their voice vnlesse the Lord speake not to them first and put that into their mouthes which they shall publish vnto others Thus then there is a mutuall relation betweene God and his Prophets But as I haue said these things are not to be whollie restrained to the captiuitie of Babylon no they haue a further extent and comprehend vnder them the doctrine of the Gospell in which this power to comfort is chieflie conteined for it is the proper office thereof to refresh the afflicted The proper office of the Gospell those that are brought low to quicken the dead and to reioyce such as are in heauines in a word to bring with it tidings of all ioy and gladnes GosPell that is glad tidings for which cause it is called the Gospell that is to say good newes which began not then to be published when Christ first appeared to the world but long before to wit from the time that God first manifested his fauour Daniell Daniell he first raised vp the standard to the end the faithfull might prepare themselues to returne home after him Haggai Zachari Malachi Nehemiah Ezra Haggai Zacharie Malachi Nehemiah Ezra and others after them vntill Christes comming alwaies exhorted the faithfull to be of good comfort and to hope against hope The last of them that wrote was Malachi who knowing there should be no more Prophets after him sends the people to the law of Moses that they might learne what the will of God was both touching his threatnings and promises Mal. 4.4 Now from this place we gather that which is chieflie to be sought in the Prophets to wit What is chiefly to be sought in the Prophets they set before vs the sweetnes of Gods fauor that the faithfull might conceiue hope for the time to come that they should not quaile vnder afflictions but might perseuere in prayer But the matter being alwaies incredible he calles to minde the couenant as if he meant to say That it was vnpossible for God to forget that which he once promised to Abraham Howsoeuer the Iewes then had fallen from the grace of God by their sinnes yet he auoucheth notwithstanding that he is their God still and that they were his peculier people which depended vpon his election and therefore in regard there were many reprobates among them My people he only directs his speech to the faithfull for he lets the wicked languish and consume away in their incredulitie But the godly haue here an inestimable consolation to wit that albeit they be pressed with griefe and anguish for a time yet because they put their trust in him who is the father of mercies and God of all consolation they shall in the end feele that the promises of grace were conserued and kept for them as an hid treasure to glad their hearts in due season See heere an excellent commendation of the propheticall office which serues to susteine the faithfull in aduersitie lest they should faint or sinke vnder the burthen contrariwise this place shewes that God is exceeding angrie whē he depriues vs of such faithfull teachers as may bring glad tidings to the Church whereby to refresh the wearie soule and to strengthen the weake Vers 2. * Or speake to the heart of Ierusalem Speake comfortablie to Ierusalem and crie vnto her that her warfare is accomplished that her iniquitie is pardoned for she hath receiued of the Lords hand double for all her sinnes HEre God giues his seruants the Prophets a Commission and puts that in their mouthes which they were to vtter when fit time serued for to comfort the faithfull that were sorowfull And yet he stands not so much to exhort or imbolden the Prophets to discharge this their dutie manfullie and faithfullie as he is earnest in giuing of hope to the godly wishing them to possesse their soules in patience vntill the Prophets were sent vnto them with this ioyfull and comfortable message To speake according to the heart signifies nothing else but to speake that which is acceptable to vs for our heart abhorres all vnpleasant tidings but it effectuallie imbraceth and runnes as it were to meete with that which is well pleasing vnto it Now because the people were in a maner reiected and forsaken what newes could be better welcome then reconciliation with GOD whereby all their sinnes were pardoned Vnder the word Ierusalem by a Synecdoche Ierusalem signifies the Church we are to vnderstand the Church which is so euident that it needs no proofe The word crie signifies that this promise of grace shall be cleare and euident it shall sound so in their eares that all shall vnderstand for if the Prophets should mutter or whisper onely the assurance of this consolation might seeme doubtfull or weake but all doubting is taken away seeing it is to be deliuered freely and with a loud voice Her warfare is ended That her vvarfare is ended This is that acceptable tidings to wit that God hath put an and to the afflictions of his people Some take the word Tsebaab which we haue translated Warfare simply for the time as if hee should say Her time is accomplished Others thinke that the time of visitation is here noted but vnfitly because this word properly signifies among the Hebrewes a set and appointed time to finish and end some businesse or worke in But this similitude is doubtlesse taken from souldiers that haue libertie to returne home from war for he saith the end and issue of their afflictions are at hand as if hee should say God will not alwaies suffer the rod of the wicked to rest vpon the lot of the godlie but keep a measure in humbling of them He therefore compares the time of their captiuitie in Babylon to a long warfare which being ended the souldiers that vvant imploiment are sent home to their houses to liue there in peace and quiet He saith in like manner that her inquitie is pardoned Her iniquitie is pardoned because God will be so fauourable vnto them that hee will no longer in rigor pursue them this therefore is the exposition of the former words Simile For as the Physitians in healing bodily diseases doe first remoue the causes from whence they spring euen so the Lord deales with vs. The rods wherewith he beates vs proceedes from our sinnes he must of necessitie pardon them then before his strokes can cease Our sinnes must be forgiuen ere our afflictiōs can cease See Chap. 38.17 and therefore the Prophet saith that her vvarfare is accomplished because her iniquitie is no longer imputed Some take the word Anonah for miserie and say that it shall haue an end which sense also sutes well for so the Prophet affirmes one and the same thing two waies for to say that her warfare is ended and that her miseries are finished are things that haue one meaning But yet wee must hold this principle that God ceaseth to correct when he is reconciled so
in plaine termes that they ought to be cleansed and washed but he commands them to shew a testimonie of their change in their whole life and in all their actions Notwithstanding hee confirmes the former sentence namely that the filthines of the people is before the Lord which defiling and stayning all their works takes away all the goodnes which might seeme to be in them He makes expresse mention of the eies of God to the end that whilst he beholds them they should not thinke to depriue him of seeing and so make him a companion with them of their blindnes Case from euill He goes on still to blame their life Some expound this place as if by euill doing the Prophet should vnderstand euill liuing But it ought properly to be vnderstood of those misdoings wherby a mans neighbour is offended Seeing in the next verse following it is said Learne to doe well where the clause To your neighbour should be supplied For he speakes of the iniuries and good turnes which our neighbour receiues of vs. Now because repentance hath his seate in the heart therfore he sets it forth by these kinds whereby men may come some what neere to the knowledge of it For euery man would bee taken for a good man but the outward works shew what euery man is within He brings them then to externall workes that by them they should shew forth the truth of their repentance Now hee comprehends the fruits of repentance vnder two members to wit a ceasing to doe euill and a learning to doe well For first wee must abstaine from doing all wrong yet so as wee deale not like those prodigall ones who would be esteemed liberall when they take from one to giue to another neither yet like those pinchpennies who thinke they haue quit themselues well when they are carefull in keeping their own doing others no harme and yet in the meane while will doe good to none at all His meaning is then to comprehend both the one and the other for the obseruation of the second table consisteth in these two points Vers 17. Learne to doe well seeke iudgement relieue the oppressed * Or him who is trampled vnderfoote iudge the fatherlesse and defend the widdowes EVen a◠immediatly before where he commanded them to abstaine from euill hee therein comprehended a continuall exercise thereof as if hee should say Hitherto your whole life hath been nothing but a committing of euill now on the otherside he teacheth them to bee meeke and curteous and drawes them to learne what it is euen as if he had had to doe with new apprentises and raw schollers And first he commands them to seeke iudgement others translate Examine your selues which I approue not For by the word seeke hee signifies a further thing namely an actuall studie as they call it Also by the word iudgement he comprehends whatsoeuer is good and right as if he should say Study to be vpright Relieue the oppressed The Prophet after his accustomed manner comes to particulars after he hath spoken of things in general and howsoeuer he had alreadie exhorted them to weldoing and equitie in speciall manner yet now willing to presse them more neerely he reckons vp some particular kindes thereof in plaine words by which hee comes to a more ample and full declaration of the generall For otherwise men would alwaies goe for iust and vpright and hardly should you stirre or mooue them with generall doctrine But when one comes once to particulars euen as if one should bring them out by the polles into open view then they are constrained to submit themselues or at the least to become more tractable whereof we haue daily experience Iudge The Prophet makes choice here of two particulars which do best of all lay open and discouer the wickednes of men For they very seldom take the causes of the widow and fatherlesse in hand because they looke not for the reward And hence it is then that poore creatures are exposed to infinite sorts of iniuries namely because no man is hastie to succour them for who will serue in the place of iustice for nothing nay are there not many who giue themselues to poll and pill the poore and needie And doth not this manifestly shew how few make conscience of executing iudgement Indeed it is no wonder if the rich and mightie haue friends to maintain and vphold their causes seeing they are drawne and allured thereunto not of conscience but for hope of gaine But the Lord here shewes that he takes care for the fatherlesse and widowes and that he will iudge and reuenge their cause if any haue offered them violence And as much he saith of all other distressed who being held down by violence and tyrannicall cruelty do sigh and grone vnder the oppression of them who are more mightie then they This ought to minister a soueraigne consolation to all the children of God whose condition it is to possesse their soules by patience For how proudly soeuer the wicked aduance themselues yet shall not that hinder the faithfull to triumph in their anguishes Let this sentence therefore bee alwaies ingrauen vpon their hearts The Lord will succour vs and Although men despise vs yet will he care for vs He will helpe the helplesse and will defend their cause Vers 18. Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall bee made white at snow though they were red as skarlet they shall be as woll COme now The Expositors haue beene wont to translate I pray you or Then but me thinks the assurance of a good cause is here noted so as the Hebrew particle now serueth for an exhortatiō For he shewes that the Iewes should be able to make no replies and that they would remaine starke dumbe although long time should be giuen them to iustifie themselues And surely so must hypocrites be dealt withall for they are skilfull to pleade boldly with God and will bee seeking out starting holes Therefore he saith if they bee minded to plead he is as readie as they Quest But some may demand what reason the Prophet hath to stand chiefly vpon the duties of the second Table rather thē vpon the duties of the first For we know that in diuiding of the law it is not without cause that God hath placed the first Table formost as in the chiefe ranke Neither is it to be doubted but as it is first in order so is it also formost in dignitie I answere Ans that the Prophets haue spoken diuerslie in reproouing the hypocrisie of men For sometimes they complaine that the Sabbath is violated Otherwhiles that prayer is neglected but chiefly and principally they crie out against idolatry and superstitions But our Prophet complaines here that men made none account of their duties towards their neighbours Yet so it is that all tends to one end namely that our workes are vaine before God when they come not frō a
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 appointed 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 whatsoeuer wee employ for the reliefe of our brethren 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 THE XXIIII CHAPTER Vers 1. Behold the Lord maketh the earth emptie and he maketh it waste he turneth it vpside downe and scattereth the Inhabitants thereof THis prophesie as I take it is as it were the shutting vp of all those things which haue bin described froÌ„ the thirteenth Chapter vnto this wherein Isaiah hath not onely foretold the ruine of the Iewes and Israelites but also of the Moabites Assyrians Egyptians and others In a word he heere comprehends all in a short summe as if he had viewed all the neighbour countries that were knowne to the Iewes Some referre this to the Israelites others to the Iewes thinking the Prophet speakes of their destruction but seeing he makes mention of the world I can not be drawne to take this place in any other sense but that he now in a few words comprehends all that which he hath said of many particulars and those belonging to diuers times Whereas he in the next verse makes mention of the Priest it contradicts this that I say nothing at all although it might thereby seeme that these things should only appertaine vnto the people of God for albeit he speakes of all nations yet the Iewes alwaies deseruing to be preferred in the first place Isaiah was to regard them chieflie and principallie because it was theirs by right For he speakes of others accidentallie as you would say no maruell then if hauing touched them he mentions his owne people in a particular maner Others vnderstand this place of the whole world in generall yet so as they referre it to the last day which me thinks is too strict for the Prophet hauing threatned the Iewes and other nations in the end addes a consolation to wit that the Lord will once againe raise vp his Church making her to flourish more then euer it did now how can this agree to the last Iudgement By the word earth I thinke the Prophet meanes not the whole world but those regions which were well knowne to the Iewes as for example if we at this day should speake of things which happen in the world we should hardly passe beyond Europe much lesse should we thinke of that which is done in India because the parts on this side is our world as it were In the same Isaiah speakes of the earth and of the Inhabitants of the Countries adioyning which he and those to whom he spake knew To conclude we may limit this world whereof the Prophet speakes in this place within the confines or bounds of the Assyrians Egyptians Moabites and other nations as if he should say Hitherunto I haue spoken of diuers calamities which then were like to fall vpon many people and do yet threaten many others in particular but now behold the conclusion The Lord will spoile and ouerthrow the face of the earth with all the beautie of it Others expound the verb Bolkah he opens the earth that the enemies may the more easily enter into it but I had rather expound it He vncouers the earth because they vse to say The earth is couered or clothed all the while great multitudes of people inhabit it as also wheÌ„ it abounds with beasts and fruits contrarywise it is said to be vncouered and made bare when it hath lost her inhabitants for so she is stripped of her garment euen as if a man should be stripped out of his coates and other apparell Now this was to happen to the Assyrians Egyptians and other nations which he mentioned before as well as to the Iewes and therefore he wraps them vp altogether in one iudgement Vers 2. * Or and the pâ—iest shal be like the people c. 〈◊〉 And there shall be like people like priest and like seruant like master like maid like mistris like buyer like seller like lender like borower * Or the borower like the lender like giuer like taker to vsurie ANd there shall be like priest By these words he signifies an vtter ruine where all order gouernment and policie shall cease for whilest any Commonwealth flourisheth there is alwaies a certaine difference betweene the people and the priests well then he notes an horrible confusion Now vnder this word priest he puts the particular for the generall taking a part for the whole which is a thing very vsuall in the Scriptures although we may take the word Cohenim for those which are placed in any dignitie whatsoeuer because the Hebrues sometimes giue this name to Princes but speciallie to such as are of the blood Royall notwithstanding I willinglie receiue the figure Synecdoche before mentioned Now sithence the Prophet puts this confusion of estates among the catalogue of Gods curses shewing that when they be thus turned topsie turuie it proceeds from his fearefull indignation Good order in a Commonweâ—lth a singuler testimonie of Gods fauor we ought on the contrarie to gather how well-pleasing policie and the well ordering of all things is vnto God as also what a great fauour we receiue from him when such good order is preserued and continued amongst vs. For it being gone our life differs nothing from that of brute beasts Wee are therefore not onely to acknowledge it to be an heauie hand of God vpon vs but also to confesse our owne sinnes to be the cause Our sinnes the cause of all disorders in Commonwealths when hee confounds estates depriues vs of the word and of iudgement seates which being once put downe the comfort of our life therewithall is fallen to the ground We may also obserue hence that the Lord in executing his iudgements spares not mens persons of what calling soeuer they be What an holy calling was the priesthood which the Lord had consecrated to himselfe and adorned after a glorious manner How much did the people also glorie in it as if the continuance thereof had been vnchangeable and to haue indured for euer Yet notwithstanding euen this honourable order of men is wrapped in amongst the iudgements of God because he respects no persons Nay the more fauours wee haue receiued from him and the greater our aduancement is the more seuerely will hee correct vs if wee proue vnthankfull and abuse his benefits To this appertaines that which is here added touching masters and seruants buyers and sellers for wee know that these callings are lawfull and
the Lord any longer to continue his louing kindnes towards vs. Some translate the coniunction copulatiue Vau Wherefore which I haue rather translated But for it is opposed to the willingnes wherewith the Lord was inclined to defend his people if themselues had not hindred the same I haue turned the verb To bind into the futuretence for the Prophet speakes of the people which should be led captiue As touching the word Bakurim I thinke they are here two dictions signifying in the caues for if they should be taken for yong men it will not agree with the scope of the text They shall be spoiled Those who interpret this of all men generallie of whom Christ only is the Sauiour come nothing neere the Prophets meaning for he simple affirmes that the people shall perish without hope of deliuerance because they reiected Gods grace Hence let vs gather what shall vndoubtedlie befall vs if we forthwith receiue not Gods mercie whilest it is offered What it is to reiect grace being offred truly we shall deserue to be destituted of all succour and to perish miserablie being made a spoile and a pray Vers 23. Who among you shall hearken to this and take heed and heare for afterwards ISaiah goes on with the same argument for he saith that the Iewes are and shall be so besotted that they shall see nothing though they be admonished In the next place he speakes directly to them and taxeth their dulnes that could neither conceiue nor know any thing touching Gods iudgements which yet were so manifest whereas in all likelihood they ought to haue been best instructed and taught of all others For afterwards That is to say To heare for afterwards who being at the last tamed by afflictions shall come againe to bethinke themselues though very late We see then how this admiration vvho among you aggrauates their crime and obstinacie when he saith they should be euer vnteachable In the meane while let vs learne what vse to make of Gods threatnings and chastisements The vse we ought to make of Gods reprehensions and corrections for the Lord neither reproues nor corrects vs for our sinnes as if he delighted in taking vengeance or required any recompence but that wee should stand vpon our gard for the time to come Vers 24. Who gaue Iaakob for a spoile and Israell to the robbers did not the Lord because wee haue sinned against him for they would not walke in his ways neither be obedient to his law SEe wherefore Isaiah complaines that the Iewes tooke nothing to heart for when they suffred they thought it came to passe by chance and that they wanted the power to make resistance which their fathers had before them through the want whereof they were ouercome by their enemies In a word they looked so much to outward causes that they neglected to thinke vpon the Prophets threatnings neither regarded they Gods iudgements He is faine therefore to summon them before Gods heauenly throne to proue vnto them that he was the author of their miseries for it was vnpossible to perswade them that their corrections proceeded from God who punished them for their offences And may not we say the like of the people of this age Euery one is content in generall termes to confesse that God is the author of all things but come to particulars men are ashamed to acknowledge that this that crosse proceedes from his hand Why so Because their mindes are distracted with many thoughts and being forestalled with this opinion of fortune they turne their mindes rather to this or that then to the Lord. Isaiah shewes then that the sinnes of the people are the cause of such a ruin and that the Lord is iust in bringing the same vpon them according also as Moses had testified How should a thousand haue fled at the sight of one if their strong God had not sold them and if the Lord had not shut them vp Deut. 32.30 Wee wonder to see things fall out euerie day contrary to our expectation We wonder why God afflicts vs but we neuer wonder at our sinnes which are the cause of them and in the meane while neuer consider the fault to bee in our selues We must therefore be brought vnto the consideration heereof by force of armes as it were it is needfull therefore that this doctrine should bee oft pressed vpon vs. Now to the end they might not charge God with crueltie the Prophet addes that it came iustly to passe for he snatched not vp the rod rashly but that necessitie constraines him there unto God takes no pleasure in our afflictions neither takes he pleasure in our afflictions Wee are to obserue two distinct things here then First that no aduersitie happens but by Gods prouidence lest wee should imagin that things fall out by chance or by some outward cause Secondly that no euill comes vpon vs vniustly because we haue first prouoked God to chastise vs for our sinnes committed against him It is in vaine for men to accuse God then of any hard measure for wee must acknowledge his iust iudgements in the chastisement which are worthily befallen vs. When he saith they vvould not vvalke in his vvaies hee further amplifies the fault of the Iewes but he changeth the person for in the former member hee put himselfe in amongst the rest because hee was one of the same bodie and therefore confessed his faults Not that hee resembled the common people in anie leaud behauiour or that he approued of their wickednesses but it was vnpossible in so great an heape of vices that he should be vtterly vntainted with some infection and contagion thereof with the rest of the parts of the body The reâ—son why the Prophet first mat heth himselfe with the multitudâ— and yet afterward exempts himselfe Therefore in as much as there was great difference betweene him and others he changeth the person and ads that they would not thereby shewing that so soule a rebellion displeased him so as hee could neither winke at it nor consent vnto it For he speaks not here of pettie offences but of a contempt and renouncing of God in regard that they brake out into pride after they had shaken off his yoke This is the cause why Isaiah in the second place puts himselfe out of the number The vse of this doctrine belongs to vs. Now if these things fell out iustly vpon the Iewes let vs know that the like hangs ouer our heads and will bee inflicted vpon the whole world if being admonished we repent not for we see how gratiously the Lord calles vs to him how many waies hee manifests his good will towards vs and with what loue he protests hee is ready to be appeased though he be iustly offended But if after so many fauourable summons If Gods patience be abused we shall be sure to smart for it and daily experiences of his patience we still refuse to giue eare it is most
reproched the people touching the malice which flowed from the fathers to the children and so to their nephewes The scope of the former reprehensiōs manifested in this verse now hee shewes that they are still vpheld by Gods mercy whereas they were otherwise worthy to perish an hundred times The vse of this admonition was double for it was needfull that the faithfull should be thus sustained lest they should haue fainted in their captiuitie Besides when they had leaue to returne it was fit they should be humbled to acknowledge that their deliuerance proceeded whollie from the meere grace and good will of God And thus we see that the former reprehension tended to teach them that it was the Lords hand that drew them out of Babylon as out of a graue not for their deserts for they were well worthie to haue bin vtterlie destroyed Vse to vs. In that God spares vs then at this day and mittigates his corrections in that he remits our offences and hath any respect at all vnto vs these things whollie proceed from his free grace Why so Because we should learne to attribute none of these benefits to the merits or satisfactions of men Here then the distinction of the Sophisters falles to the ground as wee haue shewed in other places touching the remitting of the punishment Distinction of the Sophisters which they affirme not to be free because we must make satisfaction for the same vnto God But our Prophet teacheth that God freely remits it and that only for his owne names sake For he speakes here of the punishment which he might iustly inflict vpon the Iewes He had very good cause then to haue cōsumed them if he had not respected the maintenance of his owne glorie Vers 10. Behold I haue fined thee but not as siluer I haue chosen thee in the furnace of affliction God so corrects his Church that in the meane while he thereby procures her saluation THe Lord shewes that he vsed such measure in correcting his Church that therewithall he prouided for their saluation In the former verse he said that he spared or would spare them because he respected his glorie now he shewes that he hath chastised them in deed yet so that he did it for their good for he corrected them to fine them but we are not wont to trie and fine that which we mind to cast away seeing then he had none other end it followes that he did it to procure their benefit and saluation thereby Besides he mentions this triall by way of preuention lest any should obiect that Gods loue little appeared in so sharp afflictiōs The Prophet I say doth in fit season preuent such a conceit tels them that God hath skill enough to correct his Church in mercie and yet not vtterly to forsake her Moreouer he addes that he hath not fined vs as siluer Simile for then we should haue bin vtterly consumed There is some puritie to be found in siluer but in vs there is nothing but drosse and were it not that the Lord made vs siluer we should be burnt to ashes yea to nothing euen as tow or flax Corrections would draw from vs no puritie at all Corrections would rather cōsume then refine vs if God should not moderate and sanctifie them to vs. The Lord in trying of vs then hath respect to our abilitie lest he should passe measure as Psal 103.13.14 then he makes our chastisements profitable vnto vs by the worke of his owne spirit which would otherwise proue mortall and deadly vnto vs. To chuse is taken here to discerne for we ordinarily make choice of that which we desire to keepe as wee haue said Chap. 7.15 where it is said that Christ should eate butter and hony till he had knowledge to chuse the good and refuse the euill He shewes then by this word what difference there is betweene the stripes wherewith the faithfull are smitten and those which the wicked are to sustaine wherewith in deed they shall be ouerwhelmed But howsoeuer the Lord tries and smites vs yet are we acceptable in his sight A Consolation Psal 34.20 Hab. 3.2 and he reserues still a fatherly affection towards vs euen in the middest of our afflictions and in the end he brings vs forth bright as siluer and so makes our suffrings to become a sacrifice of a sweet smelling sauor in his nostrils To conclude his meaning is Exod. 3.2 that God ceaseth not euen then to be good to his Church whilest he seemes to consume her to nothing Vers 11. For mine owne sake for mine owne sake will I do it for how should my name be polluted surely I will not giue my glorie vnto another HE repeates that which he said before but he addes an interrogation A repetition of that he said vers 9. with an interrogation added which the Hebrues are wont to vse when they speake of absurdities as heere Can it be that my name should be prophaned The second member I vvill not giue my glorie c. serues for an exposition of this interrogation Isaiah then amplifies that which he spake before in few words and flies an higher pitch in his stile for it is not only a bare amplification of the former sentence but rather a beautifying and adorning of it for the greater confirmation thereof Now by these words he meanes that men as much as in them is doe profane Gods name and giue away his glorie vnto creatures only the Lord in his admirable prouidence stops the course of this mischiefe and keepes his glorie vnblemished Although we by our fault then doe expose this glorie of God to contempt yet will he preserue it as long as he shall continue our protector Hence we gather a very sweet consolation to wit that the Lord ioines his owne glorie with our saluation as we haue often shewed you before I vvill not giue That is to say I will not indure that any should rob me of my glorie but this had fallen out if the people had bin vtterly consumed then would they haue scorned the God of Israel for the wicked were wont in the afflictions of the Saints to disgorge these blasphemies Where is now their God Psal 79.10 Psal 42.3 Moses also alledgeth that the Lord withheld his hand from destroying the people for the same cause I feare saith the Lord the furie of their aduersaries lest they should vvax proude and lest they should say our hie hand and not the Lord hath done all this Deut. 32.27 And questionlesse as oft as the Lord terrifies the faithfull by manifesting vnto them the signes of his heauie displeasure the only remedie then left vs is this that he will yet remember his owne couenant of grace made with vs in Christ lest he should prostitute his holy name to the outrages and blasphemies of the wicked Neither did the Prophet only stirre them vp hereby to giue thanks to God and to confesse that their prosperitie proceeded from
expects succor that her sonnes lie prostrate What sorrow is more bitter to a naturall mother then to see the throtes of her children cut and not only one or two of them but the streetes to be paued with the multitudes of them thus slaine He addes a similitude taken from a Beare or from some other wilde beasts thereby shewing that the strongest among the Iewes were snarled as it were in the nets In saying that they were full of the vvrath of the Lord it is to aduertise them that it came not to passe by fortune For he would not haue them impute this worke to chance neither yet to accuse God of hard dealing in that they were afflicted so sore Why so Because his iudgements are alwaies iust and right which he shewes further in telling them that this plague proceeded from Gods rebuke or threatning But withall wee must note his meaning which I haue touched before namely that the faithfull should not cast away the hope of their saluation notwithstanding their many miseries and desolations daily solicited them thereunto Vers 21. Therefore heare now this thou miserable and drunken but not with wine NOw he shewes more plainely why he hath spoken of the calamities of the Church A mitigation of the Churches sorrow in this and in the next verse Quest namely that the faithfull should not doubt of the Lords readinesse to comfort them though they indured many and great extremities But wherefore calles hee the Church miserable Is there any estate so blessed as to be in Gods fauour especially seeing this blessednesse cannot bee taken from vs For it is not said without cause in Psa 144.15 That the people are blessed which haue the Lord for their God Ans The Church miserable onely in appearance See Hos 14 4 I answer she is miserable onely in appearance Also the Lord calles her not by this name in vaine for himselfe is the helper of the miserable and of those that be destitute of succour as wee haue said before Where he calles her drunken we must note that the faithfull doe not alwaies indure their afflictions with such patience and constancy that they are not sometimes astonied but notwithstanding their amazednesse they ought to conceiue that the Lord chastiseth them iustly and also to be assured that hee will succour them For he speakes not to the strong and valiant but to the feeble miserable the humbled and to such as resemble those that are drunke to such hee promiseth comfort To be short by this word he asswageth the Churches sorrow and shewes that hee keepes a measure in the greatest afflictions that he may draw her out of perdition as if he raised a dead and rotten carkase vnto life Vers 22. * Or Thus saith the Lord thy ruler and thy God the protector of his people Thus saith thy Lord God euen God that pleadeth the cause of his people Behold I haue taken out of thine hand the cup of trembling euen the dregs of the cup of my wrath thou shalt drinke it no more IT is not without cause that he addes three epithetes to the name of the Lord First that he is the ruler or patron Secondly thy God And lastly the protector of his Church For we must alwaies consider what acquaintance we haue with God who is such a one as beckens vs to come vnto him in familiar maner because in making himselfe one with vs by a perpetuall couenant he manifests that hee hath once chosen vs to bee his people The Iewes in their time no doubt were incouraged by this preface boldly to imbrace that which is heere promised and the new people whom God hath now created Psal 102.18 and receiued into his safegard and protection as well as the people of old haue no lesse cause to imbrace the same promises with them Now the Lord attributes to himselfe the title of protector to teach vs that when we see great dangers approching and that we suppose they will worke our ruine euen then to run to this strong tower namely that God is the protector of his people It ought also to bee a shield of defence vnto vs as well against all Satans fierie darts as against the assaults of our visible enemies Behold I haue taken He propounds vnto theÌ„ matter of good hope to wit that God chastiseth his Church but for a time By which God afflicts his Church but for a time the Iewes were to learne that all the calamities which threatned them were iust recompences of thou transgressions as also that the rod should bee tied to their backes till God had receiueâ— them to mercy The summe is that his wrath will be appeased in such wise that he will mitigate their afflictions and will cause the iudgements wherewith he had for the present visited his Church to cease In the seuenteenth verse wee haue spoken of the similitude of the cup and this place doth sufficiently confirme that which was said there God mentions the cuppe of his wrath then which caused his Church to tremble as if shee had bin smitten with giddines notwithstanding the Prophet vseth the word Taraela which some translate Anguish others Trembling By the dregs he meanes that the measure of Gods vengeance shall be full so as God for the loue hee beares to his children will be satisfied Vers 23. But I will put it into their hand that spoile thee which haue said to thy soule Bow downe that we may goe ouer and thou hast laid thy body as the ground and as the streete to them that went ouer THis is the other part of the consolation where hee promiseth God corrects his own first but the wicked must keepe their turne next Prou. 11.8 Hest 7.10 that the Lord will not onely content himselfe to deliuer his Church out of so many euils but will also send vpon her enemies all the calamities wherewith she was afflicted Are wee pressed then persecuted A time will come wherein God will speedily turne our captiuitie and our enemies in their turne shall be plauged to the vtmost For it is iust with God as Paul saith to render affliction to those vvhich trouble you and to you that are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendring vengeance vnto theÌ„ that know not God nor obey not the Gospel of our Lord Iesus Christ 2. Thes 1.6 7 8. The temporall punishments then which God inflicts vpon them in this life are the beginnings of their endlesse torments in hell to which at the last they shall bee adiudged And the better to describe the insolencie and pride of their enemies the like whereof we taste at this day from our aduersaries hee sets downe their vvords Bow dâ—wne c. True knowledge makes vs lowly ignorance makes vs proud and cruell in which they shamefully tyrannized ouer the children of God for pride crueltie are the inseparable companions of
that resisted him we shall easily perceiue that all things came to passe as Isaiah foretold What were his Apostles that they subdued so many Kings and Nations by the sword of the spirit May they not well be compared to little sprigs Thus the Prophet shewes then by what meanes Christes kingdome should be erected and established that we should not iudge thereof as of a worldly kingdome Ioh. 18.36 The deformitie whereof he speakes in the next place is not only to be referred to Christes person This deformitie is not only to be referred to Christes person but to his whole kingdome which being contemptible and despised of the world was at last adiudged to a shamefull and cursed death but also to his whole kingdome which hath no forme beautie nor glorie at all in the eies of men in a word no appearance at all to procure any great admiration in the eies of worldlings For albeit Christ rose againe yet the Iewes alwaies esteemed him a man crucified and full of reproch so as they proudly disdained him Vers 3. He is despised and reiected of men he is a man full of sorrowes and hath experience of infirmities we hid as it were our faces from him he was despised and we esteemed him not The doctrine of this verse is all one with the former THis present verse tends to the same purpose with the former namely that men should reiect Christ because nothing was to bee seene in him but sorrowes and infirmities The Iewes needed to haue this often repeated vnto them that they might not conceiue a false opinioÌ„ of Christ nor of his kingdome for he that wil rightly see his glory He that wi l take a right view of Christes glorie must passe from his death to his resurrection must passe from his death to his resurrection Many are offended at his death as if he had been ouercome and ouerwhelmed of it But they must passe forwards to that diuine power and maiestie which shined in his resurrection Rom. 1.4 Yet if any shall begin at his resurrection hee shall not follow the order heere prescribed by the Prophet neither shall he comprehend the mightie power of the Lord. VVe almost hid our faces from him It is not without cause that hee vseth this word vve for thereby he shewes that thus all men shall iudge of him Neither shall any man be able euer to conceiue otherwise vnlesse the Lord correct and reforme his iudgement by the holy Ghost And howsoeuer he seemes heere to taxe the Iewes principally who should disdainfully reiect the Sonne of God promised and offered yea and puts himselfe in the number as being a member of that body yet let vs learne from this place notwithstanding that the whole world is here taxed and condemned of ingratitude for contemning of Christ because they iudge him vnworthy the looking vpon nay they turne their eyes from him as from an abominable thing Vers 3. Surely hee hath borne our infirmities and carried our sorrewes yet we did iudge him as plagued and smitten of God and humbled THe particle Surely is not onely an affirmatiue but also serues for an exposition Now the Prophet sets downe the cause why Christ was thus farre humbled to wit when any thing is brought to light that seemes strange and vnwonted For is it not wonderfull nay monstrous that hee to whom God hath giuen soueraigne power ouer all creatures should be thus abased and humbled So then if the cause were not rendred heere all would esteeme this no better then a fable Why was Christ thus couered ouer with dolours and infirmities Surely because he bare our sorrowes Saint Matthew alleadgeth this prophecie after he hath told how Christ healed diseases of diuers kindes Chap. 8.17 And yet it is most certaine that he was appointed rather a Physition of mens soules then of their bodies Adde also that the Prophet speakes of spirituall sorrowes But in the miracles shewed in the healing of mens bodies Christ manifested a plaine proofe of that power hee had to heale the sicknesses of their soules This healing then whereof S. Matthew speakes extended further then to their bodies for he was ordained a Physition of soules Matth. 9.11 12. And this is the cause why Matthew attributes that to the signe which agrees to the thing signified In the second member the Prophet shewes the greatnesse of this peoples ingratitude and peruersitie in that they did not see the cause why Christ was thus farre humbled and afflicted but did rather iudge that hee was smitten of God for his owne sinnes and yet they knew well enough that hee was an innocent yea the Iudge himselfe testified it Matth. 27.24 Luk. 23.4.14.22 Iohn 18.38 Since then they saw well that he being not guiltie bare the punishment of sinnes which hee neuer committed wherefore did they not conceiue some rare excellencie to be in him But in regard they saw him smitten and despised they neuer stood to examin the cause but iudged onely by the euents as the foolish are wont to doe And for this cause Isaiah complaines of the frowardnesse of mens iudgements which considered not of the reason why Christ was so greatly afflicted And especially he bewailes the senslesnesse of the Iewes in esteeming God the sworne enemie of Christ without thinking of their owne iniquities which by this meanes were done away Vers 5. But hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him * Or in his wounds is our medicin and with his stripes we * Or in his wounds is our medicin are healed HE once again repeats the cause of these so great afflictions of Christ A repetition of the cause lest any should be offended at Christs abasement to preuent the scandall that might arise for the spectacle of the Crosse driues many farre from Christ That is to say whilest they onely consiâ—â—r of that which is present before their eies not looking whereunto the same tends But all offence is remoued when they see that by his death he hath not onely done away our iniquities but hath also â—btained saluation for vs. Some thinke that chastisement is here called the chastisement of peace because men were growne senslesse and hardened in their sinnes and therefore it was needfull Christ should suffer Others referre this peace to the conscience namely that Christ hath suffered to giue our consciences rest To which purpose Saint Paul saith Being iustified by faith vve haue peace vvith God Rom. 5.1 But I take this word simply for reconciliation because Christ bare the chastisement which was due vnto vs. And thus the wrath of God iustly inflamed against vs is appeased and the peace made betweene God and vs by meanes of this mediator so as wee are now reconciled Hence wee gather a generall doctrine to wit A generall doctrine that vvee are freely reconciled vnto God because Christ hath paid the ransome of our
according to the custome of the Hebrewes I see no reason why Oecolampadius hath translated Oecolampadius Hee hath exposed his high places to the rich By the rich vnderstanding tyrants and proud men for they are wont to wax insolent and intemperate in regard of their riches which they abuse to play the Tarmogants Thus I thinke that by the vvicked and rich he vnderstands one and the same thing Isaiahs meaning is then that Christ was subiect to the contumelies insolencies and lusts of the wicked Scribes and Pharisies For the Scribes and Pharisies on the one side rushed vpon him with a desperate fury and on the other side the factious people cried no hing but crucifie him The factious people Pilat crucifie him Matth. 26.66 Pilat contrary to all equity law gaue an vniust sentence of death vpon him though hee were informed of his innocencie The Roman souldiers Marke 15.14 And the Roman souldiers greedy of any pray put the cruell and wicked sentence cruelly and wickedly in execution Iohn 19.16 Who would not haue thought now but that Chrst had been vtterly ouerwhelmed an◠buried amongst the bloody hands of these cruels murtherers For I take the graue heere by a metaphor in regard the wicked and their executioners had almost ouercharged him Obiect And if any obiect that Christ was buried honourably I answere Ans that this buriall was the beginning of his glorious resurrection But heere hee speakes of his death which is often signified by the graue This then I take to be the true meaning and yet I giue euery man leaue to iudge as it pleaseth him Though he had done none iniquitie The Prophet sets Christs innocencie heere before vs not so much to defend him against the slanders of the wicked as to recommend vnto vs the fruit of his death lest wee should imagin that he suffered at aduēture He was innocent and suffered by Gods decree not for his iniquities but for ours for he bare the punishment due to vs. Now in two words he expresseth Christs perfect innocencie to wit that hee sinned neither in vvord nor deed Surely euerie one will confesse that this cannot be affirmed of any mortall man it followes then that it appertaines to Christ onely Vers 10. Yet the Lord would breake him and make him subiect to infirmities when hee shall make his soule an offering for sinne hee shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand BY this we may the better discerne of that which I haue briefly touched The fruit of Christs death expressed to wit that the Prophet propounding Christs innocencie had a further drift then to defend him against the contumelies and reproches of the wicked The marke hee aimes at then is to make vs looke vnto the very cause that so we might feele the effect thereof in our soules for God neither ordaines nor executes ought at randon Whence it followes that the cause of Christs death was lawfully vndertaken The exposition also is still to bee remembred of vs Obiect which we touched in vers 6. There was no sinne in Christ but why vvould the Lord then haue him suffer Ans Euen because hee sustained our person and cause for there was nothing at all that could satisfie Gods iustice but the death of his only begotten Son The word Asham signifies sinne and oblation for sinne and so oftentimes it is found in the latter signification in the Scriptures Exod. 29.14 Ezech. 45.22 For the beast sacrificed was so offered as that bearing the punishment and curse of the sinne it also blotted it out And the Priests signified so much by the imposition of hands euen as if they had laid vpon the beast the sinnes of the whole people Leuit. 4.4 And if any priuate man had offered he also put his hands vpon the head of the beast as if hee had thereby translated his sinne from himselfe vnto it Leuit. 4.27.29 And therefore Saint Paul calles Christ the curse or execration saying Christ hath redeemed vs from the curse of the law being made a curse for vs Galat. 3.13 And in another place Hee made him to be sinne for vs vvhich knew no sinne that wee might be made the righteousnesse of God in him 2. Cor. 5.21 Also in Rom. 8.3 For that which was impossible to the law in that it was weake by reason of the flesh that hath God done by sending his owne Sonne in the similitude of flesh subiect to sin and for sinne hath condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in vs. The Prophet then by this word Asham signifies the same which Paul calles curse and sinne in the places formerly alleadged Now heere the fruit of Christs death is expressed in regard that by his sacrifice sinnes are done away and God is pacified towards man for the vertue of this word sacrifice must be referred heereunto Hence it followes that the abolishing of sinne and satisfaction for sinne is no where to bee found but in Christ Now that we may the better remember these things first wee must note that we are all guiltie before God so as we are accursed and lothsome in his presence Will wee then bee brought againe into his fauour Sinne must be taken away But this cannot bee done with purgations deuised by man How then We must resort to Christs death because wee cannot otherwise make satisfaction to God In a word No satisfaction can be made to God for our sins but by christs death Isaiah teacheth that sinnes cannot be pardoned vnlesse wee flee to this death If this language seemes harsh and not seemly for the person of Christ let such a one enter into his owne heart and consider in good earnest how feareful and terrible Gods iustice is when nothing is able to appease it but the sacrifice of Christ And so the inestimable grace which shines in the curse of Christ will easily remoue all offence Hee shall see his posteritie The Prophets meaning is that it shall bee so farre off that Christs posteritie shall be diminshed by his death that contrariwise it shall be the meanes to raise vp seed vnto him For in quickening the dead he begets a people which he afterward will cause to multiply exceedingly Neither is there any absurditie at all in it to call the faithfull the posteritie of Christ though they bee his brethren for they bee his of-spring Where hee addes Hee shall prolong his daies some supply the relatiue Asher Which saying that the posteritie shall indure long But I expound it more simply that the death which Christ shall suffer shall not cut off the length of his daies that is to say from liuing eternally Some departing out of this life doe leaue children which shall suruiue them yet vpon condition that their fathers be first dead But Christ shall haue his children with him for he dies not as men doe but obtaines eternall
their trouble because God alwaies supplied them with some remedies for the asswaging of their sorrowes But in my iudgement the learned expositors haue hit the marke in taking the first sense wherein the Prophet testifies that God laid vpon himselfe the whole weight of the peoples burthen to comfort them in their calamities and anguishes Not that he can any way be grieued God no way touched with humane affections but hee attributes to himselfe humane passions by a figure much vsed Afterwards he manifests the effect of this care namely in that he alwaies saued them by his Angell whom hee calles the angell of his face because he was a witnesse of Gods presence and as it were his herald to execute his commandements The seruice of Angels To teach vs that the Angels runne not before they bee sent neither that they intrude themselues into this office of succoring vs by any priuate motion of their owne For the Lord vseth their seruices and manifests his presence to vs by their meanes The Angels can doe nothing of themselues neither doe they yeeld vs any succour further forth then as the Lord sends them to bee the Ministers of our saluation Heb. 1.14 Les vs not stay our thoughts vpon them then seeing their office is only to lead vs directly vnto God If any had rather say that the liuely image of God is here noted out by this Angell who being the conducter and protector of the people did therein openly manifest the face and presence of Gâ—d as in a glasse such a sense will not be amisse And for my part I doubt not but that the office of sauing ought to be attributed vnto Christ Mal. 3.1 who as we know is the great Angell of the couenant vnder whose leading sauegard and protection the Church hath euer hitherunto been vpheld in safetie In his loue he redeemed them The Prophet shewes what the cause is from whence these great benefits proceeded The cause from whence all benefits proceede namely Gods loue and good pleasure As Moses also teacheth Deut. 4.37 and 7.7.8 Whence is it that God hath gathered thy fathers saith hee but because he loued them and did set his heart vpon them And thus he meant to dispossesse them of all opinion that they might conceiue touching any merit for in themselues they were proud and arrogant and insulted more then they had cause Now yee see the reason why he shewes that Gods onelie free bounty was the cause of so many blessings In the next place Jsaiah takes vp the similitude which Moses vsed in his song namelie that God bare his people as an Egle which teacheth her young ones to flie Deut. 32.11 Vnlesse any had rather referre it vnto sheepe as we haue noted in Chap. 40.11 He shall feed his flocke like a shepheard hee shall gather the lambes vvith his arme and carrie them in his bosome c. And yet this similitude of a mother agrees very well for shee not onely beares the child in her wombe but also nurces it vp till it be come to a competent age The sum is that when the people were deliuered it was not the first fauour that they receiued from God but they had tasted so sufficiently thereof in the whole course of their liues that it was to him only to whom they were to ascribe all the benefits which had been bestowed vpon them For this cause the clause God neuer wearie in doing good to his Church alvvaies continually is added for the Lord is neuer wearie in doing good neither contents he himselfe to manifest the tokens of his fauour to one age only for he neuer ceaseth to inrich and adorne his Church with diuers and sundrie gifts Vers 10. But they rebelled and vexed his holy Spirit therefore hee was turned to be their enemie and he fought against him THe Prophet now descends to the second member The preuention of an obiection in which hee shewes that the Lord was turned to be the aduersary of his children because they rebelled and turned back from him as if the people in a word should thus haue obiected God shewed many tokens of his louing kindnesse to our fathers for a long time together wherfore taste we not of the same also Is hee now of another mind No God forbid But wee our selues by our disloyaltie haue been reiected yea we haue thereby repelled and put backe his benefits from vs Ier. 5.25 And yet the Prophet condemnes not onely the men of his age but those also of the ages before For we see that vnder the conduct of Moses himselfe they rebelled and murmured against God Exod. 17.2 Numb 20.3 Hence it came that God who tenderly loued them as it is in vers 7. became their enemie by their owne rebellion Are they punished for their iniquities then let them thanke themselues for it For the Lord is inclined to nothing more then to shew mercie neither is any thing more acceptable vnto him Mich. 7.18 then to pursue vs with his fauours Now he saith by a phrase of speech borrowed from men that wee vexe the holie Ghost by our rebellion to teach vs to haue sinne in the greater detestation because it prouokes the holy one of Israel to anger and indignation And seeing it is one and the same Spirit by which God workes our saluation the Prophet aduertiseth vs that our sins doe estrange vs farre from God by breaking the band of our coniunction Vnto which tends Saint Pauls exhortation Ephes 4.30 Grieue not the holy Spirit of God by vvhom yee are sealed vnto the day of redemption From this text also we are to note that we haue no cause to accuse those by whom wee are molested and persecuted because it is the Lord himselfe who fights against vs and by their hand auengeth himselfe vpon our sinnes Let vs rather accuse our sinnes and condemne them for thereby wee are exposed to all the miseries vnder which we are pressed Vers 11. Then hee remembred the old time of Moses and his people saying Where is hee that brought them vp out of the sea with the shepheard of his sheepe Where is he that put his holy * Or in the midst of whom Spirit within him The fruit of this chastisement THis is the end of the chastisement namely that the people might bee awakened out of their drowzinesse and bee brought to thinke vpon the things they had forgotten before because prosperitie so besots vs that the remembrance of God is vtterly buried These rods therefore serue to recall those thoughts which were abolished in vs to wit where is that God which in times past shewed so many mercies to our fathers For I referre these things to the time past and therefore haue translated from the daies of old for the word age agrees not in this place seeing the Prophet mentions that time wherein Moses gouerned the people of God The true sense therefore is that the Iewes being miserably
reuolting from the true religion And besides for that they had maliciously followed their owne inuentions so farre forth that they commanded such to bee packing as soothed them not vp therein For this word Goe backe signifies nothing else but get thee hence as if they should say We will not meddle vvith such as shew vnto vs the vvay to life and saluation Vers 6. Behold it is written before me I will not keepe silence but will render it and recompence it into their bosome THe Prophet alludes to the custome that is among Iudges who haue lying by them vpon record the informations testimonies acts and other pieces of euidences that when neede requires the offender may bee easily conuicted for we vse to leaue those things in vvriting which we would haue posteritie to remember The Lord then testifies that these things can neuer bee forgotten because they bee vvritten before him For howsoeuer hee winkes at things for a time yet shall not the wicked escape vnpunished but shall well perceiue in the end that hee is a iust Iudge Doctrine Hence let vs gather that wee ought not to abuse Gods patience if he forbeares vs long and lifts not vp his hand by and by to inflict his iudgement vpon vs Gods patiēce must not be abused for he ceaseth not for all that to keepe a register of all our faults for which we may be sure he will one day punish vs vnlesse we repent I grant the Lord hath no neede to vvrite for his memories sake but it pleaseth him to vse this phrase of speech that wee should not imagin him to be forgetfull of any thing when he deferres the executiō of his iudgements Nay in Ier. 17.1 he saith yet more expresly that the sinne of Iudah was vvritten vvith an yron pen and vvith the point of a diamond To render into their bosome is a phrase of speech much vsed in the Scriptures Psal 79.12 Ier. 32.18 because men thinke their sinnes are either couered or that they shall not come into account And thus either they lay the raines of their concupiscences in their owne neckes or in attributing their faults to others they become vtterly fearelesse This is the cause why God theatens to recompence their sinne into their bosome to the end they may bethinke themselues what Iudge it is with whom they must haue to doe Vers 7. Your iniquities and the iniquities of your fathers shall bee together saith the Lord * Or for they which haue burnt incense vpon the mountaines and blasphemed mee vpon the hilles therefore will I measure their old worke into their bosome HEere he amplifies that which hee said in few words in the former verse The former verse amplified For hee shewes that it was not of yesterday that the Iewes were guiltie of such a disloyaltie but that it is the example of their fathers whose steps they now followed euen as heeretofore the Lord complained that he had a long time forborne this people and was so wearie at last that hee could beare them no longer Thus then the Prophet aggrauates their sinne when he tels the Iewes that they haue followed the example of their fathers As if he should say such birds such egges For if men haue been often and diligently admonished their obstinacie is so much the more to bee condemned if they repent not Heere we see that after they had reiected all admonitions and threatnings they perseuered many yeeres in their corruptions and impieties which is heere laid to their charges that they should no longer plead their excuses to couer their faults withall but that they should rather labour to confesse themselues worthy of most exquisite torments Heere also wee may perceiue it to be so far off The bad example of our fathers not to be followed that the corruption issuing from the fathers should any way excuse the children as the ignorant are vsually wont to make this a buckler for their defence that it rather serues as a meanes to pull vpon them a more heauie punishment Are together As if the Lord should haue said that hee gathered and bound vp in one bundle both the iniquities of the fathers and of the children that in the end he might reuenge himselfe of them not that the children are guiltie or punished for the fathers wickednesse Ezech. 18.20 but in regard that they followed the wicked course which their fathers liued in Therefore it is iust with God to wrap them vp with them in the same guiltinesse and to condemne them according to the same sentence especially seeing their diseases were growne incurable For they haue burnt incense The Prophet heere recites one particular vnder which he also comprehends all other kindes of vices For hee signifies all such reuolts as whereby the people were gone backe from Gods pure worship and had giuen and dedicated themselues vnto strange gods See here the height of iniquitie for when the feare of God is stollen out of the heart then is there no soundnesse nor vprightnesse left behind He heere points out vnto vs then the fountaine of all disorders which wee are diligently to obserue in regard that men flatter themselues thinking themselues worthy of great praise when they serue God after their owne fantasies and in the meane while consider not that there is nothing more abominable in his sight than such a seruice as is deuised according to the appetites of our carnall imaginations And no doubt but the people heerein desired that God should accept them whilest they burnt incense vpon the mountains But we must not iudge of their worke by their deliberation or good intention as they call it God reiects our good intentions if we haue not his word to warrant them Wee must hearken to Gods voice who protests that he is this way greatly dishonoured rather than to all the men in the world lest otherwise by seeking to rest vpon our intents we make our selues double guiltie before his Maiestie J will measure their vvorke The word old may be diuerslie expounded either I will measure againe with their oldnesse or In the first place or In times past or from the beginning But the circumstance of the place must be considered For by that we shall the better attaine to the Prophets meaning You know he spake ere-while touching the works of their fathers there is no doubt thē but he here derides the children who placed their defence in them For it is but a silly and vaine shift to oppose against God the customes of our fathers that is to say a corruption of great antiquitie Why so Because in thus doing we pull downe a more heauie iudgement vpon our owne heades And yet many are so bewitched with this excuse as they thinke a man ought not at all to reiect the same neither can you get them an inch further Note Truely antiquitie is honourable But no man is so to prize it that he should therefore in the least thing diminish
also reprocheth them that they sinned not so much of ignorance or infirmitie as the weak often do but that they followed on and continued in their rebellion of set purpose As if he should haue said They are giuen vp to all iniustice and haue wholly sold ouer themselues to commit euill Where he addes Seede of the wicked it is as much as mischieuous seede Some expounding it more wittily say that they declared themselues vnworthie to hold any place among the children ef Abraham because they were become bastards and degenerate As in other places they are called a seede of Canaan yea they are reproched with the name of vncircumcised euen as though they had bin begottten of prophane or a strange people But it is an vsuall manner of speech among the Hebrews which the Greekes also obserued in their speech when they say sonnes of the good for good children Corrupt children It is word for word corrupting and therefore the expositors supplie Themselues or their waies But me thinks bastard or degenerate agrees better For his meaning is that they are so depraued that they resemble their fathers nothing at all Moreouer hee adornes his nation here with foure titles which are not very seemely And Such indeed as were farre remote from the good conceit which they had of themselues But thus must hypocrites bee dealt withall to awaken them and the more they sooth vp themselues in casting off the feare of God so much the more must they bee thundred against For a milder and a more gentle doctrine would not haue preuailed with such a kind of people any thing at all neither would a slight manner of reprofe haue mooued them The false perswasion therefore of their righteousnes and wisedome was to be plucked away from them for therewith they masked and disguised themselues and often made their bragges thereof in vaine For they haue forsaken the Lord. Now hee addes the reason why hee hath so sharpely and bitterly reprooued them namely lest they should complaine as they were wont to doe that they were too seuerely dealt withall First then he vpbraids them with that which is the fountaine of all euils to wit they had forsoken the Lord. For euen as it is the chiefe perfection of righteousnesse to cleaue vnto God as Moses teacheth What doth the Lord thy God require of thee but that thou cleaue vnto him Deut. 10.12 so is it the greatest miserie wee can plunge our selues into when wee haue forsaken him Now the Prophets meaning is to let the Iewes see that they were not onely guiltie of one fault but to shew them that they were become Apostats altogether No doubt but that which followes serues for an amplification whether we reade To prouoke or to dispose yet I rather rest in the latter For it was too grosse an ingratitude to make light account of him who had adopted them for his owne from the rest of all nations And for this cause he calles himselfe the holy one of Israel because in giuing himselfe vnto them he had thereby adorned them with his holines For this name is so attributed vnto him euery where in regard of the effect From how barbarous a pride then did the despising of so great an honour proceed If any had rather retaine the word prouoke the sense will be that they had reiected the Lord euen as if they meant to prouoke him to anger of set purpose Whence we may see how detestable their Apostasie was They are gone backward The sense is that when the Lord did set a certaine way and forme before them how hee would haue them to carrie themselues they on the contrarie were carried away with their lusts and yet he confirmes the former sentence to wit that they had giuen the bridle so farre to their shamelesse malepertnes that they were altogether reuolted from God yea and that wittingly and willingly by erring from that marke vnto which they ought to haue bent their course all their life long Vers 5. Wherefore should ye be smitten any more for you fall away more and more the whole head is sicke and the whole heart is heauie WHerefore should c. Some do turne it vpon what or in what part And they take it as if the Lord should say There are no more plagues left to strike you withal For hee had tried so many waies to bring them into the right way that there was no chastisement left But I had rather interpret it Wherefore or to what purpose As also the Hebrew word importes so much and withall I take it that the sense seemes to agree best thereto For so we are wont to say wherefore to what purpose c. His meaning is then that the Iewes are growne to such a pitch of wickednes and vngodlines that it is impossible to make them become any whit better We know by experience that after desperate men haue once hardned their hearts then they will rather be broken all to peeces then receiue any correction Now he complaines that there was such an obstinacie in them euen as if the Physitian hauing assaied all good remedies to cure his diseased patient should begin to say at the last All the skill I haue will doe no good And withall hee accuseth them of extreame malice for when the wicked are come to that passe that chastisements will not humble them then are they come to the very top of all wickednes So then it is as much as if the Lord had said I see very well that though I should correct you neuer so much yet I shall do you no good For questionlesse things are then become wholly desperate when the chastisements and calamities which God vseth as remedies to heale our vices will profit vs nothing And yet for all that the Lord is so farre off from ceasing to punish such stil that which more is it stirres vp and inflames his wrath so much the more against vs For there is nothing more burthensome to him then such an obstinacie Notwithstanding it is rightly said that he loseth his labour when he cannot thereby draw vs to repentance and that all the remedies hee applies to a people so vtterly past cure are in vaine So then he is so farre off from sparing such that hee not onely doubles his blowes and afflictions vpon them trying all meanes possible but he is constrained neuer to giue ouer till he hath vtterly consumed them But then indeede he plaies not the part of a Physitian but rather of the Surgion which is the cause why he so laments here that his chastisements shall now become vnprofitable to the people You fall away This is a confirmation of the former sentence so that I distinguish this member from the former which others notwithstanding doe conioyne together As if he should say You wil be so far off from ceasing to erre that which worse is you augment your wickednesses more and more for I see you are so carried away to doe euill
pure conscience and that we haue no feare of him at all before our eyes Now they are wont to set forth the feare of God one while by the calling vpon his name another while by the obseruation of the Sabbath and sometimes by other workes But in regard that a man best knowes the certaine difference which is betweene the true seruice of God and hypocrisie by workes of charitie the Prophet keeps a very direct course in mentioning of them For hypocrites are very diligent in outward seruices and ceremonies and yet are full of enuie within They burst with pride and contempt of their brethren they burne with auarice and ambition neither can they easily be vnmasked whilst they couer themselues vnder the performance of outward ceremonies Such then must be examined by this rule euen as by a touchstone and thereby bee tried whether they haue the true feare of God in them or not We may well bee deceiued indeede if we will iudge of the godlines of a man by the second Table onlie but if any man shall exercise himselfe in the duties of the commandements of the first Table which are testimonies of godlines and of the seruice of God then must he be brought to this triall to wit whether hee walke without deceit with his brethren whether he abstaine from wrong and violence whether he be true in his word and promises and whether hee carrie himselfe louingly towards his brethren And this is the cause why Iesus Christ saith that Mercy Iudgement and Truth are the principal parts of the law when he reprocheth the Pharisies for laying aside the care of true iustice in that they pleased themselues onely in pettie things tithing Mint Anis Cumin Mat. 23.23 By faith in that place he vnderstands fidelity which we commonly call loyaltie and by Iudgement all vprightnes when wee render to our neighbour that which to him appertaineth not suffring him to bee wronged by others but helping him as farre as we are able But if these be the principall parts of the law Obiect in what degree shall we place the commandements of the first Table Ans I answer that they still keepe their order and dignitie but by these of the second which Christ straightly requireth whereupon hee also insistes the hypocrisie of hypocrits is chiefly discouered so as a man may more plainly discerne thereby whether the true feare of God be in any one in truth or not And in the same sense must that be taken where it is said I wil haue mercie and not sacrifice Hosea 6.6 1. Sam. 15.22 Matth. 9.13 12.7 For mercie is a declaration and proofe of true pietie Moreouer because it is a true demonstration of loue it pleaseth God of it selfe but sacrifices please him for another end Now it appeares sufficiently as I thinke why Isaiah rather mentioneth here the doing of good to our neighbours then faith or calling vpon God his name as also why the Prophets doe speake so diuersly when they meane to bring hypocrits backe to the true seruice of God and to shew it forth by the outward fruits Though your sinnes c. This is as much as if he should haue said I accuse not innocent persons neither take I pleasure to pleade thus with you but know that the cause is great that makes me thus vrge and accuse you For hypocrits are wont to quarrel with God as though he dealt too sharplie with them or as though he were vnappeaseable Yea in their obstinacie they find out this excuse That it is in vaine for them to endeuor to returne into fauour with God And if all excuses faile them yet notwithstanding they haue this shift That they ought not to be pressed so neere and that men must be borne withall in some things yea euen the best of all Therfore the Prophet preuents them and brings in the Lord speaking thus For my part if neede require I refuse not to pleade with you for thereby it shall appeare that your obstinacie is the cause why we are not at vnitie together bring with you therfore cleannes of heart and then all our strife shall cease I would not stand to pleade with you if you would offer me the sacrifices of an vpright heart Now from hence wee may gather a wonderfull consolation namely that God pleades not with vs as if he meant to pursue vs with rigor For if we would earnestly conuert and turne to him hee would by and by receiue vs into fauor blot out the remembrance of all our offences so as he would not call one of them into account For he is not like men of whom one cannot obtaine pardon for the least offence that shall bee committed against them Nay on the contrarie he is readie to cleanse and pardon vs so farre off is it that we haue any cause to complaine of his ouer great rigorousnes For he contēts himselfe with the cleannes of the heart and if there be any sinne that breakes out besides our purpose he forgiues it by pardoning such as haue prouoked him Vers 19. If yee will consent and obey yee shall eate the good things of the land ISaiah still pleades the cause of God against the people and in briefe affirmes that all the calamities which the people susteined ought to be imputed to their owne default and that they were to blame themselues for not recouering a more happie and comfortable estate Why so Because God for his part is alwaies readie to pardon their sinnes if they harden not their owne hearts against him But for as much as it seemes that the Prophet placeth felicitie here in the will and power of man Obiect the Papists contend with open mouth that men haue power of their owne free mouing to doe good or euill Is it so Ans As if God discoursed here how great the abilitie of men is when hee accuseth their obstinacie But he should then say in vaine Obiect if yee will consent if so be it were not in their power I answere Ans that howsoeuer the choice bee not in our owne power as they would make vs beleeue it is yet God iustly chargeth sinners to be the voluntarie authors of their euils because they pull downe the wrath of God vpon their owne heads willingly and without constraint I grant then that it is a speciall gift of God for a man to endeuour to doe good but it is also as true that the wickednes of reprobates hindreth them from applying themselues thereunto and therefore that al the fault of their hardning abides and remaines in themselues And hereupon dependes this reproach namely That the people might haue had an happie issue and a comfortable life if they would haue become teachable and obedient to God For seeing that of his owne nature hee desires nothing more then to doe good we may iustly impute it vnto our owne malice and vnthankfulnes that this liberalitie which hee daily offereth comes not vnto vs. On the contrarie he addes
brutishnes not to be touched with any feare or reuerence when the Maiestie of God is present Now God had wonderfully manifested his glorie to the people of Israel so as they ought to haue been humbled in good ear-earnest if they had had any droppe of shame or modestie in them Let the wicked then murmure against God as they will and accuse him of crueltie yet shall the cause of all their calamities be found in their owne hands Vers 9. The triall of their countenance * Or shall answere for them testifieth against them yea they declare their sinnes as Sodome they hide them not Woe be vnto their soules for they haue rewarded euill vnto themselues BEcause the Prophet had to deale with hypocrits that were shamelesse and impudent who yet bragged that they were very holy men hee saith that their very countenance testified against them what they were and that there was no need to goe seeke out witnesses a farre off to beare witnes against them to conuince them of their wickednes For he takes the word to answer to beare witnes or to confesse Howsoeuer then that they disguised their faces and their foreheads so as they were able to deceiue others yet notwithstanding God constraines them to discouer themselues and to manifest themselues to be such as they were indeede so as in despite of their teeth they bare the markes of their fraudes and dissimulations in their faces Others expound that their wickednesses were so apparent that one might perceiue the vilanie which they would couer as in a glasse But that which by and by followes confirmes the first sense when he saith they declared their sinnes as the Sodomites By which words he signifies that they so let loose the bridle to wickednes that they bragged of their filthinesse without blushing as if it had been some excellent thing worthie of praise first to haue taken away all difference betweene honestâ—e and vilanie and then to giue ouer themselues to all prophane licentiousnesse And therefore he compares them to the Sodomites Gen. 18 20. 19.5 who were so farre blinded with their voluptuousnesse that they cast themselues headlong with a blockish brutishnes into all manner of leaudnes You see then what is meant by the testifying of their faces whereof he hath spoken before to wit that they bare in their faces manifest tokens of impietie which were more then sufficient to witnesse their guiltines Woe be vnto them He here expresseth that which hath been said heretofore alreadie that all the cause of their euils remained in themselues because they had prouoked the Lord by their vices and naughtines And therefore they had no way to wind themselues out and if they did yet it should bee but in vaine because the euill was so rooted in their bones as if hee should haue said Seeke what pretext you can to colour your sinnes yet you cannot accuse God as if hee should smite you wrongfully Know then that your selues are the cause of it and therefore giue glorie to God and lay the whole blame vpon your owne heads Vers 10. Say ye Surely it shall be well with the iust for they shall eate the fruites of their works BEfore I set downe the opinion of others I will touch the true meaning of the words Because it is an vsuall thing that the threatnings of such heauy vengeances of God haue been wont to bring a marueilous bitter and sharpe temptation to the faithfull and withall because there is seldome any such publike calamities but they are also wrapped vp in the same with the wicked for this cause the Prophet as I take it brings them back to the prouidence of God which neuer so confounds things together but that in the middest of such confusions he hath skill to discerne betweene the euill and the good But this place is diuersly expounded For some translate Say to the iust because he is good he shall eate the fruite of his hands and after their opinion we should gather this sense I will and commaund that the godly be of good courage for howsoeuer I doe sharply punish the sinnes of the people yet notwithstanding it shall goe well with them But this sense seemes to me more agreeable Say that is hold this for a sure principle Because to say is often taken in the Scriptures to think and to haue been perswaded Psalm 39.1 as in Dauid I said I will take heed to my waies and infinite other such places He commaunds not then that one should tell the iust but that euery godly man should rather be perswaded of this truth in his owne heart namely that his estate should be happie and blessed howsoeuer it seemed miserable for the time present And so I take the word Tou for an happie and prosperous estate as in the former verse he vsed the word Raah which is of a contrarie signification against which he now opposeth Tou. And thus I thinke that Raah should not be taken for wofull but for a troublous estate Also because word for word it is Say Surely it shal be well with the iust it seemes that the particle Câ— should either be affirmatiue as in many other places or rather superfluous Although it be very likely it should be put by way of confirmation as if he had said Surely it shall be well to the iust let all occasion of doubting therefore betaken away and let it be held for certaine that his condition shall be most blessed and happie Now forasmuch as this is hard to perswade any of he addes that he shal eate the fruit of his workes that is he shall not bee defrauded of the reward of his equitie Whereas others take To say to admonish and translate these words It shall be well Admonish the iust that he do well I reiect that expositioÌ„ as beeing drawne too farr off Vers 11. Woe be to the wicked it shall be euill with him for the reward of his hands shall be giuen him HE opposeth this as a contrarie member to the former from whence it is easie to gather the Prophets meaning to wit that his purpose was to comfort the good and to terrifie the wicked by setting forth the righteous iudgement of God For when any great calamitie falles out by which all are alike afflicted hand ouer head we begin to call it into question whether the world be guided by the prouidence of God or no or rather by the turning of the wheele of blind fortuÌ„e Thus the faithfull feare to be wrapped vp in the same ruine with the wicked Others againe think that it is all one whether a man bee godly or wicked seeing aswell the one as the other are alike afflicted with pestilence warre famine and other such corrections And so from thence this peruerse imagination entreth in the minde of man that there is no difference betweene the reward of the godly and the vngodly Amongst such an heape of darke cogitations many by the temptation of
thereof are men famished and the multitude is dried vp with thirst I Allow not the exposition of some interpreters namely as if the people fell into many vices through ignorance and error because the teachers had their mouthes shut vp which in the end was the cause of their ruine No he rather sets himselfe against a grosse and voluntarie ignorance as if hee should say They drew their destruction vpon themselues by their owne follie The sence is then that the people shall perish because they had despised instruction whereas they might haue been at their ease if they would haue beleeued good counsell And therefore the Prophet expresely saith My people because they were seperate from other nations by a singular priuiledge to the end they being kept and guided vnder God might hold a right manner of good life As it is said in Deut. 4.7 What nation is so great that hath ordinances and lawes so righteous or to whom the gods come so neere vnto them as the Lord thy God is neere at this day vnto thee This shall be your wisedome and vnderstanding in the sight of all the people to heare your God Such profanenesse therefore greatlie agrauates the crime that this people should bee starke blind in the midst of so great light And therfore this accusation namely That the people which God had taken into his charge should bee without knowledge was very grieuous For the law was euery way sufficient for the direction of their whole life seeing it is a shining light amiddest the common darkenes of this world And therefore it was a monstrous thing that the people would not giue themselues to walke in the way which was set before them but rather wilfully cast themselues headlong into destruction The Prophet now to their reproch telles them that they ought to impute all the calamities wâ—ich they indured to their owne default because they refused to bend their eare to God who would so faithfully haue taught them Whereas some expound the word Captiuitie by a metaphor it seemes too strict because the Prophet here describes the punishment wherewith God did smite this people in part and wherewith hee determined to smite them afterward to the end hee might plainely shew that the people was miserable by reason of their sin as if they had in a manner wished the curse of God to fal vpoÌ„ them When the Prophet made this Sermon there were some of the tribes gone into captiuitie alreadie Also the destructions of both kingdomes did approch And therefore the Prophet speakes as if they had been all now presently in Babilon Lastly he addes another scourge to wit that not onely the common people but also the most excellent among them should be dried vp with famine and want wherein the vengeance of God would be the more apparant For it was an horrible spectacle to see the rich and chiefe men in whom consisted the credit of the whole nation to wander vp and downe dying for hunger And yet God passed not measure in executing so rigorous a iudgement vpon them because wee must alwaies haue an eie to the roote of their ignorance to wit that the Iewes were become wholly desperate so as they obstinately reiected the light of the heauenly doctrine Yea they stopped their eares against the Lord when he was readie to performe the office of a good master in teaching them From hence wee gather a very profitable doctrine namely that the fountaine from whence all plagues doe flow is because we cannot endure to bee taught by the word of God And that is the principall thing which the Prophet would haue vs to marke But some may aske whether ignorance be the cause of all euils Obiect For we see that many offend not so much of ignorance as of rebellion and although they see what is right yet notwithstanding they will not follow it Whence it followes that they sinne wittinglie and not onely of ouersight Ans I answere that ignorance is sometime neere and sometime further of that is This man wants the meanes and the other hath the meanes as they say Ignorance is said to bee neere when men deceiue themselues vnder some pretence A simple ignorance and affected ignorance and do wittingly blindfold themselues That which is farre off is when men reiect the principles whereby they ought to take direction for the rule of their life For they ought to looke directly vnto God and his will But when they despise it they are rebellious and obstinate yet notwithstanding such are ignorant because they will not learne but reuolt from the foundation And yet that ignorance excuseth them not which they willingly imbrace in reiecting such a teacher Wherefore this sentence remaines sure that the people are diuers waies afflicted because they knew not God neither would suffer themselues to bee taught by him Vers 14. Therefore hell hath inlarged * Or his soule it selfe and hath opened his mouth without measure and their glorie and their multitude and their pompe and hee that reioyceth among them shall descend into it BY this verse the Prophet ment to presse those with feare which were growne too secure and were nothing mooued with any threatning whatsoeuer For although the captiuitie was an horrible thing and the famine also yet was the stubbernnes and blockishnes of this people so great that they laid not these fearefull signes of God his anger nigh their hearts in good earnest as they ought to haue done And therefore Isaiah threatens some thing yet more fearefull to wit that hell had opened his throate to deuour them all I said erewhile that this which is here said of the time present ought partly to be referred to the time to come The Prophet also speakes not rashly as of things cleere and manifest And he would present the thing as it were before the sight of the people to the end they might behold that with their eies which they could not bee brought to beleeue Moreouer as in comparing hel or the graue to an insatiable beast so by the soule he meanes the belly whereinto the meate descends The summe is that the graue is as a large and deepe gulfe which by the commandement of God opens her throate to deuoure men adiugded to death You see then that this prosopopei or faining of persons hath much greater vehemencie in it then if he had said that all were iudged to die The multitude He ioyneth the base and noble together to the end none should flatter himselfe with hope of escape as if he should say death shall consume you with all that you haue namely pleasures riches and pompe together with all things else wherein you place your confidence This then is a confirmation of yâ— former sentence And this particle Therfore Or for this cause is alwaies to be obserued For the people imputed the cause of their calamities to fortune or rather howsoeuer it were they were hardned vnder the corrections of the Lord.
should also be the mistris of fooles yet they harden their hearts vnder the blowes Isaiah strikes at this senselesnes as if he should say Haue you so soone forgotten the calamities vnder which you groned not long since Whence came it that the dead bodieâ— were cast heere and there but becauâ—e the Lord had stâ—etched forth his hand vpon you And if God dealt with you as a Iudge what is the cause that the wounds which do yet bleed do not worke a reuerent feare in you to preserue you from heaping sinne vpon sinne thus freshly againe on all sides And to this end doth he repeate the particle Therfore wherin he yelds a reason of his speech as if he should say These are not afflictions that come at aduâ—nture but are manifest signes of God his dispâ—easure He also saith expresly that God was angrie with his people for had not the Iewes fallen from their dignitie their condition had been more happie then that of all the nations of the world besides When God therfore deales so sharply seuerely with his chosen people no doubt but they had grieuously prouoked him by their rebellions And withall he refutes the false brag of the Iewes wherewith they were woont to aduance and boast themseluâ—s as if they forsooth ought to be exempt from all corrections because they were the peculiar people of God Also when he saith that the mountaines trembled by this comparison he expresseth the weight of the punishments vnder which they hardened themselues to the end he might yet more sharply reprooue their sensâ—lesnes as being more bloekish then things without feeling if they felt not the wrath of God and the horrible vengeance wherewith the kingdome of Israel had been chastised And for all these things Hee threatens more heauie plagues to come as hath been sayd For although the wicked know they are corrected of the Lord yet they thinke all is past as soone as they haue receiued but two or three blowes And therefore they wrap themselues vp as it were in a vaine confidence as though the worst were past and that the powers of the Almightie were spent This is the cause why he cries out that the wrath of the Lord is not yet appeased and that although they haue suffered many calamities yet notwithstanding hee is furnished with varietie of darts from whence they were to looke for infinite wounds The Coniunction Copulatiue may be resolued into the Disiunctiue as if he would say Be sure that the hand of God is yet sâ—retched out Now he hath regard to that which he had sayd before Verse 25. namely that the hand of God was lifted vp He saith now that it is not pulled in but that he wi l yet pursue and smite them with wounds yea yet more fearefull and terrible We ought to meditate vpon these sentences diligentlie to awaken such men who feare not to lie snorting and that after they haue been humbled and chastised of God Vers 26. And I will lift vp a signe vnto the Nations a farre and will hisse vnto * Or a people them from the ends of the earth and behold * Or he they shall come hastely with speede IN this and in the verses following he shewes what punishment the Lord would inflict vpon this people to wit that they shall be so spoyled by the Assyrians as the Israelites their brethren had been a little before them yea much more grieuously for howsoeuer the Assyrians in tâ—mes past had much wasted them the kingdome of Iudah neuerthelesse was not yet brought to ruine Adde hereunto that the destruction of the kingdome of Isâ—ael was as a looking-glasse wherein they might behold the wrath of God and the iust iudgement which hee had brought vpon them and yet no question but this prophesie seemed incredible to them of Iudea although there were many good likelihoods of it and all because the state was quiet and they no sooner had the least shew of truce but they forthwith grew carelesse therefore hee sayth that this destruction should come from farre whereof they did not so much as dreame And thus he sounds the Alarum as if the enemies had bin alreadie at the gates For he puts not these words from farre and from the ends of the earth to put them in any hope but rather of set purpose he thus speakes so the end they should not iudge of the wrath of God by things apparent to the eye We are woont to esteeme of dangers according to the outward appearaÌ„ce of things when the enemies are farre off or that they be hindred by other impediments to molest vs we thinke we are safe Thus the people slept as they say on both sides no otherwisâ— then as if they had been out of all danger But Isaiah declareth that all this shall not hinder the Lord from sending the Assyrians with banners displayed to cut them in pieces This lifting vp a signe is a figuratiue kind of speech because when the banner is displayed and the Captaine giues the signe then the souldiers are wont to arme themselues and to begin the fight He shall hisse Although the change of the number be a thing much vsed in the Scripture yet it is not without reason I take it that the Prophet of many nations makes but one people for he shewes that when God should assemble many peoples ioine them to one body that this shall be no confused multitude but should be as an intire body hauing one head which should rule and haue the soueraigntie ouer them He rather vsed the word of hissing then some other that sounded more terriblie as of sounding the Trumpet or such like to shew that God had no neede of any great noyse to assemble the enemies togither and that it is no hard matter for him to be reuenged on them which haue offended when the time appointed is come for he can finish all things by the least signe that may be And behold he shall come He heere yet further confirmes that which I haue noted to wit that the wrath of the Lord must not be esteemed according to outward obiects for although it seemes that all things do promise peace yet shall warre come notwithstanding sodainely froÌ„ thence whence we looked not for it yea and although it may seeme we be enuironed with friends round about vs yet shall God raise vp enemies from the ends of the earth which shal come easily vpon vs all lets whatsoeuer to the contrary as if a plaine and smooth way were prepared for them Which we ought to beare well in mind lest we suffer our selues to be blinded by some false trust and confidence We are also to obserue that warres fall not out by chance nor at mens appointments but by the commandement of God euen as if he sounded the Trumpet to assemble the souldiers Be it by warre then by famine or pestilence that we are afflicted let vs know that all of them do proceede from the hand
epithite to the end wee may know what the vse of the Law is namely that God manifests himselfe therein and shewes what a one he will be towards vs and lastly hee there ordaines all things which are needefull for vs to know This then is an excellent commendation of the Law which containes the doctrine of saluation and the rule of a right and happy life And this is the reason why hee iustly forbids vs to turne from it in the least iot as if hee should say Forsake all your superstitions after which these runne so violently They were not content with God alone but sought a thousand inuentions for what will satisfie him that forsakes the Lord Christ speakes also in this sort They haue Moses and the Prophets let them hears them Luke 16.29 For although Abraham bee brought in speaking there yet is it a perpetuall oracle which proceedes out of the mouth of God Wee are inioyned then to heare the Law and the Prophets to the end we should not be carried vp and downe after the curiosities of mans braine neither to desire the knowledge of any thing by meanes of the dead For if the Law and the Prophets sufficed not the Lord would not forbid vs to vse other meanes And hereby we learne that whatsoeuer is added to the word of God ought to be condemned and reiected Why so All our wisdome should be limited within the bounds of Gods word Because it is the Lords wil that we should wholly depend vpon his word and that all our wisdome should bee limited within the bounds thereof If we then listen vnto others we snatch vnto our selues a libertie which he hath forbidden vs and in so doing wee offer him great outrage Now whatsoeuer it is which men shall bee bold to set vp of themselues will bee found nothing else but a corrupting of this word Let vs therefore reiect all other teachers if we minde to obey God And he also shewes further that we shall then be well armed against all idolatries and superstitions when wee relie vpon the Law of the Lord. For as S. Paul calles the word The sword of the Spirit Ephes 6.17 so also by it ought we to bring Satan and all his inuentions to nought Retire we thither then when the enemies shall assault vs that being armed therewith wee may fight valiantly and at the last ouercome and put them to flight If they speake not c. I will not recite all the diuers expositions of this place because it would be too tedious And indeede the true exposition seemes to mee so sure that it may easilie refute all others The common interpretation is that the wicked doe therefore aduance their lies and set their wiles to sale because there is no light in them that is to say because they are depriued of common sense But for mine owne part I expound it that the faithfull are heereby exhorted to be of good incourage so as if the vnfaithfull agree not to the true doctrine they doe nothing else herein but shew their blindnesse And therfore must we contemne their blockishnesse to the end it may bee no let nor impediment vnto vs as also Christ admonisheth that we should boldly let such blinde guides alone lest we be moued with their blinde obstinacie They are blinde saith he and leaders of the blinde Will you wittingly perish together with them Matth. 15.14 For this cause the Prophet commands that such authoritie be giuen to the word of God to the end wee may boldly despise the whole world if they should gainsay it for by the authoritie thereof wee may condemne the Angels themselues if they should fall into such a sinne If an Angell from heauen should preach any other doctrine let him be accursed saith Paul Gal. 1.8 How much more boldly then may wee condemne men which resist God And this maner of speech also which the Prophet vseth hath great waight if they speake not according to this word because such a one is iudged blind who readily and without resistance imbraceth not this sentence namely That wee must not bee wise beyond the Law of God We must not be wise beyond the law of God Vers 21. Then hee that is afflicted and famished shall * Oâ— shall passe by this Country goe to and fro in it and when he shall be hungry he shall euen fret himselfe and curse his King and his gods and shall looke vpward LEst the faithfull should suffer themselues to be enwrapped in the common errors hee addes how horrible the punishment is which threatneth the wicked when they shall be once reuolted from God and also shall inforce themselues to draw others to the same reuolt with them The place is somewhat obscure but the cause thereof proceeds of this that some haue not weighed the words as they ought to haue done Now the verb Abar hath great weight for by this word To passe he signifies the giddinesse which causeth men to wander so as they are altogether disquieted not being able to stay loÌ„g in any place whatsoeuer We must supplie a noune to the verb indefinit to wit The Iewes shall passe By the pronoune in it he vnderstands the countrie of Iudea which the Lord had preferred aboue all other regions and therefore this may be well inough vnderstood albeit the Prophet hath not expressed it As if he should say I haue promised indeed that this region should be the perpetuall heritage of my people Gen. 12.15 17.8 but they shall be as restles vagabonds and it shall fare with them as with those who being driuen out of their countrie being afflicted with pestilence famine and all maner of miseries do seeke euery where for some place of abode better then their owne but can no where finde it Thus these words are opposed to that singular benefit of God whereof Moses makes mention so often to wit that they should dwell perpetuallie in Iudea for he foretelles here that they shall be vvanderers and vagabonds not in their countrie but in a strange region so as in whatsoeuer place they should ariue they should be assailed and vexed with infinite calamities Affamished It seemes the Prophet speakes of the Iewes conuersion as if he should say After they haue bin thorowly humbled with Gods iudgements they will come to repentance and questionlesse this is the true remedie whereby God for the most part heales the oâ—stinacie of men Notwithstanding if any tâ—inke that by the word hunger the Prophet describes the wrath and stubborne yelling of the wicked it must be obserued that he not only comprehends hunger and thirst but by the figure called Synecdoche all other calamities also By the word To prouoke he signifies that which we haue in our common speech they fret or chafe The meaning is that they shall begin to be displeased in themselues and shall also detest all those succors in which they trusted before and this in deed is the beginning of conuersion
wrath of God is to be feared For inasmuch as we are slow by nature or rather blockish wee moue not much if the Lord should speake of his iudgements simply Because therefore a bare and naked speech should haue little vehemencie hee findes out new kindes of speakings to awaken our drousinesse By sinners hee meanes not all men in generall but those wicked and desperate wretches which dwelt in Babylon Vers 10. For the starres of heauen and the planets thereof shall not giue their light the Sunne shall bee darkened in his going forth and the Moone shall not cause her light to shine TO the end men might be the more liuely and effectually touched with the feare of Gods iudgemeÌ„t the Prophets are wont to adde excessiue manners of speeche to their threatnings which should euen set the wrath of God as it were before their eyes that so it might pierce into all their senses euen as if there were not one of the elements which should not rise vp on Gods behalfe to execute his vengeance And yet these excessiue speeches exceede not the heinousnesse of the offence for it is impossible to set forth so horrible a representation of Gods iudgement but the feeling thereof shall be far more terrible Well he speakes of the Sunne Moone and starres and the reason is because these are excellent testimonies of the fatherly kindnesse of God towards men Christ therfore shewes that Gods goodnesse doth in speciall maner appeare because he makes his Sunne to shine vpon the good and bad Matth. 5.45 When the Sunne Moone and starres then shine in the heauen God giues vs cause of reioycing euen as it were by a sweete and amiable countenance In as much then as in the brightnesse of the heauens he shewes a ioyfull and cheerefull face euen as if he laughed the darknesse which the Prophet here describes signifies as much as if God hauing hid his face would cast men headlong into sorrowes and into darknesse because he is angry with them There is the like description in the second Chapter of Ioel and wee haue alreadie said that this manner of speech is familiar in the Prophets to let vs know that all things shall turne to our ruine if God be once against vs. True it is hee sometimes shewes signes of his indignation in the Starres but that is extraordinarie and the darknesse which the Prophet here describes shall not come before the last coÌ„ming of Christ Iesus But this ought to suffice vs namely that all creatures which imploy themselues for our seruice as testimonies and instruments of the louing kindnesse of God shall not onely cease from the seruice which now they doe vs but shall euen arme themselues for our destruction as soone as God shall ascend to iudgement Vers 11. And I will visit the wickednesse vpon the world and their iniquities vpon the wicked and I will cause the arrogancie of the proud to cease and will cast downe the pride of tyrants THe Prophet speakes not heere of all the world but Babylon being then the seate of the mightiest Monarchy in all the earth therefore it is that hee attributes this name world vnto it by a phrase of speech hauing great weight in it For Babylon then was as a world and seemed to occupie almost all the earth But in the meane while he declares that nothing is so highly exalted in this same world which God shall not easilie bring downe euen with his least finger On the other side hee aduertiseth that God will then take vengeance vpon the crueltie which the Chaldeans exercised Let vs also therewithall obserue that hee sets the malice and wickednesse of Babylon in the first place to the end wee might know that God is not to be esteemed cruell in regard he chastised it so seuerely seeing hee smites not this people but according as the measure of their offences and iniquities had deserued He takes away all occasion of false accusations then to the end we might vnderstand that God is not delighted with the calamities of men for when hee deales with them according to their deserts all must haue their mouthes stopped in regard hee neuer sends bitter and sharpe afflictions but he findes the cause thereof in men themselues And yet we must keepe in minde that which I touched to wit that the Prophet greatly comforts the faithfull when he shewes them that he will punish the crueltie of the Babylonians at the last howsoeuer hee spared them for a time Hee expresseth this immediately in touching one particular vice to wit pride for thence it was that Babel tooke libertie to oppresse the poore to the vttermost euen as she listed But from thence ought we also to gather a very profitable doctrine namely that God must needes visit vs sharpely if wee be proud and please our selues in our selues For vnder this word the Prophet comprehends all maner of arrogancie and high imaginations Be it then that men thinke themselues something or that they admire their riches and care for none in respect of themselues the Lord cannot beare anie arrogancie God câ—n not inâ—â—â— e the prâ—â—d Pâ—o 8.13 â—â—n 4.6 1. Pet. 5.5 neither will he leaue it vnpunished Seeing then that this is noted heere as the principall and most notorious wickednes amongst a great many other wherewith Babylon was stuffed so also the wrath of God we see is most set on fire by this sinne Now this arrogancie was not without tyrannie and crueltie as it ordinarilie falles out and therefore he addes immediatlie the glorie of tyrants For violences outrages and oppressions do follow when men despise others neither can it be chosen that a man should absteine from offring violence vnto another vnlesse he put off all perswasion and opinion of himselfe Let vs pull down our peacocks feathers then and learne we also to bring vnder our loftinesse to a true and voluntarie humilitie vnlesse peraduenture we had rather be smitten downe and humbled to our confusion and destruction Vers 12. I will make a man more pretious then fine gold euen a man aboue the wedge of Ophir HE heere describes in particular the cruell and horrible warre which shall be made vpon the Babylonians as also the faithfull being instructed by these prophesies wished by the spirit of prophesie for that which was the extreamest and most cruell stratageme of warre to wit that the Medes and Persians might pluck the little children from their mothers breasts to dash them against the stones the summe is that Babylon shall not only be destroyed but also whollie rooted out For when he saith the life of man shall be more pâ—â—tious then gold he meanes that the enemies shall be so fleshed in shedding of blood that men shall not escape their hands for any ransome whatsoeuer Why so Because they shall loue rather to massacre then to take any ransome Quest Some may demand whether this discomfiture were so cruell as Isaiah heere describes it for histories witnes otherwise and
God not onely disposeth of that which the wicked are to doe but that hee also hath executioners at his commandement to auenge himselfe vpon their iniquities Obiect Whereas he by and by addes that the iniquitie of the fathers shal be punished by meanes hereof it may at the first seeme ouer seuere to couple the children with the fathers as touching the punishment which the fathers haue deserued and ought to beare And yet seemes it to be more hard that the punishment due to the fathers should be extended to the children and their childrens children But this absurditie may easily bee auoided Ans Exod. 20 5. 34 7. Deut. 5.9 Ier. 32.18 Ezek. 18.20 if we interpret the Hebrew word Aon Miserie because it signifies as well the punishment of the sinne as the sinne it selfe But because such sentences are found in many places of the Scripture to wit that God will visit the iniquitie of the fathers vpon the children we need seeke no such euasion Neither doth the place in Ezechiel The sonne shall not beare the iniquity of his father Ezech. 18.20 crosse this For God punisheth not the innocent neither must we so vnderstand this place as if the punishment due to the ancestors were conueied ouer by God vnto the children altogether guiltlesse for the fault of the children is forth-with coupled therewithall But leauing now to speake of that vniuersall curse of all mankinde whereunto all of vs are subiect from our mothers wombes let vs take an example from some wicked one whom when God reiects with his whole race truely we haue no cause at all to complain of it For his blessing is free and it is not lawfull for vs to compell him to bestow it equally vpon all because he may dispose of his grace according to his owne good pleasure and it is the dutie of euery of vs apart to acknowledge that whatsoeuer good thing wee haue receiued it is none of our own properly nor naturally but comes vnto vs from elsewhere namely frō Gods free libealirty If so be then that he reiect any must it not also needes follow that his seede should bee accursed For what can remaine in those which are destitute of his grace but a masse of impiety And if they deserue eternal death much more are they worthy of temporall punishments for hee who expects the cutting off of his head ought much more to iudge himselfe worthy of the prison and stripes Wee must obserue this point diligently For I hold the solution of those but childish who thinke the Lord punisheth the children of the wicked with temporall punishments because of the iniquities of their fathers thinking it not vnbeseeming for the Lord to correct those that are innocent Now we know he neuer punisheth such as haue not deserued it besides he is naturally inclined to mercy But how should he spare the wicked if he should exercise his wrath against the guiltlesse This then must be held as a thing resolued to wit that all such as are destitute of Gods grace are subiect to the iudgement of eternall death Whence it followes that the children of reprobates whom the curse of God pursues are subiect to the same condemnation with their fathers And therefore Isaiah speakes not of innocent children but of the lost and desperate which it may be haue surpassed their fathers in wickednesse and therefore are iustly coupled with them and adiudged to the same punishments with them because they haue walked in their steps But some may say that then they beare their owne punishment and not that which their fathers haue deserued I grant this to be true in part but the reiection began before in their fathers for which cause they are also forsaken and cast away of God And yet their fault is not so particular as if they were not guiltie at all but being inwrapped in the same sinnes in regard of reprobation they are also liable to the same miseries and punishment I know wel enough that this solution will not satisfie those who neuer cease to dispute braule against God but if so be I satisfie the faithfull and those that are not contentious I passe not much what the rest say As for the faithfull I doubt not but they will content themselues with this solution which I dare affirme to be most true In the end of the verse som translate That they fill the world no more with enemies as if the Prophet meant to say that all the wicked are the enemies of mankind yea euen of the whole earth and therefore that the Lord prouides for the safety of all when he sweeps them from the earth otherwise it should be choked by them as with thornes and briars It seemes that this signification expresseth somewhat more because the earth receiues vs into her lap if we discharge our dutie but if wee be contemners of God it nourisheth and sustaines vs vnwillingly as her very enemies Yet had I rather follow the other signification which is more generally receiued for I thinke the Prophet meant to say that the wicked grow vp into a stocke and linage and bring forth children in great abundance so as they exceed their progenitors in number and are more glorious in shew and thence came the prouerbe that an ill weede growes apace We may thanke our selues that the wicked are so multiplied Now whereas wee behold an infinit multitude of wicked ones which haue couered the face of the whole earth as it were we may euen thanke our selues for it and yet the Lord neuer deales so seuerely with vs but hee reserues alwaies some good seede although it be very thin sowne yea he alwaies hath an eye vnto some corner of the world where he may giue his seruants some litle breathing And if he should diminish the multitude of the wicked nothing at all it is certaine they would forthwith ouerspread the whole earth By this is confirmed that which wee haue said before to wit that the children of the Babylonians were not slaine causlesse because it is here said it was to the end they should not fill the world with Cities It followes then that they were wicked and therefore cut off by the iust iudgement of God that by this meanes hee might prouide for the safetie of men and that the Lord cannot be accused of cruelty or hard dealing Vers 22. For I will rise vp against them saith the Lord of hostes and will out off from Babel the name and the remnant and the sonne and the nephew saith the Lord. NOw the Lord testifieth that he will doe that himselfe which he before had commanded others to do by the ministrie of the Prophet so that we must obserue both the one and the other Though God vse men as his instrumēts in bringing the wicked to nought yet the worke is properly said to be his owne namely that it is a worke of God when the wicked come to nought although he vse men as instruments
happinesse vnto vs Rom. 8.28 Now Isaiah shewes that this shall not come to passe by meanes of men but by the grace of God which is the onely builder of this throne Wherefore to him onely must we attribute this mercie and acknowledge that it is of his free goodnesse that he hath established this sacred throne in the middest of vs. Now the Prophet confirmes it very well in saying that the cause must be sought no where else but in the meere mercie of God This is a grounded trueth for God was not mooued thereto by the worthinesse of any merits alas they were of no value to set vp that throne againe which was fallen downe by the sinne and iniquitie of the people but seeing those whom he had adopted had vndone themselues he meant to shew a token of his infinite bountie in their restauration Shall sit vpon it in stedfastnesse There is almost no one word here which hath not his weight so as this verse is worthy to be continually remembred I grant indeede there is an allusion heere in the word Tabernacle 1. Sam. 16.11.12 2. Sam. 7.2 as some doe expound it to wit that he was as a common person before he was called to sit in the royall throne For the Prophet meant to decipher out a liuely image of the Church which is farre vnlike the thrones of kings and princes neither shines it with gold siluer or precious stones as they doe Now howsoeuer he proposed the spirituall kingdome of Christ vnder a base and abiect resemblance yet he therewithall admonisheth that it shall beâ— prepared and set vp among men in the earth For if it had been onely said that the throne of Christ should be set vp it might haue been demaunded whether his seate should be set vp in heauen or in earth But when he saith in the Tabernacle of Dauid he shewes that he reignes not onely among Angels but among men also lest wee should imagine he were not to be found vnlesse we ascend vp into heauen The wicked laugh at this taking all that we say of the kingdome of Iesus Christ but for a fable as if it were a fancie forged in our owne braine For they must behold that wee tell them of with their eyes Vnlesse the wicked see yâ— with their eies which is told them they will beleeue nothing also it must agree to their senses as for vs we ought in no wise to conceiue any thing carnally of him but to content our selues with his power and vertue In stedfastnesse The word Emeth signifies all stedfastnesse whatsoeuer and trueth Here the Prophet meanes that the kingdome of Christ shall be firme and stable as Daniel also hath witnessed Dan. 2.44 and 7.14 Likewise the Euangelist Luke Of his kingdome saith he shall be none end Luke 1.33 Wherein it differs from the common condition of other kingdomes Christs Kingdome differs from the common condition of other Kingdoms which often fall and tumble downe by their owne weight be it that the foundations of them bee riches and other great commodities alas their stedfastnesse differs very little from vanishing shadowes But howsoeuer the kingdome of Christ seeme to totter now and then yet Isaiah tels vs that it shall stand for euer Christs Kingdome may now and then seeme to totter but it shall euer stand stedfast because God vpholds it because God vpholds it with his hand We must therefore arme our selues with these testimonies against the temptations which shal happen when Christs kingdome is assailed with many and mighty enemies so as a man would imagine it would fall to ruine forthwith Let the world deuise what it can then yea let hell it selfe cast forth flashes of flaming fire yet must we sticke fast to this promise Who shall iudge I take the word â—â—ophet for Gouernour as if he should say there shall be one that shall gouerne we often see a magnificent throne and yet no man fits on it and it will ordinarilie fall out that kings shall be either idols or beasts who haue neither iudgment wisedome nor any discretion in them But heere he saith that he which shall sit in this throne wil performe the office of a good gouernour which is added to the end we may know that Christ will be our protector in deed for the iudgement which is attributed to him is nothing else but the safe custodie vnder which he hath receiued vs and which none can wring from him neither will he let the wicked remaine vnpunished when they haue offred vs violence if so be that with a meeke and quiet spirit we will put our selues vnder his protection By the word hasten the Prophet sheweth that Christ will take vengeance quicklie and speedilie of our afflictions We must set Christs speedines in comming to our rescue against our impatiencie which we ought to oppose to our impatieÌ„cie because it seemes to vs that he is too slow in succoring vs. But when we shall be so ouerswayed by our passions let vs thinke surely this comes to passe because we giue not place to his prouidence Although then that he tarrie according to the sense of the flesh Although Christ seeme to tarrie long in our sense yet he knows what time is fittest to help vs. yet doth he alwaies moderate his iudgements after a most excellent order according as he knowes the seasons best for vs. For this cause then let vs quietlie wait his good pleasure Vers 6. We haue heard of the pride of Moab he is very proud euen his pride and his arrogancie and his * Or insolencie indignation but his lies * Or shal not be approued or shall not take effect shall not be so THe Prophet addes this sentence by way of preueÌ„tion For that which he had promised touching the restauration of the royall throne seemed incredible neither could they perswade themselues that the Moabites could be destroyed seeing they florished at that time with abundance of riches as also in strength and power of men who for this cause being puffed vp with prosperitie became exceeding proud Adde also that their malapertnes wherewith they insulted ouer the poore Iewes was vnto them like a sore and hard engin to breake and bruise their hearts The Prophet that he might preuent this temptation tels them that the brags of the Moabites are well enough knowne but yet their pride shall not hinder the Lord from punishing of them because there is neither force riches nor multitude that is able to resist him Isaiah then speakes as of a thing commonlie knowne to wit that the Moabites were become so extreame proude that they feared nothing it being in deed the vsuall fashion of those that abound in wealth and power to insult malapertlie ouer God and men But how great soeuer their arrogancie is the Lord will easily pull it downe His insolencie The word Eurah for the most part signifies indignation but the circumstance of this place seemes to require
Prophet reprocheth the Iewes then with this their calamitie very iustly for it was fit they should be touched to the quicke to the end they might learne that all the trouble and euils which they indured happened to them in regard of their trespasses and sins For the Lord had promised them continuall assistance but being now left of him they were to confesse themselues vnworthy of his aid and that they had caused the Lord to recoile backe from them by their rebellions The Lord neuer deceiues neither promiseth he any thing in vaine but these poore wretches are depriued of his loue and fauor by their owne default which is yet better expressed by that interrogation which followeth What hast thou to doe here For it is as much as if by the present act he shewed that Ierusalem is left destâ—tute of her protectour and defender because this manner of speech signifies as much as some strange and vnwonted thing And to the end he might the better set forth the vengeance of God hee telleâ— them that those which were slaine died not like valiant men in battell but that they died onely for want of heart and courage for this womanish and timorous heart was a sure token to them that they were all left of God whose assistance if they had had they should boldly and manfully haue made resistance So then hee not onely affirmes that this discomfiture was accompanied with shame and dishonour but he also attributes the want of heart and courage to resist to the wrath and anger of God neither is it to be doubted but by the circumstance of this their flight hee beates downe their vaine arrogancie and pride Vers 3. All thy Princes shall flee together from the bowe they shall bee bound all that shall be found in thee shall be bound together which haue fled from farre THis veâ—se is expounded diuers waies The matter in it selfe is cleere enough but there is some dâ—fficultie in the words Now because the letter Menâ— signifies Before some expound the word Merachok They fled before others who notwithstanding were neerer vnto danger in regard they dwelt vpon the borders of the Country Others thus Althogh they were very far off from Ierusalem yâ—t they ranne away as men possâ—ssâ—d with feâ—re who flee without stay thinking that they haue the enemie alwaies at their heeles But I take this sense to bee better agreeing They ranne farre off that is to say those who fled to Ierusalem as to a Sanctuarie shall bee taken and bound by the enemies Now Ierusalem was as the common Citie of reâ—uge for the whole Country of Iudea and therefore after any warre was begun the inhabitants on all sides drew themselues thither But they were surprised notwithstanding they thought it such a place of safetie Some referre this to the siege of Senacherib 2. King 18.13 2. King 39.15 2. King 24.12 but I cannot be led by any meanes to expound it so because hee speakes of the destruction of Ierusalem But we know when it was besieged by Senacherib the Lord deliuered it forthwith neither was there any taken or bound neither was any slaine there These things fell out then a long time after the Prophets death and the holie historie witnesseth the same as also that the Princes determined to flee when this calamitie hapned but neither their flight to Ierusalem nor their running away from it did them any good at all because they fell into the hands of the enemies In that he speakes expreslie of the Princes it aggrauates the indignitie of the fact for they should haue been the formost in ventring of their liues for the safetie of the people no lesse then if they had bin their shields and bucklers to fortifie and defend them But Ierusalem being now in her florishing estate and in great prosperitie these things might seeme incredible because it was a strong and well fenced Citie besides it boasted chieflie in this that it was vnder Gods protection For the people thought that God was fast lincked as you would say to the Temple which was amongst them Iere. 7.4 of which they bragged in such wise that they perswaded themselues they could not be hurt by any power or forces whatsoeuer though the whole world should conspire their destruction This prophesie therefore might seeme very strange to wit that they should become heartlesse and betake them to their heeles and yet should not escape this way neither Vers 4. Therefore said I Turne away from me I will weepe bitterlie labour not to comfort me for the destruction of the daughter of my people TO the end the Prophet might affect the hearts of the Iewes the more with this calamitie he takes vpon him the person of a mourner and not that only but with bitter lamentation he bewailes the desolation of Gods Church For this place must not be expounded like the forâ—er wherein he expressed and set forth the sorrow and heauines of forreine nations But in regard he speakes heere of the afflictions of the Church whereof himselfe was a member he hath good cause to mourne in good earnest and to call vpon others to lament with him That which happens to the Church then in generall ought no lesse to moue vs then if each of vs felt the miserie vpon himselfe in particular otherwise where shall this sentence be verified The zeale of thy house hath eaten me vp Psal 69.10 Now the Prophet mournes not apart nor in socret without witnesses first because he meant as I said euen now to prouoke others by his example not onely to mourne and weepe but rather to repent that so they might preuent the iudgement of God which hung ouer their heads and might prouoke him no more for the time to come Secondlie to the end that himselfe who was as the herauld and messenger of God might publish and declare the wrath that was like to fall vpon them shewing by this his owne deed that it was no vaine thing which he spake We may easilie gather from that which is added that the Prophet spake that with his mouth which he felt in his heart when he saith I will weepe bitterlie for the daughter of my people for himselfe being one of Abrahams of-spring he could not but be touched to the quick with this common calamitie and therefore testifies that he hath iust cause to mourne He calles the daughter the assemblie of the people according to the vsuall phrase We ought to be thoâ—owlie touched with sorrow for the Churches aâ—fliction vnlesse we will pâ—oue our selues yron-hearted Whence wee may note that when the Church is afflicted we ought to be moued with compassion by the example of the Prophet vnlesse wee be more then yron hearted For wee are vtterlie vnworthie to be numbred among the children of God or to be accounted among the communion of Saincts vnlesse our selues with all we enioy be in such wise consecrated vnto her that nothing can separate vs by any meanes from
are not iumbled together vnlesse it bee when God smites his people in iustice as we haue said before for in a State well managed men put a difference betweene the master and the seruant Neither can a Commonwealth long stand without buying and selling now to make the poore equall with the rich what is it else but to ouerthrow all humane societie We haue the Prophets meaning then The confusioÌ„ of estates in a kingdome a forerunner of very strange alterations as if he should say All policie shall be abolished because in these ruines the rich should be brought into extreme pouertie To conclude he here sets sorth an horrible destruction after which shall ensue a wonderfull change Vers 3. The earth shall bee cleane emptied and vtterly spoiled for the Lord hath spoken this word HE confirmes that which hee said before and withall admonisheth them that these changes shall not fall out by haphazard as they say but that it shall come to passe by the prouidence and worke of the Lord. He said expresly in the first verse that the Lord was determined to emptie the earth now he tels theÌ„ that it shall so come to passe adding a reason of it to wit because God had spoken the word and therefore it could not be called backe againe Vers 4. The earth lamenteth and fadeth away the world is feebled and decayed the * Or high proud people of the world are weakened THe Prophet holds on his speech still for all these words serue to lay forth the maner of the ruine of the whole earth that is to say so much as was knowne to the Iewes Now hee sets out this iudgement of God vnder borrowed speeches more familiarly that he might awaken the drowsie as hee is wont to doe By the high people we may vnderstand those which were more excellent then others for that was a matter of greater wonder then if some people of a base condition had been destroyed Notwithstanding if any be pleased to expound it particularly of the Iewes I will not gainesay them for albeit the Assyrians and Egyptians exceeded them in riches and power yet notwithstanding the Iewes were higher then they in regard that God had adopted them for his owne Yet the other exposition pleaseth mee better for so his meaning is that God will not onely punish them of meane estate but those also that are aduanced to honour and dignitie aboue others Vers 5. The earth also deceiueth because of the inhabitants thereof for they transgressed the lawes they changed the ordinances and brake the euerlasting couenant OThers translate The earth is polluted because the verbe Caneph signifies to be wicked both senses may agree but the verse following requires that wee expound it The earth deceiueth For hee seemes to amplifie it further by and by after when hee saith Vers 6. that the curse hath deuoured the earth There is no great hardnesse in the word Tacath whether we translate it Vnder or Because of her inhabitants Now there is a mutual traffique as it were betweene the earth and those that labour in it so as she ought to render theÌ„ that which she hath receiued into her bowels with vsurie for otherwise shee deceiues them but she yeelds a reason why she deceiues when shee laies the blame vpon the inhabitants for themselues haue made her barren by their wickednesse Mens sinnes the cause of the earths barrennesse Our sinne is the cause why the earth sustaines vs not nor brings forth her increase as God hath ordained by the course of nature His will is that shee should be a mother vnto vs to the end she may yeeld vs food now if she change her nature and course or degenerates from her fruitfulnesse let vs impute that to our owne wickednesse because we our selues ouerthrow that order which God hath set for otherwise the earth would neuer deceiue but would alwaies render vs that which she ought The cause is by and by added why the earth is become vnfaithfull and deceiues her inhabitants for is it not good reason they should be defrauded of their prouision of food that will defraud God their Father and sustainer of his honour Now he taxeth the reuolt of his nation heere in a particular manner for their fault was much more heinous and lesse excusable then all the sinnes of those which were neuer taught in God his schoole The word Thâ—rah is transferred to the law because it signifies doctrine but it is heere put in the plurall number and signifies all the doctrine that is comprehended in the law Now because the Law consists as well in Commandements as promises the Prophet addes two other words or parts of it to make his meaning the more plaine The word Chok signifies an Ordinance and by it some vnderstand the Ceremonies others Maners Wee may translate it Instructions foâ— I take it not only for Ceremonies but for all things that belong to the rules of good life Thirdly he puts the word Berith which signifies a bargaine or couenant This word is to be restrained to the couenants whereby the Lord adopting his people promised to be their God He reprocheth their vnthankfulnes then because that albeit the Lord had manifested himselfe vnto them diuers waies and had giuen them singular testimonies of his loue yet were they rebellious and wanton transgressing his lawes and violating his holy couenant Quest But why directs he his speech to the Iewes Because he knew that he was sent vnto them as their Prophet to teach them Ans Hence wee may gather what the rule of a well ordered life is The rule of a well ordered life described for it is conteined in the Law which we must precisely follow if we will approue our doings vnto God if we turne from it to the right hand or to the left we are guiltie of transgression Wee may also obserue that God would not only haue vs to thinke vpon his Lawes and Commandements in his word but also vpon his Couenant The principall part of the word consists in the promises for the principall part of the word consists in the promises by which hee adopts and receiues vs for his people Now it is not to be doubted but in these varietie of words the Prophet meant to amplifie the matter as if he should say You are whollie corrupt nothing remaines sound amongst you Why he calls it an euerlasting couenant He calles it the euerlasting couenant because it ought to be perpetuall inuiolable and to indure for euer for it ought to continue alwaies from the father to the sonne that the memorie of it might neuer be lost but might be preserued stedfast in all ages He laies forth their disloyaltie then and malice in that they durst violate the Couenant made betweene God and them and ouerthrow the things which the Lord would haue kept sure and stedfast This was odious no maruell then if the earth auenge her selfe of such an impietie by
denying men their sustenance Vers 6. Therefore hath the curse deuoured the earth and the Inhabitants thereof are desolate wherefore the Inhabitants thereof are burned vp and few men are left OThers translate Forswearing but because this word also signifieth to curse I doubt not but it is taken here for cursing the Prophet hauing an eye to those curses which Moses denounceth in the Law against the wicked that transgresse it Leuit. 26.16 Deut. 28.15 Isaiah testifies then that all the calamities which should come to passe proceeded from the curse of God We know that the earth was cursed because of the transgression of the first man so as it brought forth thistles and briers in stead of good fruites Gen. 3.17.18 and yet notwithstanding the Lord hath so moderated this curse that it ceaseth not to yeeld men foode although in regard of their vnthankfulnes they be vnworthie of it The cause why the eaâ—th is cuâ—sed If we then cease not to offend God adding sinne vnto sinne is it not good reason that wee should feele this curse to prick vs to the quick and that the earth should waxe barren and vnfruitfull I thinke the verb Asham should rather be taken to desolate then to transgresse and the scope of the text also leades vs vnto it therfore I haue translated they are desolate vnlesse any had rather take the coniunction for a particle of shewing the cause in this sense The earth being cursed of God is withered because the inhabitants thereof are wicked The verb Charu may be takeÌ„ by way of similitude which I approue best of to wit that those whom the wrath of God hath deuoured were burned for destruction is often compared to the burning of fire Now whereas in the end he addes that a few men shall be left thence we may perceiue that this prophesie can not be expounded of the last Iudgement for the Prophet rather foretels and confirmes the certentie of those calamities which he had threatned to befall sundrie nations that by this meanes the faithfull being now readie to indure many afflictions might feare and be drawne to repentance Vers 7. The wine faileth the vine hath no might all that were of merry heart do mourne 8. The mirth of tabrets ceaseth the noyse of them that reioyce endeth the ioy of the harp ceaseth HE continues on the same matter still but in a more particular maner foretelling the desolation that should happen to the land of Iudea Now he vseth a large description that he might â—ouch them the neerer to the quick and wound them with the sense of Gods iudgement He also taxeth their excesse intemperancie and wantonnes because that in so great abundance of all things they rebelled against God But this ingratitude is not the sinne of the Iewes only nor of that age alone Wofull effâ—cts proceeding from so gracious a cause but it may be seene euery where that the more men are glutted with the blessings of God the more proudlie they aduance themselues against him and giue themselues the raines too much For this cause the Prophet reproues theÌ„ as if he should say Hitherunto you haue plunged your selues in delights and pleasures but the Lord is determined to cut you short Now Isaiah speakes of the thing to come as if it were alreadie present the better to paint it out as it were before their eyes Vers 9. The shall not drinke wine with * Or with songs mirth strong drinke shall be bitter to them that drinke it IT is not a thing euill in it selfe to drinke wine for God hath ordained it for mans vse but the Prophet here describes the banquets of drunkards in which nothing is to be seene but excesse dissolutions and dishonest songs Moreouer Abuse of Gods benefits pulles want into our houses because they had abused their abundance hee threatens them with want which men draw into their houses when they abuse Gods bountie by their riot He addes further that if they shall drinke strong drinke it shall be bitter vnto them Sorrow causeth sweete things to become bitter to our taste for sorrow makes vs feele no taste either in meate or drinke The summe is that God will depriue them of the vse of wine notwithstanding they haue plentie because the sorrow wherewith they shall be ouerwhelmed will cause them to lose all taste and sauour therein Strong drinke shall be bitter that is to say you shall not inioy there pleasures and delights in which you haue soaked your selues any longer Vers 10. The Citie of vanitie is broken donwe euery house is shut vp I Willingly agree that this be particularly referred to the destruction of Ierusalem although from the scope of the text wee may gather that it also extends it selfe to other Cities because he will by and by summon the nations in the plurall number to appeare before the iudgement seate of God But in regard that Isaiah principally respected his Citizens wee may well take it that this Citie of vanitie is Ierusalem either because there was no true vertue in it or because it was destroyed Wee may referre the word Tâ—hu the destruction it selfe or to the sinnes by which they had prouoked the wrath of God against them If we referre it to their iniquities his meaning is a Citie wherein there is nothing but disorder this sense pleaseth me best albeit it may also be referred to the destructioÌ„ For as I take it he shewes the cause of the ruine wherewith he threatens the Citie to wit because iustice and equitie were banished out of it The houses shut vp signifie that there shall bee great solitarinesse for this is added onely to exemplifie the desolation of this Citie Vers 11. There is a crying for wine in the streetes all ioy is darkned the mirth of the world is gone away HIs meaning is there shall be great scarcitie of wine Now where want and famine is there are innumerable complaints not onely in corners but in publike places also He expresseth these complaints and lamentations then but withall he taxeth their excesse and intemperancie in that they contented not themselues with things necessarie but soked themselues in an ouerflowing of drunkennesse and all voluptuousnesse For wee should supply an antithesis that is wanting here to wit You hitherunto abounded in wine and good cheere through which you haue taken occasion to waxe wanton and proud against God you shall therefore bee iustly depriued of them so that in steed of your rioting shall bee heard cries and sighings Wee must also note a similitude in this second member for as we are wont to say A prouerbe Ioy then shineth in her brightest colours when we haue matter of ioy the Prophet therefore saith that it is darkened because sorrow is as a cloud put betweene To reioyce is a thing lawfull in it selfe as also to drinke neither doth the Prophet reproue it onely that immoderate and inordinate ioy for men seldome keepe compasse by
translated Secret signifies also whatsoeuer is within the bodie And thus it is an exclamation to wit my inward parts or my bowels paine me neither is it any absurditie to supplie a verb in a passionate and vehement speech When the Lord plants his Church it seemes to florish and to be out of all perill but when her owne bowels that is to say her children trouble her then is she the most grieued hypocrits aduance thēselues which toucheth her neerer then all the malice of those that are without To this appertaines these complaints Alas Alas for that doubtlesse was the Prophets meaning to the end the faithfull might not thinke their felicitie consisted in the things of this life but might rather know that they were to susteine continuall combates yea euen then when they imagined nothing could hinder them from inioying most sweet peace and tranquillitie His meaning is then to expresse an extreame passion of sorrow wherwith the Church should be inwardlie touched that is to say euen in her bowels and so much the more cause had she to lament because she could not auoid it A true saying For as one saith The Church can not flee from her home enemies neither can she rid her selfe of them This is the cause why the Prophet wants words to expresse his miserie When he speakes in the next place of the disloyall it is a sufficient confirmation of this exposition We haue too much experience and shall feele more and more euery day how great and wofull this calamitie is Whence came Poperie and all the filthie puddle but from this inward plague It is an impostume bred in the bowels of the Church The bane of the Church bred within her owne bowels which at length hath broken forth and annoyed vs with the corruption and stinch of it Whence is it also that in these beginnings of the Church which is but now in the swadling clouts as it were we see the true doctrine corrupted the discipline Discipline adulterated not only by the common people but by them also which from their good example ought to be guides vnto others Is it not because the Church hath alwaies been subiect to this euill Vers 17. Feare and the pit and the snare are vpon thee ô Inhabitant of the earth 18. And he that fleeth from the noyse of the feare shall fall into the pit and he that commeth vp out of the pit shall be taken in the snare for the windowes from an high are open and the foundations of the earth do shake THe Prophet heere expostulates with the people because of their sinnes See verse 14.15.16 Before he said that not one but many nations farre remote should haue cause to sing now hee comes to doctrine for I thinke this should be seuered from the former because Isaiah threatens the wicked againe to the end they might know that in the greatest felicitie of the Church they should continue to be accursed For such are wont falsly to challenge vnto themselues the promises of God when as they appertaine nothing at all vnto them this is the cause why the Prophets are wont to mingle threatnings with consolations It may be for ought we know that the Prophet made this sermon apart vpon some other occasion For neither did the Prophets themselues nor other learned men for them distinguish the Chapters we haue diuers times seene sundrie sentēces ioined together which should be separate many separated which should be ioined What was the cause thereof but ignorance Be it as you will the Prophet directs his speech againe to the wicked and threatens them with an horrible iudgement Now this description of feare pit and snare is set before them to worke vpon their affections for had he in one word told them that destruction was at hand they would haue bin little moued with it But the doubt is whether he speakes to the Iewes only or no for mine owne part I meane not to contend much about it and yet it is most likely vnto me that it appertaines also to other nations yea euen to the whole earth See vers 1.4 whereof he had prophesied before By the earth wee vnderstand those regions which were knowne to the Iewes as we touched in another place Verse 1. The sense then is The sense of this place Thou shalt be pressed with so many miseries that thou shalt not know which way to turne thee as also it is written in Amos He which flies for feare of the Lion shall meete a Beare Amos 5.19 And if he go into his house when he leanes against the wall a serpent shall bite him And in the 15. Chapter of this booke Isaiah told vs that Lions should be sent against those Moabites that escaped the warre For God hath a store-house of infinite plagues wherewith to punish the wicked God hath a store-house of infinite plagues wherewith to punish the wicked It is as much therefore as if the Prophet had said Be it knowne vnto you that you can no way winde your selues out of Gods hands for he hath mo wayes then one to auenge himselfe vpon you for your iniquities and hath skill enough to snare them that thinke by subtletie to steale away in the darke from him He that scapes the sword shall be vexed with famine and if he die not of that he shall be pressed with some other euen as if nets were euery where spread to catch you The reason which is added in the latter end of the 18. verse confirmes this exposition to wit that they can no way preuent Gods vengeance Why so for all things are at his beck from the highest heauens to the lowest depths of the earth Some are of opinion that the Prophet alludes to the deluge but as I thinke the very meaning is that Gods wrath shall be reuealed both from aboue and below as if he should say The Lord will arme heauen and earth on his side to execute his wrath vpon the sonnes of men that which way soeuer they turne their eyes they may see nothing but ruine and destruction Vers 19. The earth is vtterlie broken downe the earth is cleane dissolued the earth is moued exceedinglie 20. The earth shall reele to and fro like a drunken man and shall be remoued as a tent and the iniquitie thereof shall be heauie vpon it so that it shall fall and rise no more HE amplifies these punishments by diuers phrases of speech Now in the 20 verse he will shew the cause of this calamitie to wit that men haue pulled it vpon their owne heads by their sinnes in all the rest of the words he shewes that the mischiefe is desperate and incurable We haue said before that the Prophet vtters one and the same thing in diuers manners of speech to the end hee might awaken and wound the hearts of the people which naturally were too secure For there is a carelesnesse in our flesh which begets a contempt
of God A carelesnes rooted in our flesh which begets a contempt of God and of this euerie one of vs hath too wofull experience both in himselfe and in others That the Prophet then might rowse vp those that were drowsie and rocked asleepe in their sinnes he garnisheth his words not as one affecting eloquence to procure credit vnto himselfe but to gaine attention of his hearers to cause the same to sink the deeper into their hearts Thence proceedes all these allusions wherewith these verses are replenished thence flowes this decking of his speech with figures thence is it that these threatnings and terrours are set forth in such varietie of words namely euen to awaken the dull and dead hearts of his auditors Now this doctrine ought to be restrained to the wicked not that the faithfull were exempt from these calamities for they often suffer with others but hauing their recourse vnto God and resting themselues wholly vpon him they are not so appalled but they get the victorie ouer all assaults whatsoeuer But the wicked which despise the iudgements of God and take a raging libertie of sinning to themselues shall alwaies be vexed and terrified without any ease or rest Where he saith the earth shall be shaken it is not meant as though it should be carried out of one place into some other but this as we haue said is to be referred vnto men and it is as if he had said There shall be neither kingdome nor gouernement In a word his meaning is to set forth those changes whereof he spake in the tenth Chapter Now it is not without cause that he saith the earth is laden with iniquitie Our selues the authors of our owne euils for thereby we perceiue that God is neuer displeased with men but wee our selues are the authors and causes of all the euill we indure God is naturally inclined to pitie and compassion and loues vs with a fatherly affection our sinnes are the cause why hee deales roughly with vs and we haue no reason at all to accuse him that smites vs. The Prophet againe tels them that there is no recouerie and some are of opinion that this was spoken to the Iewes whose commonwealth was vtterly abolished so as being scattered here and there they were scacely reputed or held for men of like condition with others But I extend it further to wit that the calamities shall be so great in the world that it should neuer bee restored to his first beautie for men labour tooth and naile to resist aduersities and are foolehardy vpon a false confidence When they haue indured some corrections Men are readie enough to feede themselues with vaine hopes they thinke leaue shall bee giuen them to take breath feeding themselues with a vaine assurance which the Prophet labours to depriue them of to the end their fond hopes might not beguile them It is also to be noted that this generall sentence takes not away the exception which Isaiah spake of before vers 13. Vers 21. And in that day shall the Lord visit the hoste aboue that is on high euen the Kings of the world that are vpon the earth THis place hath troubled many mens heads so as euery one hath descanted vpon it diuersly Some thinke it to be meant of the Sunne and starres others of the diuels which should be punished with the wicked others referre it to the Iewes whom God had beautified with a special priuiledge but I can receiue none of these interpretations The true and naturall sense as I take it is that there are no powers so high that shall be able to free themselues from these scourges of God for let them soare aboue the cloudes yet euen there shall the hand of God reach them as it is said in the Psalme Psal 139. Whither shall I goe from thy presence whither shall I flee from thy Spirit if I goe vp into heauen thou art there if I take the wings of the morning and flie to the vttermost parts of the sea yet thither wilt thou pursue mee For Isaiah calles Kings and Princes the host from aboue by way of similitude and himselfe so expounds it cleerely when he addes Vpon the kings of the earth For I am not of the mind that the words should bee seuered as if hee spake of diuers things but it is rather the repetition of the same thing againe so as the latter expounds the former vnlesse any had rather expound it thus He will come in visitation vpon the kingdomes of the earth yea euen vpon them which seeme the highest exalted aboue the common condition of men Some are so aduanced aboue others that they seeme petty Gods rather then men Now the word visit must bee referred to the punishment as it appeares sufficiently by the text Vers 22. And they shall be gathered together as the prisoners in the pit and they shall bee shut vp in the prison and after many daies shall they bee visited HEe continues on his purpose in the beginning of the verse vsing a phrase of speech by way of similitude for all were not prisoners but the Lord brought them all into seruitude as if one should keepe his enemies in safe custodie which he had subdued The Prophet brings in the Lord then like a Conquerour which holds his enemies in prison For men are wont to lay them fast whom they haue taken We know that men flee the presence of God despise him all the while he spares or giues thē any truce for this cause Isaiah saith that they shall be shut vp in prison by heapes that so their reioycing in their multitudes might cease Where he saith they shall be visited after many dayes we are not to take it simplie as a promise but as a threatning also included vnder it and that in this sense O ye Iewes you haue a long time dallied with your God by your rebellion and haue prolonged your trading in sinne too long so God will now prolong his chastisements till he haue in the end brought you though very late to a sight of your misdeeds And this course we see the Iudges of the earth often take with malefactors with whom they are displeased they admit thē not to their presence the first day but humble them first by throwing them into stinking dungeons Simile and into miserie that they may thereby breake the pride of their hearts God is said to visit the world two waies But God is said to visit the world two waies first in punishing the wicked secondly when after some chastisements he shewes his elect some tokens of his fatherlie kindnes The word visit in this place is taken To behold and thus the Prophet mitigates the rigor of his menace or threatning For the hearts of the faithfull in these cases haue need of comfort lest they should quaile and be discouraged The cause why the Prophets are wont so often to mingle consolations with their denunciatiōs in regard of
condemned But it is not without cause that the Prophet vseth these two wordes Behold this is c. For therein he testifies that God is surely present and a little after in mentioning faith Note also that the Prophet doubles his speech This is our God This is the Lord. and assurance he sets forth the constancie of those who worship God in Christ It is certaine that we can not comprehend the Lord in his Maiestie for he dwels in light which no man can attaine vnto the which would certainly ouerwhelme vs if we should presume to aspire thereunto And therefore he applies himselfe to our weaknes communicating himselfe vnto vs in Iesus Christ by whom he makes vs partakers of his wisdome righteousnes and all other his benefits This is also an excellent point for in calling Christ the God of the faithfull he giues him the title of The eternall whence we gather that the true eternitie of God is comprehended in his person Moreouer seeing Christ is thus manifested by the Gospell it reproues the wicked vnthankfulnes of those who being discontented with this perfect manifestation of him haue dared to adde vaine speculations of their owne as we may see in the Papacie Wee haue waited for him Now hee expresseth that constancie and perseuerance which those should haue that haue once imbraced God in Christ for this was not to be a temporarie knowledge but such as wherein we must stedfastlie perseuere vnto the end Now Isaiah speakes in the person of the auncient Church which then had her proper seate only among the Iewes And therefore contemning all other gods which were worshipped in other places he confidentlie affirmes that he only which was manifested vnto Abraham Gen. 15.1 Exod. 20. and published in the Law by the ministrie of Moses is the true God for other nations which were plunged in darknes and ignorance waited not for him in regard that this waiting proceeds from faith which is accompanied with patience and faith is neuer separate from the word He admonisheth the faithful then that their saluation hangs vpon expectation and hope because the promises of God were somewhat deferred till Christes comming Furthermore we haue also to consider what the condition of these times were for it seemed that Gods promise was either disanulled or that he had reiected the posteritie of Abraham Truely howsoeuer they beheld the promise a farre off yet God did in no sort reueale himselfe vnto them at that time it was needfull therefore that they should be endued with a wonderful patience to sustaine so heauie afflictions and temptations This is the cause why he commands them to wait patientlie for the comming of Christ for then they should perfectlie feele how neere the Lord is to theÌ„ that serue him Now this very doctrine ought to quiet and calme our troubled spirits at this day to the end we may wait for the Lord with a sure and inuincible hope although our saluation be yet hidden and that we say of him when he seemes to be far off Behold him Let vs learne also in the midst of the greatest confusions to discerne him by this marke This is the Lord. For the words theÌ„seluâ—s although he speakes in the time past to wit We haue reioiced and are glad yet the words import a continuall act and a little before he spake in the time to come He will saue vs. The summe is that Christ will neuer disappoint those that are his of their hope prouided that they call vpon him with calme and quiet affections Christ neuer disappoints his of their hope if with calme affections they call vpon him Vers 10. For in this mountaine shall the hand of the Lord rest and Moab shall be threshed vnder him euen as straw is threshed in * Or in the dunghill Madmenah I Doubt not but the Prophets intent in the beginning of this verse is to comfort the Iewes who wanting this might haue thought that God had vtterlie forsaken and cast them off For whereas some expound it of the affliction which the Lord would bring vpon the Iewes I see no reason of it at all But it is rather as if the Prophet should say The Lord will alwaies assist his Church I know well that the hand of the Lord is also said to rest vpon the reprobate when without ceasing he continues to presse them with his vengeance till he haue vtterlie ouerthrowne them but hand in this place is rather taken for succor then for corrections for the verb shall rest signifies a perpetuall watch and defence Hence wee gather a very profitable doctrine to wit A doctrine of singular fruit that albeit God do shed forth infinit store of his benefits ouer all the earth so as the vnbeleeuers themselues haue their part of them yet notwithstanding his hand helps not continuallie Gods continuall help proper only to his Church neither doth it rest any where but vpon his holy Mountaine that is to say vpon his Church where he is serued and worshipped We are also to obserue that Ierusalem was brought vnder the rod before she felt these graces The Prophets mingle consolatioÌ„s with denuntiatioÌ„s for before he denounced the iudgements of God against her and now he addes a consolation thereunto In the second part of the verse he redoubles this mercie of God as it were Why Because in correcting the enemies of his Church he testifies how deere and pretious the saluation thereof is vnto him The Iewes had scarcely any greater enemies vnto them then the Moabites as may be seene thorowout the bookes of the Prophets notwithstanding there was some alliance betweene them Now vnder the name of the Moabites he coÌ„prehends all the enemies of the Church but speciallie those with whom they had any affinitie which commonlie proue the worst of all He shewes then that albeit for a time they plaid rex and oppressed the Church by tyrannie yet themselues at last should be brought downe His purpose in this is to preuent the worst lest the faithfull should be discouraged in aduersitie thinking their case miserable whilest the wicked euery way triumphed ouer them for the threshing whereof he heere speakes shall follow soone after If we therefore at this day see the Church of God afflicted and troubled by those that in shew haue some acquaintance and league with vs yea such as take vpon them the name and title of the Church yet let vs susteine and comfort our hearts by this promise Whereas we haue turned the Hebrew word Madmena a Dunghill some take it to be the name of a Citie whereof Ieremiah makes mention Chap. 48.2 But what if wee say that the Prophet alludes to this Citie which stood as it is verie likely in a fat and fertile soile and that hee thus gaules and presseth the Moabites the more as if hee should say Euen as straw is threshed in their fields so the Lord will thresh the Moabites I reiect not the other
that shall onely behold the vpper face of the earth but the rootes notwithstanding lie hid vnderneathe which after they haue sucked in the deaw of the spring time doe againe gather strength and life so as the flowers which before were withered away and dried doe then become fresh and greene Thus the people shall gather new force after they shall bee reuiued and watered with this fruitfull deaw of Gods grace although for a time it seemed they were wholly withered and gone Sure these similitudes which are drawne from such things as are familiarly knowne amongst vs haue great force in them to worke vpon our affections What forâ—â— familiar similitudes haue to work vpon our affections For if flowers or grasse which are wet with the deaw that falles vpon them doe sprout forth and wax greene how much more shall we be reuiued if we be watered with the quickening deawes of Gods grace Why should not our bodies receiue new liuelinesse albeit they were rotten before Note Hath not God as much care ouer vs as he hath ouer the hearbs Is not the holy Spirit of greater force then the deaw Saint Paul I remember vseth the like similitude 1. Cor. 15.36 where hee speakes of the resurrection but in regard he applies his metaphor to another purpose I thinke it not amisse to let it passe for this time because I would not willingly confound that place with this Let it suffice vs that we haue attained the true meaning of the Prophet In the end of the verse where I haue translated The earth shall cast forth her dead some translate it in the second person Thou shalt bring downe the land of Giants or Thou wilt bring downe the Giants in the earth I reiect not this interpretation because the words may well beare this signification but as I take it the first seemes to agree best to the text although the matter be not much materiall in regard of the substance For this must be referred to the consolation which we mentioned a little before Vers 20. Come my people enter thou into thy chambers and shut thy doores after thee hide thy selfe for a very little while vntill the indignation passe ouer IN this verse hee exhorts the children of God vnto patieÌ„ce that they might coÌ„tinue to beare their miseries and afflictions quietly as also to remaine inuincible against all the sharpe temptations which as it seemed should ouerwhelme them There was great need of this exhortation therefore for the pitifull case into which the poore people were soone after brought seemed in all outward appearance to bee farre off from the promise which was formerly made vnto them The Prophet then like a tender hearted nurse takes this troubled people by the hand as it were who otherwise knew not what shift to make and carries them aside into a secret place to lodge them in safetie till these stirres and hurly burlies were appeased Now whereas he calles them my people he speakes in the person of God and not in his owne By chambers he meanes a quiet and peaceable state of conscience to wit when with boldnesse of courage and confidence wee arme our selues with patience in waiting for the comming of the Lord as Abacuk who hauing foretold what calamitie should befall the Iewes professeth that hee stands all day vpon his watch-tower that is to say in a place of safetie to expect the euent in patience and silence Isaiah commands them to doe the like here as if he should say You that are the seruants of the Lord get you into your chambers or into some other sequestred place when you feele your selues assaulted with such temptations as you are not able to resist But for as much as it is not sufficient to be once well fortified against the violence of garboiles and stirres he therefore also commands them to shut the doore after them which is to be referred to constancie and perseuerance as if he should say Looke to it that the diuell finde not the least creuise open to assaile you for hee can easily enter into our hearts if we giue him but the least aduantage that is Whereas he bids them to hide themselues his meaning is that the faithful should inioy a secure freedom if so be they were couragious in waiting for the comming of the Lord for albeit we ought to fight boldly and valiantly 2. Cor. 12.9 yet seeing the power of God is often manifested in our weaknesse wee cannot possibly take a better course then in all humilitie to run and shrowd our selues vnder his wings that so hee may saue vs from all inordinate feares and terrors Furthermore in regard that wee are giuen to boiling passions naturally and are euer and anon caried away with impatiency if we feele not Gods help at hand to succour vs presently therefore hee saith that these stormes and tempests shall blow ouer and continue but a while We must make account to fight euery day against one temptation or other Wee must make our accounts to meete with new conflicts euery day neither must wee thinke to come to the end thereof as long as we liue and this is it that makes our miseries seeme so wonderfull long and tedious vnto vs. But if we compare them with that eternitie wherin we shall inioy happinesse without end the meditation thereof will cause them to seeme but as a moment As Saint Paul in a certaine place shewes that the light afflictions which for a short space wee suffer in this world are no way to be compared vnto that eternal weight of glory which shall bee reuealed in the world to come Rom. 8.8 2. Cor. 4.7 When the Prophet addes vntill the indignation be past he meant thereby to remoue all difficulties out of the mindes of the faithfull and it is no lesse then if hee had promised them deliuerance out of hand Mee thinkes this word indignation simply considered in it selfe signifies that affliction which proceedes from the wrath of God Others referre it vnto the enemies of the Church which sense though I reiect not yet the first likes me better For wee see how carefull the Prophets are to insinuate into our mindes that no euil befalles vs but by the hand of God No euill befalles vs but by the hand of God and that he neuer sends the same without cause but is first prouoked thereunto by our sinnes and offences Hence we learne that God will not be angry with his Church for euer but will cause his wrath to cease at the last God will not alwaies retaine his anger towards his Church but wil cause his wrath at the length to cease Mich. 7.18 Zac. 1.12 13 euen as we see it to fall out in stormes and tempests and this is the cause why the faithfull beare their crosses with the greater courage For thus the Church saith Mich. 7.9 I will beare the wrath of the Lord because I haue sinned against him c. Why so She knew well
seene verse 13. Isaiah addes feare to praises shewing by this that praises are of no account with God Praises are of no account with God vnlesse they proceed from a reuerent feare of his Maiestie vnlesse we truly and with our whole hearts doe subiect our selues vnto him neither yet vnlesse our whole life testifies for vs that we take not vp his holie name fainedlie nor hypocriticallie Vers 24. Then they that erred in spirit shal haue vnderstanding and they that murmured shall learne doctrine HE yet againe repeates this promise which he touched in the 18. verse for whilest mens vnderstandings are possessed with ignorance and blindnes destruction besiegeth and enuirons them about although they otherwise flow in abundance of all worldlie wealth The Lord therefore minding to prepare for the restauration of his Church begins to cleare and enlighten the vnderstandings of those who before erred in darknes by the light of his word And this he doth by the secret instinct of the Holy Ghost Externall teaching will be to little purpose vnlesse God works inwardly in vs by his holie Spirit for it is to little purpose to be taught by the externall ministrie vnlesse he vouchsafe to teach vs by his working inwardlie in our hearts In the second member some translate detracters others vagabonds but the word signifies that those who resisted the Prophets before and could not beare their reproofes should now become teachable and obedient and therefore I haue turned it murmurers By this we see how admirable Gods mercie is in that he thus brings such home into the right way which deserued no such fauor and not only that but makes them partakers of his greatest benefits But let euery one lay this to his owne heart for which of vs is it that hath not sometimes or other murmured against God and despised his holy doctrine Yea if God should not pacifie our murmuring thoughts and affections by stilling and fitting them for his seruice the most of vs would perish in our owne follies THE XXX CHAPTER Vers 1. Woe to the rebellious children saith the Lord that take counsell but not of me and couer with a couering but not by my spirit that they may lay sinne vpon sinne THE Prophet heere denoūceth a woe against the Iewes Certaine reasons why the Prophet denounceth this woe against the Iewes who being impatient in suffring the assaults wherwith the Assyrians and other enemies pressed them did straightway runne downe into Egypt to require help of them But this reprehension may seeme somewhat too sharp if we shall only consider how lawfull it is for the distressed and weake to aske help euen of the wicked especiallie when they are vniustlie vexed for it is naturall to all men to seeke protection and defence in time of danger Nature teacheth vs to seeke reliefe in time of danger But if we looke vnto the first cause of this we shall find that the fault which the Iewes committed in this behalfe was not small nor yet to be endured For first of all it is not a light sinne The first reason but rather a wicked rebellion for a man so to be the gouerner of himselfe that he despiseth and contemneth to be vnder the yoke of Gods gouernment Now the Lord had straightlie forbidden them to haue any familiaritie Exod. 13.17 Deut. 17.16 or to make any leagues with the Egyptians Exod. 23.32 34.15 Deut. 17.2 Two principall causes why God forbad the Israelites to haue any familiaritie with the Egyptians of which there were two principall causes The first was generall and likewise had referēce to other nations with whom the Lord would not haue his people to conuerse nor to make any confederacies with them least they should be corrupted by the superstitions of the Gentils For it often falles out I know not how that by little and little we learne the vices of those with whom we conuerse and are familiar And as we naturallie imitate their vices rather then their vertues We sooner imitate others vices rather then their vertues so are we by and by infected therewith and afterwards the infection growes to spread it selfe instantlie This is come to passe in this realme of France which hath conuersed with other nations France corrupted by hauing conuersation with other nations Turks for hauing been too diligent in framing themselues to follow their euill example they haue now fraughted themselues full of filthinesses Yea this inordinate desire of leagues confederacies hath opened the dore for the Turks to enter into Asia and now hath giuen him passage into Europe and howsoeuer they still retaine their wonted frugalitie in meates and drinks yet nothing remaines to all countries which they haue ouercome by force but the villenies and pollutions which they haue left behind thē The same may well be said of our countrie of France by hauing familiaritie with diuers other nations The other cause was speciall and peculiar to this people onlie The second reason for the Lord hauing deliuered them out of Egypt meant that they should euer retaine the remembrance of so great a benefit and for that end gaue them in charge to haue no familiaritie with the Egyptians fearing lest if they should fall into league with them the memorie of so famous a deliuerance might easilie slip from them by meanes whereof also Exod. 13.3.8.14 they might bee in danger to lose that freedome in continuing to be thankfull for the same which thankfulnesse was inioyned them by God Was it not an vnworthy thing then to entertain friendship with so prophane a nation and that to the dishonour of the Almightie But especially seeing it was his will that his people should acknowledge him alone sufficient to preserue them in safetie they should haue relied vpon this his promise freely haue disclaimed all other helpes You see then that it was a very horrible sin thus to defraud God of the honour which to him belonged and to labour after acquaintance from all parts with all prophane nations for had they satisfied themselues with Gods onely protection Verse 2. they needed not to haue bin so readie to run downe imto Egypt They were therefore iustly to bee conuinced of their infidelitie in that they bestowed so much paines this way and made such a stir in procuring their helpe Neither is it to be doubted but that the Prophet also was the more quicke and sharpe in speech against so sacrilegious a sinne because thereby they bereaued God of the praise of his almightie power in trotting thus vp and downe to get succour at the hands of strangers for which cause the holy Ghost in an other place compares this lust to an inordinate loue yea to most brutish whordomes For Ezechiel Ezec. 16.26 Ier. 5.8 shewes that their coniunction with the Egyptians in this behalfe was no lesse then if a mans wife in her excessiue heate of lust should not onelie runne after adulterers but
and to rest quietly in the house for he will shew afterward that it had been their parts to haue been of a quiet spirit See now the fountaine from whence this vnquietnesse and stirring yea this their madnesse and giddinesse of head sprang Oh! They thought that the Lord was too weake for their defence vnlesse the strength of Egypt were also added thereunto For it is the propertie of infidelitie The nature of infidelitie to solicite the hearts of such as giue not honour enough to the power of God to be in continuall vexation of spirit without anie rest at all Vers 8. Now goe and write it before them in a table and note it in a booke that it may be for the last day for euer and euer HAuing conuinced the Iewes of manifest incredulitie now he would haue it signed and sealed as it were vpon perpetuall record for a witnesse vnto all posteritie to the end those which should succeed might know both how obstinate rebellious this people were as also how iustlie God inflicted his punishments vpon them We haue told you before that the Prophets were wont to gather their Sermons into certaine chiefe heads See chap. 8.1 and afterwards to fasten them vpon the gates of the Temple which being read and viewed of all at leisure the Ministers tooke them thence and laid them vp safely in Chests in the Temple and thus the booke of the Prophets were conserued and afterward gathered orderlie into volumes But when among the rest there was some rare and excellent prophesie and worthie of memorie then the Lord commanded that it should be written in greater letters the better to draw the people to the reading of it that they might mark it the more diligentlie The Lord now commands the Prophet to doe the like thereby shewing that this was no ordinarie matter but the whole to be carefullie written and very attentiuely read Yea that it should not only be read but also so ingrauen as it were in mens memories that it might neuer be raced out No doubt but the Prophet got great hatred of all hands by this prophesie in regard he was not afraid to bring them thus vpon the open stage not only to shame them among those that then liued but among the posteritie also and that from generation to generation For what can men lesse indure then to haue their wickednesses published or that the same should stand as it were vpon record in the minds of men oh they can not abide that they detest and abhorre it accounting it a most vnworthie fact Yet the Prophet notwithstanding was to goe thorow with it and to yeeld obedience vnto God albeit he thereby got the hatred of men Isaiahs constancie worthie to be obserued followed yea and it may be put his life also in danger which constancie of his we are carefullie to obserue in regard that he nothing feared the feare of men when the question was of his obedience to his God and the discharge of his dutie Then he contemned hatreds enuie hurlie burlies threats false alarums and all dangers that so he might the more freely and boldly performe that charge which was imposed vpon him In which respect it is our parts to follow and imitate his worthie example if we meane to giue eare and to follow Gods call Before them Others translate with them But the word Before agrees best for he meant to prouoke the Iewes in the sight of all by setting forth this prophesie written in a Table And hence may we gather that wicked men ought to be seuerelie reprehended and that in the presence of all albeit they storme neuer so much at it Wicked persons must be sharplie reprooued though they storme neuer so much at it as being a thing which at no hand they can away withall for howsoeuer such reprehensions and threatnings doe them little or no good yet others peraduenture may be warned thereby when they shall see them so branded with perpetuall shame and infamie Iere. 17.1 That which is recorded elsewhere to wit the sinne of Iudah is written with the penne of a diamond and grauen vpon the table of their hearts shall be fulfilled in them Neither ought they once to imagin that they shall escape albeit they contemne the prophesies by stopping their eares at the publishing of them for their wickednes shall be manifest to the view of men and Angels Furthermore in regard they did neuer willinglie repent themselues nor were ashamed of their sinnes the Lord commands a spectacle of their infamie to be erected and set vp before the eies of all for as they were wont to engraue victories or some notable things in tables of brasse so would God haue their shame noted in publike tables which the Iewes notwithstanding labored to hide and couer by their cauils For this was an extraordinarie matter as I said erewhile that the Prophet was charged to defame his owne nation by so solemne an edict for which cause it is added that it should be for the last day that so they might be had in detestation for euer or because that when the great Iudge shall appeere and sit in Iudgement and that all bookes shall be opened then the sinnes of the wicked shall be truly discouered for then the things which before lay hid and buried as it were in obscure darkenes shall be discouered and brought to light Let vs heere obserue diligentlie that the prophesies were not written for the men of one age alone Note that the prophesies were not only written for them of former times but to instruct vs and our posteritie after vs. but also for their children and all posterities which should be instructed to the end they might learne to eschew that hardnes of heart which was in their forefathers Psal 78.6.7.8 and 95.8 And that which S. Paul saith of the whole Scripture that it is profitable to teach to admonish comfort agrees also to this prophesie for we know that these points are needfull to be knowne in all times 2. Tim. 3.16 Let vs reiect then the imaginations of those franticke spirits and bad companions who affirme that this doctrine was fit for that time and not for this Let the faithfull I say learne to stop their eares at such blasphemies and to driue them farre away from them for albeit our Prophet be now dead yet must his doctrine still liue and bring forth fruit amongst vs. Vers 9. * Or For. That it is a rebellious people lying children and children that would not heare the law of the Lord. THe particle For serues as an exposition in regard the Prophet now explanes that which the Lord would haue published to all posteritie namely that the obstinacie of this people was past cure because they would not suffer themselues to be brought into any good order notwithstanding they were dayly taught and instructed Besides we may from their vaine bragges gather how much these goodly Epithites did
despised and reiected so as he hath no more audience This the wicked cunningly dissemble because they are ashamed to confesse so great a wickednesse against themselues but it goes neuer the better with them for all that For God wil be heard by those to whom he hath giuen commandement to speake vnto vs Would wee obey Gâ—d let vs shew it by our obedience to the doctâ—ine of the Prophets and Apostles and to publish that doctrine which is contained in his word Ought he then to be heard Is any reuereÌ„ce due vnto him Let vs shew it in imbracing his word as it is contained in the writings of the Prophets and Euangelists Which I wish should be well noted to vphold the credit of the word for those that reiect it doe as much as if they denied God to haue any being Againe the cause of such impietie is here touched which doubles the fault to wit because God flatters vs not in our sinnes but performes the office of a good and expert Physitian Men desire to be flattered and cannot willingly indure that God should threaten them thence proceedes this hatred and reiection of the word thence comes that furious war which they raise vp against the Prophets whose threats and reprehensions they can by no meanes indure For what cause should men haue to reuolt from God and from vnder his rule and gouernment were it not that they please themselues with the mists of errors and hate the right way The Prophet therefore fitly ioynes these two thigs together first the contempt of heauenlie doctrine secondly the hatred of vprightnesse Vers 12. Therefore thus saith the holy one of Israel Because you haue cast off this word and trust in violence and wickednesse and stay thereupon HE addes the chastisement of this impiety to wit that they should not escape vnpunished because they refused to heare the Lord speaking vnto them which contempt he expresseth the more fully by the verbe to Reiect or to disgorge He calles it this word vsing therein a word demonstratiue in regard that men willingly forge vnto themselues a word agreeable to the manner and course of their owne life but they will giue God no audience when hee speakes Afterwards hee opposeth Gods milde summoning of them and an exhortation to a quies rest against their turbulent enterprises saying You trust in violence and stay thereupon The word Oseq signifies rapine and extortion in things appertaining to mens substance others translate Riches ill gotten others Slander or misreporting but they expresse not the Prophets meaning sufficiently For mine owne part I refer it not to Riches gotten by wicked practises but rather to the pride and rebellion wherewith this people were puffed vp Violence and wickednesse The word iniquitie afterwards added is not to be restrained to iudgement because as I thinke it hath a larger scope for by these two words the Prophet meant to set forth the impudencie of the wicked who proudly and insolently exalted themselues against God Why so Because they would alwaies do what them listed and withstood him and his sacred will And as the Poets fained that the Giants made war with God A fiction of Poets so these resisted him when he threatned perswading themselues that they were able to make his force to recoile by their pride and ouerweening Vers 13. Therefore this iniquitie shall be vnto you as a breach that falleth or a swelling in an high wall whose breaking commeth suddenly in a moment THis is the sentence touching their punishment which Isaiah sets forth by a goodly similitude for he compares the wicked to a wall that is cracked or swollen Now as the swelling of a wall shewes that it is readie to fall because it cannot long stand vpright vnlesse all the parts be equally knit together so the pride and insolencie of the wicked is an infallible signe token of their present destruction for the more they are puffed vp the more sudden shall their downfall be And as they are full of wind so it is not possible but being ouercharged therewith they must forthwith breake in sunder Hee bids them therefore to exalt themselues and to behaue themselues malapertly against God if they will but in conclusion hee will quickly ouerturne your pride presumption for it is nothing else but a bubble ful of wind Hence we are to be admonished that there is nothing better for vs then that wee wholly submit our selues vnder God and so to gather in all our spirits that we bind our selues perpetually to doe him seruice For whosoeuer hee be that shakes off this humilitie and growes proud must needes breake in sunder with gathering in ouer much wind The Lord indeed for a time suffers the wicked to swell and make their great risings and ouerflowings appeare that in the end they might pull ruine and destruction vpon themselues by their pride and vaine boastings Vers 14. And the breaking thereof is like the breaking of a Potters pot which is broken without pitie and in the breaking thereof there is not found so much as a shard to take fire out of the harth or to take water out of the pit WHen a wall falles downe yet there remaines some remnants of the ruines thereof and besides the stones will serue for some good vses yea that which is fallen may be reedified But our Prophet prophecieth here that those which shall behaue themselues thus rebelliously and proudly against God shall perish in such sort that they shall neuer be healed so that the remainder shall be vtterly vnprofitable He therefore vseth a similitude taken from an earthen vessel whose broken peeces can neither be made vp nor gathered together againe Which threatnings ought greatlie to moue vs to imbrace the word of God with all reuereÌ„ce when we heare that so horrible punishments are prepared for those which despise the same for the Prophet shewes that they shall be whollie destroyed and vtterlie confounded and takes away all hope of their restauration And good reason For wee see how the contemners of God cease not dayly to set vp their Creasts notwithstaÌ„ding they haue had the foile three or foure times Why so Because nothing is more difficult then to pluck from out of their hearts that false confidence which was fast rooted therein Vers 15. For thus saith the Lord God the holie one of Israel In rest and in quietnes shall ye be saued in quietnes and in confidence shall be your strength but yee would not HEre the Prophet shewes one speciall touching the contempt of God For when hypocrites are generallie admonished it toucheth them little or nothing at all the Prophets therefore vnto their generall doctrines adde particular applications The prophets are wont to descend from generall doctrines to particular applicatioâ—s touching in a speciall maner the conuersation or those with whom they had to doe and so alwaies aimed at some certaine marke or end For his aduersaries might thus cauill and say Wherefore
principall fruit of our reconciliation with God stands in the inioying of faithfull Teachers yet because the common people had suffered much want Isaiah fitting his speech according to their weaknes giues theÌ„ therin a taste as it were of Gods fatherly goodnes in mentioning great plenty of all things By the words bread and water hee signifies an extreme pouerty and want of outward things and therefore hee addes aduersitie and affliction Now in stead of this penurie he promiseth to send them fruitfull increases which he expresseth vnder the word Raine For hee takes the cause for the effect as if he should say The earth shall be exceeding fruitfull in which phrase of speech the Prophet also had respect to the situation of that Country which waited for no other meanes to make it fruitfull but the raine which fell from heauen for it was not watered by the ouerflowing of riuers or fountaines See Deus 11.10 but onely with raines Isaiah therefore shewes that the Lord will send abundance of those fruits which otherwise he could haue diminished or taken away by barrennesse In any wise therefore let vs learne to comfort our soules with these and the like promises when wee shall in anie sort feele the hand of our God heauie vpon vs. Vers 21. And thine eares shall heare a voyce behind thee saying This is the way walke yee in it when thou turnest thee to the right hand and when thou turnest thee to the left THe fruitfulnesse of the land whereof hee spake before ought to bee esteemed a good blessing of Good But behold here the chiefest cause of ioy and gladnesse to wit when God vouchsafes vnto vs the wholesome sincere milke of the word for our soules For there is no famin of bread that ought so much to affect vs with feare and perplexitie as the famin of Gods blessed word The famin of Gods word a famin of all famins And indeed looke how much more precious the soule is then the body so much the more ought we to feare that famin aboue all other famin as also another Prophet telles vs Amos 8.11 Our Prophet then promiseth vnto the Iewes a benefit But the inioyiâ—g of it a benefit of all benefits False Prophets would be taken for the onely Doctors of the Church aâ—oue all benefits the greatest What is that They shall now bee fed with the word of God which had been exceeding scarce amongst them before The false Prophets I deny not will boast that they also haue the word yea with greater boldnesse many times then the faithfull Teachers themselues They forsooth will be taken and held for good guides euen whilest they lead men into error and at last plunge them with themselues into euerlasting perdition But the word which shewes vs the direct way comes of God alone True doctrin it selfe shall auaile vs nothing at all vnlesse God giue vs eares to heare it And yet if he did not therewithall promise to giue eares to heare it the word of it selfe shoud little auaile vs for so he should indeed speake but to deafe eares neither should we perceiue ought but a confused sound When he saith therefore that hee will be behind vs as a guide wee may thereby perceiue that God will not suffer his word to be spoken to vs in vaine but will so worke inwardly vpon our judgements and affections that they shall bee bowed to a true and willing obedience For all of vs naturally are vnteachable so that we stand in need to bee wholly reformed by the worke of the Spirit And therefore the word shall heare is of great weight in this place Now he compares God to a schoolemaster who sets his schollers before him that hee may the better teach them and keepe them in order wherein vndoubtedly hee shewes the great affection and exceeding care which he hath ouer vs in that he contents not himselfe to goe before vs but also to watch vs at euerie turne with his gracious eye God not onely vouchsafes to teach vs but to watch and attend vs with a gracious eye whither soeuer we goe Moreouer the Prophet shewes that those which follow God shal neuer goe out of their way For by the verbe exhortatiue walke yee in it hee addes some reliefe to helpe our perseuerance lest some difficultie or other might slake our course as it often falles out Obiect But that which he addes of the right hand and the left may seeme absurd in regard that when Moses shewed the people the way in which they should walke hee therewithall forbad them to turne either to the right hand or the left Deut. 5.32 17.20 For that way is straight and no man ought to seeke out any by-waies What might be the meaning of our Prophet then Ans What is meant by the right hand and the left in this place I answere hee mentions the right hand and the left in this place in another sense then Moses doth For it is taken here for all sorts of counsels which wee ought to aduise of which are diuers in regard of the diuersitie of occasions that we meete withall and according as euerie one meetes with sundry difficulties and agreeable to his affaires and occasions he is to take aduice and deliberation Thus hee calles right hand and left all the actions of life whatsoeuer to the end that in all our enterprises wee might haue the Lord for our guide and that we might put nothing in execution till wee haue called vpon his name whether we turne to the right hand or to the left Hence we gather an exceeding comfort and consolation to wit that the Lord will be with vs in our enterprises and will direct our way before vs whither soeuer wee turne prouided that wee willingly stray not out of that path which he hath laid before vs. Vers 22. And yee shall pollute the couering of the images of siluer and the rich ornaments of thine images of gold and cast them away as a menstruous cloth and thou shalt say vnto it get thee hence HEnce it appeares that this direction which God will giue vnto his Saints shall not be in vaine for hauing abandoned their false worship they shall giue themselues to the true And the Prophet plainly mentions their externall profession of pietie when they shall make it appeare vnto all that they haue renounced idols and all idolatry For seeing images are instruments of idolatrie and superstition Images instruments of idola ry Such as be truely conuerted vnto God must of necessitie abhor and detest idols Faithfull Princes oght to imiâ—ate Iehues example in polluting prophaning idols and idolatrie therefore those who are truly conuerted vnto God must needs abhorre and detest them yea and as much as in them is prophane and pollute them as we read Iehu did who prophaned the Altars of Baal and made a sakes of his Temple 2. King 10.27 Fatihfull Princes and Magistrates ought to follow his example
If this bee wanting a good King shall neuer be able so to aduance religion and iustice but his officers will bee readie more or lesse to foreslow the course of good proceedings And if there be not among the highest such a harmonie and agreement touching these things Simile as is in a well tuned instrument of musicke the Church Commonwealth shall seldome prosper The counsell therefore which Iethro gaue Moses his sonne in law is to bee hearkened vnto of euery good King let him chuse for his officers such as bee men of courage fearing God Exod. 18. and hating couetousnesse yea let him appoint such for his Captaines ouer tens fifties and hundreds But now adaies bawdes ruffians flatterers and iesters are forsooth aduanced by Kings to whom are assigned the chiefest dignities and places as iust rewards of their flatteries and bawderies Are we to wonder then when wee see commonwealths euery where almost fall to ruin and come to nought and all true administration of iustice and iudgement abandoned and reiected No verily Our sinnes the cause of all disorders both in ciuill and ecclesiasticall gouernments For it is the iust punishment of our sinnes yea and wee our selues deserue to haue such gouernours because wee will not suffer God to haue the gouernment of vs. How is it possible they should inioy this so singular a benefit which are knowne rebels prophane or malicious hypocrits who cast the Lord and his hests behind their backes and will not indure the sweet yoke of Christ which would bring with it this happy and florishing estate of the Church here promised Vers 2. And he shall be as an hiding place from the wind and as a shadow from the tempest as the riuers of waters in a dry place the shadow of a great rocke in the desert land IN this verse hee lets vs see how exceeding needfull it is to haue a well ordered Commonwealth when hee calles this King an hiding place for the wind and the shadow from the tempest For the world is neuer in such good case as when euery one willingly abstaines from that which is euill and when all quietly seeke the benefit of one another without constraint For as much then as many take libertie to offer violence to their neighbours by reason of their intemperancie and vnruly passions men shall be in continuall strife and debate if there bee not remedies at hand by law and iudgement seates to still and pacifie them but because many by their lordly authoritie are readie rather to raise vp troubles then to allay them it is not without cause that this good King is heere adorned with such titles And if this were rightlie spoken touching the person of Hezekias how much more doth it fitlie appertaine to Christ Christ especiallie is this hiding place in whom wee haue our sure and only refuge in these tempests amiddes which wee must be tossed as long as our conflicting dayes shall last in this world Christ our shadow and most sure hauen of safetie in the midst of siâ—ie trials and flouds of aduersities Are we then parched with heate Let vs learne to shroude vs vnder his shadow Are we euer and anon tossed with waues so as it seemes we shall be swallowed vp of them Let vs runne to him as to our most safe and sure hauen He will easily still and quiet all tempests He will set all things in order which before were confused and out of frame Vers 3. Then the eyes of the seeing shall not be shut and the eares of them that heare shall hearken 4. And the heart of the * Or rash or giddie headed foolish shall vnderstand knowledge and the tongue of the stutrerers shall be vnloosed to speake distinctlie HEnce wee may yet better perceiue that the Prophet so sets forth the gouernmeÌ„t and reigne of Hezekias that his meaning therewithall is to leade vs higher For he intreates here of the restauration of the Church whereof there was some resemblance vnder Hezekias but the full accomplishment of it was vnder Iesus Christ We know the Church neuer prospers well if it want iust and wise gouernours But which way can this bâ— attained vnlesse Christ reigne It followes therefore that himselfe and his kingdome are here recommended vnto vs. Now this promise is opposed to that fearefull iudgement of blinding mentioned in Chap. 29.10.11 Heere on the contrarie he promiseth that true light so as those which were blinded before shall now see clearely the deafe shall begin to heare the foolish shall vnderstand knowledge and the flutterers shall speake distinctlie He calles them seers hearers which ought to haue taken heed to the word of the Lord when it was published vnto them but they chose rather to remaine wilfullie blinde and deafe and estranged both their minds and thoughts from wholesome doctrine Now the Lord promiseth them that hee will restore eyes eares tongue and vnderstanding vnto them Sure it is that whatsoeuer is heere promised proceeds from the free grace of God for the question is not now simplie what men shal do of themselues but of that which God shall worke in them These then are the speciall gifts of God as on the contrarie when he shuts the eyes takes away vnderstanding and the right vse of speech and suffers ignorance and barbarousnes to reigne these are to be accounted horrible iudgements whereby God auengeth himselfe vpon the vnthankfulnes of men and also of their contempt of his word The Prophet then promiseth that God taking pitie of his Church will at the last restore that vnto her which before he had iustlie withheld It is Christ only that giues vs eies eares a tongue and an vnderstaÌ„ding heart No spirituall life in the world out of Christ and that for the loue which he beares vnto Christ from whom we must receiue a tongue to speake eyes to see eares to heare and an heart to vnderstand for till then we are more then blockish and smitten as it were with a fearefull sottishnes Let vs know then that out of Christ there is no spirituall life in the world Why so Because euery mothers sonne of vs is blind deafe dumb and foolish vntill we be gathered into that bodie whereof he is the head whence it followes that all these benefits faile when his kingdome is defaced We are also to note that the chiefest benefits which aboue all others we are especiallie to desire are here recommended vnto vs No riches comparable with these benefits which the Prophet here recommends vnto vs. for riches and the like in the inioying whereof men vsuallie place their happines ought to be esteemed as nothing in comparison of these things Shall we not be more then miserable in the middes of all abundance if the Lord denie vs these spiritual blessings whereof the Prophet speakes in this place Take away these and we may be sure Christ is gone neither can wee haue any part in him For from him doe
I haue done and ye that are neere know my power ISaiah makes a Preface here as one minding to speake something of great importance for he calles for audience of his hearers which men are wont to doe when any excellent or matter worthie of note is to be propounded He speakes to them that were neere which should be eie-witnesses as it were of this spectacle also he calles those a farre off which should heare of it by report As if he should say Such shall be the power of God that it shall not only be manifested to some neere bordering nations but also to those that are very farre remote from them His meaning is then that God will make his worke knowne by some notable and speciall signe of his presence Why so Because the wicked which before quietlie reposed themselues in safetie as being exempt out of all danger should now on the sudden be surprized with feares and terrors Vers 14. The sinners in Zion are afraid a feare is come vpon the hypocrits who among vs shall dwell with the deuouring fire who among vs shall dwell with the euerlasting burning BVt some might replie Obiect that there is no such great matter here to vse so solemne a Preface as to summon all the world to hearken was it a thing of so great importance that the wicked should be affrighted I answere Ans If all be well considered it will be found no small testimonie of Gods power to awaken sinners out of their drouzines and to make them will they nill they feele that God is their Iudge but then especiallie when they haue couered their contempt of God vnder the maske of hypocrisie For albeit it is a matter of great difficultie to awaken the prophane ones when their hearts are indurate yet the obstinacie of hypocrits farre exceeds theirs who thinke God much beholding vnto thē They are so bewitched then we see that they contemne all threatnings and scorne the iudgements of God and with their flouts mocks they reiect all the prophesies It is a miracle to subdue an obstinate hypocrite so as it is a miracle to ouercome one of them who so obstinately resist Thinke therefore that it is not without cause that our Prophet is so sharp in rebuking of them For doubtlesse he galles the bastard Iewes by mentioning Zion who shrouding themselues vnder the shadow of the Temple thought themselues secure in so inuinsible a fortresse that no harme could befall them And truly there are none more proud or hautie then they as hath bin said which glorie so much in the name of God and in the titles of the Church The word Manephich is trāslated Hypocrits but it may also bee generally taken for traytors and reuolters Seeing they were so wicked then as to mocke at God himselfe and his true Prophets he denounceth they shall feele him to be a sharp and seuere Iudge that so they might cease to take pleasure in their subtilties He addes a confession which hath an appearance of humility the better to shew that such hypocrits as doe not willingly obey the word of the Lord shall in the end feele by experience the mistris of fooles how terrible Gods iudgements are When laughter shall be turned into gnashing of teeth then they shall begin to confesse that all their force was nought else but straw and stubble Now for the wordes some translate Who shall dwell for vs others Who among vs shall dwell If we simply reade it For vs this will bee the sense who dare oppose himselfe against the fire or Will put himselfe between it and vs that the flame thereof touch vs not The other interpretations will beare the same sense but the expositors differs in this that some refer it to the King of Assyria and others vnto God which latter I rather receiue as I haue said alreadie For albeit the Assyrian was as a fire that burnt vp the country by his heate yet our Prophet meant to expresse a more terrible thing then it to wit that inward torment and vexation of minde wherewith the wicked are racked the stings of conscience which cannot be auoided and that vnquenchable fire of offences which surmounts all torments So then it is iustice with God to deale with sinners as they deale with him And therefore the Lord is called in respect of them a deuouring fire by Moses Deut. 4.24 Deut. 9.3 For the Prophets as hath been often said borrow their phrases from him and the Apostle in Heb. 12.26 doth the like The Prophet himselfe confirmes this exposition shewing the cause of this feare for some might obiect that God was too seuere to terrifie men thus aboue measure Indeed he is wont to shew himselfe louing and gracious to the faithfull but therewithall seuere and terrible to the wicked Some thinke that the Prophet meant to conuince all men of sinne that hauing scattered all trust of merit into the aire they might with all reuerence and humilitie flee vnto Gods free grace by true repentance As if he should say None can stand before Gods iudgement seat vnlesse he be perfectly iust and therefore that all consequently are accursed But he rather speakes in the person and according to their meaning who before scorned al threatnings and so he now brings them in trembling and asking who shall dare to present himselfe before the face of God For this dolorous complaint is a signe of that terror which he spake of erewhile where being conuinced of their weaknesse their distresse extorted forth these words Who is able to abide the Lords presence Now because they ceased not to exalt themselues against God notwithstanding these words were drawne from them against the haire as we say therefore the Prophet that he might preuent their wicked replies answers on Gods behalfe that he is not terrible and fearfull to men naturally but it falles out so by their owne default in regard themselues are affrighted with the sense of their owne guiltinesse so as God suffers not their consciences to be at any quiet Vers 15. Hee that walketh in iustice and speaketh righteous things refusing gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of blood and shutting his eies from seeing euill NOw he expresseth that more fully which we touched before to wit that these hypocrits had no cause to accuse God of ouer-great rigor because themselues by prouoking him to displeasure did thereby put his fauour far away from them For hee shewes that God agrees with men well enough if they will loue and follow iustice if they giue themselues to equitie if they keepe their fingers cleane from bribes and walke in vprightnesse with their neighbours but being infected with all maner of corruptions and giuen to malice slander couetousnesse extortion and the like sinnes must not the Lord astonish such with feares and shew himselfe terrible vnto them In a word the Prophets meaning is to stop the mouthes of the wicked scoffers
riuer The Church inuincible as long as God hath his abode in the middest of her Content thy selfe with a meane estate for that which may be for thy aduantage one while may turne to thy hurt at another time nothing so large and boysterous riuers as Babylon and other Cities had For they were commanded before Chap. 8.6 to content themselues with the only power of God not to couet after these great floods as if he should say We shall surely be inuincible if God be resident amongst vs because his defence will be a shield and buckler of proofe The ship shall not passe Great riuers haue this incommoditie that they make passage for the enemies to ariue therein with their ships sometimes more then were to be wished and thus that which serues at one time for a help many times may afterward turne to our hurt and losse But the Lord saith he will so serue as a riuer that yet the entrance of no enemie need to be feared in regard of any such incommoditie Now hee mentions two sorts of vessels to wit gallies and ships of burthen and thus he shewes that the enemie shall no way preuaile From hence wee may gather two very profitable doctrines First neither to seeke nor wait for saluation at the hands of any but from God alone Secondly that it is in vaine to gather together much artillerie and defences because they shall not onely become vnprofitable vnto vs when God is against vs but shall turne to our owne ruine and destruction Vers 22. For the Lord is our Iudge the Lord is our law-giuer the Lord is our King he will saue vs. The maner how God siâ—s in his Church 1. 2. 3. King NOw the Prophet shewes how God visits in the middest of his Church to wit by being serued and acknowledged as Iudge lawgiuer Lawgiuer and King For those who obey and submit themselues vnto God as to their King shall effectually feele that he is the safe keeper of their saluation but those that glory in this falsly shall looke for saluation from him in vaine Submit wee our neckes therefore onely to his yoke Let vs harken vnto his voice and obey him then will he for his part manifestly shew himselfe to be our defence and protection But if we contemne his voice and rebell against his Commandements what maruell is it if in dangers he leaue and forsake vs The true Church then as you may obserue is she who acknowledgeth God for her King and lawgiuer That is the true Church which acknowledgeth God for her Lawgiuer and King With what face then dare the Papists brag that they are the Church of God seeing they reiect the lawfull gouernment established by Moses the Prophets and by Christ himselfe to bring in their own deuices and trumperies in stead of the same They exercise a cruell tyranny ouer the consciences of poore men and women Papists exercise a cruell tyranny ouer the consciences of poore men and women and in taking that libertie away which Christ hath purchased they miserably vexe the poore soules of his seruants and as much as in them lies would draw them into perdition with themselues But it is Gods office alone to sit in mens consciences seeing he is the onely Iudge and lawgiuer whose right it is to rule vs by his word The Prophet conioynes three words together here Iudge Iudge lawgiuer and King because it is a thing of such great importance as ought not slightly to bee passed ouer If wee then suffer our selues to bee gouerned by his word hee will neuer forsake vs. Thus in few words wee haue the onely meane set before vs how to obtaine saluation Vers 23. Thy cords are loosed they could not well strengthen their mast neither could they spread the saile then shall the pray bee diuided for a great spoile yea the lame shall take the pray HEe turnes his speech to the Assyrians in whose person hee also speakes to all the enemies of the Church Verse 21. For hauing promised her such stabilitie as shall neuer be shaken he taxeth now the fond confidence wherewith the wicked are puffed vp as if they were so well rooted that it were vnpossible euer to displant them Be it then that for a time they built their hopes vpon their riches as vpon a strong Citie and that the same was as an high wall vnto them in their imagination whilest they were so besotted therewith yet Isaiah prophecies their sudden destruction to be at hand because Gods hand vpheld them not Now hee goes on with the similitude which he vsed in the 21. verse where he compared the Church to a very strong place well inuironed with goodly riuers by reason whereof the enemy could not approch vnto her Now he compares the estate of the wicked to ships signifying thereby their tottering foundation notwithstanding they plaied the bugbeares and were caried with such furie and rage as it seemed they would beare downe all before them with a breath Although they had furnished themselues then both with great ships and gallies to ioyne in one the regions which lay far distant one from another and so meant to make themselues Lords of sea and land yet should they feele that all was but vapors and smoke The Lord would turne ouer their ships breake downe their masts and cut off their Cables and sinke all into the bottome of the sea Let vs not altogether then stand wondering and gazing at the strength violence or audaciousnes of our enemies but let vs looke vp vnto the Lord wait for that day wherein he will tumble their furie and violence vpon their owne heads Vers 24. And none inhabitant shall say I am sicke the people that dwell therein shall haue their iniquitie forgiuen NOw the Prophet returnes againe to the Church for the ruine which he threatned should fall vpon the Assyrians tended not a little to the consolation of the faithful for what securitie could the Church haue had vnlesse God had opposed his helpe against the power of so many enemies which assailed her on euery side Hauing in a word then touched the state of the wicked to wit that they shall all be brought to nought because they persecute the children of God he aptly returnes where he left to wit that God will omit no occasion that may make for the good and saluation of his Church He saith then that the Citizens of the Church shall be freed from all incommodities because by the fauour of God they shall inioy an happie estate The second part of the verse serues for an exposition of the former for sinnes being forgiuen the graces of God shall flow in vpon vs without any let or stay Whence we gather that all the miseries which assaile vs proceeds from no other cause then from our iniquities Otherwise All our miseries proceedes from our sinnes A Principle the reason which hee yeeldes should be improper and far fetched but
this principle is to be holden that all the miseries which God sends vs are so many tokens of his wrath Thence it followes that God must needes vse vs with a fatherly respect when our sinnes are pardoned and out of his loue to giue vs whatsoeuer is good for vs. Therefore if we desire to be eased of our troubles What course wee are to take that would bee eased of our troubles keep we this order Aboue all things let vs seeke reconciliation with God for the cause being remoued the effect shall forthwith vanish away But because our desires are not well nor rightly ordered caring onely to get away the rod from our backes and neuer consider deeply of the cause we neede not wonder if wee lie groueling still vnder the smart thereof They therefore deceiue themselues which would bee freed from crosses and yet will delight in their sinnes They deceiue themselues that would be fâ—eed froÌ„ crosses and yet delight in their sins nay if such should be vnder no aduersitie at all yet should they not cease for all that to be miserable people for what rest or tranquilitie of mind can they inioy whilest their consciences in euery place pursues theÌ„ with the guilt of their iniquities Wherein consists true felicitie then In hauing obtained forgiuenesse of sinnes and in feeling sensibly that all the good things we receiue from God are so many pledges of his fatherly good will towards vs. Learne we also that it is impossible to please him or be accounted among the number of his children vnlesse hee cease to impute our sinnes vnto vs. There is nothing then but free reconciliation alone which can make vs well pleasing in his sight nor nothing but that which can make way for his loue to be shed abroad in our hearts Now albeit we be continually vnder the crosse In what the faithfull find contentment in afflictions yet that breakes not off the promise for the faithfull content themselues with this comfort and consolation in the middest of all their afflictions to wit that God is their God and ceaseth not to hold them for his deere children though he correct them For being regenerate by his Spirit they begin to taste of that happinesse which Adam inioied in full measure before his fall but being burthened with many sinnes therefore haue they neede of a continuall washing Daily defilings needes daily washings and yet God so tempers his bitter potions that he supports their infirmities still He also lets them see that he hath a care of their welfare by moderating the sharpnesse of his stripes if he doe not at once set them free It is not without cause then you see that our Prophet exempts the renued Church from common miseries because they carrie in them a stampe of Gods curse Hence also we may note how childish the distinction of the Papists A childish distinction of the Papists is touching the forgiuenesse of the sinne but not of the punishment as if wee were able to satisfie Gods iustice But the Prophet teacheth vs another lesson as wee may easilie gather from other places of their writings But if we had but this onely text can any man speake more plainly then to say that afflictions shall cease because iniquitie is forgiuen Truly it is all one as if it had been said The punishment ceaseth because the fault is pardoned I grant that God sometimes afflicts the faithfull albeit he forgiues the fault but it is to the end that by this stroke of the rod he might make them wiser for the time to come and not to exact a satisfaction of them as if he had been reconciled vnto them by halues But our Papists will needes haue such punishments stand for satisfactions as if the sinner in part should thereby redeem himselfe which wee know directly crosseth the doctrine of free remission of sinnes And thus their fond inuentions both concerning satisfactions and Purgatory Satisfactions and Purgatorie falles to the ground It is also to be noted that this priuiledge belongs onely to the houshold of faith for out of the body of Christ which is the communion of Saints what hope of reconciliation with God is there left That is the reason why wee are taught in the Symbole Two Articles in the Symbole to say I beleeue the catholike Church the remission of sinnes For as God loues none but those whom hee findes members of his onely Sonne no more bestowes hee his free imputation vpon any but such as are liuely members of his body What remaines to those that are without then and are strangers from the Common-wealth of Israel but that they must needes perish vnder the curse Therefore to forsake the true Church is manifestly to renounce eternall life To forsake the Church is to renouÌ„ce eternall life THE XXXIIII CHAPTER Vers 1. Come neere yee nations and hearken yee people let the earth heare and all that is therein the world and all that proceedeth thereof HItherunto our Prophet minding to comfort the children of the Church hath preached as it were in the midst of their assembly But now he directs his speech vnto the Gentiles and takes vp the same argument stil albeit after another maner then before For hauing shewed that the Lord hath such care ouer his Church that hee will alwaies prouide meanes for her safetie hee now also addes that which we haue seene heretofore to wit that he will at last take his peoples cause in hand and reuenge their quarrell though for a time hee hath suffered the wicked to take their penniworths of them He continues to handle the same matter then but by a consolation of another kind For he shewes how seuerely God will plague those wicked ones which haue persecuted his Church The Prophet according to his office therefore summons them by proclamation on Gods behalfe that he might the better awaken them to assemble themselues together and appeare before his iudgement seat For thus the wicked must be rouzed out of their security who in time of prosperitie despise all admonitions thinking that God either will not or cannot punish their iniquities Yet in speaking thus vehemently his greatest respect was to the Church for otherwise hee found but deafe eares among the nations they would haue profited nothing at all by it In this place hee addresseth his speech to the Idumeans who were like enough proudly to despise these threatnings and therefore he calles heauen and earth to witnesse against them saying that the iudgements which God will execute shall bee so apparant and manifest that not onely all people but all the insensible creatures also shall see it for it is the maner of the Prophets to speake thus to the dumbe creatures when men indued with reason and vnderstanding grow deafe as wee haue seene before in the first Chapter Vers 2. For the indignation of the Lord is vpon all nations and his wrath vpon all their armies hee hath destroyed them
places For it is forced and constrained to supply the verbe To heare as manie expositors doe and the sentence runnes well being reade as it is when God therein shewes that he will ouerthrow all the practises of Sennacherib and represse his violence and furie because Hezekias hath praied As if he should say I giue thee such an answer as fits thy request And doubtlesse whosoeuer he be that directs his praier vnto God Aske and it shâ—l be giuen you Mat 7.7 See Ezech. 36.37 hee shall in the end feele how much the Lord is inclined to answer indeede hee often holds his peace and offers vs no consolation by his word but it is because wee haue been mute in our afflictions The summe of the prophecie comes to this that Hezekias as feeble and destitute as hee was of all succour yet needed not for all that to feare in beholding this tyrant so to aduance himselfe for God would be the moderator in this case who protests that hee will take the quarrell into his owne hand as if he should say Sennacherib indeed hath offered outrage against thee and thy people but the weight of it falles vpon my Maiestie And thus he shewes that hee will be reuenged of the heathen that knew not his name and withall admonisheth the faithfull not to sorrow as men without hope if the world for a time doe tread them vnder foote for he hath store of succours readie in heauen to sustaine their infirmities But it hath much greater force in that he speakes to the whole Church then if he had spoken to Hezekias particularly for this circumstance augments the indignitie of the fact because Sennacherib scorned the meane estate of this poore people as if Gods helpe had been a matter of nothing The Prophet then taxeth the blindnesse of this Tyrant who hauing no respect vnto God thus proudly insulteth ouer his poore and desolate Church It is an vsuall thing in the Scriptures to call Cities daughters sometimes goodlie Cities also are called virgins as we haue noted before in another place But heere Isaiah meant to note out Ierusalems weaknesse who was as a poore virgin succourlesse and comfortlesse which this vile ruffian and cursed cutthrote vexed and reuiled whereas God on the other side as the father to whom this iniury was offered shewes that he is acquainted well enough with the plots of this miscreant as also in what estate the whole land of Iudea was Vers 23. Whom hast thou railed on and blasphemed And against whom hast thou exalted thy voice and lifted vp thine eies on high euen against the holy one of Israel IN the verse before going he described the matter as if it had been seen and heard of all now hee raiseth their thoughts higher shewing that the Tyrant hath not onely bent himselfe against Ierusalem but against her God also This sentence ought to be called to mind wheÌ„ the Church is afflicted Let this place come to our remembrance as oft as we are exposed to the scoffes and taunts of the wicked for albeit wee are forlorne and there be no eye to pitie vs nor any to plead our cause in regard of the enemies rage which is more and more inflamed against vs yet our God is at hand who will couer vs in such wise as we shall haue streÌ„gth and defence sufficient for all they that persecute vs doe not onely war with vs but with him which is the liuing God These things were not written for one age alone but rather as this promise is perpetuall I will be thy buckler Gen. 15.1 and thine exceeding great reward A friend to thy friends and an an enemie to thy enemies God perfects his power in weaknes Gen. 17.7 so euen then when wee haue least meanes and strength to resist let vs bee so much the more resolued that the hand of our God is the neerer to deliuer vs. Since God hath been pleased then in the person of Abraham to strike a couenant with vs vpon condition that himselfe will alwaies take our quarrell into his owne hands let vs assure our selues that he will faithfully performe his promise and will manifest it that the wrong which is done vnto vs redounds to his owne person In a word he is so made one with vs in his Christ that hee will haue ours made his and that which is his made common to vs. To be short hee is so conioined with vs that he meanes to make a communitie of all that is his and ours together And therefore hee tooke the outrages and wrongs which Sennacherib did to the Church as done to his own person to shew that wicked men greatly abuse themselues when they are puffed vp with an ouerweening of their own greatnesse as if therefore forsooth they should escape vnpunished when they haue trod the poore Church vnder their feet For we know they basely esteeme of God his prouidence and especially when they see the faithfull lie panting vnder the burthen of the Crosse and afflictions they thinke them vnworthy the succor of God who for that cause awakes himselfe as it were and declares by vnanswerable arguments that he is no lesse wronged when his little flocke is thus halled to and fro then if open violence were offered to his owne Maiestie Let it be granted then that our enemies thinke our God cares not for vs when outward meanes faile vs and that they then spoile with greater liberty as if we were giuen into their hands for a pray yet God on the contrarie affirmes that our saluation is deere and pretious still vnto him But our Prophet with many wordes sets forth the pride and insolencie of this tyrant as of a man altogether insupportable to wit in his speeches lookes and gestures which hee vsed with head hands feete and all the parts of his body for as such proud tyrants haue a vaine conceit of their owne greatnesse so they aduance themselues and behold others with a scornefull eye as if they were some pettie gods newly fallen from the cloudes For a conclusion Isaiah addes that albeit the affaires of this people went but meanly forward yet God notwithstanding who holds them vnder his protection remaines in heauen and is as almighty as euer he was wherein he taxeth the madnesse of Sennacherib who esteemed the people according to the outward appearance neuer considering that they were dedicated and consecrated vnto God That wee then may rest safely and securely vnder his power and protection and that he may spread his armes ouer vs for our succour in the time of neede we must for our parts be sure that we be his Israel which wee shall be if resting vpon his word and promises wee quietly sit vs downe vnder the shadow of his wings Vers 24. By thy seruants hast thou railed on the Lord and said By the multitude of my chariots I am come vp to the top of the mountaines to the sides of Lebanon and will cut downe the high
thee because he respects the Couenant which he hath made with Dauid We know there is nothing more hard then to cheere vp the hearts of such as haue deeply tasted of Gods wrath Nothing more difficult then to comfort the hearts of such as haue tasted deeply of Gods displeasure with good hope of mercie and to cause them indeed to feele that God is now become fauorable and gracious vnto them This confirmation therefore was necessarie to the end this good king being forlorne in himselfe might perceiue that life was to be restored him whereof he was in a maner vtterlie depriued because the promise touching the perpetuitie of the kingdome of Iudah could no way be broken Thus he being in a maner halfe dead by reason of this message Thou shalt dye the Prophet to incourage him puts him in mind of that promise which was then familiarlie knowne of all I haue sworne once by mine holines that I will not faile Dauid His seed shall indure for euer and his Throne shal be as the Sunne before me Psal 89.35.36 Vpon this boord or planck Hezekias casts himselfe to saue his life from shipwrack in these boysterous stormes for he speakes not of Dauid here as of a priuat man but as of an eternall King which had the promise whereupon Hezekias might stay himselfe I say eternall not in himselfe but in the blessed seed Now because this eternitie was to be manifested at the length in Iesus Christ of whom Hezekias and the rest of the kings of Iudah were figures he had good cause to hope well in regard himselfe was the sonne and successor of Dauid As often therefore as our sinnes do shut vp the way against vs from approching vnto God that we might haue part in his fauor let this preface be present before vs. For howsoeuer by our own default he be estranged from vs yet he is the father of Christ our head in whom our saluation lies alwaies hidden for vs. To be short God who a little before spake as a Iudge speakes now as a louing father by looking vpon the mediator Iesus Christ who euer appeaseth his anger Hauing left him way for hope he now tels him that his praiers were heard of God which doubtlesse should be as a goad in our sides to pricke vs forward to the dutie of feruent praier For albeit God of himselfe be carefull enough of our saluation and hath euermore preuented vs by his louing kindnesse and that not onely whilest we slept but euen before we were borne notwithstanding when he signifies vnto vs that all the benefits hee bestowes vpon vs are as the fruits of our praiers our slothfulnesse is vtterly inexcusable if being so liberally inuited to come vnto God we scorne to open our mouthes to call vpon his name Yet we must not thinke that our praiers doe therefore merit because God accepts so fauourably of them but in giuing that freely which of fauour he hath promised he addes this declaration of his liberalitie to the end he may the better exercise our faith For it is no small priuiledge to haue accesse into his presence at all times frankly to powre out our hearts before him and familiarly to cast all our cares and anguishes into his bosome Had not Hezekias praied at all yet the Lord no doubt would haue taken order by some other meanes that the gouernment of the kingdome should still haue continued in the stocke of Dauid but that which he was bound to doe in respect of his truth is attributed vnto Hezekias praiers to the end hee might acknowledge how great the fruit was he receiued from his faith which he exercised in his praiers The Prophet mentions his teares as a signe of his repentance and also of his zeale and affection not that they obtaine grace or that they can appease God of themselues but to shew that by meanes hereof praiers which proceede from affection are distinguished from those which proceede from the lippes onely Praiers which proceed from affection distinguished from those that proceed from the lips onely Obiect In the last place hee addes that God prolonged the daies of Hezekias fifteene eeres which at the first might seeme absurd because we are created vpon condition not to passe one iot or tittle of that time which God hath set downe as Iob saith Thou hast set him his bounds Ans which he cannot passe Iob. 14.5 But the solution is easie that this length of time must bee referred to Hezekias his cogitation for he was excluded from hope of a longer life so as he was to account the yeeres following as the lease thereof renued againe no lesse then if he had been taken out of his tombe to liue vpon the earth the second time Vers 6. And I will deliuer thee out of the hand of the King of Ashur and this Citie for I will defend this Citie THose who thinke that Hezekias was sicke during the siege ground their argument vpon this verse because otherwise they think this promise should be superfluous but their reason wants weight For the Assyrian might well gather his forces together againe and prepare a fresh armie both to inuade Iudeah and to besiege Ierusalem Yea that discomfiture which he had before might so kindle his rage and furie as to giue a new onset The Iews then you see might iustly tremble when any should signifie some newes to them touching the enemies approching This promise therefore is not superfluous for with the hope of life Isaiah secures him from feare of the Assyrian whom Hezekias might alwaies haue had in some ielousie if by this meanes the same had not been preuented In which we see how God still amplifies and addes new mercies to the former which he had shewed him as in the Chapter before going God promised him abundance of the fruite of the earth with deliuerance from the siege Vers 7. And this signe shalt thou haue of the Lord that the Lord will doe this thing that he hath spoken 8. Behold I will bring againe the shadow of the degrees whereby it is gone downe in the diall of Ahaz by the Sunne ten degrees backward so the Sunne returned by ten degrees by the which it was gone downe THe holy histâ—rie orderly recites 2. Kin. 20.8 how Hezekias asked a signe of the Lord which was granted vnto him our Prophet wil onely touch it in the end of the Chapter but it is no new thing with the Hebrewes thus to set those things last which should be first c. Moreouer the Lord offers some signes voluntarily vnasked Againe he grants them to others that require them Now in regard that the generall vse of signes The generall vse of signes is to sustaine our infirmitie God for the most part staies not till they bee asked but from the beginning hath alwaies ordeined such as himselfe knew would be the most profitable to his Church If the faithfull then at any time haue desired that their
taken for the life Soule taken for life but the Prophet here extols the bountie of God who vouchsafed to loue Hezekias though he were halfe dead It was thy pleasure c. In the next place he giues the reason of it in bringing vs to the fountaine from whence this deliuerance issued for otherwise one might imagin that he hath spoken of nothing hitherunto but of bodily health But we may now see that he looked much higher to wit first vnto his guiltines before God secondly to the free reconciliation He confesseth in deed that he hath receiued his life anew but yet he esteemes his reconciliation with God more then a hundred thousand liues Hezekias esteemes his reconciliation with God aboue an hundred thousand liues Truly it were better for vs neuer to haue beene borne then to liue long heaping sinne vpon sinne and so to hale downe the more horrible iudgemēts of God vpon our own heads Hezekias then reioyceth chieflie in that the light of Gods countenance did shine clearely vpon him for our only felicitie consists in hauing him good and gracious to vs. Yet herewithall he shewes that we must impute the euils which God laies vpō vs to our sinnes for such as accuse him of ouer-much seueritie doe nothing else but double their owne woe To accuse God of ouermuch seueritie is but to double our owne woe This good King condemnes not himselfe of one sinne only but confesseth himselfe guiltie of many sinnes and therefore stood in neede of more then one pardon If we then desire to be truly comforted in afflictions let vs begin heere for if God be appeased towards vs no euill can hurt vs seeing he delights not to haue his beloued ones lie languishing in their miseries Simile It fares with vs therefore as with inconsiderate patients who neuer thinke of their disease but only of the accidents thereof and of their griefes which they feele but it is more wisedome for vs to follow the counsell of the skilfull Physitian who considers of the cause of the disease first and aboue all things indeuors to remoue that for they know that outward remedies are not only vaine but hurtfull if the inward disease be not discerned Why so Because remedies in such wise applied do driue the disease further in and so settles augments it there that afterwards there is no hope left for healing of it Hezekias therefore like a wise patient acknowledgeth the cause of his sicknes Hezekias looked into the cause of his sicknes to wit his sinnes which being forgiuen he then knew the punishment was likewise remitted and ceased Now by this we may see the sottishnes of the Papists touching their distinction between the fault and the punishment The ridiculous distinction of the Papists betweene the fault and the punishment for Hezekias testifies here that the one was pardoned as well as the other Wee are also to obserue this phrase of speech which the Prophet vseth to wit Thou hast cast all my sinnes behinde thy backe for his meaning therein is that God had whollie abolished the remembrance of them As in Miche 7.9 Thou hast cast all their sinnes into the bottome of the sea And in Psal 103.12 He separates our sinnes as farre from vs as the East is from the West All which sentences may assure vs that God will neuer impute the sinnes vnto vs which he hath once pardoned If it fall out that we be corrected afterwards he doth it not as a Iudge but as a tender and mercifull father that he might thereby instruct and keepe his children in awe The Papists therefore deceiue themselues in dreaming that the corrections which follow are satisfactions or recompences Afflictions no satisfactions as if he would exact that at our hands because he is loth freelie to remit all No Gods only purpose in correcting vs is that he may thereby prouide for our saluation for the time to come Vers 18. For the graue cannot confesse thee death can not praise thee they that goe downe into the pit cannot hope for thy truth WHere he saith that he can not set forth the praises of God if his life be taken away he promiseth to do it if so great a benefit may be granted vnto him and therewithall shewes that the only cause why he desires to liue is that he might praise God Now albeit there is not a better signe of a godlie heart then to desire life vpon condition to glorifie God continuallie by the same yet it seemes Hezekias speakes somewhat too strictly For the faithfull glorifie God no lesse by their death then by their life The faithfull glorifie God no lesse by death then by life by death they come to be perfectlie conioined with him and neuer cease to sing his praises with the elect Angels But there is yet another difficultie which moued Hezekias so much to flee death and so earnestlie to desire to liue still on earth Which second question albeit we haue discussed heretofore yet the readers shall againe be put in minde that this terror proceeded not from the only apprehension of death for when the houre came that he should die he recoiled not back but willinglie went vnto his God But at this time being smitten with the sense of Gods wrath his only sorrow is that his sinnes had bereaued him of his life fearing he should neuer taste any of Gods blessings or fauours afterward Hereupon also depends the solution of the first question for what maruell is it if this good man seeing he must die The cause why Hezekias was so loth to die his death also proceeding from the anger of God kindled against him to take vengeance on his sinnes what maruell is it I say if he sorrowed and lamented to be condemned to die as one vnworthy to bee imploied any longer in the aduancement of Gods true religion and seruice Whosoeuer he be that is once strucke with this thunderbolt can not freelie magnifie the name of the Lord neither in life nor in death but must needes be mute because despaire hath ouerwhelmed his spirits In this sense Dauid saith In death there is no remembrance of thee Psal 6.5 And the whole Church in Psal 115.17 saith The dead praise not thee O Lord neither any that go downe into the place of silence Why so Because those who feele the guilt of their sinnes and Gods anger pressing them want matter of thanksgiuing And yet wee must note that when the Saints spake thus Note they considered not what their condition should bee after death but from the dolour which they felt they onely looked to the end for which God had created preserued them in this world The chiefest end of mans life we know The principall end of mans life is to spend the same in his seruice who for this purpose conserues his Church vpon earth as hath been said because hee will haue his name alwaies praised Now he
miserie which pressed him but a little before and sets the Caldeans as it were in the place of God to whose honour his body and goods were to be consecrated and dedicated Secondly he notes his pride because hee indeuoured beyond measure to be renowned in regard of his magnificence and riches He was faultie also touching his disordered affection in making such a league as was the destruction of the whole state But the greatest fault of all was his pride which after a sort strippes mens hearts of all feare of God for which cause Augustine rightly breakes out into this exclamation O what and how great is the poison of ambition which cannot be cured but by a counterpoison Augustine The poison of pride not to be cured but by a counterpoison For he had respect vnto that place in the Corinths where the Apostle saith the angell of Satan was sent to buffet him lest he should be exalted aboue measure 2. Cor. 12.7 Hezekias was inuincible whilest all things stood in a desperat case and now he is ouercome by these allurements and is not able to conquer nor resist his owne vaine ambition Let vs consider how dangerous a malladie this is and let vs keepe so much the more diligent watch ouer our false and treacherous hearts Now in regard the Prophet was to pronounce so heauie a sentence he saith first that God enioined him to speake Heare the word of the Lord saith he in the next verse he repeates it againe not that he laies the matter whollie vpon God because he feared ill handling but to the end he might touch the heart of the King to the quick Wherein we may againe note his great boldnes and constancie Isaiah his boldnes and constancie He dreads not the presence of the King he feares not to discouer his disease nor to threaten Gods iudgemeÌ„t against him For although Kings eares were then somewhat nice and delicate yet being assured that God had set him a worke he executes his charge couragiouslie how vnpleasant soeuer his message was The Prophets were indeed the Kings subiects and therefore vnder subiection neither attributed they any thing vnto themselues vnlesse they were to goe on Gods errant But then what high imagination is there which ought not to be brought downe vnder his Maiestie Had he minded to haue retained the fauour of his Prince he would haue bin mute as flatterers are but he had an eie to his calling and indeuors to discharge the same faithfullie Nothing shall be left The maner of this chastisement wherewith the Lord threatens Hezekias is to be obserued for he takes away from his successors those things wherein he gloried so much to the end they might not haue occasion to doe the like See how God punisheth the ambition and pride of men for their name or kingdome which they imagined should last for euer is raced out they are despitefullie intreated and their memorie is cursed In a word he ouerturnes their fond conceits so as they find the cleane contrarie to that which they conceiued in their foolish braine Obiect If it be obiected that it is no reason a whole citie kingdom shuld be destroyed or caried away captiue for one maÌ„s fault seeing the holy Ghost in many places pronounceth that the open and vniuersall obstinacie of the Iewes was the cause why God gaue both Citie and Countrie for a pray to the Caldeans I answere Ans that no absurditie can ensue if God be said to punish the sinne of a particular person and that of a whole nation together God can punish the sinne of a perticular person and that of a whole kingdome together For since his wrath laid the whole Countrie wast all were to acknowledge their offence and euery one in particular was to consider what he had deserued that so none might lay the fault vpon another but euery man might rather condemne himselfe Furthermore seeing the Iewes were culpable alreadie before the iudgement seate of God Hezekias was iustly permitted to fall that the way might be opened for God his wrath to breake forth and to hasten the execution of his vengeance And the like we know fell out in Dauid For it was not by chance that he was moued to number the people but it came to passe by the fault of Israel whom the Lord meant by that meanes iustly to chasten The wrath of the Lord saith the text was kindled against Israel and he moued Dauid against them to number the people 2. Sam. 24.1 So also in this place Hezekias is threatned with a iudgement but the sinne whereby he prouoked the wrath of the Lord to burne was a iust vengeance vpon the whole people for the sinnes committed by them before Vers 7. And of thy sonnes that shall proceed out of thee and which thou shalt beget shall they take away and they shall be Eunuches in the Palace of the king of Babel THis might seeme worse then the former threatning to Hezekias and therefore it is referred to the last place to amplifie the iudgement If any calamitie do befall a countrie Kings and theirs thinke to be exempted from it because they are none of the common sort When the Prophet telles him then that his sonnes shall be caried away captiues we may well say that this seemed a very hard sentence to him indeed Moreouer we may from hence gather how much God detested this confidence which Hezekias reposed in his riches and outward estate whereof also he vanted in the presence of these infidels seeing he takes vengeance of this crime as of a sinne irremissible by so horrible an example because the King had shewed his treasures to these heathens and infidels Vers 8. Then said Hezekiah to Isaiah The word of the Lord is good which thou hast spoken and he said * Or at least let there be Yet there shall be peace and * Or stabilitie truth in my daies FRom this answere of Hezekias we gather that he was not rebellious nor presumptuous seeing he quietlie heard the Prophets reprehension though he was not much moued with it at the first for hearing that the Lord was angrie he condemnes himselfe without any replies and confesseth that he is iustlie punished In whom we haue a paterne of true teachablenes and obedience for when he heard the iudgements of God denounced against him he stood not vpon tearmes with the Prophet but shewed himselfe modest and meeke Wee must hearken to the Lords voice not only when he admonisheâ—h vs but wheÌ„ he pronounceth sentence of condemnation against vs. From the example then of this good King let vs learne to hearken to the Lords voice quietlie not only when he exhorts or admonisheth but also when he condemnes and terrifies vs in giuing iust sentence vpon vs. In saying that the word of the Lord is good he first of all commends his iustice and with patience accepts of that which for the tartnes of it might haue driuen him
as the remission of sinnes ought alwaies to goe before as the cause although as I thinke wee may say that God was so pacified that hauing pardoned the sinnes of his people hee is now readie to receiue them againe into his fauour Double This place is expounded two waies for some affirme that he people which had deserued double punishment were adorned with double grace others that God would chastise them no more because they had had enough already Now howsoeuer the first exposition containes a fruitfull and profitable doctrine yet wee will let that passe now because it agrees not with the text for it appeares the Prophet meant onely to say that God satisfied himselfe sufficiently with the miseries which his Church had suffered I wish therefore that those had bin more modest which blamed Saint Ierom Saint Ierom. and other authors for this second exposition which is much more fitting and not the other subtiltie that the Lord will render double grace for double affliction The summe is that the Lord will punish his people no more so long nor so sharply because his louing kindnesse hath ouercome his displeasure and will not suffer him to exercise so rigorous a course any longer thus the word double ought to be taken for largely or abundantly Double is taken for largely or abundantly For we must not imagin that the chastisement was equall or greater then their sinnes for their blasphemie is to be abhorred who accuse God of crueltie as if he corrected men too seuerely What punishment is sufficient for the least of our offences committed against his infinite Maiestie This ought therefore to be referred to the mercies of God that hee alwaies smiting in measure as it is in Chapter 27.8 will giue them no more blowes neither yet continue them any longer Why so Because the former strokes haue sufficed him albeit the people deserued to bee beaten againe and againe with much more seueritie The Lord shewes himselfe like a father who hauing conpassion on his children neuer chides but vnwillingly and therefore is willing to pardon them their faults God is as willing to pardon our faults as we would haue them pardoned Vers 3. A voice crieth in the wildernesse Prepare the way of the Lord make straight in the desert a path for our God HEe goes on with the argument begunne and shewes more plainly that hee will send messengers to the people in appearance forlorne which shall comfort cheere them And thus hee preuents an obiection which some might make Thou tellest vs indeed of comfort but where are the Prophets that should bring the same vnto vs For we shall be in a desert Whence then I pray thee shall this consolation come Thus he telles them then that the desert shall be no meanes to debarro them of this consolation The desert heere is taken figuratiuely for that desolation which should come vpon them though I denie not but the Prophet also alludes to the way betweene Babylon and Iudeah for the tedious passage thorow the desert might seeme to take away all hope of returning home againe Notwithstanding he promiseth that albeit all the passages were stopped and that there were no way set open for them yet that the Lord would easilie make the roughest waies smooth and plaine for himselfe and for his seruants Some ioine the particle In the desert with the member following and expound it thus Prepare the Lord a way in the desert But it seemes rather that the Prophet brings in a voice which should gather these banished ones together which were driuen out of the habitable lande As if hee should say Indeed you see nothing but an hideous desert before you but yet you shall heare this comfortable voice by the mouthes of my Prophets Now these things must bee referred to that miserable bondage wherewith they should bee oppressed in Babylon But to whom is this voice directed Is it to the faithfull No such matter To whom then To whom this voice is directed Cyrus The Medes and Persians To Cyrus to the Medes and Persians which held this people captiue who because they were no voluntarie seruants of God they were constreined to deliuer them whether they would or no. This is the cause why they are commanded to prepare and make readie the way that the people might passe home into Iudea as if he should say Make passage for them in those wayes where none was before And this sets forth the efficacie and force of this prophesie for when God giues power to his seruants to commaund cruell tyrants giuen to robberie and were then conquerors ouer the Babylonians to prepare the way for his people he thereby shewes that nothing shall be able to foreslow the accomplishment of his promise because he will serue his turne of the Medes and Persians as of his hired seruants What an excellent consolation A singular consolation is this to heare that God vseth the seruice of Infidels yea and when his Church hath need to make all creatures put to their hands for the helping forward of our saluation Where he saith the way shall be prepared not to the Iewes but to the Lord himselfe in this also we haue a singuler testimonie of the loue he beares vs in attributing that to himselfe which in deed belonged to his people What need had he of any way to be made for him or to haue a path prepared None at all But thus it pleaseth him to make knowne that we are so neerely ioined vnto him that he counts it as done to his owne Maiestie which is done to vs. This maner of speech is found often in other places as when it is said that God went forth for the saluation of his people euen for the saluation with his annointed Abac. 3.13 Also that he went through Egypt and led them in the wildernes like a flock Exo. 11.4 Psal 78.52 Now this place is alledged by Matth. 3.3 Mark 1.3 Luk. 3.4 Iohn 1.23 and applied to Iohn Baptist Iohn Baptist the first and most renoumed herauld of our redemption as if these things were foretold of him and very rightlie for he was the first and most excellent messenger and herault of our saluation and redemption of which the deliuerance from Babell was only a type and figure And in very truth when the poore and afflicted Church recouered health in Iohn Baptist his time the deformitie which it had did rather resemble a dâ—sart then the captiuitie of Babylon But Gods will was that in the desart where the Baptist preached the figure and image of this horrible scattering might be perceiued which had almost consumed and wasted all the beawtie of the Church So then that which the Prophet saith here vnder a similitude was then fulfilled indeed for Iohn Baptist held forth the banner of gladnes when things were very desperate and confused I grant this voice sounded before by the mouth of Daniell Zacharie and others but the redemption being then
as they turne not an haires breadth from that path which God hath limited out vnto them Thus their wonderfull disposition shewes that God is the author and framer of them Can a man then open his eies but he shall be forced to behold the maiestie of God in the works which his hands haue wrought He bringeth out their armies by number Vnder the word armie he comprehends two things First a number in a maner infinit secondly the excellent disposing of them For a small number of men will not make an armie vnlesse there be many bands Moreouer we call not a troope of men gathered disorderly together an armie but that where there are Lieuetenants Sergants of the band Captaines Colonels and ohter leaders who are to bring their souldiers in a right aray Thus then the infinite numbers order and certaine courses and marchings of the starres doe very well deserue this name of an armie By the word number hee signifies that God hath this armie alwaies at a becke Souldiers you know loue to be wandring this way and that way and the Captaine cannot easilie get them by and by together though hee cause the trumpet to be sounded neither can hee forthwith put them in aray being assembled But it is far otherwise with God hee hath alwaies his souldiers at a becke yea by number that is to say he knowes the tale of them so as none absents himselfe He calles them all by their names This sentence is in so many wordes contained in Psal 147. Some expound it as if God knowes the number of the starres which to vs is vnknowne but Dauid and Isaiah both meant another thing to wit that God makes the stars to serue his turne at his pleasure as if one should call his seruant by his name to set him about some businesse and in the same sense it will be said hereafter Chap. 45.1 that the Lord called Cirus by name because he vsed him as his seruant to set his people at libertie In a word by this hee notes a great readinesse and obedience when he which is called by his name answers to it by and by Those who expound the member before going to wit that God knowes the number of the stars faile also in this that they thinke by the word greatnesse By the greatnesse hee hath giuen them names signifying their power office Others expound it that there is no starre which hath not his propertie and efficacie because the Lord hath giuen it them for euer Others ioine these words with the verbe shall call as if the Prophet should say The Lord is so mightie that all the starres vnderstand what he commands them But as I take it this sense agrees best to wit that God is so powerfull and mightie that hee no sooner commands anie thing but all the armies of heauen are pressed to obey him wherein we haue a singular testimonie of his greatnesse when so excellent creatures doe without difficultie subiect theÌ„selues vnto him and in receiuing his commandements witnes that they acknowledge him for their Lord and Creator The word none is by the Hebrewes applied not onely to men and women but to other creatures yea to those that are without reason as heretofore in Chap. 34.16 speaking of the birds which should inhabit stately houses he saith that none of these shall faile and the word Isch which is there the Prophet puts heere This place sets before vs the power of God and teacheth vs that there is no creature in heauen nor in earth but it depends vpon his will and good pleasure What is more absurd or vnreasonable therefore then to compare him with idols which are vainer then vanitie it selfe Vers 27. * Or Why wilt thou say or shouldest thou say Why saiest thou O Iaakob and speakest thou O Israel My way is hid from the Lord and my iudgement is passed ouer of my God NOw Isaiah complaines of the Iewes who being in a manner brought to the last cast turned their eies away from Gods promises which were the meanes of their comfort Or if you will haue it so he takes order for the time to come lest they should quaile vnder so many and so tedious afflictions as should befall them The words are in the future tence which may be resolued into the subiunctiue Wherefore shouldest thou say From the former sentence he well inferres that whatsoeuer should happen The coherence of his verse with the former the faithfull and elect people were to wait patiently vpon the Lord till he in due season should relieue them Now he reasons from the lesse to the greater The Prophet takes his argument from the lesse to the greater that seeing God alwaies holds his soueraigntie ouer all the parts of the world it is vnpossible that he should euer for sake his Church Notwithstanding it is very likely that the people in that time made many complaints and murmured against God as if hee had been carelesse of their saluation or as if he came not soone enough to succour them or else that he shut his eies as one that refused to behold them in their aduersities This vice he now goes about to correct for they thought the Lord had cast them off and so in afflictions we are also ready to thinke for we imagin that he hath reiected and giuen vs vp for a pray because he lets things in the world goe at six and seuen Iaakob and Israel By these names the Prophet puts them in mind of the Lords couenant confirmed vnto them by so many promises As if he should say Thinkest thou thou art not that people whom God hath chosen to himselfe Wherefore shouldest thou imagin that hee which cannot deceiue should contemne thy arguments or reasons For the word vvay is taken for their estate or reasons and hid is taken for contemned or vnknowne because if God withhold his help but a little wee straight way â—hinke that his prouidence reacheth not vnto vs. Some expound it otherwise to wit that the people are heere reproued because they thought to sinne without punishment and so they will haue this sentence like to that in Psal 14.1 The foole hath said in his heart there is no God But questionlesse this was the Prophets meaning Thinkest thou O Israel that God thinks not of thine affaires For hee contests against the peoples infidelitie and rebukes them sharply that hee might afterward raise them vp to hope and comfort shewing that it is vnpossible for the Lord not to regard and helpe those whom hee hath once taken into his tuition and sauegard The word iudgement which is by and by added confirmes this interpretation for we cry out for iudgement in the time of affliction when we be oppressed and wronged And it is said that God then takes our cause in hand When God is said to take our cause in hand when in taking knowledge of it hee defends and keepes vs as on the contrarie that he
saith thou hast not made me drunke it answers to a phrase of speech in the Law where the Lord testifies that he felt a sweete taste in the sauour of the sacrifices not that he tooke delight in the killing of beasts but because by such helpes he meant to keep his people in true obedience Here on the contrary he saith that the people sacrificed not rightly because they defiled all by their impuritie As if he should say You haue affamished me as much as in you is in that you bring me nothing in sinceritie but that vvhich through your sinnes is corrupt and vvithout sauour Presently after the Prophet sets out the soulnesse of this fact in that the people were not onely carelesse in doing their seruices to God but which is worst of all indeuored to subiect the Lord their God to their will or rather to their disordered appetites and lusts Those who refer this place to Christ offer violence to the Prophets meaning aâ—d therfore the exposition which I haue vsed â—eemes to me the most natiue God esteemâ— neither of our labour not large expences in his seruice if the integritie of the heart bee wanting See Mich. 6.6 7 8. for the Loâ—â— complaines that they haue inforced him 〈◊〉 beare an heauie burden in regard of their â—innes whereas they should haue submitte themselues to him in all reuerence and â—ith all good consciences for when we aduaâ—ce our selues against God we doe by our insâ—lencie and rebellion make him as it were a seruant to our lusts Now hee expresseth this better when hee saith that hee hath been vvearied that is to say I haue swallowed many discontenâ—ments in regard of the dissolute behauiouâ— of my people for we wound and pierce him to the heart when we reiect his voice and will not indure that he should raigne ouer vs. But it seemes he alludes to that hee said crewhile touching the peoples vvearinesse in seruing of God which being set as opposite vnto the same it shewes that these rebels did much grieue him Vers 25. I euen I am he that putteth away thine iniquities for mine owne sake and will not remember thy sinnes The conlusion BY this exclamation the Lord puts an end to the former sentence as if he should say that he for his part can reioyce that he puts away the iniquitie of his people and holds them in freedome No man is saued for his merits that they can pleade no merit whereby to obteine this at his hands seeing they deserue rather to be seuerely chastised nay to be vtterly confounded Now he repeates one and the same thing twice that he might touch men to the quick for their vnthankfulnes for we are wont either to take vnto our selues or in some sort to obscure the honour which belongs to God only Those take the Prophets words in too naked a sense which thinke that God attributes vnto him here the authoritie and preheminence in pardoning of sinnes for he rather opposeth his mercie to all other causes as if he should say There is nothing moues me to shew mercie but only my free fauour and that Redemption therefore is wrongfullie attributed to Merits or satisfactions seeing I am the only author of it The summe is that the people were to continue their hope of returne because God was willing for his owne names sake freely to remit their sinnes and to worke their deliuerance The doctrine of remission of sinnes handled in this place In this place then there is handled the doctrine of the remission of sinnes It now remaines to see vpon what occasion for there is no doubt but the Prophet promiseth deliuerance in regard of Gods free grace And for this cause he rather spake of forgiuenes of sinnes Why God speakes rather of remission of sinnes then of redemption Simile then of Redemption for they being sore pressed corrected for their sinnes the cause was to be remoued ere the effect could cease A disease can not be cured till the matter which feeds it be first remoued so as long as Gods wrath stands vnappeased so long must our chastisements continue Therefore it is necessarie that this wrath be pacified and we reconciled vnto God before we can be freed from our afflictions This maner of speech therefore is to be well obserued against a childish distinction of the Sophisters who confesse indeed that God pardons the fault but they wrangle and say that we must satisfie for the punishment And hence haue proceeded Satisfactions Indulgences Purgatorie and infinite other inuentions But our Prophet speakes not only here of the fault but makes expresse mention also of the punishment which is likewise done away in regard their sinnes and iniquities were freely pardoned Which is yet more clearely prooued in that he addes this particle For mine owne names sake For it is certaine that this exception is opposed against all merits This exception opposed to merit As how That God respects neither our persons nor ought that is in vs vvhen he is to do away our offences but is moued thereunto by his owne free mercie For if he should consider any thing in vs he should then seeme to be bouÌ„d to vs and so the pardon should not be free For this cause Ezechiel expresseth the opposition I do not this for your sakes ô house of Israel but for mine owne sake Whence it followes that God is the author of forgiuenes and is also inclined freely to forgiue because he finds no cause at all in man vnlesse it be his miserie why he should do it And therefore I vvill not remember thy sinnes The Prophet added this for the consolation of the faithfull who by the feeling of their owne vnworthines might easily haue slipped into despaire For this cause he puts them in good hope and confirmes them in this confidence to wit That they should obteine remission of their sinnes and so be deliuered out of captiuitie notwithstanding their vnworthines Hence we haue to gather a very profitable doctrine to wit None can be assured of obtaining pardon vnlesse he rest vpon Gods free goodnes That no man can assure himselfe of obteining pardon vnlesse he rest vpon the free grace of God For such as looke to their works must of necessitie wauer and in the end despaire For if they were not besotted with grosse hypocrisie they would alwaies set their guiltines before their eies which would constreine them whether they would or no to doubt of Gods fauor Where it is said that the Ministers also do remit sinnes that is not repugnant to this place for they are witnesses of this free remission They vse this common distinction A distinctioÌ„ That God forgiues sinnes by his power and The Ministers by their office but because this distinction doth not sufficientlie explane the Prophets meaning it is best to hold that which I haue set downe to wit that God not only pardons sinnes by his power but also that all
of the Sunne when it is at the highest But these opinions make nothing for the explanation of our Prophets meaning which is cleere and manifest in it selfe For doubtlesse hee speakes of such as were farre remote and scattered in diuers quarters whether they were to be gathered in froÌ„ the North parts or beyond the seas Isaiah then so promiseth the returne from Babylon that therewithall hee also extends this prophecie to Christs time as wee may easilie gather from that which we haue said Chap. 36.6 For we must still hold this principle A principle that the second birth of the Church vnder the Kingdome of Christ is heere described for he not onely promiseth that the Iewes shall returne to Ierusalem to reedifie the Temple but that those also who before were strangers from the Church should be gathered from out of all quarters of the world Vers 13. Reioice O heauens and be ioyfull O earth brast forth into praise O mountaines for God hath comforted his people and will haue mercy vpon his * Or poore afflicted THough hee exhorts and stirres vp all the faithfull to thanksgiuing A thanksgiuing in which is included a confirmation of the former promises yet hee hath a speciall drift to confirme that promise which otherwise in it selfe seemed doubtfull For our consciences wauer and are perplexed in affliction so as it is an easie matter to settle them firmely vpon the truth of Gods promises In a word either men stagger tremble fall or vtterly despaire For if the least feare distresse or affliction doe but arise much adoe there is to fasten any consolation vpon vs. For this cause we haue neede to haue our faith confirmed by all sorts of arguments See the reason then why Isaiah speakes so gloriouslie of the benefite of this deliuerance namely to the end that the faithfull who saw nothing round about them but ruine and death might notwithstanding bee of good coâ—â—ort and in hope to wait for an happie change Hee sets the deliuerance therefore before their eies as if it were alreadie accomplished that so they might haue all matter of ioy and reioicing though at that time there appeared nothing but cause of sorrowe and mourning As oft as the Lord therefore promiseth anie mercie Praises must be ioined to the promises let vs euer bee mindfull to ioine praise and thanksgiuing thereunto though we see not the accomplishment thereof that so wee may the better vvaken our drowzie spirits next let vs lift vp our eies also to Gods power by which he ouerrules all creatures both in heauen and in earth for he no sooner beckens with his finger but they all stand vp together as it is in Chap. 48.13 to fulfill his commandement If the signes of his admirable power then do euery where appeere shall wee thinke he will not make the same much more glorious and admirable in the saluation of his Church Vnder this figure then Isaiah teacheth that neither the heauens nor the earth can yeeld a more acceptable seruice vnto God then when they ioine and combine themselues together to aide the Church Moreouer that the faithfull should not sinke vnder the weight of the calamitie before he promiseth that God will comfort them he exhorts them quietly to susteine their sorrowes For by the word poore he signifies that the Church in this world is subiect to many afflictions Therefore that we may be fit to partake of Gods mercie let vs learne vnder the crosse and vnder many miseries teares and grones to wait till we attaine vnto the possession of it Vers 14. But Zion said The Lord hath forsaken me and my Lord hath forgotten me A correction of the Iewes infidelitie THe Lord minding further to amplifie his grace complaines that the hearts of the Iewes were so closed vp that they had almost discouraged him had not his infinite bountie surmounted all their peruerse imaginations Yet therewithall he indeuors to correct this vice that they might ioyfullie imbrace and as it were see the promised deliuerance before hand which was offred them as also that seeing his forwardnes to succor them they on the contrarie might prepare themselues to hope well But this doctrine doth now also appertaine to vs for when God deferres his help all of vs for the most part are too much perplexed wee thinke by and by God hath forsaken and reiected vs. And thus despaire easily preuailes vnlesse we be wise to preuent the same betimes which we ought to do lest we be bereaued of Gods grace Truly our infidelitie manifests it selfe to the vtmost in such doubts in that we neither quietly rest vpon Gods promises nor patientlie beare his corrections which leade vs to repentance nor yet the triall of our faith by which he disposeth vs to mortification neither any other afflictions which he vseth for our humiliation For God iustlie complaines of the Iewes who by their distrust reiected his saluation offred and could not indure to heare of his help Now he restraines not this only vice to a few but comprehends also the whole Church to shâ—w that he will be liberall and beneficiall towards the Iewes farre aboue the measure of their faith yea he will oppose himselfe against their incredulitie that he with his saluation may passe through all the lets and impediments which stand in his way Let euery one of vs beware then how we flatter or sooth vp our selues in this vice for the Lord pleades against his Zion that is to say the whole Church because she vseth such speeches as sauour and proceed from a bitter roote of distrust Vers 15. Can a woman forget her child and not haue coÌ„passion of the sonne of her womb though they should forget yet will not I forget thee TO correct this distrust to the complaint he addes an exhortation ful of sweet consolation An exhortation full of sweet consolation For by a very fit similitude he shews what great care the Lord hath ouer his Church in comparing him to a mother whose entire affection and care is so great towards her child that the fathers loue in comparison thereof is as nothing He propounds it not then you see in the example of a father which notwithstanding is often vsed Deut. 32.6 2. Cor. 6.18 but that he might the better expresse his singular loue he rather compares him to a mother and he names not children only but the fruit of the vvomb to which vsuallie the woman beares much greater affection For the loue that a mother beares towards the little one which she nourisheth and suckleth at her brest is almost vnutterable Also what care doth she vse euen to spend many nights together without sleepe by reason of the frowardnes of the childe And to speake all in a word she spares not to wast and consume her selfe dayly so as her loue makes her cleane forget her selfe And this care wee see is not only in the reasonable creatures but in the vnreasonable also yea
skill to put the fault farre enough from you and to reproch the Lord you haue your defences in your hands readie to shew and yet in the meane while your selues haue violated the faith of mariage neither are you able to alleadge any iust matter for your selues whereby to disproue the lawfulnesse of your diuorce Where is the creditor Heere hee sets forth the same thing by another similitude when any was so farre indebted The second Simile that hee could not satisfie his creditors hee was constrained to giue his children in paiment The Lord now askes if hee were forced to doe this to wit whether hee hath sold or giuen them to pay his creditor or whether he was like to those vnthrifts who fondly waste their substance or to those housholders who suffer themselues to runne ouer shooes in debt As if he should say I am sure you are notable to charge mee with any such matter And therefore it is euident to all that you haue been sold brought into bondage for your iniquities And thus the Lord maintaines his owne iustice against all false imputations which by this second member hee thus repulseth in regard the Iewes were sold and put away by their owne fault Saint Paul vseth the same similitude when he saith We are sold vnder sinne Rom. 7.14 but in a diuers sense Besides the Hebrues are wont thus to speake of wicked ones 1. Kin. 21.25 who giue ouer themselues to commit sinne with a reprobate mind But heere the Prophet onely meant to conuince the Iewes in regard that by their owne offences they had wittingly pulled all the euils they sustained vpō themselues If any aske but can the Lord reiect his heritage Can hee disanull or breake his couenant No verily but it is said hee forsakes and prophanes his heritage as in Psal 89. Ezech. 24. because we can iudge no otherwise of it by outward appearance For in that he bare not that affection towards them hee was wont it was a kinde of diuorce or reiection To be short we must note these oppositions either that the vvise is diuorced by the husbands fault or because her selfe is a shamelesse harlot Againe that the children are sold either by reason of their fathers pouertie or for their owne vnthriftinesse And thus the context of this text will be easily vnderstood Vers 2. Wherefore came I and there was no man I called and none answered is mine hand so shortened that it can not help or haue I no power to deliuer Behold at my rebuke I drie vp the sea I make the floods desert their fish rotteth for want of water and dieth for thirst IT may be the Prophet renders a reason heere why the people hauing prouoked the holy one of Israel to anger hath not only pulled vpon themselues a sea of euils but are also worthely cut off by their owne obstinacie from all hope of pardon and saluation But I rather thinke the Lord proceeds yet further The Lord proceeds on in prouing his plea to be iust For hauing shewed that he had good cause giuen him to reiect this people who willinglie choosed rather to liue a seruile life then to be free he addes that it is none of his fault that they were not forthwith deliuered And as in the former verse he shewed that the fault whollie rested in the Iewes so heere he proues that their owne malice was the cause why they grew old and putrified in their miseries for there wanted neither will nor power in the Lord to haue holpen them if they had not stubbornly refused his grace and liberalitie To shut it vp in a word Isaiah shews that both their entrance and continuance in this calamitie came only from their owne fault that he might free God from blame and signifies that the Iewes did wickedlie when they accused him to be the author of their miseries or in complaining that he came not soone enough to their succor First then the Lord saith that he came But to what end To reach the Iewes his hand Whence it followeth that they are iustlie destitute of help in regard they despised his fauor Now the Lord comes when he giues vs any signes of his presence He comes by the preaching of his word and by the sundrie benefits which he bestowes vpon vs as also by the many testimonies which he vseth to manifest the fatherly loue and good will he beares vs. Was there euer any people saith Moses that saw such signes and wonders as thou hast done or that hath heard the voice of God speaking out of the middes of a fire and liue Deut. 4.33.34 Seeing such a dayly summons serued to no purpose and that in setting hope of mercie before thē he sought to draw them to repentance doth he not iustlie cōplaine as of a prodigious thing that they would not come foorth to meet him They are cōuinced of ingratitude then that whereas they ought to haue sought vnto God they would not vouchsafe to meet him For what a vile vnthankfulnes is it not to receiue that grace which is freely offred In that he saith I called he repeates the same thing in diuers words When God calles vs we ought to giue eare and to offer our readie and willing obedience For this is the answer which he complaines is not giuen him to wit that we submit not our selues whollie vnder his command But this word sutes very well heere to the circumstance of this place in that they wilfullie despised God who offred them present deliuerance out of their troubles It auailed him no more to speake vnto them therefore then if he had spoken to so many deafe and dumb men Thence he concludes that their deliuerance was deferred only in respect of their owne backwardnes which he confirmes vnto them by former testimonies in that he had in former time manifested to their fathers the sufficiencie of his power Now lest they should cauill and excuse themselues in affirming that they were not saued though they desired it God on the contrarie affirmes that they must seeke the cause of such a change elsewhere then in him For sure it is his power was not diminished He would not haue bin slack in reaching out his hand to them in their affliction if they had not obstinately reiected his offer Now by this Interrogation he expresseth the equitie of his cause as one that maintained a thing cleare and manifest For who dares obiect that his power is lessened And to that end he puts them in mind of that power of his by vvhich he brought them out of Egypt lest they should imagin the same were now diminished but might rather acknowledge that their vices stopped the course of this power that it could not now manifest it selfe At his rebuke he saith the sea is dried vp as if he had terrified it in rebuking of it For by his commandement the waters parted in twaine to giue his people passage Exod. 14.21 And Iordain fled back Iosh
but Abraham Gen. 17.5 Vers 3. Surely the Lord shall comfort Zion hee shall comfort all her desolations and hee shall make her desert like * Or a place of pleasure Eden and her wildernesse like the garden of the Lord ioy and gladnesse shall be found therein praise and the voice of singing THe Prophet shewes that the example propounded in Abrahams person After darknesse light agrees to all ages For as the Lord created so great a stocke out of one man in a moment so will hee replenish his Church by extraordinarie and vnknowne meanes not for once onely but as oft as in the worlds account she is become a widow and barren And thus after S. Paul hath spoken of Abrahams faith and commended the excellencie of it he applies the same doctrine to euery one of vs in particular Rom. 4.24 Where he addes and shall comfort all her ruines it may be thus expounded The Church must be very low b oughâ— before she is fit to receiue comfort The Lord will comfort his Church not onely whilest shee florisheth but euen when she shal be brought to desolation and solitarinesse And it was necessary indeed that she should be wasled and deformed euen to the vtmost before shee could rightly taste the helpe whereof hee heere speakes Whereas it followes that her desert shall be as a place of pleasure the Prophet hath respect to that place of Moses where he shewes how man at the beginning was put into the garden of Eden Gen. 2.15 The Garden of Eden a place of pleasâ—re Gen. 3.23 that is to say into a place of pleasure whence by his owne fault he was banished Now we which are depriued of this benefit and blessing which God bestowed vpon our first father are also scattered vpon the face of the earth and depriued of these pleasures Wherefore when many desolations befall vs and that wee see the order of nature ouerturned and nothing to bee perceiued but miserable wastes and scatterings let vs acknowledge that this is the iust punishment of our infidelitie and of the rest of our horrible iniquities Let vs also remember the sentence pronounced against our father Adam A good meditation for vs in the Churches desolation or rather against his whole posteritie which as we are to do in the whole course of our liues so then principallie when wee see the desolations and wracks of the Church For the earth which otherwise of it selfe vvould abound vvith all sorts of pleasures is now brought into a vvildernes by our fault and the Church which euery where florished is destroyed and laid waste Now in the next place the Prophet addes ioy and gladnes wherby he signifies that there shal be such a wonderfull change that the Church shall mourne nor lament no more for whilest she was oppressed vnder so heauie a bondage there was nothing heard but sighs and grones but being restored she shall reioyce and sing praises vnto God Heere then we are admonished to praise and blesse the name of God after we haue tasted of his liberalitie Psal 14.7 Vers 4. Hearken ye vnto me my people and giue eare vnto me my people for a law shall proceed from me and I will bring forth my iudgement for the light of * Or peoples the people Our slow attention causes God to dâ—uble his exhortation See verse 1. IT is not without cause that the Lord so often calles for audience for wee haue too wofull experience how dull wee are of hearing and chiefly in aduersitie When wee stand in greatest need of consolation then by our impatiencie and faint-heartednes we put it farre from vs. Wherefore it stands euery one of vs in hand to pluck vp our spirits especiallie when aduersities do pinch vs to the quick that by this meanes wee may rouze vp and awaken our spirits and banish all slothfulnes to receiue coÌ„sort Such an attention theÌ„ is heere required as may confirme our hearts in patience till the time of grace be come And thus the Lords meaning is that he will reigne againe and restore his Church to her first estate in which he will haue his name called vpon Albeit the word Law signifies as much as the Edict which the Lord will publish when he is determined to gather together his scattered Church How God wil raigne in his Church yet therewithall he shewes by what meanes he will reigne to wit by his law and by the doctrine thereof And thus we see that where the doctrine of the law is reiected there God reignes not that is to say there men acknowledge him not By Iudgement he meanes the rule of a well ordered gouernment by which he will restore his kingdome He saith that this Iudgement shall be for the light of peoples because miserable men by nature are drawne out of darknes when God begins to raigne and are then enlightened by the doctrine of the word The verb J vvill bring forth is diuerslie translated by the Interpreters because the Hebrue word Raga hath diuers significations for sometimes it signifies to cut and to open sometimes to rest Some then expound I will cause to rest that is to say I will make firme and this sense agrees not ill Many among the Iewes vnderstand it otherwise but I will not trouble the reader with their harsh and intricate expositions I rather willinglie receiue this translation I will bring forth or cause to come forth that is to say I will manifest my iudgement for this I thinke sutes best with the former member Now we know that the Hebrues are wont to vse many repetitions And therefore albeit the Lord repeates one thing twice yet the sense is but one and the same For where he said that a law should proceed from him now he promiseth to bring forth or to manifest his iudgement Vers 5. My righteousnes is neere my saluation goeth forth and mine armes shal iudge the people the Iles shall wait for me and shall trust vnto mine arme HEE confirmes the former doctrine A confirmation of the former doctrine The righteousnes of the Lord hath relation vnto men who haue experience that he is iust When the people were oppressed vnder so sore a bondage they had good cause to think they were iustlie chastised for their sinnes But they might wonder they were thus left and forsaken that Gods worship was dissolued and his holy name blasphemed by the prophane vngodly who committed many outrages against him without punishment That he might giue them some consolation then Isaiah promiseth that God will shortly assist them that so his truth and righteousnes may be published throughout the whole world But by the word Iustice he meanes not that recompence which he giues to euery one but that faithfulnes of the Lord who protects his Saints and bestowes many graces vpon them and keeps his promise touching their deliuerance in not suffring them to be ouerwhelmed This appeares yet better to be so by
mouth God speakes for wee ought to reiect all such as broach their owne inuentions albeit they shrowd themselues neuer so much with the title of Gods name But let vs a little see into the Prophets meaning For hauing shewed that mens consciences alwaies wauer till the Lord haue secured them it teacheth vs to hold this principle that it is God who speakes by his Prophets Acts 28.25 Heb. 1.1 for otherwise our consciences would remaine in doubtings and perplexities still There is also great weight in these words in that he recites the commandement of God for by the authoritie heereof he was hartened on to performe his office And haue kept thee in the shadow of mine hand Though this was said in Chap. 49.2 yet was it no needlesse repetition God will alwaies protect his Ministers For hence wee learne that God will vndoubtedly defend his Ministers at all times that so being vpheld by his succour he may fit them to passe thorow the pikes Now that we may be couered vvith this shadow two things are required First that wee be well assured that we publish nothing to the people but Gods word secondly that we doe this at Gods command for such as rashly intrude themselues may well crake of the title of teachers but to no purpose for they shall turne their backes when it comes to the triall indeed But if we haue the testimonie of a good conscience to witnesse with vs that we are called of God then may we resolue our selues assuredly of Gods aid and protection and that in the end we shall haue the victory The end of the ambassage is added that J may plant the heauens saith he that is to say that I may bring all things into their right order I grant this is diuersly expounded but the most natiue sense as I thinke is that heauen and earth are renewed by the doctrine of saluation because in Christ as Paul speakes all things both in heauen and earth are gathered together in one Eph. 1.10 For in regard that since the fall of the first man The world renued as it were by the the Gospell preached we see nothing heere but such horrible confusions as burthen the very insensible creatures and make them as it were to beare the punishment of our sinne Rom. 8.22 this disorder can no way be repaired but in Christ Seeing then that the whole face of the earth is disfigured by this wofull desolation it is not said without cause that the faithfull teachers doe renue the world euen as if God did cast heauen and earth into a new mould againe by their hand By this let vs take a taste of the grieuousnesse of sinne seeing such an horrible downefall hath succeeded in the nature of things It is said then that the heauens are planted and the earth set vpon her foundations when the Lord establisheth his Church by the ministerie of his word This he doth by the hands of the Ministers whom hee directs by his holy Spirit and defends them against all the furie and plots of their enemies that they may effectuallie accomplish the worke imposed vpon them Lastly he shewes that this ministerie tends to an higher end then to the visible forme of this world which suddenly vanisheth away to wit that hee will raise vp and nourish in the hearts of the faithfull the hope of the blessed life For the true restauration of the Church and of the world consists in this that the elect may be gathered into the vnitie of faith and that they all with one accord may aspire vnto God Verse 15. and in this verse Thou art my people seeing he so louingly allures them by these words I am thy God By this we may see what account God makes of his Church and the saluation thereof in that he not onelie preferres it aboue the whole world but shewes that the stabilitie of the world depends vpon it We are also to obserue what word it is which God will haue preached for in it we haue the rule of a godly life prescribed and besides it testifies vnto vs our adoption wherein especially consists our saluation Vers 17. Awake awake and stand vp O Ierusalem which hast drunke at the Lords hand the cup of his wrath thou hast drunke the dregs of the cup of trembling and wrung them out IN regard the Church was to sustaine and indure many afflictions the Prophet furnisheth her with consolation and meetes with a difficultie that might come betweene namely the enemies tyrannizing ouer the poore Iews when as in the meane while they felt no fruit of these promises His meaning is then that the Church should be restored and shall recouer her full strength though now she be afflicted and tossed vp and downe with diuers tempests And by the word awake then he raiseth her from death and as it were out of her graue As if he should say No ruin can be so wofull nor any desolations so horrible that can let God from effecting of this restauration Such a consolation doubtlesse was of singular vse for when sorrow hath seazed vpon our hearts wee by and by thinke that the promises belong nothing at all vnto vs. It is very needfull then that wee be often put in mind of this and may also haue it euer in our sight namely that it is God who speaks and thus calles not such as are in a florishing estate but those that are brought low yea and dead for these hee can awaken notwithstanding and raise vp by his word for this doctrine of saluation is not ordained for those that are in good plight but for the dead which haue lost all hope Which hast drunke c. The cup of vvrath is taken two waies for sometimes it is said that the Lord giues vs a cuppe of vvrath to drinke when hee smites vs with giddinesse and depriues vs of sense and this wee see often befalles men in their affliction Sometimes also it is taken simply for the bitter and smart blowes wherewith hee corrects his children in wrath in which sense this word ought to be taken in this place as it appeares because the relatiue His is thereunto added Neither doth this crosse that which is said to wit that the Church was amazed and drunke for this happened in regard the Lord chastised her so seuerely Now this is a similitude much vsed in the Scriptures by which the Lord calles his rod wherewith he corrects his children a drinke or potion diuided to euery one Notwithstanding when it speaks of the elect this word cup serues to set forth the measure which God keepes in his iudgements for he fauours his blow though hee chastiseth his people sharpelie See Chap. 27.8 Ier. 30.11 I take the word Taraela for anguish or trembling wherewith men are seazed when they feele themselues oppressed with grieuous afflictions Wee may also say they be drunke in regard they haue swallowed al that was in the cup so as their calamitie and
againe confirmes that which he said before touching the reestablishing of the people A confirmation of the former doctrine for he hath heretofore wonderfullie extolled that grace of God wherby he should deliuer his chosen but the estate of the Church was such that these promises seemed ridiculous These are no needles repetitions therefore but were of necessitie to be added for the sustentation of the weake that that which otherwise was incredible might be assuredly confirmed vnto them Who gathers c. Isaiah giues God this title in regard of the circumstance of the matter in hand because it is his office to gather in the Church when it is scattered abroad which is confirmed in the same sense out of the words of the 147. Psal vers 2. The Lord builds vp Ierusalem and gathers together the dispersed of Israel For this cause then he promiseth to assemble them againe yea and to ioine diuers nations vnto them that so the Church might grow and multiplie into a great number As oft then as we doubt of the restauration of the Church by being astonished at the sight of so many stormes tempests wherewith it is tossed let vs lay hold vpon this buckler and couer our selues therewith namely that it is the Lords office to gather together the dispersed of Israel yea though they were diuided and scattered to the vtmost part vnder heauen yet that euen thence will the Lord easilie gather vs and restore vs to our perfect estate Deut. 30.4 Yet vvill I gather vpon him I willinglie retaine the proprietie of the Prophets words Gnal that is to or vpon for as I thinke he hath an eie vnto that which he said in the former verse namely that the Temple should be set open to all people and here signifies that God shal adde to the Iewes which should be gathered a great number of others which is now indeed accomplished For he not only gathered together those which were dispersed in Babylon but also gathers together other scattered sheepe which often and almost euery day came to passe Iohn 10.16 so as he neuer ceased gathering till he had added a great heape to those which were first gathered Vers 9. All ye beasts of the field come to deuoure euen all ye beasts of the forest Hauing comforted the faithfull he now turnes himselfe to the hypocrites IT seemes this prophesie agrees not with the former because whatsoeuer the Prophet hath hitherunto spoken was ful of sweet consolation and now he denounceth terrible threatnings and an horrible destruction Truly one would take these things as contradictorie one to another But hauing comforted the faithful we must not thinke it strange if he now aduertise them notwithstanding touching the calamitie which should ensue to the end that whē they should see all things in an vprore and confusion yet they should not faint nor be discouraged as also that their necessities might therewithall stir them vp to runne to the free grace of God with the greater zeale and diligence There was yet another reason For the hypocrites abuse Gods promises and glorie thereof falsly they are readie to conceiue a vaine hope proudly insulting in those matters which do nothing at all belong vnto them Now you see the cause then why the Prophet meant to disappoint them of all matter of reioicing And thus this prophesie hath a two-fold vse First to preserue the faithfull from desperation at the sight of so many calamities which should in a manner ouerwhelme them and that euen whilest all things were quiet by faith foreseeing the euils to come This Chapter hath a two-fold vse yet they should content themselues with this only remedie Secondly that the hypocrites might be astonished with feare and trembling that they should not insult in their ouerweenings nor blesse themselues vnder pretence of these promises God therefore calles not men but cruell beasts to deuoure the people He commands the faithfull then not to be troubled nor to suffer themselues to be transported in their minds by distrust whē these wild beasts should be sent And yet therewithall he meant to awaken them that he might draw them to repentance and to exhort them patientlie to wait for Gods mercie that so the promises might not lose their authoritie By the beasts of the field he meanes all sorts of beasts and so comprehends not only the Chaldeans and Assyrians but also Antiochus Antiochus the Romanes and other nations who afflicted this people with diuers warres But he especiallie respects that discomfiture of the people by the Chaldeans who afterwards led them captiues into miserable thraldome Vers 10. Their watchmen are all blind they haue no knowledge they are all dumb dogges they can not barke they lie and sleepe and delight in sleeping NOw he addes the cause why the people were destinated to this destruction The cause of the peoples destruction namely in regard they were gouerned by wicked Princes and Pastors Not that the fault rested whollie in them and that the people were innocent but because their sinne was the beginning of this mischiefe For if we follow blind guides that shall not excuse vs but we rather worthily beare the punishment of our owne iniquities in regard the Lord takes away good Gouernors frō such as he meanes to chastise for their vnthankfulnes By the word vvatchmen he not only vnderstands the Prophets which had the gift or charge of teaching but the Iudges Gouernors Kings whose dutie it is to administer all things with equitie and vprightnes And thus he comprehends two sorts of gouernors Magistracie and Ministrie as the two eies in mans body to gouerne the Church by namely both Ciuill and Ecclesiasticall whom the Lord had established as the two eies in the bodie for the well ordering of the Church If they be wicked or faithlesse there can not a more dangerous plague happen to the Common-wealth In the first place then the Prophet reprocheth them for their ignorance 1. Ignorance For as the principall vertue of a good Pastor is to know what belongs to his charge that he may be able to discerne and iudge what is profitable or hurtfull for his flock and then to watch ouer them carefullie and to stand as it were vpon his vvatch-tower that by all meanes he may procure the saluation of his sheepe so is there nothing in the world that doth worse beseeme him then ignorance blindnes No man then shall be fit for this office Nothing more vnseemely then ignorance in a Minister vnlesse he be acquainted with the right maner of gouerning the people Hence it appeares what account is to be made of the Idols of our time Idoll Ministers who proudly vaunt with intollerable insolencie of the title of Pastors though in the meane while they be vnlearned and grosly ignorant Secondly in calling them dumb dogges 2. Idlenes he taxeth them of idlenes and carelesnes For seeing it is required of a good Pastor that
and a safe abode in their Country for we know that Iudeah was situated on high aboue the regions round about and that Babylon was seated lower so as the people was hid there as within a caue And yet hee shewes more plainly what he meant by this word to mount for hee promiseth to them the possession of that heritage which was promised and giuen to the Fathers which they also should then inioy after that for a time they had been depriued of it He addes for the mouth of the Lord hath spoken it that they might know for certaine that all these things should take effect But this must not only be vnderstood touching these promises but must also be referred to the former part of this Chapter For therein hee hath sharply censured the hypocrites who thought to haue made their party good against God shewing also that they were notwithstanding their plea iustly punished for their iniquities yea that it was in vaine for them to quarrell with God by opposing their vaine and vnprofitable workes to his iustice And therefore hee brings them backe to the true obseruation of the Sabbath day and shewes that all shall goe well with them if they worship the Lord purely and in the end concludes that in all these things they had not to doe vvith a mortall man but vvith the eternall God vvho is the Iudge that testifies these things THE LIX CHAPTER Vers 1. Behold the Lords hand is not shortened that it cannot saue neither is his eare heauie that it cannot heare 2. But your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare The Prophet maintaines Gods equall dealing against the slanders of the wicked THis Sermon is in a manner like to the former For after hee hath vnmasked the hypocrites who falsly vaunted theÌ„selues and shewed that their punishmeÌ„t is iust now hee answeres to the rest of their obiections The custome of such kind of persons is to accuse God either of impotencie or of ouer great seueritie and therefore he shewes that neither power nor vvill is wanting in God to saue those that be his but that it is their owne peruersitie that hinders him from causing them to feele his liberalitie and consequently that they did wickedly to complaine of him in vttering such slanders against him seeing that themselues rather deserued to be accused The word Behold hath great weight in it for it is as much as if the Prophet in speaking of a thing present should haue pointed it out with his finger for the greater certentie that so he might at once cut off all the cauils and replies of hypocrites Now we must supply oppositions in the words shortened and heauie as if he should say The hand of the Lord vvas once strong enough to saue his children and once his eares vvere open to heare their praiers and now hee is no changeling as if his hand were maimed or as if his eares were heauie that he should not be quicked enough of hearing The sum is that men are not to charge God with mutabilitie as if he had altered his nature but that the whole blame rested in themselues in regard that by their sinnes they had as it were shut vp the passage against his bountie and would not admit of his succour So that if themselues had not laid impediments in the way hee would haue caused them to haue felt his power and mercy as well as their fathers in times past had done And thus he drawes his argument from the perpetuall and equall constancie of God whose grace they reieced by their sins and would none of his helpe Doctrine Hence we gather that it is our sinnes only that depriues vs of Gods fauour and sets him and vs at oddes For that which the Prophet said of his time agrees to all ages for hee maintaines Gods cause against the slanders of the wicked God therefore is alwaies like himselfe and is neuer wearie of well doing his power is not lessened but it is wee our selues that shut vp the gate against his grace Obiect But some will obiect that God cannot bee preuented by mens deserts and therefore it must needes be that hee doe good to the vnworthy Obiect Ans I confesse this is true but yet I say that mens peruersitie sometimes ouerflowes so farre that it stops vp all passage against Gods benefits no lesse then if of set purpose we meant to driue him farre away from vs. And albeit hee neuer heares any but with pardon it being also our duties alwaies to bring with vs into his presence requests touching the forgiuenesse of our sinnes yet hee neuer heares the prayers of the wicked We are not to wonder then if the Prophet accuseth the people for hauing reiected Gods benefits by their wickednesses and for making him vnappeaseable by their obstinacie To be short for making a diuorce by which they repulsed and turned backe the ordinary course of Gods graces Vers 3. For your hands are defiled with blood and your fingers with iniquitie your lippes haue spoken lies and your tongue hath murmured iniquitie He descends from the generall to particulars NOw he brings their workes to light to stop their contendings and that they should not call into question what these sins were which had made this diuision He takes away from theÌ„ all excuse then in discouering vnto them these particular vices as if their wicked life had been blazed in an open theater Now he speakes in the second person in regard that he maintaines and prosecutes the cause of God whose aduocate he is and therefore he separates himselfe out of the wickeds societie to whom now he will not ioyne himselfe although hee were not vtterly exempt from sinne But hee feared and honoured God notwithstanding and therfore had his conscience cleare He is vnfit to controle otheâ—s that is gâ—iltie himselfe of the same crimes For he which shal be tainted with the same offences cannot freelie condemne others neither shall he be fit to debate the matter because he bereaues himselfe of his authoritie by his scandalous and wicked life For we ought not to be culpable of the vices which wee reprooue in others vnlesse we meane to make the doctrine which we teach a matter of scorne and derision and our selues to bee taken for bold and impudent fellowes But on the other side when we serue our God in a pure and good conscience then hath the doctrine which we deliuer maiestie and power in it and leaues the aduersarie the more without excuse Now it is not to be held as a matter superfluous that he laies forth the vngracious life of this people thus by peece meale For men are wont to seeke out many starting holes neither can they be brought into any good order vnlesse they bee first brought to acknowledge their offences In mentioning of blood his meaning is not that they committed open murthers but thereby
his fauour But here ariseth a difficultie Obiect in regard that Saint Paul alleageth this place in the Epistle to the Rom. 3.17 to condemne all flesh as vicious corrupt and vtterlie void of any thing that is good But contrariwise it seemes the Prophet applies it in particular to the men of his time But the answere Ans is easie For when he directs his speech to the Iewes who were reputed as pettie Saints in respect of others of necessitie the Gentiles must all come within this rancke If any obiect Obiect that the Gentiles in liuing iustly were a law vnto themselues and that their vncircumcision is counted to them for vncircumcision Rom. 2.26 I answer Ans that the Prophet brings God in complaining of all such as were not regenerated by his holy spirit And thus none can be exempt if he be considered of in his owne nature And yet the Prophet exempts himselfe out of this number in regard he was regenerated and gouerned by the Spirit of God S. Paul therefore hath alleaged this sentence to very good purpose when he minded to shew what men are being forsaken of God and are led by the light of their owne nature I grant that the peruersitie of men breakes not alwaies foorth into open sinnes Well our Prophets meaning is to reproue the corruptions of those times wherein iniquities were growne to such an height that one might well discerne as in a glasse how lothsome a sinke and bottomlesse gulph of all abominations mans nature is In the meane while there is no doubt but this Sermon stung the Iewes to the very quick in regard they were puffed vp with a vaine conceit of their race forsooth but in as much as the spirit of God spared not them the rest of the nations who were no lesse corrupted by nature had no reason at all to wallow themselues in their pleasures Vers 9. Therefore is iudgement farre from vs neither doth iustice come neere vnto vs we wait for light but loe it is darknes for brightnes but we walke in darknes Why is the liuing man sorrowfull man suffers for his sinne Lam. 3.39 HAuing shewed how much the estate of this people was peruerted and corrupted he therewithall teacheth that they are iustly corrected thus seuerely to the end they should take vp no complaints as if they were more hardly dealt withall then there was cause He hath by peecemeale then deciphered out their open and knowne corruptions that they might acknowledge how many waies they were guiltie before God and now he puts them in minde that it was no wonder if God caried a strait hand ouer such obstinate spirits in handling them according to their deserts Now he saith that iudgement vvas farre off in respect that they were the only miserable people in the world and had not God their protector as at other times He takes iudgement iustice for Gods particular care and safegard ouer vs namely when he expresseth so much by the effects By Iustice he meanes Gods protection by Iudgement the vengeance which he executes vpon such as offer any violence against vs. But here he affirmes that God hath no more care ouer his people and that he hath with-held his aid and succor from them because they were vnworthie thereof We are also to note this particle therefore for thence it followes that they were not to murmure against God as if he kept no measure in his corrections seeing they had so often abused his Maiestie Hereunto appertains that which he addes namely that a perpetuall darknes enuironed them who vvaited for light This metaphor â—â—ewes that they were almost consumed in their miseries and were then frustrated of their hopes whilest they promised vnto themselues some release By light is meant a prosperous estate as on the contrarie by darknes a state vnhappie as is well enough knowne in diuers places before His meaning is then that it was in vaine for them to expect better fortunes because he would haue this people learne to impute these calamities to their owne deserts and not to imagin either that they came by chance or that the Lord handled them too sharply for his whole scope and drift is to bring them to the doctrine of repentance Vers 10. Wee grope for the wall like the blinde and wee grope as one without eies wee stumble at the noone day as in the twilight we are in solitarie places as dead men BY varietie of phrases he expresseth one and the same thing One and the same thing expressed vnder diuers maners of speech For in regard many complaints would be heard to passe from this people he would omit nothing that might serue to lay forth their wofull calamities It may be he vtters these things as if he consented with them that they were so indeed as if he meant to say Our matters are brought into wonderfull straits but wee are aboue all things to consider the cause thereof seeing wee haue deserued to be handled with much more seueritie And yet the sense will not sute amisse if we say That the drouzie are here awaked to bethinke them of their miseries for howsoeuer they were but too forward in making their complaints yet Satan benummed their senses lest the signes of Gods wrath should solicite them to repentance Now he alludes to that similitude which he mentioned in the former verse where he said that the people were in darknes and obscuritie without any hope of getting out Here he signifies that they were destitute of counsell and so pressed with anguish that no refuge nor remedie at all appeared vnto theÌ„ When some light affliction befalles vs we looke this way and that way and haue hope of some issue but in great extremities we are able to discerne nothing in regard of despaire which hath surprized vs for this cause the Prophet saith that being intangled in a maze of perplexities they groped We stumble This phrase of speech tends to the same end and hath also greater weight in it namely that if they set but one foote forward so many impediments presented themselues on all sides that they could finde no more release then if the day had bin conuerted into the night By solitarie places I vnderstand deepe gulphes or desert and barren lands For in this place I allow S. Ieroms S. Ierome reading who deriues these words solitarie places from the verb Asham which signifies as much as to be horriblie destroyed and desolated The Rabbins Rabbins who will needs draw it from Shamen which signifies to be fat argue childishly as I thinke neither do they alleage any thing that makes to the purpose For by solitarie places they thinke men are vnderstood because Shemmen signifies anointment and thus iudge that the Gentiles are noted out in these words But the Prophets true meaning is that the Iewes were brought into solitarie places that being banished from the societie of men they might resemble the dead and might bee left without any
because the Prophet speaking of the filthinesse of sinnes comprehends all the Iewes without exception though there were among them many of the true seruants of God But they haue no reason so to doe for he speakes not here of euery one in particular but of the whole bodie in generall which hee compares to filthie cloutes in regard it was trampled vnder feete and extreamelie afflicted Some haue been wont to alleage this place to proue that it is so farre off from meriting any thing by our workes that euen our works themselues are infected and lothsome before God But this seemes as I thinke to be farre from the Prophets intention seeing he speakes not here of all mankind in generall but describes their complaints who being led captiues felt Gods wrath heauie vpon them For which cause they confessed that both themselues and their righteousnesses were like filthie cloutes First of all then he exhorts them to confesse their sinne and to acknowledge their offence secondlie to aske pardon And that the meanes how to obtaine the same is first to acknowledge our miserable and wofull condition and therewithall to confesse that wee therein receiue the iust recompence of our offences Wee all fade This is a very apt comparison which shewes that men wither and wanze away as soone as they feele Gods wrath Which point is notablie described in Psalm 90.5 and 103.15 and in chap. 40.6 We are rightly compared to leaues then because our iniquities are the winds which carrie vs away Vers 7. And there is none that calleth vpon thy name neither that stirreth vp himselfe to take hold of thee for thou hast hid thy selfe from vs and hast consumed vs because of our sinnes THe Prophet confirmes that which was said before A confirmation of the former sentence For hee admonisheth the faithfull to acknowledge that they are worthie of such a reuenging hand of God how sharpe and seuere soeuer it seemed Now he mentions some capitall sinnes And because it had bin too long to haue stood deciphering them out one by one he strikes at the roote it selfe and saith that Gods seruice vvas contemned Vnder the word Jnuocation hee comprehends the whole seruice of God according to the vsuall phrase of the Scriptures For the principall part thereof is that wee call vpon God thereby testifying that our whole trust is in him It is very certaine that prayers and vowes were alwaies in vse among the Iewes but because they wanted the affection of the hart and that it was farre remote from God therefore he esteemed none of these fained deuotions Which hee yet better explaines in the particle following where it is said that none stirred vp himselfe to seeke God But all of them vanished away and fell to nothing through their owne slothfulnesse First hee shewes that the thing we ought chieflie to desire is that we may be fully conioyned with God For when we are estranged from him it must needes follow of necessitie that all things should turne to our destruction and woe Now by nature wee are exceeding idle and slothfull for which cause we haue need to be quickned vp with the spurre Seeing then that we take pleasure in our carelesnesse it stands vs in hand to hearken aduisedly to the Prophets counsell lest wee become vtterly senselesse Otherwise it will come to passe in the ende that the Lord for his part will disdaine and reiect vs. For the Prophet describes the miserable estate of this people who had no desire at all to take hold vpon God neither was there any meanes left to awaken them vp to a sincere desire of godlinesse And hast consumed vs. They complaine againe that they were ouerwhelmed with the weight of their miseries without being any thing at all relieued or cased by God For Jsaiah propounds these things in the name of the vvhole people and intreates the Lord not to suffer them to languish any longer vnder so great calamities Vers 8. But now O Lord thou art our father we are the clay * Or thou art c. and thou art our * Or former potter and we all are the worke of thine hands After the laying foorth of their miseries they crie for pardon in this and in the verse following AFter they haue bewailed their miseries with which they were almost ouerwhelmed now in plainer termes they desire the Lord to pardon and ease them of their smart and withall doe more boldly professe themselues now to bee his children notwithstanding For it was adoption onely that could raise vp their hearts vnto a liuely hope so as notwithstanding the burthen of afflictions wherewith they were pressed downe yet they ceased not for all that to rest vpon God as vpon a father This order ought to be well obserued for to attaine to a sound and sincere humilitie of heart it is needfull that wee be deiected and laid on all foure as they say But if despaire ensue let vs hasten to this consolation for seeing God hath vouchsafed to elect vs for his children it is our parts to hope that he will saue vs euen then when things shall seeme most desperate and confused Thus then in regard of the free couenant the Israelites protest they are Gods children that they might feele his fatherly good will towards them in such wise that his promises might not be in vaine By way of comparison they amplifie and set forth Gods grace in confessing that they were formed of the clay for they seeke for no excellent matter in themselues only in their originall they extoll Gods mercie who of mire and clay hath bin pleased to create them his children In the second member where God is called their former and the people the vvorke of his hands it comes all to one sense for they whollie attribute vnto God their being and the author of all they had And this is a right acknowledgment God is robbed of his glory whilest men glorie in themselues for God is robbed of his due honor whilest men glorie in themselues be it neuer so little But Isaiah speakes not heere of the common creation of men but of their regeneration for which respect the faithfull are in particular called the workemanship of God Chap. 17.7 and 19.25 and 22.11 and 27.11 and 37.26 and 43.1.15 Ephes 2.10 They heere acknowledge then a singular fauour that God hath done them first in electing them for his people and then in inriching them with so many and excellent benefits Vers 9. Be not angrie O Lord aboue measure neither remember iniquitie for euer loe we beseech thee behold we are all thy people THe people pray that God would mitigate both his vvrath and their afflictions Not that God euer exceeds measure but in regard they should be vtterly ouerwhelmed if he would stand to examine thē to the vtmost They pray then that their paines may be moderated As Ieremiah saith Correct me ô Lord but in iudgement that is to say in measure Ier.
10.24 For he opposeth iudgement to vvrath as in 2. Sam. 7.14 it is said that he chastiseth vs with the rods of men because he wil not come against vs himselfe to vtter all his force in punishing vs lest we shuld be forthwith ground to powder The Iewes pray not simplie against afflictions But it is worth the noting that they do not simply desire to be freed from Gods iudging of them but so offer themselues to be chastised that the blowes may not dash them to pieces And this is the cause why they desire that the memorie of their iniquities may be blotted out for if God should not shew thē mercie this way there should be no end of their miseries The Prophet repeates that which he had said before in vers 8. namely Behold we are thy people that God had chosen Abrahams posteritie For the best assurance they had to obtaine pardon was that God being true of his promises could not reiect those whom he had once adopted In speaking of all he meanes not euery one in particular but comprehends the whole body of the Church And howsoeuer the greatest part of them were cut off by their wicked reuolt yet this was true that the Iewes were Gods peculiar people Neither was this prayer made for all indifferentlie but only for the little flock of the faithfull Now the people set not forth their merits before God but flee to his free couenant by which they were adopted For this indeed is the sure and only recourse the faithfull haue this I say is a remedie against all mischiefes and that is the reason why Moses and all the Prophets doe so often repeate the same Deut. 32.13 Vers 10. Thine holy cities lie wast Sion is a wildernes and Ierusalem a desert THe Church here againe recounts her miseries The Church recountes her miserie againe in this and in the verse following that she might thereby bow the Lord to compassion and forgiuenes She saith the Cities were wasted and for an amplification she addes that Zion is become a wildernes for it was the seate royall in which God would be called vpon Then he addes Ierusalem wherein Zion was For it seemed strange that the Citie which God had consecrated to himselfe should be laid on heapes and wasted by the enemie The Prophet calles them Cities of holines in respect that as God had sanctified the people so was it his will that the Cities yea the whole countrie shuld be consecrated vnto him Seeing the Cities then were dedicated vnto God they were rightly called holy because God raigned therein and was called vpon in them What Cities deserue to be called Gods holinesse And thus we may call those Cities of holinesse in which God is purely worshipped hauing abandoned all superstitions Vers 11. The house of our sanctuarie and of our glory where our fathers praised thee is burnt vp with fire and all our pleasant things are wasted THe sanctuarie is otherwise attributed to the people then to God For it being a pledge of that holy vnion betweene God and the people it is often called the house of God because it answered to his holinesse Heere the faithfull call it their sanctuarie in regard they were thence to draw their sanctitie which they yet confirme more apparantly by the word glory For they confesse they had nothing to glory in but the Temple wherein God was pleased to bee worshipped and serued And yet we see that this their reioicing was often vaine in so much that Ieremiah reproues them for it saying Trust not in lying words to wit The Temple of the Lord The Temple of the Lord this is the Temple of the Lord Ier. 7.4 But as the boasting of such as made faire shewes and grew insolent in regard of some titles was vaine so on the contray they reioiced rightly who honoured Gods ordinance laid it vp in their hearts and also resting vpon the testimonie of the word were assured to dwell vnder his protection who had chosen out a perpetuall habitation for himselfe in the middest of them For the Temple was built by the commandement of God so as the Iewes might well boast that they had God for the vpholder of their saluation But because his seruice was then marred and corrupted and that all in a manner ran riot after superstitions and impietie the Prophet mentions the time past and not the time present As if he should say Albeit vvee haue not yeelded thee that obedience vvhich vve ought to haue done yet behold it is thy Temple still wherein our fathers serued thee purely and vvilt thou suffer it to be prophaned and to lie waste VVill not this reproch redound to thine owne dishoner seeing this building vvas erected for thy vvorshippe The Iewes plead not their merits heere neither dawbe they ouer their sinnes no they rather confesse and lay them open onely they put God in minde of his seruice that in remembring his holy couenant hee would not permit his promises to bee fruitlesse And all the faithfull ought to imitate this their example The verbe To praise is taken to giue thanks as if he should say In this Temple the lamentable ruine whereof breakes the hearts of the faithfull in sunder in times past thy praises were wont to sound when thou diddest entertaine thy people there in thy mercy and compassion Vers 12. Wilt thou hold thy selfe still at these things O Lord Wilt thou hold thy peace and afflict vs aboue measure THe people fortifie thēselues in vndoubted hope that God will not suffer his glorie to be thus trampled vnder foote though he be prouoked to wrath by mens infinite offences Hypocrites reape no consolation at all by this but these things indeed belong onely to such as are touched with a true sense of Gods mercy Such conclude and are certainly perswaded that howsoeuer death doth menace them yet God hauing regard to his owne glory will at the least bee mercifull to some that so the whole seed perish not VVilt thou afflict vs Isaiah shewes that God cannot forget his mercie Why so Because he cannot deny himselfe for his glory is ioined with our saluation Gods glory ioined with our saluatiō And this is a thing diligently to be noted or hauing spoken before of Gods glory now he addes wilt thou afflict vs aboue measure The Lord then will moderate his corrections for his glory requires it that wee bee deliuered from death which glory he can in no wise neglect Let vs then take vp this praier as oft as our enemies inuade vs not after the manner of hypocrites who make a great craking of Gods glory whereof they haue neither taste nor feeling Vse But let vs come vnto it with faith and repentance that so wee may truly reape the fruit of this glory THE LXV CHAPTER Vers 1. I haue been sought of them that asked not I was found of them that sought me not I said Behold me behold me vnto a
3 Happy in euery respect vnder the kingdome of Christ 30. 25. and 35. 5. and 65. 3. Exposed to diuers slanders 36. 10. and 41. 12 Exhorted to constancie 8. 19 Compared to doues 60. 8 They onely fit to sing Gods praises 42. 10 Why compared to little children 66. 11 12 Why held for monsters 8. 18 How called the worke of Gods hands 29. 23 Compared to sheepe 14 30 The faithfull Gods plant 60. 21. 61. 3 Precious in Gods sight 43 4 Regenerate onely in part 65. 7 They are carefull of others 2. 3 All Priests and how 23. 18. and 52. 11. and 56. 7. and 61. 6. and 66. 20. 21. All the seed of Christ 53. 10 They onely obtaine remission of sinnes 33. 24 Why sometimes left destitute of humane helpes 59. 16 They are said to dwell before God 23. 18 They offer themselues in sacrifice to God 8. 7 Sometimes constrained to blush 29. 22 Why often wrapped in the same punishment with the wicked 65. 8 Gods witnesses 44. 9 They are brought to Christ 16. 5 They ouercome by patience 11. 14 In what their affection ought to appeare 12. 4 Their afflictions diuers sharpe and tedious 26. 17. 43. 1. 51. 21 The faithfull subiect to many miseries 4. 6 Hated of all sorts 8. 18 How their afflictions are of short continuance 26. 20. and 65. 16. Their cheerefulnesse 11. 2. 40. 31 Their extreame calamitie 51. 8 Their condition happy 4. 6. 30. 26 Yet miserable and contemptible in appearance 26. 19. and 33. 20. and 41. 14. and 49. 7. and 51. 23. and 54. 2. Their consolation 4. 2. and 5. 17. See consolation Their constancie 8. 12. and 56. 6 Their principall exercise 58. 2 Their felicitie 65. 13 And ioy 9. 3 4. and 12. 6. and 30. 16. 29. and 35. 10. 41. 16. and 43. 3. and 51. 3. 8. 11. and 56. 7. and 61. 7. and 65. 10. 18. and 66. 5. 10. 11. 14. Their imprecation against the Babylonians 13. 12 Their magnanimitie vpheld by the word of God 8. 9 Their perpetuall conflict 8. 9. and 11. 13. and 26. 8. and 36. 15. and 54. 15 16. and 66. 5. How they ought to behaue themselues 11. 6. 9 Their death 57. 1. 2 Their obedience 11. 6 Their office 43. 10 Their praiers not in vaine 47. 8. and 65. 24 Their patiench 10. 12. See patience Their number small 1. 9. and 4. 3. and 8. 16. and 11. 11. and 26. 2. and 43 6. and 45. 20. and 50. 10. and 51. 1. and 58. 1. and 60. 22. and 65. 25. and 66. 5. Their perseuerance 25. 6 Their complaint vnder the Papacie 26. 13 Their perpetuall Sabbath 58. 13. 66. 23 Their spirituall sacrifices 66. 23 Their saluation euerlasting 51. 2. 8 Their saluation ioined with the ruine of the wicked 63. 4. and 66. 7 Their saluation ioined with Gods glory 43. 7. and 46. 13. 48. 11. and 60. 2. Their posteritie blessed 65. 23 Their victory certaine 8. 9. and 9. 4 Their zeale must be moderate 36. 21 Whether it be lawfull for them to deride others in their miseries 14. 3 Faithfull for firme and stable 22. 23 False teachers dangerous 56. 10 Famin of the word what 30. 21 Mens fantasies the fountaines of superstions 1. 29. Error of fantastikes touching the sleeping of soules 57. 2 Of such as separate the word from the Spirit 59. 21 False doctrines onely refuted by the word of God 11. 4 Fauour of God towards his Church 1. 9 Fatnesse for prosperitie 10. 16 Fasting depends vpon praier 58. 5 Fasting a solemne part of repentance 22. 12 13 How acceptable vnto God 58. 5. 6 Vse of fasting 1. 11 What the fast of hypocrites is 58. 4 What the fast of Papists is ibid. Lenten fast ibid Fasting the handmaid of praier 58. 5 The Iewes fast not to be condemned 58. 4 Fasting approued when charitie is ioined with it 58. 6 The bad example of our fathers not to be followed 65. 7. Sect. 2. 5. The abuse and not the vse of fasting taxed 58. 4. 5 A soueraigne remedie to moderate inordinate feares 8. 13 A double feare in the faithfull 7. 4 Where the feare of God is there is stedfastnesse 22. 17 Such onely feare God as reuerence his word 66. 5 Feare of the faithfull differs from the feare of vnbeleeuers 8. 12 Feare of God 50. 10. Feare of God taken for a pure affection to serue him 11. 2 Taken for a certaine rule of iustice 11. 3 How necessary it is 8. 13. and 29. 23. and 65. 7 The fountaine of wisdome 19. 11 In what sense called the beginning of wisdome 33. 6 What feare necessary in the faithfull 66. 2 Two sorts of feare ibid. Feasts of Christians 66. 23 A fiction confuted 19. 1 A fiction of the Poets 3. 12 Fifties among the Iewes what 3. 3 Fire for extreame torment 30. 33. and 66. 15. 24 For Gods vengeance 26 11 Fire of Purgatory inuented by Papists 33. 24 Fire and water taken for all sorts of miseries 43. 2 Two fish pooles in Ierusalem 7 3 Food taken from men two waies 3. 1 To turne the foote from the Sabbath what 58. 13 Force of Christ inuincible 42. 4 Foreknowledge of God what 41. 22 Foreknowledge and power belongs to God onely 45. 10 Forgetfulnesse of God the cause of all sinne 17. 7 Forgetfulnesse of God punished 17. 10 Forme of an oath 5. 9. and 10. 4. and 22. 14. and 45. 23. and 49. 18 A right forme of teaching 2. 3. 55. 12 The foundation of our saluation 63. 7 Mens fantasies the fountaines of all superstitions 1. 29. and 65. 3 The fountaine from whence all plagues issue 5. 13 Christ the fountaine of liuing waters 12. 3 Free will confuted 1. 19 20. and 49. 9. and 2. 22. and 52. 2. What it is in man 1. 15. 16. 19. and 2. 24. and 54. 13 Frenchmen naturally imitate the vices of others rather then their vertues 30. 1 Frenchmen brag to their hurt of being subiect to great Princes 19. 4 G GAbrias his coniuration 21. 5 Situation of Galile and why called Galile of the Gentiles 9. 1 Gates for places most frequented 14. 31 Mourning of the gates 3. 25. and 14. 31 Calling of the Gentiles foretold 2 3 4. and 11. 10. and 12. 5. and 14. 1 2. and 19. 22 23. and 25. 7. and 26. 15. and 42. 4. 6. 11. and 45. 22. 23. 25. and 49. 6. 12. 21. and 52. 8. 15. and 54. 5. and 55. 4. 5. and 56. 3. 7. and 60. 9. and 65. 2. and 66. 19 20. Glory of God ioined with the saluation of the faithfull 43. 7. and 46. 13. and 48. 11. and 60. 2. The glory of God shines in the accomplishment of his promises 42. 8 In his workes 26. 11 And in the restauration of his Church 26. 11. and 42. 8. and 45. 23 His glory spread thorowout the world 6. 3 His glory must be aduanced aboue all things 43. 21 His glory must not be
wee should bee of being corrupted with idolatry 44. 14 Idoll ministers 56. 10 Roman idoll 60. 14 Idols matches to kindle Gods wrath withall 1. 31 Things of nought 2. 8 They must bee vtterly reiected 17. 8. and 30. 22. and 31. 7 How they are said to be made of nought 41. 24 The works of mens hands 2. 8. and 17. 8. 31. 7 The trust in idols vaine 8. 21 Their Oracles how ambiguous and deceitfull 41. 9 22 Their vanitie how great 41. 29. 46. 2 Idumeans and their beginning 63. 1 Sworne enemies of Gods people 63. 1 2 Their ruine foretold 34. 1 10 11. 63. 1 Iehu prophaned Baals altars 30. 22 Iereboam hath many followers 22. 23 Ierusalem miraculously saued 10. 32 Why called the Citie of God 45. 13 Why called the daughter of Zion 1. 8 Why called Citie of vanitie 24. 10 How said to be formed of old 37. 26 How she is said to haue plaid the harlot 1. 21 In what sense called virgin 37. 21 How her foundations are said to bee euerlasting 44. 7 Iewes Iewes originall 41. 4. 43. 27. 51. 1. 65. 7 Apostataes 1. 4 Bold in forging fables 37. 36. 40. 31. 48. 21 Corrupters of the Scripture 49. 6 Why called a nation spoiled 18. 2 A paterne of cursing 65. 15 Their children degenerate 29. 22. 31. 6. 48. 1 and 57. 3 How enemies of God 1. 24 Inexcusable 2. 5 3. 31. 4. 40. 28. 42. 20. 44. 8. 48. 5. 50. 1 2. 65. 12. 66. 4. Defiled with the corrupt customes of the Gentiles 2. 6. 48. 5 The first borne in the Church of God 14. 2. 19. 25 Why compared to a worme 41. 14 They leaned vpon the power of the Egyptians 19. 1. 30. 1. 31. 1 Why it is said they offered no sacrifices to God 43. 23 Their afflictions diuers 1. 2 Their apostacie 1. 2 4 21. 5. 24 Their insatiable couetousnes 2. 5 Their blinding 6. 10. 29. 10 11. 42. 19 Their wilfull blinding 42. 21 Their wofull condition 3. 12 Their false confidence 30. 17 Their rebellion and obstinacie 1. 5. 6. 9 10. 9. 8 13. 22. 6 7. 29. 7. 30. 1. 31. 1. 48. 4. 49. 6. 57. 10 17. 59. 1. 65. 2 5. 66. 4. Their distrust 30. 1. 49. 14 A fable of theirs touching Senacherib 37. 38 Their vaine confidence 20. 1. 22. 3. 29. 1. and 23. 1 2. 66. 1 Their boasting 57. 4. 65. 15 Their hypocrisie 20. 13 20. 30. 10. 58. 3 Their pride 22. 3. 65. 15 Idolatry 1. 29. 2. 8 Impudency 48. 3 Infidelitie 65. 3 Ingratitude 1. 2. 2. 5. 5. 2. 22. 11. 24. 5. 26. 10. 27. 11. 28. 7. 29. 22. 31. 1. 41. 9. and 46. 8. 48. 3. 50. 3. 63. 8. 65. 3 Their desperate malice 1. 4 Their diseases incurable ibid Their fathers how wicked 43. 27 Their prerogatiue 19. 25. 22. 1. 42. 6. 61. 9 Their presumption 30. 12 Headinesse 20. 2. 26. 2. 29. 1 Their sottish brutishnesse 29. 9. 42. 22 25. 57. 10. and 60. 9 Their superstition 65. 11. 66. 3 Carelesnesse 1. 7. and 28. 9 Equalitie of Iewes and Gentiles 45. 23 Why the Iewes were discontented with their estate 8. 6 Titles giuen the Iewes to their disgrace 7. 13 Prouoked by the Gentiles 2. 5. 55. 6 Ignorance voluntary condemned 5. 13 Whether it be the cause of all euils 5. 13 Ignorance excuseth not 27. 11 A learned ignorance 6. 4 Why the Hebrewes call all sinnes ignorance 27. 11 Of a simple and an affected ignorance 5. 13 Nothing more vnseemly in Ministers of the word then ignorance 56. 10 Iim 13. 21 An abomination to erect and set vp Images 40. 18 Images held to be lay mens bookes 2. 8 And what fruit they reape by them ibid A wicked imitation 57. 5. and 66. 3 Immortalitie of soules 57. 2 Impatience must be corrected 16. 5 Impenitencie how displeasing to God 22. 14 A great sinne ibid. Implicit saith of the Papists what 52. 15 Imprecation of the faithfull against the Babylonians 13. 12 Incredulitie a dangerous sicknes 42. 8 It onely prouokes God to wrath 45. 24 The punishment of it 6. 10 Signes of infidelitie 40. 5 Infidelitie cause of trouble in the mind 30. 15 Infirme how they must be supported 42. 3 Ingratitude a detestable vice 44. 21 It ought to be eschewed 60. 15 Inhumanitie flowes from the contempt of God 59. 3 Inhumanitie condemned 16. 4 Innocencie of Christ 53. 9 Good intents of Papists confuted 66. 4 God reiects our good intentions if they bee not warranted by his word 65. 7 Vse and force of interrogations 23. 9. and 43. 19. 48. 11. and 51. 19. and 57. 6. and 63. 1 12. All inuentions of men condemned 1. 29 Why men please themselues so much in their inuentions 1. 12 Nothing angreth God more then when we follow our owne inuentions 65. 2 Inuocation of Gods name accompanied with true repentance 19. 22 Inuocation put for Gods whole seruice 64. 6 Very necessary in the faithfull 41. 17. 55. 6 Inuocation of Saints departed confuted 65. 24 True ioy flowes from Gods fauour 12. 2 6. See Faithfull Wicked Isaiah the kinsman of Christ 5. 1 Exposed to the outrages of the wicked 50. 4 Why he was commanded to walke naked 20. 2 A Prophet appointed for the Iewes 1. 1. and .6 and 23. 18 He bewailes the desolation of the Church in pitifull maner 22. 4 Why hee bewailes the calamitie of the Churches enemies 16. 9. In what sense he termes the Idols prophaned 30. 22 Why hee separates himselfe from the crew of the wicked 42. 24. 59. 3 How he is said to command the Medes and Persians 13. 2. 21. 2 He speakes in the person of another 16. 9. and 21. 3 He represents Gods person 21. 2 Why hee preacheth to the afflicted Iewes of his time 1. 7 How he is said to see God 6. 1 Why called Gods friend 5. 1 His authority confirmed 6. 8. and 7. 11. and 13. 2. 16. 13. 50. 4 His inuincible constancie 8. 8. and 22. 17. and 25. 1. and 30. 8. and 39. 3. 5. and 62. 1. Whether his nakednesse was vnbeseeming him or no 20. 2 His vocation newly confirmed 6. 1 Isaiah the sonne of Amos 1. 1. and 2. 1. and 13. 1. and 20. 2 Israel a name most honourable 1. 3 Named by way of dishonour 4. 7 Israel double 43. 6 Cause of the Israelites ruine 17. 10 Their false confidence 17. 9 Their ingratitude 17. 9 10 Their disloialtie 17. 9 Their pride 28. 1 Italians and the signes of their sorrow 15. 2 Iudah put for the whole nation 1. 1 Iudeah and the ruine thereof foretold 22. 1 Why called the valley of vision 22. 1 Iudea full