should flourish again But now if we take this as a prediction of the blessed change that should be wrought amongst men in the days of the Gospel the meaning seems to be that the most savage and brutish people men given up to all kind of vices no better indeed than dens of Devils should be made Temples of the Holy Ghost richly furnished with the Graces of Gods Spirit and abundant in good works Ver. 8. And a high-way shall be there and a way c. That is In this land of a wilderness become a fruitful well watered land there shall be a high-way that is a fair common-road-way for those that travel with beasts and carriages and a way that is a smaller path-way for foot-Passengers Or a high-way that is a Cawsey or Castway as there useth to be in watery Countrys such as he had spoken of in the foregoing verse and a way that is another ordinary way But that which the Prophet intended hereby is either that the Jews should have a free and safe passage without encumbrance or molestation in their return from Babylon to Jerusalem or else rather That their Country that had lain waste and desolate like a wilderness should then be quietly and peaceably inhabited again Whereas in Wildernesses and Deserts there is usually no path to be seen it shall not be so with the people of God when God shall have wrought this happy change for them their ways shall be kept fair and fit for all sorts of Travellers and shall not lye desolate as before See the Note Chap. 33.8 but be continually frequented with multitudes that pass up and down in them they shall freely travel from all parts of the land to the Temple and back again and so likewise to other places See the Note Chap. 33 17. and it shall be called the way of holiness to wit because the people that went up and down in it should be a holy people a people that should be much in frequenting the Temple Gods holy place and such as should live as becomes those that are a holy people to the Lord all which may be said too if we understand it of the way of the Jews return from Babylon to Jerusalem the unclean shall not pass over it that is The land shall not be in the possession of impure Infidels of foreign Nations as formerly nor shall the people of God that are there be a sinful wicked people as formerly they have been he alludes in this Expression to that law that forbad the coming of any persons that were legally unclean into the Temple but it shall be for those those holy ones with respect to whom it was before called the way of holiness those regenerate ones upon whom those spiritual Cures should be wrought mentioned before ver 5 6. I know these last words may be read as in the margin for he shall be with them and then the meaning is clear to wit That God would be with them as once he went along with the Israelites in their travelling through the wilderness to Canaan Exod. 13.21 to protect conduct and prosper them by which means they should be preserved in purity and holiness And thereupon it follows the wayfaring men though fools shall not err therein that is it shall be so plain so direct and easie a way that the simplest that are such as Solomon speaks of that know not how to go to the City Eccles 10.15 See the Note there shall not miss of it But now if we understand all this of the days of the Gospel whereof the other was a type then the way here promised is Christ John 14.6 Or the way prescribed in the Gospel for poor sinners to attain that life and salvation which is tendered in Christ the way of faith and holiness of which therefore it is said That it shall be called the way of holiness because it is the way that leads to the Holy of Holies in Heaven and because none go in that way but those that are sanctified and justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 This way to life eternal is for those and no other for without holiness no man shall see God Heb. 12.14 And then of this way it is said also That the wayfaring men though fools shall not err therein because it is so clearly discovered in the Gospel that the simplest that are need not miss the way unless they will wilfully do it and because men are naturally very fools before by the Gospel they are brought in to Christ Tit. 3.3 But when they are once brought to believe in Christ they are sure by the guidance of his Spirit not so to err in their way though they be never so simple as to miss of life eternal Ver. 9. No Lyon shall be there nor any ravenous beast shall go up thereon it shall not be found there c. The meaning is That in their return from Babylon or in their passing up and down in their own land they should not be annoyed with any ravenous wild Beasts to wit such as he had threatned should possess their land Chap. 34.13 14. when it lay waste as a Desert But here again under this type is meant That Christ would secure and protect his in their way to Heaven neither Satan nor any other of their spiritual enemies should make a prey of their souls neither should their wicked enemies the Instruments of Satan be able to hurt them he would carry them on safely in their way till he had lodged them in Heaven but the Redeemed shall walk there to wit the faithful Jews whom God shall deliver out of the hands of their enemies and so likewise those whom Christ shall redeem from the Estate of sin and death Ver. 10. And the ransomed of the Lord c. That is His redeemed ones See the foregoing Note shall return and come to Zion that is from those places whither they had fled to hide and shelter themselves either within the Land or in foreign parts when the Assyrian first invaded the land hearing of the destruction of the Assyrian Army they shall come back to Jerusalem or to the Temple in Zion there to praise God for their deliverance or it may be meant as well of their return from the Babylonian captivity and so the main intent of the words might be to signifie that God having brought them out of Babylon would not leave them till he had brought them safe to Jerusalem with Songs and everlasting joy upon their heads that is Joy of long continuance such as haply was a refreshing to those that were joyed with it so long as they lived or joy that should be for ever remembred in their anniversary Festivals But withal observable is this expression and everlasting joy upon their heads for though by their heads may be meant only the several persons of Gods redeemed ones as usually elsewhere see the Notes Job 29.3 and Prov. 25.22
this is all one in effect as if the Lord had said to them Though you by your wickedness and infidelity do what you can to hinder me from doing it yet I will approve my self righteous by performing that which I have promised concerning your deliverance by Cyrus and that speedily and without delay See the Note Chap. 45.8 which fully agrees with that of the Apostle What if some did not believe shall their unbelief make the faith of God without effect God forbid Rom. 3.3 4. And this doth the rather appear to be the meaning of the place because of the following words and my Salvation shall not tarry to wit my delivering of my People out of their Captivity and I will place Salvation in Zion that is having rescued them out of Babylon I will settle them again in Zion as in a place of safety for Israel my glory that is by whose deliverance I will be glorified But still we must remember that under the Type of the deliverance of the Jews out of Babylon that far greater Redemption and Salvation by Christ is also comprehended wherein God was indeed transcendently glorified See the Note Chap. 40.5 CHAP. XLVII VERSE 1. COme down and sit in the dust O Virgin Daughter of Babylon sit on the ground c. What is meant by the Virgin Daughter of Babylon and why she may be here so called See the Notes 2 Reg. 19.21 Psal 137.8 and Chap. 23.12 God by the Prophet doth here speak to Babylon as to some proud stately young Queen gorgeously attired and sitting upon her Throne and bids her come down and sit in the dust and on the ground to wit as poor Slaves and Captives used to do and others in times of great and solemn mourning See the Note Job 2.8 and that which was intended hereby is that this glorious Imperial City that had ruled over so many Kingdoms and Nations should be forthwith brought down to the lowest pitch of baseness and misery And indeed Gods Command is enough to make such mighty changes in Kingdoms there is no Throne O Daughter of the Caldeans that is thou shalt never Lord it more over other Nations as thou hast done thy Monarchy shall now be translated to the Presians for thou shalt no more be called tender end delicate that is thou shalt no more be applauded for thine excellent greatness Or thou shalt no longer live in such tenderness and delicacy but shalt be brought into a sad and miserable condition Ver. 2. Take the Milstones and grind Meal c. That is prepare thy self for the basest of all servile employments such as was grinding at the Mill wherein they employed their Captives and poorest drudges See the Notes Exod. 11.5 and 12.29 Judg. 16.21 and Job 31.10 As for that which followeth Uncover thy locks make bare the leg uncover the thigh pass over the rivers some understand the first words uncover thy locks of the custome of Womens going in their Mourning with their Hair hanging loose about them and because of that mention that is made in the last place of passing over the River that which is said of uncovering their Legs and Thighs they understand of taking up of their clothes when they were to wade through deep Waters But I rather take this whole passage to be a description of the sad plight wherein the Babylonian Women should be namely that their stately Dames being stripped of their bravery should be carried away captives with their Hair hanging about their Ears having only such poor tattered Garments upon them as would neither cover their Legs or Thighs See the Notes Chap. 20.2 4. And so should be driven away into Persia wading through the Rivers as they went along Ver. 3. Thy nakedness shall be uncovered yea thy shame shall be seen c. To wit the nakedness of their Privy parts which Women out of modesty are ashamed to have seen I will take vengeance as if he had said it is not so much Cyrus that shall bring this misery upon thee as I the Lord God of Israel who shall by this means take vengeance on thee for all the wickedness thou hast committed against me and against my people And I will not meet thee as a man that is say some I will fall upon thee without any pity or compassion which even barbarous enemies will sometimes shew to the conquered especially to the weaker Sex and therefore as a Lion or some other ravening Beast rather than as a Man or else not with the wrath and power of Man which may be resisted and born but with the unresistable and unsufferable power of an Almighry God It is as if he had said whilst thou hadst to do with men thou wert able to grapple with them and usually to subdue them but now God will contend with thee before whose indignation and revenging hand thou wilt never be able to stand See the Notes Chap. 17.6 and 2 Sam. 7.14 Ver. 4. As for our Redeemer the Lord of Hosts is his Name the Holy one of Israel This is inserted by the Prophet in the Name of God's people as taking occasion from that which had been said concerning Babylon to break forth into this magnifying of God by professing that it was their God the great God of Heaven and Earth that would do this and that he would do it purposely for their sakes that they might be redeemed out of their Captivity Ver. 5. Sit thou silent c. Here again God proceeds to set forth the misery of the Babylonians in their Captivity Sit thou silent and get thee into darkness O daughter of the Caldeans some think that by these words get thee into darkness is intended that they should be cast into dark Prisons or that after they were carried away Captives they should abide in the darkness of continual misery But it is more probable that all the expressions here used are to set forth how they should be overwhelmed with grief and shame for men in such a condition are wont to sit silent see the Note Job 2.13 and to get into dark corners as being ashamed to be seen And it may well be which some think that in that which is said of their sitting silent there might be some respect had to the great noise which that Empire had formerly made in the world as if he had said Thou that hadst wont to thunder out thy commands and threatnings through so many Kingdoms shalt now sit silent as being ashamed of the base condition whereinto thou art fallen and not daring to mutter against those that shall tyrannize over thee Ver. 6. I was wroth with my people c. Here the cause is shewn why Babylon should be thus destroyed I was wroth with my people I have polluted mine inheritance and given them into thine hand That is my people whom I chose to be my peculiar inheritance see the Note Chap. 19.15 I have cast off as an unclean thing as if they had been never separated
themselves Ver. 11. And of whom hast thou been afraid or feared c. the Original word rendred afraid imports a terrifying fear and the latter rendred feared imports any lesser fear and so it must be understood as if it had been expressed thus Of whom hadst thou any dread or fear at all Some hold that Jerusalem is here charged with the impudency of a Harlot that is so bold in her waies of uncleanness that she fears neither God nor Man Others think that the drift of these words is to charge her with her being void of all true fear of God as the ground of their secure and obstinate running on in their sinful waies notwithstanding the formal profession she made of Religion yet the Lord tells her that she did not indeed fear him because she was fallen away to a false and Idolatrous Worship which was not according to the Rule of his Word But rather the scope of these words is to prevent an excuse she was like to make for her seeking to Forreign Princes for aid namely that she did it when she had just cause to fear that she should have been overcome and ruined by mighty Enemies before whom by her own strength she should be never able to stand for in answer to this God here demands of her what cause she had having him to depend upon for help to fear any Enemies though never so potent so as to fall off from him And of whom hast thou been afraid or feared that thou hast lied That is that thou hast dealt disloyally and fasly with me breaking thy marriage Covenant with me and hast not remembred me that is never minded me neither thinking how able I was to secure thee from the rage of thine Enemies nor what experience thou hadst had hereof in former times nor how perillous the wrath of my Jealousie might be if thou shouldst not carry thy self towards me according to thy duty nor laid it to thy Heart to wit as considering what the issue of these things might be As for the following clause have not I held my peace even of old and thou fearest me not The aim of that is to shew that the true cause why they were so bold to do those things which were directly contrary to his commands was because he had been silent and born with them long and this had so imboldned them that they stood in no awe of him or of his word instead of being bettered by his long-suffering and patience they were the worse for it and feared him the less and therefore it was high time to discover his displeasure against them Ver. 12. I will declare thy righteousness c. As if he had said with reference to what was said in the close of the foregoing Verse I will no longer hold my peace but by my Judgments executed upon thee I will make known what thou art I will declare thy Righteousness that is thy horrid wickedness for it is Ironically spoken and is much like that which God said of Adam Gen. 3.22 for which see the Note there Yet it might be also spoken in a way of deriding the high esteem which they had of themselves as righteous even in respect of their Idolatrous waies for which God abhorred them and thy works to wit wherein thou gloriest so much thy perfidiousness and Spiritual Whoredoms for they shall not profit thee that is whatever thou mayest think of thy unwarrantable ways they shall do thee no good but rather shall prove thy ruine at the last Ver. 13. When thou criest c. To wit to me in those calamities that are coming upon thee let thy Companies deliver thee as if he had said That is all the Answer thou shalt have from me I will turn thee off to the Companies thou hast relyed upon for help And by these Companies some understand the multitude of Idol-Gods which they had gathered from the Nations round about them and indeed we find God elsewhere thus turning off his People to them in a way of indignation and scorn as Judg. 10.14 Go and cry unto the Gods which ye have chosen let them deliver you And see also Jer. 2.28 But rather it is meant of those auxiliary Forces which the Forreign Princes to whom they had sent had promised to afford them but the Wind shall carry them all away that is thy hope in them shall deceive thee when thou lookest for help from them they shall not be found but shall be as Chaff which the Wind hath carried away see the Note Chap. 40.25 Vanity shall take them that is the least thing that is the least breath of Wind shall take them away but he that putteth his trust in me shall possess the Land and shall inherit my Holy Mountain which is meant of those that should be brought back out of Babylon into their own Country and injoy Gods Ordinances again in his Temple as appears by the following Verse Ver. 14. And shall say c. To wit Gods People returning out of Babylon by warrant of the Proclamation of Cyrus they shall take order that all things should be removed that might hinder their return into Judea Cast ye up cast ye up See the Notes Chap. 35.8 and 40.3 4. c. Ver. 15 For thus saith the high and lofty one that inhabiteth Eternity c. That is who alone is truly Eternal Who only hath Immortality as the Apostle expresseth it 1 Tim. 6.16 And therefore also immutable and unchangeable whose Name is Holy see the Note 1 Sam. 2.2 I dwell in the High and Holy place that is in Heaven see the Note Psal 115.3 with him also that is of a contrite and humble Spirit see the Note Psal 34.18 to revive the Spirit of the Humble c. that is to comfort them only the word here used implyes that none can do this but he that can put life into dead men But now the drift of all this is to comfort the poor Jews in their Captivity that they might not question the foregoing promise of deliverance by putting them in mind that though their God was a God of Infinite and Incomprehensible Majesty and Holiness yet in the respect he had to the ordering of all things below he would be still graciously present with those that were humbled and afflicted for their Sins though they dare scarce look up to the most High God yet the most High God would come down to them and dwell in their hearts Ver. 16. For I will not contend for ever neither will I be alwaies wroth c. To wit with those that are of an humble and contrite Spirit see the foregoing Note For the Spirit shall faile before me and the Souls which I have made that is if I should do so the Spirits and Souls of my People would faint away or be overwhelmed with terror and despair the meaning is that even with respect to Mans infirmity and weakness whose life is but a blast God doth many times put
understand it of a mark or sign whereby some Persons may be distinguished from others Namely That when God intended to destroy the Jews he would have a sign or a mark amongst them whereby they should be known whom God had chosen to be rescued and saved from the common destruction that was coming upon that Nation and that herein there is an allusion to the mark of the Blood of the Paschal Lamb upon the Doors of the Israelies in Egypt whereby they were saved from the Sword of the destroying Angel And by this mark or sign might be meant the profession of the Christian Faith or the Word and Sacraments or a Holy Life and Conversation according to the Rule of the Gospel or that inward Seal of Gods Sanctifying Spirit whereby they should be distinguished from counterfeits see Eph. 1.13 and 2 Tim. 2.19 Or rather Gods appointing them to be saved and his watchful providence over them for their preservation which should be as sure a means of safeguarding them from the common destruction as if there had been a sign or mark set upon them for that end and purpose and I will send those that escape of them that is those of the Jews thus preserved unto the Nations to wit to Preach the Gospel to them to Tarshish Pul and Lud that draw the Bow to Tubal and Javan c. for the understanding whereof we must know 1. That by Tarshish may be meant Tarsus in Cilicia or some other remote place or the Ocean Sea in general and so the meaning might be that they should go forth both by Sea and Land to Preach the Gospel And 2. That under the other particular Nations here mentioned whereof it is commonly thought that some lie East and some West and some North and South all other Nations are comprehended all the World over to the Isles a far off that is the Inhabitants of those remote Countries of whom the Jews had little or no knowledge that have not heard my fame neither have seen my Glory that is that had never heard the report of nor seen the glory of God and of his glorious Works see the Note Cap. 52.15 and they shall declare my glory among the Gentiles that is the glorious riches of my Grace in Christ the great things I have done for the Salvation of my People and the destruction of their Enemies Ver. 20. And they shall bring all your Brethren c. The Apostles and other Preachers of the Gospel shall bring in the Converted Gentiles your Brethren as being by Faith made the Children of Abraham for an Offering unto the Lord out of all Nations to wit as a People Consecrate to Gods service according to that of the Apostle Rom. 15.16 that the Offering up of the Gentiles might be acceptable being Sanctified by the Holy Ghost and again Phil. 2.17 If I be Offered upon the Sacrifice and Service of your Faith I joy and rejoyce with you all and Rom. 12.1 Present your Bodies a living Sacrifice holy acceptable unto God c. The Heathen that were counted an unclean People being now purified by Faith should be tendred to God as a Holy Sacrifice upon Horses and in Chariots and in Litters and upon Mules and upon swift Beasts which implies both 1. That all possible helps and means should be used to bring them in to believe and joyn themselves to the Church 2. That this should be done with much respect and tender care over them see the Note Chap. 49.22 And 3. That hereby the Gospel should be speedily propagated into many Countries to my holy Mountain Jerusalem saith the Lord that is to the Church of Christ see the Notes Chap. 2.2 3. as the Children of Israel bring an Offering in a clean Vessel into the House of the Lord to wit because these converted Gentiles should be a pure and holy People Ver. 21. And I will also take them for Priests and for Levites saith the Lord c. It is as if he had said Yea some of these Gentiles that were counted so unclean that they might not come into the Temple will I take to be Priests and Levites that is Ministers Pastors and Teachers in my Church Ministers and Deacons say some for that it is not that Spiritual Priest-hood common to all Christians see the Note Ch. 61.6 that is hear meant but that peculiar Office of such as were to be Teachers in the Church as the Priests and Levites were Deut. 33.8 is evident because the promise is only that God would take of them that is some of them for Priests and for Levites whereas in the time of the Law none were imployed in those Holy Callings but those that were of the Tribe of Levi then even Men of all Nations should be set apart to these Holy Services Ver. 22. For as the new Heavens and the new Earth which I will make shall remain before me saith the Lord c. And concerning this promise of new Heavens and a new Earth see the Note Chap. 65.17 so shall your Seed and your Name remain the meaning is that as that new state of the Church should continue unto Eternity even after the World should have an end so should the Seed also of the Church consisting both of Jews and Gentiles and consequently their Name also continue for ever There shall never want a Seed of true believers in this Church but they shall continue for ever even as the Bliss or Happiness of their new Estate shall be Ver. 23. And it shall come to pass that from one new Moon unto another and from one Sabbath to another shall all flesh come to worship before me saith the Lord. That is all Nations both Jews and Gentiles see the Note Psal 40.5 It is therefore spoken concerning the days of the Gospel when all legal Festivals were to cease and so the meaning is only that in those days the People of God should constantly attend the Worship and Service of God in their Church-Assemblies as it is said they did Acts 2.42 46. only this is expressed in terms borrowed from the solemn meetings of Gods People under the Law as before Ver. 21. where the Ministers of the Gospel are termed Priests and Levites and so frequently in other places Ver. 24. And they shall go forth c. Having spoken in the foregoing Verses of the great good which God would do for his faithful Servants yea and that unto Eternity here the Prophet returns again to denounce Judgments both Temporal and Eternal against those wicked and ungodly wretches whom he had before theatned Ver. 15 16. and promiseth that his faithful Servants should be Eye-witnesses of it And accordingly I conceive that those Words and they shall go forth and lock upon the Carcases of the Men that have transgressed against me may be meant 1. Of the faithful that should escape being slaughtered in that general havock that was made amongst the Jews by the Chaldeans when they surprized Jerusalem and plundered and burnt both their City and Temple to wit that they should go forth out of Jerusalem being to be carried away Captives and should with their Eyes behold as they went along the Carcases of their Idolatrous Brethren lying in great heaps unburied according to what is before noted upon Chap. 34.3 rotted and so full of of crawling Vermine Worms and Maggots and not fit therefore to be removed and carried away but only to be burnt up with Fire and this I judge the more probable because it is clear that these Idolatrous Jews were those that he had before threatened Ver. 16 17. Or 2. Of the Jews that were sent home by Cyrus to their own Land to wit that they should go out of Babylon and see the Carcases of the Babylonians slain by the Persians lying unburied in such a manner as is before said Or 3. of the Saints and Servants of God in the days of the Gospel brought in from among the Gentiles of whom indeed he had spoken in the foregoing Verses to wit that they having been brought into some straits by their Enemies should after they had recovered their Liberty again go forth and look upon that woful spectacle of the Carcases of their Enemies lying in such a rueful and horrid manner as was before described But now withall we must know that many learned Expositors do understand this very probably I conceive of any notable judgments of God which the Righteous should see executed upon wicked ungodly wretches for their Idolatries profaneness and contempt of the Gospel Only these judgments and executions of divine Vengeance upon wicked Men are figuratively set forth by way of resembling them to that dreadful spectacle of a company of dead Corps that lye rotting and stinking above ground full of crawling Worms and so putrified that there was no touching them they were only fit to be burnt with Fire and yet because of their multitude and putrifaction were like to be very long burning ere they would be consumed And they shall go forth and look upon upon the Carcases of the Men that have transgressed against me for their Worm shal not die neither shall their Fire be quenched And indeed this figurative description of the judgments and vengeance of God upon wicked Men is therefore the fitter 1. Because wicked and ungodly Men void of all Grace and Spiritual Life are no better than the stinking Carcases of Men dead whilst they live 1. Tim. 5.6 Let the dead bury their dead saith our Saviour Math. 8.22 And 2. because a main part of that vengeance which God pours forth upon wicked Men consists in those affrightments and terrours of conscience wherewith they are usually tortured as with a Worm alway gnawing on their Hearts and a Fire alway burning within their bosoms partly here in this World but especially afterwards in Hell to all Eternity for hereto doth our Saviour expresly apply this passage of our Prophet Mark 9.43 44. As for the last Clause and they shall be an abhorring unto all flesh it may be understood both of their being loathed here in this World by all flesh that is all People that should behold the sad discovery of Gods wrath against them in that horrid condition wherein they lay and likewise especially of their being abhorred by all that shall be Eye-witnesses of their extream and unspeakable misery at the day of Judgment FINIS
Practical Exposition on the 3d. Chapter of the first Epistle of Saint Paul to the Corinthians with the Godly Mans choice on Psal 4. v. 6 7 8. by Anthony Burgess Dr. Donn's 40 Sermons being his 3 Volumes Parâ—us Exposition on the Revelations A Narrative of the Horrid Popish Plot by Dr. Oates The Witch of Endor Mr. Tho Dangerfield's of the Sham Presbyterian Plot. Smith's Account of the 14 Popish Malefactors in Newgate Animadversions on the 5 Jesuits Speeches The Excommunicated Prince a Tradegy as it was acted by his Holinesses Servants by Capt. William Bedlow A Conference between a Bensalian Bishop and an English Doctor concerning Church-Government Books 4 to The Door of Salvation opened by the Key of Regeneration by George Swinnock M. A. An Antidote against Quakerism by Stephen Scandret An Exposition of the five first Chapters of Ezekiel with useful observations thereupon by William Greenhil The Gospel Covenant opened by Pet. Bulkley Gods holy Mind touching matters Moral which he uttered in ten Commandments Also an Exposition on the Lords Prayer by Edward Elton B. D. The fiery Jesuit or an Historical Collection of the Rise Encrease Doctrines and Deeds of the Jesuits exposed to view for the sake of London Horologiographia optica Dyaling universal and particular speculative and practical together with a Description of the Court of Arts by a new Method by Sylvanus Morgan The Practical Divinity of the Papists discovered to be destructive to true Religion and mens Souls by J. Clarkson The Creatures goodness as they came out of Gods hand and the good mans mercy to the Bruit-creatures in two Sermons by Thomas Hodges B. D. Mediocria or the most plain and natural apprehensions which the Scripture offers concerning the great Doctrines of the Christian Religionâ— of Election Redemption the Covenant the Law and Gospel and Perfection by John Humphreys Baxter's which is the true Church Naked Truth 4th part Doolitle's Protestants Answ to a Popish Quest Mr. Kidder's Charity directed Humphry's peaceable Disquisitions An endeavour for Peace among Protestants A conference between a Papist and a Jew and a Protestant and a Jew An Essay for the Education of Gentlewomen A warning for Servants or the case of Margret Clark An Answer to Dr. Stillingfleet's Sermon by the peaceable design A Discourse of Pluralities The middle way of Predetermination Popery an Enemy to Truth by Mr. Sheldreck Dr. Dumoulin's conformity of Independent Government to the ancient primitive Christians Excommunication Excommunicated in a Dialogue between a Dr. of both Laws The case of the Protestants in England under a Popish Prince A modest Inquiry into Dr. Stillingfleet's Historical Mistakes The State of Blessedness An Answer to Dr. Stillingfleet's Book by J. H. Liberty of Conscience in order to universal peace Phelps Innocencies reward Rosses Mestogogus Poaeticus Phelps on the Revelations Gilaspys Ark of the Covenant Present State of New England Dr. Collings of Providence Froysell's Sermons of Grace and Temptations Yarrington's Englands Improvement first part Idem second part Meaning of the Revelation by John Hayter The Morning Lecture against Popery or the principal errors of the Church of Rome detected and confuted in a Morning Lecture preached by several Ministers of the Gospel in or near London Four useful discourses 1. The art of improving a full and prosperous condition for the glory of God being an appendix to the art of contentment in three Sermons on Phil. 4.12 2. Christian submission on 1 Sam. 3.18 Phil. 1.21 4. The Gospel of peace sent to the sons of peace in Six Sermons on Luke 10.5 6. by Jeremiah Burroughs A new Copy-Book of all sorts of useful Hands The Unity and Essence of the Catholick Church visible by Mr. Hudson The intercouse of Divine Love between Christ and the Church or the particular believing soul in several Lectures on the whole second chap. of Cant. by John Collings D. D. Large 8 vo The sure mercies of David by Nath. Heywood Heaven or Hell here in a good or bad conscience by Nathaniel Vincent A practical discourse of Prayer wherein is handled the nature and duty of Prayer by Tho. Cobbet Of quenching the Spirit the evil of it in respect both of its causes and effects discovered by Theophilus Polwheile Heaven taken by Storm by Tho. Watson Reading and Spelling made easie both by Tho. Lye Aesop's Fables with Morals thereupon in English Verse ANNOTATIONS ON THE Prophecy OF ISAIAH CHAP. I. Ver. 1. THE Vision of Isaiah c. That is the Prophecy which he received by Revelation or Inspiration from God see the Notes Numb 24.3 and 1 Sam. 3.1 for Ch. 2.1 it is called The word which Isaiah saw or The Epitome or Sum of his Visions and Prophecies Besides those of the Tribe of Levi that were set apart to be the â— Israelites ordinary Teachers Deut. 33.10 and Mal. 2.7 God was often pleased especially in those times when the Priests grew corrupt and neglected their duty to raise up out of any other of the Tribes Prophets who were called and gifted and acted by Gods Spirit and sent forth to teach the People and to make known the Will of God unto them in an extraordinary way yea and some of these at the last God made use of as his Penmen for the writing of part of the Canonical Scripture to wit the following Books of the four greater and the twelve lesser Prophets as they are commonly called which are therefore frequently mentioned in the New Testament as of equal authority with the Books of the Law as in Luke 16.29 They have Moses and the Prophets let them hear them And Matth. 5.17 Think not that I am come to destroy the Law or the Prophets It is commonly said by Interpreters that after the Prophets had prophesied or preached unto the people they used to write the Sum of their Prophecies or Sermons and affix them to the doors of the Temple which after some time were by the Priests removed from thence and laid up in the Temple as a part of the sacred Canon But of this there is no certainty nor any great probability considering how ill affected the Priests were to the prophecying of the Prophets in those days only that they by divine appointment committed their Prophecies to writing for the use of the Church is unquestionably clear John 1.45 We have found him of whom Moses in the Law and the Prophets did write to which some refer those passages Isa 30.8 and Hab. 2.2 where the Prophets are enjoyned to write their Visions As for this our Prophet Isaiah it is not without cause that his Prophecy is set in the first place for 1 By that which is noted afterwards concerning the time of his Prophecying it is evident that he was one of the first of the Prophets if not absolutely the first of them all And 2. Besides that Hezekiah sending so many noble Persons to him to acquaint him with the Letters which Rabshekah had written to them and to desire his prayers for
denounce that judgment that God had past against the Jews that they should be given up to blindness of mind and hardness of heart ver 9. it may be clearly from hence gathered that he had Prophesied to them many years under Uzziah and had experienced their obstinacy for which this sentence was pronounced against them And 3ly this Vision therefore was not his first call to his Prophetical Office but to confirm and encourage him herein against all the opposition he had met with or might meet with therein as we see the Apostles Commission was again and again renewed to them for their greater encouragement And indeed considering with what Majesty and Glory God presented himself to the Prophet in this Vision it is no wonder though he were more than ordinarily astonished and it may be he became hereby more sensible of the great weight of his Office than he had been before But it doth not follow that God never revealed himself to him as a Prophet before I saw also c. To wit in a spiritual extasie or rather waking in an outward corporeal apparition whence is that which the Prophet afterward saith ver 5. Mine eyes have seen the King the Lord of hosts see the Notes Gen. 15.1 Exod. 3.2 24.10 11. Numb 12.7 the Lord that is the Lord Jehovah one God in three persons whence is that afterward ver 8. Whom shall I send and who will go for us see the Note Gen. 1.26 And therefore the Evangelist St. John doth expresly affirm that it was the Lord Christ that appeared to our Prophet in this Vision Joh. 12.41 where having alledged that very sentence which is here pronounced by the Lord ver 9 10. concerning the blinding of the Jews he adds These things said Isaias when he saw his glory and spake of him And the Apostle Paul alledging the very same passage saith Well spake the Holy Ghost by Esaias the Prophet It was therefore the only true God who is Father Son and Holy Ghost that now appeared to Isaiah sitting upon a throne as the great King and Judg of the world and ready now to pronounce a judicial sentence against the Jews his peculiar people High and lifted up that is exceeding high as before to express the exceeding height of the cedars of Lebanon it was said they were high and lifted up or high may have respect to the great height of the Throne in regard of the frame and making of it and lifted up to the situation of it in that it was seen aloft in the air very high above the earth both being to set forth the incomprehensible Majesty of God and how transcendently far this Heavenly judg is above all the Kings and Monarchs of the earth And his train that is the skirts of his royal robes or the skirts thereof as it is in the Margent that is the utmost parts of the Throne whereon he sate or that which hang down of the covering which lay upon the Throne filled the Temple that is the lower parts of the Temple It seems clear by this that this vision was seen in the Temple or in a representation of the Temple as likewise by that which follows ver 4. where it is said that the posts of the door moved at the cry of the Seraphim and that the house was filled with smoke and ver 6. that one of the Seraphims had a live coal in his hand which he had taken with the tongs from off the altar and that this was to signifie that it was that holy God whom they served in the Temple that now appeared to the Prophet and that the Jews might see how vainly they boasted so much in the Temple whereas in this very Temple that dreadful sentence mentioned ver 9 10. was now pronounced against them As for that which is said of his Trains filling the Temple that might be to signifie that the least ray of the Majesty of God was greater than all the glory of man or that the glory of God is spread throughout the Church or that the benefits of Christs Mediatorship do redound from him to the replenishing of the whole Church Ver. 2. Above it stood the Seraphims c. That is above the Throne right over against the Lord whose head and upper parts in that humane shape wherein he appeared were lifted up far above the Throne And these were Angels who appeared also in humane shape as is evident by the mention that is made of their face and feet and ver 3. of their humane voice and therefore also it is said that they stood to wit before the Lord in a way of reverence as attending upon him as Nobles are wont to stand about a King and as ministring spirits always ready to do whatever he shall enjoin them all being intended to set forth the astonishing glory of the Majesty of God As for the name that is here given them Seraphims which signifieth burning it is probable that they are so called either from their ardent love to God or zeal for God see the Note 2 King 2.11 or from their purity the swiftness and agility of their motion and their unresistable power see the Note Psal 104.4 or rather because they appeared like flaming fire as was suitable for the discovery of Gods fiery indignation against the Jews which is afterward set forth in that dreadful judgment which ver 9 10. is pronounced against them We cannot therefore say as some boldly do that these Seraphims were a peculiar order of Angels the highest and nearest to God of all for though it may be probably gathered from some other places of Scripture that there is some order amongst the Angels yet this word Seraphims setting forth the nature qualities and imployments of the Angels in general it cannot be concluded from hence that the Seraphims were an order of Angels distinguished from the rest of the Angels by that name Concerning their number there is nothing expressed That there were but two of them as some say answerable to the Cherubims upon and before the Mercy-seat in the Tabernacle and Temple Exod. 37.7 10. 1 King 6.27 cannot be concluded from that which is said ver 3. that one cried to another see the Note rather we may probably think there were great multitudes of them this tending most to set forth the infinite Majesty of God Each one had six wings c. And this also was as was the four wings of the Cherubims in Ezekiels Vision Ezek. 1.6 to set forth the agility of their nature and the swiftness of their motions as likewise it may signifie their mounting aloft in the knowledg of God and their conversing on high With twain he covered his face not as if the holy Angels do not at all see God for our Saviour saith expresly Mat. 18.10 That in Heaven the Angels do always behold the face of his Father but to imply how unable they were and how unworthy fully to behold the resplendent brightness of Gods
might bring him to be involved in the same punishments together with them Or rather 3ly that he might well think that he had contracted some contagion by living in the midst of such a wicked people it being very hard for a man to converse amongst such and not to be defiled by them but to be as the fish that are fresh and sweet though they live constantly in the salt-sea and haply the contagion which he feared he had contracted in his lips might be that their contumacy had made him either out of a cowardly fear of them or out of despair of doing any good upon them more remiss in contending with them than he should have been For mine eyes have seen the King the Lord of hosts See the Note above ver 1. But why was the Prophet thus affrighted I answer considering the exceeding glory and dread of the Vision it was no wonder though he were for a time thus startled And besides it was one chief end of the Vision by the discovery of Gods Majesty and glory both to humble the Prophet that he might the more reverently attend upon him and receive his commands and likewise to strengthen and encourage him to go on couragiously in his office notwithstanding all the opposition he might meet with in the confidence of the greatness of his Lord that had given him his Commission Ver. 6. Then flow one of the Seraphims unto me c. To wit by the command of God before whom the Seraphims stood waiting still in a readiness to receive his commands having a live câ—al in his hand which he had taken with the tongs from off the altar that is from the altar of burnt-offerings whereon there was fire continually burning that did at first come down from Heaven see the Note Levit. 6.12 Here begins the relation of that which God had ordered to be done to quiet the troubled mind of the Prophet to free him from his fears and to confirm and encourage him in his Prophetical office and particularly in that service that was now to be imposed on him of making known Gods decree concerning the blinding of the â—ews Accordingly this live-â—oal taken from off the altar was intended to be a sign of the purging away his sins as it is explained in the following verse to wit in a way of expiation or remission or in a way of Sanctification or cleansing that as fire doth purge away the dross of metals so by Christ who is our sacrifice of Propitiation and likewise our altar Heb. 13.10 the sin of the Prophet should be pardoned and by the Spirit of Christ and the graces of his Spirit out of whose fulness we all receive Joh. 1.16 he should be enlightned sanctified and cleansed Because the sign was fire from the altar and so fire from Heaven it was the fitter to signifie that no purity of man is from himself but from God in Christ the expiatory sacrifice of Christ and from the sanctify my spirit of Christ which is therefore often compared to fire as Mat. â— 11. He shall 〈…〉 the Holy Ghost and with fire Ver. ◠〈…〉 my mouth and â—aid c. Had not the Angel informed the Prophet why he had touched his lips with a fiery coal from the altar he might have understood the meaning of it and so have been more terrified rather than â—â—motted by what was done he might have apprehended that it had been done in wrath for the fearing rather than the purging of his lips And therefore together with the sign he added a word of information Lâ— this hath touched thy lips and thâ—◠〈◊〉 is taken away and thy sin is purged as surely as tâ—â— coal from Gods altar hath touched thy mouth so surely are all thy sins forgiven thee and particularly the pollution of thy lips whereof thou didst complain and thou shalt be furnished with gifts fitting for the service which shall be enjoined thee See the two foregoing Notes There is no question to be made but that the Prophets sins were pardoned before and that he had been sanctified and set apart and fitted for his holy function and that with his tongue he had already done much holy service for God only by this which was now done he was confirmed in his Prophetical office and assured of a further supply of grace and that in a greater measure than formerly that so he might go on courageously and might not faint or fear because of the difficulty of the service enjoined him And observable it is that the coal is only said to have touched his lips the grace signified thereby is promised as from God Ver. 8. Also I heard the voice of the Lord saying c. To wit the Lord Jehovah whom he then in a Vision saw sitting as a King upon his Throne who now spake not to him as before by one of the Seraphims but immediately by himself Whom shall I send and who will go for us that is in our name and stead upon our service and for our glory We have the like expression Gen. 1.26 for which see the Note there It is spoken after the manner of men and that to imply both what singular abilities are requisite for those whom God sends forth as his messengers to teach a people and how few there are that are fit for that imployment as likewise with what wonderful wisdom and care God doth cull out choice and fit men for the work of the Ministry and particularly that it was thus in his sending the Prophet Isaiah And hereby also he was confirmed and assured that he was sent of God that so he might not stagger at that seeming incredible message he was now to carry concerning the blinding of the Jews Whereupon is the following answer which he presently returned Then said I here am I send me to wit because he was now encouraged and willing to undertake any service which God should impose upon him though never so dangerous and difficult Ver. 9. And he said Go and tell this people c. It is not Go and tell my people but this people which is spoken by way of great indignation See the Notes upon a like expression Exod. 32.7 Hear ye indeed or hear ye without ceasing as it is in the Margent but understand nâ—t It is as if he had said Ye shall have Prophets enough who shall boldly and faithfully make known my will to you whether you will or no and shall be constantly teaching and exhorting you but all shall do you no more good than if they had not spoken at all to you ye shall not effectually understand nor mind nor lay to heart what they say And the like may be said of the following Clause and see ye indeed but perceive not which may be meant of the signs or the miracles which their teachers should work in their sight and of the wonderful works of God which they should see and the judgments which God should bring upon them to wit that they
the enemy And indeed some read this last clause so burning upon all the houses of joy in the joyous City which how it was accomplished when Jerusalem was taken by the Babylonians we may â—ead 2 King 25.9 Ver. 14. Because the palaces shall be forsaken c. That is The stately houses of their Kings Princes and other great men the multitude of the City shall be left that is say some They shall be left without a King or other Princes to defend them But there is rather here an inversion of words the multitude of the City shall be left for the City shall be left of its multitude according to that sad complaint Lam. 1.1 How doth the City sit solitary that was full of people See the Notes also Chap. 6.11 12. The forts and towers or the clifts and watch-towers of which see the Note 2 Chron. 27.3 shall be for dens for ever that is For a long time as indeed during the Babylonian Captivity it was so for seventy years a joy of wild asses See the Note Chap. 13.21 a pasture of flocks see Chap. 17.2 Ver. 15. Until the Spirit c. By affixing this period to the desolation before threatned the Prophet returns again to the comforting of his faithful Servants This desolation shall be in the land of Judah saith he until the Spirit be poured upon us from on high that is Until God from heaven do by his quickning Spirit abundantly poured forth upon us restore his people to a comfortable and flourishing estate and condition And this seems to import 1. That whereas they were in as hopeless a condition as so many dead men as it is said of them Lam. 3.6 He hath set me in dark places as they that be dead of old God would breathe a spirit of life into them and quicken them again which is that Ezekiel foretold in his Prophecy Chap. 37. concerning the Resurrection of the dead and dry bones 2ly That whereas they were like trees or plants that seem in winter to be quite dead God would make them alive again and cause all things to be with them in a flourishing condition again as it is with the Creatures Psa 104.30 Thou sendest forth thy Spirit they are created and thou renewest the face of the earth concerning which see the Note there And 3ly That whereas they were spiritually dead in sin God would by his spirit of Grace revive and quicken them and make them a holy people So that as the desolation before threatned may be understood to have been accomplished gradually at several times See the Note before so this period set for the reviving of them again by the pouring forth of the spirit upon them from on high may be understood likewise of several times as 1. partly of the reviving and the reformation of the state of Judea in Hezekiahs days after God had so wonderfully destroyed Sennacheribs Army Or 2ly more fully and clearly of that strange quickning and reviving of the Jewish State when that people were set free out of Babylon and coming home again to their own Country Jerusalem was rebuilt and reinhabited with multitudes of people as in former times Or 3ly and principally of the glorious change that was wrought in the Church in the days of the Gospel when God did so abundantly pour forth of his Spirit first upon the Apostles and afterwards upon the whole body of his people that embraced the faith of Christ according to that promise Joel 2.28 And it shall come to pass afterward that I will pour out my spirit upon all flesh c. whereupon the Church did spring up and flourish again after an unusual and unwonted manner As for that which is mentioned in the following words as the effect of this pouring forth of Gods Spirit upon them and the wilderness be a fruitful field and the fruitful field be counted for a forest See the Note Chap. 29.17 understanding it of Gospel-times the meaning seems to be That after that plentiful effusion of Gods Spirit upon his people those that were before as a barren wilderness shall become fruitful and they that before had some beginnings of Grace wrought in them should bring forth fruits in such abundance that their former life should seem but as a wilderness where no fruits were Ver. 16. Then judgment shall dwell in the wilderness and righteousness remain in the fruitful field That is Justice shall be duly executed and men shall carry themselves justly towards those with whom they converse which also implies the true fear of God all the land over see the Note Chap. 29.17 But if we will take it as spoken mystically concerning the days of the Gospel then the meaning seems to be that both amongst the Gentiles that were as a barren wilderness and among the Jews that had been for many years his peculiar fruitful field where he was only known and worshipped when they were gathered into the Church of Christ both the righteousness of faith and the righteousness of works should be continually found Ver. 17. And the work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever That is The fruit of this righteousness amongst Gods people shall be all manner of peace inward and outward with God and with men as far as is good for them and so withal a quiet recumbency upon God in the assurance of his love and provident care over them and that not for some little while only as it is with the peace of the wicked but constantly and for ever see the Notes Chap. 26.3 4. Psal 72.2 3. and 119.165 Ver. 18. And my people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places That is By reason of Gods protection they shall dwell safely and without fear wherever they are see the Note Prov. 1.33 Ver. 19. When it shall hail coming down on the forest c. This according to our Translation must be referred to that which was said in the two foregoing verses to wit thus that Gods people should enjoy that peace and safety there promised even when it shall hail coming down on the forest that is when the judgments of God shall be poured forth upon the Heathens or the wicked of the world round about them that were as a wild and fruitless forest But yet they that understand the foregoing promises of the peace and quietness of spirit which Christians should enjoy in the days of the Gospel do accordingly also understand this when it shall hail coming down on the forest either of a storm of divine wrath that should then fall upon the Nation of the Jews who had been Gods fruitful field but were then become a forest Or else mystically that whilst true Believers enjoyed such wonderful peace the Gospel should pour forth a storm of dreadful terrors and vengeance upon the consciences of those to whom it should prove a savour of death unto death 2 Cor. 10.4 5 6.
O Lord that thou art present amongst us as thine own peculiar people ready to help us and to hear our Prayers of which thine Ark covered with Cherubims is a visible sign to us by delivering us out of the hands of this blaspheming Tyrant and let him see what a bold attempt it is in him to endeavour to dispossess thee of thy dwelling place Ver. 17. Encline thine ears O Lord and hear open thine eyes O Lord and see That is Hear the blasphemous speeches which these wretches have belched out against thee and see the blasphemies that are in this Letter I have spread before thee Ver. 18. Of a truth Lord the Kings of Assyria have laid waste all the Nations and their Countrys So also is this expressed 2 King 19.17 Here indeed it is in the Hebrew all the lands and their Countrys but therefore by lands are meant the Nations inhabiting those lands as we find it explained 2 Chron. 32.13 17. Ver. 21. Then Isaiah the Son of Amos sent unto Hezekiah Most probable it is that this he did by the Messengers whom Hezekiah had sent to him to enquire whether he had received any further word of answer from God Ver. 22. This is the word which the Lord hath spoken concerning him c. That is concerning Sennacherib The Virgin the Daughter of Zion hath despised thee and laughed thee to scorn See the Notes Chap. 1.8 and 23.12 but especially 2 King 19.21 the Daughter of Jerusalem hath shaken her head at thee See the Notes Job 16.4 and Psal 22.7 as he had before shaken his hand at her See the Note Chap. 10.32 Ver. 23. Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice and lifted up thine eyes on high c. To wit as every way discovering his pride and insolence See the Note Chap. 10.12 It is all one in effect as if he had said Little dost thou think or consider against whom it is that thou hast thus arrogantly advanced thy self even against the holy one of Israel that is The holy God of Heaven and Earth that hath chosen Israel to be a holy people to himself See the Note Chap. 1.4 It is he whom thou hast blasphemed yea in the reproaches thou hast cast upon Hezekiah his anointed and upon his people thou hast indeed reproached the Lord their God Ver. 24. By thy Servants hast thou reproached the Lord c. In 2 King 19.23 it is By thy messengers and then it follows and hast said By the multitude of my chariots am I come up to the height of the Mountains to the sides of Lebanon that is I have got over all the hills and mountains that lay in my way even the loftiest of them such as Mount Lebanon was and that not with my foot-forces only but also with my Chariots which must needs be a work of great difficulty and only to be mastered by a mighty Army as namely by cutting out and levelling their way where the ground was steep and rocky and full of trees that obstructed their passage And this may be meant both of the hills and mountains they climbed that they might take the Towns and Forts that stood thereon and of those also which they were necessarily to pass over that they might get into the Countrys that lay beyond them And it might be that he might herein have special respect also to those Mountains that were about Jerusalem Psal 125.2 and I will cut down the tall cedars thereof and the choice fir-trees thereof that is Having thus far subdued the land before me I shall easily do so still their Cedars and Fir-trees he would cut down at his pleasure either to clear his way for his Army to pass or for other uses See the Note Chap. 14.8 That which he intends is this That nothing should hinder him in his approaches to Jerusalem But withal observable it is that whilst Sennacherib here threatens to hew down the lofty trees of Lebanon God had before threatned and foretold that his Lebanon that is his mighty Army should be hewn down See the Notes Chap. 10.33 34. and I will enter into the height of his border in 2 King 19.23 it is into the lodgings of his borders and the forest of his Carmel or as it is in the Margin the forest and his fruitful field Now by the height of his border or the lodgings of his borders some understand the tower of Lebanon Cant. 7.4 which according to our Translation I will enter into the height of his border seems not so probable because it is before said That the Assyrian had already marched over that Mountain And others again understand thereby Jerusalem the Metropolis and chief place of the Kingdom which being taken there would nothing else in a manner remain to be done and by the forest of his Carmel they understand the Country thereabout because for the pleasantness and fruitfulness of it it was like another Carmel and with the abundance of Fruit-trees and Vines growing therein it shewed like a forest Indeed having compared this place with that in 2 King 19.23 this seems to be the most probable Exposition that by the height of his border is meant the City Jerusalem together with the forts and holds on the frontiers thereabouts and by the forest of his Carmel the goodly and pleasant Country in that part of Judea But see the Notes in that 2 King 19.23 Ver. 25. I have digged and drunk water c. In 2 King 19.24 it is I have digged and drunk strange waters and it follows as here and with the sole of my feet have I dried up all the rivers of the besieged places for which see the Note 2 King 19.24 The Expression here used of drying up great Rivers with the sole of his feet is doubtless an hyperbolical vaunt as if he should have said That his Army was so numerous that with their feet alone they were able to dry up all the waters where they came or rather That though the Rivers were never so great his souldiers and their beasts were able to drink them all dry However that which is intended hereby was That the waters could no where keep him off from any place which he meant to assault either by diverting their waters some other way or by some such like policy he could take a course that their waters should be no hinderance to him Now thus considering the words there may be therein a threatning covertly couched to wit that he could soon deprive Jerusalem of her waters which Hezekiah had been so careful to secure for them whereby they must needs be forced to yield or else must perish with thirst Ver. 26. Hast thou not heard c Sennacherib had said ver 11. Behold thou hast heard what the Kings of Assyria have done to all lands by destroying them utterly and to this now God replys Hast thou not heard long ago how I have done it and of ancient times that I have
the great Kings and Rulers of the earth to appear to be as nothing and meer vanity before him or by destroying them he brings them to nothing See the Note Job 12.21 Ver. 24. Yea they shall not be planted yea they shall not be sown yea their stock shall not take root in the earth c. As if he had said In what a flourishing Condition soever these great ones seem to be they shall be destroyed as easily and utterly without any memorial of them left behind them as those things are overthrown or blasted that never had any root in the earth as namely a dry dead stock of a tree put into the earth or as grass that shooting up of it self in the superficies of the earth and not having any deep root is soon withered Some I know understand this of their being overturned in the beginning of their Reign before they are well setled in their greatness or before they have any Posterity to leave behind them But the former Exposition I judge the better and most agreeable to that which followeth and he shall also blow upon them and they shall wither c. that is The least breath of Gods displeasure shall soon bring them to nothing See the Note Psal 103.16 Ver. 25. To whom then will ye liken me or shall I be equal c. See the Note above ver 18. Ver. 26. Lift up your eyes on high c. To wit heavenward as becomes men whom God hath created with erect bodies and countenances fit to view the Heavens and not like the Beasts that have their faces always groveling towards the earth and behold who hath created these things to wit these heavenly Orbs and the glorious lights therein Consider of what infinite Power and Wisdom and Majesty that God must needs be that hath made all these things that bringeth out their host by number he calleth them all by names See the Note Psal 147.4 by the greatness of his might for that he is strong in power not one faileth that is By reason of his infinite power when he bringeth out this his heavenly Host it is not with him as with other Generals that when they lead out their Companies into the Fields do usually miss some of their Souldiers not one of his Host from the Creation unto this time hath ever been wanting but they have all been found in their places ready pressed to do whatever God shall enjoyn them Ver. 27. Why sayest thou O Jacob and speakest O Israel c. That is Considering the infinite Power and Wisdom of God before described why should you ever and anon break forth into such words of despair that are Gods Covenant-people his Israel the Posterity of Jacob who because he relied upon God being in danger of an enemy too mighty for him was therefore called Israel my way is hid from the Lord that is say the most of Expositors God takes no notice of or doth not regard the Miseries we endure in Babylon and my judgment is passed over from my God that is He passeth over my cause and minds it not and so he doth not execute Judgment upon those that wrong and oppress me Well but now the words may be understood another way and that very probably My way is hid from the Lord and my Judgment is passed over from my God that is God himself cannot find out a way now to deliver us out of our Captivity the way of judging and avenging us upon our enemies is so far past all hope of being effected that God himself cannot redress it See the Note Job 3.23 And indeed this Exposition some do rather approve because of that which is added in the following verses Ver. 28. Hast thou not known hast thou not heard c. See the Note above ver 21. that the everlasting God the Lord the Creator of the ends of the earth fainteth not to wit as men usually do when their strength is worn out with long toil and labor Gods not fainting is alledged to imply covertly that he was able to do as great and wonderful things for his people as he had ever formerly done as being never wearied with what he doth and with respect hereto it is that God is termed here the everlasting God that is That God who from Eternity to Eternity continueth always the same unchangeably and the Lord the Creator of the ends of the earth to imply that being therefore Omnipotent and having the whole World even to the utmost ends of the earth as being the work of his hands under his power and command to govern it as he pleaseth it must needs follow that this immutable God that ceased not to govern the whole World would much less cease to take care of his own Church and people and that he was able to deliver his people even in Babylon and from the uttermost ends of the earth as well as if they had been still in the land of Judea there is no searching of his understanding as if he had said And how then can you think that your way should be hid from such infinite Knowledg Or why should you not think when you do not understand how that which God doth should tend to the good of his people that this may be because the Wisdom of his Proceedings may be far above your reach Ver. 29. He giveth power to the faint c. That is to those that are ready to faint and sink under great Afflictions and Temptations as being no way able to help themselves as it was indeed with the Jews in the Babylonian Captivity Such as these and that have humble thoughts of themselves God doth usually strengthen them and revive and is it likely that he should faint himself that revives the fainting spirits of others Ver. 30. Even the youths shall faint and be weary and the young men shall utterly fall That is The strongest that are may and do often for want of strength to hold out fail of effecting what they undertake which is the rather said because such out of the high conceit they have of their own strength are many times emboldned to undertake things too high for them and so are ruined thereby Ver. 31. But they that wait upon the Lord shall renew their strength c. The word in the Hebrew may be translated shall change their strength but the meaning is That they that trust in God and wait patiently and quietly upon him for the accomplishment of his promises though they may sometimes be ready to faint yet being strengthned by grace shall again encourage themselves and go on chearfully resting upon God for Deliverance they shall mount up with wings as Eagles that is By mounting up in their Meditations concerning their God and all his Glorious Attributes and the Glory which in Heaven he hath prepared for his people they shall with great courage and magnanimity of Spirit raise up themselves above all Difficulties and Dangers and Fears and with much confidence
shall be set at Liberty Now though there seems to be an allusion in the Words to the Israelites deliverance out of Egypt concerning whom it is said Exod. 12.33 That the Egyptians were urgent upon the People that they might send them out of the Land in haste yet questionless it is meant in the type of the Captivated Jews in Babylon that the time of their deliverance was coming on apace and in the antitype of Christs delivering his redeemed ones that were in bondage to Satan bound with the Fetters of Sin and Death who should with all readiness embrace the Salvation tendered them in the Gospel And accordingly we must understand the following words and that he should not die in the Pit that is in that Pit of misery whereinto they were fallen or in those Prison-houses wherein they were kept in Babylon Or as it respects Christs ransomed ones that they might not perish for ever in the bottomless Pit of Hell nor that his Bread should fail that is that the poor Captives in Babylon might not perish there for want of necessary provision in their long continued thraldom or in their return homeward by reason of the desart places they were to go through Or as it respects those that are redeemed by Christ that they might be instructed in the mysteries of the Gospel and not want that Spiritual food of their Souls And in this too there may be an allusion to Gods care over the Israelites whom he delivered out of Egypt that they should not want Bread to eat as they travelled through the Wilderness to the Land of Canaan which seems the more probable because of that which followeth in the next Verse Ver. 15. But I am the Lord thy God that divided the Sea c. To wit The red Sea whose Waves roared to wit by reason of the violent blowing of the East Wind wherewith God divided the Waters of the Sea that so the Israelites might pass over on dry ground Exod. 14.21 Ver. 16. And I have put my words in thy Mouth c. Expositors differ much in their Judgments concerning the Person to whom this is spoken That which seems to me most probable is That it is spoken first to Isaiah as the type but then secondly under him to Christ and to all his Prophets and faithful Messengers and Ministers or as some say which is all one in effect to Christ and to his People as the Body of Christ However the drift of the words is clear Namely That this is spoken to comfort his People as before ver 12. by assuring them 1. That the Prophet spake Gods Word to them nothing but what he had enjoined him and in the very words and terms which he had prompted to him and that therefore they had no cause to question the promises that he made them And the like we must hold concerning Christ who often affirmed this that he spake nothing but what God had put into his Mouth see Joh. 3.34 and 8.26.28 And 2dly That God would secure him from all his Enemies and have covered thee in the shadow of mine hand see the Note Chap. 49.2 And then to shew what should be the effect of this the following words are added that I may plant the Heavens and lay the Foundations of the Earth That is That I may hereby create a new World a new Heaven and a new Earth Now we must know that though this may be meant of the Jews deliverance out of Babylon because there was then such a change wrought amongst that People as if they had been brought into a new World and because that is usually ascribed to the Ministry of Gods Prophets which they did only declare and foretell as in that Jer. 1.10 See I have this day set thee over the Nations and over the Kingdoms to root out and to pull down and to destroy and to throw down to build and to plant Yet certainly it is meant principally of that great change and renovation that God by Christ did actually and effectually work in the World at his coming by the Work of his Redemption and the publishing thereof by the preaching of the Gospel by means whereof the curse was taken off from the Creatures which the Sin of Man had brought upon them and all things that were before as it were broken and ruined were restored and settled in Christ and which is chiefly intended a holy Church is gathered and planted throughout the World who are reconciled to God and made new Creatures a People whose Conversation is in Heaven and who are daily fitted for heavenly Glory and say unto Zion Thou art my People That is That God might say to wit by the Prophets Apostles and others by whom it is published and by Christ by whom it was both effected and published ye that were not my People are now become my People Ver. 17. Awake awake stand up O Jerusalem c. Some think that because the Jews were at this time proud and secure and fearless of any Evil that was coming upon them like a drunken Man fallen into a dead sleep by reason of a Spirit of drunkenness and slumber that God had poured forth upon them therefore God by the Prophet doth here awaken them and calls upon them to arise and repent and turn unto the Lord. And indeed expressions much like to these are used by the Apostle in this sense 1 Cor. 15.34 and Eph. 5.14 But by the whole current of the Text it appears that this is spoken by way of comforting them Because they might disregard the promise of deliverance which God had made them by reason of that extremity of misery and oppression under which they lay therefore there is hope here given them that notwithstanding that depth of Calamity whereinto they were fallen yet God would raise them up And accordingly comparing them to a People that by drinking of the Cup of Gods wrath were fallen down and lay in a dead sleep he calls upon them to awaken and arise up Awake awake stand up O Jerusalem as if he had said There will be suddenly a happy change and therefore lye no longer O my People in so sad and disconsolate a condition which hast drunk at the hand of the Lord the Cup of his Fury That is Whom God hath in his just wrath punished with great severity thou hast drunken the dregs of the Cup of trembling and wrung them out that is the whole Cup of Gods indignation even to the very bottom dregs and all which in bitter potions use to be the bitterest and those pressed and squeezed that nothing might be left The meaning is That they had suffered the whole that God had measured out to be their portion or so much that one would think their misery could not be well greater than it was And why this is called a Cup of trembling see the Notes Job 21.20 Psal 11.6 and 60.3 and 75.8 Now this may be conceived to be spoken 1. With respect to
these words are added as in a Parenthesis his visage was so marred more than any man and his form more than the Sons of Men which must not be understood of any deformity in his Countenance or Person but of the contemptibleness and misery of his outward condition above all men whatsoever no way suitable in the Eye of reason for him that was indeed the Lord of Glory as namely in that he was born of such mean Parentage and lived in such a poor and despicable condition and was so scorned and reviled and abused and afflicted all his Life long See Psal 22.6 but especially in regard of his unparallell'd sufferings at his Passion both outwardly in his Body and in the anguish of his Spirit when indeed his outward appearance was as of a man ignominiously rejected both of God and his People and he that was fairer than the Children of Men Psal 45.2 through the imputation of our Leprosie became the most sad and loathsome spectacle that ever was seen amongst the Sons of Men. Ver. 15. So shall he sprinkle c. This is added with reference to the first words of the foregoing Verse As many were astonied at thee so saith he shall he sprinkle many Nations c. Which is all one in effect as if it had been said As many shall be astonished at his base and contemptible condition so shall many also yea many Nations be as much astonished at his Exaltation and the great works that shall be done by him for this is intended by these words So shall he sprinkle many Nations c. for by sprinkling many Nations is meant either that he should distill down the showers of the Gospel and therewith shed forth the dew of his Spirit Act. 2.33 among many Nations whereby they should be converted and brought to submit to his Scepter wherein there is an allusion to the watering of the Earth with Rain or Dew from Heaven See the Note Deut. 32.2 Or else that he should purge and cleanse them by that his Spirit accompanying the Ministry of the Gospel and by his blood through faith applyed unto their Souls for their Justification and Reconciliation with God Heb. 10.22 which is therefore called the Blood of sprinkling Heb. 12.24 Wherein there is an allusion to those sprinklings of Men in the time of the Law with Water or Blood or both meant together which were for the purifying of those that were legally unclean or rather to that Sacramental washing with Water wherewith Christ appointed the spiritual cleansing of Christians by his Blood and Spirit to be sealed unto them in Baptism And so by those words the Kings shall shut their Mouths at him is meant That even the Kings of the Heathens should be silent before him to wit either as not able to express the greatness of his Majesty and Glory or by way only of admiring his transcendent excellency and reverencing him for it or by way of admiring him for his Doctrine and silent attending upon his Teaching See the Note Job 29.9 not daring any way to gainsay or oppose him but renouncing their own wisdom and submitting themselves chearfully to his Scepter and Government And thus though the Jews should reject him yet the Gentiles should embrace him of which the reason is given in the following words for that which had not been told them shall they see and that which they had not heard shall they consider that is they shall see the accomplishment of those things which the Prophets had foretold whereof they had heard nothing and should hear and seriously meditate of those Gospel Mysteries which in other ages was not made known to the Sons of Men Eph. 3.5 And hence it is that St. Paul alledgeth this place to justifie his Preaching the Gospel amongst the Gentiles Rom. 15.21 But as it is written to whom he was not spoken of they shall see and they that have not heard shall understand CHAP. LIII VERSE 1. WHO hath believed our report c. To wit those good tydings mentioned before Chap. 52.7 which we from God have reported to his People In the Septuagint the word Lord is inserted and so accordingly we find it rendered where this passage is cited in the New Testament Lord who hath believed our report And accordingly we may well conceive it to be spoken by the Prophet in the name of all those who had published or should publish those glad tydings concerning Christ whether the Prophets that had foretold them or Christ and his Apostles that should make known the accomplishment of them and that by way of bemoaning and bewailing to God the incredulity of those to whom they were preached It is indeed commonly held by Expositors that it is the incredulity of the Jews in particular which the Prophet here complains of And it cannot be indeed denied that they are here primarily intended both because this complaint seems to be opposed to that which the Prophet had said ver 17. of the foregoing Chapter concernning the spreading of Christs Kingdom amongst many Nations as if he had said Though the Gentiles shall readily submit to him yet how few of the Jews will be won to believe in him And likewise because the Evangelist saith expresly that this was accomplished in the Jews Joh. 12.37 38. But though he had done so many Miracles before them yet they believed not in him That the saying of Esaias the Prophet might be fulfilled which he spake Lord who hath believed our report c. But yet I see not why it might not be intended of the paucity of those that should believe these glad tydings concerning Christ both amongst the Jews and Gentiles for even amongst them there are but a very small Remnant of those that truly believe in comparison of those that believe not And therefore we see St. Paul speaking of his preaching the Gospel to the Gentiles alledgeth this Prophecy to shew that it was no wonder though but a few of the Gentiles did embrace these glad tydings of Salvation Rom. 10.16 But saith he they have not all obeyed the Gospel For Esaias saith Lord who hath believed our report I conceive therefore that this is spoken of the incredulity of all to whom the Gospel should be preached though in the first place and principally of the Jews The Prophet knowing that what he had said and what he was further to say concerning Christ were Mysteries which Flesh and Blood would not nor could not believe unless they were supernaturally enlightned and perswaded thereto by the Almighty power of Gods Spirit he breaks forth into these words who hath believed our Report and which is the same in effect to whom is the Arm of the Lord revealed That is to how few shall these things be revealed by the mighty power of God working by Christ and shewing forth it self in Christ and in the Ministry of the Gospel which is therefore called the power of God unto Salvation Rom. 1.16 without which indeed no Man
as they had dealt with Christ that he would bring them to Death and to the Grave as they had brought Christ 2. Others understand it of the efficacy of Christs Death and Burial namely that thereby many wicked men yea many of the great and rich ones amongst them most unlikely to yield should be crucified with him and buried with him to wit Spiritually and so be made new Creatures and be brought to be obedient to the will of his Father or which is all one in effect that they should be brought to be with him and own him though Crucified and Buried as their Lord and as his People to submit to his Scepter and Government Again 3. Some understand it only of his Sufferings but in a several way For 1. Some take it thus That God the Father gave Christ over into the hands of the wicked Jews and the Gentiles even the great ones of those times such as were Caiaphas and Herod and Pontius Pilate that so they might dispose of him how they pleased both in regard of his Death and Burial which agreeth with that of our Saviour Matth. 26.45 Behold the Son of Man is betrayed into the hands of Sinners or for so some would have it that He that is the Jewish People gave him up into the hands of the wicked Gentiles Pilate and the Roman Souldiers that they should Crucifie and bury him as they pleased But 2. Others understand it thus that he should be cut off by an untimely Death as a wicked man and accordingly should be Executed amongst other Malefactors in Mount Calvary the ordinary place where such kind of Varlets used to be Executed and Buried according to that which followeth in this Chapter ver 12. And he was numbred with the Transgressours but yet withall the providence of God so disposing of it he should be buried in the Sepulchre of a rich man as Joseph of Arimathea is expresly called Matth. 27.57 the Evangelist thereby pointing as some think to the accomplishment of this Prophecy And this last seems to me the most probable Exposition of this place As for that which follows because he had done no violence neither was any deceit in his Mouth or as it is cited 1 Pet. 2.22 neither was guile found in his Mouth which seems to have special respect to the unquestionable truth of his Doctrine it is given as a reason of that which went before and therefore must be understood according to the several Expositions of the foregoing words as either 1. That God would bring destruction upon those that crucified Christ because they had dealt so cruelly with an innocent man that had never done any thing blame-worthy either in word or deed Or 2. That his Death should be efficacious for the Conversion of wicked Men yea even the greatest and richest of them because he should not dye for any guilt that was in him but as a spotless Lamb that suffered for the Salvation of others Or 3. That God would not suffer him to be buried amongst those notorious Malefactors in that common place appointed for their burial in or about Mount Calvary but provided that he should be honourably laid in a new Sepulchre which a rich and honourable person had provided for himself because he was such a new man indeed as the World had never seen a man that had never sinned neither in word nor deed Ver. 10. Yet it pleased the Lord to bruise him he hath put him to grief c. That is Though there was no fault in him yet it was the will of God that he should suffer sorely to wit because he was to suffer for poor Sinners See the Note before ver 5. when thou shalt make his Soul an offering for Sin that is when thou O God shalt bring it to that that his Soul that is his Life or himself shall be offered up as a propitiatory Sacrifice for sinful men Or as it is in the Margin when his Soul shall make an offering for Sin that is when Christ shall willingly even with all his Soul offer up himself as a Sacrifice for his People to wit in his Death See Gal. 3.13 and 2 Cor. 5.21 he shall see his Seed that is his Spiritual Progeny See the Notes Chap. 9.6 Multitudes of Believers that shall be begotten again by his Word and Spirit It is as if he had said that his Death should not hinder his having a numerous Seed because he should rise from the dead and so should live and see his Seed yea it should be so far from hindering it that it should be the cause of it because reconciliation being made by his Death he shall thereby purchase them to himself which our Saviour intended in that Joh. 12.24 Except a Corn of Wheat fall into the ground and dye it abideth alone but if it die it bringeth forth much Fruit and likewise because it was not till after his Death and Ascension into Heaven that his Spirit was to be so abundantly poured forth both upon those that were to preach the Gospel and upon those to whom it was Preached Joh. 7.39 he shall prolong his days See the Note above ver 8. It is spoken with respect to his reigning long over his Church upon Earth till all his Enemies were subdued and after that together with his Church Eternally in Heaven and the pleasure of the Lord shall prosper in his hand that is that which it was the Lords good will and pleasure should be done by him to wit the Redemption and Salvation of Men and that which should make way thereto the bringing in of Men to believe in Christ by the spreading of the Gospel through all Nations See Joh. 4.34 and 6.39 Ver. 11. He shall see of the travel of his Soul c. That is He shall for a long time together with much content and delight see and enjoy See the Notes Job 7.7 and Psal 34.12 the effect and fruit of all the toilsome and wearisome pains that he had taken and pains and sorrows he had endured and that especially in his Soul by reason of the pressures of Divine Wrath that lay upon him and put him into a bloody sweat And by this fruit of the travel of his Soul is meant that which in the foregoing Verse was called the prospering of the pleasure of the Lord in his hand as namely the gathering of multitudes of Gods Elect People from amongst the Gentiles together with that transcendency of Glory whereunto himself shall be exalted after his Sufferings and Labours See Phil. 2.8 9. and Luke 24.26 and the Eternal Salvation of all his redeemed ones and shall be satisfied to wit with full content and delight as having obtained that which he earnestly thirsted after and accounting it an abundant recompence for all his Labours and Sufferings even as a Husband-man is satisfied when after all his toil he comes to reap a plenteous Harvest and as a Woman is satisfied when after all her pains in travel she sees
Joh. 18.37 A leader and commander to the People that is one that is to lead them in the way of Life both by his Doctrine and Example and whose commands upon pain of Eternal Damnation all men are bound to obey Matth. 28.20 Ver. 5. Behold thou shalt call a Nation that thou knowest not c. That is Thou O Christ for he it is that was spoken of in the foregoing Verse shalt effectually call in those Nations to believe in thee whom formerly thou didst not own for thy People nor didst regard or take any notice of to wit the Gentiles And indeed this is that which David did long before say of himself as he was a type of Christ a People whom I have not known shall serve me Psal 18.43 and Nations that knew not thee that is that had never heard of thee and so had no knowledge of thee but lived without God and without Christ in the world Eph. 2.12 shall run unto thee See the Note Chap. 2.2 because of the Lord thy God and for the holy one of Israel that is because the Lord thy God which is spoken of Christ with respect to his humane Nature shall clearly manifest himself to be thy God and thy Father and shall make thy Ministry effectual by convincing the Nations that thou art true and very God the Son of God sent to save Sinners for he hath glorified thee to wit by the miraculous passages at his Birth and Baptism by his transcendent holiness and the Miracles that were wrought by him and his and especially after his Passion by his Resurrection and Ascension whereby the Nations were brought in to own Christ to be the only begotten Son of God and Saviour of the World Ver. 6. Seek ye the Lord c. The exhortation in the beginning of this Chapter is here further pressed by the Prophet namely that Men should diligently seek after that Grace and Reconciliation with God which was tendered to them in Jesus Christ Some would have it understood as spoken to the Gentiles only of whom the Prophet had spoken in the foregoing Verse others as spoken to the Jews by way of pressing them to come in by the example of the forwardness of the Gentiles before mentioned But it is rather generally spoken to all lost and miserable Sinners Seek ye the Lord while he may be found that is immediately and without delay whilst yet Mercy and Pardon is tendered to you in the means of Grace and God doth yet by his Spirit move you to accept of it And to the same purpose is that which follows call ye upon him while he is near that is whilst he is near in the means and offers of Grace But See the Notes also Psal 32.6 and Prov. 1.28 Ver. 7. Let the wicked forsake his way c. This is added to shew that though Reconciliation be freely tendered in Christ to the worst of Sinners yet it is tendered upon condition of unfeigned Repentance and that without that no favour can be expected from God Ver. 8. For my thoughts are not your thoughts c. God having promised in the close of the foregoing Verse that he would have Mercy on true Penitents that would forsake their Sins and return to him and that he would abundantly pardon them lest poor dejected Sinners should scruple this as judging of God according to what is usual amongst men here he puts them in mind of the infinite disproportion that is betwixt God and Man for my thoughts are not your thoughts neither are your ways my ways saith the Lord that is my thoughts and ways of pardoning and shewing mercy to Sinners must not be measured by the thoughts and ways of mercy that are in men towards those that have offended them 1. Men are many times inexorable And 2. Especially in injuries of a higher Nature And 3. At least they are hardly won to be reconciled and will often have some considerable compensation for the wrongs done them And 4. Their Reconciliations are seldom sincere and perfect And 5. Though they be yet through sickleness they are in danger to repent of their Reconciliations and to revive their old Quarrels But now in all these it is quite contrary with God See Exod. 34.6 7. Matth. 12.21 I know some do otherwise understand these words For they conceive that therein there is a reason given why Sinners must abandon their former thoughts and ways if they desired that God should be at peace with them namely because their thoughts and ways were not Gods thoughts and ways that is such as God had appointed their ways and thoughts should be or because there was such a contrariety betwixt Gods thoughts and ways which were all infinitely holy and just and theirs that were so exceedingly sinful and wicked But this Exposition cannot consist with the following Verse whereby it is clear that the transcendency of Gods Mercy above Mans is here intended Ver. 9. For as the Heavens are higher than the Earth so are my ways higher c. That is Incomprehensibly higher See the Notes Psal 103.11 The distance betwixt Heaven and Earth doth not fully parallel the distance that is betwixt the Mercies of God and Man because Gods Mercies are infinite but this expression serves to set forth that Gods Mercies are wonderful far above Mans. One Man may exceed others in pity and tender compassion and readiness to pardon Injuries as far as the Mountains are above the Dales but the highest Heavens are not so far above the Center of the Earth as Gods Mercies are above all the Bowels of Mercy that can be imaginably in the most merciful Men. Ver. 10. For as the Rain c. Here the Lord makes good what he had said before concerning the greatness of his Mercy by assuring them of the certainty of what he had promised them For as the Rain cometh down and the Snown from Heaven and returneth not thither to wit without effecting that for which they were sent by the God of Heaven but watereth the Earth and maketh it bring forth and bud that it may give Seed to the Sower and Bread to the Eater that is that it may yield Men not only plenty of Bread for food but also sufficient Seed for the following year It is true that the Rain and Snow may in some Sense be said to return again to the Heavens in the Vapours which from them are exhaled by the Sun or blown up by the Winds and so carried up into the Clouds But this expression here of the Rain and the Snows not returning again intends no more but that they never fail of effecting that for which pleas'd to showr them down upon the Earth Ver. 11. So shall my word be that goeth forth out of my Mouth c. That is Every word which my Prophets shall deliver truly from me Yet I conceive this is spoken here with particular respect to that promise which God had made them concerning their deliverance out of Babylon