A commentary vpon the prophecie of Isaiah. By Mr. Iohn Caluin. Whereunto are added foure tables ... Translated out of French into English: by C.C.

THE XXIII. CHAPTER.

Vers. 1. The burden of Tyre. Howle ye shippes of Tarshish: for it is destroy∣ed, so that there is none house: none shall come from the land of Chittim: it is re∣uealed vnto them.

TYre was a verie rich Citie, and greatly re∣nowned in regard of the traffique which all nations had with it, as also in regard of the townes of warre and Cities habita∣ble which it built: as Carthage, which imitated the Roman Em∣pire; Vtique, Leptis, Gades, and other Cities, who all sent their presents to Tyre; hereby protesting, that they acknowledged this to be the mother Citie. But Isaiah threatens it with destruction,* 1.1 because it wronged the people of God; as we may gather out of Eze∣chiel, 26.2. For we are chiefly to consider the cause of this destruction, in regard it is the Prophets meaning to reueale Gods fatherly loue to his elect and chosen people, who meant to set himselfe against all their ene∣mies. Some thinke that this should be refer∣red to the siege of Alexander,* 1.2 who tooke Tyre with great difficultie. But this supposition is too weake, because Isaiah mentions Chittim, vnder which name the Hebrewes not onely comprehend the Macedonians, but other na∣tions also, as the Greekes, and all those which are beyond the seas. Now King Nebuchad∣nezzer vsed the helpe not onely of the souldi∣ers of his owne Country in this siege, but o∣ther strangers also which he had called from among the Greekes and other places. Be∣sides, the Greekes are spoken of for another respect, as we shall see by and by after; name∣ly, because in time to come, they should not bring their ships any more to Tyre, to trade there. Yet the end of this Chapter giues me occasion to be of a contrary opinion, because Isaiah speakes there of the restauration of Tyre, which was neuer repaired after Alex∣ander the Great tooke it by force. Moreouer, when I conferre Ezechiels words with these, me thinkes they make but one prophecie. He speakes not then of Alexander, but of Nebu∣cha••nezz••r; and so doubtlesse it is to be ex∣pounded. Adde hereunto, that in the time of Ez••chiel and Isaiah, this Citie was vnder the command of a king: but when Alexander took it, the histories say, it was brought into the forme of a Commonwealth. And if we shall consider the end of the prophecie, wee shall be sufficiently confirmed in this opinion: for his purpose was to comfort the Iewes, by threatning an ineuitable punishment to the Tyrians, of whom they had been afflicted. For it had been a thing verie vnreasonable, for the Lord to haue chastised other nations, and that these in the meane while which had been no lesse enemies, should haue escaped scotfree, or should haue bin smitten fiue hun∣dred yeeres after. All these coniectures then lead vs to expoūd this place of Nebuchadnezer.

Howle.] He inricheth the declaration of the ruine of this Citie with diuers figures: and it is his custome so to speake, that he might get the more authoritie to his prophecie. For to deliuer such a thing in a plaine speech, would haue been but cold; neither would it haue been sufficiently effectuall to comfort the hearts of those, who a long time had been weake and faint: and therefore he sets it forth before them, as it were in fresh and liuely co∣lours. And first he shewes that the destructi∣on shall be very great, in regard that euen the regions farre off shal feele it: and he com∣mands the ships to howle, because they shall haue no imployment when Tyre shall be de∣stroyed. Now he especially names the ships of the Cilicians, because they being neigh∣bours, vsed to traffi••ue much and often with the Tyrians: and the Hebrewes call Cilicia, Tarshish. Neither could it possibly be, but the destruction of Tyre, must bring great detri∣ment to this Country; not onely in that the vsuall tr••ffiques ceased for a time, but also in regard that the Merchants goods, together with their bookes of accounts, were carried away, and scattered here and there; as it vsu∣ally falles out when the houses of rich men are rifled.

Where I haue translated, they shall come no more; others expound it, There shall bee no house remaining, by which you may enter: but I take it I haue faithfully rendred the Prophets meaning: not as if he thought that all passage should be taken from the Cilici∣ans and Greekes; but he meant rather to say, that they shall goe no more to Tyre, as they were wont in times past, because the mart there should cease. Those who thinke the Prophet speakes of the discomfiture made by Alexander, diuide the clause of the verse, F om the land Cihttim and conioyne it thus, This was reuealed vnto them from the land of Chittim. But I rather render it thus; They shall come no more from the land of Chit∣tim: that is to say, that the Greekes might nei∣ther goe nor come, as they were wont. For by Chittim, the Hebrewes vnderstand the Greekes and Easterne people: and it is as if hee should haue said; The traffique of the Greekes shall cease, so as their ships shall no more arriue there. And vnder it, he also com∣prehends the Egyptians, Cilicians, Italians, and other nations.

When he saith; This was reuealed vnto them: wee may fitly vnderstand it as well of the [ 1] Greekes, as of the Tyrians. If it be referred to the Greekes, the sense will bee, that as soone as newes shall come of the destructi∣on of Tyre, they shall then saile no more thither as they were wont: for they shall flee this port with as much feare as if it were a rocke. And this sense I doe more willingly receiue: notwithstanding I reiect not the o∣ther, [ 2] to wit, that the Prophet confirmes his prophecie: as when wee ordinarily speake of a thing that shall surely come to passe, wee say; Looke to it, for this appertaines to thee.

Vers. 2. Be still, yee that dwell in the Iles: the Merchants of Zidon, and such as passe ouer the sea, haue replenished thee.

HEe sets forth the ruine of Tyre more at large. Now there is here a change tou∣ching the number, in the word Iles: for albeit he speakes in the singular number, yet he vn∣derstands thereby y^e Iles of the Mediterraneū sea, & the people y^• dwell beyond the sea; but chiefly the borderers which sailed often to Tyre, and vsually traded there. He commands them to hold their peace; and to be still, be∣cause they shall no more trauaile thither. His meaning is, that they should be still, as men con∣founded; in regard of the great calamity which should befall thē, in such wise, as they should not dare to vtter one word. For it could not bee but those nations which traded there, must lose much, when a Citie so replenished with marchandise was sacked. As for example; if Venice or Antwerp should bee now de∣stroyed, would it not redound to the great of many nations?

The Prophet makes speciall mention of the Sidonians;* 1.3 not onely because they were neighbours, but because these two cities had both one beginning. Zidon was greatly re∣nowned; but yet it was much lesse in quan∣titie then Tyre. It stoode vpon the edge of the sea, and was two hundred* 1.4 stades in distance from it. Now they seemed so neere one to an other, and so lincked toge∣ther in merchandise, that the Poets often take the one for the other. Wee neede not doubt then but the Zidonians gained much more then others, in selling and exchanging their commodities: first in regard they were neighbours: and secondly, because of their continuall trading. For the wealth of the Ty∣rians so flowed in vpon them, that they were caried vpon their wings, after the common prouerbe. Thence is it therefore that their losse must be much greater then any others, in this destruction of Tyre. And that is the cause why the Prophet bids Zidon to bee ashamed in the fourth verse. He addes, which replenished thee: speaking either of all in ge∣nerall, or because it was filled with the glut and multitude of men, in regard that stran∣gers came thither from diuers Countries farre remote from them, or else because those which trauailed for gaine, did therewithall inrich the Citie.

Vers. 3. The seede of Nilus grow∣ing by the abundance of waters, and the haruest of the riuer was her reuenues: and she was a mart of the nations.

THe Prophets meaning is, that the riches of Tyre shall not deliuer it from destru∣ction. He therefore sets forth the rich estate thereof so highly, to the end euery one might know, first Gods iudgenent; and secondly, [ 1] that this was no small plague that was light [ 2] vpon her. And in the third place, the worke [ 3] of God did appeare to be so much the more

manifest, in regard that her destruction came suddenly, when she thought on no such mat∣ter. Moreouer, he describes the wealthinesse of Tyre elegantly: for because Nilus furni∣shed her with corne and other necessary pro∣uisions, and that great quantitie of wheat was sent thither out of Egypt; the Prophet saith, shee had her fieldes as it were, and her seede growing in the streame of Nilu••. The Venetians vse to say;* 1.5 Their reuenue is in the sea; because nothing growes vpon the land: but they get all prouision of victuals by their trade of merchandise. And the Prophet saith the same of the Tyrians: for it was al∣most vnpossible they should want food, be∣cause Nilus furnished them therewith in great abundance. But he takes this prop a∣way from them as a vaine hope; for they shall destitute them vtterly. Isaiah there∣fore, as hath been saide, describes these things, that all might the better perceiue the vengeance and wrath of God fallen vp∣on her.

Vers. 4. Bee ashamed thou Zidon: for the sea hath spoken, euen the strength of the sea, saying; I haue not trauai∣led nor brought forth children, neither nourished young men, nor brought vp virgins.

THis verse is added by way of amplifica∣tion. We haue told you the cause why he spake of Zidon thus in particular before.* 1.6 Now calles Tyre, Sea, by way of excellencie, as if she alone raigned in the middest it. That which is by and by added, I haue not conceiued, is spoken in the person of Tyre: and thus he pleasantly derides Tyre, who bragged of her Townes: for Tyre begat or built o∣ther Cities very renowned. She was in olde time much spoken of (saith Plinie) for the Cities which she built;* 1.7 to wit, Leptis, Vtique, and this Carthage, the imitatrix of the Ro∣man Empire; meaning to rule ouer all the world; and Gades also, which was built vpon the sea. Now all her wealth consisted in pur∣ple and scarlet. The Prophet then brings in the Citie of Tyre, lamenting her ancient glo∣rie and excellencie: Alas, I am now no longer a mother; and what hath it profited me that I haue nourished so many children, and brought forth so many Cities? For Carthage* 1.8 was wont to send presents to Tyre euerie yeere, by way of homage: and therein ac∣knowledged her for her mother. Thus it seemes that Tyrus surmounted all other Ci∣ties in dignitie, seeing Carthage, which was the second after the Roman Empire, did in some sort submit it selfe vnto her. But the Lord tooke all these ornaments from her in a moment, in such wise, that she laments, as if shee had neuer had chil∣dren.

Vers. 5. When the fame comes to the Egyptians, they shall be sorie concer∣ning the rumor of Tyrus.

BY this verse hee signifies, that this fall of Tyrus shall touch the Egyptians also: and thus the exposition which wee follow, is con∣firmed; to wit, that these things ought to bee referred to the first sacking of it. For those of Tyre were in league with the Egyptians, and both of them had their King: not as in the time of Alexander, at what time Tyre was a free Citie, and liued vnder her owne lawes. Now hee could no way better expresse the societie that was betweene them of Tyre and the Egyptians: and the reason why he shewes that the Egyptians shall haue their part in this destruction is, because they had solicited the Iewes to rebell, and had turned them a∣way from trusting in God. Those were open enemies: these vnder pretence of friendship,* 1.9 entertained poisonfull hatreds. Both of them are iustly punished.

Vers. 6. Goe yee ouer to Tarshish: howle ye that dwell in the Iles.

HE speakes not onely to the Tyrians, but also to the strangers who were in league with them, in regard of their commerce: now hee commands that they get them to some other place, and to seeke out other hauens. And he names Cilicia, which was opposite to Tyre: as if hee should say, This port which hath been so much frequented, shall hereaf∣ter be so forsaken, that the ships shall saile in∣to an other quarter, quite an other way. For when Merchants see a port broken, or a mart abolished, they are wont to seeke out others. He puts one Ile for many, as we haue expoun∣ded before; because the change of the num∣ber is a thing common among the Hebrewes: and against these Iles he threatens, that they shall howle; because their maintenance de∣pended vpon this trade of merchandise. Be∣sides, their bookes of reckonings and ac∣counts were mingled here and there.

Vers. 7. Is not this that your glori∣ous Citie? her antiquitie is of ancient daies: her owne feete shall leade her a far off to be a soiourner.

THe Prophet aduanceth his stile, and in∣sults yet further against Tyre. Hee dis∣daines her pride, in that shee gloried in the antiquitie of her name: he is bold thē we see to confirme his speech, which to any mans rea∣son might seeme incredible. For who doubts but that this prophecie was scorned: first, the power and strength of Tyre was inuincible, and her wealth as a wall of brasse. Well, Isaiah is so much the more bold and confident, and denounceth a certaine destruction to befall her: and albeit shee was the most ancient a∣mongst other Cities,* 1.10 and in regard there∣of, euerie one applauded her: yet all this should not preuent her certaine ruine and downefall.

Now profane histories doe fetch the ori∣ginall

of Tyre, from time almost out of mind, and that so darkely and obscurely indeede, that a man can scarcely vnderstand their meaning:* 1.11 yet they say, that the Pheniciens built it: so as they which glorie of antiquitie, may call themselues children of the earth. But the Prophet to this antiquitie opposeth banishment; shewing that when the Lord is purposed to correct this people, they must needs stoope. For to goe whither the feete leades one, signifies nothing else but to wander and runne hither and thither. Although his mea∣ning also is, that they shall wander thus desti∣tute of their riches also; and in their exile, shall be in want of all things: so as they shall not haue so much as an horse or wagon to carrie themselues, or any thing of theirs vp∣on.* 1.12 Now when pouertie is ioyned with ba∣nishment, it is a very wofull condition: for a man will easilie beare his banishment, if hee haue wherewith to liue, and maintaine his estate: but to dwell in a strange Countrie as vnknowne, with pouertie, is a miserie of mi∣series. And that hee may heape vp her af∣flictions to the full, hee addes, that shee must goe into a farre Countrie: now the fur∣ther one is exiled, the harder the banish∣ment is.

[Quest.] Vers. 8. Who hath decreed this a∣gainst Tyrus,* 1.13 (that crownes men) whose Merchants are Princes,* 1.14 whose Chapmen are the noble of the world?

THe Prophet adornes this Citie with this title, who inriched many; as we may easi∣lie gather from the drift of the text. For when he calles her Merchants Kings, he sufficiently shewes, that by the word crowning, vnder a similitude he meanes the magnificence of Kings. And thus their opinon is refuted, who refer this prophecie to other Cities. The summe is, that Tyrus inriched her Citizens, as if she created euerie one of them Kings and Princes. Some thinke this verse is to be ad∣ded thus; as if the Prophet should represent the person of a man astonished with the de∣struction of Tyre, to make others afraid: as if he should say; Is it possible that Tyre should be so soone brought low, where there is such abundance of riches, such might, meanes, munitions; yea where there is so great glorie and maiestie? And that he should then at an instant pause a while, as men are wont to doe in things vnlooked for. But it is better to ioyne the verse following to this, which takes away all difficultie; seeing the Prophet him∣selfe forthwith answers this question, by which he meant to stirre vp his auditors to the better attention. For he might plainely haue said; These things are done by the counsell of the Lord: but in regard wee are drowsie, secure, and senselesse hearts would easilie haue ouerslipped this without obser∣uation: therefore hee awakens their spi∣tirs by this interrogation; to the end all might know that hee speakes of no common thing, that therewithall they might take the matter the more to heart. And indeed, by how much the more the iudgements of God are aboue the reach of common sense, so much the more are they worthy to be admired.

He spake to Egypt before, Chap. 19. in the same termes, shewing that her destruction should not be sorted with common and or∣dinarie changes. Now because it was incre∣dible that Tyre could bee ruinated by men;* 1.15 therefore the Prophet well concludes, that God himselfe shall bee the author of it. And therefore hee calles it the mother and nurse of Kings; that he might cause Gods iudgement to shine so much the more cleerely: for had it beene a Citie vnrenowned, fewer words would haue sufficed touching the destruction of it: but being adorned with so high ti∣tles, who could imagine that this could o∣therwise come to passe, but by the counsell and decree of God? Hee calles the Merchants Princes: as at this day the Merchants of Ve∣nice* 1.16 thinke themselues to surmount Princes in dignitie, Kings onely excepted: yea, and the factors also take themselues for no lesse then good Gentlemen. I haue heard also that there are factors at Antwerpe,* 1.17 who feare not to spend more then the richest Gentle∣mens substance can beare. Now we are wont to aske questions, when nothing can be answe∣red, but what we please: which also is a signe of courage and boldnesse.

Vers. 9. [Ans.] The Lord of hostes hath de∣creed this, to* 1.18 staine the pride of all glory, and to bring to contempt, all them that be glorious in the earth.

The pride.] Or, the haughtinesse:* 1.19 for we may reade it both waies, because haughtinesse be∣gets pride; for it is very rare to finde humili∣tie of spirit in a haughtie minde. Notwith∣standing it is better to reade it pride, which is enough of it selfe to prouoke God to take vengeance, when men vnder pretence of their excellencie, aduance themselues aboue measure. To profane, and dishonour, are takn for one and the same thing: because those who are exalted to honour, seeme to bee as men consecrate and set apart, conceiting I wot not what greatnesse of themselues; as if they were now quite exempt out of the com∣mon ranke of men.* 1.20 But God no sooner strips such of their dignity, and brings them down, but hee forthwith makes them vile and con∣temptible. Let vs therefore learne from this place, so to consider of Gods prouidence, that we giue that praise to his infinite power, which belongs vnto it for his so iust a go∣uernement. So then, albeit the iustice where∣by it pleaseth God to moderate his actions alwaies appeares not vnto vs; yet ought wee not therefore to separate his power from his iustice. In the meane while, for as much as the Scriptures plainely shew, and often set before vs the end why God doth this or that; we ought to bee wise in obseruing the causes of his works.

Now this inuention of Gods absolute pow∣er,* 1.21 which the Schoolemen haue forged, is a most execrable blasphemie: for it is all one as 〈2 pages missing〉〈2 pages missing〉

the dayes of a king to Dauid, it is too friuolous, for he takes it for the age of a man, as the Psalmist shewes: The age of a man, saith he, is often limited to threescore yeares and ten, Psal. 90.10. But why mentions he a king rather then some other man? It is because Tyre had a king, and therefore he counts the yeres by his life. This serued much therefore to con∣firme the certentie of this prophesie, for the Prophet could not know these things by any humane coniectures. By the song of the harlot, he vnder a fit similitude meanes merchan∣dize, not that merchandizing is to be con∣demned in it selfe, for it is profitable and ne∣cessarie for a Common wealth: but he taxeth the deceits and guile wherewith it aboun∣deth, so as it may very well be compared to the art of harlotrie.

Vers. 16. Take an harp, and goe about the Citie (thou harlot that hast been for∣gotten) make sweet melodie, sing mo song's that thou mayst be remembred.

HE compares Tyre to an harlot, who ha∣uing passed all her youth in whoredomes and filthines, at last becomming old (by rea∣son whereof all forsake and despise her) yet can she not forget her first gaine, nor her wic∣ked prancks, but desires to reuiue and refresh her old spirits. And that she may the better draw men out of all parts of the Citie vnto her, she goes singing, and playing vpon Instru∣ments, to delight her companions. For such whores become mad as it were when they see themselues despised because of their age: we see also that the Poet Horace flouts an harlot called Lydia for the fame cause.* 1.22 So Tyre, be∣ing destroyed and as it were buried in obli∣uion, shall againe pluck vp her courage, vsing all her wits and deuises to recouer her first estate.

By the harp and the sweete melodie he vnder∣stands the deceits, craft, entisments and flat∣teries which are vsed in merchandise, by which Merchants serue their turnes to in∣ueigle men, and to snare them in their nets. In a word, he shewes by what meanes the Ci∣ties which consist of merchandise become rich, to wit, by craftie and vnlawfull shifts. For this cause it is that the Prophet saith, Tyre shall tickle mens eares with her sweete melodie.

He further bids her to double her songs, as if he should say, adde deceit to deceit, and flat∣terie to flatterie, till thou hast drawne euery one vnto thee: steale into mens minds a∣gaine, and recouer thy first fame. To be short, euen as an old harlot deuiseth meanes how she may get into fauour againe with men by painting, trimming, and decking her selfe in fine apparrell; also with musicall Instru∣ments and loue-songs: so Tyre shall rise and inrich her selfe againe by the same meanes wherewith she gat wealth before: not that he counsels or giues Tyre licēce by these words to enrich her selfe this way, but continues on his prophesie.

Vers. 17. And at the end of seuentie yeares shall the Lord visit Tyrus,* 1.23 and she shall returne to her wages, and shall commit fornication with all the kingdoms of the earth that are in the world.

ALthough Tyrus shall seeme to be vtterlie destroyed when God shall afflict her, yet the Prophet shewes that she shall obteine mercie, for after her calamities she shall be restored to her first glorie. But it is rightlie said that such a restauration shall be brought to passe by the worke of the Lord, for other∣wise Tyre must of necessitie feele that which Malachie pronounceth against the Idumeans, to wit, that the Lord would ouerthrow and cast downe all that which they built and set vp, Mala. 1.4. They had neuer recouered their first estate then vnlesse the Lord himselfe had been the author of it.

Now frō hence we may gather a very profi∣table doctrine, to wit, y^t albeit God be a iust & seuere Iudge against y^e wicked, yet he giues place to his mercie, and is neuer so sharp in making the wound, but he is as gentle in as∣swaging y^t smart of it, and in the end takes it cleane away. Now if he be such a one towards the godlesse & reprobates, what a one will he be to those whom he hath adopted in Christ Iesus for his children, vpō whom he wil powre out his goodnes? When Kingdomes then are restored, when Cities are peopled afresh, and that men recouer their liberties, all comes to passe by the only prouidence of God, who casts downe the highest things when it plea∣seth him, and on a sudden sets vp and plants that which he had cast downe.

That which followes, to wit, and she shall returne, should be read, But she shall returne: for the meaning is, that Tyrus shall not be∣come the better nor the wiser by such a tedi∣ous chastisement, but shall by and by returne to her old bias againe, for in these words he taxeth her ingratitude. We euery day behold such examples, for there is almost no corner in the world in which the Lord hath not set the print of his iudgements. Sometimes he giues those whom he hath corrected a brea∣thing time; but doe they become euer the better? No, the Prophet saith then that Tyre shall be such a one, she shall be neuer a whit reformed, but shall rather returne to her vo∣mit againe; she shall play the harlot as she was wont to doe. It is not to be doubted but he speakes of her merchandizing, but he con∣tinues on his similitude which he had taken vp before, not meaning thereby vtterlie to cōdemne the trade of Merchants, as we haue said, but because amongst so many corrupti∣ons as men haue mingled therewith, it very fitlie resembles the prancks of harlots, for it is replenished with so much cunning, se∣cret packing,* 1.24 and such subtle conueyances (as wee may now see in the world) that it seemes it was only deuised to snare and be∣guile the simple. How many new and vn∣knowne practises doe they inuent euery day to gaine and take vp on Vsurie? [Vsurie.] which yet none can perceiue vnlesse of long time he hath frequented the Schooles of the Mer∣chants. Wee neede not maruell then if the

Prophet hath taken vp such a similitude; whereby he meant to shew, that Tyrus should be no lesse deceitful in the trade of merchan∣dise, then she was before.

Vers. 18.* 1.25 Yet here occupying and her wages shall be holy vnto the Lord: it shall not be laid vp nor kept in store; but her merchandise shall be for them that dwell before the Lord, to eate sufficiently, and to haue durable clothing.

THis was an other fauour of God towards Tyre. After she was restored, she yet con∣uerted not to the Lord, but went on in her subtile dealings: for which shee deserued vt∣terly to perish. And indeede she was misera∣bly punished when Alexander tooke her by force: yet notwithstanding the kingdome of Iesus Christ was set vp there, as S. Luke wit∣nesseth, Acts 21.4. This verse then must bee opposed to the former: as if he should say; Yet shall the merchandise of Tyre be consecrated to the Lord. Here we haue a wonderfull ex∣ample of Gods goodnesse, which shined euen into this vile brothelhouse, and as you would say, euen into hell. This restauration of Tyre then must be attributed to the bountie of the Lord: but this first benefit was nothing in comparison of the second, when the Lord sanctified and set it a part for himselfe. But will some say, [Obiect.] might that bee offered vn∣to God in sacrifice, which the Tyrians had scraped together by polling and vnlawfull shifts?* 1.26 For the Lord detests such offerings; be∣cause hee requires a pure conscience, and in∣nocent hands: Psal. 24.4. Now in regard of this question, many trouble themselues a∣bout the exposition of this place, but to small purpose: [Ans.] for it is not the Prophets meaning that the merchandise of Tyre shall be conse∣crated vnto God whilest she continues in her whoredoms, but notes the time to come; namely, after her repentance and conuersion. Shee shall not then gather treasures, and heape vp wealth by hooke and by crooke, but shall im∣ploy them in the seruice of God, and lay out the profit of her trading, for the comfort of the faithfull in their neede. Now albeit hee hath vsed an vnseemely word, it is in regard of the time: signifying that she shall forget her wicked practises, and shall change her old customes.

They shall not be laid vp.] Thus in few words hee describes the repentance of Tyre, which although in times past, was addicted to coue∣tousnesse; yet being conuerted to Christ, she shall not studie to hoord vp riches, but shall imploy them for the reliefe of the poore and other good vses. This ought to be the fruit of repentance, as S. Paul admonisheth; Let him that stole, steale no more; but let him rather labour with his hands the thing that is good, that he may be able to giue to him that nee∣deth: Eph. 4.28. Whereas the Tyrians then in times past deuoured riches on all sides, with an insatiable desire: Isaiah saith, that now they shall bee readie to giue as fast out, be∣cause their inordinate desire of gaine shall cease. This is then a note of charitie to helpe [ 1] our poore brethren: contraiwise, of cruelty, if [ 2] we suffer them to want; especially when God lades vs with plentie.

He addes the right way of doing good, to wit, they shall bestow their goods vpon the ser∣uants of God. Now albeit he comprehends all the faithfull, yet hath he a speciall respect to the Priests and Leuites, of whom, some sacri∣ficed, some made readie the beasts that were to be sacrificed, & others watched: in a word, all were readie to doe their office; and for that cause it is said, that they dwelt before the Lord. The like, by as good right, is to be said of all the Ministers of the Church. Moreouer, in as much as all the faithfull, of what con∣dition soeuer they be, belong vnto the san∣ctuarie of the Lord, and are made one royall Priesthood by Christ, to dwell before him: I willingly referre these words to all the hou∣shold of faith, of whom wee ought to be most carefull: for S. Paul giues vs so in charge, and would haue them relieued before any other: Gal. 6.10. For if the common bond of nature ought to moue vs to hold an estimation of our owne flesh,* 1.27 how much more should the vnion of Christs members which is much more holy and straight, then all the bonds of nature, mooue and prouoke vs there∣unto?

We ought also to obserue in this phrase of speech, to dwell before the Lord, an other point: for albeit we haue not now the Arke of the couenant, yet by the benefit of Christ, we ap∣proch neerer vnto God then the Leuites in old time did. And therefore we are comman∣ded to walke before him no otherwise then if he looked vpon vs; to the end we may in all good conscience giue our selues to holinesse and righteousnesse; for wee are charged to walke alwaies as in his sight, and to behold him as one that viewes all our waies, that so we may keepe iustice and iudgement.

That they may eat their fill.] The Prophet meanes, that wee ought to sustaine our bre∣thren much more largely and liberally then men are wont to doe: because wee are won∣derfull niggards and pinchpennies, when we are moued to relieue the poore. There are verie few that will venture their almes for nothing, and giue with a franke and willing heart: for they thinke that that which they giue to others, is lost, and is but a lessening of their stocke. The Lord therefore greatly commends a cheerefull heart, Rom. 12.8. the rather to correct this vice of niggardlinesse: and albeit the place in the Romans be chief∣ly directed to the Deacons, yet it ought to be applied to all. An other sentence also must be kept in minde, which testifieth that God loues a cheerefull giuer: 2. Cor. 9.7. Let vs al∣so note that the Prophet affirmes, that what∣soeuer is giuen to the poore, is consecrated vn∣to God: which the holy Ghost also in an other place teacheth; With such sacrifices God is pleased: Heb. 13.10. For he neuer commanded men to offer sacrifices, as if they benefit him; no, he needed them not; but he only appoin∣ted them these exercises of pietie vnder the

law: now, vnder the Gospell he commands vs to distribute something to our neighbours of that we possesse; testifying that whatsoe∣uer wee employ for the reliefe of our bre∣thren, is to him a sacrifice of a sweete smell. And it ought greatlie to kindle the loue of bountie and liberalitie in vs, when we heare that our almes are so highlie commended, and that our hands together with our gifts are consecrated vnto God.

Notes

• * 1.1

  The cause of this pro∣phecie.
• * 1.2

  Alexander.
• * 1.3

  The cause why the Prophet mentions the Sidonians.
• * 1.4

  A Stade con••aines t••e measure of sixe score and fiue pa∣ces, which was the length of a race, when they ranne for a price or wager.
• * 1.5

  A prouerbe of the Ve∣neti••ns.
• * 1.6

  See vers. 2.
• * 1.7

  Plin. lib. 5. cap. 19.
• * 1.8

  Carthage.
• * 1.9

  God will pu∣nish as well the secret as the open enemies of his Church.
• * 1.10

  No stength able to match the power of the Almightie.
• * 1.11

  Phenicians.
• * 1.12

  Pouerty ioy∣ned with banishment, must needes be dolo∣rous.
• * 1.13

  Or, crow∣ning.
• * 1.14

  Or, whose factors.
• * 1.15

  See vers. 9.
• * 1.16

  Merchants of Venice.
• * 1.17

  Factors of Antwerpe.
• * 1.18

  Or, profane
• * 1.19

  A rare thing to finde an humble heart in an haughtie minde.
• * 1.20

  Note.
• * 1.21

  God abso∣lute power.
• * 1.22

  Horace. Lydia, an harlot.
• * 1.23

  Or, but.
• * 1.24

  Subtle con∣ueiances a∣mong Mer∣chants.
• * 1.25

  Or, but in the end.
• * 1.26

  Gen. 17.1.
• * 1.27

  Chap. 58.7.