enemies to the full. There is here then a close opposition between this exalting, and that appearance of weakness which seemed to be in the Lord for a time, while he suffered his people to be spoiled and wasted.

By the voice of the tumult, some think the Lord would put his enemies to flight, only with a noise: but I fear lest this interpretation should be more subtle than sound. I willingly take the word voice then, for the noise which should move the Medes and Persians.

Verse 4. And your spoil shall be gathered like the gathering of caterpillars: and he shall go against him like the leaping of the grasshoppers.

He speaks here of the Assyrians. Unless any had rather refer it to the Jews, and so take the word spoil, in the active signification; even though the first sense agrees best. Now this change of persons gives great vehemence to the prophecy, in that he so plainly advances himself against such proud adversaries, and does as it were name them. Yet some doubt whether he speaks here of the final destruction of this nation, or of that discomfiture in which the host of Sennacherib was destroyed before the walls of Jerusalem, by the hand of the Angel. Almost all expositors have followed this latter opinion, which notwithstanding, as I think, is too much constrained. For it seems the Prophet meant to say somewhat more in the beginning of the Chapter, when he spoke of the destruction of this people. Indeed, as I have touched a little before, this prophecy may be extended further off; so as it may comprehend also the Chaldeans, which were the last enemies of the Jewish Church. But not to stand much upon it, it appears sufficiently that the Prophet directs his speech against the monarchy of the Ninevites.

Now he compares this warlike people to caterpillars, because they should have no power to resist, but shall tremble and be so overtaken with fear, that they shall be taken up by troops and heaps. The similitude is very fit: and Nahum uses it (Nahum 3:15), even though somewhat in a different sense. We know that this kind of vermin do much hurt, especially to trees; so as they may well be called the calamity of the earth. But in regard they are void of defense, even though they fly in troops; we know that little children can easily shake them down, gather them up, and kill them by heaps, as many as they meet with. Our Prophet says, that the like shall befall to these insatiable robbers: for even though in that trade they had done much hurt a long time together, yet in the end they should be easily ruined, because being faint and feeble hearted, they shall fall into the hands of their enemies, in such wise, that the riches which were hoarded up in Nineveh by theft, should be carried into Babylon.

The other similitude of the grasshoppers is added, to show that the Chaldeans shall come up leaping as it were to devour the country. For as these little worms eat up all before them; so they fly without ceasing, and in leaping nimbly up and down, they mar all the fruits of the earth: whereas others refer this to the Assyrians, as if the Prophet compared them to grasshoppers, because it was easy to scatter them one from another, it agrees not: for the Prophet sets the army of grasshoppers in battle array as it were, who by their leaping should overspread the earth: and very fitly opposes them to the caterpillars, respecting herein as well the insatiable covetousness as the multitudes of the Assyrians and Chaldeans.

Verse 5. The Lord is exalted, for he dwells on high: he has filled Zion with judgment and justice.

He sets that forth at large, which he spoke earlier touching God's exaltation, going on with the same argument which was handled before; to wit, that in the destruction of so famous a monarchy, men should know how dear and precious the safety of the Church is to him, seeing for her sake he will root out Nineveh the queen of cities, with her inhabitants also. Now this warning is wonderfully necessary: for hereby we perceive, that God spares not the profane and wicked; for in setting himself against their rage, he means to let his elect see what tender care he has over them.

First he says, the Lord is exalted on high: whereas on the contrary, the wicked thought to have beaten him down to the ground, in the destruction of his people. But to the end they should not think God to be like those, who being overcome, recover new strength to them when things are in better plight (as often it falls out in the world, that such win that at one time, which before they had lost at another) he says expressly, that God is exalted in the presence of all, and that such a high dignity belongs to him, because he dwells in the heavens. From where it appears, that he is never deprived of his divine right, however often times he suffers his power to lie hid: but when it seems best to him, he will manifest his greatness in the view of the whole world: for dwelling in heaven, as we know, signifies an imperial sovereignty under which the whole world is subjected. Thus he shows, not only that God can easily overthrow all the pride of flesh; but also concludes from the nature of God, that he must needs show forth his glory at the last, when the wicked fall to despising of him: for otherwise he should renounce himself.

Where he says that Zion was filled with judgment and justice, it is another confirmation; to wit, that God will show signs of his special favor, when the Jews shall be delivered from the tyranny of the Chaldeans. And it was no less than needful, to set the author of so great a benefit before their eyes: for we see how perversely we darken his glory by our ingratitude. To be filled with justice and judgment, signifies that God will liberally and abundantly shed abroad his grace in the restoration of his Church. Neither will the sense be much impertinent, if we refer this to a right political order, when all things are justly and well managed: for without that, the Church shall never flourish, though all things else succeed according to our wish. We must measure our prosperous estate then by justice and judgment rightly executed, and not by the overflowing of these corruptible things.

Verse 6. And there shall be stability of your times, strength, salvation, wisdom, and knowledge: for the fear of the Lord shall be his treasure.

He promises that the estate of the kingdom shall be happy and glorious under Hezekiah, having respect principally to that woeful and miserable scattering which was seen in Ahaz his days. For although the enemy was expelled, yet was there small hope that the Jews (being in such extremity) should have recovered their first condition. As touching the words, some translate thus; There shall be in your times, truth, strength, and salvation: as if the Prophet should relate what felicity the people should enjoy under this holy King: and they think that every word contains in it so many benefits of God. Others take the word stability, for fidelity; as if the Prophet should have said; that it should be in stead of salvation and strength. Others draw a sense from here a little differing; to wit, that strength, salvation, and knowledge, shall be stable under Hezekiah. But when I scan the words of the Prophet carefully, I had rather make another distinction; to wit, that stability, strength, and salvation shall reign in wisdom and knowledge under Hezekiah: and so, that which is by and by added, the fear of the Lord shall be the treasure of this good King, will follow and agree well. For in time of peace, every one desires to be secured: yet how few are there that care to use the means to enjoy so great a benefit? Indeed, do not the most part pamper themselves as swine in the stie? so as while blind covetousness draws all the world after things earthly, few make any reckoning of that incomprehensible light of the heavenly doctrine.

The Prophet's meaning then is, that the Church's felicity shall be stable, when wisdom and knowledge bears sway therein, and that strength shall long endure, when the knowledge of God is advanced: thirdly, that eternal salvation shall dwell there; when men shall be taught rightly to know it. This is a very excellent place: from where we may learn, that ingratitude shuts out God's blessings from us: that is, when we forsake them to wallow ourselves in earthly and carnal desires: also, that although all the benefits we could imagine or desire, were given to us, yet shall all turn to our ruin and destruction, unless they be seasoned with the salt of faith and knowledge.

We may therefore conclude, that the Church has no strength, unless the knowledge of God precede all other benefits, and that she then truly flourishes, while she willingly confesses to hold all the graces she has of God's free bounty. But where this light of the word is wanting, and the true knowledge of God is either dimmed, or put out, the greatest prosperity we can enjoy, is worse than all the miseries the world can afford. I therefore refer stability, strength, and salvation, to one and the same thing; to wit, that the Church shall have stability, when blindness and error being banished, men shall begin to learn the knowledge of God.

By this we see what Church there is among the Papists, (a pompous and glorious one it is indeed in outward show); but where is this knowledge? Therefore can she not be stable; neither is she the Church of God. If the Lord then show us that favor, that the light of faith may shine truly among us, other blessings no doubt shall easily flow to us: and if it fall out we be shaken with diverse storms, yet God will uphold us always with his hand. Now when he says, your times, he speaks to Hezekiah, not as to a private person, but as to the head of the people, under whom also the whole body is comprehended.

But seeing the kingdom of Hezekiah was but a little shadow of Christ his kingdom as we have touched before, these things therefore ought to be referred to Christ, in whom are hid all the treasures of wisdom and knowledge. We are also to note these titles which are used to set forth the commendation of God's word, and the doctrine of the Gospel: Saint Paul also does the like (Colossians 1:9), when he says, Teaching in all knowledge and wisdom: for by this praise, he extols the dignity of the Gospel. From where we also gather, that where Jesus Christ is not truly known, there men are destitute of true wisdom, although they be expert in all other sciences, which without this are all but vanity.

Moreover it seems the fear of God should be added for an exposition, that the Prophet might the better manifest that the knowledge of which he spoke was the guide of piety, being neither idle nor vain, but penetrating with efficacy into our hearts to conform us to the fear of God. See therefore why this fear is elsewhere called knowledge (Proverbs 1:9 and 9:10), indeed, the beginning of it, that is to say, the sum and principal part of wisdom. And those deceive themselves which take the word beginning for the first rudiments or elements, seeing Solomon means the beginning, and the end: for as men are fools until they have submitted themselves to the word of God, so the perfection of wisdom flows from teachableness, or the obedience of faith. The fear of God then is called his treasure, because without it all prosperity is but misery: from where it yet further appears that all the parts of a prosperous life consists in the knowledge of God, which we attain by faith.

Also under the person of this king he shows that it is an inestimable treasure to serve God in such devotion and humility as is meet: and further he esteems all them miserable and forlorn people which are void of this fear of God. On the contrary, blessed and happy are all those which fear him, albeit of the world they be judged the most miserable of all others. But what fear speaks he of here? Even of that which contains in it true obedience, and a reformation of our minds and affections. For the wicked have a fear of God, but they fear him as malefactors do their Judge. Such a fear deserves no such praise, because it proceeds not from the true knowledge of God, nor from a ready desire to serve him. It therefore is directly contrary to that wisdom whereof our Prophet speaks, who has so applied these things to Hezekiah, that in the meantime they also appertain to the whole body of the people, as we have said before. From which we gather, that they have relation to the people as well as the king: but much more to Christ, who was filled with the Spirit of the fear of the Lord (as we have seen in Chapter 11) to make us partakers with him of the same grace.

Vers. 7. Behold, their messengers shall cry without, and the Ambassadors of peace shall weep bitterly. 8. The paths are waste: the wayfaring man ceases: he has broken the Covenant: he has contemned the Cities: he regards no man.

It is not very certain whether Isaiah here mentions the perplexity and danger in which the Jews were, the rather to set forth the greatness of their deliverance: or, whether he foretells the calamity which was to come, that the faithful should not faint underneath it. For my own part, I think this is not to be referred to the history of that which already happened: for in regard that sharp and sore temptations were at hand, it was necessary that the faithful should be fortified to wait patiently for the help of God even then when things should be grown desperate. However it be, it is a woeful and lamentable description of the waste of the Church; that in these dangers the faithful might hold fast their confidence: secondly, that seeing themselves delivered, they might acknowledge they were no other way rid from them but by the wonderful power of God.

The sign of a desperate estate is noted out, when he says, that the Ambassadors which were sent to appease this tyrant, could obtain no truce, for which cause they returned with bitter sorrow and tears, not being able to hide the same in their journey, but were willing to manifest to others what was in their hearts, in regard they were in such a wretched estate. No doubt but Sennacherib with proud and scornful reproaches refused the conditions of peace which were offered him, so as the Ambassadors were constrained openly to lament and cry, as having forgotten the dignity of their persons; and did not hesitate to publish the answer which this tyrant gave them, even before they returned to the King their master to give an account of their Embassy. Others by the Ambassadors of peace understand those which were wont to proclaim peace: but this interpretation is unapt, and as I think, too far fetched. By the Ambassadors of peace, I understand those which were sent to appease Sennacherib, and to redeem peace with any conditions.

In the next verse he adds, that the ways shall be so stopped up that there shall be no comers or goers, as it falls out when open wars are proclaimed. Now it seems that the Prophet brings in the Ambassadors, telling how it shall not be lawful for them to pass to nor fro any more, the passages shall be so dangerous. As touching that which follows, he has broken the Covenant, some expound it, as if the hypocrites complained that God kept not his promise. But if this be referred to God, such a complaint may be attributed not only to the hypocrites, but to the faithful also, who sometimes expostulate the matter in this way with the Lord: but I like not this sense. And therefore I rather think the Prophet continues to set forth the cruelty and unappeasable fury of Sennacherib, who disloyally broke the covenant which he made before with Hezekiah. For albeit he promised truce; yet as soon as any occasion offered itself to invade Judea, he falsified his faith, and began war afresh. To that appertains that which is in the end of the verse, he contemned the Cities, and regarded no man's person: wherein he shows, that the cruelty of this tyrant was such, that he could not be withheld, neither by fear, nor shame.

Vers. 9. The earth mourns and faints: Lebanon is ashamed, and hewn down: Sharon is like a wilderness, and Bashan is shaken and Carmell. 10. Now will I arise, says the Lord, now will I be exalted, now will I lift up myself.

He here more fully expresses after what manner they should see the estate of Judah miserably distressed, yet so, that their faith in the end should break forth as out of a bottomless gulf. He also names the places particularly, namely, Lebanon, Bashan, and Carmell, which are far distant one from another, being as it were the borders of the holy land: all which is to show, that no corner shall be spared, or rest in safety. And in the description of this desolation, he attributes to every several place, that which agreed with the situation of it; as to Lebanon, shame and confusion: because glory and beauty are attributed to it in other places, in regard it was replenished and adorned with great and goodly trees. As touching Sharon, because it was a plain and fertile soil, he says, it shall be like a wilderness. That Bashan and Carmell is shaken, because there grew abundance of fruits. Thus he alludes to the nature of these places, and describes the misery and calamity which should befall the same, that he might the better amplify and set forth the mercy and goodness of God, which should be the cause of their deliverance, albeit for the present, they saw themselves as good as forlorn. For here was cause to behold the immediate hand of God. Unless any had rather say, that the Prophet recites a thing already done, to stir the people up to thanksgiving.

Now I will arise] The particle "now" is of great weight: also this double repetition, "I will be exalted, I will arise": for we must note the time to which this is to be referred; to wit, even to that in which the Church in man's judgment was brought to nothing: for then will it be soon enough for God to yield her succor. There is here therefore a comparison of things contrary: for he sets the horrible calamities before the faithful, which should oppress and easily overwhelm them, had they not been fortified with some consolation. As if he should say; The Lord will indeed suffer you to be brought to the extremity; but when you shall lie as it were at the last gasp, and in vain shall have proved all ways to dispatch yourselves from it, himself will arise for your deliverance. For it is of necessity that we be thus afflicted and pressed to the utmost; to the end we may know God to be the only author of our salvation.

The word "now" therefore signifies a time of extreme misery. A man would think this to be a strange kind of dealing in the Lord: but the answer is at hand; God thus defers his succor, because it is good, first that the patience of the faithful should be exercised: secondly, that their faith should be tried: thirdly, their flesh tamed: fourthly, that they might be the better stirred up to fervency in prayers: fifthly, that they might be raised up in the hope of the life to come. And therefore this block is laid in our way, lest they should prevent the time which the Lord allotted out to them.

The repetition is very weighty, and is added for the greater confirmation of the matter: for when things stand perplexed, we think ourselves undone; whereas we should hope above hope, because then is the time when the Lord uses chiefly to manifest his power. For this cause he exhorts the faithful to be of good courage, in setting before them these commendations of his glorious puissance; that none need to fear, but valiantly to buckle with the pride of their enemies.

Verse 11. You shall conceive chaff, and bring forth stubble: the fire of your breath shall devour you. 12. And the people shall be as the burning of lime: and as the thorns cut up shall they be burnt in the fire.

Now he turns his speech against the enemies of the Church, which vainly and foolishly exalt themselves: for when God should once begin in wonderful manner to utter forth his power, they should then have trial of the vanity of their enterprises, and should be able to bring nothing to pass, although by great troops they assembled themselves together, to put their plots in execution. For the Lord scorns their rage, in regard they imagined they were lords of the world; whereas he in a moment can cut them off, notwithstanding all their preparations. Now it is a usual manner of speech in Scripture, to call men's deliberations and enterprises "conceptions." The similitude is taken from women with child. And therefore it is said, that men conceive and bring forth, when they imagine and put some wicked thing in execution: but our Prophet tells them, that such conceptions shall turn to nothing, and that the birth also shall vanish into smoke, so as they shall not prosper in anything which they take in hand. What need we then to fear all these goodly and gay shows which our enemies make? For say, that God suffers them for a time to consult, to imagine, and rage against us, yet in the end he will scatter all that they have rashly and proudly done, as chaff before the wind. Let us also know that this which Isaiah has prophesied against Sennacherib, does likewise appertain to all the enemies of the Church and faithful people (Psalm 7:14; Isaiah 59:4).

Where he denounces that they shall be devoured by the fire of their own breath, or spirit. Some are wont to expound it, "Your spirit is like a fire which shall consume you": but this similitude is both unapt and absurd. The true exposition is clear enough: the fire which your breath has kindled shall devour you: for we are wont to kindle the fire by blowing of it. He teaches then that the fire which the wicked have kindled by their wicked devices shall turn to their ruin, because they shall be consumed by them (see Chapter 50:11).

Now this sentence is the same which the Scripture so often and so diversely repeats, as, "They shall fall into the pit which they have dug": "In the nets which they have laid are their own feet taken" (Psalm 7:15). "Their sword which they have drawn shall pierce their own bowels, and their bow shall be broken" (Psalm 37:15). The Prophet shows then that this wretched tyrant (which had destroyed all Judea, and laid siege with great force against Jerusalem) as likewise the rest of the Church's enemies, should draw ruin upon their own heads, and in the end utterly perish. In a word, the fire which themselves had kindled should be the only means to consume them.

Afterwards he compares them to the burning of lime, in regard their flintiness should be softened, even as the fire dissolves the stones, so that they should be brought to powder and dust very easily. Undoubtedly the wicked rush themselves upon their own destruction by their own headlong rashness, so greedy they are to do hurt. The similitude of thorns is no less proper, for albeit they wound them shrewdly which touch them, yet there is no wood that burns so violently, or is sooner consumed. The like is to be seen in lime, for the fire softens and dissolves it, notwithstanding it be never so hard at the first. This he says shall befall the Chaldeans, because the Lord shall cut them off in an instant, albeit they were then feared of all: and that their consumption should be brought to pass, when there was no appearance thereof at all. As often then as we see the enemies of the Church heap up treasures, and gather men and munition together to bring us to ruin, and to put all the world in a turmoil, let us assure ourselves they are kindling the fire in which themselves shall miserably be consumed.

We know this was fulfilled in Sennacherib, for time was the best expositor of the truth of these prophecies, however incredible soever they seemed then. Let us hope then against hope that the same will befall those that tread in the steps of this tyrant, and by this and infinite other examples let us fortify ourselves and others in our miseries and calamities, out of which doubtless we shall be delivered, and shall behold the horrible vengeance which shall fall upon our enemies.

Verse 13. Hear, you that are far off, what I have done: and you that are near, know my power.

Isaiah makes a preface here, as one intending to speak something of great importance: for he calls for the attention of his hearers, which men are wont to do when any excellent matter worthy of note is to be proposed. He speaks to them that were near, which should be eye-witnesses as it were of this spectacle: also he calls those far off, which should hear of it by report. As if he should say, Such shall be the power of God, that it shall not only be manifested to some near bordering nations, but also to those that are very far remote from them. His meaning is then, that God will make his work known by some notable and special sign of his presence. Why so? Because the wicked which before quietly reposed themselves in safety as being exempt out of all danger, should now on the sudden be surprised with fears and terrors.

Vers. 14. The sinners in Zion are afraid: a fear has come upon the hypocrites: who among us shall dwell with the devouring fire: who among us shall dwell with the everlasting burning.

But some might reply, Objection: that there is no such great matter here to use so solemn a preface, as to summon all the world to hearken — was it a thing of so great importance that the wicked should be frightened? I answer, Answer: If all be well considered it will be found no small testimony of God's power to awaken sinners out of their drowsiness, and to make them (will they, nill they) feel that God is their Judge, but then especially, when they have covered their contempt of God under the mask of hypocrisy. For although it is a matter of great difficulty to awaken the profane ones, when their hearts are indurate: yet the obstinacy of hypocrites far exceeds theirs, who think God much beholden to them. They are so bewitched then we see, that they contemn all threatenings, and scorn the judgments of God, and with their flouts and mocks they reject all the prophecies, so as it is a miracle to overcome one of them who so obstinately resist. Think therefore that it is not without cause that our Prophet is so sharp in rebuking of them. For doubtless he galls the bastard Jews by mentioning Zion: who shrouding themselves under the shadow of the Temple, thought themselves secure in so invincible a fortress, that no harm could befall them. And truly, there are none more proud or haughty than they (as has been said) which glory so much in the name of God, and in the titles of the Church.

The word Manephich, is translated Hypocrites; but it may also be generally taken for traitors and revolters. Seeing they were so wicked then, as to mock at God himself, and his true Prophets, he denounces they shall feel him to be a sharp and severe Judge, that so they might cease to take pleasure in their subtleties.

He adds a confession, which has an appearance of humility; the better to show, that such hypocrites as do not willingly obey the word of the Lord, shall in the end feel by experience (the mistress of fools) how terrible God's judgments are. When laughter shall be turned into gnashing of teeth, then they shall begin to confess, that all their force was nothing else but straw and stubble. Now for the words: some translate, Who shall dwell for us? others, Who among us shall dwell? If we simply read it, For us; this will be the sense; who dare oppose himself against the fire? or, Will put himself between it and us, that the flame thereof touch us not? The other interpretations will bear the same sense; but the expositors differ in this, that some refer it to the King of Assyria; and others, to God: which latter, I rather receive, as I have said already. For although the Assyrian was as a fire that burned up the country by his heat; yet our Prophet meant to express a more terrible thing than it; to wit, that inward torment and vexation of mind, with which the wicked are racked, the stings of conscience which cannot be avoided, and that unquenchable fire of offenses which surmounts all torments. So then it is justice with God to deal with sinners as they deal with him. And therefore the Lord is called (in respect of them) a devouring fire, by Moses (Deuteronomy 4:24). For the Prophets (as has been often said) borrow their phrases from him: and the Apostle (Hebrews 12:26) does the like.

The Prophet himself confirms this exposition, showing the cause of this fear: for some might object, that God was too severe to terrify men thus above measure. Indeed he is wont to show himself loving and gracious to the faithful; but also severe and terrible to the wicked. Some think that the Prophet meant to convince all men of sin, that having scattered all trust of merit (into the air) they might with all reverence and humility, flee to God's free grace by true repentance. As if he should say; None can stand before God's judgment seat, unless he be perfectly just: and therefore that all consequently are accursed. But he rather speaks in the person, and according to their meaning, who before scorned all threatenings: and so he now brings them in trembling and asking, who shall dare to present himself before the face of God? For this sorrowful complaint, is a sign of that terror which he spoke of before: where being convinced of their weakness, their distress extorted from them these words; Who is able to abide the Lord's presence? Now because they ceased not to exalt themselves against God, notwithstanding these words were drawn from them against the grain, as we say: therefore the Prophet, that he might prevent their wicked replies, answers on God's behalf, that he is not terrible and fearful to men naturally; but it falls out so by their own default, in regard themselves are frightened with the sense of their own guiltiness; so as God suffers not their consciences to be at any quiet.

Vers. 15. He that walks in justice, and speaks righteous things, refusing gain of oppression, shaking his hands from taking of gifts, stopping his ears from hearing of blood, and shutting his eyes from seeing evil.

Now he expresses that more fully which we touched before; to wit, that (these hypocrites) had no cause to accuse God of over-great rigor, because themselves by provoking him to displeasure, did thereby put his favor far away from them. For he shows that God agrees with men well enough, if they will love and follow justice; if they give themselves to equity; if they keep their fingers clean from bribes, and walk in uprightness with their neighbors; but being infected with all manner of corruptions, and given to malice, slander, covetousness, extortion, and the like sins, must not the Lord astonish such with fears, and show himself terrible to them? In a word, the Prophet's meaning is to stop the mouths of the wicked scoffers, that so they might cease to accuse God of cruelty, in bringing destruction upon them, seeing the whole cause thereof was in themselves. They make many turnings to escape God's judgment; but the Prophet affirms, that he is always good to those which honor him. And albeit Moses in this sense calls him a consuming fire (Deuteronomy 9:3), lest his majesty and power should be despised; yet whoever he be that shall draw near to him with a true desire to please him, he shall feel by the effects, that there is nothing more sweet and amiable than his presence. At such time then as God causes the light of his countenance to shine upon the faithful, they have peace with him in a good conscience: from where it follows, that he is not terrible of his own nature, but we, (we) by our perversity provoke him to be such a one to us.

Now this is specially directed to the hypocrites, who cover their villanies and secret mischiefs under the cloak of holiness; and thus abuse the name of the Lord to sin the more freely. But our Prophet setting down a definition of justice, by examples, does thereby more clearly and plainly rebuke their ungodliness. And mentions some principal actions touching the conversation of men, whereby we may easily take trial of our godliness. For he sets before us the duties of the second Table (as he has done often already) which is the best way to discover who indeed is a religious man. For as gold is tried by the fire, so by a man's ordinary carriage of himself, may you find how he is affected in the service [2 pages missing] exempt from all troubles; but rather to be prepared to undergo all sorts of grievances and vexations. And yet, that they should know also that God cared for the kingdom of Judah, and in his good time would deliver them out of the hands of those tyrants which held them tributaries and besieged them.

The estate which the Prophet here describes is very miserable: for is it not a pitiful thing to see a people of a free condition so pressed under such a barbarous tyranny, that all their goods must come to be praised, their houses, possessions, families, and servants registered? Many of our times which have not been acquainted with these things, have yet some little taste how irksome this servitude is, when their goods are praised to the uttermost mite: and not only their yearly rents which are certain, but also the hope of future gain: and not money and possessions alone, but their names also are taken. Such devices there are to impose new tributes, not upon viands only, but even upon the smallest things: so that tyrants rake to themselves a great part of that, which the poor people can hardly bear: yet all these, and infinite other calamities will nothing abate the pride, excess, and rebellion of men. What will they be, think you, being freed from these taxes? will they not easily forget all the evils past, and the favor of God also, and be worse than ever they were before, in running into all lewd and wicked behavior.

It is not without cause then that the Prophet lays these things thus before his people, lest after their deliverance they should range after their lusts. As if he should say; What a shame were that? or rather, acknowledge the goodness of God, who has dealt so mercifully with you, and cling to him with your whole hearts. Some have falsely imagined, that Saint Paul alleges this place in (1 Corinthians 1:20). But so he should mistake the Prophet's meaning, and should apply these words to a wrong sense. The cause of the error grew from the word Scribe, which is not taken here for a teacher. For Isaiah calls him a Scribe in this place, who took the names of men and their families, and inventories of their possessions and houses. To be short, he which kept the register of all the taxes and tributes.

By the poiser, he means him which received the imposts, for he weighed the monies which were paid in: such as are our receivers and treasurers at this day. He adds yet a third sort, which was the most intolerable of all; to wit, he that counted the towers or chief houses; for they made search, and viewed every house, to know which were the richest, that they might get the more pence out of it. Tyrants have such at command, who like bloodhounds, have skill to hunt and smell out fat purses; that so, besides the ordinary taxes they may raise an extraordinary impost. No doubt but the sight of such exactors was grievous to the poor people, and not without cause: for they never left them, till they had sucked their blood to the very marrow. If any by this word had rather understand the officers of the King himself, who had the charge to pull down the houses adjoining to the walls; I hinder him not for following his opinion. I rather think it likely that the Prophet speaks of the exactors, which the conquerors set over them, whom they had vanquished, that they might the more securely hold their own, as they say.

Verse 19. You shall not see a fierce people, a people of a dark speech, that you cannot perceive, and of a stammering tongue, that you cannot understand.

Some translate the word Noan, Strong; others, Impudently: but I truly think he meant to set forth the cruelty of the Assyrians, which he presently declares, saying: There is no communication to be had with them, for they speak a strange language, which you cannot perceive. For there is nothing that moves men more to mercy, than an interchangeable speech, by which one may take knowledge of another's misery. But if this be wanting, what is left to cause a hard heart to relent? Alas, they know not what you say, and therefore you can look for no more compassion from them by your entreaties, than if you had to deal with wild and savage beasts. Thus the Prophet further aggravates the woeful estate of this people, that by contraries he might let them perceive, how exceeding bountiful God was towards them, when he delivered them out of so great a fear. As in another place the Holy Ghost magnifies the grace of God, in that he preserved his people in Egypt, albeit they understood not their language (Psalm 81:5).

Verse 20. Look upon Zion, the city of our solemn feasts; your eyes shall see Jerusalem a quiet habitation, a tabernacle that cannot be removed: and the stakes thereof can never be taken away, neither shall any of the cords thereof be broken.

Many read it in the vocative case; Look O Zion: but it is better to read it as I have translated it; Look upon Zion. The Prophet propounds a promise touching the restoration of the Church, of which the faithful were to make special account: for if the Church shake or fall, where is their prosperity? But he shows that she shall be in such wise restored, that he sets the thing even before their eyes; whereas indeed he speaks of a thing to come. And this he does so that his words might be the more effectual. As if he should say: You shall see Zion restored, and Jerusalem flourishing yet once again. And albeit you now see all things confused and in an uproar, so as you think Zion is laid in the dust, yet even in Zion shall you have a safe and quiet dwelling place.

In calling it a city of solemnities, he shows wherein the restoration of Zion did chiefly consist; to wit, because the people flocked there to hear the law, to renew their covenant with God, to call upon his name, and to offer sacrifices: for when they were deprived of these things, they were as sheep scattered without a shepherd, or as a body separate from the head: in a word, as a people undone, and deprived of all joy. And therefore the captives in Babylon sorrow for nothing so much as that they were banished from Zion, and could not enjoy the comforts which there they were accustomed to find (Psalm 137:5). It also appears plainly enough by many places that it has been the chief complaint of all the faithful.

Moreover, he calls Zion a city, because it stood in the midst of the city; and it is also called the city of David. The compass of the whole city of Jerusalem was very large, for there was a double wall, as we have shown you heretofore, which is to be seen also in many other cities. Note we here that in the restoration of the Church consists the fullness of all blessings, as the only bliss which we are to desire and wish for; all other benefits, abound they never so much, want we this, are nothing: as on the contrary, enjoy we this; we enjoy all things; for we can no way be miserable, as long as Jerusalem, that is to say the Church, flourishes. But when does she flourish? When God sits as chief in our assemblies, and when we covenant in his name to cleave to him forever. The unbelievers are forward to crown themselves as it were with the title of God's name, as if their assemblies were gathered under his ensign: but all is hypocrisy. For though they draw near to him with their mouths, yet their hearts are far off from him, neither will they have him nor his laws to bear sway among them in anything.

In the next place Isaiah says, that the faithful, which a long time had been tossed to and fro with many tempests, should now at the last have a sure and quiet abode in the Church of God. But however the people had some small taste of this under Hezekiah, yet the full accomplishment of it is performed in Christ only: understand me not, that ever since, God's children have had safe and quiet dwelling in this world. No, this rest is now hidden, for we are obliged to wander and stray up and down here; and are driven many times to shift from post to pillar without any certain abode, tossed with diverse tempests and whirlwinds, we are on every side assailed with infinite enemies, and yet these combats must we suffer, so as we can hardly get so much as a minute's rest here. Think not then that God promises such a peace as carnal sense can comprehend. No, we must dive into the deepest thoughts of our hearts, reformed by the Holy Ghost in righteousness and holiness, if we will enjoy this peace which passes understanding, as Paul says (Philippians 4:7). This peace shall we be sure to enjoy as the Lord's gift, if we remain in the true Church.

By tabernacle, and cords, he fitly and aptly describes the condition of the Church. For he might have called it a city well founded; but he calls it a Tabernacle, or Tent, which is apt in an instant to be removed from place to place. To teach us, that although the estate of the Church seems to have little stability in it, and is subject to many changes, yet that she shall stand steady and unmovable for all that: she shall stand against all storms and tempests, against all the fury of enemies, although we think it impossible, and can no way comprehend the reason of it. Faith alone is it that can make things so repugnant agree together, to wit, that there is safer dwelling in a simple tent, than in the strongest castles in the whole world. With this shield must we ward off Satan's blows, which otherwise would shake and shatter us to pieces as often as we see the Church not a little tottering only, but carried clean away as with a whirlwind now here, now there. Who would think there were any safety, or place of rest to be looked for in these tempestuous whirlings? But because the Lord will not have his servants altogether hampered in the things of this life, that they may depend wholly upon him; this promised protection of his ought to be more esteemed by us, than thousands of other stays besides.

Vers. 21. For surely there the mighty Lord will be to us as a place of floods, and broad rivers, through which shall pass no ship with oars, neither shall great ship pass through.

The two particles Chi, and Im, stand often for a double affirmation; but they are put here for expositives: we may also translate, For if, but I willingly retain that which is clearest. Well, the Prophet gives a reason why the Church which resembles a restless pavilion, is notwithstanding steadier than cities well founded: to wit, because her Lord the Almighty is in the midst of her, for so she shall not be shaken, as is said (Psalm 46:5). Separate God from the Church once, and she will fall of herself though no man put his least finger to it. For what does she consist of, but a sort of poor, weak and frail creatures, indeed, the frailest of all others. But when God dwells in the midst of us, then he sustains and bears up this feeble and weak nature, and is to us as a strong rampart, deep trenches; indeed, even as walls and rivers which surround a city round about. Now the Prophet had respect to the situation of Jerusalem, which had nothing else but a little river, nothing so large and boisterous rivers as Babylon and other cities had. For they were commanded before Chapter 8:6 to content themselves with the only power of God, and not to covet after these great floods; as if he should say, We shall surely be invincible if God be resident among us, because his defense will be a shield and buckler of proof.

The ship shall not pass.] Great rivers have this inconvenience, that they make passage for the enemies to arrive therein with their ships sometimes more than were to be wished: and thus that which serves at one time for a help, many times may afterward turn to our hurt and loss. But the Lord says, he will so serve as a river, that yet the entrance of no enemy need to be feared, in regard of any such inconvenience. Now he mentions two sorts of vessels, to wit, galleys, and ships of burden: and thus he shows that the enemy shall no way prevail. From hence we may gather two very profitable doctrines. First, neither to seek, nor wait for salvation at the hands of any, but from God alone. Secondly, that it is in vain to gather together much artillery and defenses, because they shall not only become unprofitable to us, when God is against us, but shall turn to our own ruin and destruction.

Vers. 22. For the Lord is our Judge, the Lord is our lawgiver, the Lord is our King: he will save us.

Now the Prophet shows how God visits in the midst of his Church; to wit, by being served and acknowledged as Judge, lawgiver, and King. For those who obey and submit themselves to God, as to their King, shall effectually feel that he is the safe keeper of their salvation: but those that glory in this falsely, shall look for salvation from him in vain. Submit we our necks therefore only to his yoke. Let us hearken to his voice, and obey him: then will he for his part manifestly show himself to be our defense and protection. But if we contemn his voice, and rebel against his commandments; what marvel is it, if in dangers he leaves and forsakes us? The true Church then, as you may observe, is she who acknowledges God for her King and lawgiver. With what face then dare the Papists brag, that they are the Church of God, seeing they reject the lawful government established by Moses, the Prophets, and by Christ himself, to bring in their own devices and trumperies in place of the same? They exercise a cruel tyranny over the consciences of poor men and women: and in taking that liberty away, which Christ has purchased, they miserably vex the poor souls of his servants, and as much as in them lies, would draw them into perdition with themselves.

But it is God's office alone to sit in men's consciences, seeing he is the only Judge and lawgiver, whose right it is to rule us by his word. The Prophet conjoins three words together here; Judge, lawgiver, and King; because it is a thing of such great importance, as ought not slightly to be passed over. If we then suffer ourselves to be governed by his word, he will never forsake us. Thus in few words, we have the only means set before us how to obtain salvation.

Vers. 23. Your cords are loosed: they could not well strengthen their mast, neither could they spread the sail: then shall the prey be divided for a great spoil; indeed, the lame shall take the prey.

He turns his speech to the Assyrians, in whose person he also speaks to all the enemies of the Church. For having promised her such stability, as shall never be shaken, he taxes now the fond confidence with which the wicked are puffed up; as if they were so well rooted, that it were impossible ever to displace them. Be it then that for a time they built their hopes upon their riches, as upon a strong city, and that the same was as a high wall to them in their imagination: while they were so besotted with it, yet Isaiah prophesies their sudden destruction to be at hand, because God's hand upheld them not. Now he goes on with the similitude which he used in the 21st verse, where he compared the Church to a very strong place, well surrounded with fine rivers: by reason of which, the enemy could not approach to her. Now he compares the estate of the wicked to ships: signifying thereby their tottering foundation; notwithstanding they played the bugbears, and were carried with such fury and rage, as it seemed they would bear down all before them with a breath. Although they had furnished themselves then both with great ships and galleys to join in one the regions, which lay far distant one from another, and so meant to make themselves lords of sea and land: yet should they feel that all was but vapors and smoke. The Lord would turn over their ships, break down their masts, and cut off their cables, and sink all into the bottom of the sea. Let us not altogether then stand wondering and gazing at the strength, violence, or audaciousness of our enemies; but let us look up to the Lord, and wait for that day in which he will tumble their fury and violence upon their own heads.

Vers. 24. And none inhabitant shall say, I am sick: the people that dwell in it, shall have their iniquity forgiven.

Now the Prophet returns again to the Church; for the ruin which he threatened should fall upon the Assyrians, tended not a little to the consolation of the faithful: for what security could the Church have had, unless God had opposed his help against the power of so many enemies, which assailed her on every side? Having in a word then touched the state of the wicked; to wit, that they shall all be brought to nothing, because they persecute the children of God, he aptly returns where he left, to wit, that God will omit no occasion that may make for the good and salvation of his Church. He says then that the citizens of the Church shall be freed from all inconveniences, because by the favor of God, they shall enjoy a happy estate.

The second part of the verse serves for an exposition of the former: for sins being forgiven, the graces of God shall flow in upon us without any let or stay. From where we gather, that all the miseries which assail us, proceed from no other cause than from our iniquities. Otherwise, the reason which he yields should be improper and far-fetched: but this principle is to be held, that all the miseries which God sends us, are so many tokens of his wrath. From there it follows that God must needs use us with a fatherly respect, when our sins are pardoned; and out of his love, to give us whatever is good for us.

Therefore if we desire to be eased of our troubles, let us keep this order. Above all things let us seek reconciliation with God; for the cause being removed, the effect shall immediately vanish away. But because our desires are not well nor rightly ordered, caring only to get away the rod from our backs, and never consider deeply of the cause: we need not wonder if we lie groveling still under the smart thereof. They therefore deceive themselves which would be freed from crosses, and yet will delight in their sins: in fact, if such should be under no adversity at all, yet should they not cease for all that to be miserable people: for what rest or tranquility of mind can they enjoy, while their consciences in every place pursue them with the guilt of their iniquities?

Wherein consists true felicity then? In having obtained forgiveness of sins, and in feeling sensibly, that all the good things we receive from God, are so many pledges of his fatherly good will toward us. Let us also learn, that it is impossible to please him, or be accounted among the number of his children, unless he cease to impute our sins to us. There is nothing then but free reconciliation alone, which can make us well pleasing in his sight; nor nothing but that, which can make way for his love to be shed abroad in our hearts.

Now although we be continually under the cross, yet that breaks not off the promise; for the faithful content themselves with this comfort and consolation in the midst of all their afflictions; to wit, that God is their God, and ceases not to hold them for his dear children, though he correct them. For being regenerate by his Spirit, they begin to taste of that happiness which Adam enjoyed in full measure before his fall: but being burdened with many sins, therefore have they need of a continual washing: and yet God so tempers his bitter potions, that he supports their infirmities still. He also lets them see that he has a care of their welfare, by moderating the sharpness of his stripes, if he does not at once set them free. It is not without cause then you see, that our Prophet exempts the renewed Church from common miseries, because they carry in them a stamp of God's curse.

Hence also we may note how childish the distinction of the Papists is, touching the forgiveness of the sin, but not of the punishment; as if we were able to satisfy God's justice. But the Prophet teaches us another lesson, as we may easily gather from other places of their writings. But if we had but this only text, can any man speak more plainly, than to say, that afflictions shall cease, because iniquity is forgiven? Truly it is all one as if it had been said; The punishment ceases, because the fault is pardoned. I grant that God sometimes afflicts the faithful, although he forgives the fault: but it is to the end that by this stroke of the rod, he might make them wiser for the time to come; and not to exact a satisfaction of them, as if he had been reconciled to them by halves. But our Papists will needs have such punishments stand for satisfactions: as if the sinner in part should thereby redeem himself; which, we know, directly crosses the doctrine of free remission of sins. And thus their foolish inventions, both concerning satisfactions, and Purgatory, fall to the ground.

It is also to be noted, that this privilege belongs only to the household of faith: for out of the body of Christ, which is the communion of Saints, what hope of reconciliation with God is there left? That is the reason why we are taught in the Creed to say, I believe, the catholic Church, the remission of sins. For as God loves none but those whom he finds members of his only Son; no more does he bestow his free imputation upon any, but such as are living members of his body. What remains to those that are without then, and are strangers from the commonwealth of Israel, but that they must needs perish under the curse? Therefore to forsake the true Church, is manifestly to renounce eternal life.