Commentary upon the Prophecy of Isaiah

Vers. 5. O Ashur the rod of my wrath! the staff also in their hands is mine indignation.

Vers. 5. O Ashur the rod of my wrath! the staffe also in their hands is mine indignation.

And yet whilst I consider better of every circumstance, I rather condescend to this opinion; namely, that the Lord calls the Assyrians here, as if he armed them by his edict to make war. He told the Jews before that they should come: but hypocrites are so senseless, that they are never touched with any fear of God, but when they see his plagues; or rather indeed till they feel them. This is the cause therefore why he now saith, Come: as if the Judge should call for the executioner, and command him to bind the malefactor; or rather to cut off his head. Thus the Lord calls the Assyrians, to the end he might execute his vengeance by their hands.

And yet whilest I consider better of euerie circumstance, I rather condiscend to this opinion; namely, that the Lord calles the Assyrians heere, as if hee armed them by his edict to make warre. He told the Iewes before that they should come: but hypocrits are so senselesse, that they are neuer touched with any feare of God, but when they see his plagues; or rather indeed till they feele them. This is the cause therefore why he now saith, Come: as if the Iudge should call for the executioner, and command him to binde the malefactor; or rather to cut off his head. Thus the Lord calles the Assyrians, to the end he might execute his vengeance by their hands.

Also the staff.] This may be referred to the Assyrians, and we may resolve it as if it should be a repetition of the same speech, the words only being a little changed. And yet I so distinguish them; that the Assyrians are called the staff of Gods wrath; moreover, that the swords and weapons wherewith they were furnished, are nothing else but the wrath of God himself: as if the Prophet should say, God serves himself (as it pleaseth him) of the Assyrians, even as of swords to execute his vengeance withal. Lastly, that they are no otherwise to be feared, but so far forth as God shall display his wrath by their means towards the Jews, although they be furnished with munition. In a word, he shows that all the force of the enemies shall proceed from the wrath of God, who by a secret instinct shall drive them forward to overthrow this people: for otherwise they could not have moved so much as one of their fingers. God also pronounceth, that the staff which the Assyrian beareth, is his indignation; to the end the Jews might know that the assaults and endeavours of the enemies were governed by his providence. For I approve not that which others translate, In the place, or, In their region: both are too much constrained. To be short, the Lord calls the Assyrians as executioners of his vengeance, to the end he may punish the sins of his people by their hand; and protests, that whatsoever they hold in their hands, is his indignation.

Also the staffe.] This may bee referred to the Assyrians, and we may resolue it as if it should be a repetition of the same speech, the words onely being a little changed. And yet I so distinguish them; that the Assyrians are called the staffe of Gods wrath; moreouer, that the swords and weapons wherewith they were furnished, are nothing else but the wrath of God himselfe: as if the Prophet should say, God serues himselfe (as it pleaseth him) of the Assyrians, euen as of swords to execute his vengeance withall. Lastly, that they are no otherwise to be feared, but so far fotth as God shal display his wrath by their meanes towards the Iewes, although they be furnished with munition. In a word, he shewes that all the force of the enemies shall proceede from the wrath of God, who by a secret instinct shall driue them forward to ouerthrowe this people: for otherwise they could not haue moued so much as one of their fingers. God also pronounceth, that the staffe which the Assyrian beareth, is his indignation; to the end the Iewes might know that the assaults and indeauours of the enemies were gouerned by his prouidence. For I approue not that which others trāslate, In the place, or, In their region: both are too much constrained. To be short, the Lord calles the Assyrians as executioners of his vengeance, to the end hee may punish the sinnes of his people by their hand; and protests, that whatsoeuer they hold in their hands, is his indignation.

Now this doctrine hath two uses. First, to terrify the wicked, and that they might know how God threatens not to root them out in vain: as also he shows how he will punish them. Which serves much for the awaking of the unfaithful, who mocked at all these Sermons §2and threatenings of the Prophet. Moreover, this doctrine was not a little profitable, when the people began to be afflicted by the Assyrians. For then they easily perceived that that which the Prophets had foretold, was not spoken in vain, neither came it to pass at adventure. Object. But some will here ask, why he now calls him the staff of his indignation, seeing he said before, that the Assyrian was the rod of his wrath? For one would think he should speak thus, The Assyrian is my wrath, and the staff which he bears is mine indignation. Ans. But we are not curiously to stand upon the word, seeing we understand the Prophets meaning. Now he calls men the staff of Gods wrath, because he serves himself of them as of a staff: he saith, that the weapons of men are the wrath of God, because they are not handled at the pleasure of those which bear them, but are testimonies of Gods wrath.

Now this doctrine hath two vses. First, to terrifie the wicked, and that they might know how God threatens not to roote them out in vaine: as also he shewes how hee will punish them. Which serues much for the awaking of the vnfaithfull, who mocked at all these Sermons §2and threatnings of the Prophet. Moreouer, this doctrine was not a little profitable, when the people beganne to be afflicted by the Assyrians. For then they easily perceiued that that which the Prophets had foretold, was not spoken in vaine, neither came it to passe at aduenture. Obiect. But some wil here ask, why he now cals him the staffe of his indignation, seeing he said before, that the Assyrian was the rod of his wrath? For one would thinke hee should speake thus, The Assyrian is my wrath, and the staffe which he beares is mine indignation. Ans. But we are not curiously to stand vpon the word, seeing wee vnderstand the Prophets meaning. Now he calles men the staffe of Gods wrath, because he serues himselfe of them as of a staffe: he saith, that the weapons of men are the wrath of God, because they are not handled at the pleasure of those which beare them, but are testimonies of Gods wrath.

The Prophet then hath spoken aptly, to the end we should not think the wicked are carried away with the reins in their neck, whither their appetite shall lead them: but are stated and held short, so as they can do nothing at all without the will of God. From hence we may gather, that God works by the hands even of the wicked. But we must be wise according to sobriety, and speak modestly herein: for we ought wisely and judicially to distinguish between the work of God, and the actions of men.¹ God then works and serves his turn of men three ways. First, in respect that all of us have our being and do move by him: whence it follows, that all §1our actions proceed from his power. Secondly, he drives forward, and bows the wicked §2by a particular mean, whither it pleaseth him: and although they think nothing at all thereon, yet doth he serve himself of them, to the end they may kill and destroy one another; or to the end he may chastise his people by their hand: and of this kind doth the Prophet speak in this place. Thirdly, when he governs his elect by the §3spirit of sanctification, which is peculiar to his chosen only. Wherefore, be it that tyrants, spoilers, or others molest us, be it that strangers lift themselves up against us; yet in the midst of all these confused garboils, full of all vexations, we must lift up our eyes to the hand of God, never imagining that any thing falls out by chance.

The Prophet then hath spoken aptly, to the end we should not thinke the wicked are carried away with the raines in their necke, whither their appetite shall leade them: but are stated and held short, so as they can doe nothing at all without the will of God. From hence we may gather, that God works by the hands euen of the wicked. But wee must bee wise according to sobrietie, and speake modestly herein: for we ought wisely and iudicially to distinguish betweene the worke of God, and the actions of men.¹ God then works and serues his turne of men three waies. First, in respect that all of vs haue our being and doe moue by him: whence it followes, that all §1our actions proceed from his power. Secondly, he driues forward, and bowes the wicked §2by a particular meane, whither it pleaseth him: and although they thinke nothing at all thereon, yet doth hee serue himselfe of them, to the end they may kill and destroy one another; or to the end hee may chastise his people by their hand: and of this kinde doth the Prophet speake in this place. Thirdly, when hee gouernes his elect by the §3spirit of sanctification, which is peculiar to his chosen onely. Wherefore, bee it that tyrants, spoilers, or others molest vs, bee it that strangers lift themselues vp against vs; yet in the midst of all these confused garboiles, full of all vexations, wee must lift vp our eyes to the hand of God, neuer imagining that any thing falles out by chance.

1. 1How God is said to work by men.How God is said to worke by men.

Vers. 6. I will send him to a dissembling nation, and I will give him a charge against the people of my wrath to take the spoil, and to take the pray, and to tread them under feet, like the mire in the streets.

Vers. 6. I will send him to a dissembling nation, and I will giue him a charge against the people of my wrath to take the spoile, and to take the pray, and to tread them vnder feete, like the mire in the streetes.

HE goes on still with the former sentence, wherein he called Ashur the rod of Gods wrath. For even as a father takes not the rod in hand for nothing, but determines to correct his child: so the Prophet shows that the rod of the Lord shall not walk at random; but is ordained and appointed to chastise this wicked and unthankful people. He calls them a dissembling or froward nation; because there was no uprightness nor sincerity in them: so then, dissimulation is opposed to integrity, which is the beginning of all virtues: as contrariwise, hypocrisy is the mother of all vices. Moreover, he accuseth not the Israelites lightly here, but reproacheth them with a thing more execrable then any other. And therefore he presently after calls them the people of his indignation. As elsewhere he saith, that the Idumeans are the people of his curse, Chap. 34.5. But albeit ⟨p. 117⟩he declares that he is angry against the Jews, yet the manner of the Hebrew phrase hath a far greater weight; for it imports as much as if the Prophet should say, that this people is destinate to perdition, because there is nothing else in them but matter of wrath. It is certain that God is never angry, unless he be provoked thereunto by our wickedness; but when impiety is come to the highest degree, then his unappeasable wrath and indignation burneth. Thus he takes away all hope of reconciliation from the hypocrites and contemners, who ceased not to heap sin upon sin.

HE goes on still with the former sentence, wherein he called Ashur the rod of Gods wrath. For euen as a father takes not the rod in hand for nothing, but determines to correct his childe: so the Prophet shewes that the rod of the Lord shall not walke at randon; but is ordained and appointed to chastise this wicked and vnthankfull people. He calles them a dissembling or froward nation; because there was no vprightnesse nor sinceritie in them: so then, dissimulation is opposed to integritie, which is the beginning of all vertues: as contrariwise, hypocrisie is the mother of all vices. Moreouer, hee accuseth not the Israelites lightly heere, but reproacheth them with a thing more execrable then any other. And therefore he presently after calles them the people of his indignation. As elsewhere hee saith, that the Idumeans are the people of his curse, Chap. 34.5. But albeit ⟨p. 117⟩hee declares that hee is angrie against the Iewes, yet the maner of the Hebrew phrase hath a farre greater weight; for it imports as much as if the Prophet should say, that this people is destinate to perdition, because there is nothing else in them but matter of wrath. It is certaine that God is neuer angrie, vnlesse he be prouoked thereunto by our wickednes; but when impietie is come to the highest degree, then his vnappeasable wrath and indignacion burneth. Thus he takes away all hope of reconciliation from the hypocrites and contemners, who ceased not to heape sinne vpon sinne.

Afterwards it is said, he gave the reins to the rage of the enemies, that they should devour and overflow into all kinds of pilling and extortions. And yet we must not take this as if because the Assyrians had commandment from God, they might therefore excuse themselves: for God commands after two §1sorts, to wit, by his secret counsel, whereof §2men have no knowledge: secondly, he commands by his law, which we ought chiefly to have regard unto; that so we may answer a company of fantastical spirits, who dispute profanely of the counsel of God, when they will excuse their own and others impiety. We must then wisely distinguish between these two sorts of commandments:¹ for seeing the Lord declares his will in his law, I ought not to mount up to his secret counsel which he hath hidden from me, but ought rather to bring my self simply under his obedience. Object. If any shall allege that he obeys God when he plungeth himself into dissolutions, Ans. he is a liar, and accuseth God in vain to be the author of his wickednesses, whereof his own heart knows himself to be guilty, for in this respect there needs none other witness, but every mans own conscience. I grant that God serves his turn of the wicked, but the wicked have no purpose therein to serve God. Therefore when he works by the wicked and reprobate,² it is a thing accidental in regard of men: for they have no intent of serving his will, neither have they any will thereunto. If therefore they take this pretext, they may be easily convinced as utter rebels against God, seeing they only do that which pleaseth themselves: for they have the express will of God in his law, so as they seek it in vain any where else. In regard of them then, they do not, the work of God, but the devils, because they serve their own lusts. It is certain that the Assyrians did not so much as look for any reward for their pains at Gods hands, but were carried away with their lusts, ambition, and avarice: in the mean while the Lord ordered their endeavours and counsels to another end, which was to them utterly unknown.

Afterwards it is said, he gaue the reines to the rage of the enemies, that they should deuoure and ouerflow into all kinds of pilling and extortions. And yet we must not take this as if because the Assyrians had commandement from God, they might therefore excuse themselues: for God commands after two §1sorts, to wit, by his secret counsell, whereof §2men haue no knowledge: secondly, he commands by his law, which we ought chiefly to haue regard vnto; that so we may answere a companie of fantasticall spirits, who dispute prophanely of the counsell of God, whē they will excuse their owne and others impietie. Wee must then wisely distinguish betweene these two sorts of commandements:¹ for seeing the Lord declares his will in his law, I ought not to mount vp to his secret counsell which he hath hidden from me, but ought rather to bring my selfe simplie vnder his obedience. Obiect. If any shall alledge that he obeyes God when he plungeth himselfe into dissolutions, Ans. he is a lyar, and accuseth God in vaine to be the author of his wickednesses, whereof his owne heart knowes himselfe to be guiltie, for in this respect there needs none other witnesse, but euery mans owne conscience. I grant that God serues his turne of the wicked, but ye wicked haue no purpose therein to serue God. Therefore when he works by the wicked and reprobate,² it is a thing accidentall in regard of men: for they haue no intent of seruing his will, neither haue they any will thereunto. If therefore they take this pretext, they may be easily conuinced as vtter rebels against God, seeing they only do that which pleaseth themselues: for they haue the expresse will of God in his law, so as they seeke it in vaine any where else. In regard of them then, they do not, the worke of God, but the diuels, because they serue their owne lusts. It is certaine that the Assyrians did not so much as looke for any reward for their paines at Gods hands, but were caried away with their lusts, ambition, and auarice: in the meane while the Lord ordered their endeuors and counsels to another end, which was to them vtterlie vnknowne.

1. 1We must distinguish between Gods secret, and revealed will.We must distinguish betweene Gods secret, and reuealed will.
2. 2The wicked do Gods will, yet it is not with a mind to serve him, but their own lusts.The wicked do Gods wil, yet it is not with a minde to serue him, but their owne lusts.

Now the sum of this place is, that a rare and extraordinary testimony of Gods vengeance should be manifested, when the Assyrians should overflow with a furious licentiousness, because they should be sent of God not to deal mildly or moderately with his people, but to pill and sack them as in open war. He addeth also To be trod under feet, which is the uttermost of all rage, for what can men do more then with shame and contempt to stamp them under feet whom they have vanquished?

Now the summe of this place is, that a rare and extraordinarie testimonie of Gods vengeance should be manifested, when the Assyrians should ouerflow with a furious licentiousnes, because they should be sent of God not to deale mildlie or moderatelie with his people, but to pill and sack them as in open warre. He addeth also To be trod vnder feete, which is the vttermost of all rage, for what can men do more then with shame and contempt to stamp them vnder feete whom they haue vanquished?

Vers. 7. But he thinketh not so, neither doth his heart esteem it so: but he imagineth to cut off and destroy not a few nations.

Vers. 7. But he thinketh not so, neither doth his heart esteeme it so: but he imagineth to cut off and destroy not a few nations.

Because the wicked do trouble the consciences of the weak by casting out the foam of their rage, as if God had not the power to hold their fierceness and fury short; the Prophet prevents this betimes, and exhorts the faithful to know, that they are justly afflicted by a secret judgement of God, although the wicked overflow into all dissolution. So then he shows that which we touched erewhile, namely, that the Assyrians shall mind nothing less then to serve God, and to be executioners of his vengeance: but we shall see by and by to what end they did it. For some might object thus: Object. Thou art the Ambassador of God, why doest thou menace us with the Assyrians? As if belike this furious beast would yield obedience to the commandment of God. Ans. To this he answereth, that God is such a wonderful workman, that he knoweth how to draw those to do him service who think nothing at all thereon, or which otherwise would not obey him. Although (saith he) that their endeavours and counsels tend wholly to another end, yet nothing shall hinder God, that even by them he should not execute and fulfil that which he hath ordained. For many might reply: What a preposterous course is this? Will God subject his chosen people to profane nations? There is no equity at all in it, that our estate (be we sinners as we are, in the highest degree) should be made worse then the condition of thieves, who by their wickedness and impiety had deserved a most severe punishment. The Prophet declareth then that the Assyrians should have their turn also, and should be justly punished in their time: and yet ought no man to think it strange if they afflict, pill, devour, & massacre others, seeing they should not want their recompense.

BEcause the wicked doe trouble the consciences of the weake by casting out the fome of their rage, as if God had not the power to hold their fiercenesse and furie short; the Prophet preuents this betimes, and exhorts the faithfull to know, that they are iustlie afflicted by a secret iudgement of God, although the wicked ouerflow into all dissolution. So then he shewes that which we touched erewhile, namely, that the Assyrians shall minde nothing lesse then to serue God, and to be executioners of his vengeance: but we shall see by and by to what end they did it. For some might obiect thus: Obiect. Thou art the Ambassador of God, why doest thou menace vs with the Assyrians? As if belike this furious beast would yeeld obedience to the commandement of God. Ans. To this he answereth, that God is such a wonderfull workeman, that he knoweth how to draw those to do him seruice who thinke nothing at all thereon, or which otherwise would not obey him. Although (saith he) that their endeuors and counsels tend whollie to another end, yet nothing shall hinder God, that euen by them he should not execute and fulfill that which he hath ordeined. For many might replie: What a preposterous course is this? Will God subiect his chosen people to profane nations? There is no equitie at all in it, that our estate (be we sinners as we are, in the highest degree) should be made worse then ye condition of theeues, who by their wickednes and impietie had deserued a most seuere punishment. The Prophet declareth then that the Assyrians should haue their turne also, and should be iustlie punished in their time: and yet ought no man to thinke it strange if they afflict, pill, deuoure, & massacre others, seeing they should not want their recompence.

Besides, the Prophet comforts the faithful, and assuageth their trouble and perplexity; showing that God holds the pride of these wicked ones short, lest they should exercise whatsoever pleased them. He teacheth then, that howsoever the wicked furiously rage, that God notwithstanding moderates his own judgements from heaven, so as he takes a special charge of the salvation of his Church. And therefore although that Ashur be inflamed as as cruel beast after his pray, yet he commands the faithful to lift up their eyes unto God, whose counsel is far remote from this blind fury of the enemy.

Besides, the Prophet comforts the faithfull, and asswageth their trouble and perplexitie; shewing that God holds the pride of these wicked ones short, lest they should exercise whatsoeuer pleased them. He teacheth then, that howsoeuer the wicked furiouslie rage, that God notwithstanding moderates his owne iudgements from heauen, so as he takes a speciall charge of the saluation of his Church. And therefore although that Ashur be inflamed as as cruell beast after his pray, yet he commands the faithfull to lift vp their eies vnto God, whose counsell is farre remote from this blind furie of the enemie.

Vers. 8. For he saith, Are not my Princes altogether Kings?

Vers. 8. For hee saith, Are not my Princes altogether Kings?